AN
APOLOGY
FOR
M.
A.
BOVRIGNON
.
PART
.
I.
An
Abstract
of
her
Sentiments
,
and
Character
of
her
Writings
.
I.
The
Poor
Man's
Wisdom
is
despis'd
,
and
his
Words
are
not
heard
.
The
Words
and
Works
of
Jesus
Christ
,
if
they
had
come
from
a
Scribe
or
Pharisee
,
his
Countrymen
would
have
receiv'd
both
him
and
them
;
but
because
they
knew
his
Extract
,
the
Meanness
of
his
Education
,
that
he
had
no
Learning
,
and
that
the
Learned
had
no
regard
for
him
,
therefore
they
despiss'd
him
.
Have
any
of
the
Scribes
and
Pharisees
believ'd
on
him
?
Is
not
this
the
Carpenter's
Son
?
Is
not
his
Mother
call'd
Mary
,
and
his
Brethren
,
and
his
Sisters
,
are
they
not
all
with
us
?
Whence
then
hath
this
Man
all
these
things
?
and
they
were
offended
in
him
.
II.
A.
B.
been
the
Product
of
some
of
the
Ancient
Philosophers
,
or
of
the
Holy
Fathers
,
or
even
of
some
learned
Head
in
this
Age
,
they
would
have
met
with
regard
.
But
because
they
come
from
a
Woman
,
void
of
all
Humane
Learning
,
and
declaring
that
she
is
taught
of
God
,
they
are
entertain'd
with
Contempt
and
Scorn
,
and
instead
of
weighing
the
Sentiments
themselves
,
Prejudices
are
first
heap'd
together
,
to
disparage
her
Person
,
and
thereby
to
breed
an
Aversion
against
any
thing
she
can
say
,
tho'
never
so
true
and
useful
.
This
is
very
far
from
the
excellent
Advice
given
us
by
Tho.
a
Kemp.
Of
the
Imitation
of
Christ
,
Book
1.
Chap.
5.
Sect.
2.
which
I
wish
we
may
all
follow
:
Let
not
,
says
he
,
the
Authority
of
the
Writer
offend
thee
,
whether
his
Learning
be
small
or
great
:
But
let
the
Love
of
pure
Truth
draw
thee
to
read
.
Do
not
enquire
,
who
said
these
things
.
but
consider
well
what
is
said
.
III.
A.
B.
They
take
her
Sentiments
from
those
only
who
design
to
render
them
hateful
and
ridiculous
,
who
,
after
the
manner
that
they
represent
them
,
may
as
easily
expose
the
most
Sacred
Writings
.
It
is
just
then
to
hear
her self
,
and
not
to
judge
of
her
Sentiments
by
some
Expressions
or
Passages
of
her
Writings
,
which
separately
may
seem
harsh
,
but
to
compare
such
with
the
whole
Context
,
and
with
the
main
Scope
and
Substance
of
all
her
Writings
,
and
this
will
lead
you
to
interpret
them
aright
.
I
do
not
desire
that
you
should
take
her
Sentiments
upon
Trust
from
me
more
than
from
others
.
I
aim
only
to
set
them
in
a
True
Light
,
in
opposition
to
the
False
Representations
made
of
them
:
And
as
to
my
Sincerity
and
fair
Dealing
in
it
,
I
appeal
to
the
Writings
themselves
.
IV.
V.
Renouv.
de
l'
Espr
.
Eva.
Pref.
pag.
110.
Before
we
set
down
her
Sentiments
,
it
is
to
be
considered
,
that
as
she
owns
the
written
Word
of
God
to
be
the
Test
whereby
we
are
to
examine
all
Doctrines
pretended
to
be
come
from
God
,
and
that
none
contrary
thereunto
ought
to
be
receiv'd
;
and
desires
,
that
hers
may
be
tried
thereby
:
So
she
declares
that
the
Doctrine
of
Jesus
Christ
is
the
last
Doctrine
that
is
to
come
into
the
World
,
and
contains
the
necessary
means
of
Salvation
;
and
that
there
is
no
other
way
to
Salvation
but
what
he
has
chalk'd
out
to
us
,
by
his
Life
,
Precepts
,
and
Counsels
.
So
that
all
her
Writings
and
Sentiments
aim
at
nothing
,
but
to
convince
Men
that
they
do
not
follow
the
Life
and
Doctrine
of
Jesus
Christ
,
and
to
perswade
them
to
do
it
,
as
being
indispensably
necessary
to
Salvation
.
VI.
VII
.
VIII
.
1.
I
Am
a
Christian
;
and
I
believe
all
that
a
True
Christian
ought
to
believe
2.
I
am
baptised
in
the
Catholick
Church
,
in
the
Name
of
the
Father
,
in
the
Name
of
the
Son
,
in
the
Name
of
the
Holy
Ghost
.
3.
I
believe
the
Twelve
Articles
of
the
Apostolick
Symbol
,
or
Creed
;
and
I
do
not
doubt
of
one
Article
of
it
.
4.
I
believe
that
Jesus
Christ
is
True
God
,
and
that
he
is
also
True
Man
;
as
that
he
is
the
Saviour
and
the
Redeemer
of
the
World
.
5.
I
believe
in
the
Gospel
,
in
the
Holy
Prophets
,
and
in
all
the
Holy
Scriptures
,
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
whom
it
shall
concern
.
In
Testimony
of
which
,
I
have
sign'd
this
my
Confession
with
my
Hand
,
and
seal'd
it
with
my
Seal
.
At
Sleeswick
,
the
11th
.
of
March
,
1675.
[
L.
S.
]
Anthoinette
Bourignon
.
IX
.
Her
Accounts
of
the
Essentials
of
Religion
,
in
her
own
Words
.
[
b
](A42287-e3570-b)
b
ibid.
p.
6.
had
no
need
of
Man
,
nor
of
any
other
Creature
,
being
in
himself
alone
Holy
and
Perfect
,
Independent
upon
all
things
,
yea
,
whom
all
obey
in
Heaven
and
Earth
,
who
is
yet
able
to
Create
a
Thousand
Worlds
,
and
an
Hundred
Thousand
kinds
of
Creatures
,
according
to
his
Good
Pleasure
.
But
his
Good
Pleasure
was
to
Create
Man
after
his
own
Likeness
,
that
he
might
take
his
Delight
with
him
;
and
as
there
cannot
be
perfect
Love
,
if
it
be
not
reciprocal
,
it
was
God's
Will
,
that
Man
should
love
his
God
with
all
his
Power
,
in
Requital
of
the
Love
which
God
bear
to
him
;
and
that
he
should
delight
in
him
only
,
since
God
would
needs
take
his
Delight
with
Man
,
which
obliged
Man
to
place
all
his
Affections
upon
God
alone
.
Seeing
he
was
created
for
no
other
End
,
he
neither
could
,
nor
ought
in
justice
,
to
turn
his
Affections
towards
any
other
thing
than
his
God
,
but
to
love
him
only
with
all
his
Heart
,
and
with
all
his
Strength
.
2.
God
[
c
](A42287-e3590-b)
c
Light
of
the
World
,
Part
1.
p.
138.
Renouv.
Pr.
p.
12.
creating
Man
thus
to
take
his
Delight
with
him
,
3.
So
[
d
](A42287-e3640-b)
d
Man
has
damn'd
himself
by
turning
his
〈◊〉
from
,
God
.
i●id
pref.
p.
10●
.
soon
as
Man
turn'd
away
his
Affections
from
God
,
to
love
himself
or
the
other
Creatures
,
he
became
the
Enemy
of
his
God
,
and
would
not
acquiesce
in
the
Designs
that
God
had
for
Man
to
take
his
Delight
with
him
:
And
by
this
means
Man
has
damn'd
himself
,
and
by
ceasing
to
love
God
,
the
Fountain
of
all
Good
,
he
is
fallen
into
all
sort
of
Evil
,
which
consists
in
the
Privation
of
all
Good
.
4.
Sin
[
e
](A42287-e3670-b)
e
ib.
p.
128.
coming
upon
this
Master-piece
of
the
Works
of
God
,
5.
Men
[
f
](A42287-e3700-b)
f
ibid.
Jesus
Christ
has
obtained
Mercy
and
Grace
for
them
.
are
now
born
Children
of
Wrath
and
Perdition
,
6.
After
[
g
](A42287-e3740-b)
g
ibid.
p.
102.
that
miserable
Man
had
thus
destroy'd
himself
,
●esus
Christ
,
true
Eternal
God
,
and
true
Man
,
comes
to
intercede
for
him
with
his
Eternal
Father
,
and
by
his
Merits
and
Intercession
has
obtain'd
for
this
ingrate
Creature
the
Remission
of
his
Sin
,
and
the
Grace
to
do
Penitence
for
it
,
and
a
time
and
state
of
Trial
for
that
End
;
that
by
a
perfect
Repentance
he
may
obtain
the
Favour
of
God
,
to
the
End
he
may
return
to
his
Love
which
he
had
lost
thro'
his
own
Fault
,
since
Man
was
created
free
,
to
continue
eternally
in
the
Love
of
God
,
without
ever
falling
from
it
.
7.
Whereas
[
h
](A42287-e3760-b)
h
ibid.
p
103.
Man
ought
to
recover
this
Love
of
God
by
his
own
Choice
and
his
own
free
Will
,
he
must
therefore
testifie
,
8.
Man
[
i
](A42287-e3790-b)
i
Pierre
de
Touche
p.
3●9
.
was
so
corrupted
by
Sin
,
9.
Man
[
k
](A42287-e3820-b)
k
ib.
p.
310.
has
fallen
by
withdrawing
his
Affections
from
God
to
place
them
on
the
Creatures
.
10.
Jesus
Christ
[
l
](A42287-e3850-b)
l
Renouv
.
de
l'
Espr
.
pref.
p
25.
having
interceeded
with
his
Eternal
Father
for
Mercy
and
Pardon
to
Man
,
[
m
](A42287-e3880-b)
m
Antechr
.
dec
.
part
2
p.
41
,
74.
as
Man's
Pledge
and
Surety
,
he
took
on
him
our
Mortality
,
and
voluntarily
cloathed
himself
with
our
Miseries
;
he
bore
our
Griefs
,
and
,
taking
the
Form
of
a
Sinner
,
underwent
all
the
Pains
due
to
our
Sins
,
as
if
he
himself
had
been
the
greatest
Sinner
,
and
bound
to
do
Penitence
,
tho
he
was
never
guilty
of
the
least
Sin
;
that
by
his
Merits
and
Sufferings
he
might
merit
for
us
,
with
his
Father
,
the
Spirit
of
Penitence
and
Conversion
;
[
n
](A42287-e3900-b)
n
ibid.
part.
3.
p.
48
,
49.
which
being
united
to
his
Sufferings
and
his
Charity
,
which
are
Sacrifices
more
agreeable
to
God
than
our
unclean
Offerings
,
and
our
Works
defiled
with
Sin
,
might
be
accepted
of
him
.
11.
Jesus
Christ
[
o
](A42287-e3920-b)
o
Pierre
de
Touche
.
p.
3
8
Renouv.
de
l'
Esp
.
Ev.
part
1.
p.
156.
took
our
Mortality
,
12.
Jesus
Christ
,
[
p
](A42287-e3950-b)
p
Renouv
.
de
l'
Esp
.
Ev.
pref.
p.
128
,
129.
by
his
Merits
and
Intercession
,
13.
Man
[
q
](A42287-e3980-b)
q
Pierre
de
Touche
.
p.
310.
stands
in
need
of
keeping
the
Commandments
of
Jesus
Christ
,
14.
God
[
r
](A42287-e4010-b)
r
Renouv
.
de
l'
Esp
.
Ev.
avant
.
pref.
p.
22.
is
the
only
Fountain
of
all
Good
,
15.
The
[
s
](A42287-e4040-b)
s
Light
of
the
World
,
part
3.
p.
69
,
&c.
only
Essential
Command
is
a
constant
Dependence
upon
God
,
16.
The
[
t
](A42287-e4080-b)
t
Acad.
des
Theol.
part
1.
p.
47
,
&c.
Essence
of
true
Vertue
consists
in
the
Love
of
God
,
17
All
[
u
](A42287-e4120-b)
u
Light
of
the
World
,
part
2.
p.
57
,
&c.
the
Actions
of
God
do
partake
of
his
three
Divine
Qualities
,
18.
It
[
x
](A42287-e4160-b)
x
Acad.
des
Theol
part
1.
p
62
,
&c.
is
not
necessary
to
Salvation
to
comprehend
in
particular
the
Theory
of
the
Divine
Mysteries
,
This
is
a
Summary
of
the
Essentials
of
Christianity
,
as
they
are
represented
by
her
,
and
her
Morality
is
a
particular
Deduction
and
Application
of
these
Principles
to
the
Hearts
and
Actions
of
Men
;
and
it
is
so
pure
and
excellent
,
that
her
greatest
Enemies
have
been
forc'd
to
acknowledge
it
to
be
so
,
that
they
might
be
the
less
suspected
when
they
blame
her
in
other
things
.
XI
.
Accessory
Truths
,
she
mentions
perhaps
but
three
or
four
times
in
all
her
Writings
.
And
because
every
Palate
does
not
relish
them
,
shall
therefore
those
Books
be
despised
and
thrown
away
,
which
do
so
lively
represent
the
Essential
Truths
of
the
Gospel
?
Would
we
throw
away
a
Box
of
Pearls
,
because
some
conceited
Friend
snatch'd
at
something
amongst
them
,
and
squeezing
it
hard
at
our
Nose
,
made
it
smell
as
Dung
,
and
then
cry'd
out
,
Fie
!
all
is
Filth
,
throw
all
away
.
Sure
,
if
these
be
the
Great
and
Essential
Truths
of
Religion
,
they
who
love
the
Religion
of
Jesus
Christ
more
than
Prejudice
or
Party
,
will
greatly
value
and
esteem
the
Writings
of
which
those
Truths
are
the
Marrow
,
the
Substance
,
and
the
All
;
and
will
no
more
be
scandaliz'd
at
them
because
of
the
Snarling
of
some
,
than
they
would
despise
Pearls
because
Swine
trample
on
the
,
or
Holy
Things
,
because
Dogs
bark
at
them
.
XII
.
XIII
.
XIII
.
2.
From
the
Fathers
.
S.
Aug.
de
Doctrin
.
Chr.
lib.
1.
c.
3
,
4
,
5
,
9
,
10
,
11
,
12
,
13
,
22
,
19
,
35.
&c.
Thus
S.
Augustine
,
in
his
Writings
,
and
particularly
in
his
excellent
Treatise
,
De
Doctrina
Christiana
,
Lib.
1.
makes
a
Summary
,
of
the
same
Nature
,
Of
the
Essentials
of
Christianity
.
He
considered
all
Beings
under
Three
distinct
Ranks
and
Orders
:
Some
which
are
to
be
enioy'd
,
others
which
are
to
be
used
,
and
others
in
the
middle
between
these
,
and
they
formed
to
enjoy
and
to
use
those
other
Beings
.
The
Things
to
be
enjoy'd
are
those
which
make
us
happy
.
The
Things
to
be
used
are
those
which
help
us
to
attain
to
that
which
makes
us
happy
,
and
to
cleave
to
it
.
We
,
who
are
to
enjoy
and
use
those
things
,
being
plac'd
between
both
,
if
we
give
our selves
to
Enjoy
the
things
which
we
should
only
use
,
we
are
stopp'd
in
our
Course
,
and
come
short
of
our
Happiness
,
being
entangl'd
with
the
Love
of
things
below
.
To
enjoy
,
is
by
Love
to
cleave
to
something
for
its
self
.
To
use
a
thing
,
is
to
employ
it
as
a
Mean
to
attain
to
that
which
we
love
;
as
Strangers
travelling
to
their
Native
Country
,
make
use
of
Horses
by
Land
,
or
Ships
by
Sea
,
to
bring
them
thither
.
That
which
is
to
be
enjoy'd
is
only
God
the
Father
,
Son
,
and
Holy
Ghost
,
the
Infinite
and
Unchangeable
Good
.
We
ought
to
love
nothing
for
it self
,
but
God
;
and
all
other
things
,
only
in
and
for
God
.
Other
things
are
to
be
used
or
avoided
,
as
they
are
Helps
or
Hinderances
of
the
Love
of
God
.
All
who
are
capable
of
Enjoying
God
,
as
we
are
,
that
is
,
all
our
Neighbours
,
we
ought
to
love
them
as
our selves
,
that
is
,
to
desire
or
endeavour
that
they
be
brought
with
us
to
love
and
enjoy
God
.
All
Sin
and
Evil
consists
in
the
Loving
and
Enjoying
what
we
ought
only
to
use
,
the
Creatures
and
their
Perfections
;
and
the
Using
what
we
ought
to
Enjoy
.
Vtendis
frui
,
&
Fruendis
uti
:
This
has
so
darkned
and
corrupted
our
Minds
,
that
we
are
not
capable
of
loving
and
enjoying
this
infinite
Good
.
In
order
to
this
,
they
must
be
cleansed
and
purified
,
which
is
as
it
were
a
Travelling
and
Voyaging
to
our
Country
.
This
could
not
have
been
,
if
Wisdom
it self
had
not
stoop'd
to
our
Infirmity
,
and
cloath'd
himself
with
our
Flesh
,
to
obtain
Pardon
and
Grace
for
Sinners
,
and
to
give
them
an
Example
in
their
own
infirm
Nature
.
And
as
,
to
convey
our
Thoughts
to
others
,
we
must
cloath
them
with
Words
,
tho'
thereby
they
are
not
defil'd
nor
chang'd
;
so
the
Eternal
and
Unchangeable
Word
became
Flesh
,
and
dwelt
among
us
;
the
Truth
and
the
Life
became
the
Way
,
and
brought
us
the
wholsom
Physick
that
is
necessary
to
cure
the
Maladies
of
our
Souls
,
Remedies
for
every
Disease
.
The
Sum
of
all
is
,
that
the
Fulness
and
End
of
all
the
Holy
Scriptures
is
the
Love
of
God
and
our
Neighbours
,
the
Being
that
is
to
be
enjoy'd
,
and
those
Beings
which
are
capable
of
enjoying
him
with
us
.
And
that
we
might
know
and
be
able
to
do
this
,
the
Providence
of
God
has
order'd
the
whole
Temporal
Dispensation
for
our
Salvation
,
which
we
ought
to
use
not
with
an
abiding
Love
but
a
transient
one
,
as
we
would
love
a
Way
or
a
Chariot
,
that
we
may
love
those
things
in
which
we
are
carried
,
for
the
sake
of
that
to
which
we
are
going
.
This
is
the
Substance
of
that
Excellent
Book
.
XIV
.
A.
B.
mentions
other
Sentiments
which
are
not
of
the
Essence
of
Religion
;
but
then
she
declares
they
are
not
necessary
to
Salvation
,
and
that
we
may
let
them
alone
,
and
suspend
our
Belief
of
them
,
if
we
see
no
Clearness
and
Evidence
in
them
;
and
that
she
aims
at
nothing
but
to
perswade
Men
to
the
Love
of
God
,
and
to
observe
the
Laws
of
the
Gospel
as
the
necessary
Means
to
recover
it
.
It
is
best
to
hear
her
speak
for
her self
in
this
Matter
.
I
protest
,
says
she
,
before
God
and
Men
,
that
I
aim
at
nothing
by
all
my
Words
and
Writings
,
but
to
perswade
Men
to
return
to
the
Love
of
God
,
from
whence
they
are
fallen
by
the
Glosses
,
Explications
,
or
new
Inventions
of
deceitful
Men
,
who
do
falsly
promise
Salvation
to
those
who
live
and
die
in
their
Self-love
,
and
despise
the
Practice
of
a
Gospel-Life
:
Seeing
such
shall
never
inherit
the
Kingdom
of
Heaven
,
when
they
despise
the
Designs
of
God
,
and
the
Means
and
Graces
which
he
gives
them
,
that
they
may
rise
again
and
deliver
themselves
from
this
Damnation
.
These
are
the
Practice
,
of
the
Gospel-Law
,
which
only
can
save
them
,
because
of
the
Frailty
of
Man's
Nature
.
They
will
never
save
themselves
from
Damnation
if
they
do
not
embrace
the
Gospel-Law
,
which
is
the
last
and
most
perfect
of
all
the
Laws
that
God
has
given
or
ever
will
give
to
Men
:
And
I
do
not
pretend
to
teach
any
other
,
neither
do
I
teach
Errors
,
as
these
Adversaries
of
the
Truth
of
God
do
affirm
;
for
God
will
never
change
,
and
Jesus
Christ
brings
it
to
us
in
the
last
Hour
.
We
must
not
look
for
any
other
,
nor
for
New
Prophets
;
for
he
has
prophesied
all
,
and
taught
what
Men
ought
to
do
and
avoid
,
even
to
the
End
of
the
World
.
T
is
true
indeed
,
I
speak
of
several
things
in
my
Writings
which
are
not
in
so
many
Words
in
the
Gospel
;
but
these
are
not
things
which
every
one
is
obliged
to
believe
,
or
the
belief
of
which
is
necessary
to
Salvation
.
I
write
them
out
of
abundance
,
and
to
reinforce
the
Courage
of
those
who
understand
and
relish
them
:
But
they
who
do
not
relish
or
understand
them
,
may
let
them
alone
.
Their
belief
or
unbelief
of
these
things
,
neither
adds
nor
takes
any
things
from
me
.
I
have
obtain'd
all
my
Design
,
when
I
have
shewn
clearly
,
that
no
Body
shall
be
saved
but
they
who
shall
take
up
the
Practice
of
a
Gospel
Life
;
as
God
has
reveal'd
to
me
,
leaving
every
one
free
to
do
it
if
he
will
,
since
God
forces
no
Body
,
neither
do
I.
I
have
spoken
several
times
in
my
Writings
,
of
the
Creation
of
the
World
,
of
the
Glorious
Estate
in
which
Adam
was
created
,
how
Jesus
Christ
was
born
of
him
in
his
State
of
Innocence
,
with
many
Divine
Mysteries
unheard
of
by
Men.
But
this
is
but
a
Cluster
of
Grapes
of
the
Garden
of
Eternal
Life
,
as
those
sent
from
the
Children
of
Israel
,
brought
a
Cluster
of
the
Grapes
of
the
Land
of
Promise
,
to
make
them
comprehend
the
Abundance
,
and
the
Fruitfulness
of
it
;
even
so
I
have
spoken
of
those
high
Secret
Mysteries
which
God
has
reveal'd
to
me
,
that
I
might
give
a
Sample
of
that
which
God
has
prepared
for
those
who
observe
his
Gospel
Law
.
But
I
do
not
positively
teach
those
unknown
Wonders
as
Articles
of
Faith
.
I
declare
them
only
for
to
strengthen
my
own
Soul
,
and
those
who
sincerely
desire
to
become
True
Christians
,
teaching
them
also
many
things
which
no
body
has
taught
hitherto
,
because
the
time
was
not
come
to
know
them
,
since
we
read
in
the
ancient
Prophets
,
that
God
says
to
Daniel
,
Seal
up
these
Words
until
the
last
Times
;
and
in
the
Revelations
there
is
spoken
of
a
Book
closed
,
sealed
with
Seven
Seals
,
which
none
could
open
but
the
Lamb
slain
.
All
these
things
with
many
others
do
sufficiently
testifie
that
God
would
conceal
from
Men
many
Secret
and
Divine
Mysteries
till
the
last
Times
;
for
God
has
done
nothing
for
Men
,
which
he
does
not
make
known
to
them
before
the
World
end
.
And
if
now
I
declare
unto
them
things
which
they
have
not
as
yet
heard
,
they
ought
so
much
the
more
to
esteem
them
,
and
enquire
narrowly
that
they
may
discover
whether
they
be
true
or
profitable
for
the
Salvation
of
Souls
,
and
not
reject
or
despise
them
blindly
,
as
Fools
do
,
who
condemn
all
that
they
do
not
understand
,
uttering
Reproaches
against
those
who
speak
to
them
for
their
Good
.
And
if
these
Preachers
did
this
out
of
Ignorance
,
they
would
be
in
some
manner
excusable
,
but
it
must
needs
be
out
of
pure
Malice
that
they
condemn
the
Essential
Truths
of
the
Doctrine
of
the
Gospel
,
which
I
teach
substantially
through
all
my
Writings
,
bringing
only
all
other
things
by
way
of
Comparison
,
or
to
make
my self
be
the
better
understood
,
that
People
may
by
divers
means
recover
the
Love
of
God
,
which
all
have
lost
,
and
even
also
his
Fear
.
And
that
every
one
may
find
in
my
Writings
,
divers
means
sutable
to
their
Dispositions
,
I
speak
much
of
the
Judgments
of
God
,
of
his
Rods
and
Chastisements
which
we
are
to
look
for
,
that
if
some
are
touch'd
with
Threatnings
,
and
disposed
to
return
to
God
by
Fear
and
Trembling
,
they
may
embrace
these
Warnings
of
the
last
Judgments
:
And
if
others
are
rather
drawn
unto
God
by
Promises
,
and
the
Glory
that
God
has
prepared
for
them
after
Death
;
such
may
meditate
seriously
upon
them
,
that
by
those
Considerations
they
may
be
inflam'd
with
the
Love
of
a
God
so
bountiful
to
his
Creatures
:
And
if
others
are
dispos'd
to
return
to
God
by
discovering
the
Falshoods
and
Errors
which
are
now
in
Christendom
,
I
speak
of
them
abundantly
in
my
Writings
:
So
that
nothing
is
wanting
there
for
him
who
truly
desires
to
search
,
he
has
certainly
the
Occasion
to
find
by
the
reading
of
my
Writings
,
seeing
there
are
there
means
,
in
abundance
,
for
all
sorts
of
Dispositions
.
But
the
whole
Butt
,
or
the
White
,
at
which
I
draw
,
in
declaring
so
many
Marvels
of
God
,
is
no
other
but
to
shew
Men
that
they
will
not
be
saved
but
by
taking
up
anew
the
Practise
of
a
Gospel
Life
,
as
the
Christians
of
the
Primitive
Church
did
;
for
God
is
Yesterday
and
to
Day
the
same
;
and
Jesus
Christ
,
that
Divine
Physician
,
has
brought
the
last
Receipt
of
his
Gospel-Law
,
which
we
must
take
and
swallow
until
the
last
Day
of
Judgment
,
if
we
desire
to
be
saved
.
XV.
But
some
are
apt
to
say
,
This
is
what
is
done
by
many
others
,
by
many
of
the
Practical
Writers
of
Christianity
,
and
what
needs
so
much
adoe
about
the
Writings
of
this
Woman
?
We
ought
not
to
deny
to
others
their
just
Praise
,
and
I
wish
that
not
only
many
but
all
the
Practical
Writers
of
Christianity
did
breath
the
same
Spirit
.
But
because
other
Writings
are
good
and
useful
,
we
ought
not
therefore
to
despise
these
,
if
they
be
so
too
.
In
things
convenient
for
the
Body
,
the
Providence
of
God
affords
not
only
what
is
simply
necessary
,
but
Plenty
and
Abundance
;
and
what
is
distasteful
to
one
Palate
,
will
relish
with
another
,
and
promote
their
Health
.
And
why
should
our
Eye
be
Evil
,
because
God
is
Good
?
If
he
be
pleas'd
to
afford
us
Plenty
,
and
Variety
of
Spiritual
Entertainment
,
tending
to
mortifie
our
Corrupt
Nature
,
and
to
bring
us
to
the
Love
of
God
,
and
some
of
it
does
not
please
our
Taste
,
why
should
we
be
so
peevish
and
ill
natur'd
,
as
not
only
to
throw
all
away
that
comes
from
that
hand
,
but
decry
it
as
rank
Poison
,
and
forbid
any
to
touch
it
as
they
would
escape
Damnation
,
when
it
may
be
all
the
Evil
lies
in
the
Malady
and
Distemper
within
us
,
which
it
comes
to
remove
;
and
what
we
will
not
use
nor
relish
,
may
prove
very
savoury
and
healthful
to
the
Souls
of
others
.
It
is
strange
to
see
the
Disposition
of
Men.
The
Poets
and
Plays
,
both
Ancient
and
Modern
,
tho'
they
flow
from
,
and
greatly
tend
to
cherish
the
Corruption
of
Humane
Nature
,
yet
the
Learned
do
Study
and
Esteem
them
;
but
Writings
of
this
Nature
,
whose
only
Aim
is
to
perswade
Men
to
love
the
Life
of
Jesus
Christ
,
in
their
respective
Communions
,
without
setting
up
a
New
Sect
or
Party
,
and
to
tell
them
they
do
it
not
;
meets
with
nothing
but
Reproach
and
Contempt
,
upon
a
Pretence
there
are
in
them
some
Sentiments
different
from
the
ordinary
,
tho'
they
are
most
consistent
with
the
Essentials
of
Christianity
,
and
are
declared
not
to
be
necessary
to
Salvation
.
As
if
we
would
hate
and
persecute
our
best
Friend
,
because
his
Cloaths
differed
from
ours
in
their
Fashion
.
Some
peculiar
Characters
of
her
Writings
and
Sentiments
.
XVI
.
And
First
,
clear
a
Distinction
between
the
Essentials
and
Accessories
of
Religion
,
and
her
laying
so
little
Stress
upon
the
last
,
tho'
she
declares
that
she
had
particular
Discoveries
in
them
,
seems
to
me
a
particular
Character
of
her
Spirit
.
They
who
set
up
for
a
peculiar
Knowledge
in
Divine
things
,
or
to
reform
the
Corruptions
of
the
Church
,
or
to
be
Guides
and
Directors
of
others
,
they
presently
insert
all
their
little
Opinions
and
Doctrines
into
their
Confessions
of
Faith
,
make
them
Articles
of
their
Creed
,
Shibboleths
of
their
Party
;
so
that
none
can
be
of
their
Communion
who
do
not
profess
to
believe
them
;
and
they
are
more
zealous
for
their
particular
Forms
and
Confessions
,
than
for
the
Gospel
and
Laws
of
Jesus
Christ
,
and
are
ready
to
esteem
or
despise
others
according
to
their
Zeal
or
Coldness
for
these
;
and
thus
,
tho'
a
Man
be
proud
and
covetous
and
malicious
,
and
his
Spirit
quite
contrary
to
that
of
Jesus
Christ
,
yet
if
he
be
zealous
for
their
peculiar
Doctrines
and
Forms
of
such
a
Party
,
he
shall
in
his
own
,
and
their
Esteem
,
pass
for
a
good
Christian
;
they
imagining
that
God
lays
as
great
a
Stress
on
their
Doctrines
and
Forms
as
they
do
themselves
,
while
they
call
them
the
Cause
of
Christ
,
the
Jewels
of
his
Crown
,
&c.
thus
,
most
heinously
taking
God's
Name
in
Vain
.
Others
again
,
who
pretend
to
divine
Revelation
,
are
still
upon
Mysteries
and
Visions
.
But
A.
B.
does
most
clearly
and
distinctly
represent
:
wherein
the
Essence
of
Christianlty
consists
,
XVII
.
The
Relation
that
the
Duties
of
Christianity
have
to
one
another
.
Renouv.
de
l'
Esp
.
Evang.
part.
2.
n.
81.
part
3.
n.
39
,
48.
2.
The
Writings
of
A.
B.
do
clearly
shew
the
Relation
that
the
several
Parts
and
Duties
of
Christianity
have
to
one
another
,
and
the
Place
that
every
one
holds
in
Relation
to
the
Whole
,
and
this
is
of
no
small
moment
to
direct
us
aright
in
our
Endeavours
after
a
Christian
Life
and
Spirit
.
We
may
know
many
of
the
Parts
and
Duties
of
the
Christian
Religion
,
and
seem
much
Occupied
about
some
of
them
,
and
yet
never
make
any
Advances
in
a
Christian
Life
;
all
that
is
directed
by
Wisdom
,
is
done
for
a
fit
and
proper
End
,
and
fit
and
seasonable
Means
are
employed
for
attaining
of
that
End
.
We
see
the
Footsteps
of
infinite
Wisdom
even
in
the
Motions
of
the
brute
Creatures
.
The
Birds
in
the
Spring
gather
proper
Materials
and
build
their
Nests
,
and
lay
their
Eggs
,
and
hatch
their
Young
;
if
they
should
be
taken
up
only
about
gathering
Sticks
,
without
putting
them
to
any
further
Use
,
the
Wisdom
of
their
Maker
in
the
Forming
of
them
would
not
thereby
appear
.
Now
God
has
given
Man
an
Understanding
,
whereby
he
may
discern
a
proper
End
for
his
Actions
,
and
suitable
Means
by
which
to
accomplish
it
.
We
see
in
all
Trades
and
Arts
they
have
their
proper
Ends
and
their
peculiar
Means
to
attain
to
them
;
and
if
the
respective
Masters
or
Apprentices
should
be
still
occupied
about
some
of
the
remoter
Means
of
their
Calling
,
without
ever
directing
them
to
the
Attainment
of
the
End
of
it
,
or
should
think
to
attain
the
End
without
the
Use
of
the
necessary
and
immediate
Means
,
we
would
think
they
had
lost
their
Wits
.
If
they
who
pretend
to
rebuild
an
House
busie
themselves
only
in
providing
some
of
the
Materials
,
and
contriving
Models
,
and
reading
Books
of
Architecture
and
hearing
Discourses
about
it
,
and
lay
some
Stones
of
it
upon
an
old
runious
Foundation
,
without
ever
doing
more
,
or
if
they
think
to
get
the
House
built
without
ever
digging
deep
to
lay
a
good
Foundation
,
or
using
the
other
consequent
necessary
Means
of
Building
,
such
but
build
Castl●s
in
the
Air.
Now
,
tho'
Men
are
not
so
absurd
and
unreasonable
in
other
things
,
yet
they
are
so
in
Religion
.
They
are
taken
up
with
some
of
the
remoter
Duties
of
Religion
,
without
ever
aiming
at
the
End
of
it
,
or
they
think
to
attain
the
End
without
using
the
necessary
Means
for
the
Attainment
of
it
,
and
become
thereby
so
darkned
in
their
Minds
,
as
not
to
perceive
what
Relation
the
Parts
and
Duties
of
Religion
have
to
one
another
.
This
then
is
certainly
a
remarkable
Property
of
the
Writings
of
A.
B.
that
they
give
so
distinct
a
view
of
the
Relation
of
the
several
Parts
and
Duties
of
Christianity
to
one
another
,
and
to
the
whole
:
How
some
hold
the
Place
of
the
end
,
and
others
of
the
means
;
some
of
which
are
so
absolutely
necessary
in
Man's
present
State
,
that
without
them
he
cannot
attain
the
End
.
They
make
appear
that
the
great
end
of
Christianity
is
to
bring
us
back
to
the
Love
of
God
,
and
that
we
can
never
recover
this
without
the
mortifying
of
our
Corrupt
Nature
,
and
that
this
cannot
be
effected
but
by
obeying
the
Doctrine
,
and
following
the
Example
of
Jesus
Christ
;
so
that
his
Commands
are
all
the
necessary
Helps
of
our
Frailty
,
teaching
us
what
way
to
overcome
our
Corrupt
Nature
,
and
to
return
to
the
Love
of
God
.
For
the
End
of
the
Commandment
is
Charity
:
The
Gospel-Law
teaches
Man
Poverty
of
Spirit
,
to
shew
Man
that
Covetousness
has
withdrawn
him
from
the
Love
of
God
,
and
that
he
cannot
recover
it
without
ceasing
to
covet
earthly
Goods
;
and
it
teaches
Men
to
be
humble
in
Heart
,
and
to
choose
the
lowest
Place
;
because
they
have
lost
the
Love
of
God
,
by
loving
themselves
,
and
thinking
themselves
worthy
of
Honour
and
Glory
,
while
they
merit
nothing
but
Contempt
and
Confusion
.
Jesus
Christ
chose
a
poor
and
mean
State
in
the
World
,
lived
in
Hardships
and
Unease
,
in
Reproach
and
Contempt
,
and
never
did
his
own
Will
,
but
the
Will
of
him
that
sent
him
;
to
show
us
what
are
the
things
that
withdraw
us
from
the
Love
of
God
,
and
what
are
the
means
we
must
use
to
overcome
them
.
XVIII
.
A.
B.
do
give
us
most
lovely
Representations
of
the
Divine
Nature
,
such
as
may
serve
to
enflame
our
Souls
with
Love
and
Wonder
,
when
we
think
on
the
depth
and
height
,
and
breadth
and
length
of
the
Love
of
God
in
Christ
Jesus
,
which
passeth
all
Knowledge
:
They
shew
us
that
God's
very
Nature
is
Love
,
that
there
is
none
Good
but
God
,
that
no
kind
of
Evil
comes
from
him
,
Liberty
of
Will
;
and
which
he
could
not
in
justice
take
back
again
,
for
the
Gifts
of
God
are
without
Repentance
:
That
Man's
Baseness
and
Fall
did
not
alter
God's
Love
,
but
he
resolves
to
recover
him
again
,
and
continues
unalterably
his
first
Design
of
taking
his
Delight
with
him
;
that
he
accepts
of
the
Intercession
and
Mediation
of
Jesus
Christ
for
that
End
,
and
allows
Man
Grace
,
and
a
Time
,
and
Means
of
Penitence
;
that
the
very
Evils
that
came
upon
Man
,
and
upon
the
Creatures
by
his
Sin
,
he
order'd
them
all
so
,
as
that
they
might
tend
to
his
Good
and
his
Recovery
;
thrust
him
out
of
a
delightful
Paradise
into
an
Earth
cursed
for
his
sake
,
and
bringing
forth
Throns
and
Thistles
;
least
the
Pleasures
of
the
first
should
now
still
bewitch
his
Heart
the
more
,
and
that
the
Miseries
and
Vexations
of
the
last
might
give
him
Occasions
for
Penitence
,
and
make
him
return
to
his
God
;
that
God
has
not
forsaken
Man
,
but
Man
has
forsaken
his
God
;
that
God
by
all
his
Works
,
and
by
his
Operations
in
Man
,
gives
him
all
sort
of
Occasions
to
love
him
:
That
he
is
not
content
to
send
us
his
Servants
and
Prophets
to
enlighten
us
,
but
he
came
himself
,
and
became
in
all
things
like
to
us
,
(
yet
without
Sin
)
that
he
might
redeem
and
save
us
:
That
God
tempts
no
Man
,
but
every
Man
is
drawn
away
of
his
own
Lust
:
That
he
damns
no
Man
,
for
he
is
the
Fountain
of
all
Good
and
can
do
no
Evil
;
and
the
Damnation
of
a
Soul
is
the
greatest
Evil
in
the
World
:
That
he
does
not
permit
Sin
,
but
permits
Man
to
make
use
of
his
Free-will
,
which
being
the
greatest
Treasure
he
could
receive
,
it
was
not
just
for
God
to
take
it
back
again
,
and
if
Man
abuse
it
,
it
is
for
himself
,
so
he
may
do
with
his
Hands
and
Tongue
,
which
are
given
him
for
excellent
uses
:
That
as
God
is
not
the
Author
of
any
Sin
,
any
Moral
Evil
,
neither
by
Influence
,
nor
by
Decree
,
nor
by
Permission
;
but
it
proceeds
wholly
from
Men
and
Devils
by
the
ill
use
of
the
Liberty
and
Free-will
that
God
gave
them
;
so
neither
is
he
the
Author
of
any
Natural
Evil
or
Malignity
that
is
in
the
Creatures
,
he
having
created
all
Good
and
Perfect
;
but
Sin
and
the
Self
will
of
Man
has
brought
a
Malignity
into
all
things
;
and
therefore
it
belongs
to
Man
as
being
the
Works
of
his
Hands
:
That
God
lets
this
Malignity
continue
now
in
this
Time
of
Trial
,
to
withdraw
Man
from
the
Love
of
the
Creatures
;
that
at
the
Times
of
the
Restitution
of
all
things
,
he
will
deliver
all
his
Creatures
from
the
Malignity
contracted
by
the
Sin
of
Man
;
and
since
it
is
just
to
render
to
each
one
what
belongs
to
him
,
it
is
necessary
that
they
,
who
will
not
return
to
a
Dependance
upon
their
God
,
have
for
their
Portion
this
Malignity
of
all
the
Creatures
to
all
Eternity
,
as
being
the
Work
of
their
own
Hands
:
That
in
the
Love
of
God
consists
all
Good
,
and
all
Happiness
;
and
in
the
turning
away
from
that
Love
,
all
Evil
,
and
all
Misery
,
which
Men
are
not
now
so
sensible
of
;
because
of
the
superficial
and
transient
Delights
,
with
which
the
Creatures
do
amuse
and
tickle
them
;
but
upon
the
removal
of
that
,
they
shall
feel
it
to
all
Eternity
.
God
is
not
the
Author
of
Death
,
but
by
one
Man
Sin
entred
into
the
World
,
and
Death
by
Sin
,
and
Death
has
pass'd
over
all
,
because
all
have
sinn'd
.
[
*
](A42287-e5080-b)
*
V●s
Deus
,
una
Veritas
,
una
Salus
omnium
&
prima
atque
summa
Essentum
,
ex
qua
est
omne
quicquid
est
,
in
quantumest
:
quia
in
quantum
est
quicquid
est
,
bonum
est
.
Et
ideo
ex
Deo
non
est
Mors.
Non
enim
Deus
Mortem
fecit
,
nec
laetatur
in
Perditione
Vivorum
;
quoniam
summa
Essentia
esse
facit
omne
quod
est
,
unde
&
Essentia
dicitur
.
Mors
autem
non
esse
cogit
quicquid
moritur
in
quantum
moritur
,
nam
si
ea
quae
moriuntur
penitus
morirentur
ad
nihilum
sine
dubio
pervenirent
:
Sed
tantum
moriuntur
,
quantum
minus
Essentiae
participant
.
—
Corpus
autem
minus
est
quam
vita
quaelibet
quoniam
quantulumcunque
manet
in
specie
per
vitam
manet
.
—
Corpus
ergo
magis
subjacet
Morti
)
,
&
ideo
vicinius
est
nihilo
.
Quapropter
Vita
quae
Fructu
Corporis
delectata
negligit
Deum
,
inclinatur
ad
nihilum
,
&
ista
est
nequitia
.
—
Id
enim
amat
quod
minus
est
quam
Vita
quia
Corpus
est
;
&
propter
ipsum
Peccatum
quod
amatur
fit
corruptibile
,
ut
fluendo
deserat
Amatorem
suum
,
quia
&
ille
hoc
amando
deseruit
Deum
.
—
Quod
vero
Corpus
Hominis
,
cum
ante
Peccatum
esset
in
suo
Genere
optimum
,
post
Peccatum
factum
est
imbecillum
&
Morti
destinatum
,
quanquam
justa
vindicta
,
Peccati
sit
,
plus
tamen
Clementiae
Dei
quam
Severitatis
ostendit
.
Ita
enim
nobis
suadetur
a
Corporis
Voluptatibus
&
ad
aternam
Essentiam
Veritatis
Amorem
nostrum
opportere
conver●i
..
Et
est
Justitiae
Pulchritudo
cum
Benignitatis
Gratia
concordans
,
ut
quoniam
bonorum
inferiorum
Dulcedine
decepti
sumus
Amaritudine
Poenarum
crudiamur
.
S.
Aug.
de
Vera
Relig.
Cap.
11
,
12
,
15
It
is
,
saith
St.
Augustine
,
God
alone
,
the
only
Truth
,
the
only
Salvation
of
all
,
and
the
First
and
Supream
Essence
,
from
whom
every
thing
is
what
it
is
,
in
so
far
as
it
is
;
for
in
so
far
as
it
is
,
what
it
is
,
it
is
good
;
and
therefore
Death
is
not
from
God
.
For
God
did
not
make
Death
,
neither
does
he
take
Pleasure
in
the
Destruction
of
the
Living
;
for
the
supream
Essence
makes
every
thing
to
be
what
it
is
,
and
therefore
it
is
called
the
Essence
.
But
Death
constrains
that
which
dies
not
to
be
,
in
so
far
as
it
dies
;
for
if
these
things
which
die
,
should
die
altogether
,
undoubtedly
they
would
come
to
nothing
:
But
by
how
much
less
they
partake
of
Essence
,
by
so
much
they
die
.
—
Now
a
Body
is
less
than
any
Degree
of
Life
;
for
whatsoever
retains
any
Form
,
has
some
Degree
of
Life
.
The
Body
therefore
is
subject
to
Death
,
and
so
approaches
nearer
to
nothing
;
wherefore
that
Life
,
which
delighting
it self
in
the
Pleasures
of
the
Body
,
neglects
God
,
inclines
to
nothing
;
and
this
is
Wickedness
.
—
For
it
loves
that
which
is
less
than
Life
,
because
it
is
Body
;
and
because
of
this
very
Sin
,
that
which
is
lov'd
becomes
Corruptible
,
that
it
by
passing
away
may
forsake
its
Lover
;
because
he
by
loving
it
had
forsaken
his
God
.
—
But
that
the
Body
of
Man
,
which
,
before
Sin
,
was
the
most
excellent
in
its
kind
,
is
after
Sin
become
so
frail
and
subject
to
Death
;
tho'
it
be
a
just
Punishment
of
Sin
,
yet
it
discovers
more
of
the
Clemency
,
than
the
Severity
of
God
:
For
thereby
we
are
perswaded
,
that
we
ought
to
take
off
our
Love
from
the
Pleasures
of
the
Body
,
and
to
turn
it
to
the
Eternal
Essence
of
Truth
:
And
herein
the
Beauty
of
Righteousness
,
and
the
Favour
of
Good
meet
together
;
that
because
we
are
deceived
by
the
Sweetness
of
inferiour
Goods
,
we
might
be
instructed
by
the
Bitterness
of
the
Punishments
,
&c.
Thus
it
is
evident
that
nothing
comes
positively
from
God
as
an
efficient
Cause
,
but
that
which
is
positively
from
Good
;
and
all
Evil
and
Malignity
proceeds
from
Devils
and
Men
,
which
God
does
yet
so
moderate
and
restrain
in
this
time
of
Man's
Trial
,
as
many
make
Man
by
his
Grace
come
to
himself
and
return
to
his
God
,
O
Israel
,
thy
Destruction
is
of
thy self
,
but
in
me
is
thy
help
:
When
the
Holy
Scripture
represents
God
as
denouncing
a
Curse
on
the
Earth
,
the
Pains
of
a
Woman
in
Travail
,
the
Labour
and
Death
of
Man
,
these
are
charitable
Warnings
of
some
of
the
natural
Consequences
of
his
Sin
,
to
dispose
him
for
them
,
and
that
he
might
make
a
right
use
of
them
.
And
when
the
Scripture
speaks
of
the
Wrath
of
God
,
and
of
the
Punishments
flowing
from
it
,
all
this
is
to
be
understood
in
a
Sense
agreeable
to
the
Nature
of
God
,
as
we
do
those
Passages
which
ascribe
to
him
the
bodily
Parts
and
Passions
of
Men
;
and
as
by
thus
interpreting
those
last
Passages
,
there
is
no
wresting
of
the
Scriptures
,
but
rather
their
true
Sense
exprest
,
which
either
the
clear
Idea
that
we
have
of
God
,
or
one
or
two
plain
Places
of
Scripture
concerning
him
,
that
he
is
a
Spirit
and
unchangeable
,
do
sufficiently
manifest
;
so
neither
are
the
former
wrested
by
giving
them
a
Sense
conformable
to
the
Idea
of
the
Divine
Goodness
and
Perfections
,
from
whence
no
Evil
,
Disorder
,
nor
Anxiety
can
proceed
,
and
to
those
Places
of
Scripture
which
affirm
that
God
is
Love
,
Fury
is
not
in
him
.
What
unsutable
and
unlovely
Representations
some
have
given
us
of
the
Divine
Nature
and
Operations
,
and
how
unfit
they
are
for
inflaming
Men
with
True
Charity
;
is
but
too
evident
from
Men
Writings
,
and
from
Mens
Lives
.
XIX
.
great
Tendency
to
a
Christian
Vnion
and
Concord
amongst
the
several
Parties
of
Christendom
.
We
all
seem
to
be
sensible
of
the
Evil
and
Mischiefs
of
Schisms
;
and
the
Hatred
,
Lying
,
Evil-speakings
,
Strifes
,
Wars
,
Fightings
,
Persecutions
,
Deaths
,
which
have
followed
upon
them
,
are
but
too
fatal
Proofs
of
it
,
and
therefore
every
Party
strives
to
wipe
off
the
Blame
from
themselves
,
and
to
lay
it
on
another
.
But
the
most
useful
Thought
is
to
consider
how
to
heal
them
.
The
Course
followed
by
the
respective
Parties
will
never
do
it
.
Those
of
every
Party
judge
that
Orthodoxy
is
only
on
their
Side
,
and
therefore
strive
to
reduce
all
to
an
Union
by
bringing
them
to
be
of
their
Party
;
and
thus
their
mutual
Animosities
and
Divisions
are
still
heightned
.
But
the
Writings
and
Sentiments
of
A.
B.
One
believes
that
be
may
eat
all
things
,
another
who
is
weak
〈…〉
;
let
not
him
that
eateth
,
despise
him
that
ea●●
〈…〉
which
eateth
not
,
judge
him
that
〈…〉
.
One
Man
esteemeth
〈…〉
Man
esteemeth
every
Day
〈…〉
perswaded
in
his
own
Mind
.
〈…〉
,
regardeth
it
to
the
Lord
;
〈…〉
not
the
Day
.
to
the
Lord
he
doth
not
regard
〈◊〉
He
that
eateth
,
eateth
to
the
Lord
,
and
he
giveth
God
thanks
;
and
he
that
eateth
not
,
to
the
Lord
he
〈◊〉
not
,
and
he
giventh
God
thanks
.
—
But
why
dost
thou
〈◊〉
thy
Brother
?
or
why
dost
thou
set
a
nought
thy
Brother
?
for
we
shall
all
stand
before
the
Judgment
.
Seat
of
Christ
.
—
For
the
Kingdom
of
God
is
not
Meat
and
Drink
,
but
Righteousness
,
and
Peace
,
and
Joy
in
the
Holy
Ghost
.
Let
us
therefore
follow
after
the
things
that
make
for
Peace
,
and
things
wherewith
one
may
edisie
another
.
XX.
A.
B.
serve
to
vindicate
and
reseue
the
Doctrine
of
Jesus
Christ
from
the
false
Glosses
which
the
several
Parties
of
Christendom
have
put
upon
it
,
and
whereby
they
have
made
it
of
none
effect
.
The
Corruption
of
Man's
Nature
leads
him
to
please
himself
and
to
follow
his
own
Inclinations
,
and
yet
while
he
does
so
,
he
is
content
to
believe
that
he
pleases
God
and
does
his
〈◊〉
;
and
therefore
he
puts
such
Glosses
on
the
Laws
〈◊〉
Commands
of
God
,
as
many
reconcile
them
to
his
corrupt
Practice
.
Thus
she
Jewish
Church
had
advanced
to
that
He●●●hth
of
Corruption
when
our
Saviour
came
into
the
World
,
that
they
had
glossed
away
the
whole
Law
of
God
,
and
made
it
of
no
Effect
by
their
Traditions
:
And
therefore
our
Lord
Jesus
Christ
takes
care
to
vindicate
Gods
Law
from
their
corrupt
.
Glosses
,
and
most
clearly
and
plainly
to
point
out
Man's
Duty
and
the
Way
to
eternal
Life
.
But
as
the
World
grows
older
,
the
Corruption
of
Man's
Nature
encreases
and
becomes
more
subtle
and
refin'd
;
so
that
the
Professors
of
Christianity
now
adays
have
as
palpably
glossed
away
the
Law
of
the
Gospel
of
Jesus
Christ
,
as
ever
the
Scribes
and
Pharisees
had
done
to
the
Law
of
Moses
;
for
which
there
needs
no
greater
Proof
than
to
compare
their
Systems
and
Explications
with
the
Gospel-Law
it self
,
and
their
Practice
with
their
Opinion
and
Belief
.
For
tho'
their
Lives
be
in
nothing
like
that
of
Jesus
Christ
,
yet
they
believe
they
are
good
Christians
,
and
hope
to
be
saved
by
his
Merits
.
Now
,
which
is
a
singular
Providence
of
God
,
those
Writings
do
most
plainly
vindicate
the
Gospel
of
Jesus
Christ
from
the
false
Glosses
put
upon
it
.
They
plainly
shew
,
that
there
is
no
Way
to
Salvation
but
by
the
Mortification
of
our
corrupt
Nature
and
Self-love
,
and
by
the
Imitation
of
Jesus
Christ
,
dying
with
him
to
all
the
Eases
,
Honours
,
Riches
,
and
Pleasures
of
this
World
.
And
tho'
no
body
does
this
,
yet
they
think
they
are
good
Christians
,
tho'
every
one
seek
themselves
,
their
own
Glory
,
and
their
own
Interest
,
and
have
form'd
Glosses
on
the
Doctrine
of
Christ
that
may
excuse
them
:
They
are
frail
,
they
cannot
keep
the
Commandments
of
God
,
they
hope
to
be
sav'd
by
the
Merits
of
Jesus
Christ
,
thro'
Faith
in
him
;
not
considering
that
the
Laws
of
Christ
are
given
us
because
of
our
Frailty
,
and
as
the
most
effectual
Means
to
recover
the
Love
of
God
,
and
that
none
will
be
saved
by
the
Merits
of
Jesus
Christ
,
but
they
who
follow
his
Example
.
XXI
.
do
strike
at
the
Root
of
the
Corruption
of
Man's
Nature
,
and
shew
the
Way
to
a
true
Reformation
indeed
.
Many
have
cried
out
upon
the
Corruptions
of
the
Church
,
and
have
set
up
to
reform
the
World
;
and
these
Corruptions
being
so
visible
,
it
was
easie
for
such
to
draw
Disciples
after
them
.
But
then
,
what
has
their
Reformations
been
,
I
am
the
Way
,
the
Truth
and
the
Life
:
I
am
the
Door
,
he
that
enters
by
me
shall
be
saved
:
And
whosoever
will
come
after
me
,
must
deny
himself
,
and
take
up
his
Cross
,
and
follow
me
.
This
is
the
true
Institution
of
Jesus
Christ
,
and
they
who
neglect
this
and
seem
zealous
for
other
things
,
are
not
true
Christians
;
and
they
who
pretend
to
reform
Religion
without
bringing
Men
back
to
the
first
Institution
of
Jesus
Christ
,
and
not
straying
from
its
Rules
,
make
only
new
Institutions
and
Religions
,
no
true
Reformation
.
XXII
.
7.
A.
B.
do
tend
to
take
Men
off
from
a
dry
,
barren
,
dead
,
superficial
and
speculative
Knowledge
of
Divine
Things
,
and
to
lead
them
to
a
solid
,
living
,
practical
and
fruitful
Knowledge
of
them
.
There
is
a
speculative
Knowledge
of
things
,
and
there
is
a
sensible
and
affecting
Knowledge
of
them
.
This
communicates
to
us
their
Qualities
,
and
makes
us
to
enjoy
them
;
and
the
other
gives
us
only
their
superficial
Pictures
or
Idea's
.
For
the
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
.
Tho'
the
Sun
shine
never
so
brightly
,
yet
if
we
be
shut
up
with
thick
Walls
round
about
us
,
or
if
our
Eyes
be
blinded
we
cannot
behold
the
Light
.
This
is
the
State
we
are
born
in
,
The
Light
shines
in
Darkness
,
and
the
Darkness
comprehends
it
not
.
The
natural
Man
perceives
not
the
things
that
are
of
God
,
but
they
are
Foolishness
to
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
Those
Impediments
and
Distempers
must
be
removed
,
if
we
would
know
God
aright
,
and
therefore
the
Light
has
embodied
himself
,
and
the
Word
became
Flesh
,
and
dwelt
among
us
,
and
became
in
all
things
like
to
us
,
except
Sin
,
that
he
might
shew
us
how
to
come
to
God
,
not
by
much
Reading
,
nor
great
Learning
,
nor
high
Speculations
,
but
by
becoming
like
little
Children
,
by
Simplicity
and
Singleness
of
Heart
,
by
Humility
and
Prayer
,
by
taking
off
our
Desires
from
all
other
things
,
Blessed
are
the
pure
in
Heart
,
for
they
shall
see
God
.
If
thine
Eye
be
single
,
thy
whole
Body
shall
be
full
of
Light
.
The
meek
will
he
teach
his
Way
.
I
am
the
Light
of
the
World
,
says
Christ
,
he
that
follows
me
shall
not
walk
in
Darkness
,
but
shall
have
the
Light
of
Life
.
The
Divine
Knowledge
that
is
thus
obtained
is
solid
and
living
;
it
satisfies
the
Heart
,
it
enflames
it
with
Charity
,
the
Love
of
God
,
and
our
Neighbours
;
Wisdom
that
is
from
above
is
pure
and
peaceable
,
gentle
,
and
easie
to
be
entreated
,
full
of
Mercy
and
good
Fruits
,
without
Partiality
,
and
without
Hypocrisie
.
There
is
another
Knowledge
of
Divine
Things
,
which
is
only
superficial
and
speculative
,
and
consists
in
the
forming
to
our selves
the
Pictures
of
Divine
Things
in
the
Absence
of
the
Things
themselves
,
and
employing
our
Thoughts
and
Faculties
about
these
.
If
we
do
this
only
in
so
far
as
it
may
be
helpful
to
excite
us
to
the
other
,
and
to
labour
after
those
Dispositions
that
may
make
us
meet
for
it
;
it
may
be
a
good
Handmaid
and
Subservient
to
it
.
But
if
we
make
it
our
Study
,
and
employ
our
Time
and
Faculties
about
it
,
we
do
as
foolishly
as
they
who
being
hungry
and
thirsty
,
and
depriv'd
of
the
Light
of
the
Sun
,
should
with
the
dim
Light
of
a
Candle
go
into
a
Gallery
and
view
the
Pictures
of
the
Light
and
Sun
,
and
of
all
sorts
of
delicate
Wines
and
Meats
,
and
should
draw
a
great
many
of
these
themselves
,
each
Club
contending
that
their
Pictures
were
the
truest
,
quarrelling
and
fighting
about
them
,
and
and
forcing
one
another
to
assent
and
swear
to
their
Belief
and
Opinion
of
them
,
and
hating
such
as
differed
from
them
,
and
were
so
craz'd
in
their
Imaginations
as
to
fansie
they
did
eat
,
and
drink
,
and
enjoy
the
Light
,
but
when
they
awake
their
Soul
is
empty
.
Ever
learning
,
and
never
be
able
to
come
to
the
Knowledge
of
the
Truth
;
like
Physicians
and
Patients
that
should
love
to
talk
and
hear
respectively
elaborate
Discourses
about
Receipts
of
Physick
(
the
Receipts
being
plain
enough
of
themselves
)
without
ever
applying
effectually
to
use
them
.
In
this
,
Men
employ
their
eal
,
to
maintain
their
Opinions
,
to
form
and
foster
Sects
and
Schisms
,
to
multiply
Debates
and
Controversies
,
to
hate
and
malign
those
that
differ
from
them
,
to
raise
Tumults
and
Rabbles
,
to
animate
Princes
against
their
People
,
and
People
against
their
Princes
,
and
to
fill
the
World
with
Blood
and
Confusion
.
Now
all
the
Writings
of
A.
B.
tend
to
lead
Men
to
that
Theology
and
Divine
Wisdom
that
is
to
be
had
only
by
deep
Humilty
of
Heart
,
and
Poverty
of
Spirit
,
to
be
learn'd
only
in
the
School
of
Jesus
Christ
,
by
denying
of
themselves
,
and
following
of
him
,
and
to
take
them
of
from
that
false
and
superficial
Knowledge
of
Divine
Things
,
which
stands
in
a
perfect
Opposition
to
the
other
.
It
makes
the
Mind
incapable
of
being
enlightned
by
the
Spirit
of
God
,
it
keeps
it
in
a
constant
Amusement
;
it
is
that
Knowledge
that
puffs
up
,
and
makes
us
think
we
know
something
,
when
we
know
nothing
as
we
ought
to
know
;
but
if
any
Man
love
God
,
the
same
is
known
of
him
.
It
is
the
Wisdom
that
descends
not
above
,
but
is
earthly
,
sensual
and
devilish
;
working
Envy
,
Strife
and
Confusion
,
and
every
evil
Work
.
It
is
of
this
,
destroy
the
Wisdom
of
the
Wise
,
and
bring
to
nought
the
Vnderstanding
of
the
Prudent
.
Therefore
God
hath
chosen
the
foolish
things
of
the
World
to
confound
the
Wise
.
He
chose
for
his
Aposles
,
simple
illiterate
Men
,
and
when
the
Learned
came
to
him
,
he
despised
their
Wisdom
,
The
same
Spirit
runs
thro'
all
that
Divine
Book
of
Thomas
à
Kempis
,
the
Imitation
of
Christ
.
Lo
here
an
Extract
of
one
Chapter
where
Jesus
Christ
thus
speaks
to
the
Soul
;
Son
,
let
not
the
fine
and
subtile
Sayings
of
Men
move
thee
;
for
the
Kingdom
of
God
is
not
in
Word
,
but
in
Power
.
Take
heed
to
my
Words
,
which
do
enflame
the
Heart
and
enlighten
the
Mind
,
which
bring
Compunction
and
procure
various
consolations
.
Never
read
my
Word
for
this
End
,
That
thou
may
be
esteem'd
the
more
learned
,
or
the
more
wise
;
but
study
the
Mortification
of
thy
Vices
,
for
that
will
profit
thee
more
than
many
hard
Questions
.
When
thou
hast
read
and
known
much
,
thou
must
still
return
to
one
Principle
.
I
am
he
who
teaches
Man
Knowledge
,
and
gives
to
Little
Ones
a
more
clear
Understanding
than
what
he
can
be
taught
by
Man
.
He
to
whom
I
speak
will
soon
be
Wise
,
and
will
profit
much
in
Spirit
.
Wo
to
them
that
enquire
many
curious
things
from
Men
,
and
care
little
how
to
serve
me
.
—
I
am
he
who
elevates
the
humble
Mind
in
a
Moment
,
that
it
may
conceive
more
Reasons
of
the
Eternal
Truth
,
than
if
one
studied
for
Ten
Years
in
the
Schools
.
I
teach
without
the
Noise
of
Words
,
without
the
Confusion
of
Opinions
,
without
the
Vanity
of
Honour
,
without
the
Debate
of
Arguments
.
I
am
he
who
teaches
to
despise
earthly
things
,
to
loath
present
things
,
to
seek
and
relish
eternal
things
,
to
flee
Honours
,
to
suffer
Reproaches
,
to
place
all
their
Hope
in
me
,
to
desire
nothing
besides
me
,
and
to
love
me
ardently
above
all
things
.
For
a
certain
Person
,
by
loving
me
dearly
,
did
learn
Divine
Things
,
and
spoke
wonderful
Things
:
he
profited
more
by
forsaking
all
,
than
by
studying
difficult
things
.
But
to
some
I
utter
common
things
,
to
some
special
ones
;
to
some
I
appear
sweetly
in
Signs
and
Figures
,
but
to
others
I
reveal
Mysteries
in
much
Light
.
There
is
one
Voice
of
Books
,
but
it
does
not
equally
instruct
all
;
for
I
am
the
Teacher
of
the
Truth
inwardly
,
the
Searcher
of
the
Heart
,
the
Understander
of
the
Thoughts
,
the
Furtherer
of
Actions
,
distributing
to
every
one
as
I
shall
judge
worthy
.
Now
Writings
whose
chief
Tendency
is
to
lead
us
to
so
excellent
a
Master
,
to
learn
in
Christ's
School
,
and
teach
us
how
to
labour
for
the
Dispositions
which
he
himself
requires
of
us
,
deserve
to
meet
with
some
Regard
by
those
who
pretend
to
be
his
Disciples
.
XXIII
.
clear
,
and
plain
,
and
simple
.
The
Thoughts
of
the
Studious
and
of
the
Learned
are
out
of
the
common
Road
of
the
People
,
and
so
are
their
Words
and
Language
too
;
and
when
they
write
,
they
can
hardly
avoid
the
Terms
of
the
Schools
;
and
all
affect
a
certain
Eloquence
that
darkens
the
Thoughts
which
we
would
express
,
both
because
we
have
not
clear
Perceptions
of
those
Truths
,
and
we
still
seek
our selves
;
and
many
who
have
pretended
to
Divine
Inspiration
,
have
written
so
Mysteriously
,
and
under
such
dark
Figures
,
that
they
cannot
be
easily
comprehended
.
But
those
Writings
are
so
clear
,
that
we
may
easily
and
distinctly
perceive
the
Intent
of
them
,
so
plain
that
Children
and
the
most
illiterate
People
may
easily
understand
them
,
and
so
simple
that
there
is
nothing
of
humane
Art
or
Varnish
to
be
seen
in
them
.
XXIV
.
a
convincing
Force
and
Efficacy
in
those
Writings
which
does
sensibly
touch
the
Hearts
of
those
that
read
them
;
their
Consciences
bears
them
witness
of
the
Truth
of
things
as
to
themselves
,
and
they
are
convinced
of
all
;
not
that
all
are
so
who
read
any
of
them
,
A.
B.
does
when
she
complains
that
tho'
there
was
never
more
Preaching
than
in
this
Age
,
yet
never
a
greater
spiritual
Famine
;
that
they
do
not
give
Nourishment
to
Souls
,
which
every
Day
wax
leaner
and
leaner
in
Vertue
,
and
colder
in
Charity
.
The
Word
of
the
Preachers
cannot
be
God's
Word
,
for
then
certainly
it
would
produce
its
Effects
in
well-disposed
Souls
;
for
the
Word
of
God
is
powerful
.
It
would
possess
the
inseparable
Qualities
of
God
,
Righteousness
,
and
Goodness
,
and
Truth
;
If
one
of
these
be
wanting
,
it
is
not
the
Word
of
God
.
they
may
use
the
Terms
and
Expressions
which
Jesus
Christ
and
his
Apostles
used
,
yet
that
is
not
the
Word
of
God
.
They
are
not
called
by
God
,
but
carried
to
the
Ministry
by
Ambition
,
or
some
worldly
and
human
Interest
.
Their
Sermons
are
nothing
else
but
Apish
Mummeries
.
If
an
Ape
saw
an
excellent
Painter
drawing
a
curious
Picture
,
and
if
in
his
Absence
it
should
take
the
Pencils
and
Colours
,
and
so
scratch
upon
the
same
Table
,
it
would
entirely
Daub
all
,
tho'
it
made
Use
of
the
same
Pencils
and
Colours
,
because
it
wanted
the
Painter's
Spirit
;
this
Defect
marrs
all
,
even
what
was
beautiful
there
before
the
Ape
touch'd
it
.
This
is
the
true
Emblem
of
most
of
the
Preachers
and
Writers
now
adays
in
Religion
.
They
have
the
Scripture
as
the
Pallet
,
wherein
are
distinguish'd
the
fine
Colours
of
Vertues
with
which
Jesus
Christ
began
the
excellent
Portraiture
of
the
Holy
Church
.
They
have
also
the
Pencil
which
is
the
Word
with
which
Jesus
Christ
and
his
Apostles
laid
on
these
fine
Colours
of
Vertues
in
Souls
;
but
they
want
as
(
that
Ape
)
the
Spirit
of
that
excellent
Master
,
which
is
Jesus
Christ
.
They
have
on
Paper
the
same
Words
which
the
Holy
Spirit
dictated
,
but
they
have
not
the
same
Holy
Spirit
to
apply
them
in
Practice
to
their
own
Souls
,
and
far
less
to
the
Souls
of
their
Hearers
.
XXV
.
just
and
clear
Representations
of
the
Truths
of
Christianity
as
tend
to
take
us
off
from
Self
,
and
from
the
Creatures
,
and
to
make
us
turn
unto
,
and
depend
wholly
upon
God
,
such
as
does
not
favour
us
in
the
least
Sin
,
and
yet
encourages
the
greatest
Sinner
to
turn
to
God
;
such
as
leads
us
to
ascribe
nothing
to
our selves
but
Evil
,
and
nothing
to
God
but
Good
:
Such
as
lets
us
see
that
nothing
can
excuse
us
from
obeying
the
Commands
of
the
Gospel
,
and
following
the
Example
of
Jesus
Christ
,
XXVI
.
Divine
Explications
of
the
Holy
Scripture
,
not
after
the
way
of
criticizing
and
reckoning
up
the
several
meanings
and
acceptions
of
a
Word
,
or
the
various
Sences
of
Inpreters
,
which
a
Man
may
be
well
vers'd
in
,
and
yet
be
altogether
ignorant
of
the
true
sence
and
meaning
of
the
Holy
Scripture
where
he
pretends
to
Interpret
it
.
La
Lumiere
nee
on
Tenebres
.
It
is
too
long
to
offer
to
transcribe
it
here
;
they
who
are
desirous
to
see
it
,
need
not
want
Occasions
.
To
this
I
cannot
but
subjoin
the
just
Cautions
she
gives
,
Rules
for
the
Interpreting
of
the
Holy
Scriptures
.
She
makes
appear
how
rash
Men
are
in
glossing
the
Holy
Scriptures
,
since
the
things
which
concern
our
Salvation
are
so
plainly
set
down
in
them
,
that
they
need
no
Glosses
;
and
the
obscure
things
cannot
be
understood
,
but
by
the
same
Spirit
who
endited
them
,
that
God
hardened
Pharaoh's
Heart
;
the
meaning
cannot
be
,
that
he
hardens
Mens
Hearts
,
by
making
them
obstinate
in
Evil
;
for
God
can
never
co-operate
to
any
Evil
,
being
the
Fountain
of
all
Good
.
But
he
speaks
thus
to
make
us
know
that
he
leaves
a
wicked
Man
to
go
on
in
his
Wickedness
when
he
will
not
be
restrain'd
.
But
on
his
part
,
he
uses
always
Goodness
towards
them
,
that
he
may
convert
them
,
both
by
good
Inspirations
,
Admonitions
,
and
other
proper
Means
.
But
when
their
Free-wills
are
willful
to
persist
in
Evil
,
he
leaves
them
to
themselves
.
The
main
Difficulty
there
is
in
understanding
of
the
Scriptures
arises
from
this
,
that
we
do
not
know
the
Qualities
of
God
,
and
we
are
ready
to
attribute
to
him
such
as
Men
have
,
imagining
that
he
has
a
Love
for
some
,
and
a
Hatred
for
others
.
And
thus
every
one
is
wedded
to
his
own
Sence
and
Opinions
,
and
will
maintain
them
as
the
Truths
of
God
.
But
the
best
Course
is
still
to
take
the
Holy
Scriptures
in
that
Sence
that
draws
us
more
and
more
to
the
Love
of
God
,
and
to
the
Knowledge
of
our
own
Nothingness
,
and
to
leave
all
these
things
which
seem
disputable
to
the
Wisdom
of
God
,
reckoning
our selves
unworthy
to
be
able
to
comprehend
what
he
is
,
how
he
does
his
Works
,
and
by
what
means
he
saves
Men
;
relying
on
the
Faith
that
shews
us
,
that
he
does
all
things
in
Goodness
,
Righteousness
,
and
Truth
,
without
amusing
our selves
with
any
other
thing
but
to
put
in
practice
the
things
which
he
has
openly
declar'd
to
us
by
his
Gospel
,
which
are
necessary
for
our
Salvation
;
such
as
Humility
of
Heart
,
Self-denial
,
the
Love
of
God
,
and
the
Love
of
our
Neighbour
.
It
is
better
to
exercise
our selves
in
these
solid
Doctrines
,
than
to
break
our
Heads
in
disputing
and
desiring
to
comprehend
what
is
in
God
;
or
how
he
governs
Men
:
Th.
a
Kemp.
Better
let
our selves
be
govern'd
by
him
as
little
Children
,
than
to
be
inform'd
how
he
will
govern
us
.
It
is
to
this
,
says
he
,
that
I
exhort
all
the
World
,
knowing
well
that
all
the
rest
is
nothing
but
Vanity
and
Amusement
of
Spirit
:
For
all
the
Learning
and
Curiosities
of
all
the
Men
in
the
World
cannot
save
us
;
on
the
contrary
,
their
Doctrines
,
Learning
,
and
Sentiments
,
do
rather
withdraw
us
from
God
and
our
Salvation
.
They
either
furnish
us
with
means
of
Self-presumption
,
or
they
slacken
our
Care
to
work
out
our
Salvation
.
Those
words
of
Scripture
which
seem
to
say
that
God
reprobates
or
damns
Men
,
cannot
be
understood
but
by
the
Signification
of
them
,
which
cannot
be
known
but
by
the
Light
of
Faith
;
for
if
we
take
these
words
according
to
our
Sense
,
we
should
speak
Evil
of
God
,
and
believe
that
he
is
Furious
or
Evil
;
which
cannot
be
,
for
he
is
all
Goodness
,
all
Peace
and
Tranquility
,
and
therefore
he
who
would
not
utter
Slanders
against
God
,
ought
not
to
stick
to
the
Terms
of
the
Scripture
,
but
in
so
far
as
they
lead
us
to
love
and
adore
God
,
or
to
the
knowledge
of
our
own
Nothingness
,
and
Charity
to
our
Neighbour
;
Jonas
,
yet
Forty
Days
and
Ninevah
shall
be
destroyed
;
for
the
thing
did
not
fall
out
according
to
the
Terms
,
which
were
not
conditional
,
but
absolute
.
Yet
notwithstanding
we
ought
not
to
surprize
God
in
his
Words
,
or
in
the
Scripture
Terms
;
but
we
ought
to
draw
profit
to
our
Souls
from
them
,
conformably
to
his
Designs
,
who
speaks
only
for
our
Profit
.
He
says
absolutely
that
Ninevah
shall
be
destroyed
,
because
the
Inhabitants
merited
this
Sentence
;
the
Justice
of
God
condemn'd
their
Injustice
,
but
how
soon
they
repented
and
embraced
Penitence
,
his
Goodness
and
Mercy
did
also
pardon
them
.
We
must
not
therefore
say
that
God
did
not
speak
truly
,
but
that
he
judg'd
them
justly
,
and
that
he
afterwards
mercifully
pardon'd
them
;
without
being
nice
,
or
grumbling
about
the
Form
of
his
Words
or
Expressions
,
which
are
design'd
only
to
make
us
grosly
to
understand
the
things
according
to
our
Capacity
and
Weakness
.
These
are
certainly
most
excellent
Cautions
as
to
the
expounding
and
understanding
of
the
Holy
Scriptures
,
where
the
most
necessary
Duties
are
most
plainly
set
down
,
and
obscure
things
cannot
be
discovered
by
human
Wisdom
,
but
by
Divine
Faith
,
and
by
the
same
Spirit
that
endited
them
;
where
we
ought
not
to
quibble
about
Words
and
Ph●ases
,
but
so
to
consider
them
as
may
tend
most
to
the
Love
of
God
,
and
Charity
to
our
Neighbours
,
and
a
deep
Sense
of
our
own
Nothingness
.
XXVII
.
Clearing
of
Difficulties
about
Divine
Truths
in
a
few
Words
,
is
likewise
a
singular
Quality
of
those
Writings
.
The
Learned
we
see
still
wrangle
about
them
to
Eternity
,
writing
huge
Volumes
and
confounding
rather
than
clearing
them
by
a
Multitude
of
Words
and
Distinctions
.
The
Doctrines
about
Grace
,
Predestination
and
the
Free-will
of
Man
,
Academ
des
Scavans
Theologiens
,
written
upon
Occasion
of
Conferences
with
and
at
the
Desire
of
a
learned
and
pious
Divine
,
Mr.
Peter
Noels
,
Canon
at
Maline
,
a
Jansenist
,
who
had
been
Secretary
to
the
famous
Jans●nius
Yprensis
,
and
had
a
great
Veneration
for
this
Virgin
and
her
Writings
to
his
Death
.
I
shall
mention
another
Instance
of
this
Nature
,
of
Mr.
Gilleman's
,
Canon
and
Arch-Priest
at
Gaunt
,
famous
there
for
some
Writings
,
who
having
ask'd
her
Judgment
of
the
Doctrine
of
the
Casuists
,
then
much
talk'd
of
,
viz.
That
a
Man
may
be
sav'd
by
Attrition
without
Contrition
,
by
Sorrow
for
his
Sins
without
the
Love
of
God
;
telling
her
,
that
he
had
writ
a
large
Volume
against
this
false
Doctrine
;
she
told
him
her
Thoughts
,
and
withal
,
that
she
had
written
her
Thoughts
lately
on
the
same
Matter
,
which
he
having
obtain'd
the
Sight
of
,
after
Importunity
,
and
with
a
Promise
to
restore
it
within
three
Days
,
he
read
it
with
Feeling
and
Admiration
,
and
returning
it
,
said
,
You
have
said
more
things
and
more
forcible
on
this
Subject
in
one
Sheet
,
than
I
have
done
in
all
my
Book
,
which
has
cost
me
so
much
Time
,
Pains
and
Expences
,
and
therefore
I
condemn
it
never
to
see
the
Light
.
It
is
the
4th
.
Chapter
of
the
fore-cited
Book
.
XXVIII
.
to
discourage
and
remove
out
of
the
Christian
World
the
Disputing
and
Controversal
Divinity
,
and
to
take
Men
off
from
the
Spirit
of
Controversie
,
which
has
banished
the
Life
and
Spirit
of
Christianity
from
among
Men.
Some
are
ready
to
say
that
her
Writings
tend
rather
to
multiply
Controversies
than
to
remove
them
,
Flights
of
Devotion
,
or
the
Effects
of
a
warm
Imagination
;
and
they
rejoice
when
they
meet
with
any
thing
that
can
expose
them
or
make
them
hateful
;
they
cannot
easily
believe
any
thing
that
is
Good
in
them
,
but
very
readily
Evil
;
they
do
not
consider
the
great
Tendency
of
their
Life
and
Writings
,
but
cull
out
some
Instances
and
Passages
of
both
which
may
separately
seem
h●rsh
;
and
they
assix
on
them
the
hardest
Sence
they
are
capable
of
,
and
from
these
draw
Consequences
and
form
odious
Pictures
of
them
;
from
them
they
can
endure
no
hard
Words
without
Rage
and
Displeasure
,
but
against
them
they
insult
and
triumph
.
In
a
Word
,
this
Spirit
is
the
compleat
Reverse
of
that
Charity
which
S.
XXIX
.
singular
and
extraordinary
.
It
cannot
be
denied
but
that
they
are
writ
with
much
Clearness
,
Solidity
and
Force
in
all
the
things
that
may
be
useful
for
the
Salvation
of
Man
;
yet
they
are
not
the
Effect
of
Study
and
the
reading
of
other
Books
;
for
she
read
none
,
and
did
not
derive
her
Knowledge
either
from
learned
Men
or
Books
;
reckoning
their
Learning
a
Straying
from
the
right
Way
;
and
that
as
the
Writing-Master
would
needs
have
a
Double
hire
,
from
those
who
had
learn'd
to
write
an
ill
Hand
,
to
wit
,
one
hire
for
unteaching
them
so
ill
a
Habit
,
and
another
to
teach
them
to
write
well
,
because
he
must
be
at
more
Pains
with
such
,
than
with
those
who
had
learn'd
none
at
all
;
so
she
was
with
the
Learned
who
came
to
learn
from
her
in
Christ's
School
,
she
had
a
double
Labour
,
one
to
unteach
them
the
imaginary
Wisdom
which
they
had
embraced
,
join'd
with
Presumption
and
Rashness
;
and
the
other
to
make
them
receive
the
true
Doctrine
of
the
Holy
Spirit
,
Humility
,
and
the
Lowness
and
Simplicity
of
a
Child
.
And
as
her
Writings
were
not
the
Result
of
Study
and
human
Learning
;
so
neither
were
they
the
Effect
of
Meditation
and
human
Reasoning
.
We
must
think
before
we
write
,
and
take
Time
to
order
our
Thoughts
and
consider
our
Words
;
we
must
blot
out
,
and
mend
,
and
add
to
our
first
Draughts
.
But
when
she
put
Pen
to
Paper
she
wrote
as
fast
as
her
Hand
could
guide
the
Pen
,
and
what
was
once
written
,
was
witten
without
blotting
out
or
Change
.
And
when
she
returned
to
any
Writings
that
she
had
laid
by
unfinish'd
,
tho'
for
some
Months
or
Years
,
she
did
not
apply
her self
to
read
them
over
,
but
having
read
only
five
or
six
of
the
last
Lines
to
see
how
the
Period
ended
,
she
immediately
wrote
on
with
her
former
Swiftness
,
her
Sentiments
flowing
from
her
as
Water
does
from
a
Fountain
.
She
needed
not
,
it
seems
,
the
Buckets
of
Study
and
Meditation
,
wherewith
to
draw
out
of
the
broken
Cisterns
of
others
;
but
she
had
within
her
a
Fountain
of
living
Water
,
still
springing
up
to
everlasting
Life
.
As
this
is
attested
by
those
who
were
of
her
particular
Acquaintance
,
and
all
her
Manuscripts
are
still
extant
,
written
with
her
own
Hand
;
so
a
particular
Account
is
given
given
of
this
by
Mr.
Francken
,
Merchant
at
Amsterdam
,
in
his
Testimony
concerning
her
,
[
*
](A42287-e6630-b)
*
Recueil
.
des
Temoign
.
p.
84
,
85
,
&c.
where
,
among
other
things
,
he
tells
,
That
a
learned
Man
of
Amsterdam
,
a
Doctor
of
Law
,
said
to
him
one
Day
,
that
he
could
not
believe
but
it
was
some
learned
Man
who
had
writ
these
Letters
,
and
publish'd
them
under
the
Name
of
A.
B.
as
not
being
willing
to
be
known
;
and
Mr.
Francken
assur'd
him
of
the
contrary
;
but
however
he
not
having
had
long
time
to
converse
with
her
,
he
would
take
care
to
inform
himself
more
narrowly
,
so
as
to
be
able
to
convince
him
,
as
it
fell
out
;
for
some
time
since
,
after
he
had
told
him
,
he
had
often
found
her
in
her
little
Chamber
with
a
Piece
of
Deal
Board
on
her
Knees
,
writing
without
any
other
Thing
but
the
Paper
on
which
she
wrote
,
and
the
Pen
and
Ink
which
she
made
use
of
,
and
she
leaving
off
to
write
,
upon
her
Discovering
that
he
was
in
the
Room
(
and
because
she
never
wrote
but
with
Attention
to
the
Voice
of
God
in
the
inward
Silence
and
Recollection
of
her
Spirit
)
he
would
take
up
the
Paper
,
with
her
Permission
,
to
read
it
,
and
found
it
was
writ
so
swiftly
,
that
there
would
be
yet
ten
or
twelve
Lines
fresh
and
wet
.
Having
made
this
Trial
of
it
,
his
Friend
,
he
says
,
was
perswaded
of
it
as
much
as
if
he
had
seen
it
himself
,
having
full
Confidence
in
his
Sincerity
from
long
Experience
and
Familiarity
.
XXX
.
Conformity
of
her
Life
and
Practice
.
It
is
the
general
Complaint
concerning
those
who
recommend
Vertue
and
a
truly
Christian
Life
to
others
,
that
they
do
not
practice
it
themselves
;
that
they
speak
by
one
Principle
and
live
by
another
,
and
so
their
Words
have
little
Force
,
A.
B.
and
they
destroy
Christianity
one
way
more
than
it
is
possible
for
them
to
build
it
up
another
.
I
know
some
have
made
an
ill
Use
of
the
Elogies
which
have
been
given
of
her
Life
and
Spirit
by
those
who
were
Eye-witnesses
of
all
;
like
Spiders
sucking
Poison
from
the
Flowers
where
the
Bees
gather
Honey
,
they
exaggerate
some
of
their
Expressions
far
beyond
the
Intent
of
them
;
and
in
Opposition
to
the
Testimonies
of
those
who
were
living
Witnesses
of
her
Life
,
they
,
some
eighteen
Years
after
she
is
dead
,
will
needs
draw
a
Picture
of
her
that
may
represent
her
very
ugly
,
with
what
Equity
and
Candour
will
appear
in
its
due
Place
However
,
any
who
shall
read
impartially
the
Story
of
her
Life
and
the
Testimonies
given
of
her
throughout
all
the
Periods
of
it
,
●
will
conceive
better
Thoughts
of
her
than
what
the
New
Narratives
would
give
of
them
.
They
will
see
that
she
liv'd
constantly
as
one
travelling
towards
Eternity
,
and
therein
studying
in
all
things
to
conform
her
Life
to
that
of
Jesus
Christ
in
these
and
such-like
Instances
:
She
convers'd
always
with
God
,
and
no
more
with
Men
than
her
Duty
and
Charity
requir'd
;
she
led
a
Life
of
continual
Penitence
,
mortifying
her
corrupt
Nature
,
and
never
gratifying
her
sensual
Appetites
in
any
thing
:
Tho'
she
might
have
enjoy'd
the
Pleasures
of
her
Senses
,
the
Delights
of
her
Taste
and
of
her
other
Senses
,
yet
she
voluntarily
depriv'd
herself
of
them
to
please
God
:
Tho'
she
had
lawfully
acquir'd
Riches
,
yet
would
never
use
them
but
for
pure
Necessity
:
Tho'
she
might
have
been
conveniently
serv'd
and
honour'd
according
to
her
Condition
,
yet
she
despis'd
these
Honours
and
Services
to
imitate
Jesus
Christ
,
loving
rather
to
live
unknown
and
serve
herself
than
to
be
serv'd
.
There
was
nothing
observ'd
in
her
Actions
contrary
to
the
Righteousness
,
Goodness
,
and
Truth
of
God
,
but
they
appear'd
still
to
be
accompanied
with
those
three
Qualities
deriv'd
from
the
Spirit
of
God
.
She
never
recommended
to
any
the
Practice
of
a
Vertue
which
she
did
not
most
exemplarily
practice
herself
.
She
was
most
humble
and
self-denied
,
always
ready
to
serve
others
rather
than
be
serv'd
by
them
,
and
to
take
to
her self
the
meanest
and
the
least
of
every
thing
.
She
did
not
affect
to
be
thought
humble
,
by
humble
Words
,
Gestures
,
Habits
,
&c.
nor
did
she
distinguish
her self
from
the
rest
of
the
World
by
any
singular
indifferent
Thing
;
but
as
to
Habit
,
Diet
,
&c.
conform'd
her self
to
the
Customs
of
the
Places
where
she
happen'd
to
be
.
So
great
was
her
Charity
,
that
she
brought
up
some
hundreds
of
Girls
,
(
maintaining
fifty
of
them
at
a
time
)
for
the
space
of
seven
Years
on
her
own
Charges
(
what
was
allow'd
by
the
Founder
being
only
for
ten
)
employing
her
Time
,
Wealth
,
Strength
of
Body
and
Mind
,
in
Training
them
up
in
all
Vertuous
Exercises
,
and
distinguishing
herself
in
nothing
from
them
,
as
to
Diet
,
Bread
,
Apparel
,
&c.
Such
was
her
Love
to
Men's
Souls
,
that
she
spared
nothing
to
perswade
them
to
the
Love
of
God
,
and
to
Imitate
Jesus
Christ
,
and
employ'd
her
Time
and
Wealth
in
writing
and
publishing
the
Truths
of
God
,
for
that
End
.
She
suffer'd
patiently
all
manner
of
Reproaches
and
Persecutions
for
the
Sake
of
Jesus
Christ
.
She
had
an
invincible
Firmness
and
Constancy
in
what
was
Truth
:
Nothing
could
shake
or
alter
her
.
She
did
nothing
to
please
Men
;
She
had
a
constant
Equality
of
Mind
in
all
Conditions
;
She
discover'd
a
wonderful
Prudence
on
all
Occasions
.
Let
any
body
but
read
the
Testimonies
given
of
her
by
those
who
knew
her
in
her
Youth
,
in
her
old
Age
,
and
in
all
States
of
her
Life
,
as
they
are
set
down
in
Recucil
des
Temoignages
,
and
particularly
that
of
Mr.
Francken
,
Merchant
of
Amsterdam
,
and
they
will
see
how
closely
she
was
a
Follower
of
Jesus
Christ
in
Humility
and
Poverty
of
Spirit
,
in
a
Contempt
of
all
earthly
Things
,
in
a
Life
of
Labour
and
Penitence
,
and
in
the
true
Love
of
God
and
the
Souls
of
Men.
Now
Writings
,
whose
Substance
and
Essence
contains
such
excellent
Truths
as
those
I
have
mention'd
in
the
Account
of
the
Essentials
of
Christianity
,
and
which
have
such
remarkable
Qualities
,
and
penn'd
by
one
who
liv'd
so
her self
,
ought
certainly
to
meet
with
some
Regard
,
and
not
to
be
immediately
thrown
away
,
and
People
frighted
from
looking
into
them
,
because
there
are
in
them
some
Sentiments
which
do
not
relish
,
and
seem
to
us
Extravagant
.
XXXI
.
1.
2.
Not
necessary
to
Salvation
.
ib.
p.
41
,
42
Renouv.
part
2.
p.
121
,
122
,
223.
She
declares
,
as
has
been
said
,
that
those
Accessory
Truths
are
not
necessary
to
Salvation
,
are
not
Articles
of
Faith
,
ought
not
to
be
enquired
into
from
a
Spirit
of
Curiosity
,
are
not
design'd
for
all
,
but
for
those
who
being
perswaded
of
them
are
thereby
stirr'd
up
so
much
the
more
to
the
Love
and
Admiration
of
God
;
and
for
others
they
ma●
let
them
alone
.
XXXII
.
Whosoever
,
says
he
,
[
*
](A42287-e6930-b)
*
De
Doct.
Christiana
lib.
1.
c.
36.
so
understands
the
Holy
Scriptures
,
or
any
part
of
them
,
as
that
thereby
he
does
not
build
up
the
twofold
Charity
,
the
Love
of
God
and
our
Neighbour
,
he
does
not
understand
them
aright
:
But
whosoever
gives
such
a
Sense
of
them
,
as
is
profitable
for
advancing
this
Charity
,
and
yet
what
he
says
is
not
the
particular
Sense
of
the
Writer
in
that
place
,
he
does
not
err
damnably
,
neither
does
at
all
lie
:
And
if
he
err
by
a
Sense
which
edifies
Charity
,
which
is
the
End
of
the
Commandment
,
he
so
errs
,
as
if
one
by
a
mistake
,
leaving
the
Highway
,
should
go
streight
over
the
Field
to
the
Place
whither
the
Way
leads
.
If
these
Accessory
Sentiments
then
tend
to
promote
the
Great
End
of
Religion
,
the
Love
of
God
and
our
Neighbour
,
tho'
there
were
no
Evidence
for
them
from
the
Holy
Scriptures
,
they
are
neither
hurtful
nor
damnable
.
In
giving
an
Account
then
of
her
Accessory
Sentiments
,
I
shall
consider
them
under
these
Heads
:
Those
which
relat
to
.
1.
The
State
of
the
World
before
Man's
Fall
.
2.
The
Fall
of
Man
and
its
Consequences
.
3.
The
Methods
taken
for
Man's
Recovery
by
Jesus
Christ
.
4.
The
Present
State
of
the
World
.
5.
The
Future
State
,
and
the
Restitution
of
all
things
.
And
because
the
Series
and
Chain
of
those
Accessory
Sentiments
cannot
be
well
conceiv'd
without
some
mention
of
the
Essential
Ones
too
,
I
shall
not
scruple
to
do
it
where
it
is
necessary
to
understand
the
Connexion
of
those
Sentiments
.
As
to
the
State
of
the
World
before
Man's
Fall
,
the
Summ
of
her
Sentiments
is
as
follows
.
1.
2.
3.
4.
5.
6.
ibid.
p.
32
,
33.
Adam
,
while
he
was
in
perfect
Innocence
,
did
thus
produce
one
like
himself
,
who
was
the
First-Born
of
every
Creature
,
the
Second
Adam
,
and
the
Son
of
Man
.
And
God
being
desirous
to
give
to
Man
a
full
and
perfect
Contentment
in
Body
and
Spirit
,
and
to
dwell
with
him
bodily
and
visibly
,
so
that
he
might
Converse
with
Man
as
a
Friend
with
his
Friend
;
he
therefore
not
only
made
Man
after
his
Image
,
but
he
becomes
like
to
Man
,
he
unites
himself
to
the
Humane
Nature
in
the
Second
Adam
,
that
he
might
Converse
familiarly
with
Man
by
an
Organ
,
to
be
seen
,
heard
,
and
felt
by
him
,
conformable
to
his
Nature
:
This
is
Jesus
Christ
,
Eternal
God
,
and
True
Man
.
7.
ibid.
p.
●6
,
63
,
64
,
65.
Notwithstanding
of
this
,
Adam
,
swimming
amidst
all
sensible
Delights
,
(
the
Time
of
Trial
given
him
,
being
then
a
State
of
Delight
and
Pleasure
)
began
to
lean
too
much
towards
them
,
and
to
please
himself
in
them
,
without
turning
his
Soul
so
constranly
towards
God
,
and
so
became
less
sensible
of
the
Motions
of
God's
Light
and
Love
upon
his
Spirit
,
being
taken
up
too
much
other
ways
;
which
encreasing
still
upon
him
to
prevent
his
total
Degeneracy
,
and
that
he
might
not
sink
so
low
as
to
place
his
Love
and
Affections
on
things
which
were
only
earthly
and
material
,
God
resolves
to
make
a
Help
for
him
;
he
for
this
end
takes
one
of
the
Principles
of
Foecundity
out
of
Man
,
and
therewith
forms
the
Woman
,
who
being
form'd
more
Beautiful
than
any
of
the
Creatures
,
and
being
a
more
lively
Representation
of
God
,
he
might
love
her
in
God
as
God's
Image
,
being
endued
with
a
Divine
Soul
as
he
was
,
and
so
she
might
take
off
his
Affections
from
the
other
Creatures
,
and
raise
them
towards
God
.
As
to
Man
's
total
Fall
,
and
the
Consequences
thereof
.
1.
ibid.
p.
57.
THE
Woman
who
was
given
for
a
Help
to
Man
,
to
keep
him
from
a
total
Degeneracy
,
listning
to
the
Temptations
of
the
Serpent
,
the
most
subtile
and
beautiful
of
all
the
Beasts
,
turn'd
away
from
God
her self
,
and
led
on
Man
to
do
so
too
;
both
of
them
shaking
off
their
Dependance
upon
God
and
his
Will
,
and
following
their
own
Wills
,
and
breaking
a
just
and
easie
Command
that
God
had
given
them
;
forbidding
them
to
eat
of
the
Fruit
of
one
Tree
,
as
an
Acknowledgement
of
Homage
to
their
Great
Creator
and
Benefactor
,
and
that
they
held
all
of
him
.
2.
3.
ibid.
p.
5.
Man
by
his
Fall
,
brought
also
a
Corruption
and
Deformity
upon
all
the
Creatures
which
had
been
subjected
to
him
;
the
Earth
became
gross
and
dark
,
barren
and
unfruitful
,
and
all
the
Creatures
became
hurtful
and
mischievous
to
Man
,
and
rose
up
against
him
who
had
shaken
off
his
Allegiance
to
their
Bountiful
Creator
:
The
Air
stifles
him
,
the
Waters
drown
him
,
the
Fire
burns
him
,
the
Earth
,
Corn
,
and
Trees
,
deny
him
their
Fruits
without
his
Care
and
Labour
;
the
Stars
send
bad
Influences
on
him
,
and
he
is
subjected
to
Cold
,
Heat
,
Hunger
,
Thirst
,
Weariness
,
and
innumerable
other
Evils
,
being
deprived
of
the
Dominion
he
had
over
all
things
,
and
subjected
unto
them
.
4.
As
to
the
Means
and
Method
for
Man's
Recovery
.
1.
2.
Renouv.
de
l'
Espr
.
Ev.
part
2.
p.
89
,
90
,
91
,
&c.
The
Time
of
Trial
given
to
Man
at
first
,
was
a
State
of
Pleasure
and
Delights
;
but
since
the
Fall
of
Man
,
the
Time
of
Trial
assign'd
him
,
is
a
State
of
Labour
and
Toil
;
and
therefore
God
thrust
Man
out
of
a
delightful
Paradice
,
and
suffered
the
Malediction
and
Curse
of
his
Sin
to
fall
upon
the
Creatures
in
a
great
measure
;
that
they
all
might
afford
him
Vexation
instead
of
Pleasure
,
and
so
he
might
have
occasion
of
doing
Penitence
,
because
he
had
turn'd
away
his
Heart
and
Affections
from
God
,
and
set
them
on
the
Creature
.
3.
p.
44
,
45.
&c.
is
a
Life
of
Penitence
and
Labour
,
to
eat
his
Meat
in
the
sweat
of
his
Face
;
but
Men
multiplying
their
Sins
,
he
multiplied
his
Commands
,
as
so
many
means
to
turn
them
from
their
Sins
,
and
gave
them
variety
of
Precepts
to
make
them
think
upon
God
in
all
their
Actions
and
Words
,
so
that
their
Hearts
might
be
in
a
continual
Elevation
to
him
.
But
they
cleave
to
the
Letter
of
the
Law
,
without
comprehending
the
Sence
of
it
,
and
turn'd
away
yet
more
from
the
Love
of
God
,
placing
their
Affections
on
the
Creatures
,
the
Riches
,
Pleasures
,
and
Honours
of
this
Life
,
pleasing
themselves
with
the
outside
of
their
Rites
and
Ceremonies
.
4.
5.
As
to
the
Present
State
of
the
World
,
the
Summ
of
her
Accessory
Sentiments
are
,
1.
2.
3.
The
Doctrine
of
Jesus
Christ
glossed
away
.
Tomb.
de
la
fausse
Theol.
part
1.
let
.
1.
That
we
have
glossed
away
the
Laws
and
Doctrine
of
Jesus
Christ
by
our
Expositions
,
as
much
as
the
Scribes
and
Pharisees
did
Moses's
Law
by
their
Traditions
.
4.
5.
Temoign
de
Verite
.
part
2
p.
50
,
76.
That
the
Source
of
all
the
Evils
in
the
Church
,
is
in
the
Corruption
of
the
Pastors
and
Churchmen
,
and
that
the
Abomination
of
Desolation
is
in
the
Sanctuary
.
That
all
the
Degeneracy
of
Christians
comes
from
the
Degeneracy
of
their
Guides
.
6.
As
to
the
State
of
Things
to
come
,
her
Sentiments
are
,
2.
The
Sum
of
all
the
Designs
that
God
has
over
Men
,
and
the
Alliance
he
has
often
promised
to
make
with
Man
.
3.
4.
5.
Man
restored
to
his
First
State
.
Etoile
du
Matin
.
p
93.
Light
of
the
World
part
1.
p.
169.
God
having
at
the
First
Creation
endued
all
living
Creatures
with
a
Power
of
producing
their
like
,
and
Man
in
his
perfect
State
,
being
endued
with
the
same
Power
of
producing
his
like
,
without
the
help
of
another
,
he
shall
be
re-establish'd
into
the
same
State
again
:
So
that
in
the
Kingdom
of
Heaven
there
will
be
eternal
Propagation
,
but
altogether
Holy
,
altogether
Pure
and
Deified
,
without
concupiscible
Appetite
,
but
by
pure
Acts
of
Love
to
God
,
which
will
extend
it self
to
the
Production
of
New
Creatures
,
to
the
Glory
of
their
Creator
.
There
there
is
not
Male
and
Female
,
they
neither
marry
nor
are
given
in
Marriage
,
but
are
as
the
Angels
in
Heaven
.
XXXVIII
.
Mad
Whimsical
Woman
.
It
has
been
already
said
,
that
she
does
not
propose
them
as
Articles
of
Faith
,
necessary
to
be
believed
by
all
;
that
according
to
St.
Augustine
,
these
only
are
damnable
Doctrines
which
tend
to
destroy
Charity
,
the
Love
of
God
,
and
our
Neighbour
,
which
it
is
evident
those
Sentiments
do
not
,
and
it
were
easie
to
make
appear
that
many
other
Doctrines
and
Practices
do
,
which
pass
among
many
for
very
Christian
.
XXXIX
.
XL.
A.
B.
her self
makes
appear
in
several
Instances
.
1.
God
saw
all
that
he
had
made
,
and
behold
it
was
very
Good
:
Which
could
not
be
,
if
there
were
any
Evil
in
it
;
as
a
thing
cannot
be
Beautiful
if
it
have
any
Deformity
.
But
we
see
all
his
Works
now
are
not
Good
and
Beautiful
;
in
the
Air
,
are
Tempests
,
Whirlwinds
,
&c.
destroying
Men
by
Sea
or
Land
:
In
it
is
obscure
Darkness
,
nothing
to
be
seen
through
it
,
if
it
be
not
favoured
with
the
Rays
of
the
Sun
or
Stars
.
The
Earth
has
a
filthy
colour
,
that
sullies
all
that
touches
it
,
and
is
of
such
gross
Obscurity
,
that
we
can
see
nothing
in
it
;
and
to
make
it
bring
forth
Fruit
,
Men
must
employ
the
sweat
of
their
Body
,
and
after
all
,
it
brings
forth
often
nothing
but
corrupt
Fruit
;
and
if
it
be
not
cultivated
,
only
Thorns
and
Thistles
.
The
Water
often
swallows
and
suffocates
Men
;
its
greatest
Masses
are
salt
or
filthy
.
The
Fire
has
in
it
a
black
Smoak
ready
to
stifle
Men
,
if
they
were
not
succoured
by
the
Air
;
it
spoils
the
Eyes
of
those
who
steadily
look
on
it
,
and
consumes
Men
,
Beasts
,
and
all
other
things
.
These
things
cannot
be
created
by
God
as
we
see
and
feel
them
,
because
they
are
neither
Good
nor
Beautiful
:
By
a
clear
Consequence
then
,
we
must
believe
that
the
Air
has
been
created
clear
,
sweet
and
agreeable
,
without
these
Tempests
;
and
so
of
the
rest
.
2.
our
Bodies
have
not
been
created
in
the
State
they
are
now
in
,
in
which
there
is
nothing
good
and
beautiful
,
no
more
than
in
our
Minds
;
and
that
they
have
been
form'd
at
first
in
a
glorious
State
,
appears
by
this
,
that
it
being
generally
acknowledged
that
Jesus
Christ
is
to
restore
Man
to
that
primitive
Perfection
both
of
Body
and
Mind
,
in
which
he
was
created
;
and
the
Scriptures
telling
us
,
That
we
look
from
Heaven
for
our
Lord
Jesus
Christ
,
to
change
our
vile
Bodies
,
and
to
make
them
like
to
his
Glorious
Body
;
and
we
being
told
that
when
at
his
first
Transfiguration
on
the
Mount
,
he
was
pleased
to
give
his
three
Disciples
some
Prospect
of
that
Glory
,
and
to
let
some
Rays
of
his
Glorious
Body
stream
forth
thro'
his
Mortality
;
it
is
said
,
his
Countenance
did
shine
as
Lightning
,
and
his
Raiment
was
white
as
Snow
.
We
may
think
how
glorious
the
Body
of
Man
was
before
his
Fall
,
and
shall
be
when
this
Mortal
shall
put
on
Immortality
,
and
this
Corruption
Incorruption
,
and
Death
shall
be
swallowed
up
in
Victory
.
3.
[
*
](A42287-e8760-b)
*
Gen.
1.
27.
God
created
Man
,
Male
and
Female
,
and
bid
him
be
fruitful
and
multiply
,
and
replenish
the
Earth
.
and
tho'
it
be
in
the
Original
,
he
created
them
,
in
the
Plural
,
and
not
in
the
Singular
,
he
created
him
Male
and
Female
;
God
saw
that
all
he
made
was
very
good
;
not
good
that
Man
should
be
alone
,
Help
meet
for
him
,
and
therefore
he
caused
a
deep
Sleep
to
fall
upon
Adam
,
and
took
one
Principle
out
of
him
,
called
in
the
Scripture-stile
one
of
his
Ribs
,
and
so
formed
the
Woman
.
As
from
all
this
it
seems
evident
that
the
Formation
of
the
Woman
cannot
be
supposed
to
have
been
upon
the
sixth
Day
,
without
a
great
Straining
of
the
History
;
so
it
appears
,
that
Adam
was
at
first
created
in
such
a
State
of
Perfection
,
as
to
need
no
Help
for
the
Production
of
his
Kind
,
and
that
the
Formation
of
the
Woman
from
him
,
was
upon
his
beginning
to
decline
from
his
God
,
and
to
delight
himself
in
the
Creatures
,
without
referring
all
to
God
.
It
is
therefore
said
,
It
is
not
good
for
Man
to
be
alone
;
tho'
before
,
God
saw
all
that
he
had
made
,
and
behold
it
was
very
good
.
It
seems
therefore
now
that
all
was
not
good
as
he
had
made
it
,
that
Man
began
to
abuse
the
Free
Will
that
God
had
given
him
,
to
be
less
ardent
in
his
Love
and
Dependance
upon
God
,
and
to
lean
towards
the
Creatures
;
and
therefore
to
prevent
his
total
Fall
,
he
makes
a
Help-meet
for
him
,
gives
him
a
Companion
endu'd
with
an
immortal
Soul
and
the
living
Image
of
God
as
himself
,
that
in
Loving
this
living
Image
of
the
Divinity
as
himself
,
his
Affection
might
be
raised
and
strengthened
in
the
Love
of
God
.
4.
the
Son
of
Man
,
the
second
Adam
;
that
he
is
said
to
be
the
First-born
of
every
Creature
,
none
of
the
Creatures
having
produc'd
any
of
their
Kinds
before
Adam
;
that
the
Lord
conversed
familiarly
with
Adam
,
and
spoke
with
him
Face
to
Face
,
and
he
heard
the
Lord
walking
in
the
Garden
and
hid
himself
.
Thus
it
was
God
in
the
human
Nature
,
Jesus
Christ
,
that
spoke
to
Adam
,
to
Noah
,
to
Abraham
,
to
Jacob
,
to
Moses
,
to
the
Patriarchs
and
the
Prophets
.
The
Interpretations
which
by
latter
Writers
are
given
of
those
Apparitions
,
are
an
evident
Straining
of
the
Text
;
as
to
say
,
that
it
is
a
created
Angel
,
a
Simple
Creature
,
who
says
,
[
a
](A42287-e9150-b)
a
Exod.
3.
2.
—
6.
I
am
the
God
of
thy
Father
,
the
God
of
Abraham
.
—
And
Moses
hid
his
Face
,
for
he
was
afraid
to
look
upon
God
.
It
[
b
](A42287-e9180-b)
b
c.
13
21
was
he
who
in
Person
did
lead
the
Israelites
by
Day
in
a
Pillar
of
a
Cloud
,
and
by
Night
in
a
Pillar
of
Fire
,
[
c
](A42287-e9200-b)
c
c.
33
9
,
11.
out
of
which
he
spake
to
Moses
Face
to
Face
,
as
a
Friend
speaketh
to
his
Friend
.
Thus
,
[
d
](A42287-e9220-b)
d
c.
33.
2
,
3.
after
the
Idolatry
of
the
Golden
Calf
,
he
threatned
not
to
go
up
any
longer
in
the
midst
of
them
,
but
to
send
an
Angel
before
them
.
And
when
Moses
desired
to
see
his
Glory
,
[
e
](A42287-e9240-b)
e
Ib.
v.
22
,
23.
he
was
covered
with
the
Lord's
Hand
while
he
passed
by
,
and
permitted
only
to
see
his
back
Parts
,
because
he
could
not
see
his
Face
and
live
,
(
the
Weakness
of
our
corrupt
Nature
not
being
able
to
behold
that
Glory
without
being
dissolv'd
)
and
yet
this
Divine
Body
,
tho'
covered
with
a
Cloud
,
made
such
Impression
by
the
Rays
of
its
Glory
on
the
Body
of
Moses
,
[
f
](A42287-e9260-b)
f
ch.
14.
28
,
35.
as
that
after
forty
days
Conversation
his
Countenance
did
shine
.
And
the
ancient
Fathers
were
so
sensible
that
all
this
could
not
be
said
of
an
Angel
,
that
many
of
them
were
in
the
Opinion
,
that
the
Son
of
God
did
assume
a
human
Body
before
he
was
incarnate
,
and
therein
appeared
to
Adam
and
the
Patriarchs
;
so
Justin
Martyr
,
Tertullian
,
Irenaeus
,
&c.
A
very
pious
and
learned
Divine
of
the
Church
of
England
has
of
late
made
appear
,
Sinai
,
Heb.
12.
16.
Eph.
4.
8.
Psal.
68.
led
them
thro'
the
Wilderness
into
Canaan
,
1
Cor.
10.
9.
dwelt
in
the
Jewish
Tabernacle
and
Temple
,
Joh.
12.
41.
compared
with
Is.
6.
1.
and
was
that
Jehovah
and
Divine
Lord
and
King
who
under
the
most
high
Father
presided
over
the
Jewish
Church
Eph.
5
,
14.
with
Is.
60.
1.
Is
.
41.
4.
and
48.
12.
with
Rev.
1.
2
,
17.
and
2.
8.
and
after
his
coming
into
the
World
he
still
retain'd
his
Right
and
Title
of
King
of
Israel
,
Matth.
2.
2.
Joh.
1.
49.
and
12.
13.
Zech.
9.
9
,
14
,
15.
Joh.
18.
33
,
34
,
35
,
36
,
37.
Now
it
being
evident
,
that
immediately
after
the
Fall
of
Man
,
Jesus
Christ
became
a
Mediatour
and
Surety
for
him
;
that
he
took
the
immediate
Care
of
his
People
,
and
often
appeared
to
them
in
the
Form
of
a
Man
;
is
it
not
as
agreeable
with
the
Analogy
of
Faith
and
the
Holy
Scriptures
,
to
say
,
he
was
truly
so
,
than
to
affirm
that
he
took
only
the
Appearance
of
a
Man
,
till
he
cloathed
himself
with
our
Frailty
and
Mortality
.
Besides
this
is
a
wonderful
Instance
of
the
infinite
Wisdom
and
Goodness
of
God
,
that
so
many
of
the
Angels
having
fallen
from
their
first
State
,
and
so
all
Intercourse
between
God
and
them
broken
off
,
to
prevent
the
Fall
of
Man
,
or
if
he
should
fall
,
that
there
might
be
a
way
for
his
Recovery
,
and
that
there
might
be
one
for
whose
Sake
and
Mediation
he
might
pardon
Man
and
conferr
new
Graces
on
him
;
that
therefore
the
Eternal
Son
of
God
should
unite
himself
to
Man's
Nature
,
and
become
Man
,
while
Man
was
yet
in
his
Integrity
and
Innocency
,
since
afterwards
the
Divinity
would
not
have
united
it self
to
sinful
Man
,
and
so
all
Intercourse
between
God
and
Man
should
have
been
broken
off
,
as
it
is
between
him
and
the
Fallen
Angels
.
5.
6.
[
a
](A42287-e9560-b)
a
Rom.
8.
20.
that
the
Creature
was
made
subject
to
Vanity
,
[
b
](A42287-e9580-b)
b
v.
22.
and
that
the
whole
Creation
groaneth
and
travelleth
in
Pain
together
until
now
,
[
c
](A42287-e9600-b)
c
v.
21.
and
that
it
shall
be
delivered
from
the
Bondage
of
Corruption
into
the
glorious
Liberty
of
the
Children
of
God
.
7.
the
Children
in
the
Parents
Loins
,
and
by
this
we
easily
conceive
how
the
Corruption
of
Man's
Nature
is
communicated
to
his
Posterity
,
without
any
Blemish
in
the
Holiness
and
Righteousness
of
God
;
for
he
having
created
Man
Holy
and
Righteous
with
a
Power
to
produce
his
like
,
had
he
continued
so
,
the
Souls
which
proceeded
from
him
,
had
been
so
too
;
but
he
being
corrupted
in
his
Nature
,
he
could
derive
no
other
to
his
Posterity
.
For
Propagation
is
redoubling
of
the
same
Being
,
and
of
the
same
State
in
which
it
is
.
But
on
the
other
Hand
,
if
Souls
are
not
derived
from
the
Parent
,
but
immediately
created
by
God
,
Children
may
be
less
said
to
be
the
Off-spring
of
their
Parents
than
the
Young
of
the
other
living
Creatures
are
from
them
;
so
that
they
all
do
more
perfectly
produce
their
Kinds
than
does
Man
.
But
above
all
,
this
will
never
satisfie
as
to
the
other
great
Truth
,
That
all
Souls
are
now
impure
and
corrupt
from
their
Original
,
Children
of
Wrath
by
Nature
,
as
the
Scripture
says
.
It
were
blasphemous
to
say
,
That
God
creates
Souls
impure
,
ignorant
and
corrupt
,
and
it
is
no
less
evil
to
think
that
God
creating
them
pure
and
holy
,
does
immediately
put
them
into
Bodies
,
where
they
no
sooner
are
,
but
immediately
they
are
thereby
reputed
so
corrupt
and
guilty
,
as
to
merit
an
eternal
Separation
from
God
.
The
devout
and
profound
S.
Augustine
was
so
sensible
of
the
Difficulties
in
this
Matter
,
in
infinitum
.
Now
it
is
easie
for
God
to
make
,
that
in
certain
Circumstances
the
Divine
productive
Vertue
of
the
Soul
should
beget
a
Thought
which
has
in
it
a
Principle
of
Activity
as
it self
has
,
and
that
this
Principle
after
its
Production
should
not
depend
any
longer
on
the
producing
Soul
,
but
subsist
by
it self
.
8.
9.
is
a
Babel
.
That
the
present
State
of
Christendom
is
a
Babel
,
where
the
Language
is
confounded
,
and
the
Builders
do
not
understand
one
another
,
is
but
too
sad
a
Truth
to
be
denied
.
If
a
wise
Master
Builder
design
to
build
a
glorious
City
,
10.
who
deny
themselves
,
and
take
up
their
Cross
and
follow
him
;
and
he
lived
after
this
manner
,
that
he
might
merit
Grace
for
us
to
follow
his
Example
;
so
that
we
have
no
True
Faith
in
his
Merits
,
when
we
think
this
impracticable
.
But
we
have
another
Gloss
yet
,
whereby
to
indulge
and
gratifie
corrupt
Nature
.
Jesus
Christ
lived
after
this
manner
,
not
that
we
should
live
a
Life
actually
strip'd
of
all
worldly
things
that
gratifie
Nature
and
Self
,
as
his
was
;
but
to
teach
us
to
be
as
poor
of
them
in
Spirit
:
If
we
have
them
outwardly
in
Possession
,
not
to
have
our
Hearts
set
on
them
;
and
if
we
be
deprived
of
them
,
to
be
contented
and
resigned
to
the
Will
of
God
.
Indeed
Poverty
of
Spirit
is
that
in
which
Jesus
Christ
would
have
us
mainly
to
follow
him
;
and
if
we
be
poor
in
Spirit
,
in
the
midst
of
the
greatest
Abundance
,
we
are
truly
his
Disciples
:
But
he
that
is
poor
in
Heart
seeks
not
for
Wealth
,
nor
Pleasures
,
nor
Honours
;
and
if
he
have
them
,
they
are
a
charge
and
burden
to
him
,
and
he
takes
no
more
of
them
,
for
himself
,
than
simply
serves
the
Necessities
of
Nature
,
and
that
of
the
least
and
meanest
,
rather
than
the
best
and
choicest
.
But
the
reason
why
Jesus
Christ
has
given
us
such
an
Example
,
and
counselled
us
to
follow
it
,
is
,
because
of
our
Weakness
and
Frailty
.
If
we
can
be
poor
in
Spirit
,
in
the
midst
of
the
greatest
Abundance
,
there
is
no
hazard
of
Wealth
,
no
need
to
abandon
it
;
but
our
Lord
knew
how
hard
it
was
for
a
rich
Man
to
enter
into
the
Kingdom
of
Heaven
.
He
himself
could
have
remained
poor
in
Spirit
in
the
greatest
Affluence
of
worldly
things
,
but
he
knew
it
was
impossible
for
us
to
do
so
too
;
and
therefore
,
in
Consideration
of
our
Frailty
,
and
to
give
us
an
Example
,
he
came
into
the
World
strip'd
of
all
that
pleases
and
gratifies
corrupt
Nature
,
that
he
might
teach
us
the
safest
and
surest
way
to
mortifie
our
Love
to
the
World
,
and
to
our selves
,
and
to
become
poor
in
Spirit
.
And
that
all
our
Glosses
and
Explications
on
this
Doctrine
and
Life
of
Jesus
Christ
are
false
,
appears
by
the
Fruits
of
them
in
our
Hearts
and
Lives
.
11.
L'Antichrist
Decouvert
,
A.
B.
has
made
appear
beyond
all
Exception
,
that
the
Spirit
of
Antichrist
prevails
among
all
the
Parties
of
Christendom
,
and
that
thereby
the
Devil
has
with
more
Cunning
,
and
more
irreclaimably
possest
Men
with
his
Spirit
,
and
especially
the
Well-meaning
,
so
that
the
Harlots
,
and
openly
Wicked
,
will
enter
into
the
Kingdom
of
Heaven
sooner
than
they
,
because
their
Wickedness
being
manifest
,
they
are
by
the
Grace
of
God
more
readily
converted
,
whereas
in
these
the
Spirit
of
the
Devil
being
converted
,
with
the
Mask
of
Jesus
Christ
,
he
still
makes
them
believe
that
they
are
guided
by
the
Spirit
of
God
,
when
they
are
really
acted
by
the
Spirit
of
Antichrist
.
12.
That
the
Degeneracy
of
Christendom
proceeds
from
the
Degeneracy
of
its
Guides
and
Pastors
,
If
they
believe
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
tho'
one
should
rise
from
the
Dead
:
Neither
can
this
Difference
be
imputed
to
the
greater
Prevalence
of
Wickedness
now
,
the
World
being
highly
corrupted
also
at
that
time
,
and
that
to
no
small
Degree
.
It
is
to
be
attributed
then
to
the
Difference
of
the
Spirit
,
by
which
they
were
animated
,
from
that
by
which
the
Pastors
of
the
Church
are
now
generally
led
.
The
things
of
God
are
not
known
but
by
the
Spirit
of
God
;
and
where
God
finds
pure
and
self-denied
Souls
,
he
delights
to
communicate
himself
to
them
,
and
to
make
them
the
Organs
of
conveying
his
Light
and
Spirit
unto
others
,
who
are
not
capable
of
receiving
it
immediately
themselves
.
Mens
Minds
are
generally
so
extraverted
,
and
turned
towards
sensible
things
,
that
they
cannot
be
affected
with
the
things
of
the
Spirit
of
God
,
unless
they
be
conveyed
to
them
by
means
that
may
affect
their
Senses
;
and
this
is
the
reason
of
the
great
Necessity
and
Usefulness
of
the
Pastoral
Office
.
For
this
Cause
the
Word
was
made
Flesh
and
dwelt
among
Men
,
full
of
Grace
and
Truth
.
And
when
he
ascended
into
Heaven
,
he
sent
the
Comforter
,
who
led
his
Apostles
into
all
Truth
,
and
by
their
means
conveyed
the
same
Light
and
the
same
Spirit
into
others
,
and
they
were
filled
with
the
Holy
Ghost
;
so
that
it
was
not
so
much
they
who
spoke
and
acted
,
as
the
Spirit
of
God
by
them
;
and
there
their
Doctrine
and
Lives
had
a
wonderful
effect
in
the
Converting
of
others
,
even
as
one
Flame
kindles
another
;
they
had
a
living
,
not
a
dead
and
barren
Knowledge
of
Divine
Things
;
their
fervent
Charity
did
animate
all
their
Words
and
Actions
,
and
there
was
nothing
impossible
to
such
a
Faith
,
and
such
a
Charity
;
this
made
them
pray
fervently
to
God
for
his
Divine
Grace
to
others
,
and
he
would
not
deny
the
Requests
of
such
ardent
Charity
:
And
his
holy
Spirit
encreasing
the
Vertue
and
Efficacy
of
their
Prayers
and
Labours
,
did
inseparably
join
his
powerful
Operations
to
awaken
,
convert
,
and
purifie
the
Hearts
of
others
.
When
ye
received
the
Word
of
God
,
ye
received
it
not
as
the
Word
of
Men
,
but
(
as
it
is
in
Truth
)
as
the
Word
of
God
,
which
effectually
worketh
also
in
you
that
believe
.
And
,
Forasmuch
,
as
ye
are
manifestly
declared
to
be
the
Epistle
of
Christ
,
manifested
by
us
,
written
not
with
Ink
,
but
with
the
Spirit
of
the
living
God
,
not
in
Tables
of
Stone
,
but
in
fleshly
Tables
of
the
Heart
.
This
wrought
the
Conversion
at
one
time
of
3000
,
and
again
of
5000
at
one
Sermon
of
St.
Peter
.
This
made
the
Officers
,
who
were
sent
to
apprehend
Jesus
Christ
,
say
,
Never
Man
spoke
like
this
;
and
the
Evangelists
of
our
Lord
's
preaching
,
That
he
taught
as
one
having
Authority
,
and
not
as
the
Scribes
,
and
they
were
astonish'd
at
his
Doctrine
:
For
his
Word
was
with
Power
,
or
to
speak
with
St.
Paul
,
in
the
Evidence
and
Demonstration
of
the
Spirit
,
and
of
the
Power
of
God
;
that
is
,
they
made
the
Operations
of
the
Spirit
of
God
to
be
felt
in
the
Heart
.
Moreover
,
they
taught
Men
by
their
Deeds
as
well
as
their
Words
,
the
Holiness
of
their
Lives
;
and
their
Abstraction
from
all
earthly
things
did
procure
Belief
to
all
they
said
,
and
let
the
World
see
,
that
they
bid
others
do
nothing
but
what
they
firmly
believed
,
and
heartily
set
about
themselves
.
So
that
the
whole
Body
of
the
Church
was
sound
;
when
to
be
a
Minister
of
Jesus
Christ
,
it
was
required
only
to
embrace
an
Evangelical
Life
,
and
to
give
Evidence
of
the
sincere
Love
they
bear
unto
Jesus
Christ
,
and
of
being
led
by
his
Spirit
.
But
wicked
and
worldly
Men
crept
into
the
Church
,
if
the
Salt
have
lost
its
savour
,
wherewith
shall
the
Flesh
be
salted
?
And
if
they
who
should
be
the
Light
of
the
World
,
and
the
Salt
of
the
Earth
,
are
thus
become
Darkness
and
without
Savour
,
how
great
is
that
Corruption
!
And
how
great
is
that
Darkness
!
Those
of
every
Party
do
plainly
discern
this
Evil
in
the
Guides
and
Leaders
of
the
opposite
Parties
,
but
our
Self-love
blinds
and
hinders
us
from
considering
it
in
our selves
.
This
is
not
to
be
understood
but
that
there
are
Pastors
of
good
Inclinations
and
right
Intentions
amongst
the
several
Perswasions
,
and
therefore
what
is
said
ought
not
to
be
applied
to
them
;
but
that
this
corrupt
Spirit
of
Pride
,
Vain-glory
,
〈…〉
,
Avarice
,
the
Love
of
Money
,
〈…〉
Politicks
,
the
pleasing
of
the
〈…〉
Aversion
to
the
Humility
,
Simplicity
,
〈…〉
,
and
Cross
of
Christ
,
prevails
〈…〉
in
all
Parties
,
under
a
Cover
of
〈…〉
Opinions
,
and
so
serves
still
to
〈…〉
the
more
,
is
a
sad
Truth
that
cannot
be
〈◊〉
.
13.
That
we
are
in
the
last
Times
,
A.
B.
does
so
sensibly
make
appear
in
her
Writings
,
particularly
in
the
Light
of
the
World
,
That
they
are
real
Enemies
to
Mens
Souls
who
sco●●
at
them
,
and
divert
People
from
laying
them
to
Heart
.
She
makes
appear
,
that
Iniquity
is
so
great
and
universal
,
that
there
is
no
〈◊〉
Faith
nor
Law
among
Men.
People
study
nothing
but
to
deceive
their
Neighbours
;
the
Father
cannot
trust
his
Son
,
nor
the
Son
his
Father
;
the
Brother
〈◊〉
up
against
his
Brother
.
Friendship
is
only
feigned
;
〈◊〉
is
full
of
Deceit
and
Fraud
;
nothing
but
Pride
and
Ambition
reigning
in
the
Hearts
of
all
Men.
Judges
are
without
Equity
;
Priests
without
Sincerity
;
Cloisters
filled
with
Avarice
,
and
the
Devout
full
of
Malice
;
which
has
been
at
all
times
in
some
particular
Persons
,
but
is
at
present
so
multiplied
,
that
it
possesses
almost
all
〈◊〉
:
And
Charity
is
not
only
wak●d
cold
,
but
altogather
frozen
and
dead
in
the
Hearts
of
Men.
That
the
Signs
of
the
last
Times
are
all
fully
accomplish'd
,
particularly
those
in
2
Tim.
3.
1.
&c.
and
Matt.
24.
That
Mens
Lives
are
the
open
Book
in
which
these
Truths
are
written
,
and
the
Holy
Scriptures
are
the
equitable
Judge
which
pronounces
the
Sentence
.
That
People
scoff
at
this
and
no
Body
will
believe
it
,
is
a
most
certain
Evidence
of
it
.
For
Jesus
Christ
says
,
that
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
,
&c.
She
makes
appear
how
the
Abomination
and
Desolation
is
in
the
Holy
Place
,
if
Envy
were
lost
,
it
might
be
recovered
in
Cloisters
;
if
Avarice
were
dead
,
it
would
be
revived
by
the
Priests
,
Vain-glory
and
Pride
is
no
where
so
prevailing
as
among
the
Clergy
:
In
a
word
,
Simonies
and
all
other
Sins
abound
in
that
Place
which
ought
to
be
Holy
:
That
these
are
the
Stars
which
fall
every
Day
from
Righteousness
and
Truth
,
for
some
worldly
Interest
,
or
humane
Respects
.
She
makes
appear
,
that
Men
do
not
now
embrace
Penitence
,
nor
desire
Amendment
,
that
they
rather
grow
every
Day
worse
,
and
cannot
suffer
that
their
Faults
should
be
truly
shewn
them
:
That
at
all
times
there
have
been
wicked
Persons
,
but
when
all
in
general
do
forget
him
,
it
is
to
be
believed
that
assuredly
we
are
in
the
last
Times
,
and
that
the
Judgment
is
given
out
,
because
the
Measure
is
full
:
That
God
cannot
suffer
an
universal
Evil
,
without
an
universal
Chastisement
;
and
now
Men
having
generally
all
of
them
abandoned
their
God
,
have
,
in
doing
this
,
given
Sentence
of
the
general
Destruction
of
the
World
,
which
shall
not
be
recalled
,
because
the
Will
of
Man
is
not
inclin'd
to
return
to
God
,
but
rather
to
be
the
more
estrang'd
from
him
,
if
the
Plagues
should
yet
be
delayed
:
That
therefore
the
irrevocable
Sentence
is
given
to
purge
the
whole
World
by
divers
Plagues
of
War
,
Pestilence
,
and
Famine
,
which
are
framed
of
the
Three
Means
,
which
have
caused
Men
to
abandon
God
.
Their
Want
of
True
Love
to
one
another
;
their
Love
of
this
present
Life
,
and
their
being
addicted
to
their
sensual
Appetites
;
the
Pleasures
of
the
Mouth
and
Belly
.
She
shews
,
that
many
Signs
have
appeared
in
the
Heavens
;
fearful
Comets
,
menacing
great
Evils
;
Fire
has
burnt
many
Cities
;
many
have
been
swallowed
up
by
Earthquakes
:
That
these
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
Natural
things
,
he
has
made
the
fear
of
all
these
Threatnings
of
God
,
sent
as
the
Forerunners
of
his
Justice
,
to
evanish
out
of
Mens
Minds
;
so
that
no
Body
is
converted
to
God
,
nor
embraces
the
Spirit
of
Penitence
;
but
they
mock
at
God's
Warnings
,
saying
,
These
are
but
Natural
things
.
She
asks
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
al●
the
Elements
,
must
he
not
make
use
of
them
to
chastise
the
Offences
which
we
commit
against
him
?
Is
there
not
need
of
Natural
things
to
make
our
Bodies
suffer
,
which
are
likewise
Natural
?
The
Deludge
was
made
by
a
Natural
Rain
;
and
the
last
Plagues
will
be
made
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
,
&c.
I
have
transcrib'd
all
this
,
because
I
think
the
present
Age
ought
to
lay
these
things
deeply
to
Heart
.
It
is
a
most
Remarkable
Providence
,
that
a
simple
illiterate
Maid
should
give
Warning
to
the
World
of
the
Approaching
of
the
last
general
and
dreadful
Judgments
of
God
;
and
give
such
clear
Grounds
for
it
,
from
the
Word
of
God
,
and
the
State
of
the
World
;
and
declare
that
she
is
commanded
by
God
so
to
do
;
and
that
now
,
since
her
Removal
,
both
the
Wickedness
of
Men
,
and
the
Signs
and
Judgments
of
God
,
have
been
still
encreasing
.
There
have
been
such
signal
and
dreadful
Earthquakes
in
many
Places
,
swallowing
up
many
Thousands
;
such
universal
Wars
,
destroying
there
Hundreds
of
Thousands
,
the
Fire
of
which
seems
only
to
be
covered
a
while
,
to
break
out
into
a
greater
Flame
;
such
pestilential
Diseases
in
many
Places
,
particularly
in
France
,
Scotland
,
America
,
sweeping
off
vast
Numbers
;
and
now
most
grievous
Dearth
and
Famine
,
which
for
One
Year
scourged
France
,
but
for
these
Three
last
Years
has
most
signally
visited
Scotland
,
and
now
this
present
Year
being
the
Fourth
,
is
like
to
come
to
so
great
a
heighth
as
to
threaten
an
utter
Desolation
,
Mens
Hearts
failing
them
for
fear
;
all
observe
such
a
general
Change
of
Seasons
,
that
the
Heavens
,
the
Air
,
the
Earth
,
and
all
the
Elements
do
frown
upon
us
,
and
deny
their
wonted
kindly
Influences
and
Means
of
Life
,
so
that
this
last
Plague
threatens
to
visit
other
Nations
likewise
;
yet
the
rest
of
Men
,
which
are
not
killed
of
these
Plagues
do
not
repent
of
the
Works
of
their
Hands
,
so
that
we
have
just
ground
to
apprehend
that
these
are
but
the
beginnings
of
Sorrows
.
the
Scoffers
in
the
last
Days
,
who
say
,
Where
is
the
promise
of
his
coming
?
A.
B.
says
,
as
(
if
I
remember
rightly
)
Vincentius
of
Terrara
preached
in
his
time
to
one
City
,
That
within
a
few
Years
the
last
Judgment
would
be
,
and
tho'
it
was
not
,
yet
many
thereby
were
led
to
Repentance
;
so
,
tho'
these
were
not
the
last
general
Judgments
,
yet
they
will
be
the
last
particular
Judgments
to
many
Thousands
,
and
it
is
a
good
Office
to
awaken
Men
thereby
to
Repentance
.
14.
That
the
Works
of
God
shall
not
perish
but
endure
for
ever
,
and
shall
be
wholly
renew'd
and
freed
from
all
Corruption
,
is
expresly
declared
in
the
Holy
Scriptures
,
where
we
are
told
[
a
](A42287-e10470-b)
a
Rom.
8.
21.
that
the
Creature
itself
also
shall
be
delivered
from
the
Bondage
of
Corruption
,
into
the
glorious
Liberty
of
the
Children
of
G●d
:
And
[
b
](A42287-e10500-b)
b
2
Pet.
3.
13.
that
according
to
his
Promise
,
we
look
for
new
Heavens
and
a
new
Earth
,
wherein
dwelleth
Righteousness
.
And
[
c
](A42287-e10530-b)
c
Rev.
21.
1.
it
is
said
,
I
John
saw
a
new
Heaven
and
a
new
Earth
;
for
the
first
Heaven
and
the
first
Earth
were
passed
away
.
And
[
d
](A42287-e10560-b)
d
Act.
3.
21.
we
are
told
,
that
the
Heavens
must
receive
Jesus
Christ
until
the
time
●
the
[
*
](A42287-e10580-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Renascentia
,
Secundus
Ortus
Restauratio
.
Restitution
of
all
things
,
which
God
hath
spoken
by
he
Mouth
of
all
his
holy
Prophets
since
the
World
began
.
See
Is.
65.
17.
66.
22.
15.
That
Jesus
Christ
will
come
and
Reign
in
Glory
with
the
Saints
and
Blessed
for
ever
upon
Earth
appears
from
many
express
Testimonies
of
Holy
Scripture
.
[
a
](A42287-e10640-b)
a
Ps.
96.
and
98.
invites
all
Creatures
to
rejoice
and
be
glad
before
the
Lord
,
for
he
comes
to
judge
the
Earth
;
the
World
shall
be
established
that
it
shall
not
be
removed
;
with
Righteousness
shall
he
judge
the
World
,
and
the
People
with
his
Truth
.
Thus
[
b
](A42287-e10670-b)
b
Dan.
7.
27.
it
is
said
,
that
the
Kingdom
and
Dominion
,
and
the
Greatness
of
the
Kingdom
under
the
whole
Heaven
shall
be
given
to
the
People
of
the
Saints
of
the
most
High
,
whose
Kingdom
is
an
everlasting
Kingdom
,
and
all
Dominions
shall
serve
and
obey
him
.
Thus
it
is
said
[
c
](A42287-e10690-b)
c
Zech.
14.
6
,
&c.
The
Lord
my
God
shall
come
and
all
the
Saints
with
him
.
And
it
shall
come
to
pass
in
that
Day
,
that
the
Light
shall
not
be
clear
nor
dark
.
But
it
shall
be
one
Day
which
shall
be
known
to
the
Lord
,
not
Day
nor
Night
—
And
the
Lord
shall
be
King
over
all
the
Earth
;
In
that
day
shall
there
be
one
Lord
,
and
his
Name
one
.
[
d
](A42287-e10710-b)
d
Rev.
5.
9
,
10.
Thou
hast
redeemed
us
to
God
by
thy
Blood
,
out
of
every
Kindred
,
and
Tongue
,
and
People
,
and
Nation
,
and
hast
made
us
unto
our
God
Kings
and
Priests
,
and
we
shall
reign
on
the
Earth
.
And
[
e
](A42287-e10730-b)
e
Rev.
11
15.
The
Kingdoms
of
this
World
are
become
the
Kingdom
of
our
Lord
and
of
his
Christ
,
and
he
shall
reign
for
ever
and
ever
.
[
f
](A42287-e10750-b)
f
Rev.
21.
2.
And
I
John
saw
the
Holy
City
New
Jerusalem
coming
down
from
God
out
of
Heaven
,
prepared
as
a
Bride
adorned
for
her
Husband
;
and
I
heard
a
great
Voice
out
of
Heaven
,
saying
,
Behold
the
Tabernacle
of
God
is
with
Men
,
and
he
will
dwell
with
them
,
and
they
shall
be
his
People
,
and
God
himself
shall
be
with
them
,
and
be
their
God
,
&c.
see
all
that
and
the
next
Chapter
.
[
g
](A42287-e10770-b)
g
Rev.
22.
5.
And
there
shall
be
no
Night
there
,
and
they
need
no
Candle
,
neither
Light
of
the
Sun
,
for
the
Lord
God
giveth
them
Light
,
and
they
shall
reign
for
ever
and
ever
;
see
Isa.
60.
In
a
Word
,
she
makes
appear
that
all
the
Holy
Scriptures
,
by
Parables
,
Figures
,
and
Prophecies
,
do
point
out
this
Kingdom
of
Jesus
Christ
with
Men
,
This
being
the
Sum
of
the
Designs
which
God
has
over
Men.
And
that
this
is
a
just
and
necessary
thing
,
it
is
unconceivable
that
God
would
have
created
this
beautiful
World
only
for
this
short
Life
of
Penitence
,
only
for
our
Misery
,
only
to
serve
Devils
and
Men
,
as
Instruments
of
their
Wickedness
and
Rebellion
against
him
,
and
then
should
abolish
this
great
Work
of
his
Hands
:
XLI
.
A.
B.
herself
did
not
at
first
speak
or
write
of
these
Sentiments
but
to
some
Friends
,
and
when
they
had
shewn
them
to
others
,
she
was
troubled
,
knowing
that
the
Devil
would
take
Advantage
thereby
,
to
make
them
despise
the
other
Truths
necessary
for
their
Salvation
,
even
as
many
of
our
Saviour's
Disciples
,
being
offended
at
a
hard
Saying
of
his
,
walked
no
more
with
him
.
And
I
would
not
have
offered
to
give
a
Summary
of
those
her
Accessory
Sentiments
in
this
Apology
,
but
that
they
being
now
all
publick
in
her
printed
Writings
,
they
who
have
set
themselves
to
give
an
odious
Character
of
her
and
her
Sentiments
to
the
World
,
will
be
sure
to
dress
them
up
in
a
Fool
's
Coat
,
to
excite
the
People
to
cry
out
both
of
her
and
them
,
Away
with
them
,
Crucifie
them
:
And
therefore
I
have
chosen
to
give
a
simple
and
true
Narrative
of
them
,
even
of
those
which
seem
most
singular
and
extravagant
.
All
the
Works
of
God
are
a
Mystery
;
and
the
most
ordinary
things
,
the
Formation
of
Man
now
,
and
all
the
other
Works
,
would
seem
to
us
as
strange
if
we
were
not
accustomed
to
see
them
every
Day
.
Such
things
are
not
to
be
enquired
into
,
neither
out
of
vain
Curiosity
,
nor
from
a
disputing
Humour
,
[
*
](A42287-e10900-b)
*
Graditur
D●us
cum
Simplicibus
revelat
se
Humilibus
,
dat
intellectum
Parvulis
,
aperit
sensum
puris
Mentibus
,
&
abscondit
Grattam
Curiosis
&
Superbis
.
Ratio
humana
debilis
est
&
falli
potest
;
Fides
autem
Vera
falli
non
potest
.
Th.
a
Kemp
de
Imit
.
Chr.
Lib.
4.
c.
18.
sect
4.
God
walks
with
the
Simple
,
he
reveals
himself
to
the
Humble
,
he
gives
Understanding
to
little
ones
,
he
opens
his
Meaning
to
pure
Hearts
,
and
he
hides
his
Grace
from
the
Curious
and
the
Proud
.
Human
Reason
is
weak
,
and
may
be
deceived
,
but
true
Faith
cannot
be
deceived
.
See
Psal.
18.
118.
XLII
.
A.
B.
both
as
to
the
Essentials
and
Accessory
Truths
of
Christianity
,
is
a
just
and
true
Representation
which
may
be
more
fully
and
satisfyingly
had
from
her
own
Writings
.
And
I
shall
leave
it
to
all
impartial
Readers
to
consider
whether
the
Character
which
some
have
been
pleased
to
give
of
her
Sentiments
,
as
heretical
,
blasphemous
,
ridiculous
and
extravagant
,
be
just
and
equal
;
and
if
it
be
not
the
Result
rather
of
their
Mistakes
and
Prejudices
than
a
plain
and
fair
Account
of
her
Doctrine
and
Sentiments
.
The
excellent
Monsieur
Paschal
,
in
his
Pensees
Chretiennes
,
gives
it
as
the
most
essential
and
distinguishing
Mark
and
Character
of
true
Religion
,
that
it
makes
its
chief
Precept
and
the
great
and
essential
Duty
of
Man
to
be
,
To
love
God
with
all
our
Hearts
;
and
this
,
he
says
,
is
the
peculiar
and
singular
Character
of
the
Christian
Religion
in
Contradistinction
to
all
others
.
And
if
we
shall
impartially
compare
the
Doctrine
of
Christianity
as
it
represented
in
the
Writings
of
A.
B.
with
the
Accounts
of
it
delivered
to
us
in
the
Systems
of
Divinity
of
the
respective
Parties
in
Christendom
,
I
think
it
will
evidently
appear
that
it
is
a
most
distinguishing
Character
of
the
former
,
tho'
it
makes
the
Love
of
God
the
great
End
of
Religion
,
and
all
the
other
Duties
of
it
means
to
bring
us
to
that
End
;
and
that
the
other
tho'
they
cannot
omit
,
when
they
give
an
Account
of
Christianity
,
to
mention
this
as
one
of
its
great
Precepts
;
yet
they
so
shuffle
and
confound
Doctrines
,
and
give
it
such
a
Place
in
their
Systems
,
as
may
make
People
lay
greater
Stress
on
other
things
,
and
give
them
Ground
to
hope
they
may
be
saved
without
it
,
or
without
conforming
our
Lives
to
the
Rules
and
Life
of
Jesus
Christ
which
lead
to
it
.
The
End
of
the
First
Part.
AN
APOLOGY
FOR
M.
ANT.
BOVRIGNON
.
PART
.
II.
An
Answer
to
the
Prejudices
raised
against
her
Sentiments
and
Writings
.
I.
to
judge
rashly
and
inconsiderately
of
them
;
and
this
is
a
Fault
to
which
People
of
all
Tempers
are
subject
.
The
Learned
,
the
Dogmatical
,
and
the
Abettors
of
Parties
cannot
endure
any
thing
that
seems
to
lessen
the
Credit
of
their
Sentiments
or
their
Party
;
they
presently
raise
a
Hue-and-Cry
,
and
do
all
they
can
to
animate
the
People
.
Thus
the
Scribes
and
Pharisees
were
full
of
Spite
and
Prejudice
against
our
Lord
Jesus
Christ
,
and
inspir'd
the
People
with
the
same
Spirit
.
The
generality
of
Men
see
with
other
Mens
Eyes
,
and
judge
with
other
Mens
Understandings
;
they
cannot
be
at
the
pains
to
weigh
and
consider
things
impartially
themselves
,
but
they
trust
to
the
Skill
and
Sincerity
of
those
who
pretend
to
judge
for
them
;
and
such
for
the
most
part
judging
rashly
,
and
by
their
Passions
lead
the
Multitude
to
do
so
too
.
Yea
,
even
Persons
of
good
Inclinations
,
and
who
have
a
true
Zeal
for
God
and
Divine
things
,
are
apt
to
commit
the
same
Fault
.
Thus
St.
Paul
,
before
he
was
a
Christian
,
being
a
Man
full
of
Zeal
,
and
of
great
Learning
,
and
hearing
that
there
were
Persons
risen
up
who
would
destroy
the
Law
and
seduce
the
Simple
,
and
that
they
worshipped
the
first
of
these
Impostors
who
was
hanged
on
a
Tree
,
and
that
these
new
Upstarts
were
but
a
Rabble
bigotted
with
that
new
kind
of
Folly
,
which
was
like
to
hazard
the
Law
of
God
;
and
this
being
told
him
by
all
his
Masters
and
Teachers
,
the
Priests
,
the
People
,
his
Kinsfolks
,
and
Friends
,
instead
of
informing
himself
without
Prejudice
of
those
Men
,
their
Doctrine
,
their
Behaviour
,
which
would
have
prevented
many
false
Steps
,
he
is
carried
to
reproach
,
and
hate
,
and
persecute
them
,
that
he
may
maintain
the
Truth
of
God
,
and
cut
off
Error
and
Heresie
,
and
the
Seduction
of
the
People
.
Now
what
has
fallen
out
in
former
Times
,
may
fall
out
in
this
,
and
the
most
innocent
Persons
and
Writings
,
may
meet
with
the
most
universal
Reproaches
and
Prejudices
.
It
is
certainly
the
Devil's
Interest
that
it
should
be
so
,
and
we
see
how
successful
his
Attempts
have
been
in
former
Ages
.
He
still
made
it
his
Business
to
get
on
his
side
those
who
set
up
to
be
the
Guides
and
Leaders
of
the
People
,
and
by
this
means
always
to
oppress
,
blacken
,
and
discredit
Truth
and
Innocence
.
II.
A.
B.
thus
treated
.
Now
the
Person
and
Writings
of
A.
B.
have
been
loaded
with
as
many
Reproaches
and
Prejudices
as
any
in
this
Age
;
and
that
both
in
her
Life
time
,
and
since
her
Death
.
Where-ever
she
went
,
the
Church-men
of
the
respective
Parties
breath'd
nothing
but
Fire
and
Faggot
against
her
in
their
Pamphlets
and
Pulpits
,
made
her
to
pass
for
the
worst
of
Hereticks
,
and
her
Writings
for
a
Sink
of
all
Heresies
and
Blasphemies
;
and
thus
it
was
easie
to
inspire
People
with
Rage
and
Fury
,
so
that
if
they
could
have
had
her
to
have
ston'd
her
to
Death
,
they
would
have
thought
they
had
done
good
Service
,
and
no
sooner
is
one
of
her
Writings
translated
into
English
for
the
spiritual
Good
of
well-disposed
Souls
,
but
immediately
some
are
pleas'd
to
sound
the
Trumpet
,
and
to
cry
out
,
Heresie
and
Blasphemy
,
Errors
and
Delusions
;
and
this
is
enough
to
frighten
a
whole
Island
from
looking
into
these
Writings
,
and
to
breed
an
Aversion
against
those
who
esteem
and
value
them
,
because
of
the
Truths
of
God
contain'd
in
them
.
It
was
a
remarkable
Providence
that
she
met
with
such
Opposition
from
all
Parties
,
while
she
lived
,
whereby
as
she
discovered
impartially
the
Evils
of
the
respective
Sects
and
Parties
into
which
Christendom
is
divided
;
so
also
she
clearly
vindicated
her self
from
being
guilty
of
the
Errors
and
Heresies
of
which
they
accus'd
her
,
discovered
the
Impudence
of
their
Calumnies
and
Slanders
,
and
remov'd
from
well-dispos'd
Persons
the
Prejudices
which
had
been
given
them
against
her
.
We
need
only
then
give
a
short
Account
of
what
was
laid
to
her
Charge
,
and
her
own
Vindication
of
herself
;
by
which
,
her
Sincerity
,
her
Innocency
,
her
distinct
and
most
rational
Knowledge
of
the
Truths
of
Religion
,
her
Orthodoxy
,
and
the
Subservency
of
her
Writings
to
the
great
Ends
of
Christianity
,
will
I
hope
appear
to
all
unbiass'd
Readers
.
III.
great
End
of
Christianity
being
to
bring
Men
to
the
Love
of
God
,
and
the
Mortification
of
their
corrupt
Nature
and
Self-will
,
and
this
being
the
Butt
of
all
her
Writings
,
as
is
most
evident
to
any
who
pleases
to
read
them
,
she
makes
appear
that
her
Adversaries
cannot
be
Lovers
of
the
Truth
or
of
God
,
that
their
Aim
is
not
to
maintain
the
Truth
and
oppose
Error
;
else
they
would
rejoice
to
see
this
great
End
of
Religion
to
be
the
Butt
and
Substance
of
so
many
Writings
,
and
that
there
are
uncontestably
contain'd
in
them
so
great
a
number
of
Divine
Truths
,
all
tending
to
this
End
.
They
would
own
and
acknowledge
this
,
they
would
wish
to
meet
with
the
Truth
every
where
,
even
in
the
things
which
seem'd
to
them
obscure
and
disagreeable
to
it
;
they
would
see
if
these
were
more
clearly
explain'd
in
other
Places
,
and
if
they
might
well
bear
a
Sence
that
were
agreeable
to
this
great
End
of
Religion
;
or
if
even
the
Errors
which
they
thought
were
contain'd
there
,
were
no
ways
destructive
of
the
true
Love
of
God
,
and
so
for
the
sake
of
them
the
whole
Writings
need
not
be
forbidden
and
discredited
.
IV.
building
their
Tombs
,
garnishing
their
Sepulchres
,
and
saying
,
If
we
had
been
in
the
Days
of
our
Fathers
,
we
would
not
have
been
Partakers
with
them
in
the
Blood
of
the
Prophets
.
Yet
they
persecuted
those
who
were
then
sent
amongst
them
;
and
that
the
same
Temper
and
Spirit
reigns
now
in
the
world
,
A.
B.
makes
appear
in
her
Writings
,
and
her
Enemies
did
discover
it
in
their
Practices
.
V.
Wisdom
is
justified
of
her
Children
.
And
,
1.
You
can
never
do
this
,
my
Child
,
give
over
this
Vndertaking
.
The
Child
replied
,
I
shall
sooner
do
this
than
you
shall
understand
what
you
would
comprehend
with
your
Vnderstanding
;
and
then
evanish'd
.
making
the
whole
Mystery
of
the
Holy
Trinity
to
consist
in
the
Righteousness
,
Goodness
,
and
Truth
of
God
;
she
answered
expresly
,
They
lye
in
so
saying
.
They
said
to
her
,
that
she
had
said
in
the
mean
time
more
than
once
,
that
Righteousness
,
Truth
,
and
Goodness
were
the
Trinity
that
was
in
God
;
she
replied
,
I
had
no
design
to
search
into
the
Depth
of
this
Mystery
,
and
to
say
that
all
did
consist
in
this
;
but
that
this
was
the
most
profitable
and
the
most
saving
Consideration
that
we
could
have
in
the
matter
of
the
Holy
Trinity
,
of
which
the
ordinary
Speculations
are
often
rash
and
unprofitable
,
and
for
the
most
part
injurious
to
God
.
She
did
not
desire
to
use
often
the
Word
Person
,
because
she
look'd
on
that
as
a
Word
proper
to
created
Beings
;
that
Jesus
Christ
is
indeed
a
Person
in
God
,
being
truly
Man
as
we
are
.
Yet
she
sometimes
expresses
the
Mystery
by
the
Word
Persons
:
In
Temoign
.
de
Verite
,
Part
2.
p.
199.
she
says
,
I
do
not
believe
that
there
is
any
Body
living
upon
Earth
,
who
does
more
honour
the
most
Holy
Trinity
than
I
do
.
And
I
believe
firmly
One
only
God
in
Three
Persons
,
as
I
have
done
from
my
Childhood
.
—
And
how
could
I
deny
the
Divinity
of
Jesus
Christ
,
since
it
is
seen
by
all
my
Books
that
I
hold
Jesus
Christ
for
True
God
and
True
Man
both
together
,
even
from
the
Beginning
of
the
World
;
which
is
to
honour
him
more
,
than
to
believe
that
he
is
God
and
Man
,
only
since
he
was
born
in
Bethlehem
,
and
charg●d
with
our
Miseries
and
Sorrows
?
VI.
Profession
of
her
Faith
,
that
she
believes
that
●esus
Christ
is
True
Eternal
God
and
True
Man
.
And
in
Antich
.
Decouv
.
Part
2.
p.
66
,
67.
she
says
,
That
Jesus
Christ
True
Man
is
also
True
God
,
that
his
Humanity
is
most
strictly
and
inseparably
united
with
his
Divinity
;
which
is
the
True
God
and
the
Eternal
Word
that
created
all
things
and
and
saves
in
Christ
.
In
the
Third
Part
,
p.
26
,
27.
she
tells
how
Antichrist
has
led
some
to
deny
the
Divinity
of
Jesus
Christ
,
and
not
to
pray
to
him
;
and
shews
,
that
he
as
God
and
Man
can
save
us
immediately
,
if
we
will
follow
him
;
that
he
is
the
True
Eternal
God
who
alone
can
save
as
being
God
;
and
he
is
our
Mediator
,
our
Master
,
our
Physician
,
as
Man
,
who
is
become
our
Pledge
and
Surety
to
obtain
our
Deliverance
;
so
that
they
are
wretched
Creatures
,
who
say
they
will
not
pray
to
Jesus
Christ
,
since
the
Salvation
of
all
Men
depends
on
him
,
and
without
him
no
Body
can
be
sav'd
.
VII
.
That
Man
by
his
Sin
would
have
perish●d
eternally
,
and
never
have
obtain'd
Pardon
,
had
it
not
been
for
Jesus
Christ
,
true
eternal
God
,
and
true
Man
,
and
for
his
Merits
,
(
the
Force
and
Dignity
of
which
proceed
from
his
Vnion
with
the
Divinity
)
and
that
he
has
also
obtain'd
for
Men
,
Time
,
Grace
,
and
Means
to
enjoy
this
Pardon
,
and
the
Effect
of
those
Merits
;
and
that
he
cloath'd
himself
with
our
Mortality
,
and
satisfied
for
our
Sins
on
his
part
;
that
we
,
in
imitating
him
,
might
enjoy
the
Pardon
and
Recovery
which
his
Merits
have
purchas'd
for
us
?
And
yet
this
is
the
Substance
of
the
Doctrine
of
A.
B.
upon
this
Head
,
as
appears
through
all
her
Writings
;
as
in
Temoign
.
de
Verite
,
Part
1.
p.
201
,
202
,
she
says
,
Your
Preachers
say
,
that
I
reject
the
Merits
of
Jesus
Christ
,
tho'
in
truth
I
esteem
them
more
than
any
Body
in
the
World
.
I
believe
I
cannot
be
sav'd
but
by
the
Merits
of
Jesus
Christ
,
yea
,
that
none
was
ever
sav'd
from
the
Beginning
of
the
World
but
by
the
Merits
of
Jesus
Christ
;
for
if
Jesus
Christ
had
not
merited
Pardon
for
all
Men
,
with
God
his
Father
,
after
Adam
had
sinn'd
,
all
Men
had
remain'd
in
a
Lost
Estate
,
as
the
Devils
have
done
,
because
they
had
no
Intercessor
with
God
to
obtain
Pardon
for
their
Sins
as
Men
have
had
;
who
having
Jesus
Christ
for
their
Brother
,
obtain'd
by
his
Means
the
Remission
of
their
Sins
.
—
I
mean
not
,
that
Jesus
Christ
has
not
also
satisfied
for
the
Sins
of
Men
since
Adam
,
seeing
for
them
expresly
he
cloath'd
himself
with
our
Mortality
,
and
came
into
the
World
to
Redeem
us
from
Eternal
Death
,
into
which
all
Men
had
wilfully
precipitated
themselves
,
and
sunk
themselves
into
a
Forgetfulness
of
God
,
living
according
to
the
Motions
of
corrupt
Nature
,
as
the
Beasts
;
which
Jesus
Christ
perceiving
,
he
came
from
the
Bosom
of
his
Father
unto
the
Earth
to
recal
them
:
He
comes
to
shew
them
the
State
in
which
they
were
,
and
how
they
had
abandon'd
their
God
to
delight
in
other
things
than
in
him
,
and
by
what
means
they
might
recover
the
Grace
of
God
to
attain
to
Salvation
:
And
he
himself
does
before
them
the
Works
that
they
ought
to
do
after
his
Example
:
And
because
they
had
turn'd
away
from
the
Love
of
God
,
to
love
the
Goods
and
Riches
of
this
World
,
Jesus
Christ
came
in
Poverty
,
that
Men
might
embrace
it
after
his
Example
:
And
because
Men
had
forgotten
God
,
through
the
Esteem
they
had
of
themselves
,
Jesus
Christ
came
in
all
Humility
and
Sufferings
to
give
them
an
Example
:
And
because
Men
had
left
off
their
Obedience
to
God
,
to
follow
their
own
Wills
,
Jesus
Christ
came
to
shew
that
he
is
Obedidient
,
even
to
the
Death
of
the
Cross
,
that
he
might
teach
Men
how
they
ought
to
be
subject
and
obedient
even
to
Death
:
And
Jesus
Christ
has
done
all
this
,
with
many
other
things
,
for
the
Love
he
bear
to
Men
,
and
that
by
such
Means
he
might
draw
them
to
his
Father
;
that
he
might
live
with
them
to
all
Eternity
,
giving
himself
thus
in
Sacrifice
for
the
Redemption
of
his
Brethren
.
But
this
Sacrifice
was
not
offered
for
Men
who
do
not
believe
in
him
,
and
do
not
the
Works
that
he
did
;
nor
for
those
who
will
needs
wilfully
continue
in
their
Sins
after
having
known
the
Law
of
the
Gospel
,
&c.
And
in
Antichr
.
decouv
.
Part
2.
p.
76.
They
have
,
says
she
▪
sometimes
argued
against
me
,
that
I
deny
the
Satisfaction
of
Jesus
Christ
:
But
I
believe
this
is
because
I
do
not
hold
that
Jesus
Christ
has
satisfi'd
for
Men
after
the
Manner
that
they
hold
it
;
to
wit
,
that
Jesus
Christ
has
satisfied
for
all
Men
,
and
that
they
shall
be
saved
by
his
Sufferings
;
without
being
obliged
to
suffer
themselves
;
which
is
a
great
Error
,
because
the
Sufferings
of
Jesus
Christ
will
never
be
applied
to
any
but
those
who
shall
follow
his
Life
and
Doctrine
.
—
But
because
,
on
the
one
hand
,
Men
are
apt
to
pervert
the
Doctrine
of
the
Merits
and
Satisfaction
of
Jesus
Christ
to
encourage
the
Indulging
of
their
corrupt
Nature
,
and
others
to
despise
it
,
and
think
they
can
save
themselves
,
I
think
it
will
not
be
unacceptable
to
shew
how
she
discovers
the
Evil
of
both
,
as
in
many
of
her
Writings
,
so
particularly
in
Antechr
.
decouvert
.
Part
3.
p.
45
,
46
,
&c.
Those
Persons
,
says
she
,
(
she
speaks
of
those
who
despise
Jesus
Christ
,
and
think
they
can
save
themselves
without
him
)
perish
thro'
Pride
,
as
well
as
they
who
say
that
Jesus
Christ
has
satisfied
all
for
them
.
All
of
them
fall
into
the
same
Sin
of
Pride
and
Ingratitude
,
tho'
by
different
Ways
.
The
one
is
proud
to
believe
that
he
shall
be
saved
by
his
own
Works
;
and
he
is
also
very
unthankful
that
he
will
not
acknowledge
what
Jesus
Christ
has
done
for
him
,
requiting
his
Benefits
with
Contempt
and
Irreverence
.
And
the
others
commit
the
same
Sin
of
Pride
,
in
presuming
that
they
are
God's
Elect
,
and
his
Children
,
to
whom
Salvation
appertains
,
tho
they
do
not
labour
to
obtain
it
;
and
they
●●ll
also
into
the
Sin
of
Ingratitude
,
in
that
they
will
nor
render
unto
Jesus
Christ
what
he
has
paid
for
them
.
They
now
that
he
was
their
Pledge
and
Surety
,
yea
,
that
he
effectively
paid
the
Penalties
due
to
their
Sins
,
yet
they
will
not
use
any
Endeavours
to
make
Restitution
to
him
.
Would
it
not
be
a
great
Ingratitude
for
a
Person
to
say
to
him
who
had
paid
his
Debt
,
as
his
Pledge
and
Surety
,
That
knowing
his
Debt
is
paid
he
resolves
to
live
in
Idleness
,
without
taking
Care
to
return
the
same
Payment
to
him
who
had
paid
it
for
him
?
Such
a
Person
would
be
look'd
upon
by
us
as
wicked
and
unthankful
;
while
we
think
our selves
the
Children
of
God
in
doing
the
same
things
to
the
Person
of
Jesus
Christ
.
We
say
he
is
our
Pledge
,
and
by
his
Sufferings
has
paid
the
Penalty
due
to
our
Sins
,
having
died
to
redeem
us
;
while
we
will
suffer
nothing
,
nor
share
in
his
Pains
,
being
well
pleased
to
have
our
Debts
paid
with
the
Goods
of
another
.
—
It
is
,
on
the
other
hand
,
a
great
Boldness
in
those
who
think
they
shall
be
saved
by
their
own
Merits
without
the
Merits
of
Jesus
Christ
.
For
if
Jesus
Christ
had
not
merited
for
them
the
Grace
to
do
well
,
they
were
not
capable
of
having
so
much
as
one
good
Thought
or
Desire
of
doing
one
good
Work
.
So
that
all
the
Grace
they
have
of
doing
any
Good
,
comes
from
the
Merits
of
Jesus
Christ
,
tho'
by
Ignorance
they
despise
it
,
as
poor
blinded
ones
who
can
discern
nothing
thro'
the
Weakness
of
their
Sight
.
For
if
Jesus
Christ
had
not
come
to
bring
Light
to
the
World
,
no
body
would
have
perceived
his
own
miserable
State
;
and
if
he
had
not
interceded
with
his
Father
,
no
body
would
have
had
the
Grace
to
receive
his
Light
;
so
that
without
Jesus
Christ
all
Men
would
have
remained
lost
,
thro'
their
Blindness
,
and
would
never
have
been
able
to
comprehend
by
what
Means
they
ought
to
return
to
God
,
if
Jesus
Christ
had
not
come
to
teach
them
by
Word
and
Deed.
And
if
he
had
only
taught
them
by
Word
as
the
other
Prophets
,
no
body
would
have
followed
him
;
since
they
believe
even
yet
that
it
is
impossible
to
imitate
Jesus
Christ
,
and
to
follow
the
Evangelical
Life
.
But
he
himself
has
put
it
in
Practice
before
Mens
Eyes
,
that
after
his
Example
they
must
endeavour
to
satisfie
the
Justice
of
God
by
the
Union
of
his
Sufferings
,
and
of
his
Charity
,
which
are
Sacrifices
more
agreeable
to
God
his
Father
,
than
our
unclean
Offerings
and
our
Works
defiled
with
Sin
.
If
one
had
mortally
offended
his
Equal
,
he
durst
not
of
himself
procure
Peace
and
the
Pardon
of
his
Offence
,
but
he
would
interpose
some
Mediator
who
were
a
Friend
of
the
offended
Person
,
to
satisfie
his
just
Wrath.
But
they
who
would
be
saved
by
their
good
Works
have
too
much
Pride
to
take
Jesus
Christ
as
Mediator
;
but
,
with
an
up-lifted
Head
,
they
address
to
God
whom
they
have
so
often
offended
;
that
they
rather
draw
down
his
avenging
Hand
upon
their
Heads
than
the
Pardon
of
their
Sins
;
for
God
resists
the
Proud
,
and
gives
his
Heart
to
the
Humble
.
If
they
join'd
their
good
Works
to
the
Humility
of
Jesus
Christ
,
they
might
peradventure
receive
the
Mercy
of
God
by
his
Son
Jesus
Christ
;
but
standing
up
as
the
Pharisee
who
thanked
God
for
his
good
Works
,
they
shall
no
more
be
justified
than
he
was
when
he
went
out
of
the
Temple
:
Because
he
who
is
not
cloathed
with
Jesus
Christ
is
not
admitted
to
his
Father
;
since
before
his
Coming
into
the
World
all
Men
were
Enemies
to
God
.
So
that
he
who
is
not
cloathed
with
Jesus
Christ
cannot
be
acknowledged
for
his
Friend
,
far
less
for
his
Son
,
seeing
the
Spirit
of
Jesus
Christ
is
the
only
Son
in
which
he
takes
Pleasure
,
and
not
in
another
.
He
therefore
who
thinks
to
go
to
God
without
the
Mediation
of
Jesus
Christ
,
will
be
rejected
as
unworthy
and
rash
,
because
Jesus
Christ
is
the
only
Door
of
Salvation
:
They
are
Thieves
who
would
enter
by
the
Windows
into
the
Kingdom
of
Heaven
,
for
that
only
belongs
to
the
Disciples
of
Jesus
Christ
.
In
which
those
greatly
deceive
themselves
,
who
believe
that
they
may
enter
into
it
while
they
despise
him
or
reject
his
Merits
,
which
have
opened
the
Door
to
all
those
who
will
follow
and
imitate
him
:
Yet
not
to
those
who
esteem
Jesus
Christ
and
his
Merits
;
but
with
all
this
,
will
not
embrace
Penitence
,
under
a
Pretext
that
Jesus
Christ
has
satisfi'd
wholly
for
their
Sins
,
comprehending
even
those
which
they
shall
commit
in
time
to
come
,
as
well
as
those
which
they
have
committed
in
time
past
.
In
which
Error
are
the
most
part
of
those
who
are
called
Christians
,
yea
,
amongst
others
the
most
perfect
.
We
hear
nothing
more
ordinary
in
their
pious
Discourses
,
than
to
say
,
God
is
Good
,
he
will
save
us
;
and
Jesus
Christ
died
to
give
us
Entry
into
Paradise
.
And
with
these
fine
Discourses
every
one
thinks
they
are
sure
of
Paradise
,
even
tho'
they
live
and
die
in
their
natural
Motions
and
Sentiments
,
which
is
a
great
Mistake
;
for
God
,
tho'
he
be
good
,
will
save
no
body
but
him
who
shall
satisfie
his
Divine
Justice
.
The
Merits
of
the
Death
and
Suffering
of
Jesus
Christ
will
never
be
applied
but
to
Souls
which
are
regenerated
in
the
Spirit
of
Jesus
Christ
:
For
he
has
not
suffered
but
for
those
who
from
a
natural
Life
shall
enter
into
a
spiritual
one
.
For
Jesus
Christ
says
,
that
all
Righteousness
must
be
fulfilled
.
Now
it
were
not
just
that
they
who
have
forsaken
a
Dependance
upon
God
to
depend
upon
their
own
Wills
,
should
enjoy
the
Merits
of
Jesus
Christ
without
being
converted
and
embracing
his
Spirit
,
since
he
came
not
but
to
bring
Sinners
to
Repentance
;
and
he
who
continues
to
persevere
in
his
natural
Life
cannot
repent
,
and
so
cannot
enjoy
the
Merits
of
Jesus
Christ
,
since
it
is
not
for
those
that
he
has
suffered
or
merited
,
but
only
for
those
who
by
Ignorance
or
Frailty
have
quitted
their
Dependance
upon
God
,
and
delight
themselves
in
the
Creatures
without
thinking
they
ought
to
delight
themselves
in
God
alone
.
They
lived
in
the
Darkness
of
Death
without
knowing
it
:
Therefore
Christ
had
Compassion
on
them
,
and
offered
himself
to
his
Father
,
promising
unto
him
that
they
should
be
converted
and
do
Penitence
,
provided
he
brought
them
the
Light
of
Truth
,
by
which
they
might
get
out
of
their
Darkness
and
their
Errors
.
In
this
Jesus
Christ
was
our
Pledge
,
and
answered
for
our
Penitence
,
with
which
we
must
be
saved
and
not
otherwise
.
—
—
Therefore
they
form
to
themselves
imaginary
Ways
in
the
Air
,
who
think
that
Jesus
Christ
is
come
to
save
us
in
speculative
Way
,
or
by
some
incomprehensible
Mysteries
,
seeing
our
Redemption
is
accommodated
to
our
Capacity
.
But
the
Devil
,
to
divert
us
from
taking
the
straight
Way
,
thro'
which
Jesus
Christ
walked
,
blinds
our
Eyes
with
imaginary
Things
,
that
we
may
never
come
to
the
Knowledge
of
the
straight
Truth
,
making
some
believe
that
they
cannot
be
saved
by
the
Merits
of
Jesus
Christ
;
and
others
,
that
his
Merits
will
save
them
,
even
though
they
use
no
Endeavours
to
imitate
and
follow
him
.
Many
other
Passages
might
I
bring
out
of
her
Writings
,
but
these
may
shew
her
Sentiments
in
this
Matter
.
The
Sum
of
her
Sentiments
comes
to
this
,
The
Satisfaction
of
Jesus
Christ
for
our
Sins
may
be
taken
in
two
Sences
,
by
way
of
Merits
,
or
by
way
of
Discharge
:
The
First
way
,
That
he
has
thereby
merited
Pardon
,
Grace
,
and
Salvation
for
all
who
shall
follow
his
Example
,
is
most
true
:
The
Second
,
by
way
of
Discharge
,
That
Jesus
Christ
has
so
fully
satisfied
the
Justice
of
God
,
for
the
Sins
of
his
Elect
,
that
nothing
is
required
of
them
but
to
believe
and
rely
on
his
Merits
;
and
nothing
due
from
them
,
but
by
way
of
Gratitude
,
as
if
God
stood
in
need
of
their
Services
;
or
that
they
need
do
,
for
the
mortifying
of
corrupt
Nature
,
as
much
only
as
their
Love
and
Care
for
the
World
and
themselves
will
permit
,
and
trust
in
Christ's
Merits
for
the
rest
.
This
,
I
say
,
is
most
false
,
Christ
having
merited
for
us
Grace
to
mortifie
our
corrupt
Nature
,
and
Pardon
,
and
eternal
Life
,
if
we
return
to
the
Love
of
God
.
Again
,
there
is
a
twofold
Substitution
,
or
the
having
one
in
our
stead
to
satisfie
the
Justice
of
God
for
us
:
There
is
a
Substitution
of
Self-love
,
and
another
of
Charity
,
or
the
Love
of
God
:
The
First
is
,
when
we
desire
to
gratifie
our
sensual
and
corrupt
Nature
,
and
follow
our
own
Wills
and
Lusts
,
and
are
very
well
pleas'd
to
hear
that
there
is
one
has
suffered
for
us
,
and
satisfied
God's
Justice
;
so
that
we
are
content
to
believe
in
him
and
hope
in
his
Merits
,
going
on
in
the
mean
time
to
indulge
our
corrupt
Nature
,
excusing
our selves
because
of
our
Frailty
and
Weakness
,
and
that
we
cannot
do
otherwise
;
but
our
Saviour
Jesus
Christ
has
made
an
Atonement
for
all
,
and
we
hope
in
his
Merits
.
This
is
a
False
,
Diabolical
,
and
Antichristian
Substitution
,
as
A.
B.
makes
abundantly
appear
through
all
her
Writings
.
The
Substitution
of
Charity
,
is
when
out
of
a
deep
Sence
of
our
Baseness
and
Undutifulness
to
God
,
and
the
Propensity
of
our
Natures
to
continue
so
still
,
and
to
gratifie
our
corrupt
Inclinations
,
we
apply
our selves
by
his
Grace
to
deny
our selves
,
and
to
make
a
Sacrifice
of
all
that
's
dear
to
us
to
God
,
in
leading
a
Life
of
constant
Penitence
;
but
seeing
our
Penitence
bears
not
Proportion
to
the
infinite
Greatnes
and
Goodness
of
that
God
whom
we
have
offended
,
we
rejoice
to
know
that
there
is
one
of
perfect
Purity
,
and
in
full
Favour
with
God
,
who
for
us
has
made
a
suitable
Oblation
of
himself
,
not
to
discharge
us
from
a
Life
of
Penitence
,
but
to
obtain
Grace
for
us
to
do
it
,
and
Acceptance
of
it
with
God
,
and
shew
us
how
to
perform
it
:
To
him
we
flie
,
and
for
his
sake
we
beg
for
the
Acceptance
of
our
imperfect
Penitence
,
and
desire
it
may
be
united
to
his
Sacrifice
and
done
in
his
Spirit
,
that
he
,
dwelling
in
our
Hearts
by
Faith
,
may
communicate
himself
to
us
with
all
his
Graces
and
Merits
.
It
is
in
the
former
Sence
only
that
A.
B.
declares
against
the
common
Doctrine
Of
the
Satisfaction
of
Jesus
Christ
,
as
if
it
were
a
Substitution
of
total
Discharge
,
dispensing
with
the
Obligation
that
lies
on
us
to
live
a
Life
of
Penitence
,
and
not
at
all
in
the
Second
.
They
who
read
the
Writings
of
A.
B.
will
see
that
this
is
the
Summ
and
Substance
of
her
Sentiments
on
this
Head
,
and
that
any
simple
Expressions
which
seem
harsh
by
themselves
are
to
be
interpreted
by
this
Measure
.
And
they
who
consider
by
what
Principles
the
Generality
of
the
Christian
World
do
,
I
do
not
say
speculate
and
talk
,
but
live
and
act
,
and
what
Encouragement
the
Doctrine
and
Glosses
of
Men
has
given
thereunto
;
and
how
,
tho'
they
live
in
a
perfect
Contradiction
to
the
Life
and
Spirit
of
Jesus
Christ
,
yet
they
hope
and
believe
they
shall
be
saved
by
his
Merits
,
will
see
how
necessary
and
how
seasonable
it
is
to
inculcate
those
Truths
upon
the
Hearts
of
Men.
VIII
.
she
says
,
Tho'
Christ
has
satisfied
all
for
us
on
his
part
,
yet
that
the
Merits
of
his
Satisfaction
will
not
be
applied
to
us
,
unless
we
our selves
do
satisfie
the
Justice
of
God
for
our
Sins
,
and
in
order
to
our
Purification
;
I
shall
set
down
her
Sentiment
more
particularly
in
this
Matter
:
We
sometimes
stumble
at
Words
and
Terms
when
we
grant
the
thing
it self
upon
the
matter
,
and
it
is
like
this
is
the
case
with
many
here
.
1.
Then
,
she
says
,
That
no
Man
could
merit
Eternal
Life
,
tho'
Adam
had
never
sinn'd
;
for
all
our
good
Works
are
but
Temporal
,
and
bear
no
proportion
to
eternal
Happiness
.
Heaven
and
eternal
Life
is
the
free
Gift
of
God
,
which
he
prepared
for
Man
before
he
created
him
,
and
so
he
could
not
merit
it
.
He
does
not
therefore
bestow
it
for
our
Merits
,
2.
3.
As
such
he
cloaths
himself
with
our
Mortality
,
and
undergoes
all
the
Parts
of
this
Penitence
himself
,
that
he
might
merit
Grace
and
Pardon
for
Man
,
and
might
strengthen
and
direct
him
how
to
embrace
this
Penitence
,
and
to
follow
his
Example
.
4.
Upon
his
Intercession
,
Love
of
God
is
not
immediatly
conferr'd
upon
Man
,
but
the
Grace
of
doing
Penitence
,
by
which
he
might
recover
it
.
And
this
was
a
greate
Mercy
to
Man
,
than
if
God
had
simply
pardon'd
him
,
and
restor'd
him
to
his
Love
,
without
suffering
the
Earth
to
be
accursed
,
or
all
to
be
corrupted
by
Sin
;
since
it
is
to
be
fear'd
Man
would
have
quickly
fallen
back
again
into
new
Sins
,
finding
himself
as
before
in
all
sorts
of
Delights
,
such
as
Adam
had
.
For
we
see
how
Men
now
turn
away
their
Hearts
from
God
to
love
the
Creatures
and
themselves
,
even
when
they
see
they
are
so
wretched
,
weak
,
and
imperfect
,
subject
to
all
sorts
of
Maladies
and
to
Death
,
and
that
all
the
Creatures
now
do
them
mischief
,
whereas
formerly
they
honour'd
and
obey'd
them
as
their
Lord
;
and
tho'
they
see
themselves
and
all
the
Creatures
so
filthy
,
corrupt
and
miserable
,
yet
they
cannot
abstain
from
loving
them
to
the
Prejudice
of
the
Love
they
owe
to
God
.
How
much
more
would
Man
have
done
so
,
in
case
he
had
remained
as
beautiful
and
perfect
after
his
Sin
,
and
all
the
other
Creatures
had
continued
as
lovely
as
before
?
It
is
to
be
fear'd
he
would
not
have
remained
in
the
Love
of
God
,
if
he
had
recovered
it
after
his
Sin
by
the
pure
Mercy
of
God
without
out
the
Condition
of
doing
Penitence
;
or
without
all
the
other
Creatures
their
being
accursed
in
him
;
since
we
see
Men
do
yet
love
this
Life
that
is
so
miserable
,
and
the
Creatures
that
are
so
wretched
,
and
Man
feels
in
himself
Contradictions
,
Griefs
,
Displeasures
,
and
all
sorts
of
vicious
Passions
,
which
he
cannot
govern
by
his
Reason
;
and
yet
his
Spirit
is
become
so
brutish
,
that
it
loves
those
Miseries
and
Imperfections
,
tho'
he
find
nothing
in
himself
or
the
other
Creatures
,
but
what
is
worthy
of
Contempt
and
Hatred
:
Yet
he
loves
and
esteems
them
to
the
Contempt
of
the
Love
of
his
God
;
who
knowing
the
Baseness
of
Man's
Heart
,
has
given
him
Penitence
as
a
necessary
Mean
to
withdraw
his
Affections
from
this
wretched
Life
,
that
he
may
turn
them
to
his
God
,
who
will
have
Man
to
love
him
only
.
And
for
the
same
Reason
he
has
permitted
all
the
Creatures
which
were
subject
to
Man
,
to
contract
with
him
the
Malediction
of
Sin
;
that
by
this
Mean
,
occasion
might
be
given
to
Man
to
return
to
the
Love
of
his
God
,
the
only
lovely
Object
.
5.
Since
this
Penitence
contains
the
necessary
Means
to
recover
the
Love
of
God
,
and
we
cannot
do
this
so
long
as
we
love
Self
and
the
Creatures
,
and
this
corrupt
Love
cannot
be
mortified
so
long
as
we
gratifie
our
Senses
,
and
our
Appetites
,
and
enjoy
a
Paradise
here
;
and
our
Lusts
cannot
be
subdued
without
feeling
the
Bitterness
,
Anguish
,
Griefs
,
and
Pains
of
them
,
to
extinguish
the
Sence
of
the
unlawful
Pleasure
and
Delight
we
took
in
them
;
Penitence
therefore
is
,
1.
The
turning
away
our
Hearts
and
Affections
from
every
thing
that
hinders
the
Love
of
God
.
Love
not
the
World
,
&c.
2.
And
in
order
to
this
,
the
avoiding
all
the
Occasions
that
may
foster
the
Love
of
other
things
,
and
continually
striving
against
and
doing
Violence
to
Self-love
,
Self-will
,
and
Corrupt
Nature
.
He
that
will
come
after
me
,
saith
our
Lord
,
let
him
deny
himself
.
And
,
3.
The
embracing
willingly
the
Anguish
,
Bitterness
,
and
Pains
,
the
Afflictions
both
inward
and
outward
,
that
must
be
endured
for
the
purifying
of
our
Hearts
,
and
bringing
us
to
the
Love
of
God
;
and
let
him
take
up
his
Cross
.
6.
and
follow
me
.
7.
It
is
most
unreasonable
to
think
that
we
are
discharg'd
from
this
Penitence
,
because
Jesus
Christ
did
thus
live
and
suffer
for
us
;
for
we
must
have
the
Spirit
of
Christ
;
our
Old
Man
must
be
crucified
with
him
;
we
must
be
conformed
to
his
Image
;
we
must
suffer
with
him
,
if
we
would
reign
with
him
.
His
was
meritorious
,
and
expiatory
,
and
exemplary
;
ours
is
absolutely
necessary
for
our
Purification
:
By
his
he
obtain'd
Pardon
and
Grace
for
us
,
and
chang'd
the
Eternal
Punishment
we
deserved
,
8.
God
has
no
need
of
this
our
Penitence
,
Love
of
God
.
He
does
not
covet
our
Wealth
,
or
Honours
,
or
Friends
,
or
Ease
,
in
that
he
requires
of
us
to
be
poor
in
Spirit
,
to
deny
our selves
,
to
take
up
our
Cross
and
follow
Christ
,
to
forsake
all
things
,
since
he
created
all
things
for
Man
,
and
would
be
well
pleased
he
could
enjoy
them
still
.
But
Man
is
become
so
miserable
that
he
cannot
enjoy
these
things
without
setting
his
Heart
upon
them
and
turning
it
away
from
God
;
and
therefore
Jesus
Christ
has
given
this
his
Gospel-Law
,
without
which
no
body
can
recover
the
Love
of
God
.
It
is
a
sad
Mistake
then
to
think
that
there
is
no
necessity
of
good
Works
,
but
only
by
way
of
Gratitude
and
Thankfulness
to
God
,
as
if
he
had
need
of
our
Acknowledgments
,
or
as
if
we
could
make
him
Presents
of
our
Good
Works
to
thank
him
;
which
cannot
be
said
but
in
Contempt
of
the
Riches
of
God
,
who
possesses
all
in
himself
and
seeks
nothing
without
himself
,
and
needs
not
that
we
should
give
him
any
thing
;
all
the
good
Works
that
Men
can
do
,
are
for
no
other
End
but
to
resist
and
overcome
the
Evils
of
their
Corruption
.
And
they
are
as
necessary
for
our
Salvation
,
as
Bread
is
for
the
Life
of
the
Body
;
for
we
cannot
be
saved
without
subduing
our
Corruption
,
and
no
Body
can
do
this
but
by
the
means
of
such
good
Works
,
and
such
Penitence
as
stifles
and
mortifies
the
Vices
and
Sins
which
this
Corruption
has
brought
into
the
Soul
.
9.
It
is
a
Pride
to
glory
in
our
Penitence
,
10.
Man's
Satisfying
God's
Justice
on
his
Part
;
this
is
that
from
which
the
Satisfaction
of
Jesus
Christ
does
not
procure
us
a
Dispensation
,
for
then
he
had
neither
been
just
to
God
nor
us
;
but
he
merited
the
Acceptance
of
it
at
God's
Hands
,
and
Grace
and
Strength
for
us
to
perform
it
,
and
taught
us
how
to
undergo
it
.
If
People
are
nice
and
captious
,
and
will
needs
carp
at
Words
and
Expressions
,
as
Satisfaction
and
the
Satisfying
the
Justice
of
God
,
while
they
understand
what
is
meant
by
them
,
no
body
will
contend
with
them
about
them
provided
they
grant
the
Truth
and
Reality
of
the
thing
;
that
no
body
will
be
saved
by
the
Merits
and
Satisfaction
of
Jesus
Christ
,
without
the
Mortification
of
their
corrupt
Nature
and
the
Recovery
of
the
Love
of
God
.
It
is
good
Consideration
which
is
now
generally
assigned
,
de
Vera
Relig.
c.
15.
why
God
thought
not
fit
as
Governour
of
the
World
to
pardon
Rebellious
Man
without
the
Intervention
of
an
expiatory
Sacrifice
in
the
Life
and
Death
of
Jesus
Christ
,
that
Men
might
thereby
see
the
Evil
of
Sin
,
and
God's
infinite
Hatred
and
Abhorrence
of
it
,
and
so
might
be
diverted
from
continuing
in
it
or
returning
to
it
.
It
is
for
the
very
same
Reason
,
that
God
thought
not
fit
to
pardon
Man
for
the
Sufferings
of
Jesus
Christ
,
unless
he
also
follow
him
in
a
Life
of
Penitence
and
Sufferings
;
for
we
are
not
so
sensible
of
what
others
suffer
,
neither
does
it
breed
in
us
such
an
Abhorrence
of
that
which
has
occasioned
their
Sufferings
,
as
when
we
suffer
the
like
Pains
and
Evils
our selves
,
without
which
we
have
as
superficial
a
Sense
of
them
as
of
the
Actings
on
a
Theatre
.
And
therefore
to
give
us
the
more
lively
Sense
of
the
Sufferings
of
Jesus
Christ
,
and
to
enflame
our
Love
to
him
,
and
to
work
in
us
the
greater
Detestation
of
Sin
and
of
our
corrupt
Nature
,
God
thinks
fit
that
we
should
feel
in
our
Souls
the
Evil
and
the
Bitterness
of
Forsaking
him
,
without
which
they
can
never
be
purified
nor
come
to
see
God
.
IX
.
no
unclean
thing
can
enter
into
the
Kingdom
of
Heaven
:
There
is
no
Fellowship
between
Light
and
Darkness
:
And
they
are
only
the
pure
in
Heart
who
shall
see
God
.
2.
It
is
certain
that
they
who
are
truly
converted
unto
God
,
are
in
a
State
of
Grace
and
Salvation
,
tho'
Sin
be
yet
in
him
,
and
the
Old
Adam
is
not
yet
dead
.
If
a
Person
full
of
Sins
and
evil
Habits
be
in
his
Heart
and
Desires
truly
turned
unto
God
,
he
receives
him
into
his
Grace
,
tho'
his
habitual
Sins
are
not
yet
rooted
out
;
much
more
him
who
is
greatly
advanced
in
the
Mortification
of
his
corrupt
Nature
,
but
has
not
yet
attained
to
a
State
of
perfect
Purity
.
3.
It
is
as
certain
that
Conversion
and
Regeneration
are
not
one
and
the
same
thing
.
The
first
being
the
turning
away
from
Evil
to
Good
,
from
Sin
to
God
;
the
second
being
the
Renovation
of
the
whole
Man
after
the
Image
of
God
,
a
Creature
altogether
new
,
whose
Will
is
wholly
resigned
to
God
,
who
lives
no
longer
but
Christ
lives
in
it
.
4.
It
is
in
Grace
and
spiritual
things
as
it
is
in
Nature
and
bodily
things
:
All
things
advance
to
their
Perfection
by
Degrees
,
and
not
in
an
Instant
.
God
does
all
things
in
Order
,
in
Number
,
Weight
and
Measure
,
and
conformably
to
the
Nature
of
the
Beings
he
has
formed
.
We
are
first
Children
before
we
are
Men
,
and
we
advance
by
Degrees
to
the
Stature
and
Wisdom
of
Men
,
and
put
away
Childish
Things
.
But
if
the
Child
come
forth
of
the
Womb
void
of
the
bodily
Life
,
it
remains
so
still
.
We
are
told
of
Children
,
and
Youth
,
and
Men
in
Christ
Jesus
,
and
we
must
not
think
that
all
these
States
are
attain'd
to
in
an
Instant
in
the
spiritual
Life
no
more
than
in
the
bodily
.
5.
It
cannot
be
denied
but
that
many
who
are
saved
do
go
out
of
this
World
truly
converted
unto
God
,
but
yet
not
throughly
renewed
and
purified
;
and
as
,
on
the
one
hand
,
God
will
not
reject
and
cast
away
such
Souls
as
seek
him
with
all
their
Heart
;
so
on
the
other
hand
in
this
State
of
Impurity
they
are
not
capable
of
enjoying
him
:
And
therefore
God
in
his
infinite
Goodness
,
Truth
,
and
Righteousness
,
will
place
them
in
such
a
State
as
whereby
all
their
evil
Habits
may
be
wholly
rooted
out
,
all
their
Corruption
subdued
,
all
their
Filthiness
cleansed
,
and
they
purified
as
God
is
pure
6.
This
so
great
and
so
extraordinary
a
Change
cannot
be
supposed
to
be
wrought
in
an
Instant
,
nor
yet
without
most
sensible
Pain
and
Labour
to
the
Soul
in
whom
this
Change
is
wrought
.
The
Soul
is
of
a
most
sensible
Nature
,
and
when
freed
of
this
mortal
Body
that
stupifies
it
,
its
Sensibilities
must
be
infinitely
more
lively
and
piercing
;
and
therefore
the
Sentiment
of
being
deprived
of
the
glorious
Presence
of
God
which
it
ardently
thirsts
after
,
and
of
having
within
it
Dispositions
repugnant
to
this
Enjoyment
,
which
a
Ray
from
God
manifests
it
to
,
cannot
but
give
it
unspeakable
Pain
and
Anguish
.
We
see
here
no
sensible
Being
that
is
in
Disorder
can
be
restored
to
its
right
State
without
Pain
and
Trouble
;
a
broken
Leg
,
a
disjointed
Member
,
a
Part
of
the
Body
ulcer'd
,
corrupt
Humours
,
cannot
be
rectified
without
Pain
and
Trouble
.
It
all
the
Parts
and
all
the
Members
of
a
Body
were
dislocated
,
corrupted
and
disordered
,
the
Pain
and
Trouble
that
would
be
felt
in
the
restoring
of
that
Body
would
be
unspeakably
greater
.
All
this
is
but
a
faint
Image
of
the
State
of
the
Soul
;
all
its
Faculties
are
more
corrupted
and
disordered
than
it
is
possible
for
the
Body
to
be
;
the
Restitution
of
which
by
the
Operation
of
the
Divine
Grace
cannot
be
perform'd
even
in
this
State
of
Stupidity
without
much
Pain
and
Anguish
,
but
after
this
Life
when
the
Soul
is
fully
awakened
,
it
is
supported
by
the
Divine
Grace
to
undergo
this
Change
,
but
with
Dolours
beyond
Comparison
greater
.
No
living
thing
can
pass
from
one
State
to
another
without
great
Sensibility
,
can
enter
into
a
new
Element
,
unto
which
it
is
not
entirely
conformable
,
without
suffering
its
Impressions
with
Pain
;
weak
and
sickly
Eyes
cannot
endure
great
Light
without
Pain
,
nor
a
weak
Body
strong
Nourishment
without
Trouble
.
So
a
Soul
falling
into
the
Element
of
Eternity
of
the
Divine
Light
,
and
of
the
Fire
of
the
Divin●
Love
,
if
it
be
yet
weak
and
ill
●sposed
,
if
i●
have
yet
many
contrary
Dis●●sitions
,
many
things
to
be
consumed
,
many
Habits
to
〈…〉
out
;
this
cannot
be
done
without
great
Sufferings
.
Not
that
God
chastises
in
Wrath
;
nor
that
he
de●●●nts
to
torment
the
Soul
;
but
that
the
Soul
,
full
of
contrary
Disp●sitions
full
of
Darkness
,
cannot
receive
his
Light
,
nor
feel
the
〈◊〉
of
his
Love
without
most
sensible
and
dolorous
Sentiments
,
till
by
the
Force
and
Continuance
of
these
Impressions
they
have
banish'd
out
all
that
is
contrary
to
his
Divine
Light
and
Love
,
which
then
transforms
the
Soul
wholly
into
its
own
Nature
.
It
is
unreasonable
to
oppose
that
Passage
of
Scripture
,
that
the
Blood
of
Jesus
Christ
cleanseth
from
all
Sins
;
for
the
Meaning
of
it
is
not
,
that
because
Jesus
Christ
has
shed
his
Blood
,
we
ought
to
be
cleansed
from
our
Sins
without
Mortifications
and
sufferings
,
but
the
quite
contrary
;
for
the
Blood
of
Jesus
Christ
is
the
Grace
that
he
has
merited
by
his
Blood
;
whereby
we
may
be
purified
from
our
Sins
by
Sufferings
,
and
by
a
Conformity
to
his
Sorrows
and
Death
:
And
when
this
is
not
fully
done
here
,
it
continues
to
be
done
in
the
other
Life
,
as
the
Soul
is
capable
to
admit
it
,
and
its
Indisposition
requires
.
This
is
a
Doctrine
very
agreeable
to
the
Tenour
of
the
Holy
Scriptures
,
which
tell
us
,
that
God
will
render
to
every
Man
according
to
his
Works
;
that
no
unclean
thing
can
enter
into
the
Kingdom
of
Heaven
;
that
only
the
pure
in
Heart
only
shall
see
God
.
The
Sence
of
it
seems
to
be
imprinted
in
the
Spirits
of
all
Men
,
from
the
Sence
they
have
of
the
Purity
and
Righteousness
of
God
and
their
Consciousness
of
their
own
Impurity
.
The
Heathens
,
Jews
,
Turks
,
and
Christians
have
been
perswaded
of
it
,
those
of
the
Antient
Church
both
Greek
and
Latin
.
It
is
a
Doctrine
that
most
powerfully
engages
to
lead
a
Life
of
Penitence
here
,
in
which
the
Anguish
and
Pain
of
Purification
is
far
less
sensible
,
and
whereby
a
Soul
may
still
acquire
new
Graces
and
Capacities
of
Attaining
to
a
higher
Degree
of
Glory
;
whereas
the
Sufferings
of
Purification
after
Death
are
unspeakably
more
sensible
,
and
the
Soul
is
not
capable
of
advancing
to
a
higher
State
.
It
affords
also
great
Consolation
to
truly
sincere
and
pious
Souls
who
seek
God
unfeignedly
,
but
are
sensible
of
the
greatness
of
their
Corruption
,
to
know
that
God
will
not
cast
them
off
,
nor
deny
them
his
purifying
Grace
here
and
hereafter
,
till
he
have
made
them
fit
Temples
for
himself
to
dwell
in
;
and
will
still
so
support
them
in
the
most
dolorous
Purification
,
with
a
full
Acquiescence
in
his
righteous
Will
,
that
they
would
not
desire
that
it
were
otherwise
,
but
will
say
with
Job
,
Tho'
he
slay
me
,
yet
will
I
trust
in
him
.
I
shall
conclude
this
with
a
Passage
of
the
most
learned
and
pious
Dr.
William
Forbes
,
sometimes
Bishop
of
Edinborough
,
who
disproving
the
Popish
Purgatory
,
and
owning
that
the
Greek
Fathers
and
many
of
the
Latins
were
for
a
State
of
Purification
after
this
Life
,
tho'
he
says
without
Pain
;
There
are
others
who
give
unjust
Representations
of
her
Sentiments
concerning
Predestination
,
Grace
,
and
Free-will
;
I
shall
therefore
give
a
just
Account
of
them
from
her
own
Writings
,
and
in
her
own
Words
,
and
no
Reader
needs
think
strange
nor
load
her
with
Reproaches
upon
that
Head
,
if
he
find
that
in
some
things
they
differ
from
the
Doctrine
which
he
has
been
accustom'd
to
hear
,
there
are
such
differences
of
Sentiments
upon
these
Subjects
,
even
among
Persons
of
the
same
Communion
.
X.
Why
didst
thou
not
leave
me
into
nothing
,
rather
than
to
have
created
me
for
an
eternal
Damnation
?
What
had
I
done
before
I
had
a
Being
to
render
me
thus
Miserable
?
For
it
had
been
far
better
I
had
never
been
created
,
than
to
have
created
me
only
for
Damnation
.
How
cruel
is
it
to
hear
that
God
should
predestinate
a
Mass
of
Reprobates
!
This
is
to
proclaim
God
wicked
in
the
Creation
of
Man
!
For
else
he
would
not
have
created
a
Mass
of
Reprobates
to
be
Miserable
to
all
Eternity
,
do
what
they
will
;
he
could
not
create
them
for
Damnation
,
but
out
of
pure
Malice
!
A
greater
Blasphemy
cannot
be
uttered
against
God
than
this
!
For
it
shocks
all
his
Qualities
of
Goodness
,
Righteousness
,
and
Truth
,
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
those
Reproabates
did
not
merit
Damnation
before
they
had
a
Being
,
and
could
not
in
Justice
be
reprobated
without
having
deserved
it
:
Neither
could
he
exercise
his
Goodness
in
decreeing
the
Damnation
of
any
thing
;
since
this
Damnation
is
the
greatest
Evil
in
the
World
.
And
how
should
he
be
true
in
reprobating
those
of
whom
he
says
,
that
his
Delight
is
to
be
with
them
,
since
they
are
the
Children
of
Men.
This
is
inconsistent
with
the
original
Design
of
creating
Man
,
Is
it
not
to
ascribe
vitious
Passion
to
God
,
To
say
that
God
did
not
create
Man
for
Damnation
,
but
reprobated
Man
after
Adam's
Sin
,
which
had
undone
them
all
,
is
most
absurd
.
For
as
all
Men
were
created
in
Adam
,
so
they
were
also
all
alike
fallen
in
Adam
,
and
all
in
general
reprobated
by
the
same
Sin
of
Adam
;
for
he
could
not
have
a
divided
Will
,
one
part
of
it
sound
,
and
another
damn'd
;
there
being
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
.
And
if
God
had
left
Adam
in
the
reprobated
State
wherein
he
fell
,
all
Men
had
equally
remained
so
.
And
when
Adam
received
the
Pardon
of
his
Sin
,
and
was
admitted
to
Penitence
,
all
Men
were
still
in
him
,
and
consequently
all
were
restored
to
Favour
,
upon
Condition
of
performing
the
Penitence
that
God
enjoyn'd
in
Adam
.
So
that
God
could
not
leave
one
part
of
Men
in
the
Curse
,
without
dividing
Adam
,
and
appointing
one
part
of
his
Body
for
Salvation
,
and
another
for
Reprobation
;
since
there
was
but
one
Man
.
If
there
had
been
two
,
it
might
have
been
said
of
Men
,
what
is
said
of
Angels
,
that
one
part
of
the
Angels
was
damn'd
,
and
another
confirm'd
in
Grace
;
but
that
of
one
Soul
and
one
Body
there
should
proceed
reprobated
and
saved
by
the
Predestination
of
God
,
this
is
odious
.
They
who
say
that
God
did
not
predestinate
to
Damnation
,
but
only
left
one
part
of
Men
who
were
in
Adam
in
Damnation
,
and
did
elect
another
part
to
Salvation
,
do
directly
contradict
the
Scriptures
;
for
the
Scripture
says
expresly
,
that
with
God
there
is
no
respect
of
Persons
.
How
could
he
then
predestinate
one
part
of
Men
to
Salvation
,
and
leave
the
other
part
into
the
Damnation
into
which
they
were
all
equally
plung'd
;
since
all
had
equally
sinn'd
in
Adam
,
and
one
no
more
than
another
?
How
then
can
it
be
that
God
,
who
is
no
Respecter
of
Persons
,
can
damn
one
part
and
save
another
,
of
the
same
Mass
of
Persons
,
(
which
have
equally
contracted
the
,
same
Sin
)
without
Injustice
,
which
cannot
be
in
God
?
And
tho'
he
be
almighty
to
save
one
and
damn
another
,
as
those
Casuists
say
,
yet
he
will
never
do
it
,
for
he
will
never
do
any
Injustice
;
For
my
part
,
says
she
,
I
would
not
commit
the
least
Injustice
against
my
Enemies
,
not
against
the
Devil
himself
.
How
much
less
would
God
,
who
is
incomprehensibly
more
Just
than
I
,
do
such
an
Injustice
as
to
damn
one
and
save
another
of
the
Persons
who
have
committed
the
same
Fault
,
even
tho
it
were
in
his
Power
.
They
say
,
may
not
a
Man
do
with
his
own
Goods
what
he
will
?
how
much
more
may
God
dispose
of
Man
as
he
pleases
,
who
absolutely
belongs
to
him
!
and
none
can
ask
him
,
why
he
saves
one
and
lets
another
perish
.
This
,
says
she
,
seems
a
weak
Argument
even
in
the
Comparison
;
for
it
is
not
true
that
a
Man
can
do
with
his
Goods
what
he
pleases
,
he
ought
to
use
them
according
to
Justice
and
Reason
;
and
if
he
do
otherwise
,
he
will
bear
his
Punishment
before
God
,
who
will
not
suffer
Injustice
,
nor
us
to
abuse
our
Goods
without
calling
us
to
an
Account
at
the
Day
of
Judgment
.
How
much
more
will
God
dispose
of
Men
justly
,
even
tho'
they
belong
to
him
?
How
much
less
can
he
commit
this
Injustice
of
damning
one
and
saving
another
of
those
who
have
fallen
into
the
same
Fault
,
and
are
equally
Guilty
?
It
is
true
God
is
Almighty
,
and
can
do
what
he
will
,
but
he
can
never
will
to
do
any
thing
unjustly
,
as
this
would
be
,
which
could
not
be
without
respect
of
Persons
,
and
this
cannot
be
in
God
.
To
say
that
he
expresly
predestinated
one
part
of
them
to
Damnation
,
is
to
say
that
he
had
not
so
much
Righteousness
in
himself
,
as
that
which
he
requires
of
Men
;
for
he
says
to
them
,
Love
your
Enemies
,
do
good
to
them
that
hate
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
could
be
imagin'd
.
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
can
only
have
place
after
Death
,
and
not
during
this
Life
.
Because
this
is
the
Time
of
Penitence
,
in
which
,
if
Men
were
certainly
reprobated
,
they
could
have
no
part
;
and
it
would
be
a
very
rigorous
and
unjust
thing
to
oblige
those
to
Penitence
whom
he
absolutely
resolves
to
damn
.
Men
it
seems
confound
the
Times
when
they
speak
of
Predestination
,
and
take
the
present
for
the
time
to
come
.
For
at
the
Judgment
God
will
separate
two
masses
,
the
one
of
Elect
,
the
other
of
Reprobates
,
who
shall
then
assuredly
be
damned
,
because
the
Time
of
Penitence
will
then
be
past
;
but
during
this
Life
there
can
be
no
predestinated
Reprobates
.
If
God
has
reprobated
the
Wicked
to
Damnation
,
he
would
not
give
them
so
many
secret
and
inward
Warnings
to
turn
them
unto
him
;
as
all
Sinners
may
know
by
experience
,
that
even
when
by
Sin
they
have
turn'd
away
from
God
,
they
feel
how
oft
he
recals
them
by
many
Occasions
,
and
by
Checks
of
Conscience
.
All
the
Souls
who
are
damned
have
been
often
admonished
by
God
both
inwardly
and
outwardly
;
as
may
be
seen
in
the
Holy
Scriptures
.
How
often
did
he
admonish
Pharoah
and
other
wicked
Men
?
If
it
were
true
that
God
had
reprobated
them
,
he
would
not
have
been
sincere
in
giving
them
so
many
Admonitions
to
turn
them
from
their
Wickedness
,
or
at
least
they
were
all
vain
Admonitions
,
since
being
predestinated
to
Evil
,
it
was
impossible
for
them
to
do
Good
.
Must
God
tempt
Men
,
or
render
them
more
guilty
than
otherwise
they
would
have
been
of
themselves
?
God
has
declared
that
as
he
Lives
he
has
no
pleasure
in
the
Death
of
the
Wicked
,
but
that
the
wicked
Man
turn
from
his
way
and
live
;
and
that
he
is
not
willing
that
any
should
Perish
.
God
then
should
not
be
sincere
in
his
words
,
if
he
had
predestinated
some
Souls
to
Damnation
;
which
cannot
be
said
of
God
who
is
Truth
it self
,
always
faithful
in
his
Promises
;
and
no
sooner
is
a
Sinner
converted
,
but
he
receives
him
with
joy
,
according
to
the
Parable
of
the
Prodigal
,
and
therefore
it
is
said
,
there
is
Joy
in
Heaven
at
the
Conversion
of
a
Sinner
,
more
than
over
Ninety
and
Nine
righteous
Persons
:
All
this
shews
that
God
is
so
far
from
predestinating
any
Soul
to
Damnation
,
that
even
he
himself
comes
to
seek
and
to
save
those
who
would
damn
themselves
,
as
appears
by
the
Good
Shepherd
that
left
his
many
Sheep
to
go
and
seek
the
One
Sheep
that
had
gone
astray
,
and
brings
it
back
on
his
Shoulders
with
Joy
.
After
all
this
,
who
can
doubt
that
God
has
created
us
all
for
Salvation
,
and
none
for
Damnation
,
which
proceeds
only
from
Mens
Self-will
,
and
not
at
all
from
the
Predestination
or
Presence
of
God
?
This
Doctrine
of
Predestination
to
Damnation
is
,
she
says
,
a
most
blasphemous
and
dangerous
Doctrine
,
robs
God
of
the
Honour
due
to
him
,
shocks
all
his
Attributes
of
Righteousness
,
Goodness
,
and
Truth
,
renders
him
very
unlovely
to
his
Creatures
;
gives
those
occasion
who
think
they
are
reprobated
to
spend
all
their
Life
in
blaspheming
God
,
for
creating
them
to
Damnation
for
no
Fault
of
theirs
,
before
they
had
a
Being
,
and
not
rather
leaving
them
into
nothing
,
and
discourages
them
from
all
Endeavours
of
becoming
better
,
since
of
necessity
they
must
be
damned
however
;
and
it
encourages
those
who
think
they
are
predestinated
to
Salvation
to
a
Libertine
kind
of
Life
,
since
they
are
perswaded
that
notwithstanding
of
this
they
shall
be
saved
,
and
God
will
some
time
or
other
bring
them
to
Repentance
.
It
seems
Men
have
taken
up
these
Sentiments
that
they
may
attribute
to
God
the
Cause
of
their
Damnation
,
and
not
to
themselves
,
which
is
a
horrible
Pride
and
Blasphemy
;
or
to
flatter
their
Wickedness
in
excusing
it
by
Adam's
Sin
,
and
that
they
may
not
fulfill
the
Penitence
that
God
has
enjoyn'd
them
by
him
.
And
being
full
of
Passions
themselves
without
Righteousness
,
Goodness
,
and
Truth
,
they
would
give
Authority
to
their
Wickedness
,
by
making
a
God
to
go
before
them
,
in
the
matter
of
their
Passions
.
And
as
they
see
those
who
rule
over
Men
do
according
to
their
Inclinations
,
disgrace
or
favour
them
,
so
they
would
make
God
as
partial
,
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
.
Yet
nevertheless
Men
are
ready
to
colour
this
Doctrine
with
Passages
from
the
Holy
Scripture
,
especially
some
Expressions
misunderstood
in
the
Epistles
of
St.
Paul
.
The
Apostle
Peter
when
he
touches
this
very
Subject
,
and
tells
us
the
reason
of
the
Long-suffering
of
God
,
because
he
is
not
willing
that
any
should
Perish
,
but
that
all
should
come
to
Repentance
,
he
adduces
St.
Paul's
Testimony
to
confirm
the
Truth
of
it
,
and
tells
us
that
he
has
said
the
same
in
his
Epistles
,
but
withal
warns
us
that
there
are
some
things
in
them
hard
to
be
understood
,
which
the
Unstable
wrest
to
their
own
Destruction
,
pointing
out
it
seems
to
this
very
Subject
.
The
necessary
Duties
of
Christianity
are
plainly
set
down
in
the
Holy
Scriptures
,
and
other
things
cannot
be
well
understood
but
by
the
same
Spirit
that
endited
them
;
and
the
Rule
already
mention'd
for
interpreting
the
Holy
Scripture
may
be
of
great
use
,
viz.
That
we
so
interpret
it
as
may
consist
with
the
known
Perfections
of
the
Divine
Nature
,
and
may
lead
us
to
the
Love
of
God
,
and
to
a
sence
of
our
own
Nothingness
;
and
if
there
be
multitudes
of
Places
of
Holy
Scripture
that
do
plainly
lead
us
to
this
,
and
some
few
that
are
apt
to
be
wrested
to
a
Sence
contrary
to
all
these
,
we
ought
certainly
to
interpret
them
by
those
plain
Passages
of
the
Holy
Scripture
,
which
do
clearly
represent
the
Perfections
of
God
.
Thus
she
instanceth
in
that
Expression
,
Jacob
have
I
loved
,
and
Esau
have
I
hated
,
and
makes
appear
,
that
to
take
it
in
the
Sence
of
an
irrespective
and
absolute
Predestination
and
Reprobation
from
all
Eternity
,
is
inconsistent
with
the
Nature
of
God
,
and
the
other
plain
Directions
of
the
Holy
Scripture
;
which
shew
that
God
has
no
respect
of
Persons
.
She
says
,
That
all
the
things
of
the
Old
Testament
are
Figures
of
the
New
,
and
that
Jacob
and
Esau
are
the
Figure
of
a
Person
sanctified
,
and
of
him
who
lives
according
to
corrupt
Nature
;
of
the
Soul
that
loves
its
God
,
and
the
Soul
that
loves
it self
.
This
is
the
Esau
and
Jacob
,
which
the
Scripture
understands
by
those
Twins
come
from
One
Womb
;
for
all
Men
who
are
born
since
the
Sin
of
Adam
,
bring
with
them
into
the
World
the
good
Spirit
of
Jacob
,
and
the
Evil
of
Esau
:
For
God
gave
Adam
his
good
Spirit
when
he
created
him
,
and
thereafter
the
Divil
by
the
Consent
of
the
Will
of
Adam
and
Eve
produced
there
his
Evil
Spirit
,
so
that
those
two
are
engendred
in
the
Soul
of
all
Men
before
they
come
out
of
the
Womb
:
They
reside
in
the
Womb
of
the
Free-will
that
God
has
given
us
,
and
there
struggle
before
they
are
in
a
State
to
do
Good
or
Evil
,
as
Jacob
and
Esau
did
in
their
Mother's
Womb
,
which
of
them
should
get
out
first
.
All
Men
proceeding
from
Adam
do
derive
from
him
all
his
Qualities
by
Nature
and
Grace
(
as
the
Seed
and
Plant
must
still
be
of
the
Nature
of
the
Tree
and
Stock
from
whence
it
comes
)
an
Inclination
to
Good
being
the
Instinct
he
retain
●
of
the
Grace
of
God
,
and
an
Inclination
to
Evil
the
Instinct
which
he
retain'd
from
the
Corruption
of
his
Corrupt
Nature
.
So
these
two
Spirits
live
in
Men
before
they
are
born
,
as
we
see
the
natural
Instinct
of
Beasts
as
soon
as
they
are
form'd
,
as
a
Duckling
come
out
of
the
Shell
can
swim
and
duck
in
the
Water
without
being
taught
by
its
Mother
;
so
this
Evil
Spirit
of
Esau
gives
all
Men
this
natural
Instinct
to
Evil
,
which
they
still
follow
if
the
Spirit
of
Jacob
do
not
constrain
them
to
Good
,
and
hinder
them
from
Evil.
Hence
comes
the
War
which
Man
feels
throughout
all
his
Life
,
and
according
to
the
Victory
so
is
his
eternal
Lot
.
This
Evil
Spirit
of
Esau
always
gets
first
out
of
the
Wombs
of
our
Free-will
,
which
is
rather
inclin'd
to
the
things
we
see
,
than
to
the
Good
that
is
invisible
;
the
Pleasures
of
our
Senses
,
rather
than
the
divine
and
inward
Pleasures
,
which
we
cannot
perceive
but
at
a
great
Distance
,
and
through
Darkness
.
This
we
cannot
hinder
till
we
have
attain'd
the
use
of
Reason
,
when
we
ought
by
all
means
to
labour
that
the
Spirit
of
Jacob
may
get
the
uppermost
in
dispite
of
wicked
Esau
.
Those
things
are
true
both
in
the
Nature
of
these
two
Children
,
and
in
that
of
the
two-Spirits
.
But
Men
not
understanding
the
Scriptures
,
do
wrest
and
explain
them
to
a
Sence
dishonourable
to
God
,
and
blasphemous
of
him
.
XI
.
As
I
live
,
saith
the
Lord
,
I
delight
not
in
the
Death
of
a
Sinner
.
Let
no
Man
say
when
he
is
tempted
,
that
he
is
tempted
of
God
.
O
Israel
!
thy
Destruction
is
of
thy self
.
God
did
not
decree
that
Man
should
sin
,
nor
that
he
would
permit
him
to
sin
,
but
took
care
by
all
means
to
prevent
it
;
and
has
spar'd
no
Mean
to
recover
him
from
it
.
But
Man
has
wilfully
destroyed
himself
.
God
created
him
out
of
pure
Love
to
delight
himself
in
him
,
If
he
had
received
only
a
limited
Will
,
As
God
gave
this
Liberty
to
Man
when
he
created
him
,
so
he
will
never
take
it
from
him
;
for
his
Designs
are
unchangable
,
all
his
Works
are
Eternal
,
and
his
Gifts
are
without
Repentance
.
Both
Devils
and
Men
shall
have
their
Free-will
to
all
Eternity
,
else
they
could
not
do
Evil
,
for
God
never
retracts
what
he
has
once
given
;
he
will
never
retake
those
Divine
Qualities
,
the
Divine
Soul
and
Eternal
Liberty
,
and
cannot
bound
them
,
because
he
cannot
be
changeable
in
his
Gifts
,
nor
can
he
take
away
what
he
has
been
pleas'd
once
to
give
.
If
it
be
establish'd
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
.
The
Devils
and
demned
Souls
will
never
use
their
Liberty
to
do
well
,
being
so
habituated
to
Evil
and
in
the
Element
of
it
;
as
the
Holy
Angels
and
Blessed
Saints
will
never
use
their
Liberty
to
do
Evil
,
it
being
swallowed
up
in
God
.
From
hence
it
is
evident
,
that
God
did
not
predetermine
Man
from
all
Eternity
to
Good
or
Evil
by
any
absolute
Decree
;
for
this
is
to
constrain
that
which
he
would
have
to
be
Free
,
to
ranverse
the
Order
he
had
so
wisely
establish'd
,
and
to
take
from
man
the
most
precious
thing
that
he
gave
him
.
If
he
had
made
Man
a
limited
Creature
,
he
would
have
predestinated
all
Men
to
Salvation
,
so
that
none
of
them
should
have
perished
.
For
all
that
God
makes
absolutely
dependent
on
him
▪
is
always
Good
without
any
mixture
of
Evil
;
and
it
can
never
be
that
a
limited
Creature
can
do
Evil
,
since
God
can
create
nothing
that
is
Evil.
God
endued
Man
with
such
an
unlimited
Free-will
,
that
he
would
not
only
not
predetermine
him
,
but
also
not
foresee
how
he
should
dispose
of
that
Free-will
,
that
he
might
not
thereby
limit
it
,
or
oblige
Man
to
do
what
he
had
foreseen
.
His
Power
and
Wisdom
is
as
great
,
(
yea
far
more
conspicuous
)
in
forming
him
thus
Free
,
and
letting
him
fully
enjoy
the
Liberty
that
he
had
given
him
,
than
if
he
had
limited
him
by
Fore-sight
and
Predestination
.
God
being
Almighty
can
save
or
damn
as
he
pleases
,
and
no
body
can
withstand
him
,
for
all
are
subject
to
him
;
but
he
neither
does
,
nor
ever
will
do
it
,
but
in
the
Ways
which
his
powerful
Wisdom
and
the
Love
,
he
has
conceived
for
Man
,
have
resolved
upon
,
whom
he
would
needs
create
like
unto
himself
by
the
absolute
Free-will
he
gave
him
,
and
would
neither
constrain
him
to
Good
,
nor
hinder
him
from
Evil
;
but
would
have
him
his
by
pure
Love
,
with
the
free
Consent
of
his
Will
,
that
he
might
delight
in
him
,
and
Man
also
might
voluntarily
delight
in
the
Love
of
his
God
.
Thus
we
see
how
Sin
came
into
the
World
,
and
how
Man
damns
himself
.
God
neither
willed
it
nor
permitted
it
,
that
he
might
bring
Glory
to
himself
;
(
a
most
blasphemous
Sentiment
)
but
,
against
the
Will
of
God
,
Man
abused
the
most
precious
Gift
that
could
be
bestowed
upon
him
,
his
Free-will
,
and
turn'd
away
his
Love
from
God
,
and
placed
it
on
himself
and
on
the
Creature
.
God
does
not
permit
Man
to
do
Evil
,
but
by
all
Means
restrains
him
.
He
permits
him
only
to
use
the
Free-will
he
has
given
him
;
and
,
having
endued
him
with
an
immortal
Soul
,
and
an
eternal
Liberty
,
he
can
no
more
take
away
this
Liberty
without
destroying
his
Nature
and
making
him
cease
to
be
Man
,
than
he
can
make
a
Circle
to
be
a
Square
without
destroying
the
Nature
of
a
Circle
.
God
,
by
giving
Man
Free-will
to
make
him
capable
of
the
greatest
Good
,
is
no
more
the
Cause
of
Man's
Sin
and
Reprobation
,
than
a
Cutler
would
be
the
Cause
of
a
Lord
's
murthering
of
his
Brother
,
because
it
was
done
with
a
Weapon
which
he
had
made
for
him
of
well-temper'd
Steel
,
of
a
sharp
Edge
,
and
for
good
Uses
.
It
would
be
a
cruel
Malice
to
accuse
the
Cutler
of
the
Murther
;
the
Malice
is
infinitely
greater
to
say
,
that
God
created
us
for
Damnation
,
or
is
the
Cause
of
it
,
because
he
has
given
us
Free-will
.
You
see
,
saith
S.
Augustin
,
how
[
*
](A42287-e13690-b)
*
Vides
quantum
boni
desit
Corpori
,
cui
desunt
Manus
&
tamen
Manibus
male
utitur
,
qui
eis
operatur
vel
saeva
vel
turpia
.
Sine
Pedibus
aliquem
si
aspiceres
;
fatereris
de
esse
Integritati
Corporis
plurimum
bonum
;
&
tamen
eum
qui
ad
nocendam
cuipiam
,
vel
seipsum
dehonestandum
Pedibus
uteretur
,
male
uti
Pedibus
non
negares
.
Oculis
hanc
Lucem
videmus
,
Formasque
internoscimus
Corporum
;
—
Oculis
tamen
plerique
pleraque
agunt
turpiter
,
&
eos
militare
cogunt
Libidini
:
Et
vides
quantum
bonum
desit
in
facie
si
Oculi
desint
:
Cum
autem
adsunt
,
quis
hos
dedit
;
nisi
bonorum
omnium
Largitor
Deus
?
Quemadmodum
ergo
ista
probas
in
Corpore
;
&
non
intuens
eos
qui
male
his
utuntur
,
laudas
illum
qui
haec
dedit
bona
:
Sic
liberam
voluntatem
sine
,
qua
nemo
potest
recte
vivere
,
opportet
&
bonum
esse
&
Divinitùs
datum
,
&
potius
eos
damnandos
qui
hoc
bono
male
utuntur
,
quam
,
cum
qui
dederit
,
dare
non
debuisse
fatearis
.
—
Cum
in
Corpore
ergo
Oculum
concedas
esse
aliquod
bonum
,
quo
amisso
tamen
ad
recte
vivendum
non
impeditur
,
Voluntas
libera
tibi
videtur
nullum
bonum
,
sine
qua
recte
Nemo
vivit
?
—
Non
[
†
](A42287-e13700-b)
enim
quicquam
tam
firme
atque
intime
sentio
quam
me
habere
Voluntatem
,
eaque
me
moveri
ad
aliqu●d
fruendum
:
Quid
autem
meum
dicam
prorsus
non
invenio
,
si
Voluntas
qua
volo
&
nolo
non
est
mea
?
quapropter
cui
tribuendum
est
,
siquid
per
illam
Male
facio
,
nisi
mihi
?
Cum
enim
bonus
Deus
me
fecerit
,
nec
bene
aliquid
faciam
nisi
per
Voluntatem
ad
hoc
potius
datam
esse
a
bono
Deo
satis
apparet
:
Motus
autem
quo
huc
atque
illuc
convertitur
,
nisi
esset
voluntarius
,
atque
in
nostra
potius
Potestate
,
neque
laudandus
cum
ad
Superiora
,
neque
culpandus
Homo
esset
cum
ad
inferiora
detorquet
quasi
quendam
cardinem
Voluntatis
:
Neque
omnino
monendus
esset
,
ut
istis
neglectis
aeterna
vellet
adipisci
,
atque
ut
male
nollet
vivere
,
vellet
autem
bene
.
Hoc
autem
monendum
non
esse
Hominem
quisquis
existimat
,
de
Hominum
numero
exterminandus
est
.
S.
August
.
de
Libero
arbitr.
Lib.
2.
c.
18.
much
Good
is
wanting
to
the
Body
where
the
Hands
are
wanting
,
and
yet
he
makes
ill
use
of
his
Hands
who
acts
any
thing
that
is
base
or
filthy
with
them
.
If
you
should
see
any
without
Feet
,
you
would
confess
there
is
much
wanting
to
the
Perfection
of
the
Body
;
yet
you
would
not
deny
but
that
he
,
who
should
use
them
,
either
to
hurt
any
one
,
or
to
his
own
Dishonour
,
makes
an
ill
Use
of
his
Feet
.
With
our
Eyes
we
see
the
Light
,
and
discern
the
Forms
of
Bodies
.
—
Yet
many
act
Evil
with
their
Eyes
and
make
them
the
Instruments
of
Lust
;
Yet
you
see
what
a
Defect
there
is
in
the
Face
without
the
Eyes
.
Now
where
these
are
entire
,
who
is
the
Giver
of
them
but
God
the
Giver
of
all
Good
.
Wherefore
as
you
approve
of
those
in
the
Body
,
and
without
regarding
those
that
misuse
them
,
give
Praise
to
God
that
gave
them
:
So
it
is
necessary
that
the
Free-will
,
without
which
no
one
can
order
his
Life
aright
,
must
be
both
Good
and
also
the
Gift
of
God
.
And
you
must
confess
that
those
rather
are
to
be
condemn'd
that
make
ill
Use
of
this
Good
,
than
that
he
should
be
Impeached
who
gave
it
.
Since
then
in
the
Body
you
grant
the
Eye
to
be
a
Good
,
which
yet
if
it
were
wanting
there
would
be
no
Hinderance
to
our
living
well
;
How
can
that
seem
to
you
no
Good
,
without
which
none
can
live
aright
?
—
For
there
is
nothing
that
I
do
so
firmly
and
intimately
feel
as
that
I
have
a
Will
,
and
that
by
it
I
am
moved
to
do
this
or
that
.
And
I
see
not
why
I
should
call
it
mine
,
if
the
Will
wherewith
with
I
do
will
and
not
will
,
is
not
mine
.
Wherefore
to
whom
must
it
be
attributed
,
if
I
commit
Evil
thereby
,
but
to
my self
?
For
since
God
hath
made
me
,
and
I
cannot
do
any
thing
well
but
by
the
Will
;
it
doth
thence
sufficiently
appear
that
the
Will
was
given
rather
for
this
End
by
the
good
God
.
And
unless
that
Motion
were
voluntary
and
in
our
Power
,
whereby
the
Will
is
turned
hither
and
thither
,
Man
would
be
neither
worthy
of
Praise
when
he
lifteth
it
up
to
Things
above
,
nor
of
Blame
when
he
wresteth
aside
as
it
were
a
certain
cardinal
Point
of
the
Will
to
Things
below
:
Neither
were
he
to
be
admonished
,
that
neglecting
these
temporal
,
he
should
seek
to
gain
Eternal
Things
;
and
that
he
should
refuse
to
live
ill
,
and
chuse
to
live
Well
.
But
whosoever
thinks
that
Man
is
not
to
be
admonished
to
this
,
ought
not
to
be
suffered
among
Men.
XII
.
In
all
this
,
these
are
her
Sentiments
.
As
to
the
first
,
But
the
Ordinance
of
God
will
still
stand
,
and
Man
ought
not
to
ask
the
Reason
of
it
,
or
to
say
,
that
the
Grace
of
God
ought
to
operate
alone
;
or
which
is
worse
,
to
say
that
Man
can
do
Good
of
himself
.
These
are
Sayings
as
rash
as
presumptuous
,
whereby
Men
would
give
Laws
to
God
,
and
would
have
his
Grace
to
operate
alone
.
And
to
attribute
to
Man
the
Power
of
doing
Good
,
without
being
prevented
by
his
Grace
,
is
a
Pride
surpassing
that
of
Lucifer
,
who
would
only
equal
himself
to
God
;
whereas
Man
who
would
do
Good
of
himself
,
preferrs
himself
to
him
,
and
will
not
take
him
for
the
Co-operator
of
his
Good
,
but
will
assume
the
Power
of
doing
it
by
himself
.
That
we
may
conceive
how
all
Good
comes
from
God
,
and
that
Man
can
do
no
good
of
himself
,
we
are
to
consider
,
that
Man
being
created
to
enjoy
God
,
and
to
enjoy
all
his
Works
,
is
made
up
of
many
several
Faculties
,
Capacities
or
Vessels
,
as
it
were
,
fitted
for
receiving
and
being
filled
with
their
respective
Goods
from
God
and
the
Creatures
,
and
is
endued
with
a
Free-will
,
whereby
he
may
turn
these
Faculties
to
their
respective
Objects
,
or
turn
them
away
from
them
as
he
pleases
.
We
may
conceive
this
as
to
spiritual
things
,
by
considering
the
Case
as
to
bodily
things
.
Thus
his
Eyes
are
formed
to
receive
the
Light
and
all
the
Objects
which
it
presents
.
The
Light
surrounds
him
,
he
opens
his
Eyes
and
receives
it
;
or
he
shuts
them
,
and
keeps
it
out
,
and
walks
in
Darkness
;
or
he
encompasses
himself
with
a
thick
Wall
that
he
may
not
behold
the
Light
;
or
he
does
that
which
makes
them
blind
,
and
so
his
Darkness
comprehends
it
not
.
Has
he
reason
to
boast
himself
because
he
opens
his
Eyes
and
beholds
the
Light
as
if
he
were
the
Author
of
it
,
or
had
given
himself
the
Power
to
behold
it
;
or
to
accuse
the
Light
,
when
he
shuts
his
Eyes
against
it
,
or
makes
himself
Blind
.
The
Delight
and
Good
he
receives
is
not
from
himself
,
but
from
the
Light
,
nor
yet
the
Power
of
beholding
it
;
and
the
Evil
or
Privation
of
it
is
purely
owing
to
himself
.
Even
so
God's
Delight
is
with
the
Soul
,
as
the
Light
is
to
shine
into
the
Eyes
,
if
it
turn
to
him
he
fills
it
with
Good
;
if
it
turn
away
from
him
,
it
is
all
Misery
and
Darkness
.
As
to
the
second
,
if
Man
now
by
his
own
Free-will
can
in
his
corrupt
State
do
Good
and
turn
to
God
;
she
says
,
There
is
no
Good
but
what
comes
from
God
,
and
no
Good
can
proceed
from
corrupt
Man
,
more
than
pure
Wine
can
come
out
of
a
filthy
Vessel
full
of
Uncleanness
.
The
Scripture
tell
us
,
a
Man
takes
out
of
the
Treasure
of
his
Heart
that
which
is
in
it
,
from
an
evil
Heart
evil
Things
.
For
the
Heart
possess'd
with
Self-love
,
cleaving
to
its
Corruption
,
is
filled
only
with
evil
Things
,
from
whence
nothing
but
Sin
and
Evil
can
proceed
.
It
is
a
great
Errour
to
think
that
Man
by
his
Free-will
may
save
himself
since
he
was
corrupted
by
Sin
,
As
to
the
third
;
their
Reprobation
proceeds
from
the
Want
of
his
Grace
;
for
it
is
never
wanting
on
God's
Part
,
even
towards
the
most
Wicked
,
and
if
it
do
not
produce
its
Operations
,
it
is
because
the
Sin
and
Wickedness
of
Man
resists
it
:
Even
as
the
Sun
by
his
Nature
darts
his
Rays
as
brightly
on
the
Dunghil
as
on
a
Diamond
,
yet
the
one
receives
more
Splendour
than
the
other
,
because
of
the
Difference
of
the
Objects
which
receive
them
;
the
same
Sun
makes
the
Dunghil
to
stink
and
the
Diamond
to
sparkle
,
yet
he
gives
no
more
of
himself
to
the
one
than
the
other
.
The
Property
of
God
is
to
give
continually
new
Grace
to
Man
,
to
the
Sinner
and
to
the
Just
;
yet
if
it
do
not
operate
on
the
Wicked
,
his
Sin
hinders
it
;
the
same
Grace
that
makes
the
Just
to
shine
,
makes
the
Wicked
more
filthy
,
he
making
Use
of
it
to
sin
the
more
.
It
is
impossible
for
him
to
perceive
this
,
because
of
the
Opposition
which
his
Sin
makes
,
rendring
him
insensible
of
it
,
even
as
a
thick
Cloud
before
the
Sun
will
neither
let
us
see
his
Light
nor
feel
his
Heat
.
The
Sun
never
ceases
to
shine
and
give
heat
in
all
Seasons
;
and
God
does
not
cease
always
to
give
his
Grace
,
but
our
Opposition
hinders
the
Operations
and
Effects
of
it
in
our
Soul
,
purely
thro'
our
own
Fault
;
for
if
we
were
faithful
in
little
things
he
would
place
us
over
great
things
.
He
created
Adam
in
a
Grace
as
bright
as
the
Sun
at
Noon-Day
;
his
Soul
beheld
and
tasted
his
God
.
But
after
that
,
by
his
Rebellion
he
opposed
his
Will
,
this
Sin
set
it self
against
the
Grace
of
God
,
as
a
thick
Wall
before
the
Sun
,
which
hindred
the
Seeing
and
Feeling
its
favourable
Influences
.
God
did
not
cease
to
give
his
Grace
to
Adam
after
this
Sin
as
before
;
but
the
Wall
that
this
Sin
had
built
up
between
God
and
him
,
keeps
him
from
seeing
God
any
more
,
or
receiving
his
Grace
to
operate
as
before
.
So
long
as
this
Sin
is
between
God
and
our
Soul
,
its
Eyes
are
blinded
,
and
its
Understanding
darkned
as
to
Good
,
and
it
knows
not
whither
it
goes
;
and
therefore
it
was
said
,
Adam
,
where
art
thou
?
after
he
had
sinned
:
For
having
lost
the
Light
of
Grace
,
no
body
knows
where
he
is
,
nor
can
find
the
Way
to
recover
it
;
tho'
Grace
is
not
wanting
on
God's
part
,
no
more
than
the
Sun
is
wanting
in
Light
,
tho'
he
who
has
a
thick
Wall
between
him
and
it
has
no
more
Benefit
than
if
it
did
not
shine
.
It
is
only
by
the
help
of
a
Candle
that
he
can
discern
the
Objects
that
are
about
him
;
so
it
is
only
sensible
Lights
and
Grace
,
such
as
are
to
be
perceived
by
the
Senses
,
that
can
make
him
discern
inward
Good
;
his
Heart
is
so
fix'd
to
the
Earth
by
his
Sin
,
that
he
cannot
perceive
Divine
things
but
by
the
help
of
Material
ones
.
And
if
his
Free-will
do
not
choose
the
Good
which
he
may
know
by
this
Mean
,
he
can
never
work
out
his
Salvation
.
—
Thus
the
Sinner
has
always
some
sensible
Grace
sufficient
to
raise
him
again
,
as
Displeasure
for
his
Sin
,
the
Disquiet
it
brings
,
Remorse
of
Conscience
,
or
the
Fear
of
his
Damnation
;
which
are
so
many
sensible
Graces
that
God
gives
him
,
whereby
to
call
him
back
again
,
making
him
see
as
it
were
by
the
help
of
a
Candle
,
the
Miseries
that
his
Sin
has
brought
upon
him
,
with
a
desire
to
rise
again
,
and
to
recover
the
Grace
of
God
.
Those
sensible
Graces
are
more
than
sufficient
to
work
out
Man's
Salvation
after
a
great
many
Sins
,
provided
his
Free-will
be
effectualy
resolved
to
detest
and
abandon
his
Sins
with
a
strong
Resistance
,
which
breaks
down
at
least
some
Stones
of
the
Wall
that
is
oppos'd
to
Grace
;
that
he
may
perceive
as
it
were
by
a
chink
,
some
small
Ray
of
that
enlightning
and
warming
Grace
lost
by
Sin
,
which
will
give
him
new
force
to
break
down
more
and
more
of
this
Opposition
to
Grace
,
if
so
be
the
Soul
be
faithful
and
force
it self
according
as
the
Light
manifests
it self
.
It
is
thus
,
that
the
Kingdom
of
Heaven
suffers
Violence
,
and
that
the
Violent
take
it
by
force
;
for
if
the
Will
do
not
Violence
to
it self
,
to
forsake
its
Sins
,
when
Reason
makes
it
see
the
Evil
they
bring
,
and
it
feels
Vexation
of
Spirit
,
with
the
fear
of
Damnation
,
(
all
which
are
sensible
Graces
which
Sin
never
deprives
him
of
;
no
more
than
of
his
Free
will
to
effectuate
this
Desire
of
getting
out
of
his
miserable
State
:
Unless
his
rebellious
Will
do
yet
resist
these
sensible
Graces
,
and
wilfully
stifle
those
Trouble
and
Fears
,
because
it
loves
the
Pleasure
of
its
Sin
,
more
than
the
Love
of
its
God
,
this
will
harden
the
Heart
,
and
so
thicken
the
Wall
of
Opposition
to
Grace
,
making
it
at
last
uncapable
of
being
saved
.
It
is
certain
God
cannot
reprobrate
any
Man
without
ceasing
to
be
the
Fountain
of
all
Good
,
and
Man
cannot
save
himself
,
since
he
is
a
Nothing
who
can
do
Nothing
.
His
Salvation
can
never
come
from
himself
,
no
more
than
his
Damnation
can
come
from
God
;
for
he
created
all
Men
for
Salvation
,
and
none
of
them
shall
perish
for
want
of
his
Grace
,
who
never
fails
to
give
to
every
one
what
is
necessary
for
his
Salvation
.
It
is
true
,
he
sometimes
makes
particular
Elections
,
as
of
the
Blessed
Virgin
Mary
for
the
Mother
of
his
Humanity
,
St.
Paul
for
his
Disciple
,
and
some
others
;
but
he
does
not
encrease
his
Grace
to
them
,
but
according
to
their
Co-operation
with
the
First
,
with
which
they
strive
to
resist
vicious
Inclinations
,
and
to
break
the
Wall
of
Opposition
to
Grace
,
that
they
may
receive
inward
Light
in
greater
Abundance
,
which
comes
into
their
Souls
from
the
Abundance
of
his
Grace
,
so
that
they
can
no
longer
resist
it
;
for
their
Sins
being
removed
,
Grace
has
its
full
Operation
,
dilating
it self
into
all
the
parts
of
the
Soul
,
and
there
it
consumes
all
that
is
Imperfect
,
yea
,
the
least
Inclinations
to
Evil
;
so
that
Grace
dwells
and
rules
in
all
the
Faculties
of
the
Soul
without
any
Impediment
,
and
at
last
deifies
it
,
by
yielding
up
entirely
its
Free-will
unto
the
full
Power
and
Liberty
of
its
God
who
gave
it
.
These
are
the
Souls
whom
I
call
the
Elect
of
God
,
because
they
can
no
more
perish
;
and
those
whom
I
call
the
Elect
who
have
chosen
to
follow
God
by
the
help
of
his
Grace
,
are
all
others
who
have
chosen
to
follow
Good
and
to
forsake
Evil.
These
last
may
perish
,
not
having
entirely
resign'd
their
Free-will
into
the
hands
of
God
,
nor
broken
down
the
Wall
of
Sins
which
resist
his
Grace
;
but
they
abide
in
the
Possession
of
this
Free-will
,
which
sometimes
enclines
them
to
Good
,
oft-times
to
Evil
,
co-operating
sometimes
with
Grace
,
and
falling
also
sometimes
into
Sin
,
from
whence
they
arise
again
by
the
effort
they
make
to
break
down
that
Wall
of
Sin
,
which
they
know
to
be
opposite
to
Grace
,
by
the
Disquiet
it
brings
into
the
Soul
,
by
checks
of
Conscience
,
and
at
other
times
by
the
Attractions
they
have
to
Good
,
and
the
fear
of
Damnation
,
which
are
so
many
Evidences
that
they
have
chosen
to
follow
God
by
his
Grace
,
for
if
this
Grace
were
not
,
they
would
not
feel
Remorse
of
Conscience
,
nor
a
desire
to
return
to
God
after
their
Sin
.
They
are
therefore
Elect
,
not
that
they
have
elected
themselves
,
for
they
could
not
have
chosen
God
before
they
had
a
Being
;
but
God
who
always
was
,
may
have
elected
them
from
all
Eternity
,
since
all
is
still
present
to
him
,
both
what
is
past
,
and
what
is
to
come
;
but
he
has
chosen
them
conditionally
,
in
case
they
co-operate
with
his
Grace
,
and
no
otherwise
;
leaving
their
Free-will
still
to
act
,
without
which
he
forces
no
Body
.
But
when
he
has
re-taken
the
Free-will
which
those
first
Elect
would
yield
up
to
him
,
then
he
constrains
them
by
the
force
of
his
Love
,
and
of
his
Grace
;
so
that
they
can
no
more
forsake
him
:
This
is
not
of
themselves
,
but
by
the
force
of
his
Love
,
which
he
manifests
to
them
;
binding
them
to
himself
by
an
inseparable
Bond
of
mutual
Love
;
so
that
the
Soul
becomes
so
united
to
him
,
that
it
can
no
more
forsake
God
than
he
can
forsake
it
without
Infidelity
,
which
can
never
be
in
God
,
nor
yet
the
want
of
his
Grace
.
And
if
a
Soul
sin
after
having
received
much
Grace
from
God
,
(
as
it
sometimes
falls
out
)
certainly
it
has
not
effectually
yielded
up
its
Free-will
unto
its
God
,
but
only
us'd
it self
to
co-operate
with
his
Grace
,
to
which
if
it
abide
faithful
,
it
assuredly
works
out
its
Salvation
,
which
it
has
chosen
to
do
by
these
Graces
;
but
if
it
come
in
the
End
to
resist
them
,
it
may
perish
,
notwithstanding
of
much
Grace
received
:
For
this
Election
is
not
Absolute
,
but
Conditional
.
How
many
great
Saints
have
attain'd
to
great
Perfection
,
with
this
Election
of
obeying
God
,
by
the
help
of
his
Grace
?
Having
co-operated
with
the
Talents
which
they
have
received
and
gained
by
them
,
God
has
at
last
set
them
over
all
his
Goods
;
as
he
has
promis'd
in
his
Gospel
to
the
Faithful
,
and
from
the
Unfaithful
he
causes
to
take
the
Talent
to
give
it
to
him
who
will
put
it
to
Profit
.
This
falls
out
daily
as
to
our
Souls
.
He
assuredly
gives
them
his
necessary
Grace
,
if
they
correspond
to
it
,
he
encreases
it
;
and
the
more
they
have
,
the
more
they
shall
receive
;
their
being
faithful
to
one
measure
of
Grace
procures
always
greater
,
and
that
infinitely
;
for
the
Bounty
of
God
is
great
,
that
he
delights
continually
to
give
and
to
encrease
his
Gifts
.
But
if
the
Soul
resist
the
first
Graces
,
it
loses
them
;
and
hinders
the
effect
of
others
which
would
have
followed
,
had
it
not
been
for
this
Resistance
.
To
lay
the
Blame
of
this
Resistance
upon
God
is
a
great
Injury
done
him
;
since
he
gives
liberally
without
being
oblig'd
to
it
.
If
he
would
with-hold
the
Grace
of
cooperating
with
it
,
it
were
better
for
him
to
with-hold
the
first
Grace
than
to
render
the
second
Grace
of
co-operating
therewith
useless
.
God
does
nothing
in
vain
,
if
he
give
Grace
to
be
saved
,
he
gives
at
the
same
time
Grace
to
co-operate
to
this
Salvation
;
and
if
Man
resist
this
Cooperation
,
this
is
only
from
his
own
depraved
Will
;
for
no
Body
can
damn
us
but
our selves
.
It
is
true
,
the
Devils
may
tempt
us
many
ways
,
but
they
can
never
force
our
Free-will
.
Wicked
Men
may
advise
us
to
Evil
,
but
we
are
still
free
not
to
believe
or
follow
them
.
Nothing
can
constrain
the
Free-will
that
God
has
given
us
to
choose
Good
or
Evil.
We
but
flatter
our selves
when
we
say
or
believe
it
.
He
flatters
himself
yet
more
who
believes
it
is
for
want
of
the
Grace
of
God
,
that
he
does
no
Good
,
and
works
not
out
his
Salvation
.
He
deceives
himself
and
believes
Falshoods
,
which
he
may
easily
discover
if
he
will
seriously
examine
his
own
Conscience
,
and
remark
how
oft
God
has
prevented
him
with
his
Grace
,
which
he
has
resisted
.
How
many
good
Thoughts
God
has
put
into
his
Mind
,
which
he
has
rejected
?
How
many
secret
inward
Motions
,
which
he
has
neglected
?
How
many
good
Books
and
holy
Admonitions
which
might
help
him
to
Salvation
,
which
he
has
despised
?
How
many
occasions
favourable
for
his
Salvation
,
which
he
has
us'd
for
his
Damnation
?
So
many
Prosperities
,
to
make
him
acknowledge
the
Love
and
Care
that
God
had
for
him
!
So
many
Adversities
to
recal
him
from
his
Sin
,
and
to
set
him
in
the
way
of
Salvation
!
How
many
diverse
Accidents
have
fallen
out
as
to
Neighbours
,
which
have
mov'd
him
to
Contrition
,
as
sudden
Deaths
,
Slaughters
,
Plagues
,
Fire
,
and
other
things
,
which
no
Man
can
avoid
!
Nevertheless
,
all
these
Graces
and
Drawings
have
met
with
no
Correspondence
from
Man's
Will
,
on
the
contrary
they
turning
away
from
the
Creator
,
have
turn'd
to
the
Creature
to
love
it
more
than
God
.
And
which
is
more
,
they
will
lay
the
Blame
of
all
their
Damnation
upon
him
for
want
of
his
Grace
;
a
horrible
and
insuppertable
Abuse
!
That
Man
is
not
satisfied
to
abuse
the
Grace
of
God
,
but
he
will
also
make
him
guilty
of
his
Damnation
.
It
is
an
unspeakable
Pride
,
when
we
feel
that
we
resist
his
Grace
every
Moment
,
and
yet
say
,
our
Damnation
comes
from
the
want
of
this
Grace
,
instead
of
giving
Sentence
against
our
Baseness
and
Wickedness
,
which
we
may
so
sensibly
perceive
and
feel
.
It
were
better
to
smite
the
Breast
and
condemn
our selves
,
than
to
argue
about
the
Grace
of
God
,
since
our
own
Conscience
is
an
irrefragable
Witness
that
Grace
has
been
still
given
us
,
yea
even
in
the
midst
of
our
Sins
.
How
many
amorous
pulls
has
God
given
our
Hearts
to
withdraw
them
from
Damnation
?
How
many
new
Graces
for
our
corresponding
with
some
small
Grace
;
always
when
we
have
cast
an
Eye
to
God
,
and
lifted
up
our
Hands
,
yea
a
Finger
,
has
he
not
drawn
us
strongly
to
himself
and
forgiven
our
Sins
?
What
Effort
did
we
ever
make
to
resist
Sin
,
without
feeling
immediately
his
Help
and
his
Grace
?
Who
ever
call'd
on
him
without
being
help'd
,
or
sought
him
without
finding
him
?
No
Body
can
say
it
without
a
Lie
,
for
he
always
delights
to
do
us
Good
.
Our
Prayers
are
agreeable
to
him
,
and
our
Complaints
are
pleasant
.
He
wills
not
the
Death
of
a
Sinner
,
but
that
he
be
converted
and
live
.
If
we
do
not
always
feel
the
Effects
of
his
Mercy
,
it
is
because
our
Conversion
is
not
sincere
,
and
we
seek
some
other
thing
than
God
;
and
often
think
we
love
him
,
when
we
love
our selves
:
And
it
is
no
wonder
then
that
we
do
not
find
Grace
,
for
we
have
nothing
and
can
give
nothing
either
to
our selves
or
others
;
God
,
being
the
only
True
Good
,
and
all
that
is
not
God
is
nothing
.
We
are
often
sorry
that
we
have
sinn'd
without
regarding
God
,
but
our selves
,
considering
the
Sins
as
Evil
or
disagreeable
to
Men
,
and
this
makes
us
sorry
to
have
committed
them
;
on
the
other
side
,
we
look
on
Vertue
as
beautiful
,
pleasant
,
and
honourable
;
this
makes
us
desire
it
,
for
Good
is
always
Lovely
of
it self
.
But
in
these
we
do
not
respect
God
,
to
oblige
him
to
give
us
his
Grace
.
It
is
rather
a
Self-love
that
makes
us
desire
it
.
Yet
our
Wickedness
has
the
Impudence
to
say
that
we
seek
God
and
do
not
find
him
.
Is
it
a
wonder
if
such
a
Soul
feels
not
the
Influence
of
his
God
,
so
long
as
it
voluntarily
Delights
in
the
Creatures
in
Contempt
of
the
Creator
.
I
cannot
express
the
Resentment
I
have
that
we
would
attribute
to
God
the
Cause
of
our
Damnation
,
or
that
it
is
for
the
want
of
his
Grace
;
since
I
have
found
that
God
has
often
prevented
and
recall'd
me
,
even
when
I
would
have
forsaken
him
:
And
if
he
had
not
prevented
me
,
I
would
have
thrust
my self
into
all
the
ways
that
lead
to
Damnation
,
being
gone
so
far
as
to
say
to
his
inward
Admonitions
;
I
will
never
have
pleasure
in
thinking
always
upon
this
.
I
would
have
withdrawn
from
God
,
and
he
call'd
upon
me
again
,
inwardly
to
make
me
remember
him
;
and
so
soon
as
I
return'd
to
him
,
he
receiv'd
me
lovingly
,
giving
me
stronger
Grace
to
withstand
all
that
would
divert
me
from
him
.
All
Men
will
find
this
,
if
they
would
enter
into
themselves
,
that
God
has
still
prevented
them
with
his
Grace
,
even
tho'
they
have
been
most
wicked
.
Why
then
to
Men
say
,
when
they
live
ill
,
That
they
have
not
the
Grace
of
God
,
if
he
never
fail
to
give
it
?
They
ought
to
say
,
It
is
my
Fault
,
for
I
have
certainly
resisted
his
Grace
,
instead
of
obliging
him
to
give
me
more
by
my
Correspondence
.
It
is
true
God
gives
all
;
the
Will
to
do
good
,
and
to
be
saved
comes
from
him
,
as
also
the
Courage
and
Constancy
to
persevere
in
it
.
It
is
God
who
does
all
in
us
.
Sin
only
is
our
Work
.
All
Good
comes
from
God
,
who
is
pleas'd
to
give
it
us
.
If
we
think
we
have
Good
of
our selves
,
we
fall
yet
into
a
greater
Error
than
the
former
;
for
tho'
God
should
not
give
us
Grace
,
he
is
not
obliged
to
it
by
us
,
for
he
has
no
need
of
us
:
But
to
say
that
we
can
do
Good
and
work
out
our
Salvation
of
our selves
,
is
most
false
.
For
how
can
a
Nothing
do
any
thing
that
's
Good
?
Man
in
his
Nothing
was
Nothing
.
If
he
be
since
Something
,
it
is
by
the
Grace
of
God
.
He
who
is
all
Good
,
out
of
whom
there
is
no
Good
,
will
not
communicate
himself
to
the
Soul
,
but
with
its
Consent
he
first
shews
it
its
Good
,
he
gives
it
the
desire
to
desire
it
;
thereafter
he
offers
it
.
If
the
Soul
accepts
it
,
it
enjoys
him
;
if
it
refuse
it
,
it
remains
depriv'd
of
it
.
For
God
never
gives
his
Graces
by
force
,
nor
without
the
Consent
of
the
Soul
;
unless
it
yield
up
it self
entirely
unto
him
.
God
deals
with
the
Soul
as
an
honest
Lover
who
designs
to
espouse
his
Mistress
;
he
serves
her
,
he
courts
her
,
he
caresses
her
,
and
by
all
means
endeavours
to
gain
her
Friendship
.
If
his
Love
be
agreeable
to
her
,
she
loves
him
reciprocally
,
and
fully
enjoys
his
Person
,
and
all
his
Goods
.
If
she
disdain
this
Love
,
and
all
his
Offices
of
Good-will
,
he
withdraws
and
leaves
her
,
tho'
with
regret
,
having
employed
in
vain
to
the
utmost
all
sort
of
means
to
oblige
her
to
love
him
.
He
endeavours
then
to
forget
her
,
and
to
efface
her
out
of
his
Memory
;
not
that
his
Love
changes
,
or
that
he
is
unconstant
on
his
part
;
but
because
there
is
no
Correspondence
or
Agreement
on
the
part
of
his
Mistress
.
God
loves
the
Soul
as
a
perfect
faithful
Lover
,
he
shews
her
the
excellency
of
his
Love
,
by
Rays
of
inward
Light
,
which
do
sometimes
warm
the
Soul
with
Love
to
him
.
He
excites
her
by
good
Motions
;
he
draws
her
by
some
sweet
inward
Consolation
;
he
gives
her
Desires
to
love
him
;
he
prevents
her
with
many
Favours
,
shewing
her
that
he
seeks
her
and
would
give
himself
to
her
by
the
Vexations
that
she
meets
with
in
every
other
thing
that
she
would
love
.
But
if
after
a
long
course
of
so
many
Favours
,
the
Soul
comes
to
reject
them
,
and
to
disdain
the
Friendship
of
her
God
,
to
wed
her self
to
some
other
thing
,
whether
the
Love
of
her self
or
any
Creatures
;
God
then
withdraws
from
her
,
and
leaves
her
;
not
that
on
his
part
his
Love
changes
,
or
can
changes
;
but
because
the
Soul
disdains
his
Friendship
,
to
which
he
would
have
her
to
correspond
,
that
the
love
he
bears
to
her
might
be
perfect
,
and
that
he
might
fully
delight
himself
in
her
;
not
that
he
can
delight
in
her
for
her self
,
being
a
Subject
too
remote
from
his
Greatness
,
but
for
the
Love
he
bears
himself
:
But
she
only
receives
all
the
Advantages
of
this
Love
;
for
so
soon
as
she
gives
her
full
Consent
to
the
Love
of
her
God
,
she
enjoys
him
and
all
his
Graces
in
such
Abundance
,
that
if
God
himself
did
not
hold
her
in
Life
,
she
would
expire
with
so
many
Consolations
surpassing
her
natural
Strength
.
What
hinders
all
Men
from
enjoying
this
Abyss
of
Happiness
?
Nothing
but
Sin
alone
!
And
what
is
Sin
?
Nothing
but
the
turning
away
from
God
,
to
turn
to
the
Creatures
.
they
give
divers
Names
to
it
,
and
yet
all
are
but
one
and
the
same
thing
,
to
wit
,
a
turning
away
from
God
to
love
the
Creature
.
Thus
I
have
set
down
at
some
length
,
in
her
own
Words
,
her
Sentiments
about
these
Matters
;
wherein
she
makes
appear
that
all
Men
were
created
by
God
for
Eternal
Happiness
and
to
enjoy
him
,
and
therefore
that
God
has
not
by
an
Eternal
Decree
reprobated
any
Man
for
Da●●tion
,
but
is
desirous
that
all
should
be
saved
.
That
he
gave
Man
irrevocably
a
Liberty
and
Free-will
which
he
has
not
limited
by
predetermining
the
Acts
of
it
from
all
Eternity
,
or
by
any
other
manner
of
way
;
because
he
would
have
him
to
love
him
freely
,
and
from
a
most
willing
Choice
.
That
Sin
came
into
the
World
neither
by
the
Will
,
nor
Decree
,
nor
Permission
of
God
,
but
by
Man's
abuse
of
the
Free-will
which
he
had
irrevocably
given
him
,
the
greatest
Natural
Gift
that
could
be
bestow'd
upon
him
.
That
Man
notwithstanding
of
his
Liberty
can
of
himself
do
nothing
that
is
truly
Good
without
the
Grace
of
God
,
there
being
nothing
Good
but
what
comes
from
God
.
That
in
his
Fallen
Estate
he
cannot
of
himself
return
again
to
God
,
without
his
preventing
and
concurring
Grace
.
That
he
denies
his
Grace
to
none
,
not
to
the
most
Wicked
.
That
Man
in
his
Corrupt
State
not
being
capable
of
his
most
inward
enlightning
Grace
,
he
fails
not
to
recal
him
by
sensible
Graces
,
Providence
,
Fears
of
Hell
,
Remorse
of
Conscience
,
good
Desires
and
Purposes
,
&c.
That
God
requires
Man's
Co-operation
with
his
Grace
,
to
which
he
enables
him
,
and
will
thereupon
still
give
him
more
Grace
.
That
if
he
deny
this
Co-operation
with
God's
Grace
he
destroys
himself
,
and
puts
a
stop
to
the
Operations
of
the
Divine
Grace
.
That
if
he
entirely
and
absolutely
yield
up
his
Free-will
into
the
hands
of
God
,
to
be
wholly
directed
by
him
,
he
then
takes
him
into
his
immediate
Direction
,
enters
in
that
Soul
and
makes
his
abode
with
it
,
it
does
not
so
much
live
as
Christ
lives
in
it
,
it
is
one
of
his
absolute
Elect
and
cannot
fall
away
.
Sure
they
who
consider
these
things
without
Prejudice
,
will
see
how
sutable
they
are
to
the
Nature
of
God
;
how
truly
they
represent
his
Power
,
and
Righteousness
,
and
Wisdom
,
and
Holiness
,
and
Love
,
and
Impartiality
,
and
Constancy
,
and
Sincerity
,
and
Truth
,
and
what
a
Consistency
there
is
between
his
Attributes
and
his
Providence
;
how
clear
it
is
that
Man's
Sin
and
Damnation
is
owing
entirely
to
himself
,
and
all
his
Good
to
God
;
what
reason
we
have
to
be
deeply
humbled
,
to
distrust
and
deny
our selves
,
and
what
great
encouragement
to
Prayer
,
to
turn
to
God
with
all
our
Heart
,
and
entirely
to
depend
upon
him
.
They
will
see
how
clearly
the
Difficulties
about
Providence
are
resolv'd
,
which
are
so
unaccountable
by
the
other
Systems
.
They
who
desire
a
full
view
of
all
this
,
and
an
Answer
to
the
Objections
made
against
it
,
will
find
it
done
with
great
Evidence
and
Clearness
in
M.
Poirets
Oeconomy
Divine
,
particularly
Tom.
7.
De
la
Providence
Vniverselle
.
XIII
.
A.
B.
is
that
concerning
the
Divine
Prescience
,
to
wit
,
that
God
would
not
and
did
not
absolutely
and
determinately
foresee
the
Sin
and
Fall
of
Adam
;
and
this
some
aggravate
as
a
horrible
Blasphemy
against
the
Omnisciency
of
God
,
that
he
did
not
know
or
foresee
from
all
Eternity
in
a
most
determinate
manner
all
things
that
shall
come
to
pass
in
the
World
.
Would
Men
consider
things
calmly
and
without
Passion
,
they
would
not
be
so
rash
in
censuring
others
,
and
the
often
Experiences
they
may
have
of
the
weakness
of
their
own
Understandings
,
and
how
often
,
and
how
greatly
they
are
mistaken
themselves
,
may
make
them
less
positive
and
dogmatical
than
they
are
.
A.
B.
says
,
That
God
having
created
Man
after
his
own
likeness
,
he
therefore
made
him
altogether
free
,
without
any
Exception
or
Constraint
.
That
he
might
be
lov'd
by
Man
most
freely
and
willingly
,
and
that
so
God
might
take
his
Delight
in
so
free
and
voluntary
a
Love
from
Man
.
He
therefore
would
not
only
not
predetermine
him
in
his
Actions
,
but
would
not
limit
his
Free-will
so
far
as
to
foresee
how
he
should
dispose
of
the
same
.
Not
but
that
by
his
Almighty
Power
he
could
have
foreseen
and
known
all
;
but
he
would
not
so
far
limit
the
Liberty
he
had
given
,
as
that
it
should
be
necessitated
by
any
such
foresight
.
Even
,
says
she
,
as
if
a
Man
,
because
he
loves
his
Wife
and
finds
her
Wise
,
would
give
her
an
absolute
Permission
to
dispose
of
his
Goods
without
his
being
desirous
to
know
how
she
should
do
it
.
Now
as
this
is
a
Principle
that
does
not
in
the
least
infringe
any
of
the
Divine
Attributes
,
so
it
clears
the
Riddles
of
Providence
,
and
shews
how
so
great
a
part
of
the
Creation
has
degenerated
,
and
Sin
and
Wickedness
overspread
the
World
,
and
that
without
any
manner
of
Concurrence
on
God's
part
,
not
the
least
Blemish
on
his
unspotted
Righteousness
,
Goodness
,
Holiness
,
and
Purity
.
Whereas
in
all
the
other
Systems
it
is
acknowledged
by
all
unbyass'd
Persons
,
that
there
are
insuperable
Difficulties
how
to
reconcile
the
Righteousness
and
Goodness
of
God
,
his
Hatred
of
Sin
,
his
Sincerity
and
Truth
,
with
the
Events
and
Mysteries
of
Providence
;
and
whatever
Difficulties
are
brought
against
God's
absolute
Predetermination
to
all
Mens
Actions
how
wicked
and
hainous
soever
,
have
no
less
force
against
his
determinate
Prescience
of
them
.
The
Two
greatest
Objections
against
this
Sentiment
of
A.
B.
are
,
that
,
1.
It
enroaches
on
God's
Omniscience
.
2.
That
it
is
inconsistent
with
Prophecies
and
Predictions
of
future
Events
.
To
clear
the
First
,
It
is
to
be
considered
that
God
is
infinitely
Self-sufficient
,
and
stands
not
in
need
of
any
other
Being
in
the
World
,
nor
the
Idea
of
any
other
Being
to
make
him
infinitely
Perfect
.
So
that
all
Beings
besides
himself
and
all
their
Idea's
are
the
result
of
his
Arbitrary
Will
and
Pleasure
,
and
are
therefore
form'd
of
such
Natures
and
Perfections
,
as
he
in
his
infinite
Wisdom
and
Goodness
,
was
freely
pleas'd
to
grant
.
It
was
free
then
to
God
to
form
the
Idea's
of
other
Beings
or
not
,
to
create
them
or
not
,
to
give
them
Liberty
or
not
,
to
determine
,
to
foresee
all
their
Acts
or
not
,
all
this
was
indifferent
to
God
,
who
is
Self-sufficient
and
stands
not
in
need
of
any
thing
besides
himself
.
God
having
created
Man
perfectly
free
in
his
Light
and
Love
,
did
foresee
in
the
general
all
the
possible
ways
,
how
he
might
determine
the
Liberty
of
his
Acts
;
but
would
not
determine
them
nor
foresee
them
determined
,
and
far
less
determine
or
determinately
foresee
that
Man
would
turn
away
from
God
,
and
that
by
such
Ways
and
Actions
,
all
determined
and
foreseen
.
Now
it
cannot
be
said
that
God
could
not
form
a
Man
with
such
a
Liberty
.
This
would
be
indeed
to
deny
his
Omnipotency
,
there
is
no
Contradiction
in
the
Nature
of
the
thing
,
and
therefore
it
was
not
impossible
to
God
.
Now
suppose
that
God
determined
so
to
do
,
and
actually
did
form
Man
in
this
Nature
,
then
his
not
foreseeing
determinately
how
he
would
dispose
of
this
Liberty
is
not
a
denial
of
the
Omniscience
of
God
.
Such
a
foresight
is
not
an
Object
of
Knowledge
.
Our
Concerns
have
no
more
relation
to
his
absolute
Perfections
in
himself
,
than
the
dim
Light
of
a
Candle
has
to
the
Sun
.
His
Knowledge
of
us
,
as
well
as
his
forming
us
,
is
but
the
effect
of
his
Arbitrary
Will
.
Besides
,
if
it
be
said
that
God
cannot
make
a
Contradiction
to
be
true
;
will
we
therefore
affirm
that
such
deny
his
Omnipotence
?
Not
at
all
,
for
this
is
not
the
Object
of
it
;
even
so
,
to
say
that
the
indeterminate
Actions
of
free
Agents
are
not
determinately
foreseen
,
is
not
to
deny
Omniscience
,
because
this
is
not
the
Object
of
it
;
yea
,
to
affirm
the
contrary
is
to
ascribe
to
God
a
Knowledge
that
is
not
conformable
to
the
Nature
of
things
;
for
to
know
a
thing
determinately
,
that
is
,
in
its
own
Nature
〈◊〉
ever
till
the
free
Agent
determine
himself
,
is
to
know
it
contrary
to
its
Nature
,
and
not
as
it
is
in
its
self
.
The
Divine
Decrees
being
the
pure
effect
of
his
Good
Pleasure
,
without
any
necessity
in
himself
,
it
was
free
for
God
,
either
to
decree
from
all
Eternity
,
all
that
he
should
bring
to
pass
in
all
Events
,
and
all
Circumstances
in
all
Ages
of
the
World
.
Or
otherwise
having
established
his
general
Purposes
in
creating
of
the
World
,
to
determine
himself
as
to
particular
Events
and
Circumstances
in
effectuating
and
bringing
about
the
same
according
to
Occurrences
in
the
Corresponding
of
free
Agents
throughout
the
series
of
Ages
.
The
former
looks
like
the
establishing
a
Fate
,
to
which
not
only
all
the
Creatures
but
God
himself
is
subjected
,
and
by
which
he
has
bound
up
his
own
Hands
to
all
Eternity
.
And
it
lays
an
eternal
Restraint
both
upon
his
Liberty
and
Power
.
If
the
other
be
granted
,
which
is
most
sutable
to
the
Nature
of
an
infinitely
Free
,
Wise
,
Good
,
and
Powerful
Being
,
and
is
the
greatest
encouragement
to
Prayer
,
and
a
continual
Dependance
upon
God
,
then
all
the
rest
of
the
First
Objection
falls
to
the
Ground
.
The
Learned
Dr.
Henry
More
,
And
as
to
the
Second
Objection
,
that
this
is
inconsistent
with
Prophesies
and
Predictions
of
future
Events
,
he
shews
,
That
there
is
still
room
enough
for
Millions
of
certain
Predictions
,
if
God
thought
fit
to
communicate
them
so
throughly
to
the
World
.
For
tho'
the
Souls
of
Men
are
free
,
yet
there
are
infinite
numbers
of
Actions
,
wherein
they
are
certainly
determined
:
Such
are
the
Actions
of
all
those
that
are
deeply
lapsed
into
Corruption
,
and
of
those
few
that
are
grown
up
to
a
more
heroical
State
of
Goodness
.
It
is
certainly
foreknowable
what
they
will
do
in
such
and
such
Circumstances
.
Not
to
add
,
says
he
,
That
the
Divine
Decrees
,
when
they
find
not
Men
fitting
Tools
,
make
them
so
where
Prophecies
are
peremptory
,
or
unconditionate
.
This
he
tells
,
he
proposes
by
way
of
Essay
,
rather
than
that
of
Dogmatizing
;
and
when
so
worthy
and
pious
a
Member
of
the
Church
of
England
,
so
rational
a
Defender
of
the
Faith
of
Jesus
Christ
,
against
the
Socinians
and
Deists
,
thought
fit
to
offer
this
as
an
Essay
for
the
clearing
of
those
Mysteries
,
it
may
teach
others
to
be
more
Sober
in
their
Characters
and
Censures
.
But
this
matter
of
the
Divine
Prescience
,
and
of
the
certainty
of
Divine
Predictions
and
Prophecies
is
at
large
and
most
distinctly
treated
of
in
M.
Poiret's
Oeconomie
de
la
Providence
,
Chap.
10.
upon
more
Just
and
Divine
Principles
than
those
which
make
the
Introduction
of
Sin
and
Wickedness
into
the
World
,
necessary
for
the
Glory
of
God
,
for
accomplishing
his
great
Designs
on
Mankind
,
and
for
the
Manifestation
of
his
Wisdom
,
Mercy
,
Justice
,
and
other
Glorious
Attributes
;
a
most
cursed
and
blasphemous
Principle
.
The
former
are
most
Just
Representations
of
the
Truth
,
and
Righteousness
,
and
Goodness
of
God
;
the
latter
most
contrary
to
all
of
them
:
A
distinct
Account
of
the
former
Principles
is
to
be
had
best
from
the
Book
it
self
,
and
I
am
perswaded
a
sincere
and
impartial
Enquirer
into
Truth
will
thank
me
for
the
Advertisement
.
XIV
.
Of
our selves
we
cannot
think
one
good
Thought
,
but
through
Christ
that
strengthens
us
,
we
are
able
to
do
all
things
.
It
is
true
,
says
she
,
if
we
consider
only
the
Miseries
and
Weakness
of
Man
corrupted
by
Sin
,
the
Gospel-Law
is
impossible
,
but
not
if
we
have
regard
to
the
Power
of
God's
Grace
:
This
Jesus
Christ
intimated
to
his
Apostles
,
when
he
told
,
as
to
a
rich
Man's
entring
into
the
Kingdom
of
Heaven
,
that
it
was
impossible
with
Men
,
but
not
with
God
;
when
a
Man
shall
entirely
yield
up
himself
to
him
to
be
wholly
governed
by
him
,
God
will
easily
operate
in
him
a
Gospel-Life
;
and
Jesus
Christ
has
said
,
if
you
who
are
evil
,
know
how
to
give
good
things
to
your
Children
,
how
much
more
will
your
heavenly
Father
give
his
holy
Spirit
to
them
that
ask
him
!
It
is
false
therefore
to
say
that
the
Gospel-Law
cannot
be
kept
,
since
it
was
given
for
no
other
End
,
and
Jesus
Christ
brought
it
from
Heaven
as
the
only
Remedy
of
all
our
Evils
,
and
the
only
Means
of
our
Salvation
;
and
has
said
,
I
have
done
these
things
to
give
you
an
Example
.
And
God
will
never
enjoyn
Man
to
do
any
thing
but
what
he
will
give
him
Grace
to
accomplish
.
But
such
is
Man's
Wickedness
,
that
he
would
impute
to
God
his
own
Faults
,
and
the
Blame
of
his
Damnation
on
him
,
as
if
he
were
severe
and
cruel
,
by
laying
on
him
Burthens
of
Commands
that
are
insupportable
(
that
Man
may
thus
be
justified
and
God
condemned
)
tho'
truly
Man
only
is
worthy
of
Condemnation
.
—
For
God
still
imparts
his
Graces
to
him
,
and
all
those
Laws
are
special
Instances
of
his
Love
to
Man
,
that
by
them
he
might
bring
him
back
to
the
Love
of
his
God
for
his
eternal
Salvation
.
Open
your
Eyes
,
says
she
,
to
see
this
Light
of
Truth
;
That
never
any
Body
will
be
saved
,
who
dies
without
the
Love
of
God
;
and
that
no
Body
can
love
God
if
he
do
not
hate
himself
.
These
are
the
Sentences
which
God
has
often
confirmed
to
me
,
and
given
me
Assurance
that
they
are
true
,
and
that
all
the
Laws
and
Commands
which
God
has
given
to
Men
are
only
so
many
Means
to
make
them
return
to
his
Love
.
—
Now
the
whole
Doctrine
of
the
Gospel
is
nothing
else
but
so
many
Means
to
withdraw
Man
from
Sin
,
that
he
may
recover
the
Love
of
God
.
And
when
this
Law
teaches
him
Poverty
of
Spirit
,
it
is
to
shew
him
that
Covetousness
has
withdrawn
him
from
the
Love
of
his
God
,
and
that
he
cannot
return
to
it
without
leaving
off
to
covet
earthly
Goods
.
And
when
it
teaches
him
to
be
humble
of
Heart
,
and
to
chuse
the
last
Place
,
it
is
because
he
had
lost
the
Love
of
God
,
by
loving
himself
,
esteeming
himself
worthy
of
Honour
and
Glory
,
tho'
he
be
worthy
of
nothing
but
Shame
and
Confusion
.
And
he
not
knowing
this
,
stands
in
need
of
a
Doctrine
contrary
to
his
Errours
and
Ignorance
,
to
make
him
return
to
the
Love
of
God
which
he
had
lost
by
his
Pride
.
And
when
Jesus
Christ
declares
,
that
he
came
not
to
do
his
own
Will
,
but
the
Will
of
him
that
sent
him
;
it
is
to
teach
Men
,
that
to
fulfil
their
own
corrupt
and
perverse
Wills
,
they
have
left
off
to
do
the
Will
of
God
and
to
love
him
,
and
that
if
they
do
not
renounce
their
own
Wills
to
follow
the
Will
of
God
,
and
thereby
to
return
to
his
Love
,
they
cannot
be
saved
.
Behold
how
Jesus
Christ
has
brought
Physick
for
our
Diseases
,
being
desirous
to
cure
them
by
Remedies
contrary
to
our
Infirmities
;
and
yet
these
Ignorants
would
gloss
away
the
Gospel-Law
as
if
it
were
impossible
to
observe
it
,
as
they
say
it
is
impossible
to
keep
the
Commandments
of
God
,
tho'
both
these
Laws
be
nothing
else
but
Remedies
for
our
Diseases
.
Christians
,
she
says
,
are
guilty
of
Ingratitude
,
when
they
say
they
cannot
keep
the
Commandments
of
God
nor
the
Laws
of
the
Gospel
,
since
all
these
are
only
true
Means
to
recover
the
Love
of
God
.
For
all
the
Commandments
are
no
other
thing
but
Means
to
loose
Mens
Hearts
from
Self-Love
and
the
evil
Inclinations
that
Sin
has
brought
into
their
Nature
.
—
All
the
Commands
import
no
other
thing
in
Substance
,
but
that
Man
must
always
resist
his
Self-Love
,
refusing
its
Desires
,
because
,
being
corrupted
by
Sin
,
it
can
desire
nothing
but
what
is
Evil
,
or
tends
to
an
evil
End
;
which
because
Men
did
not
well
know
,
God
would
shew
them
in
particular
what
they
ought
to
do
and
forbear
,
that
they
might
recover
his
Love
.
—
Now
tho'
he
has
given
his
Commands
because
of
our
Frailty
,
yet
Man
is
so
ungrate
as
to
say
it
is
impossible
for
him
to
keep
those
Commands
because
of
that
very
Frailty
,
for
the
Help
of
which
God
has
given
his
Commands
as
Supports
to
his
Frailty
.
—
He
is
Evil
in
that
wherein
God
is
Good
,
and
takes
for
Burthens
the
Helps
that
God
has
given
him
because
of
his
Frailty
.
For
,
if
he
had
not
had
any
frailty
,
God
would
never
have
given
him
any
Laws
,
since
the
Love
he
bare
to
God
was
a
Law
to
it self
,
and
had
no
need
of
any
other
Guide
or
Directour
.
The
Summ
of
her
Sentiments
in
this
Matter
is
,
It
will
not
be
impertinent
on
this
Occasion
,
Henry
More
s
divine
Dialogues
.
Dial.
5.
●
p.
117.
●
that
the
most
pious
Dr.
Henry
More
,
in
his
Divine
Dialogues
,
having
set
down
his
Reasons
of
hoping
for
a
glorious
State
of
the
Church
and
a
Renovation
of
it
approaching
,
lays
down
some
Principles
,
the
Practice
of
which
he
thinks
would
hasten
and
advance
those
excellent
Times
;
and
his
last
and
chief
Principle
is
,
Faith
in
the
Power
of
God
and
the
Spirit
of
our
Lord
Jesus
Christ
,
which
he
has
promised
to
all
Believers
,
that
by
this
Assistance
we
may
get
the
Conquest
over
all
our
Sins
and
Corruptions
,
and
perfect
Holiness
in
the
Fear
of
God
;
that
through
the
Spirit
of
Christ
dwelling
in
us
,
we
are
able
to
be
reduced
to
that
Rectitude
of
Life
and
Spirit
which
our
Saviour
sets
out
in
his
Sermon
on
the
Mount
,
and
elsewhere
in
the
Gospels
.
It
is
this
Doctrine
,
he
says
,
that
must
renew
the
World
in
Righteousness
,
and
bring
on
those
glorious
Times
.
—
For
what
Doctrine
but
this
,
says
he
,
can
reach
the
Hypocrisie
of
Mens
Hearts
,
who
under
Colour
of
not
being
able
to
be
rid
of
all
their
Sins
,
will
set
themselves
against
none
,
or
but
the
least
considerable
,
or
will
be
sure
to
spare
their
darling
Sins
,
and
perpetually
decline
that
Self-resignation
which
is
indispensably
required
of
every
true
Christian
;
nay
,
they
will
quit
none
of
them
,
under
Pretence
we
must
necessarily
retain
a
gradual
Imperfection
throughout
.
And
they
will
be
sure
to
pitch
on
that
Degree
that
is
most
for
their
own
Ease
and
the
Satisfaction
of
their
own
Lusts
.
—
It
is
this
Faith
,
he
says
,
I
can
do
all
things
through
Christ
that
strengthens
me
.
Much
more
to
this
purpose
is
said
there
by
that
excellent
Person
.
If
this
be
a
Doctrine
so
necessary
for
renewing
the
World
and
awakening
Men
out
of
their
deadly
bloth
and
Slumber
in
their
Sins
,
what
need
have
all
the
Pastours
of
the
Church
to
lay
it
to
heart
themselves
,
and
withal
to
inculcate
it
more
earnestly
on
the
People
.
And
tho'
perhaps
in
some
particular
Churches
,
their
Sermons
,
Confessions
of
Faith
,
and
Catechisms
have
propagated
quite
contrary
Doctrine
;
yet
that
O!
they
may
not
continue
to
sow
Pillows
to
the
Armholes
of
Sinners
,
and
blow
them
up
with
the
false
Hopes
of
Salvation
.
Wo
to
the
Watchmen
that
do
so
.
Let
us
remember
that
the
Possibility
of
obeying
the
Commands
of
God
,
and
the
Duty
of
tending
always
to
Perfection
thro'
Faith
in
Jesus
Christ
is
the
Doctrine
of
the
Holy
Scriptures
,
and
also
of
the
holy
Fathers
.
[
a
](A42287-e14970-b)
a
Rom.
5.
5.
The
Love
of
God
is
shed
abroad
,
by
the
Holy
Spirit
,
in
the
Hearts
of
those
who
are
truly
justified
:
[
b
](A42287-e14980-b)
b
Rom.
13.
10.
And
this
begets
the
Love
of
our
Neighbour
and
the
fulfilling
of
the
Law
.
And
[
c
](A42287-e14990-b)
c
1
Joh.
5
3
,
4.
this
is
the
Love
of
God
that
we
keep
his
Commandments
,
and
his
Commandments
are
not
grievous
;
for
whatsoever
is
born
of
God
overcometh
the
World
.
[
d
](A42287-e15010-b)
d
1
Joh.
3.
9.
&c.
Whosoever
is
born
of
God
doth
not
commit
Sin
,
for
his
Seed
remaineth
in
him
,
&c.
It
is
an
impious
thing
to
say
the
Commands
of
the
Spirit
are
impossible
,
Basil
.
in
verba
Mos.
Attende
tibi
,
&c.
We
detest
,
(
says
S.
Augustin
[
*
](A42287-e15070-b)
*
Serm.
291.
de
temp.
)
the
Blasphemy
:
of
those
who
say
that
there
is
any
thing
impossible
commanded
by
God
to
Man
,
and
that
the
Commands
of
God
may
not
be
observed
by
every
Man
.
This
Doctrine
has
no
dangerous
Consequence
,
provided
,
1.
it
be
not
founded
on
a
Presumption
of
Man's
Strength
,
but
only
in
the
Power
and
Strength
of
the
Holy
Spirit
.
2.
That
they
who
have
not
attained
to
Perfection
,
yet
are
not
excluded
from
Salvation
,
if
they
be
in
the
Way
to
Perfection
and
tending
to
it
.
3.
That
it
be
not
said
that
in
that
State
there
is
not
a
Possibility
of
Sinning
,
yea
,
and
of
perishing
.
4.
That
it
be
acknowledged
that
this
is
not
a
Perfection
of
Degrees
,
free
of
all
Imperfection
.
Yea
,
the
Scripture
tells
us
[
*
](A42287-e15090-b)
*
Luk.
1.
5
,
6.
of
some
that
walked
in
all
the
Commandments
of
the
Lord
,
blameless
.
But
that
the
contrary
Doctrine
has
mischievous
and
most
damnable
Consequences
,
has
been
made
appear
.
Were
it
not
better
,
XV.
That
they
said
she
believed
herself
impeccable
,
and
that
her
Friends
did
so
;
at
least
,
that
she
never
actually
sinned
,
no
,
not
in
Thought
;
and
that
she
derived
no
Guilt
and
Corruption
from
Adam
.
She
vindicates
herself
from
this
Accusation
in
a
Letter
to
Serrarius
.
In
the
eighth
Place
,
you
accuse
me
,
says
she
,
very
falsely
,
in
saying
that
I
say
,
or
that
I
believe
I
am
impeccable
,
and
cannot
fall
any
more
;
for
in
Effect
I
have
no
other
Fear
but
that
of
not
abiding
faithful
to
my
God
;
and
I
cannot
endure
those
who
say
or
believe
that
there
is
a
State
of
Perfection
in
this
World
in
which
Persons
are
impeccable
.
I
look
on
this
as
a
great
Errour
and
Self-presumption
.
Is
it
possible
that
I
should
hold
my self
what
I
blame
so
much
in
others
?
I
say
God
ought
to
be
served
with
Fear
and
Trembling
;
and
I
never
demand
of
others
what
I
do
not
first
my self
;
If
I
say
that
God
ought
to
be
served
with
Fear
,
I
still
do
it
first
;
and
I
am
sure
if
God
did
withdraw
his
Grace
from
me
,
I
should
fall
presently
.
You
have
been
present
several
times
when
I
related
to
many
how
I
fell
,
after
that
I
had
been
from
my
Youth
prevented
by
the
Grace
of
God
;
yet
being
grown
up
,
I
let
my self
be
carried
away
to
follow
the
Vanities
of
the
World
,
and
resisted
the
Inspiration
of
God
,
which
drew
me
to
the
contrary
;
and
because
of
this
Resistance
,
I
deserved
that
God
should
withdraw
from
me
,
and
I
began
to
please
my self
in
the
Pleasures
and
Divertisements
of
the
World
,
and
the
Praises
of
Men
;
so
that
this
Fall
was
the
Cause
that
I
gave
my self
to
great
Mortifications
of
Body
,
to
Watchings
,
Tears
and
Prayers
,
for
the
Space
of
about
7
Years
.
This
Story
was
told
many
times
to
your
Disciples
and
in
your
Presence
.
Now
if
I
relate
so
freely
how
I
fell
so
basely
from
so
exalted
a
State
of
Grace
in
which
God
had
put
me
,
how
could
I
say
or
believe
that
I
could
not
f●ll
any
more
,
or
think
my self
impeccable
?
since
what
a
Person
has
done
once
,
they
may
do
many
times
.
The
State
of
Integrity
,
in
which
I
was
before
my
Fall
,
might
rather
have
rendred
me
impeccable
,
than
that
in
which
I
live
after
it
.
I
do
not
believe
that
ever
any
Creature
on
Earth
can
be
impeccable
during
this
miserable
Life
,
where
there
are
so
many
Stones
of
Stumbling
,
a
S.
Peter
the
Apostle
,
a
David
according
to
God's
own
Heart
,
a
Solomon
filled
with
the
Holy
Spirit
,
with
so
many
others
,
have
committed
gross
Faults
and
great
Faults
,
after
having
received
great
Grace
from
God
:
Should
I
be
so
Ignorant
as
to
believe
that
I
could
not
fall
any
more
or
fail
of
the
Grace
of
God
?
I
may
do
it
assuredly
every
Moment
,
if
I
should
withdraw
my
Conversation
with
God
,
to
converse
with
my
Senses
;
for
God
forces
no
Body
,
having
given
to
all
Men
Free-will
,
with
which
they
shall
act
to
all
Eternity
;
and
as
long
as
this
Will
abides
fix'd
in
God
,
it
is
impossible
that
the
Person
fall
;
but
if
this
Will
withdraw
it self
from
a
Dependance
on
its
God
,
it
falls
easily
,
even
tho'
it
had
been
exalted
as
high
as
a
Seraphim
.
For
this
Cause
I
said
,
I
have
no
other
Fear
in
the
World
,
but
that
of
not
abiding
faithful
to
God
;
because
I
know
that
so
long
as
I
shall
be
united
to
him
I
cannot
fall
;
but
if
I
withdraw
my self
from
him
I
shall
fall
at
the
first
Step
,
as
an
Infant
that
cannot
walk
.
And
yet
you
dare
say
,
that
I
call
my self
impeccable
,
and
when
I
ask
where
I
have
said
or
written
such
things
?
You
tell
you
draw
it
from
my
Writings
by
Consequences
.
But
I
would
gladly
ask
you
if
in
case
I
had
drawn
by
Consequences
out
of
your
Letters
or
Words
,
that
you
are
a
wicked
Man
,
would
it
be
lawful
for
me
to
go
and
publish
it
from
Town
to
Town
,
as
you
do
the
ill
and
abusive
Consequences
that
you
say
you
draw
from
my
Writings
,
without
letting
me
know
where
,
how
,
in
what
Place
,
and
by
what
Words
I
may
have
given
Matter
for
drawing
of
such
Consequences
,
directly
contrary
to
the
true
Sentiments
that
I
profess
.
I
know
not
with
what
Conscience
you
can
do
this
,
and
say
that
it
is
for
Good
,
that
you
may
warn
Persons
that
I
believe
my self
impeccable
,
and
that
I
exalt
my self
and
so
forth
;
but
tho'
indeed
there
were
in
me
any
such
thing
,
it
would
neither
be
good
nor
necessary
to
advertise
so
many
Persons
of
it
.
For
First
my
Imperfections
cannot
defile
them
,
it
is
I
that
must
account
for
them
to
God
,
and
my
Words
cannot
wound
them
,
because
all
those
whom
you
sent
to
me
are
Persons
who
have
their
Five
Senses
,
and
a
good
enough
Judgment
to
discern
if
what
I
say
be
Good
or
Evil
,
and
to
take
only
that
that
may
serve
them
for
Good
,
l●tting
the
rest
alone
,
so
that
it
is
not
necessary
for
you
to
go
tell
them
the
Faults
which
your
Fancy
has
imagin'd
.
Your
procedure
is
very
contrary
to
that
of
Jesus
Christ
,
who
said
to
the
People
,
speaking
of
the
Pharisees
,
Hypocrites
,
do
what
they
bid
you
,
but
do
not
as
they
do
.
You
will
grant
I
say
very
good
things
,
as
the
Truth
is
,
but
you
would
annihilate
that
Good
,
by
the
Evil
,
that
you
untruly
say
is
mine
.
The
Evil
that
was
in
these
Pharisees
was
not
powerful
enough
to
discredit
the
Good
that
was
in
their
Words
;
but
you
make
my
imaginary
Sins
mount
to
so
high
a
degree
,
that
they
are
capable
of
discrediting
all
the
Good
,
even
that
which
you
confess
to
be
there
.
If
you
were
Just
,
you
would
make
a
right
Judgment
of
what
you
ought
to
do
and
leave
;
and
if
you
had
Goodness
,
you
would
procure
to
all
those
Persons
the
Good
that
they
might
receive
by
the
Light
which
God
gives
me
,
and
if
you
had
Truth
,
you
would
not
perswade
them
to
believe
a
Lie
in
this
,
that
I
say
I
am
impeccable
.
Thus
,
as
on
the
one
hand
she
evidently
shews
the
Duty
and
Possibility
of
obeying
the
Commands
of
God
,
and
of
tending
to
Perfection
by
his
Grace
only
,
so
she
as
plainly
shews
her
Abhorrence
of
the
Presumption
of
being
impeccable
in
whatsoever
state
in
this
World
.
XVI
.
Solid
Vertue
,
and
the
Accessory
Letter
in
the
end
of
that
Part
,
will
see
how
rashly
they
condemn
her
.
she
says
,
That
Jesus
Christ
was
united
always
to
his
Heavenly
Father
in
his
Superiour
part
,
is
most
true
.
I
have
written
that
he
never
contracted
Sin
,
tho'
he
contracted
all
the
Maledictions
of
Sin
,
after
he
cloathed
himself
with
our
Mortality
.
But
he
resolving
to
become
a
Mortal
Man
,
subjected
himself
to
all
the
Miseries
both
of
Body
and
Mind
,
which
Sin
had
brought
into
humane
Nature
,
and
according
to
this
,
he
felt
in
his
natural
Will
a
Rebellion
to
the
Will
of
God
in
Sentiment
,
but
never
in
Consent
,
and
resisted
this
Rebellion
,
which
he
felt
in
his
Corruption
;
for
he
says
,
I
came
not
to
do
my
own
Will
,
but
the
Will
of
him
that
sent
me
.
Now
if
his
own
natural
Will
had
been
so
inseparably
united
to
the
Will
of
his
Father
,
to
what
purpose
would
he
have
distinguish'd
these
two
Wills
,
since
they
were
but
one
.
For
he
gives
us
sufficiently
to
understand
thereby
,
that
his
own
Will
was
Evil
,
since
he
would
not
follow
it
;
but
that
of
his
Father
which
alone
he
knew
to
be
Good
;
for
there
is
nothing
Good
but
God
,
and
Jesus
Christ
himself
had
nothing
Good
in
him
but
what
God
did
operate
there
;
so
that
as
he
was
God
,
he
was
most
Good
,
most
Wise
,
and
most
Powerful
;
but
as
Man
,
he
was
every
way
frail
as
all
other
Men
,
since
he
voluntarily
cloathed
himself
with
their
Miseries
in
the
Womb
of
the
Virgin
,
and
became
then
truly
Man
of
the
corrupt
Race
of
Adam
:
And
in
this
corrupt
mass
he
felt
a
Rebellion
of
his
Will
against
the
Will
of
God
,
which
all
Men
feel
in
themselves
.
—
And
therefore
he
behov'd
to
resist
his
own
Will
,
and
contradict
it
with
so
much
Vehemence
,
that
he
sweat
Blood
in
the
Garden
,
where
he
says
also
to
shew
his
wrestings
,
my
Soul
is
heavy
even
unto
Death
;
and
to
his
Father
,
Not
my
Will
,
but
thino
be
done
,
after
his
own
Will
had
pray'd
,
If
it
be
possible
,
let
this
Cup
pass
from
me
;
and
even
being
on
the
Cross
,
he
says
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
—
Could
he
say
in
Truth
that
he
was
forsaken
by
his
Father
,
if
he
had
not
found
in
his
Inferiour
part
the
separation
of
his
Will
from
that
of
God
;
he
could
not
believe
nor
say
that
he
was
forsaken
of
his
eternal
Father
,
since
his
Superiour
part
was
never
divided
from
him
one
Moment
:
For
if
it
had
been
never
so
little
separated
,
he
had
certainly
fallen
into
Sin
as
other
Men
;
whereas
it
may
be
said
to
the
Praise
of
Jesus
Christ
,
exclusively
of
all
other
,
that
he
never
sinn'd
,
and
that
his
Soul
remain'd
still
pure
and
immaculate
in
the
Frailty
and
Rebellion
with
which
he
charg'd
himself
,
for
the
Love
he
bare
to
us
,
doing
as
a
most
faithful
Brother
,
who
throws
himself
into
a
Sink
of
Uncleanness
to
draw
out
his
Brother
,
whom
he
sees
perishing
without
Succour
and
Help
.
For
Jesus
Christ
according
to
his
humane
Nature
is
truly
our
Brother
,
come
of
Adam
our
common
Father
,
and
he
saw
in
the
Bosom
of
his
Father
,
that
we
were
all
lost
in
the
Sink
of
our
Self-will
.
Therefore
he
would
needs
throw
himself
into
it
,
to
draw
us
out
and
save
us
from
those
Dangers
.
Would
you
think
it
a
dishonour
if
your
Brother
should
voluntarily
throw
himself
into
a
Sink
to
get
you
out
of
it
,
when
without
his
Help
we
could
not
Recover
,
but
must
perish
for
ever
;
would
you
not
rather
be
oblig'd
to
honour
such
a
Benefactor
,
and
to
esteem
as
Jewels
the
Filth
that
he
had
contracted
to
deliver
you
from
Death
?
How
can
you
think
that
this
is
to
dishonour
Jesus
Christ
?
—
All
those
things
are
so
clear
that
it
is
a
wonder
how
Men
find
Difficulty
in
them
;
but
they
judge
of
God
and
his
Works
as
they
would
of
their
Equals
,
and
would
attribute
Honour
to
Christ
by
the
Contempt
they
have
for
his
Person
:
Seeing
he
would
not
be
so
valuable
in
his
humane
Nature
,
if
he
had
not
therein
a
Will
rebellious
to
the
Superiour
part
of
his
Soul
;
for
in
that
case
he
would
have
had
nothing
to
fight
against
,
and
consequently
could
not
carry
the
Victory
,
which
belongs
only
to
victorious
Combatants
,
and
not
to
those
who
are
in
Quiet
,
and
without
Enemies
.
And
if
Jesus
Christ
had
not
charg'd
himself
with
our
corrupt
Will
,
he
could
not
endure
and
suffer
,
for
in
this
case
all
his
Sufferings
would
have
been
insensible
,
by
the
inseparable
Union
with
God
,
who
is
Impassible
as
well
as
Immortal
.
And
of
necessity
this
Divinity
of
Jesus
Christ
behov'd
to
be
in
some
way
separated
from
his
Humanity
,
for
to
work
our
Redemption
:
For
abiding
in
this
perfect
Union
with
the
Divinity
,
he
could
not
satisfie
for
Man
,
since
Man
himself
owes
this
Satisfaction
to
the
Divinity
;
seeing
he
alone
had
done
Evil
against
the
Will
of
God
,
he
also
ought
to
repair
it
,
but
God
ought
not
to
satisfie
himself
for
guilty
Man
,
since
being
Independent
on
all
things
,
he
has
no
need
of
Men
nor
of
their
Satisfaction
;
but
Jesus
Christ
as
Man
,
being
the
true
natural
Brother
of
Men
,
would
needs
for
the
Love
he
bare
them
,
charge
himself
with
the
Miseries
and
Sins
into
which
they
had
wilfully
plung'd
themselves
.
And
I
think
,
Sir
,
you
will
find
in
the
Scripture
that
Jesus
Christ
was
even
made
Sin
for
Men.
Not
that
it
is
to
be
understood
that
Jesus
Christ
ever
sinn'd
,
or
actually
followed
the
rebellious
Will
of
his
humane
Nature
.
—
But
the
Inferiour
and
Mortal
part
gave
him
Combats
and
Assaults
which
Jesus
Christ
behov'd
to
resist
.
—
Jesus
Christ
also
could
not
in
Justice
say
to
Men
as
he
does
,
Be
ye
Followers
of
me
,
if
it
had
not
been
so
;
since
their
rebellious
Wills
could
not
attain
to
the
Perfection
of
a
Will
altogether
holy
and
united
with
that
of
God
.
And
if
God
required
of
Men
the
Imitation
of
Jesus
Christ
,
in
case
he
had
not
had
Rebellion
in
his
humane
Nature
,
he
should
have
required
of
them
impossible
things
,
as
some
erroneous
Persons
would
maintain
,
saying
and
preaching
that
it
is
impossible
to
keep
the
Commandments
of
God
,
or
the
Law
of
the
Gospel
,
and
tho'
these
are
Blasphemies
against
God
,
many
believe
them
,
because
this
Doctrine
flatters
their
Corruption
,
and
lets
them
live
quietly
in
their
Sins
and
Negligence
,
on
this
false
Supposition
,
that
they
cannot
keep
the
Commands
of
God
,
nor
imitate
Jesus
Christ
.
The
Will
of
Jesus
Christ
himself
,
his
Apostles
,
and
all
Persons
living
in
the
World
,
even
tho'
they
were
regenerated
in
the
Spirit
of
Jesus
Christ
,
have
all
of
them
their
natural
Evil-wills
,
and
all
their
Vertues
and
Perfections
consist
in
resisting
them
manfully
,
which
they
must
do
even
till
Death
;
for
tho'
they
have
overcome
their
own
Wills
by
force
of
Resistance
,
yet
it
is
but
asleep
or
mortified
,
and
may
be
awakened
or
revive
by
diverse
Accidents
.
Therefore
a
regenerate
Person
himself
has
still
his
Self
will
to
fight
against
even
to
Death
:
Wherefore
the
Apostle
says
Our
Life
is
a
continual
Warfare
,
and
Jesus
Christ
makes
appear
sufficiently
that
he
had
his
Self-will
to
resist
even
to
Death
,
when
towards
the
end
of
Life
he
yet
prays
,
Not
my
Will
,
but
thy
Will
,
Father
,
be
done
.
But
if
you
cannot
understand
these
things
,
says
she
,
leave
them
for
those
who
shall
understand
them
;
take
only
of
my
Writings
what
is
good
and
profitable
for
your
Soul
,
and
suspend
your
Judgment
as
to
the
rest
,
till
God
give
you
Light
;
for
there
are
many
things
in
them
which
it
is
not
necessary
for
the
Salvation
of
many
to
understand
.
—
And
it
is
far
better
to
know
well
how
to
love
God
,
than
how
to
speak
well
of
Vertue
:
Thus
it
appears
with
what
Force
and
Evidence
she
advances
this
Sentiment
,
Oecon.
Div.
Part
5.
p.
21
,
to
60.
and
in
the
Accessory
Letter
above-mention'd
.
I
shall
here
only
add
,
that
we
ought
not
to
stumble
at
harsh
Expressions
when
we
know
the
main
intent
of
them
,
as
St.
Paul
says
,
Christ
was
made
a
Curse
and
Sin
,
which
seems
most
harsh
.
There
is
an
ambiguity
in
the
Words
,
Evil
,
Corrupted
,
and
Corruption
,
which
may
either
signifie
Sin
it self
,
or
the
Effects
and
Consequences
of
it
.
So
the
Will
signifies
sometimes
the
Superiour
Faculties
of
the
Soul
;
sometimes
the
Bent
and
Inclination
of
sensible
Nature
to
please
it self
,
and
in
this
last
Sence
one
may
have
a
Self-will
evil
and
corrupted
,
yet
without
sinning
when
he
resists
it
.
So
the
Summ
of
her
Sentiment
is
,
that
Jesus
Christ
took
on
him
,
not
the
act
of
Evil
,
or
Sin
,
but
the
Impulsions
,
the
Inclinations
,
the
Temptations
,
weaknesses
of
the
Inferiour
Will
,
of
sensible
Nature
,
not
to
consent
to
it
in
any
thing
,
but
to
resist
it
,
and
to
make
all
these
die
in
himself
by
the
Power
of
his
Spirit
,
and
his
Eternal
Light
,
and
by
means
most
contrary
to
the
Inclinations
of
sensible
Nature
,
that
he
might
the
more
help
and
encourage
his
Brethren
to
the
same
Fight
and
Victory
.
XVII
.
That
the
Will
of
Children
is
bound
up
in
the
Will
of
the
Parents
,
till
they
have
attained
the
use
of
their
Reason
,
and
can
use
their
own
Free-will
themselves
,
But
before
they
come
to
the
use
of
Reason
,
this
Choice
is
in
the
Power
of
their
Parents
,
who
may
save
or
damn
them
,
even
as
they
can
give
them
natural
Life
or
Death
;
because
of
the
strict
Union
and
Sympathy
between
the
Body
of
the
Mother
and
of
the
Child
in
the
Womb.
If
she
takes
in
Poyson
,
the
Child
dies
;
if
Physick
,
it
is
healed
;
for
these
two
Bodies
are
but
one
and
the
same
Substance
divided
into
two
parts
.
—
This
is
true
also
as
to
the
Soul
,
so
that
if
a
Mother
give
the
Child
in
her
Womb
to
the
Devil
,
it
is
his
,
till
being
come
to
the
use
of
Reason
,
it
resists
the
Devil
,
renouncing
him
with
its
Free-will
,
and
abjuring
its
evil
Inclinations
to
become
the
Child
of
God
.
—
And
if
Fathers
or
Mothers
were
true
Christians
,
or
Persons
regenerated
in
the
Spirit
of
Jesus
Christ
,
undoubtedly
they
would
produce
also
Christian
Children
in
this
Regeneration
,
and
till
they
had
attain'd
the
use
of
their
Reason
,
they
would
always
be
God's
,
by
the
Free-will
of
their
Parents
;
but
if
they
become
Wicked
of
their
own
Wills
after
this
,
they
are
free
to
do
it
,
and
their
Parents
cannot
hinder
them
.
I
know
many
doubt
of
a
Child
dying
in
Infancy
can
be
damn'd
,
but
it
is
for
want
of
Divine
Light
that
they
do
not
comprehend
the
Works
of
God
,
with
whom
it
is
as
Just
to
damn
the
Child
of
a
wicked
one
,
as
it
is
to
save
the
Child
of
a
just
Man
;
for
he
has
united
inseparably
the
Will
of
the
Father
to
that
of
the
Child
,
as
he
has
united
the
Body
of
the
Child
with
that
of
the
Mother
.
—
And
if
they
will
condemn
this
for
an
Injustice
,
they
may
as
well
hold
it
an
Injustice
that
all
Men
are
fallen
in
Adam
,
which
would
be
a
Blasphemy
against
God
.
—
He
created
at
the
Beginning
all
Men
in
Adam
,
as
he
did
all
the
Trees
of
one
kind
in
the
first
Tree
of
that
kind
,
&c.
and
all
things
with
Seeds
for
to
produce
each
one
their
like
;
which
will
never
change
,
for
the
Works
of
God
are
Eternal
,
being
created
by
an
Eternal
God
;
and
Man
not
being
capable
of
using
this
Free-will
in
his
Childhood
,
of
necessity
it
must
subsist
somewhere
to
be
preserv'd
,
till
it
may
reside
in
the
Person
for
whom
it
was
created
:
As
we
see
,
the
Free-will
of
all
Men
was
in
the
Free-will
of
Adam
,
since
all
are
Partakers
of
his
Sin
and
Miseries
that
he
brought
upon
Man
;
for
it
is
most
certain
,
that
God
could
not
have
given
to
Man
an
inclination
to
Evil
,
which
he
feels
from
his
Birth
,
nor
the
Miseries
of
Body
and
Mind
in
which
he
finds
himself
.
For
God
being
all
Good
,
cannot
do
any
Evil
;
and
we
must
of
necessity
conclude
that
the
Free-wills
of
Men
were
in
the
Free-will
of
Adam
when
he
sinn'd
.
And
since
all
Christians
believe
that
all
Men
sinn'd
in
Adam
,
why
ought
they
not
by
the
same
Consequence
to
believe
,
that
Children
sin
in
their
Parents
,
or
are
damn'd
in
them
.
The
Catholicks
believe
that
all
Children
are
sav'd
,
provided
they
be
baptized
,
and
that
those
Children
shall
be
damn'd
who
shall
die
without
Baptism
,
but
that
they
shall
not
endure
the
Pains
of
Hell
,
as
those
who
sin
with
their
Free-will
.
It
is
true
as
in
Paradise
there
are
diverse
Degrees
of
Glory
,
signified
by
those
Words
of
Scripture
,
which
say
,
In
God's
House
there
are
many
Mansions
,
there
are
also
diverse
Punishments
in
Hell
;
but
it
is
not
true
that
all
Children
dying
without
outward
Baptism
shall
be
damn'd
:
For
this
is
but
a
Testimony
of
the
Faith
which
the
faithful
Christian
has
in
his
Soul
,
which
he
declares
to
all
Men
by
the
means
of
the
Water
of
outward
Baptism
;
but
if
this
living
Faith
is
not
in
the
Man's
Soul
,
this
outward
Baptism
will
serve
him
for
nothing
.
This
is
the
Reason
why
Anabaptists
will
not
baptize
Children
;
but
they
themselves
seem
to
have
no
more
Faith
when
they
are
grown
up
,
than
when
they
were
Children
,
for
the
Scripture
says
,
He
who
believes
in
Jesus
Christ
,
does
the
Works
that
he
did
,
which
they
do
not
;
which
shews
they
do
not
believe
in
him
tho'
they
are
not
baptiz'd
till
they
come
to
the
use
of
Reason
.
So
the
Soul
of
Man
cannot
receive
Salvation
by
the
means
of
outward
Baptism
,
when
he
has
not
in
him
living
Faith
,
or
his
Parents
for
him
,
if
he
be
in
Childhood
.
The
Catholicks
then
have
no
ground
to
believe
that
all
Children
who
are
baptized
shall
be
saved
,
and
that
they
who
die
without
Baptism
shall
be
damn'd
,
since
this
depends
upon
the
Free-will
of
their
Parents
;
who
offering
willingly
their
Children
to
God
to
become
true
Christians
,
they
are
accepted
of
God
by
the
Will
of
their
Parents
,
and
will
assuredly
be
saved
if
they
die
before
the
use
of
Reason
:
And
if
others
by
their
Parents
are
offered
to
the
Devil
,
and
to
Sin
,
and
die
in
their
Nonage
,
they
will
be
damned
by
the
Evil
will
of
their
Parents
,
even
tho'
outwardly
they
receive
the
Baptism
of
Water
,
which
without
Faith
is
null
,
and
Faith
without
Baptism
in
diverse
cases
does
save
.
We
see
with
what
strength
of
Reason
she
declares
this
Sentiment
,
and
tho'
there
were
nothing
else
but
the
Consideration
of
our
case
in
Adam
,
it
serves
to
confirm
it
;
for
there
is
no
partiality
in
God
,
no
respect
of
Persons
,
he
acts
by
the
same
Measures
,
and
the
same
Rules
,
with
Creatures
of
the
same
Kind
and
Qualities
.
The
Offence
we
take
at
this
,
XVIII
.
A.
B.
tending
to
draw
Men
into
this
Kingdom
of
Charity
and
the
Love
of
God
,
which
is
of
a
quite
distinct
Rank
and
Order
from
that
of
humane
Reason
,
as
well
as
of
worldly
Greatness
,
it
was
no
wonder
that
she
put
no
great
Value
on
the
one
more
than
the
other
,
they
being
both
unspeakable
Hindrances
in
the
way
to
it
,
and
the
second
more
than
the
third
.
She
shews
that
there
is
in
the
Soul
a
Principle
for
above
humane
Reason
,
Divine
Faith
,
which
does
not
consist
in
believing
only
with
the
understanding
the
Twelve
Articles
of
the
Creed
,
which
may
be
done
by
a
humane
Faith
,
as
we
believe
the
recital
of
some
History
when
a
Person
worthy
of
Credit
relates
it
;
this
gives
not
to
the
Soul
any
Divine
Vertues
,
which
God
only
can
operate
in
us
.
Faith
is
a
Divine
Light
which
God
infuses
in
the
Soul
,
which
makes
us
to
know
and
desire
Eternal
things
,
and
despise
Temporal
.
It
is
not
a
natural
Quality
,
as
our
Reason
,
but
a
Divine
Quality
,
which
proceeds
from
God
,
as
the
Beams
do
from
the
Sun
,
as
nothing
can
make
us
see
the
Sun
,
but
the
Sun
himself
.
It
was
communicated
to
all
Men
at
their
Creation
,
lost
by
their
Fall
,
renew'd
by
the
Merits
and
Grace
of
Jesus
Christ
.
When
it
shines
in
our
Souls
,
it
warms
them
with
the
Love
of
God
and
Men
who
bear
his
Image
and
Likeness
,
and
produces
Charity
:
And
this
Charity
regulates
all
our
Life
,
and
gives
weight
and
measure
to
all
our
Actions
.
For
Divine
Faith
is
always
living
and
operating
;
It
partakes
of
all
the
Divine
Qualities
,
Righteousness
,
Goodness
,
and
Truth
.
So
that
he
who
has
Faith
in
his
Soul
cannot
be
Unjust
,
nor
a
Liar
,
nor
a
Deceiver
,
nor
Wicked
,
nor
seek
his
own
Interest
,
his
own
Glory
,
his
own
Pleasure
or
Satisfaction
;
seeing
all
these
respect
time
and
earthly
things
.
Humane
Reason
is
an
Inferiour
Principle
that
may
indeed
convince
us
that
there
is
a
God
,
the
Author
of
Nature
,
who
made
and
sustains
all
things
,
but
this
cannot
produce
in
our
Souls
,
Faith
and
Charity
,
Vertues
derived
immediately
from
God
,
and
not
from
Nature
,
or
the
Understanding
of
Man
,
which
is
a
frail
Creature
limited
to
Earth
and
Time
.
And
to
think
to
know
or
comprehend
God
by
the
natural
Understanding
,
is
a
greater
Folly
than
the
Heathens
committed
in
worshipping
the
Sun
.
All
Men
being
now
void
of
humane
Faith
,
take
up
with
a
humane
Belief
,
and
divide
,
and
dispute
,
and
quarrel
,
and
hate
,
and
despise
one
another
,
without
knowing
wherefore
,
and
without
perceiving
that
the
Folly
they
have
in
themselves
is
more
to
be
despised
than
what
they
require
in
their
Brother
.
The
active
Exercise
of
our
Reason
,
when
depriv'd
of
the
Light
of
Faith
,
serves
but
the
more
to
confound
and
darken
us
,
it
keeps
us
in
a
vain
Amusement
,
makes
us
neglect
the
necessary
means
of
obtaining
Divine
Faith
,
blows
up
the
Heart
with
Pride
,
makes
us
despise
the
most
Divine
Truths
when
they
do
not
accord
with
our
Principles
,
and
value
our selves
beyond
others
;
tho'
humble
ignorant
Persons
are
more
to
be
regarded
,
as
being
more
disposed
to
receive
the
Light
of
Faith
,
than
those
Learned
who
have
drunk
in
the
Doctrine
of
Men.
She
blesses
God
that
preserv'd
her
from
this
,
for
then
she
should
have
been
uncapable
of
receiving
that
of
the
Holy
Spirit
.
Jesus
Christ
call'd
the
Simple
and
Ignorant
to
be
his
Disciples
and
Apostles
,
it
was
they
whom
he
train'd
up
to
instruct
and
teach
others
the
way
to
Salvation
.
When
a
Learned
Nicodemus
came
to
him
,
he
told
him
,
that
unless
he
became
as
a
little
Child
he
could
not
enter
into
the
Kingdom
of
God
.
He
founded
no
Colleges
nor
Academies
to
train
up
his
Followers
in
all
sorts
of
Learning
,
but
taught
them
by
Word
and
Deed
to
deny
themselves
in
all
earthly
things
,
and
to
take
up
their
Cross
and
follow
him
.
True
Religion
is
preserved
or
received
by
the
same
means
by
which
it
is
at
first
instituted
and
established
.
They
who
say
in
another
case
that
Christ
being
more
faithful
than
M●ses
,
in
all
the
House
of
God
,
who
yet
left
not
a
Pin
of
the
Tabernacle
unmade
,
and
therefore
he
surely
could
not
be
wanting
in
ordering
what
was
fit
for
his
Church
,
may
examine
their
own
Measures
by
this
Rule
.
She
says
,
The
Schools
and
Doctrine
of
Men
have
corrupted
the
true
Sence
of
the
Scriptures
,
and
by
their
Learning
authorize
all
sorts
of
Sins
;
that
it
seems
the
Schools
are
expresly
instituted
to
forge
Cases
of
Conscience
capable
of
leading
Men
to
Hell
.
For
what
need
is
there
to
Gloss
the
Gospel
,
and
the
Life
of
Jesus
Christ
?
They
are
clear
Truths
which
Jesus
Christ
taught
by
Word
and
Deed
,
that
we
must
be
poor
in
Spirit
,
humble
in
Heart
,
desirous
to
suffer
Persecution
for
Righteousness
sake
,
and
to
do
to
others
as
we
would
have
them
do
to
us
;
but
to
corrupt
all
these
things
,
the
Learned
make
Glosses
,
that
it
is
not
against
Poverty
of
Spirit
to
labour
or
trade
that
we
may
get
Money
,
and
make
some
Fortune
in
the
World
,
and
to
flatter
Men
the
better
to
their
Ruine
,
they
add
by
Word
,
that
we
must
possess
Riches
as
not
possessing
them
;
which
is
a
great
Deceit
,
for
Men
are
not
now
so
dispos'd
as
those
of
the
Old
Testament
,
who
receiv'd
Temporal
Goods
from
God
as
a
Blessing
to
employ
them
to
his
Glory
,
not
having
their
Hearts
any
ways
wedded
to
them
,
as
those
of
our
Time
,
who
incessantly
covet
Riches
,
desiring
still
more
and
more
.
It
is
an
infallible
Truth
that
all
who
would
be
saved
must
love
God
with
all
their
Heart
.
And
if
we
ask
those
Divines
if
it
be
not
lawful
for
a
Man
to
love
his
Father
,
Mother
,
Wife
,
Children
,
Kinsfolk
,
Friends
,
yea
his
Country
,
Money
,
House
,
Honour
,
Divertisements
,
Meat
,
Drink
,
Cloaths
,
and
every
other
Creature
;
they
will
answer
,
yes
;
because
they
love
them
themselves
,
and
yet
imagine
they
fulfil
the
Command
of
God
,
of
loving
him
with
all
their
Heart
;
and
to
disguise
this
Lie
the
better
,
they
will
say
,
We
must
not
love
all
these
things
inordinately
,
giving
us
to
understand
thereby
,
that
our
Hearts
may
be
well
divided
into
so
many
different
Affections
without
sinning
,
which
has
so
authoriz'd
the
neglect
of
the
Command
of
loving
God
with
all
our
Heart
,
that
no
Body
thinks
it
is
needful
.
They
live
and
die
in
the
Love
of
all
sorts
of
Creatures
and
yet
think
to
be
saved
;
for
their
Divines
have
found
out
Philosophical
Reasons
to
maintain
this
.
Yet
,
she
says
,
what
she
has
written
of
the
Learned
,
is
not
that
she
will
despise
Learning
or
the
Study
of
Sciences
and
Languages
:
Since
all
these
things
may
serve
for
the
Glory
of
God
,
when
we
will
apply
them
to
those
Ends
;
and
moral
Vertues
give
Advantage
to
divine
Vertues
.
For
a
well
bred
Person
will
still
be
more
docile
in
the
Practice
of
true
Vertue
,
than
one
ill-bred
;
and
one
of
good
Learning
will
be
more
able
to
understand
and
receive
true
Vertue
than
a
rude
and
ignorant
Person
;
so
that
what
,
says
she
,
makes
me
fear
that
few
of
the
Learned
and
of
the
Great
shall
enter
into
the
Kingdom
of
Heaven
,
is
that
I
see
in
effect
that
very
few
of
them
are
humble
in
Heart
,
and
that
it
is
impossible
(
speaking
naturally
)
that
they
should
not
esteem
themselves
more
than
another
,
as
having
more
ground
for
it
.
And
unless
by
Divine
Vertue
,
a
Learned
Person
know
the
Misery
and
Ignorance
into
which
Sin
has
plung'd
him
,
he
can
never
be
without
Self-esteem
and
Presumption
of
Spirit
,
which
things
God
resists
,
and
does
not
give
them
his
Grace
;
for
of
necessity
they
must
be
humble
in
Heart
to
enter
into
the
Kingdom
of
Heaven
.
But
because
this
Sentiment
,
De
Erud
.
Solid
,
supersic
.
&
falsa
.
concerning
the
Nature
of
humane
Reason
,
is
so
contrary
to
the
common
Opinion
of
the
Learned
,
I
shall
here
briefly
represent
it
in
a
Light
and
Method
conformable
to
our
ways
of
reasoning
and
enquiring
into
things
;
as
it
is
most
rationally
and
fully
accounted
for
by
M.
Poiret
in
his
Treatise
De
Eruditione
,
to
which
I
refer
those
who
desire
to
enquire
farther
into
it
for
full
Satisfaction
.
1.
The
Original
Ends
of
God's
creating
Man
being
to
enjoy
him
and
all
his
Works
,
the
one
as
his
Essential
Happiness
,
and
the
other
as
Accessory
,
he
therefore
gives
him
an
Immortal
and
Divine
Soul
and
a
Material
Body
,
and
endues
these
with
sutable
Faculties
capable
of
enjoying
this
twofold
Happiness
;
the
one
material
and
sensible
,
his
bodily
Senses
by
which
he
might
take
in
the
Beauty
and
Delight
of
all
the
Creatures
;
and
the
other
Divine
and
Spiritual
,
his
Understanding
,
by
which
he
might
be
capable
of
enjoying
God
and
Divine
things
,
and
of
receiving
his
Light
and
Love
.
2.
Those
Faculties
are
passive
,
and
do
not
by
any
activity
of
theirs
,
produce
their
Objects
,
but
only
are
laid
open
and
turn'd
to
them
to
receive
them
.
Our
Eyes
do
not
form
the
Light
,
but
only
passively
receive
it
and
the
Beauties
of
the
other
Creatures
;
and
in
the
Night
,
tho'
we
open
and
turn
them
about
never
so
earnestly
,
we
meet
with
nothing
but
Darkness
.
So
is
it
as
to
our
spiritual
Faculties
and
their
Objects
.
3.
Those
respective
Objects
when
they
are
present
to
their
respective
Faculties
,
do
make
so
strong
and
vivid
an
Impression
on
them
,
that
in
their
Absence
we
are
capable
of
forming
to
our selves
in
our
Minds
,
Images
and
Pictures
of
them
,
and
of
compounding
,
or
dividing
,
or
comparing
these
Pictures
together
,
and
of
forming
Propositions
and
Consultations
about
them
,
and
according
as
these
passive
Faculties
have
received
due
and
vivid
Impressions
,
or
faint
,
or
none
at
all
,
from
their
respective
Objects
,
we
are
accordingly
capable
of
forming
true
or
false
Pictures
of
them
.
And
this
is
the
active
Faculty
which
we
call
Reason
.
4.
The
Knowledge
we
have
by
the
Impressions
from
the
Objects
themselves
in
our
passive
Faculties
,
is
a
loving
,
solid
,
real
Knowledge
,
making
us
enjoy
the
Object
,
and
the
Delight
,
and
Happiness
it
can
give
us
.
The
Knowledge
we
have
by
the
Exercise
of
this
active
Faculty
of
our
Reason
,
is
a
dead
,
dry
,
barren
,
superficial
Knowledge
,
that
communicates
nothing
to
the
Soul
of
the
Delight
and
Reality
of
the
Objects
themselves
.
We
see
what
a
difference
there
is
between
beholding
the
Sun
,
and
forming
to
our selves
Idea's
and
Pictures
of
him
in
his
Absence
;
the
first
enlightens
,
warms
,
delights
,
directs
us
,
lets
us
see
the
Beauty
of
all
the
Creation
;
the
other
affords
nothing
of
this
;
and
if
we
had
still
been
Blind
and
never
seen
the
Light
,
even
the
very
Pictures
of
it
,
we
fancy
to
our selves
,
would
be
false
as
well
as
superficial
.
Now
it
is
just
the
same
as
to
the
spiritual
things
;
the
natural
Man
perceives
not
the
things
of
God
,
they
seem
Foolishness
to
him
.
His
Idea's
and
Reasonings
about
them
are
like
a
Blind
Man's
Reasoning
about
Colours
,
and
tho'
they
were
never
so
Just
,
yet
they
cannot
make
him
Happy
,
nor
to
enjoy
the
Object
themselves
,
no
more
than
a
Man's
drawing
the
Pictures
of
Light
,
Fire
,
Meat
,
and
Drink
,
can
enlighten
,
warm
,
and
nourish
his
Body
.
Our
Souls
must
be
turn'd
to
God
and
taken
off
from
all
other
things
;
And
blessed
are
the
pure
in
Heart
,
for
they
shall
see
God
.
The
Knowledge
we
have
by
Reason
then
is
a
superficial
,
barren
,
and
dead
Knowledge
,
does
not
bring
to
the
Soul
the
true
and
living
Knowledge
of
God
.
They
who
give
themselves
up
to
it
,
do
really
deny
God
,
make
their
Reason
their
God
,
are
guilty
of
a
more
dangerous
Idolatry
than
they
who
worship
the
Sun
;
and
how
universal
this
Evil
is
now
in
the
World
,
he
that
runs
may
read
.
The
true
and
living
Knowledge
of
God
is
to
be
had
only
from
God
,
our
divine
Faculties
must
be
turn'd
to
him
,
and
turn'd
away
from
other
Things
,
that
they
may
be
enlightned
by
him
;
they
are
in
our
corrupt
State
more
dead
and
defiled
and
vitiated
than
the
weakest
or
most
blinded
Eyes
,
and
Reasoning
will
not
recover
them
,
more
than
it
will
give
Eyes
to
the
Blind
.
Physick
is
indispensably
necessary
to
heal
them
,
and
the
Laws
and
Life
of
Jesus
Christ
transcribed
into
our
Hearts
and
Practice
is
the
only
Remedy
for
them
.
XIX
.
In
her
Letter
to
M.
Reinboth
,
says
she
,
from
making
a
new
Church
,
as
some
maliciously
slander
me
,
for
I
bring
no
new
thing
,
and
Novelties
are
very
displeasing
to
me
.
I
am
careful
therefore
not
to
introduce
any
;
but
I
labour
to
advance
in
a
Gospel-Life
and
to
practise
it
.
And
all
my
Writings
,
and
all
I
said
formerly
to
well-disposed
Persons
,
aimed
only
at
this
,
and
I
forbear
now
to
speak
to
them
,
because
I
found
it
was
unprofitable
.
Your
Preachers
wrong
me
greatly
when
they
cry
out
that
I
draw
their
People
from
them
;
for
in
the
ten
Months
I
have
been
in
Holstein
,
I
have
not
made
Acquaintance
with
so
much
as
one
Person
,
not
so
much
as
with
my
Landlady
;
so
that
I
give
them
no
ground
to
say
or
think
that
I
strive
to
draw
People
to
form
a
new
Church
,
or
teach
a
new
Doctrine
;
seeing
that
which
Jesus
Christ
left
us
,
is
the
most
perfect
,
and
the
last
that
God
will
send
unto
Men.
No
new
thing
needs
be
invented
;
but
we
should
labour
to
perfect
our selves
in
it
,
and
to
put
it
truly
in
Practice
instead
of
Disputing
about
it
;
for
all
these
Disputes
are
raised
by
the
Devil
,
to
bring
Hatred
,
Divisions
and
Discords
amongst
Christians
,
whereas
the
Church
of
God
should
be
united
in
Peace
and
Love
,
in
the
meek
Spirit
of
Jesus
Christ
;
and
it
is
now
divided
in
as
many
Parties
as
there
are
different
Sects
,
which
is
lamentable
,
and
disturbs
the
Peace
of
Christian
Souls
,
and
makes
that
they
do
not
love
one
another
;
tho'
Jesus
Christ
has
so
earnestly
recommended
to
them
to
love
one
another
:
They
are
all
partial
,
and
only
love
the
Party
which
they
have
undertaken
to
stand
by
,
or
defend
:
This
proceeds
from
an
Antichristian
Spirit
,
and
not
from
the
Spirit
of
Christ
.
XX.
This
,
says
she
,
(
in
her
Letter
to
Dr.
Nieman
,
Superintendant
in
Holstein
)
is
a
gross
Calumny
;
for
I
wish
with
all
my
Heart
that
both
Church
and
State
may
continue
in
Vigour
;
for
otherwise
there
would
be
no
Knowledge
of
God
in
the
Land
,
nor
Commonwealths
maintained
.
—
They
say
I
despise
the
Sacraments
and
other
Offices
of
Piety
;
while
I
believe
there
is
no
body
that
esteems
them
more
than
I
do
:
For
the
Quakers
accused
me
,
by
their
defamatory
Treatise
,
That
I
had
an
abominable
Doctrine
,
sending
Persons
to
Churches
,
Sermons
,
or
Sacraments
,
or
other
outward
Solemnities
;
desiring
to
infer
from
this
,
that
I
had
not
the
Spirit
of
God
,
since
I
still
esteemed
those
outward
Devotions
,
and
also
incited
others
to
make
use
of
them
as
Means
to
approach
unto
God
.
Your
Preachers
may
read
what
I
have
written
in
that
Advertisement
upon
this
Head
,
so
that
I
need
not
enlarge
my self
farther
here
,
but
will
satisfie
them
as
to
what
they
say
,
That
in
effect
I
despise
the
Sacraments
and
other
outward
Devotions
,
because
I
do
not
go
my self
to
the
Church
nor
to
the
Sacraments
;
and
they
will
needs
reject
all
that
I
say
in
the
Praise
of
Holy
Things
,
because
I
do
not
observe
them
my self
to
give
an
Example
to
others
;
and
would
infer
from
thence
,
That
I
speak
with
Dissimulation
in
praise
of
Holy
Things
,
and
not
sincerely
as
I
think
in
my
Heart
.
This
convinces
me
that
they
no
ways
know
me
.
For
if
they
only
knew
me
outwardly
,
they
would
sufficiently
see
that
I
am
sincere
,
and
not
at
all
feigned
or
dissembled
;
so
that
if
I
had
in
my
Heart
a
Contempt
for
the
Sacraments
and
other
outward
Devotions
,
I
would
openly
declare
it
by
Word
and
Writ
;
for
I
have
overcome
the
World
,
and
am
not
afraid
to
tell
the
Truth
of
what
I
know
.
I
have
indeed
written
against
the
Abuse
of
the
Sacraments
and
other
outward
Solemnities
,
but
I
never
spoke
against
the
things
themselves
,
seeing
they
are
good
,
and
have
often
serv'd
me
as
Means
of
Union
with
God
.
But
if
I
do
not
go
now
to
the
Church
or
Sacraments
,
it
is
not
out
of
Contempt
of
Holy
Things
,
but
because
I
have
no
longer
so
great
need
of
outward
Means
of
Union
with
God
as
I
had
formerly
,
when
the
Conversation
of
Men
,
and
the
Diversion
of
the
Cares
of
temporal
Affairs
did
divert
my
Attention
from
God
.
I
retired
then
to
Churches
,
and
approached
the
Sacraments
,
that
I
might
be
the
more
recollected
and
united
to
God
.
But
since
God
has
given
me
the
Grace
to
find
this
Recollection
in
my
little
Chamber
,
and
to
entertain
my self
in
Spirit
with
God
in
Solitude
,
I
have
not
thought
it
so
necessary
to
use
these
outward
Ceremonies
,
which
sometimes
would
serve
me
for
a
Distraction
to
my
inward
Recollection
.
This
is
partly
the
Reason
why
I
have
left
them
off
;
but
this
is
not
all
:
For
if
I
had
the
Freedom
to
go
to
Church
,
I
would
go
to
it
on
the
Days
commanded
,
and
would
receive
the
Sacrament
at
the
Times
appointed
:
Since
I
am
under
the
Ordinances
of
the
Roman
Church
,
Jesus
Christ
teaches
me
to
obey
the
Laws
both
of
God
and
Men
,
as
he
himself
did
on
Earth
,
obeying
Caesar
and
other
Superiours
,
tho'
they
were
sometimes
evil
,
but
their
Ordinances
good
,
as
I
have
particularly
shewn
in
the
said
Advertisement
.
—
But
I
cannot
go
to
Church
without
hazard
of
my
Life
,
and
it
is
not
lawful
for
me
to
expose
my self
to
so
evident
Dangers
,
and
Necessity
has
no
Law
.
There
are
Persons
in
the
Roman
Church
who
do
as
your
Preachers
,
and
say
that
I
am
become
a
Heretick
,
and
therefore
would
think
they
did
God
good
Service
to
take
away
my
Life
,
and
have
even
watched
divers
Occasions
to
murther
me
,
which
God
discovered
to
me
timously
that
I
might
avoid
them
;
and
if
I
would
yet
go
to
their
Churches
,
I
think
I
should
not
come
out
alive
,
but
they
would
stone
me
as
they
did
S.
Stephen
,
for
having
spoke
the
Truth
.
And
being
born
and
brought
up
in
the
Roman
Church
,
it
is
not
permitted
me
to
go
to
another
without
sinning
mortally
(
according
to
their
Ordinances
)
so
that
by
Force
I
must
stay
in
Solitude
and
not
go
to
Church
,
which
I
suffer
willingly
,
and
comfort
my self
that
so
many
Fathers
Hermits
were
so
agreeable
to
God
while
they
lived
in
the
Desarts
,
and
did
not
use
the
Sacraments
nor
other
outward
Solemnities
.
And
in
her
forecited
Letter
to
Mr.
Reinboth
.
says
she
,
that
you
wish
I
had
not
touched
the
Ecclesiastick
State
,
I
could
not
omit
it
,
since
for
them
particularly
that
Work
was
made
(
The
Light
of
the
World
)
and
they
ought
all
to
thank
God
that
he
has
permitted
their
Faults
to
be
known
,
that
they
may
amend
them
while
they
are
yet
in
this
World
.
But
in
order
to
this
,
they
must
really
desire
to
become
true
Christians
,
such
as
I
have
described
them
;
for
otherwise
they
will
take
God's
Admonitions
for
the
Reproofs
of
a
Wife
,
which
they
will
not
endure
.
I
pardon
them
,
for
they
do
it
out
of
Ignorance
,
thinking
these
are
Novelties
,
tho'
they
be
the
ancient
Truths
of
God
,
but
a
little
grievous
to
those
who
live
according
to
the
Motions
of
corrupt
Nature
.
For
it
would
always
bear
Rule
,
be
praised
and
esteemed
,
and
cannot
endure
Reproof
,
nor
bear
its
Faults
,
without
taking
the
Alarm
or
avenging
it self
,
opposing
still
the
Truth
that
reproves
it
,
and
will
not
acknowledge
its
Fault
.
This
is
the
Way
of
a
natural
Man
,
who
has
not
yet
overcome
himself
,
in
which
your
Pastours
seem
yet
to
be
fix'd
;
since
they
would
blame
me
for
speaking
the
Truth
of
the
Degeneracy
of
the
Ecclesiastick
State
,
of
which
too
much
cannot
be
spoken
;
and
they
themselves
ought
to
publish
it
if
they
were
free
of
Passions
,
and
regarded
more
the
Glory
of
God
and
the
Salvation
of
Souls
.
But
impartial
and
disinterested
Persons
are
no
longer
to
be
met
with
.
Every
one
looks
to
his
own
Advantage
,
his
own
Glory
and
Profit
;
and
when
they
are
in
this
State
I
need
not
wonder
if
your
Pastours
blame
me
,
since
I
bring
them
no
Profit
,
Advantage
,
or
Vain-glory.
This
is
not
that
I
will
not
honour
or
prefer
Church-men
in
their
Dignities
,
since
I
esteem
them
as
the
Lieutenants
of
God
,
of
which
I
have
spoken
sufficiently
in
the
Advertisement
against
the
Quakers
.
For
I
always
distinguish
the
State
from
the
Person
.
I
honour
Priests
,
Magistrates
,
Judges
,
and
other
Superiours
,
because
God
has
establish'd
this
Order
upon
Earth
,
without
which
.
Men
would
be
much
more
disorderly
.
But
I
cannot
honour
the
Faults
of
all
those
Persons
who
are
plac'd
in
State
and
Dignity
,
since
they
seem
to
me
more
heinous
in
such
,
than
in
the
Common
People
;
and
I
remark
that
Jesus
Christ
despised
wicked
Priests
and
Judges
,
more
than
he
did
private
Sinners
;
for
he
dismiss●d
the
Woman
taken
in
Adultery
,
saying
only
to
her
,
Go
,
and
sin
no
more
.
He
called
an
Usurer
to
be
an
Apostle
;
he
suffered
a
Magdalen
,
a
common
Sinner
,
to
kiss
and
follow
him
.
But
he
does
not
so
treat
the
Pharisaical
Priests
or
Judges
and
Superiours
,
but
gives
them
publickly
many
Reproaches
and
Contempts
,
calling
them
so
often
Hypocrites
,
whited
Sepulchers
,
Generation
of
Vipers
,
and
saying
they
made
clean
the
out-side
of
the
Cup
and
Platter
,
but
within
were
full
of
Corruption
and
dead
Mens
Bones
.
And
if
you
had
liv'd
,
Sir
,
in
the
Times
of
Jesus
Christ
,
and
heard
him
thus
despise
and
condemn
the
Priests
and
Superiours
,
you
would
have
taken
Offence
,
that
he
blamed
so
particularly
the
Ecclesiastick
State
,
since
you
take
Offence
now
that
I
blame
the
Faults
which
God
has
made
known
to
be
universally
in
that
State
.
And
if
you
believe
there
are
amongst
others
some
good
Men
who
are
not
guilty
of
the
Faults
that
I
have
marked
in
that
Light
of
the
World
;
it
is
not
of
them
that
I
speak
,
since
I
will
not
blame
the
Office
in
it self
,
seeing
God
has
established
it
,
and
Jesus
Christ
himself
honour'd
it
,
even
in
wicked
Persons
,
whom
he
reproved
for
many
Faults
;
for
after
he
had
healed
the
Leper
,
he
commanded
him
to
go
shew
himself
to
the
Priest
.
It
is
not
to
be
believ'd
that
this
was
to
a
holy
Priest
,
since
he
was
of
the
same
Synagogue
with
those
who
out
of
Envy
crucified
Jesus
Christ
;
but
he
would
teach
the
Respect
and
Honour
that
ought
to
be
had
to
the
Priestly
Dignity
,
tho'
the
Vices
of
the
Persons
placed
in
that
Dignity
are
much
more
displeasing
to
God
than
the
Vices
of
others
,
and
they
will
certainly
be
more
punish'd
in
Hell
for
their
Dignities
and
Offices
which
they
have
unworthily
discharged
.
Therefore
I
had
more
ground
to
touch
the
Ecclesiastick
State
than
any
other
on
that
Occasion
,
when
I
was
conversing
with
Ecclesiastick
Persons
:
For
it
would
not
have
touched
them
so
nearly
to
have
spoken
to
them
of
the
deplorable
State
in
which
Lawyers
,
Merchants
,
Physicians
,
and
other
secular
Persons
do
now
live
,
since
the
Vices
of
others
could
not
be
corrected
by
those
Church-men
,
and
they
might
well
correct
their
own
Vices
which
I
discover'd
to
them
to
be
crept
into
the
Ecclesiastick
State
;
for
they
must
account
for
this
before
the
great
Judge
.
I
never
repented
of
having
touched
on
that
Occasion
the
Ecclesiastick
State
,
since
this
is
the
chief
Cause
of
the
Degeneracy
of
Christendom
:
For
if
the
Priests
had
continued
true
Christians
and
Disciples
of
Jesus
Christ
,
undoubtedly
they
would
yet
draw
to
that
State
of
Christianity
a
great
Number
of
People
after
them
.
But
when
we
see
the
Heads
of
the
Christian
Church
degenerate
from
that
Spirit
,
and
that
they
will
not
so
much
as
hear
their
Degeneracy
spoken
of
,
what
can
be
hoped
for
from
the
People
,
but
that
they
will
become
still
worse
,
as
Experience
makes
appear
,
&c.
Thus
it
appears
how
far
she
is
from
overturning
or
despising
Priesthood
and
the
outward
Ordinances
,
how
plainly
she
distinguishes
the
Offices
and
Dignities
from
the
Persons
,
the
Use
of
Divine
things
from
the
Abuse
of
them
;
and
that
she
as
much
honours
the
former
,
as
she
exposes
the
Evils
of
the
latter
,
and
why
it
is
the
Church-men
on
all
sides
raise
such
a
Hue-and-Cry
against
her
.
I
designed
once
to
have
set
down
here
her
execellent
Vindication
of
the
Sacraments
and
outward
Ordinances
,
and
the
Dignity
and
Reverence
of
the
Priesthood
from
the
Reproaches
of
the
Quakers
,
in
her
Advertisement
against
them
.
But
lest
it
should
make
this
Paper
swell
too
much
,
I
have
forborn
it
.
XXI
.
This
,
says
she
,
is
the
greatest
Falshood
of
all
;
for
I
said
from
the
Beginning
,
that
if
my
Life
and
Words
are
not
conformable
to
the
said
Scriptures
,
they
ought
not
to
believe
me
:
says
she
,
a
very
ill
thing
to
forbid
Christians
the
Reading
of
the
Bible
in
the
vulgar
Tongue
,
since
it
must
teach
us
all
that
we
ought
to
do
and
forsake
,
&c.
The
only
Good
,
says
she
,
that
remains
in
the
World
is
,
that
the
Text
of
Scripture
remains
in
its
Integrity
,
that
the
Devil
has
never
had
Power
to
change
and
falsifie
it
,
but
to
oppose
it
only
by
the
Glosses
and
Inventions
of
Men
,
who
endeavour
to
accommodate
it
to
the
modern
Corruption
,
but
in
vain
;
they
cannot
change
it
,
since
they
who
will
follow
Jesus
Christ
may
yet
find
it
entire
,
and
draw
in
its
Fountain
all
that
is
written
by
the
Apostles
,
Prophets
,
and
other
Souls
filled
with
the
Holy
Spirit
.
In
this
the
Promise
of
Jesus
Christ
is
fulfilled
,
That
Hell
shall
never
be
able
to
pluck
it
out
of
the
Hands
of
the
Christians
,
that
it
may
serve
for
Food
and
Nourishment
to
all
true
Believers
,
who
not
stopping
at
the
broken
Cisterns
of
human
Learning
,
shall
draw
out
of
the
Fountain
of
living
Water
to
the
End
of
the
World
.
In
a
Word
,
thro'
all
her
Writings
she
recommends
the
Reading
of
the
Holy
Scriptures
,
looks
on
it
as
one
of
the
greatest
Miracles
of
Providence
that
they
have
been
preserved
uncorrupted
and
entire
,
to
be
a
standing
Testimony
against
the
Professors
of
Christianity
,
while
their
Lives
are
a
flat
Contradiction
to
them
.
That
the
Doctrine
of
Jesus
Christ
contained
in
the
Gospels
is
the
last
Doctrine
that
is
to
come
into
the
World
,
and
fully
directs
us
the
Way
to
eternal
Life
,
and
desires
that
her
Life
and
Doctrine
may
be
examined
thereby
,
and
no
Regard
had
to
it
but
in
so
far
as
it
is
conformable
thereunto
;
and
that
she
aims
at
nothing
but
to
perswade
People
to
embrace
in
their
Life
and
Spirit
,
the
Life
and
Doctrine
of
Jesus
Christ
contained
in
the
Gospel
.
It
is
true
,
she
did
not
give
her self
to
reading
of
the
Holy
Scriptures
,
being
immediately
and
inwardly
taught
by
God
the
same
Truths
which
are
contained
in
them
.
Every
one
,
says
she
,
ought
to
use
the
Means
that
lead
them
best
to
the
Love
of
God
,
because
the
Ways
to
this
Love
are
divers
,
some
attain
to
it
by
the
Means
of
reading
seriously
the
Holy
Scriptures
,
others
by
humble
assiduous
Prayers
,
others
by
Solitude
and
retiring
from
human
Conversation
,
and
so
of
many
others
.
It
is
of
small
Moment
to
know
by
what
Means
others
have
attained
to
this
Love
of
God
,
provided
we
take
the
Means
that
are
most
fit
for
us
to
attain
to
it
also
.
There
are
divers
Ways
,
In
doing
this
,
she
is
far
from
despising
or
rejecting
the
Holy
Scriptures
;
when
I
am
with
a
Friend
and
converse
with
him
by
Word
of
Mouth
,
and
he
answers
me
after
the
same
manner
,
we
will
not
then
make
use
of
Writing
or
Letters
,
and
yet
it
cannot
be
concluded
from
thence
,
that
I
reject
or
despise
his
Letters
;
this
way
of
Communication
by
Letters
is
most
agreeable
,
but
it
is
for
the
Absent
.
They
who
see
and
converse
with
one
another
make
no
use
of
Writing
,
but
they
do
not
despise
it
;
they
have
a
more
speedy
and
delightful
way
of
communicating
their
Thoughts
.
Thus
A.
B.
having
inward
and
immediate
Conversation
with
God
,
had
no
need
of
the
Scripture
for
to
know
his
Will
,
she
learned
it
from
his
own
Mouth
,
and
enjoy'd
his
Presence
,
but
they
who
have
not
recovered
that
Divine
Conversation
,
must
have
Recourse
to
the
Scriptures
,
and
other
outward
Means
,
according
as
they
find
them
helpful
to
bring
them
nearer
to
God
,
till
they
attain
to
the
Enjoyment
of
himself
.
And
this
is
very
agreeable
to
St.
Augustin's
Doctrine
in
his
excellent
Treatise
de
Doctrina
Christiana
.
He
[
*
](A42287-e17070-b)
*
Hom●
itaque
flde
,
spe
&
Charitate
Subnixu●
,
eaque
inconcusse
retinens
,
non
indiget
Scripturis
,
nisi
ad
alios
Instruendos
,
itaque
multi
per
hac
tria
in
Solitudine
sine
Codicibus
Vivunt
,
unde
in
illis
arbitror
jam
completum
esse
quod
dictum
est
;
sive
Prophetiae
evacuabuntur
.
sive
Longuae
cossabunt
,
sive
scientia
destruetur
,
&c.
Aug.
de
Doctr.
Chr.
Lib.
1.
Cap.
36.
therefore
who
is
establish'd
in
Faith
,
Hope
,
and
Charity
,
and
inviolably
retains
them
,
needs
not
the
Scriptures
,
unless
it
be
to
instruct
others
.
Therefore
many
live
in
the
Desart
by
these
Three
without
Books
.
Hence
I
think
that
in
them
is
already
fulfill'd
that
which
is
said
;
whether
there
be
Prophecies
,
they
shall
fail
;
whether
there
be
Tongues
,
they
shall
cease
;
whether
there
be
Knowledge
,
it
shall
vanish
away
.
XXII
.
She
did
well
,
as
she
says
,
to
tell
this
,
and
she
had
done
a
great
Evil
in
saying
the
contrary
;
for
to
have
said
so
to
others
could
not
have
profited
them
,
even
tho'
it
had
been
true
;
it
could
not
encrease
their
Holiness
,
but
rather
give
them
occasion
of
Vain-glory
,
Nature
being
tickled
with
little
.
But
when
we
are
told
that
we
are
not
True
Christians
,
we
have
reason
to
use
the
means
to
become
so
,
and
to
humble
our selves
before
God
,
that
we
may
obtain
his
Grace
.
If
there
are
True
Christians
,
they
will
become
no
less
for
this
Saying
;
and
if
there
are
none
,
at
least
some
will
be
awakened
out
of
their
Security
and
endeavour
to
become
so
.
If
A.
B.
had
said
,
that
God
by
an
unchangeable
Decree
from
all
Eternity
had
predestinated
the
greatest
part
of
the
World
to
Damnation
,
it
might
then
indeed
be
said
that
she
is
void
of
Charity
to
God
and
Man
:
But
when
she
declares
that
God
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
,
and
yet
that
all
Men
were
living
in
a
Contradiction
to
the
Life
and
Spirit
of
Jesus
Christ
,
she
could
not
do
them
a
more
charitable
Office
than
to
warn
them
of
their
Danger
.
Will
they
say
the
Psalmist
was
uncharitable
,
and
damn'd
all
the
World
,
the
Lord
look'd
down
from
Heaven
upon
the
Children
of
Men
,
to
see
if
there
were
any
that
did
understand
and
seek
God
;
they
are
all
gone
aside
,
they
are
altogether
become
filthy
,
there
is
none
that
doeth
Good
,
no
not
one
.
Every
Man
ought
to
weigh
the
Truth
or
Falshood
of
this
Saying
as
to
himself
,
and
see
if
he
can
make
this
particular
Exception
to
the
general
Saying
,
There
is
no
True
Christians
upon
Earth
;
let
him
set
at
the
Foot
of
it
,
Except
I
my self
.
And
if
his
Conscience
dare
not
write
down
this
Exception
,
he
has
reason
to
thank
the
Charity
that
put
him
to
the
Trial
,
without
regard
whether
it
be
true
or
false
as
to
others
,
which
will
avail
him
nothing
so
long
as
it
holds
as
to
himself
.
And
as
to
the
other
part
of
the
Prejudice
,
Tomb.
de
fauss
.
Theol.
Part
2.
p
161
,
162.
that
God
will
make
her
and
her
Writings
the
Mean
of
the
Renovation
of
the
Gospel
Spirit
:
She
says
,
It
is
God
who
enlightens
Understandings
,
who
warms
Wills
with
his
Love
,
who
produces
Charity
in
Souls
;
in
short
,
who
is
the
only
Giver
of
all
Good
;
without
any
Creatures
being
able
to
cause
to
be
born
in
the
Soul
of
another
the
Spirit
of
Regeneration
,
which
is
to
live
again
to
God
,
and
to
die
to
ones
self
.
This
is
a
Masterpiece
of
the
Works
of
God
much
more
rare
and
precious
than
the
Body
of
Man
,
and
nevertheless
he
will
not
do
it
but
by
the
means
of
Creatures
,
who
shall
be
subject
to
him
and
will
hear
his
Voice
;
who
will
make
others
Partakers
of
the
Light
which
God
communicates
to
them
,
that
by
it
they
may
be
enlightned
and
know
their
Errors
and
the
Way
to
become
True
Believers
.
The
Understanding
,
the
Speech
,
and
the
Hand
of
such
spiritual
Mothers
is
the
Matter
with
which
God
will
beget
his
True
Children
,
making
them
comprehend
his
Truths
by
the
Words
,
Writings
,
and
Actions
of
those
who
shall
receive
the
Word
of
God
immediately
,
who
are
few
in
number
,
because
Men
are
now
so
diverted
in
the
Affairs
and
Business
of
this
World
,
that
they
cannot
hear
the
Voice
of
God
,
tho'
he
speak
continually
to
their
Heart
.
And
to
supply
their
Weakness
and
the
Wandrings
of
their
Spirit
,
his
great
Goodness
causes
to
speak
and
write
by
sensible
and
visible
Objects
,
the
things
which
may
render
all
those
True
Believers
who
truly
desire
to
become
so
.
And
that
her
Writings
are
of
this
Nature
,
full
of
Divine
and
Saving
Truths
,
Simple
and
Solid
,
Milk
for
Babes
,
and
Meat
for
strong
Men
,
suted
for
all
Capacities
and
all
Ages
;
they
manifest
themselves
,
as
the
Light
does
to
those
who
are
not
Blind
.
And
as
to
their
reproaching
her
,
that
being
a
Woman
,
yet
she
would
presume
to
instruct
the
World
,
when
St.
Paul
would
not
suffer
a
Woman
to
speak
in
the
Church
,
and
therefore
calling
her
in
Contempt
and
Old
Wife
,
she
said
,
That
for
her
being
a
Woman
she
could
not
hinder
it
,
since
no
Body
forms
themselves
;
they
must
ask
God
,
if
they
would
know
why
he
created
her
a
Woman
and
not
a
Man
,
that
she
her self
had
been
displeas'd
at
it
,
but
since
God
made
her
know
it
was
his
Pleasure
,
she
was
content
;
for
she
lov'd
rather
to
be
a
little
Atom
in
the
Will
of
God
,
than
a
whole
World
in
her
own
Will.
And
when
she
began
to
teach
by
her
Writings
,
it
was
by
an
express
Command
of
God
,
which
she
long
resisted
,
for
which
she
begs
Pardon
;
for
she
could
not
resolve
on
this
because
she
was
a
Woman
,
who
has
never
so
much
Authority
in
matter
of
Doctrine
as
a
Man
.
—
But
she
came
over
all
humane
Respects
,
and
expos'd
her self
to
all
their
Mockeries
.
She
says
,
If
the
Truths
of
God
must
be
rejected
because
they
are
dictated
by
a
Woman
,
all
the
Great
and
Learned
that
ever
were
in
the
World
ought
also
to
be
rejected
,
seeing
all
are
equally
come
of
a
Woman
.
Why
should
they
then
despise
their
Origin
,
since
God
does
not
despise
it
,
but
makes
use
of
them
to
operate
his
greatest
Marvels
,
and
always
Figures
the
Church
,
his
Spouse
,
by
a
Woman
.
Women
are
as
capable
of
receiving
the
Graces
of
God
as
Men
,
there
being
no
difference
between
their
Souls
,
and
the
bodily
difference
respecting
Nature
only
;
in
which
even
Woman
ought
to
be
more
regarded
than
Men
,
seeing
when
God
would
needs
become
Man
,
he
would
have
a
Woman
for
his
Mother
,
but
not
a
Man
for
his
Father
,
and
he
has
done
his
greatest
Wonders
by
the
means
of
Women
.
What
Triumphant
Victory
did
Judith
obtain
against
Holofernes
;
and
Esther
in
the
Deliverance
of
God's
People
?
—
And
whereas
it
is
said
,
it
is
not
permitted
Women
to
teach
,
the
Apostle
,
she
says
,
ordains
the
aged
Women
to
teach
the
younger
,
and
to
instruct
their
Children
and
Family
in
the
fear
of
God
,
and
both
in
the
Old
and
New
Testament
we
read
of
many
Women-Prophetesses
foretelling
things
to
come
.
And
the
Apostle
says
,
it
is
an
honour
to
a
Woman
to
prophesie
with
her
Head
covered
.
She
says
,
they
ought
to
let
God
spe●k
by
a
Woman
,
if
it
be
his
Pleasure
,
since
he
spoke
in
former
Times
to
a
Prophet
by
a
Beast
;
that
he
bestows
his
Graces
and
Wisdom
on
whom
he
pleases
,
and
Man
ought
not
to
ask
him
why
he
does
so
.
That
before
God
it
is
not
Man
or
Woman
that
signifies
any
thing
,
but
the
Spirit
of
Righteousness
and
Truth
:
That
they
ought
not
to
regard
whether
she
be
Man
or
Woman
,
but
whether
what
she
says
be
Just
and
True
:
That
she
writes
by
an
express
Command
of
God
,
doing
this
as
secretly
as
she
can
,
shut
up
in
her
Chamber
:
That
Men
are
now
less
dispos'd
to
receive
his
Divine
Light
than
Women
,
since
their
Hearts
are
blown
up
with
Pride
,
to
apply
all
Glory
and
Authority
to
themselves
,
instead
of
referring
it
to
God
,
and
cannot
endure
that
a
simple
Woman
as
she
,
should
speak
of
Divine
Things
,
least
their
Learning
should
be
less
esteem'd
.
So
those
Great
Philosophers
will
not
let
God
do
his
Marvels
by
the
means
of
a
Virgin
,
but
will
oblige
him
to
operate
by
Great
Divines
,
He
has
chosen
the
weak
things
of
the
World
to
confound
the
things
that
are
mighty
,
and
the
foolish
things
of
the
World
to
confound
the
wise
,
and
base
things
of
the
World
,
and
things
which
are
despis'd
,
yea
,
and
things
which
are
not
,
to
bring
to
nought
things
that
are
,
that
no
Flesh
should
glory
in
his
Presence
.
And
thus
he
destroys
the
Wisdom
of
the
Wise
,
and
brings
to
nothing
the
Understanding
of
the
Prudent
;
so
that
it
shall
be
said
,
where
is
the
Wise
,
Where
is
the
Scribe
,
where
is
the
Disputer
of
this
World
?
This
they
will
acknowledge
was
the
way
of
God's
Dealing
in
former
Times
,
and
why
would
they
have
him
to
alter
it
now
,
when
the
Pastors
,
Doctors
,
and
Teachers
,
the
Learned
,
the
Scribes
,
and
the
Disputers
of
the
Age
,
are
as
full
of
their
own
Wisdom
,
of
their
humane
Studies
and
Learning
,
as
ever
the
Scribes
and
Pharisees
,
the
Wisemen
and
Philosophers
were
when
God
rais'd
up
Publicans
and
Fishermen
to
confound
their
Wisdom
and
Learning
by
the
Simplicity
of
their
Words
.
That
it
is
not
St.
Paul's
Meaning
that
God
may
not
thus
communicate
his
Light
and
Truth
to
a
Woman
as
well
as
Men
,
Tell
them
not
to
be
directed
by
one
single
Passage
of
Scripture
,
but
let
them
consider
other
Places
;
and
ask
them
,
if
they
will
bind
up
my
Hands
?
XXIII
.
They
accused
her
of
intolerable
and
blasphemous
Pride
,
in
speaking
well
of
her self
,
in
pretending
to
know
the
Accomplishment
of
the
Holy
Scriptures
;
yea
,
and
to
understand
them
better
than
they
who
wrote
them
;
that
she
calls
her self
a
Mother
of
True
Believers
,
and
that
she
exalts
her self
above
the
Prophets
,
Apostles
,
the
Virgin
Mary
;
yea
,
above
God
himself
.
It
is
easie
to
give
an
ill
turn
to
ones
Words
,
but
Charity
thinks
no
Evil
,
and
interprets
them
by
the
whole
Tenour
of
their
Life
,
Spirit
,
and
Sentiments
.
1.
Pierre
de
Touch.
p.
257.
That
she
exalted
her self
more
than
the
Prophets
,
Apostles
,
the
Virgin
Mary
,
&c.
she
said
was
an
impudent
Lie
;
for
I
know
very
well
,
says
she
,
that
I
am
a
simple
humane
Creature
as
all
other
Men
,
come
of
the
corrupt
mass
of
Adam
.
And
I
do
not
say
,
that
I
am
either
Prophet
or
Apostle
,
or
Virgin
Mary
,
or
God
himself
,
as
this
Bucchardus
says
,
but
I
declare
I
am
a
frail
Creature
as
all
others
,
to
whom
nevertheless
God
has
sent
his
Light
of
Truth
to
communicate
it
to
Men.
Did
they
believe
truly
that
there
is
a
living
God
,
they
durst
not
treat
so
ill
the
things
which
are
declared
from
God
,
and
cause
to
be
burnt
by
the
Hangman
the
Books
which
the
Holy
Spirit
has
dictated
,
of
which
they
may
have
Evidence
both
from
God
and
Men
;
for
they
who
see
me
write
,
know
very
well
that
I
do
it
without
any
humane
Speculation
or
Study
,
and
that
this
flows
from
my
Spirit
as
a
River
of
Water
flows
from
its
Fountain
,
and
that
I
only
lend
my
Hand
and
my
Spirit
to
another
Power
than
mine
.
—
Many
Persons
are
Witnesses
of
this
.
God
also
has
given
me
a
more
sure
Testimony
,
by
imparting
to
me
his
Righteousness
,
his
Truth
,
and
his
Charity
;
for
these
things
cannot
come
from
Nature
,
which
being
corrupt
,
cannot
produce
any
Good
,
nor
any
Divine
Vertues
;
because
I
am
come
from
the
corrupt
mass
of
Adam
,
as
all
the
rest
of
Men
,
there
could
not
be
in
me
any
Righteousness
,
Truth
,
or
Charity
,
which
are
all
Divine
and
Supernatural
Vertues
,
which
come
not
into
the
Souls
of
Men
,
but
by
the
work
of
the
Holy
Spirit
;
for
none
but
God
only
is
perfectly
Just
and
True
.
And
no
Body
can
glory
in
the
Righteousness
,
Truth
,
and
Charity
that
he
possesses
,
without
having
a
disordered
Mind
;
because
these
Vertues
are
no
ways
in
the
Person
,
but
in
God
alone
,
who
imparts
them
to
whom
he
pleases
.
And
he
who
has
receiv'd
any
of
these
Vertues
ought
to
glorifie
God
,
and
not
to
glory
in
himself
for
them
,
as
by
the
Grace
of
God
I
do
not
glory
in
my self
.
And
I
do
not
fear
that
any
Body
can
prove
that
I
ascribe
any
Perfection
or
Vertue
any
manner
of
way
to
my self
;
for
God
has
given
me
too
much
of
the
Light
of
Truth
to
do
this
,
having
made
me
see
clearly
that
all
Good
comes
from
God
,
and
all
Evil
from
Man
and
from
the
Devil
;
which
two
Creatures
being
equally
withdrawn
from
God
,
the
Fountain
of
all
Good
,
are
fallen
into
all
sort
of
Evil.
And
therefore
nothing
can
proceed
from
the
corrupt
Nature
of
Man
but
Evil
and
Sin
;
for
this
cause
a
Man
can
have
no
occasion
of
glorying
in
himself
for
his
Vertues
,
which
are
not
his
,
nor
at
his
disposal
.
And
therefore
Bucchardus
has
said
most
injuriously
in
his
Book
,
that
I
esteem
my self
more
than
the
Prophets
,
Apostles
,
&c.
of
whom
I
do
not
know
to
what
Degrees
of
Grace
they
arriv'd
,
that
I
should
compare
them
to
the
Graces
that
God
has
imparted
to
me
.
I
know
well
that
I
am
a
poor
Creature
subject
to
many
Miseries
and
Infirmities
,
which
makes
me
often
humble
my self
before
God
and
Man
:
But
I
well
know
also
that
God
dwells
in
my
Heart
by
his
Righteousness
,
Truth
,
and
Charity
,
and
that
he
makes
me
govern
all
my
Actions
by
the
square
of
these
Vertues
,
which
is
a
sufficient
Evidence
to
me
that
it
is
God
who
guides
me
,
since
the
Devil
and
Nature
have
nothing
of
these
Vertues
.
And
therefore
there
cannot
be
a
surer
Testimony
that
a
Soul
is
guided
by
the
Holy
Spirit
,
than
when
it
is
possest
with
the
Righteousness
,
Truth
,
and
Charity
of
God
.
I
imagine
if
Bucchardus
heard
that
I
say
,
I
have
the
Truth
,
Divine
Love
,
I
must
do
all
my
Actions
,
and
form
all
my
Intentions
for
this
Love
,
without
seeking
in
any
thing
my
own
,
or
the
Satisfaction
of
Men
;
and
if
God
has
given
me
his
Righteousness
,
I
must
exercise
this
Vertue
equally
in
things
great
and
little
,
according
to
my
Employ
,
doing
always
justly
to
every
one
,
even
to
my
Enemies
.
And
God
has
so
planted
this
Righteousness
in
the
bottom
of
my
Soul
,
that
I
cannot
suffer
Injustice
towards
the
Beasts
,
far
less
towards
any
Person
.
And
the
Truth
that
God
has
imparted
to
me
is
so
rooted
in
my
Soul
,
that
I
suffer
for
it
all
sort
of
Persecutions
.
And
tho'
it
be
hard
for
me
to
suffer
so
much
for
having
told
the
Truth
which
God
commands
me
,
I
cannot
cease
to
do
it
.
For
it
is
better
to
obey
God
than
Man
.
As
to
the
Accusation
of
Pride
,
for
saying
that
she
underderstood
all
the
Holy
Scriptures
without
having
read
them
,
that
it
was
enough
for
the
Fathers
that
they
understood
what
Men
had
need
of
then
,
that
God
now
reveals
the
Secrets
which
he
would
then
have
kept
to
be
hid
;
that
the
Prophets
have
indeed
declar'd
all
that
must
come
to
pass
,
but
neither
they
themselves
nor
any
others
understood
their
Sayings
;
that
all
this
was
spoken
without
blasphemous
Pride
,
appears
by
the
rest
of
the
Discourse
,
and
the
comparing
it
with
all
her
Writings
.
That
the
Prophets
had
Visions
of
things
to
come
,
which
they
themselves
did
not
perfectly
Understand
,
cannot
be
denied
;
that
God
may
give
a
fuller
understanding
of
them
near
the
time
of
their
Accomplishment
is
no
absurd
nor
impossible
thing
;
that
he
has
been
pleas'd
so
to
do
to
this
Virgin
,
all
her
Writings
do
testifie
;
that
she
declares
this
without
Pride
,
as
it
appears
in
all
her
Writings
,
so
in
that
very
place
cited
.
Yes
,
Sir
,
I
may
say
it
with
Confusion
,
that
it
has
pleas'd
God
to
communicate
his
Secrets
to
me
which
he
has
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
will
,
he
can
do
without
Man's
being
able
to
contradict
it
,
for
no
Body
is
capable
of
giving
Law
to
him
;
he
is
as
Powerful
,
as
Just
,
and
Good
,
let
us
only
adore
his
Designs
.
Tho'
I
were
ev●n
the
most
wicked
Creature
in
the
World
,
he
might
serve
himself
of
me
in
what
pleases
him
,
and
then
might
damn
me
in
the
end
,
if
I
have
merited
it
.
All
things
being
subject
to
him
,
all
must
obey
him
,
the
Infernal
Powers
,
as
well
as
the
Celestial
and
Terrestrial
.
Nothing
can
resist
his
Almighty
Arm
,
I
must
submit
,
if
God
will
declare
his
Marvels
by
me
,
I
cannot
hinder
him
.
If
he
will
speak
by
a
Stone
or
Wood
,
he
ought
to
be
heard
with
respect
.
And
as
to
the
Expression
in
one
of
her
Letters
,
Tomb.
de
f.
Theol.
Part
2.
P.
41
,
42
,
43.
wherein
she
calls
her self
a
Mother
of
True
Believers
,
for
which
the
Anabaptists
or
Mennonists
accuse
her
of
blasphemous
Pride
,
she
unanswerably
vindicates
her self
.
I
do
not
wonder
,
says
she
,
that
those
Mennonists
are
scandaliz'd
at
it
,
for
they
do
not
know
from
what
Fund
it
is
taken
;
and
while
they
think
I
am
led
by
the
same
Spirit
with
them
,
they
must
needs
be
scandaliz'd
at
the
simple
Truth
with
which
I
express
my
Sentiments
.
They
think
I
would
do
better
to
study
humble
Words
,
to
speak
soberly
in
what
relates
to
me
;
and
that
I
ought
not
to
tell
so
openly
the
things
which
God
communicates
to
me
;
for
they
practice
the
quite
contrary
to
my
Sentiments
,
and
yet
think
they
possess
the
finest
Vertues
.
They
have
for
a
Maxim
,
to
learn
to
speak
humbly
;
and
have
for
Rules
,
to
be
simply
apparel'd
,
to
be
strictly
united
to
their
Party
,
and
not
to
converse
nor
drink
or
eat
with
those
who
are
cut
off
from
it
,
and
far
less
to
assist
them
any
manner
of
way
.
And
all
these
things
are
contrary
to
what
God
has
planted
in
my
Soul
.
—
To
study
to
speak
humbly
of
ones
self
,
having
a
proud
Heart
,
is
a
great
Pride
accompanied
with
Deceit
and
Lying
:
The
Pride
consists
in
desiring
to
be
thought
Humble
before
Men
,
by
speaking
humbly
;
the
Lying
consists
in
saying
often
that
which
is
False
;
for
he
who
says
he
is
Weak
and
has
no
Good
in
him
,
is
sometimes
so
proud
at
the
Bottom
,
that
he
cannot
endure
that
another
should
have
so
mean
Thoughts
of
him
,
and
would
be
ill
content
to
hear
some
one
say
that
he
has
not
Vertue
,
or
that
he
is
not
in
a
State
of
Perfection
.
Do
you
not
remember
,
Sir
,
that
some
of
those
learned
Persons
ask'd
you
,
if
I
durst
say
that
they
are
not
regenerated
in
Jesus
Christ
,
while
none
of
their
Actions
do
discover
this
Regeneration
?
For
we
see
them
as
much
wedded
to
earthly
things
as
other
Men
;
for
they
are
well
pleas'd
to
be
honoured
,
and
served
,
and
esteemed
by
every
Body
.
If
they
were
regenerated
,
all
these
Desires
would
be
dead
in
them
;
the
Spirit
of
Poverty
,
Sufferings
,
Humility
,
and
Charity
would
effectually
live
in
their
Souls
;
for
Regeneration
consists
in
dying
to
ones
self
to
live
to
God
,
and
if
they
were
dead
to
the
World
,
they
wuold
seek
the
things
which
are
above
,
and
no
longer
those
which
are
on
Earth
.
—
And
yet
they
who
are
sunk
into
the
Traffick
of
the
World
,
and
gain
as
much
as
is
possible
for
them
;
would
have
it
be
believ'd
that
they
are
regenerated
in
the
Spirit
of
Jesus
Christ
,
tho'
all
their
Actions
be
quite
contrary
to
those
of
Jesus
Christ
and
his
Spirit
;
for
tho'
they
speak
humbly
,
and
have
an
humble
Shew
and
Gestures
,
yet
they
have
a
very
proud
Heart
,
and
then
they
would
have
it
believed
that
they
are
regenerated
,
and
would
take
it
in
ill
part
if
I
would
say
they
are
not
.
—
They
do
not
perceive
that
it
is
a
greater
Pride
in
them
to
say
that
they
are
regenerated
,
than
in
me
to
say
,
that
I
am
a
Mother
of
true
Believers
;
for
he
who
is
regenerated
in
the
Spirit
of
Jesus
Christ
,
lives
no
longer
,
but
Jesus
Christ
lives
in
him
.
—
And
a
Mother
of
True
Believers
,
is
nothing
but
a
frail
Creature
,
who
may
yet
sin
and
undo
her self
.
—
It
is
a
small
matter
to
be
a
Mother
or
Father
of
True
Believers
,
as
to
our
own
Perfection
,
this
gives
us
no
more
.
If
God
give
us
sufficient
Light
for
the
Conduct
of
our
own
Life
in
particular
,
or
if
he
give
us
of
it
in
Abundance
to
enlighten
others
also
,
this
will
not
add
one
Degree
of
Glory
to
our
Soul
,
but
in
as
far
as
we
have
been
faithful
Dispensers
of
the
Graces
of
God
.
For
to
be
only
the
matter
of
a
Father
or
Mother
of
True
Believers
,
a
Statue
or
Image
of
Wood
or
Stone
would
serve
as
well
as
a
living
Person
;
for
as
much
as
God
is
not
tied
to
any
thing
,
he
can
as
well
speak
by
the
Organ
of
a
Statue
of
Wood
or
Stone
,
as
he
did
heretofore
by
Clouds
,
by
a
burning
Bush
;
by
Thunder
;
all
these
matters
cannot
boast
themselves
because
God
operates
by
them
,
for
he
has
equally
Power
over
all
things
,
and
makes
use
of
such
Instruments
as
he
pleases
.
If
he
will
beget
True
Believers
by
my
Mouth
,
he
can
do
it
as
well
as
by
an
Image
carv'd
out
of
Wood.
The
Mennonists
therefore
are
very
unjust
to
take
Scandal
at
the
Works
of
God
,
after
I
had
explain'd
to
them
what
I
meant
by
that
Word
,
a
Mother
of
True
Believers
,
that
I
understood
that
all
those
whom
God
shall
make
use
of
for
the
Conversion
of
others
,
shall
be
the
True
Fathers
and
Mothers
of
those
who
shall
become
True
Believers
by
their
means
;
and
that
it
is
after
this
manner
that
St.
Paul
said
,
I
have
begotten
you
.
The
Apostle
knew
well
that
he
had
not
Power
to
beget
Children
to
God
;
but
he
perceived
well
that
God
gave
him
Light
in
his
Understanding
,
and
Words
in
his
Mouth
,
and
Charity
in
his
Heart
;
and
that
by
all
these
things
many
would
be
regenerated
,
by
becoming
True
Children
of
God
,
and
dying
to
the
Flesh
,
to
live
to
the
Spirit
.
I
have
explain'd
this
Word
of
Mother
of
True
Believers
,
This
one
Instance
of
an
Expression
so
highly
exaggerated
formerly
,
and
of
late
,
which
I
think
she
vindicates
as
to
the
true
Sence
and
Meaning
,
to
the
Satisfaction
of
all
equitable
Readers
,
(
upon
the
supposition
of
her
being
endued
with
Light
by
God
for
the
Good
of
others
)
this
Instance
I
say
may
serve
for
a
Sample
to
shew
how
unjust
Men
are
in
forming
Characters
of
Persons
from
shreds
of
Expressions
gathered
here
and
there
and
put
altogether
,
without
letting
the
World
see
the
Contexts
of
them
,
the
main
Scope
of
them
,
or
the
Sence
and
Meaning
given
of
them
by
the
Persons
concern'd
,
and
how
highly
thereby
they
sin
against
the
Truth
,
murther
the
Reputation
of
such
,
impose
upon
the
rest
of
Mankind
,
and
beget
(
and
become
real
Fathers
of
)
Hatred
and
Aversion
in
their
Minds
and
Spirits
.
Lord
open
their
Eyes
,
and
lay
not
this
Sin
to
their
Charge
.
As
we
are
very
apt
to
take
up
with
false
Vertues
our selves
,
Abraham
,
say
they
,
is
dead
,
and
the
Propthes
;
and
thou
sayest
,
If
a
man
keep
my
Saying
he
shall
never
taste
of
Death
:
Art
thou
greater
than
our
Father
Abraham
which
is
dead
?
and
the
Prophets
are
dead
,
whom
makest
thou
thy self
?
We
see
the
Saints
have
often
spoke
well
of
themselves
,
and
yet
with
the
Spirit
of
Humility
.
I
have
more
Vnderstanding
than
all
my
Teachers
;
I
understand
more
than
the
Ancients
.
Thus
S.
Paul
throughout
all
his
Epistles
speaks
often
well
of
himself
,
proposes
himself
and
his
Vertue
for
a
Pattern
and
Example
.
So
that
you
see
one
may
speak
well
of
themselves
,
and
not
from
a
Spirit
of
Pride
or
Self-glorying
,
as
our
Lord
Jesus
Christ
,
David
,
S.
Paul
,
and
other
Saints
have
done
.
False
Humility
speaks
meanly
of
ones
self
to
cover
its
secret
Pride
,
and
to
get
the
Reputation
of
being
humble
.
True
Humility
speaks
the
Truth
in
Simplicity
,
whether
of
ones
self
or
others
,
without
regarding
that
the
World
will
Censure
it
as
an
Effect
of
Pride
and
Vain-glory.
By
this
Spirit
the
Saints
were
acted
,
from
this
Principle
A.
B.
spoke
thus
of
herself
,
and
that
I
dare
say
,
with
less
Pride
and
Vain-glory
than
others
have
written
against
her
.
XXIV
.
say
they
,
makes
Men
more
guilty
than
they
are
;
she
imputes
to
particular
Persons
,
to
Doctors
,
and
even
to
whole
Parties
,
Sentiments
,
Vices
and
Sins
which
they
have
not
,
and
of
which
all
think
them
innocent
.
With
this
also
the
Enemies
of
Jesus
Christ
did
reproach
him
,
that
he
falsly
imputed
to
them
Evils
of
which
they
were
innocent
,
as
Murther
:
Thou
hast
a
Devil
who
seeks
to
kill
thee
?
not
judge
according
to
Appearance
,
but
righteous
Judgment
.
In
an
unregenerate
State
Men
do
not
know
themselves
;
but
they
think
they
are
what
they
are
not
,
and
what
they
truly
are
,
that
they
will
not
believe
,
and
they
wholly
disclaim
it
.
The
Jews
,
not
doubt
,
were
astonish'd
when
the
Prophets
imputed
to
them
atheistical
,
profane
,
and
Epicurean
Sentiments
,
as
the
Denying
of
Divine
Providence
,
and
the
Immortality
of
the
Soul
,
and
making
their
chief
Happiness
to
consist
in
being
wicked
.
No
doubt
they
would
cry
out
against
them
as
Calumniators
,
and
imputing
to
them
Sentiments
quite
contrary
to
what
they
had
.
It
is
like
this
was
not
their
Doctrine
,
nor
the
Sentiments
according
to
which
they
reasoned
,
far
less
the
Subject
of
their
publick
Instructions
.
And
yet
God
by
his
Prophets
reproaches
them
with
it
,
as
if
they
had
taught
it
in
express
Terms
.
They
say
the
Lord
seeth
not
.
Esay
accuses
them
that
they
had
said
,
Let
us
eat
and
drink
,
for
to
morrow
we
must
die
;
we
have
made
a
Covenant
with
Death
,
and
with
Hell
we
are
at
Agreement
;
for
we
have
made
Lies
our
Refuge
,
and
under
Falshood
have
we
hid
our selves
.
It
is
in
vain
for
us
to
serve
the
Lord
,
we
will
call
the
Proud
Happy
,
&c.
This
was
not
true
in
the
Sight
of
Men
,
but
it
was
true
in
the
Sight
of
God
,
who
saw
that
there
were
no
living
Impressions
in
their
Hearts
of
the
Divine
Providence
,
of
a
happy
or
miserable
Eternity
,
of
the
great
Happiness
of
Vertue
,
&c.
There
are
generally
two
sorts
of
Principles
and
Sentiments
in
Men
,
which
do
widely
differ
from
one
another
;
one
by
which
they
reason
,
and
discourse
,
and
preach
,
and
write
Books
,
and
teach
Doctrines
;
and
this
is
their
speculative
Principle
.
The
other
is
that
by
which
a
Man
acts
and
governs
both
his
inward
Affections
and
his
Life
.
This
last
only
is
a
Man's
true
Sentiments
and
Principle
,
tho'
for
the
most
part
this
is
unknown
to
the
Man
himself
.
S.
Paul
,
before
his
Conversion
,
and
e'er
he
was
enlightned
by
the
Holy
Ghost
,
would
have
been
highly
offended
with
any
that
should
have
call'd
him
a
Blasphemer
,
a
Persecuter
of
God
,
and
good
Men
,
and
the
Chief
of
Sinners
,
as
imputing
to
him
Crimes
and
Sentiments
of
which
he
not
only
thought
himself
innocent
,
but
that
those
very
things
were
Vertues
in
the
Sight
of
God
;
tho'
when
God
opened
his
Eyes
,
he
found
he
had
been
truly
such
.
So
strange
is
the
Blindness
of
corrupt
Man
!
Therefore
when
God
would
deliver
Men
from
Death
,
he
stops
not
at
the
outward
Appearance
,
and
what
Men
say
,
and
at
their
dead
Reasonings
and
Sentiments
,
who
may
tell
him
,
We
teach
Vertue
,
we
preach
good
Works
,
we
recommend
Mortification
of
the
Old
Man
,
we
detest
Security
and
Presumption
,
&c.
while
in
effect
their
Lives
are
regulated
by
quite
contrary
Principles
,
and
their
Hearts
live
in
another
Element
;
and
therefore
he
warns
them
of
that
which
is
hid
within
them
,
and
which
they
do
not
yet
perceive
,
and
tells
them
,
that
tho'
they
profess
to
know
him
,
yet
by
their
Works
they
deny
him
,
being
abominable
,
disobedient
,
and
to
every
good
Work
reprobate
.
Now
it
is
according
to
this
Measure
that
A.
B.
speaks
of
Men
and
Parties
,
and
of
their
Sentiments
.
When
a
whole
Society
lives
according
to
Principles
,
the
contrary
of
which
they
affirm
with
their
Mouths
,
it
is
certain
this
may
be
imputed
to
that
Society
.
When
the
greatest
part
of
particular
Persons
in
that
Society
have
certain
Sentiments
,
as
to
flatter
themselves
that
they
are
in
the
State
of
Grace
,
or
predestinated
to
Salvation
,
it
is
certain
that
the
Society
,
in
the
gross
,
may
be
said
to
have
these
Sentiments
.
A.
B.
says
as
to
the
Principles
,
Sentiments
,
and
Evils
of
Parties
or
Persons
be
examined
by
these
Rules
,
it
will
appear
that
she
imputes
nothing
to
them
falsly
.
XXV
.
A.
B.
is
,
that
she
gives
wrong
Explications
of
several
Passages
in
the
Holy
Scripture
,
as
her
applying
that
of
S.
Paul
,
We
know
in
part
,
&c.
to
a
greater
Degree
of
Knowledge
and
Illumination
than
God
will
give
in
this
last
Age
of
the
World
.
Her
understanding
the
Words
of
our
Saviour
,
Joh.
12.
23.
of
his
glorious
Appearing
in
the
End
of
the
World
,
when
the
Context
shews
it
is
meant
of
his
Death
and
Sufferings
;
her
singular
Exposition
of
the
Lord's
Prayer
,
as
containing
things
that
we
are
to
obtain
only
in
Perfection
when
Christ
comes
to
reign
in
Glory
.
We
see
what
Expositions
the
Apostles
give
of
the
Scriptures
of
the
Old
Testament
,
and
the
Fathers
,
of
both
the
Old
and
New
,
which
oft-times
seem
very
different
from
the
Sence
that
naturally
offers
.
S.
Augustin's
Rule
,
already
mentioned
,
has
Place
here
,
That
whosoever
gives
such
a
Sence
of
the
Scripture
as
serves
to
promote
the
Love
of
God
and
our
Neighbours
,
which
is
the
great
End
,
tho'
it
cannot
be
made
appear
that
the
Pen-man
of
the
Scripture
did
so
understand
it
in
that
particular
Place
,
he
does
not
err
damnably
,
nor
does
he
make
a
Lye
.
That
as
to
all
the
Sences
that
are
given
of
the
Holy
Scripture
,
which
are
not
repugnant
to
the
Truth
,
it
is
to
be
believed
they
were
intended
by
the
Holy
Spirit
.
That
when
many
Sences
are
given
of
the
same
Words
,
if
it
appear
from
other
Places
of
the
Scripture
,
that
they
are
agreeable
to
the
Truth
and
to
Faith
,
there
is
no
Danger
.
For
perhaps
the
Author
of
those
Writings
did
perceive
the
same
Sence
of
them
;
and
certainly
the
Spirit
of
God
,
who
wrought
by
him
,
foresaw
without
doubt
that
this
would
occur
to
the
Reader
and
the
Hearer
,
yea
,
took
care
that
it
should
occur
.
For
what
more
liberal
and
bountiful
Provision
could
be
made
by
God
in
the
Divine
Oracles
,
than
that
the
same
Words
should
be
understood
in
many
Sences
,
all
which
the
other
no
less
Divine
Writings
might
confirm
.
Agreeable
to
this
,
When
Paul
says
,
Not
in
Rioting
and
Drunkenness
,
not
in
Chambering
and
Wantonness
,
&c.
Rom.
13.
19.
this
concerns
a
Man
according
to
the
different
State
of
this
Life
,
either
literally
or
spiritually
:
If
he
live
carnally
,
it
is
to
be
understood
of
the
visible
Flesh
:
If
he
lives
spiritually
,
it
denotes
also
the
Flesh
,
but
a
more
subtile
Flesh
,
to
which
he
must
likewise
die
.
But
before
he
die
to
it
,
he
must
first
live
to
it
;
but
he
cannot
live
to
it
until
he
be
first
dead
to
the
more
gross
Carnality
.
It
is
impossible
that
a
Man
can
conceive
this
sublime
Way
of
Dying
until
he
have
attained
to
that
Degree
,
but
if
any
attain
it
rather
in
the
Contemplation
than
as
to
the
true
Essence
of
things
,
there
is
great
Hazard
of
Erring
.
The
carnal
Life
spiritually
understood
,
is
most
clearly
express'd
in
that
rich
Man
who
was
cloathed
in
Purple
,
and
fared
sumptuously
;
while
on
the
other
hand
Lazarus
was
lying
poor
,
and
hungry
,
and
naked
,
and
full
of
Sores
.
But
what
's
the
Event
?
Riches
are
reduced
into
the
extreamest
Poverty
,
and
extream
Poverty
is
exchanged
for
the
greatest
Riches
.
We
ought
to
consider
that
the
Holy
Scriptures
are
dispensed
by
the
Spirit
of
God
,
to
afford
Life
and
Nourishment
for
Mens
Souls
,
according
to
all
the
different
States
of
Men
,
and
all
the
several
Ages
of
the
Church
,
to
the
end
of
the
World
;
and
as
the
same
Holy
Spirit
that
endited
them
gives
the
true
Understanding
of
them
only
to
humble
and
simple
Souls
,
so
he
gives
them
different
Degrees
of
Light
and
Notices
from
them
,
according
to
the
different
States
they
are
advanced
to
,
when
it
is
for
their
own
spiritual
Profit
only
;
or
according
to
the
different
States
of
the
Church
,
when
it
is
for
the
spiritual
Good
of
the
rest
of
Mankind
,
and
when
he
is
to
accomplish
the
things
he
has
foretold
;
and
all
these
Sences
are
intended
by
the
Holy
Spirit
,
one
of
them
always
being
not
only
true
in
it self
,
but
also
a.
Figure
and
Similitude
of
what
is
to
follow
,
and
the
full
Sence
of
them
cannot
be
had
till
the
Perfection
and
Completion
of
all
things
.
We
see
an
Image
of
this
in
Natural
Things
.
Thus
the
Buds
of
Fruit-trees
in
the
Winter-season
are
very
small
to
Appearance
,
and
seem
nothing
but
a
little
dry
Excrescence
;
but
when
the
Spring
comes
,
first
the
Leaves
break
forth
,
and
after
them
the
Flowers
and
Blossoms
,
and
last
of
all
the
Fruit
,
which
by
Degrees
advances
to
Ripeness
and
Perfection
;
all
which
are
not
new
form'd
,
but
were
originally
in
the
Bud
,
even
in
the
Winter-season
,
and
were
discoverable
by
magnifying
Glasses
,
so
they
are
only
an
Evolution
and
Displaying
of
what
was
all
formerly
shut
up
in
the
Bud
,
according
to
the
different
Seasons
.
Thus
from
the
small
Eggs
of
Insects
there
break
out
first
Caterpillars
and
small
Worms
,
which
afterwards
casting
Skins
,
put
on
another
Shape
,
and
at
last
break
forth
into
Butterflies
,
or
Flies
of
their
respective
Kinds
,
which
is
no
Transformation
,
but
an
Evolution
of
Parts
which
were
formerly
wrapp'd
up
within
the
Caterpillar
,
as
it
were
in
Swaddling-cloaths
(
as
Dr.
Swammerdam
most
ingeniously
discovers
)
and
were
no
doubt
also
originally
within
the
little
Egg.
So
the
same
Seed
of
the
Word
of
God
,
which
to
the
natural
Man
seems
dry
and
insipid
,
does
by
the
Warmth
and
Operation
of
God's
Spirit
display
different
Degrees
of
Light
and
Truth
,
according
to
the
different
Degrees
by
which
the
Soul
advances
towards
God
,
or
the
Periods
of
Time
in
which
things
are
to
be
accomplished
,
the
Displaying
of
one
Degree
still
making
Way
for
another
.
Thus
God
in
his
Word
has
prohibited
Idolatry
;
when
all
the
Heathen
Nations
were
given
to
the
Worshipping
of
Idols
,
and
the
Grossness
and
Rudeness
of
the
Jewish
Nation
was
such
,
that
they
were
easily
led
to
imitate
them
,
the
Commandment
was
understood
no
farther
.
But
when
afterwards
in
our
Saviour's
Days
they
had
a
sufficient
Aversion
from
the
worshipping
of
outward
Idols
in
Groves
or
Temples
;
but
in
the
mean
time
their
Hearts
were
set
upon
Riches
and
this
Worlds
Goods
,
the
Commandment
was
farther
explained
,
and
they
were
told
that
that
was
Idolatry
,
and
that
they
could
not
serve
God
and
Mammon
.
And
as
the
Soul
is
weaned
from
this
Idol
and
advances
to
another
State
,
the
Spirit
of
God
does
there
also
discover
to
it
other
more
spiritual
things
which
it
is
ready
to
worship
instead
of
God
,
and
so
the
Sence
of
God's
Law
is
displayed
to
it
,
far
beyond
what
could
be
at
first
conceived
.
So
true
is
that
of
the
Psalmist
,
I
have
seen
an
end
of
all
Perfections
,
but
thy
Commandments
is
exceeding
broad
.
This
,
with
those
who
are
not
disposed
to
cavil
,
will
serve
to
clear
A.
B.
as
to
this
Accusation
form'd
against
her
.
And
as
to
the
Passages
mentioned
,
as
1
Cor.
13.
8.
&c.
tho'
ultimately
it
is
to
be
understood
of
the
Life
to
come
,
yet
it
is
no
Absurdity
,
to
say
that
it
may
imply
also
a
more
plentiful
Light
and
Communication
of
God's
Spirit
in
after-times
.
S.
Augustin
,
we
see
,
gives
an
Interpretation
of
it
relating
even
to
this
present
Life
.
They
,
says
he
,
who
have
Faith
,
As
to
Job
.
12.
32.
I
think
it
will
be
granted
that
the
full
Completion
of
it
is
not
yet
come
to
pass
,
but
is
that
we
look
for
.
As
for
her
Exposition
of
the
Lord's
Prayer
,
no
Body
who
loves
not
to
carp
,
will
be
scandaliz'd
at
it
.
She
says
,
That
in
it
is
comprehended
all
that
we
can
ever
ask
of
God
for
his
Honour
and
our
Salvation
;
all
the
Adorations
we
owe
to
God
;
all
the
Thanksgivings
we
can
render
him
;
all
that
we
may
or
ought
to
ask
of
him
for
our selves
or
for
all
others
:
And
therefore
tho
it
contain
all
the
things
that
relate
to
our
Pilgrimage
in
our
way
to
Eternal
Bliss
,
and
so
may
be
understood
in
that
Sence
likewise
,
as
she
does
so
interpret
it
in
other
Places
,
yet
since
it
contains
all
that
we
ought
to
ask
of
God
,
and
nothing
in
Perfection
is
granted
here
,
and
God
will
not
make
us
ask
the
things
which
he
has
no
Mind
to
grant
,
it
is
most
reasonable
to
conclude
that
this
most
excellent
Prayer
in
its
compleat
and
perfect
Sence
refers
to
a
future
State
,
which
he
would
have
us
always
to
long
after
,
(
as
the
Jews
did
Jerusalem
when
they
were
by
the
Rivers
of
Babylon
)
and
in
which
we
shall
obtain
in
Perfection
the
effect
of
our
Requests
.
XXVI
.
S●e
the
Truth
of
Christian
Religion
,
By
Abad
.
P.
1.
S.
3.
c.
2.
and
5.
Oeconomie
Divine
.
p.
5.
Preface
.
this
passes
in
their
Stile
for
Cant
,
and
they
nauseate
it
.
I
take
Cant
for
a
multitude
of
Words
without
any
True
and
Divine
Sence
,
and
not
flowing
from
an
inward
Life
and
Spirit
,
and
of
this
there
is
but
too
much
in
the
World
.
But
the
Writings
of
A.
B.
are
of
another
Temper
;
and
no
Body
will
nauseate
them
upon
this
Head
,
but
they
who
have
a
secret
Disgust
for
the
Holy
Scriptures
.
God's
Ways
are
not
as
our
ways
:
When
we
write
,
we
seek
our selves
,
we
strive
to
discover
our
Reason
and
our
Learning
,
and
study
what
may
please
the
Curiosity
,
the
Fancy
,
and
the
Niceness
of
others
.
The
Holy
Writings
are
most
unlike
to
ours
,
both
as
to
Matter
,
and
Manner
,
and
Method
,
and
Stile
;
they
are
not
written
to
please
the
Learned
,
the
Orator
,
the
Philosopher
,
the
Critick
,
the
Curious
;
but
to
bring
down
every
lofty
Imagination
,
and
to
mortifie
our
Self-conceit
,
to
Comfort
the
Humble
and
the
Afflicted
,
to
give
Light
and
Knowledge
to
the
Poor
and
Simple
,
and
to
send
the
Rich
away
empty
.
They
repeat
again
and
again
the
great
and
necessary
things
of
God's
Law
,
to
mortifie
our
Niceness
and
Curiosity
,
and
to
beat
them
in
upon
us
by
all
means
,
while
we
think
it
enough
to
know
these
things
,
tho'
we
are
not
so
happy
as
to
do
them
.
Now
Writings
that
partake
so
much
of
this
Spirit
,
will
not
be
despis'd
on
this
Head
by
any
sincere
Christian
.
XXVII
.
Vnto
the
pure
all
things
are
pure
;
but
unto
them
that
are
defiled
and
unbelieving
,
is
nothing
pure
;
but
even
their
Mind
and
Conscience
is
defiled
.
I
would
gladly
ask
such
,
if
Adam
had
continued
always
in
the
State
of
Innocence
perfectly
Pure
and
Holy
,
whether
they
would
have
called
his
State
a
Mahumetan
Paradise
,
and
a
sensual
Life
.
If
there
were
no
Concupiscence
in
Man's
Nature
,
but
a
most
ardent
,
pure
,
and
habitual
Love
of
God
,
the
Beauties
and
Delights
of
all
the
Creatures
would
serve
to
enflame
the
Soul
still
the
more
with
the
Love
of
God
.
There
needs
no
more
but
to
understand
her
Sentiments
,
to
be
convinced
of
the
impudent
Falshood
of
their
Reproaches
.
She
says
then
,
That
the
Earth
,
and
all
this
visible
World
being
wholly
renewed
and
restored
to
that
glorious
State
in
which
it
was
at
first
formed
,
(
of
which
in
the
First
Part
)
shall
be
the
Seat
of
the
Kingdom
of
God
with
Men
for
ever
,
where
Jesus
Christ
,
God-Man
,
will
reign
with
the
Blessed
,
both
as
to
his
Divinity
and
Humanity
.
That
Heaven
,
as
to
the
Soul
,
is
the
Presence
of
God
,
and
we
are
in
Heaven
,
when
we
are
in
God
,
and
God
is
in
Heaven
as
he
is
in
the
Souls
of
his
Saints
,
as
Augustin
interprets
,
Our
Father
which
art
in
the
Heavens
;
but
as
God
has
given
us
both
a
Body
and
Soul
,
he
has
given
us
also
a
Paradise
of
both
,
the
Soul
can
have
its
compleat
Paradise
in
the
Presence
of
God
,
but
the
Body
must
have
a
material
and
bodily
one
,
like
it self
:
For
this
end
,
the
Earth
,
and
all
this
visible
World
,
and
all
that
therein
is
,
were
created
,
and
for
the
same
Reason
God
would
have
become
Man
,
tho'
Man
had
never
sinn'd
,
that
he
might
live
with
him
both
bodily
and
spiritually
,
and
to
make
his
Happiness
compleat
.
And
therefore
he
being
unchangeable
in
his
infinitely
Wise
and
Good
Designs
,
he
will
certainly
make
,
not
an
imaginary
,
but
a
real
,
divine
,
and
corporeal
Reparation
of
all
things
to
last
for
ever
;
for
his
Recompences
are
Eternal
,
and
will
purge
away
from
all
the
Creatures
the
Malignity
and
Corruption
that
Sin
has
brought
upon
them
.
And
in
this
State
every
individual
Saint
being
restored
in
Body
and
Soul
to
the
State
in
which
Adam
was
in
his
greatest
purity
before
the
Woman
was
formed
out
of
him
;
shall
produce
his
like
of
himself
alone
through
all
Eternity
,
from
a
Principle
of
the
Love
of
God
,
and
by
an
ardent
Desire
that
there
may
be
still
more
Creatures
to
love
and
praise
the
Divine
Majesty
.
This
then
shall
not
be
a
corrupt
,
lustful
,
and
shameful
Propagation
,
like
to
that
of
this
corrupt
World
,
but
altogether
Pure
,
Holy
,
and
Glorious
;
as
we
see
in
a
manner
an
earthly
Figure
of
it
still
in
all
the
Plants
and
Trees
.
In
the
Resurrection
they
neither
marry
nor
are
given
in
Marriage
,
but
are
as
the
Angels
of
God
in
Heaven
.
Now
what
is
there
in
all
this
,
unworthy
of
God
,
or
unsutable
to
the
State
of
the
Blessed
,
or
contrary
to
the
Holy
Scriptures
,
or
to
the
Nature
of
things
?
It
is
certain
none
of
the
Works
of
God
shall
perish
,
but
all
shall
be
restored
to
their
primitive
Perfection
.
The
Scripture
tells
us
there
shall
be
a
new
Heaven
and
a
new
Earth
.
Whose
Habitation
would
the
Earth
have
been
if
Man
had
never
sinn'd
,
and
if
the
Earth
had
never
been
accursed
?
And
whose
Habitation
shall
it
be
when
it
is
renewed
and
made
a
new
Earth
?
When
Men
fancied
all
the
Works
of
God
to
be
shut
up
as
it
were
in
a
round
Sphere
,
and
the
Earth
to
be
its
Centre
,
and
the
Planetary
and
Starry
Heavens
so
many
firm
and
solid
Orbs
moving
round
about
it
,
and
the
Empyreal
Heaven
above
all
,
this
Sentiment
about
the
Earth
might
have
been
thought
absurd
.
But
in
the
Age
we
live
in
,
wherein
is
made
known
the
vastness
of
the
Universe
,
and
that
all
the
fix'd
Stars
are
probably
Suns
and
Centres
of
different
Systems
of
the
whole
,
and
all
the
other
Planets
as
well
as
our
Earth
among
which
it
moves
,
replenish'd
no
doubt
with
variety
of
living
and
intelligent
Beings
,
we
have
reason
to
admire
the
Providence
of
God
in
giving
Discoveries
to
a
simple
unlearned
Woman
,
of
the
State
and
Habitation
of
the
Blessed
,
sutable
to
what
is
now
known
of
the
Frame
of
the
Universe
,
which
is
also
fully
confirmed
from
the
Holy
Scriptures
,
as
was
shewn
in
the
First
Part
;
and
does
so
clearly
demonstrate
the
unchangeable
Wisdom
and
Goodness
of
God
,
who
having
created
Man
in
a
Pure
and
Happy
State
,
and
the
Delights
and
Beauties
of
this
World
for
his
Accessory
Felicity
;
and
the
Devil
by
his
Craft
and
Subtilty
having
perverted
both
,
and
made
this
Earth
for
many
Ages
nothing
but
Scenes
of
Wickedness
and
Misery
;
yet
God
by
his
infinitely
Wise
Conduct
and
Providence
brings
about
at
last
the
perfect
Renovation
of
Man
,
and
of
his
Habitation
,
the
Earth
,
and
of
all
the
Creatures
,
and
makes
it
an
Eternal
Paradise
of
unspotted
Purity
and
Bliss
:
Whereas
on
the
other
Hand
it
is
most
unaccountable
how
infinite
Wisdom
and
Goodness
,
who
changes
not
,
after
he
had
form'd
Man
and
this
World
in
so
excellent
a
State
,
and
both
are
corrupted
by
the
Devils
,
should
continue
the
Earth
for
so
many
Ages
,
to
be
the
Theatre
of
their
Wickedness
,
and
then
entirely
destroy
it
.
Might
it
not
then
be
said
,
as
she
expresses
it
,
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
.
And
as
to
Man's
Propagation
of
his
like
to
all
Eternity
;
if
Man
had
continued
Pure
and
Holy
,
I
am
sure
this
would
not
have
been
thought
a
sensual
State
.
A
Power
to
produce
a
Creature
that
is
capable
of
loving
and
enjoying
God
,
is
an
astonishing
Perfection
;
only
Concupiscence
has
now
so
polluted
our
Hearts
that
we
cannot
think
of
this
,
but
our
Imagination
presently
defiles
it
,
and
we
joyn
it
to
the
sensual
Idea's
that
Sin
and
Lust
have
brought
into
the
World
,
and
cannot
conceive
how
the
one
can
be
without
the
other
,
judging
of
things
according
to
our
Corrupt
Nature
;
and
we
presently
cry
out
,
A
Mahumetan
Paradise
!
Which
truly
discovers
only
the
Filthiness
and
Corruption
of
our
Hearts
,
and
not
the
Impurity
of
the
Sentiment
,
but
only
,
that
to
the
Impure
nothing
is
pure
.
If
there
were
a
Creature
perfectly
Pure
and
Holy
,
and
if
God
endued
it
with
a
Power
of
producing
its
like
,
this
Production
would
be
no
Act
of
Concupiscence
,
but
an
Act
of
the
most
ardent
Love
of
God
.
This
is
the
State
,
she
says
,
the
Saints
shall
be
in
to
all
Eternity
,
which
,
whatever
be
of
the
Truth
of
it
,
is
no
Mahumetan
Paradise
;
and
as
there
are
remarkable
Places
of
Scripture
cited
for
the
Proof
of
it
▪
so
the
Reason
she
assigns
is
very
weighty
,
to
wit
,
That
all
the
Works
of
God
are
Eternal
,
and
his
Gifts
without
out
Repentance
;
and
if
there
were
no
such
Production
to
all
Eternity
,
a
very
small
number
of
Men
would
bless
him
for
rever
,
whereas
so
many
reasonable
Creatures
are
become
Adherents
to
the
Devil
.
It
must
needs
be
then
,
that
the
Generation
of
the
Blessed
multiply
eternally
,
as
the
Generation
of
the
Miserable
has
multiplied
temporally
from
the
Beginning
of
the
World
.
And
why
should
we
think
it
absurd
to
say
,
that
Angels
do
thus
produce
their
like
to
all
Eternity
?
We
see
here
in
this
visible
World
that
all
Creatures
who
have
any
Degree
of
Life
,
from
the
highest
to
the
lowest
,
are
endued
with
this
Power
of
producing
their
like
;
all
the
Plants
and
Trees
,
all
the
Beasts
,
Birds
,
Fishes
and
Insects
,
and
the
reasonable
Creature
,
Man
,
both
as
to
his
Soul
and
Body
,
as
has
been
made
appear
;
and
you
know
the
Rule
of
Analogy
is
of
great
weight
as
to
all
the
Works
of
Nature
.
And
therefore
unless
we
should
suppose
God
to
act
unlike
himself
,
as
to
a
higher
Degree
of
living
Beings
,
we
have
all
the
Reason
that
the
Nature
and
Analogy
of
things
does
suggest
,
to
conclude
that
Angels
also
do
produce
their
like
,
to
all
Eternity
.
XXVIII
.
A.
B.
far
less
to
Answer
them
all
particularly
,
in
this
Apology
.
I
have
considered
only
the
most
Remarkable
of
those
which
do
usually
occur
,
and
have
for
the
most
part
set
down
her
own
Answers
in
this
,
the
former
,
and
the
following
Parts
;
which
tho'
it
has
made
it
the
longer
,
yet
I
hope
it
will
make
it
the
more
useful
.
I
am
not
asham'd
to
Copy
;
for
I
write
only
Narratives
and
not
Originals
.
If
others
write
Originals
when
they
pretend
to
write
Narratives
,
I
shall
not
envy
them
.
I
am
only
sorry
that
some
are
at
such
pains
to
deter
Men
from
perusing
those
Writings
which
may
be
most
useful
to
help
them
in
the
way
to
Eternal
Happiness
.
If
they
will
not
make
that
good
use
of
them
themselves
,
they
need
not
hinder
others
from
profiting
by
them
;
Thousands
perhaps
would
be
awakened
to
a
deeper
sense
of
the
necessity
of
mortifying
and
dying
to
their
Corrupt
Nature
,
who
would
never
be
stumbled
at
the
things
which
they
carp
at
,
but
pass
them
over
.
Whatever
are
her
singular
Sentiments
,
such
as
this
last
mentioned
,
you
may
look
upon
them
all
if
you
please
as
Dreams
and
Romances
,
but
since
the
necessary
Duties
of
Christianity
,
and
the
plain
Way
to
Eternal
Life
,
are
so
clearly
,
so
forcibly
,
and
so
divinely
inculcated
,
and
prest
in
all
those
Writings
,
and
no
stress
laid
on
those
other
things
;
O!
that
the
Love
of
God
,
and
of
Men's
Souls
,
and
our
own
Salvation
,
may
constrain
us
to
the
serious
practice
of
them
our selves
,
and
make
us
carefully
to
avoid
the
being
an
Offence
and
Stumbling-Block
to
others
.
O
si
tantam
ad
hiberent
diligentiam
ad
extirpanda
vitia
,
&
Virtutes
inserendas
,
sicuti
ad
movendas
quaestiones
!
tunc
non
fierent
tanta
mala
&
scandala
in
populo
.
Tho.
à
Kemp.
de
Imitat
.
Christ
.
l.
1.
c.
3.
n.
5.
The
End
of
the
Second
Part.
AN
APOLOGY
FOR
M.
ANT.
BOVRIGNON
.
PART
.
III.
Containing
the
Evidences
which
she
brings
,
that
she
was
led
by
the
Spirit
of
God
.
With
her
Answers
to
the
Prejudices
against
the
same
.
To
which
is
added
,
A
Dissertation
of
Dr.
De
Heyde
,
on
the
same
Subject
.
I.
II.
1.
2.
3.
III.
But
they
who
〈◊〉
the
Holy
Scriptures
to
be
the
Word
of
God
,
IV.
in
Prefat.
ad
Homil.
in
Matt.
For
God
having
created
Man
after
his
own
Image
,
to
love
and
to
enjoy
his
Maker
,
and
that
he
might
take
his
Delight
with
Man
,
his
Soul
was
originally
design'd
for
God's
Temple
and
Dwelling-place
,
that
he
might
reside
in
it
,
and
fill
it
with
his
Light
and
Love
.
And
tho'
Man
by
turning
away
from
God
,
did
wilfully
deprive
himself
of
this
Happiness
,
yet
through
the
Merits
and
Intercession
of
Jesus
Christ
,
God
has
pity
on
him
,
and
continues
to
prosecute
his
first
Design
of
taking
his
Delight
with
him
:
And
this
is
the
End
of
all
his
outward
Dispensations
toward
Man
.
Therefore
,
says
St.
Chrysostom
,
We
ought
in
all
things
to
lead
so
pure
a
Life
,
as
that
we
should
no
ways
need
the
help
of
Letters
,
but
instead
of
them
should
use
the
Grace
of
the
Holy
Spirit
;
that
the
Holy
Spirit
might
write
upon
the
Table
of
our
Hearts
,
as
they
write
upon
Paper
.
But
since
we
have
thrust
this
Grace
from
us
,
let
us
at
least
make
use
of
the
second
Mercy
.
But
that
the
first
was
far
more
sublime
,
God
makes
appear
both
by
his
Words
and
Deeds
.
For
he
spoke
to
Noah
,
and
Abraham
,
and
his
Posterity
,
and
to
Joseph
,
and
Moses
not
by
Scripture
,
but
by
himself
,
because
he
found
their
Hearts
Pure
.
But
when
all
the
People
of
Israel
did
degenerate
into
the
Sink
of
Vices
,
then
Scripture
and
Tables
were
given
them
,
by
which
they
were
warn'd
.
And
we
see
this
happened
not
only
to
the
Holy
Men
of
the
Old
Testament
,
but
also
of
the
New
.
For
Christ
did
not
deliver
any
Writing
to
the
Apostles
,
but
instead
of
Scripture
promised
to
give
them
the
Grace
of
the
Holy
Spirit
:
He
,
says
he
,
will
teach
you
all
things
.
And
that
you
may
know
that
this
is
far
better
than
the
other
,
hear
what
the
Lord
says
by
the
Prophet
:
And
I
,
saith
the
Lord
,
will
make
a
New
Covenant
with
you
:
I
will
put
my
Laws
in
your
Minds
,
and
write
them
in
your
Hearts
,
and
they
shall
be
all
taught
of
God
.
St.
Paul
also
,
to
shew
the
Excellency
of
this
,
says
,
he
had
receiv'd
the
Law
not
in
Tables
of
Stone
,
but
in
fleshly
Tables
of
the
Heart
.
But
because
in
process
of
time
many
had
stray'd
from
the
right
way
,
they
needed
therefore
again
that
Warning
that
is
given
by
Scripture
.
Consider
then
what
a
Degree
of
Madness
it
is
,
that
when
we
ought
to
lead
a
Life
of
such
Integrity
and
Perfection
,
as
not
to
need
Scripture
,
but
should
yield
up
our
Hearts
to
the
Holy
Spirit
for
Paper
to
be
writ
upon
;
how
is
it
,
I
say
,
if
when
we
have
lost
this
first
Dignity
,
and
stand
in
need
of
the
lesser
,
yet
we
will
not
use
aright
even
this
second
Remedy
for
our
Salvation
.
Thus
he
begins
the
Preface
to
his
Homilies
on
St.
Matt.
shewing
,
that
if
Mens
Hearts
were
pure
,
God
would
speak
inwardly
to
them
by
his
Holy
Spirit
;
that
he
has
done
so
to
pure
and
well-disposed
Souls
both
under
the
Old
and
New
Testament
;
and
that
the
Scriptures
are
a
second
Remedy
which
God
makes
use
of
because
of
the
Blindness
and
Impurity
of
Mens
Hearts
.
Thus
St.
Augustin
[
*
](A42287-e19480-b)
*
Aug.
de
Doct.
Chr.
Lib.
1.
c.
10.
11.
likewise
makes
appear
that
the
Scriptures
,
and
all
the
outward
Dispensations
of
the
Gospel
do
lead
us
to
this
,
and
that
a
pure
Heart
,
and
a
good
Life
are
necessary
Dispositions
for
it
.
St.
John
says
,
that
[
a
](A42287-e19500-b)
a
John
1.
1
,
4
,
5
,
9
,
14.
In
the
Beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
In
him
was
Life
,
and
the
Life
was
the
Light
of
Men
,
and
the
Light
shineth
in
Darkness
,
and
the
Darkness
comprehended
it
not
.
That
was
the
true
Light
which
lighteth
every
Man
that
cometh
into
the
World
.
And
the
Word
was
made
Flesh
and
dwelt
among
us
,
(
and
we
beheld
his
Glory
,
the
Glory
as
of
the
only
Begotten
of
the
Father
)
full
of
Grace
and
Truth
.
And
our
Saviour
says
,
He
[
b
](A42287-e19520-b)
b
John
14
21
,
22
,
23.
that
hath
my
Commandments
and
keepeth
them
,
he
it
is
that
loveth
me
,
and
he
that
loveth
me
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
will
manifest
my self
to
him
.
And
when
one
of
his
Disciples
ask'd
how
he
would
manifest
himself
to
them
and
not
to
the
World
;
Jesus
said
,
If
a
Man
love
me
,
he
will
keep
my
Words
;
and
my
Father
will
love
him
,
and
we
will
come
unto
him
and
make
our
abode
with
him
.
And
the
Apostle
assures
us
,
[
c
](A42287-e19550-b)
c
1
Cor.
2.
14.
that
the
things
of
God
cannot
be
known
but
by
the
Spirit
of
God
,
and
that
the
natural
Man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
Foolishness
to
him
,
neither
can
they
know
them
,
because
he
are
spiritually
discerned
:
He
tells
us
likewise
,
that
[
d
](A42287-e19570-b)
d
Rom.
8.
9
,
14.
they
who
are
in
Christ
Jesus
,
the
Spirit
of
God
dwells
in
them
;
and
that
if
they
have
not
the
Spirit
of
Christ
,
they
are
none
of
his
;
and
that
being
led
by
God's
Spirit
,
they
are
his
Sons
.
So
that
all
who
are
truly
regenerated
,
are
led
by
the
Spirit
of
God
.
V.
VI.
VII
.
Kings
19
19.
2
Kings
7.
1
,
2.
Jer.
29.
26
,
27.
Amos
7.
14.
Matt.
11.
18.
Joh
8.
48.
The
Instruments
that
God
made
use
of
on
such
Occasions
were
generally
Persons
who
had
no
worldly
nor
humane
Advantages
to
recommend
them
,
were
neither
Learned
,
nor
Great
,
nor
Rich
,
nor
Honourable
,
nor
Wise
in
the
World's
esteem
;
but
he
chose
the
weak
and
the
foolish
things
of
the
World
to
confound
the
Wise
and
the
Mighty
.
Elisha
,
a
Labourer
of
the
Ground
;
Amos
,
a
Herdsman
;
David
,
a
Shepherd
;
John
,
and
James
,
Peter
,
and
Andrew
,
Fishermen
;
Mathew
,
a
Publican
.
Simplicity
and
humility
of
Heart
were
the
chief
Qualities
which
recommended
them
to
his
Choice
.
They
were
generally
despis'd
,
rejected
,
and
condemn'd
by
the
People
of
the
Age
wherein
they
lived
.
Above
all
,
they
were
persecuted
by
the
Pastours
and
Priests
who
had
the
Dexterity
by
their
Learning
and
Subtilty
to
wrest
and
criticize
upon
their
Words
and
Writings
,
and
turn
them
into
Heresies
and
Blasphemies
,
that
they
might
make
the
People
abhor
and
persecute
them
;
and
it
was
in
the
following
Ages
after
their
Death
,
that
Men
began
generally
to
esteem
and
honour
them
.
VIII
.
IX
.
X.
XI
.
believe
every
Spirit
,
but
are
bidden
try
the
Spirits
whether
they
are
of
God
or
not
.
If
none
are
inspir'd
by
God
,
what
need
is
there
to
try
any
,
but
to
reject
all
?
We
are
told
that
in
the
last
Days
God
will
[
a
](A42287-e19950-b)
a
Joel
2.
28.
pour
out
of
his
Spirit
upon
all
Flesh
.
And
when
the
Apostle
S.
Peter
[
b
](A42287-e19980-b)
b
Act.
2.
16
,
17.
applies
this
Prophecy
to
the
Descent
of
the
Holy
Ghost
upon
the
Apostles
in
the
Day
of
Pentecost
,
he
meant
not
thereby
to
limit
that
Promise
to
that
Time
,
as
if
it
had
its
full
Completion
,
but
to
shew
that
then
it
began
to
be
fulfilled
,
and
that
Jesus
being
now
ascended
to
his
Father
,
and
having
received
the
Promise
of
the
Holy
Ghost
,
had
shed
forth
this
upon
them
.
And
it
evidently
appears
that
he
did
not
limit
it
to
that
Time
,
but
shew
that
that
was
rather
the
first
Fruits
of
it
,
and
that
it
was
to
be
fulfilled
and
continued
in
all
After-ages
;
he
saying
expresly
,
[
c
](A42287-e19990-b)
c
Act
2.
38
,
39.
Repent
and
be
baptized
,
every
one
of
you
in
the
Name
of
Jesus
Christ
,
for
the
Remission
of
Sins
,
and
ye
shall
receive
the
Gift
of
the
Holy
Ghost
.
For
the
Promise
is
unto
you
and
to
your
Children
,
and
to
all
that
are
afar
off
,
even
as
many
as
the
Lord
our
God
shall
call
.
Which
was
as
it
were
a
Preludium
and
first
Fruits
of
what
they
might
expect
.
For
it
is
not
God's
Manner
to
promise
largely
and
liberally
,
and
to
perform
meanly
and
sparingly
;
and
the
Number
of
Persons
on
whom
the
Gifts
of
the
Spirit
were
poured
out
in
those
Days
was
too
small
to
fill
up
the
Extent
of
Joel's
Prophecy
,
especially
if
we
compare
it
with
and
interpret
it
by
other
Prophecies
of
the
same
Nature
,
it
will
appear
that
this
is
a
Mercy
which
God
designs
to
communicate
in
a
higher
Measure
after
the
coming
of
Jesus
Christ
than
formerly
.
For
he
has
promised
that
he
will
put
his
Law
in
their
inward
Parts
,
and
write
it
in
their
Hearts
.
—
And
they
shall
teach
no
more
every
Man
his
Neighbour
,
and
every
Man
his
Brother
,
saying
,
Know
the
Lord
,
for
they
shall
all
know
me
,
from
the
least
of
them
unto
the
greatest
of
them
,
saith
the
Lord
.
And
we
are
told
that
the
Earth
shall
be
full
of
the
Knowledge
of
the
Lord
,
as
the
Waters
cover
the
Sea
.
So
that
the
Reason
why
this
is
so
little
experienced
among
Christians
now
adays
,
is
not
because
the
Lord's
Hand
is
shortned
,
that
he
cannot
do
it
,
or
that
this
was
a
Mercy
to
be
shewn
only
to
the
first
Christians
;
but
because
our
Sins
have
separated
between
us
and
our
God
.
XII
.
Thaulerus
,
Thomas
a
Kempis
,
and
some
other
extraordinary
Persons
,
as
they
who
read
their
Lives
or
Writings
without
prejudice
may
see
.
XIII
.
It
is
generally
believed
by
all
Protestants
that
we
are
at
present
in
the
Reign
of
Antichrist
;
and
it
is
generally
own'd
by
all
.
XIV
.
There
being
a
two-fold
Coming
of
Jesus
Christ
,
and
a
double
Completion
of
Prophecies
in
relation
to
both
;
therefore
as
the
Preaching
of
John
the
Baptist
was
the
first
Coming
again
of
Elias
,
so
many
judge
the
Prophecy
imports
a
Second
Coming
,
not
of
his
Person
,
but
of
some
in
his
Spirit
to
restore
all
things
.
H.
M.
Divine
Dialog.
Dial.
5.
p.
355
,
359
Jesus
Christ
telling
us
(
even
after
John
was
beheaded
)
that
Elias
will
come
indeed
and
restore
all
things
.
To
this
Purpose
a
very
sincere
Enquirer
into
the
Prophetick
Stile
,
takes
out
of
the
Prophecies
and
History
concerning
Elias
and
John
Baptist
,
a
Character
of
that
Spirit
of
Elias
that
must
renew
the
World
:
That
its
Doctrine
must
be
[
a
](A42287-e20330-b)
a
Mal.
3.
1
,
2.
3.
that
of
casting
away
all
Corruption
,
Insincerity
and
Hypocrisie
.
[
b
](A42287-e20340-b)
b
Is.
40.
3
,
4.
5.
Declaring
against
all
Distortion
or
Perversion
of
the
Simplicity
of
Christian
Truth
by
proud
or
politick
Persons
;
[
c
](A42287-e20350-b)
c
Mal.
4.
5.
Rev.
16.
16.
Matth.
17.
10
,
11.
which
will
be
no
sectarian
Spirit
:
to
rend
and
tear
,
but
a
reconciling
Spirit
to
solder
together
the
Affections
of
Men
:
Which
will
neither
abrogate
what
is
authentick
,
no●
introduce
what
is
new
,
but
be
a
Restorer
only
of
what
useful
Truths
and
Practices
may
seem
to
have
been
lost
in
the
long
Delapse
of
Ages
.
[
d
](A42287-e20360-b)
d
Kings
18.
8
,
9
,
&c.
Matth.
3.
3
,
&c.
And
perhaps
of
such
clear
and
plain
Principles
as
may
solve
the
most
concerning
Difficulties
that
human
Reason
is
subject
to
be
entangled
with
.
He
is
that
Voice
in
the
Wilderness
,
Prepare
ye
the
Way
of
the
Lord
,
and
make
his
Paths
straight
:
that
they
shall
be
of
a
Spirit
separate
from
the
World
,
and
untainted
and
unsophisticated
by
the
unwholsom
Converse
of
Men
:
That
this
Spirit
will
appear
rough
and
rude
to
the
World
;
because
it
will
so
freely
and
impartially
reprehend
the
World
,
and
declare
the
Truth
in
all
Plainness
and
Simplicity
of
Heart
;
with
an
holy
Boldness
and
Vndauntedness
of
Courage
to
witness
to
the
Truth
,
and
a
raising
of
Men
out
of
a
false
Security
from
external
or
carnal
Respects
,
as
did
the
Baptists
,
the
Sadducees
and
Pharisees
;
with
a
vehement
Jealousie
in
behalf
of
the
Purity
of
God's
Worship
,
against
all
Polytheism
and
Idolatry
;
and
using
only
the
Power
of
the
Spirit
from
on
High
,
to
oppose
all
Weapons
of
any
carnal
Warfare
.
Characters
which
one
would
think
had
been
purposely
design'd
for
the
present
Subject
.
XV.
Thus
saith
the
Lord
,
in
their
Mouths
;
for
by
so
doing
,
we
may
chance
to
repulse
God's
Messengers
,
and
refuse
to
hear
from
him
that
which
may
be
of
great
Importance
to
our
Salvation
:
Nor
ought
we
on
the
other
hand
,
to
receive
blindly
all
as
such
,
who
pretend
to
be
led
by
the
Spirit
of
God
,
since
many
false
Prophets
do
and
shall
arise
and
deceive
many
;
but
we
ought
to
follow
the
Apostle's
Advice
,
and
try
the
Spirits
,
whether
they
are
of
God
or
not
.
Yet
this
does
not
oblige
us
to
go
and
find
out
and
enquire
into
the
Grounds
of
every
Pretender
,
which
were
an
infinite
Labour
and
Expence
of
Time
in
an
Age
that
abounds
with
Multitudes
of
Pretenders
.
We
are
dispensed
from
that
when
the
Falshood
of
the
Pretension
discovers
it self
by
some
plain
Mark
or
Sign
,
as
the
wicked
or
even
worldly
Life
of
the
Pretender
,
his
Disowning
the
Holy
Scriptures
,
or
denying
or
opposing
any
essential
Truth
of
Religion
.
But
when
there
are
no
such
evident
Marks
of
the
Falshood
of
one's
Pretensions
to
immediate
Revelation
,
but
they
are
back'd
with
such
Considerations
,
and
attended
with
such
Circumstances
as
make
the
Truth
of
them
probable
,
we
are
concern'd
in
Prudence
to
give
our selves
the
Trouble
of
Enquiring
into
them
,
and
tho'
upon
Tryal
they
be
found
empty
,
we
must
not
think
our
Pains
lost
;
because
it
is
better
to
be
at
some
Pains
in
Examining
a
false
Pretension
to
Revelation
,
than
to
reject
a
true
one
,
because
we
would
not
give
our selves
the
Trouble
to
enquire
into
it
.
XVI
.
A.
B.
deserve
this
Enquiry
.
Seeing
then
the
Pretensions
of
A.
B.
to
Divine
Inspiration
are
of
this
last
Sort
,
and
that
by
the
Testimony
of
one
of
her
most
furious
Enemies
.
There
are
Persons
who
have
the
Reputation
of
Sence
,
Probity
and
Learning
,
who
look
upon
her
as
one
immediately
enlightned
by
the
Spirit
of
God
,
and
seeing
the
Things
that
she
declares
to
us
are
of
the
greatest
Moment
,
and
do
most
nearly
concern
us
,
we
ought
in
Prudence
to
hear
and
weigh
the
Evidences
brought
to
make
appear
that
she
is
immediately
led
by
the
Spirit
of
God
,
and
see
whether
they
be
such
as
may
belong
to
Impostours
or
to
deluded
Persons
,
and
what
Marks
are
given
whereby
we
may
discern
those
who
are
truly
inspired
by
God
,
from
Impostours
,
false
Prophets
,
and
such
as
either
acted
by
the
Spirit
of
the
Devil
,
or
the
Heat
of
their
own
Imaginations
.
I
shall
set
down
those
Marks
and
Evidences
in
her
own
Words
.
XVII
.
Suspect
,
says
she
,
all
that
I
say
to
you
as
from
God
,
in
case
that
you
observe
my
Life
,
my
Manners
and
my
Actions
are
not
all
conformable
to
those
of
Jesus
Christ
;
and
that
my
Doctrine
is
not
entirely
like
to
the
Holy
Scripture
;
for
if
it
is
God
that
speaks
to
me
,
he
is
unchangeable
,
he
never
changes
;
what
he
said
to
his
Apostles
and
his
Disciples
,
is
the
same
thing
which
he
declares
now
inwardly
to
the
Soul
.
There
can
be
no
change
in
God
.
Besides
this
,
Your
natural
Spirit
is
capable
of
judging
this
;
for
where
should
a
little
Girl
learn
all
the
Law
of
God
,
which
is
imprinted
in
the
Marrow
of
my
Bones
without
Study
and
without
Books
?
—
—
If
I
perceive
the
most
secret
Thoughts
of
your
Heart
,
from
whence
can
this
come
,
but
from
God
only
?
Consider
always
what
Properties
the
Spirit
of
God
has
in
himself
,
and
the
Spirit
of
the
Devil
,
and
do
not
believe
every
Spirit
;
for
this
is
the
Time
of
the
Reign
of
Anti-christ
,
and
he
has
great
Dominion
over
the
Spirits
of
Men
now
,
deceiving
them
with
false
Appearances
under
the
Pretext
of
Goodness
and
Vertue
,
and
transforms
himself
into
an
Angel
of
Light
,
to
seduce
the
Well-meaning
.
I
intreat
you
to
take
good
heed
and
remark
rather
the
Life
and
Behaviour
of
the
Person
who
says
he
has
Communication
with
God
,
than
his
Words
;
for
the
Devil
can
speak
well
of
Divine
Secrets
as
when
he
was
an
Angel
.
He
has
not
lost
his
Lights
,
but
they
serve
him
for
a
Hell
;
therefore
he
tempts
the
best
by
Divine
Lights
,
but
he
cannot
give
them
in
Effect
the
Properties
that
the
Spirit
of
God
brings
along
with
him
:
Read
them
with
Attention
.
The
Properties
of
God
.
-
He
is
Truth
.
-
He
is
the
Way
.
-
He
is
Life
.
-
He
who
lives
in
God
walks
always
in
Truth
.
-
He
who
lives
in
God
is
conformed
to
the
Life
of
Jesus
Christ
.
-
He
who
lives
in
God
walks
in
Sincerity
of
Spirit
and
Simplicity
of
Heart
.
-
He
who
lives
in
God
fears
nothing
.
-
He
who
lives
in
God
seeks
nothing
.
-
He
who
lives
in
God
hopes
for
nothing
out
of
God
,
for
he
finds
all
in
him
.
The
Properties
of
the
Devil
.
-
He
is
the
Father
of
Lies
,
the
Master
of
Inconstancy
,
the
Inventer
of
Hypocrisie
.
-
He
who
is
of
the
Devil
deals
in
Lies
.
-
He
who
is
of
the
Devil
is
inconstant
.
-
He
who
is
of
the
Devil
is
dissembled
,
counterfeit
,
hypocritical
.
-
He
who
does
an
unseemly
thing
hates
the
Light
,
that
his
Deeds
may
not
be
known
.
-
He
who
is
of
the
Devil
seeks
Darkness
for
fear
that
he
be
discovered
.
-
He
who
is
of
the
Devil
is
haughty
,
proud
,
and
desirous
of
Honour
.
-
He
who
is
of
the
Devil
has
a
Deference
to
none
.
The
surest
Mark
to
know
true
Prophets
,
They
also
are
not
true
Christians
who
are
not
true
Disciples
and
Followers
of
Jesus
Christ
.
To
be
his
Disciple
we
must
do
as
he
did
;
and
to
be
his
Follower
we
must
depend
in
all
things
on
God
as
he
depended
;
and
be
willing
,
for
the
Salvation
of
our
Neighbour
,
to
endure
hard
Treatments
,
Affronts
,
Pains
,
yea
,
Death
.
And
if
they
who
call
themselves
Prophets
are
not
possess'd
with
this
Sentiment
,
they
have
not
true
Charity
,
are
not
true
Christians
,
nor
the
Disciples
of
Jesus
Christ
.
—
You
may
ask
me
if
I
do
not
believe
that
I
am
a
true
Christian
;
I
will
answer
,
My
Belief
may
perhaps
deceive
me
;
but
if
you
do
not
observe
in
me
the
Qualities
of
Charity
,
the
Fruits
and
Gifts
of
the
Holy
Spirit
,
and
the
Eight
Beatitudes
,
you
ought
not
to
believe
it
:
For
these
Marks
are
infallible
to
a
truly
Christian
Soul
;
so
that
they
who
have
them
not
,
or
at
least
do
not
labour
to
obtain
them
,
cannot
be
call'd
truly
Christian
,
far
less
Prophets
,
say
what
they
please
.
The
Affectation
of
Desiring
that
People
believe
them
,
is
a
Sign
that
they
seek
their
own
Glory
:
For
the
Prophet
of
God
affects
nothing
and
forces
nothing
.
He
only
declares
his
Commission
to
him
to
whom
he
is
sent
,
as
a
Messenger
that
has
no
Concern
in
the
Contents
of
the
Letter
that
he
carries
.
Therefore
they
use
to
make
themselves
be
believed
;
the
Desires
they
have
that
their
Prophecies
may
come
to
pass
,
and
their
Eagerness
to
act
in
their
Designs
,
shew
that
they
seek
their
own
Satisfaction
;
For
the
Friend
of
God
acts
always
with
Meekness
and
Indifferency
,
leaving
all
the
Success
of
his
Commission
to
God
;
and
he
is
as
content
with
his
own
Confusion
as
with
his
Honour
,
seeking
and
aiming
at
no
other
thing
but
to
have
satisfied
him
who
sent
him
.
If
those
Prophets
were
of
God
,
But
when
one
comes
from
God
to
awaken
Men
,
that
they
may
consider
how
they
are
fallen
from
the
Doctrine
of
Jesus
Christ
,
and
how
far
they
are
estranged
from
a
Dependance
upon
God
,
making
this
appear
to
them
by
eternal
Truths
and
by
so
clear
Reasons
,
that
all
Men
of
sound
judgment
may
comprehend
it
;
these
things
ought
not
to
be
rejected
because
they
are
good
in
themselves
,
and
cannot
but
profit
those
who
believe
them
,
tho'
they
should
come
from
the
Mouth
of
a
false
Prophet
,
yea
of
the
Devil
himself
.
We
ought
not
then
to
stick
so
much
at
examining
the
Instrument
from
whence
those
Truths
came
,
to
know
if
it
be
true
and
good
,
and
aim
at
God's
Glory
and
the
Salvation
of
Souls
.
For
God
makes
use
sometimes
of
Persons
who
are
imperfect
and
vicious
,
yea
,
of
the
Devil
himself
,
to
declare
to
us
the
Truth
that
is
necessary
for
us
,
that
we
may
not
pretend
Ignorance
,
or
blame
God
for
our
Damnation
,
as
being
wanting
to
warn
us
.
He
therefore
sometimes
makes
Beasts
,
wicked
and
possess'd
Persons
to
speak
,
that
they
may
manifest
his
Will
to
us
;
but
we
must
not
therefore
make
reckoning
of
the
Beasts
,
Devils
,
and
wicked
Persons
,
but
Profit
by
the
Things
that
God
makes
known
to
us
by
them
,
when
that
which
they
say
is
good
and
true
.
If
a
Soul
be
truly
possest
with
the
Holy
Spirit
,
That
we
may
give
Credit
to
the
Sayings
of
those
who
say
they
are
led
by
the
Holy
Spirit
,
But
if
some
one
declare
some
particular
thing
respecting
the
Salvation
or
Damnation
of
any
,
they
must
see
from
whence
this
Knowledge
comes
.
If
such
have
it
by
the
Light
of
the
Holy
Spirit
,
they
must
believe
it
as
the
Scripture
;
or
else
they
be
in
Hazard
of
being
forsaken
by
God
,
for
despising
the
Warnings
which
he
often
gives
us
by
some
one
of
his
Friends
,
whom
he
makes
use
of
to
declare
his
Will
to
those
who
would
not
hear
it
so
particularly
themselves
:
As
he
did
to
David
by
the
Prophet
Nathan
,
to
declare
his
Sin
to
him
of
which
he
was
become
insensible
,
and
so
many
others
whom
he
has
withdrawn
from
the
way
to
Hell
,
by
the
Warnings
of
some
Souls
enlightned
by
him
;
as
he
does
sometimes
yet
at
present
.
A
True
Prophet
never
seeks
himself
,
The
Holy
Spirit
can
have
no
regard
to
what
pleases
or
displeases
,
Thus
you
see
what
excellent
and
true
Marks
and
Characters
she
gives
,
whereby
we
may
try
whether
any
be
truly
endued
with
the
Spirit
of
God
or
not
;
and
the
more
her
Doctrine
,
Life
and
Spirit
are
enquir'd
into
by
the
Lovers
of
Sincerity
and
Truth
,
the
more
they
will
abide
this
Touchstone
:
And
it
will
still
the
more
clearly
appear
that
her
Doctrine
is
the
same
in
Substance
with
the
Gospel
;
her
Life
and
Spirit
a
Transcript
of
it
;
that
the
Law
of
God
was
written
in
her
Heart
,
from
whence
her
Doctrine
came
as
from
a
Fountain
of
Living
Water
springing
up
to
Everlasting
Life
,
and
was
not
derived
from
the
broken
Cisterns
of
humane
Learning
,
Conversation
,
Study
,
and
Books
:
And
that
her
Words
are
sharp
and
piercing
,
searching
into
the
Heart
and
Conscience
,
and
far
from
soothing
and
flattering
the
Corruptions
of
Men.
XVIII
.
A.
B.
its
being
a
true
Representation
of
Christianity
,
in
Contradiction
to
most
of
the
Systems
of
the
Doctrine
of
Jesus
Christ
,
which
have
been
advanc'd
in
this
last
Age
of
the
World
,
that
she
makes
Charity
,
or
the
Love
of
God
,
the
great
End
of
that
Religion
,
and
the
Precepts
and
Life
of
Jesus
Christ
,
the
necessary
Means
to
bring
us
to
that
End
,
and
when
this
is
so
clearly
discovered
and
represented
to
us
by
an
illiterate
Child
,
without
the
use
of
any
humane
Helps
,
and
our
false
Glosses
,
whereby
we
have
perverted
the
Doctrine
of
Jesus
Christ
,
are
laid
open
to
us
;
to
ascribe
this
to
Natural
Judgment
,
Heat
of
Fancy
,
any
Humane
or
Diabolical
Means
,
or
to
think
to
confound
it
with
our
Buffoonry
and
Criticks
,
is
a
Spiritual
Infatuation
like
that
of
the
Scribes
and
Pharisees
.
XIX
.
Tomb.
de
la
fausse
Theol.
Part
1.
p.
11.
Now
all
that
has
been
or
can
be
opposed
to
those
Evidences
of
A.
B.
her
being
led
by
the
Spirit
of
God
,
come
under
these
Two
Heads
.
viz.
it
is
either
affirm'd
that
these
Marks
and
Characters
are
not
sufficient
Evidences
,
even
tho'
she
had
them
,
or
that
they
do
not
all
belong
to
her
.
I
shall
give
you
then
her
own
Vindication
of
her self
in
answering
some
Prejudices
relating
to
these
Heads
.
First
then
,
they
objected
that
there
could
be
no
sufficient
Evidence
of
her
being
led
by
the
Spirit
of
God
,
unless
she
were
endued
with
the
Power
of
working
Miracles
.
In
Answer
to
which
she
says
.
It
is
a
great
Ignorance
to
desire
to
see
Miracles
that
we
may
believe
that
a
Soul
is
possest
with
the
Holy
Spirit
;
for
the
Devil
at
this
time
can
easily
do
Wonders
.
Jesus
Christ
has
assur'd
us
that
in
the
last
Times
many
false
Prophets
will
arise
that
shall
do
great
Signs
and
Wonders
.
And
we
live
now
in
the
Reign
of
Antichrist
.
They
who
ask
now
for
Miracles
deserve
to
be
seduc'd
by
Satan
;
for
what
need
is
there
of
them
,
since
God
is
not
to
send
into
the
World
a
New
Doctrine
.
The
Gospel
Law
is
the
last
and
most
perfect
of
all
Laws
.
Nothing
New
will
come
to
instruct
Men
,
except
the
fulfilling
of
the
Gospel
Law
,
which
was
sufficiently
confirm'd
by
Jesus
Christ
and
his
Apostles
,
who
needed
then
for
the
Hardness
of
Mens
Hearts
to
work
outward
Miracles
,
because
of
their
Unbelief
.
For
those
Persons
,
Signs
were
wrought
that
were
visible
to
their
Senses
.
But
now
Men
are
sufficiently
confirm'd
in
the
Gospel
Law
.
There
are
no
Christians
incredulous
in
this
Point
.
And
therefore
Miracles
would
serve
to
no
purpose
now
,
since
nothing
is
taught
but
what
Jesus
Christ
and
his
Apostles
taught
,
and
this
is
believed
both
by
good
and
bad
Christians
.
I
think
you
have
not
the
true
Touchstone
to
discern
if
a
Person
has
the
Spirit
of
God
,
You
will
tell
me
that
you
would
try
the
Spirit
of
God
by
true
Miracles
,
and
not
by
such
as
come
by
the
Intervention
of
the
Devil
.
I
ask
by
what
means
you
shall
discern
between
these
,
so
long
as
you
have
not
that
Holy
Spirit
which
would
learn
you
all
Truth
?
Then
you
would
discern
all
things
,
and
would
not
need
to
ask
Miracles
to
know
if
another
be
guided
by
that
true
Spirit
.
For
Faith
alone
would
give
you
Evidence
enough
.
When
the
Pharisees
ask'd
Miracles
of
Christ
,
and
he
had
done
some
,
they
said
presently
,
he
had
a
Devil
,
and
that
he
cast
out
Devils
by
the
Power
of
Beelzebub
who
was
more
Powerful
than
the
inferiour
Devils
.
Do
you
not
think
that
the
same
would
happen
now
,
and
if
I
also
wrought
Miracles
,
would
they
not
undoubtedly
say
that
I
were
a
Sorceress
,
which
were
even
to
be
feared
;
since
now
there
is
no
more
need
of
Miracles
,
except
to
bewitch
Mens
Spirits
with
Admiration
,
our
Faith
being
sufficiently
confirm'd
,
and
the
Gospel
Law
verified
.
There
is
nothing
wanting
but
that
it
is
not
put
in
practice
;
and
there
is
no
need
of
Miracles
to
assure
all
Christians
that
they
cannot
be
sav'd
without
the
practice
of
it
,
since
Jesus
Christ
and
his
Apostles
have
so
strongly
affirm'd
it
.
One
must
deny
the
Gospel
to
believe
that
he
can
be
saved
without
imitating
Jesus
Christ
,
seeing
he
says
,
that
he
is
the
way
,
and
that
he
who
enters
by
him
shall
be
saved
,
that
he
also
is
the
Door
;
and
that
we
cannot
enter
into
the
Kingdom
of
Heaven
but
by
him
.
What
Miracles
will
you
require
,
Sir
,
from
one
who
does
no
other
thing
but
repeat
the
same
Words
which
Jesus
Christ
and
his
Apostles
pronounc'd
,
and
says
no
other
thing
but
that
to
be
a
Christian
we
must
have
the
Spirit
of
Jesus
Christ
.
I
have
done
no
ill
to
any
Body
,
nor
said
any
other
thing
in
Substance
,
but
that
Men
are
fallen
from
the
Faith
,
and
that
they
have
by
their
Sins
drawn
down
the
Judgments
of
God
upon
their
Heads
;
that
of
necessity
we
must
be
converted
to
God
,
and
take
up
the
Spirit
of
the
Christians
of
the
Primitive
Church
,
or
otherwise
we
are
not
True
Christians
.
All
these
Truths
are
so
clear
that
all
Men
ought
to
become
silent
and
confounded
by
them
;
silent
in
that
they
cannot
bely
the
Truth
;
and
confounded
to
see
that
they
are
so
far
from
God
,
and
the
practice
of
True
Christians
.
But
being
unwilling
to
yield
to
this
Truth
,
and
to
be
asham'd
that
their
Degeneracy
is
laid
open
,
they
will
not
be
silent
,
but
strive
to
reproach
those
who
tell
this
Truth
,
and
tempt
them
with
Foreign
Questions
and
Arguments
,
even
demanding
of
them
outward
Signs
and
Miracles
,
as
if
they
were
of
the
Essence
of
Vertue
,
while
they
cannot
give
the
least
Ray
of
Vertue
to
him
who
works
them
;
for
True
Miracles
come
from
God
,
and
not
from
the
Person
that
does
them
,
who
is
only
his
Instrument
to
shew
to
Men
that
which
God
operates
.
—
So
that
you
cannot
be
assured
that
a
Person
has
the
Holy
Spirit
,
even
tho'
he
should
work
outward
Miracles
,
since
Judas
did
them
as
well
as
the
other
Apostles
,
and
yet
was
a
Devil
.
We
need
another
Touchstone
to
know
the
Spirit
of
God
,
tho'
we
could
remove
Mountains
,
and
had
the
Gift
of
Prophecy
,
all
this
would
be
nothing
without
Charity
.
It
is
a
great
Blindness
to
seek
for
Miracles
,
and
outward
Signs
,
that
we
may
believe
that
a
Soul
is
guided
by
the
Holy
Spirit
.
It
were
better
to
search
in
the
Scriptures
what
Gifts
and
Fruits
the
Holy
Spirit
brings
always
along
with
him
,
and
observe
if
they
who
say
they
are
endued
with
the
Holy
Spirit
have
in
them
those
Gifts
and
Fruits
,
for
then
it
is
certain
they
are
possest
with
the
Holy
Spirit
,
for
all
these
things
are
Supernatural
and
Divine
.
Not
that
I
would
exclude
True
Miracles
from
Souls
that
love
God
;
The
Summ
of
what
she
says
on
this
Head
is
this
,
That
it
is
not
necessary
that
every
one
who
is
immediately
taught
by
the
Spirit
of
God
should
prove
the
same
by
outward
Miracles
;
that
they
are
necessary
only
for
the
Confirmation
of
a
New
Doctrine
:
That
she
declares
no
other
Doctrine
than
the
Gospel
of
Jesus
Christ
,
which
our
Lord
and
his
Apostles
have
sufficiently
confirm'd
already
:
That
to
demand
Miracles
now
,
is
to
tempt
God
,
and
to
expose
our selves
to
be
deluded
by
the
Devil
;
who
we
are
told
will
in
these
last
Times
by
his
false
Prophets
do
Signs
and
Lying
Wonders
,
which
without
the
Spirit
of
God
cannot
easily
be
distinguished
from
true
Ones
:
That
they
are
not
the
surest
Touchstones
of
one's
being
guided
and
taught
by
the
Spirit
of
God
,
but
the
Gifts
and
Fruits
of
the
Spirit
,
particularly
Living
Faith
and
Charity
;
and
that
by
these
the
Spirit
of
God
does
greater
Miracles
in
converting
and
healing
the
Souls
of
others
,
than
all
outward
Miracles
on
Bodies
would
amount
to
:
And
that
in
these
last
Times
,
God
will
manifest
the
Power
of
his
Spirit
by
working
these
Miracles
on
Souls
,
by
turning
them
away
from
things
Earthly
and
Temporal
,
to
things
Heavenly
and
Eternal
.
There
were
many
of
the
ancient
Prophets
of
whom
we
do
not
read
that
they
wrought
Miracles
,
and
their
Prophesies
were
generally
for
After-times
,
and
not
fulfilled
in
their
own
Days
;
yet
the
People
were
bound
to
receive
them
as
sent
from
God
,
and
there
were
sufficient
Evidences
for
it
in
their
Doctrine
and
Lives
.
Besides
,
it
was
no
less
than
a
Miracle
,
and
beyond
the
Power
of
Nature
,
that
she
knew
the
Thoughts
of
other
Mens
Hearts
and
their
inward
Dispositions
,
not
that
she
always
did
so
,
but
when
God
thought
fit
to
discover
them
to
her
,
either
for
her
own
Safety
,
or
for
the
Good
of
others
.
This
is
oft-times
declared
,
and
Instances
given
of
it
,
not
only
by
her self
,
but
also
by
M.
de
Cort
,
Poiret
,
Tiellens
,
Francken
,
and
many
others
.
The
manner
also
of
having
so
clear
and
comprehensive
a
Knowledge
of
Divine
Things
,
without
Study
,
Conferences
,
Meditation
,
or
Books
,
is
no
less
strange
and
extraordinary
.
XX.
True
Divine
Inspiration
,
so
far
as
we
can
conceive
it
,
from
the
Representations
of
those
who
have
been
truly
and
immediately
Illuminated
of
God
,
may
be
considered
under
these
Two
general
Heads
:
1.
Either
God
communicates
himself
,
his
Light
,
and
Truth
,
immediately
to
the
Soul
without
the
Intervention
of
any
sensible
Idea
or
Image
.
Or
,
2.
He
makes
use
of
sensible
Images
to
affect
the
Soul
,
and
that
after
different
manners
,
by
Dreams
,
Visions
,
Voices
,
&c.
and
it
is
in
these
especially
,
and
not
in
the
former
,
that
the
Devil
labours
to
ape
God
and
to
delude
Souls
,
or
that
Men
are
deluded
by
their
own
warm
Imaginations
,
and
the
Devil's
Illusions
,
or
their
own
Fancies
pass
for
Divine
Visions
,
&c.
Now
that
the
Motions
and
Sentiments
of
A.
B.
were
not
the
Effect
of
such
an
Enthusiasm
,
seems
evidently
to
appear
from
her
own
Writings
.
It
is
best
to
hear
her self
.
That
I
may
satisfie
(
says
she
to
a
great
Lawyer
)
the
Question
so
oft
proposed
by
you
,
God
is
a
Spirit
;
the
Soul
is
a
Spirit
;
they
communicate
in
Spirit
;
they
are
not
verbal
Discourses
,
but
spiritual
Notices
;
(
Intelligences
Spirituelles
)
which
nevertheless
are
more
intelligible
than
the
best
Eloquence
of
the
World
.
God
makes
himself
to
be
understood
by
the
Soul
,
by
inward
Motions
,
which
the
Soul
understands
and
comprehends
according
as
it
is
freed
of
earthly
Idea's
,
and
in
so
far
as
the
Faculties
of
the
Soul
do
cease
,
the
Motions
of
God
are
so
much
the
more
intelligible
unto
it
.
The
Notices
of
God
are
infallible
when
the
Soul
is
free
of
all
Images
,
and
in
a
Forgetfulness
of
all
created
things
;
but
they
are
doubtful
when
it
acts
by
Imaginations
,
and
seek
Sensibilities
,
or
any
other
thing
that
is
not
purely
God
.
The
Saints
themselves
have
in
this
Point
committed
Mistakes
by
Visions
,
vocal
Words
,
Extasies
,
or
other
Sensibilities
,
to
which
the
Imagination
contributes
.
God
is
a
Spirit
,
the
Soul
purified
is
transform'd
into
him
,
and
has
no
need
of
Words
nor
of
Sight
to
understand
him
,
more
than
we
need
an
Eye
or
a
Tongue
to
understand
our
own
Conceptions
.
It
is
hard
to
declare
how
this
is
done
,
it
must
be
hard
also
to
believe
it
,
and
in
Effect
it
is
subject
to
Deceptions
and
Illusions
of
the
Devil
,
or
the
Imagination
,
if
these
inward
Notices
and
Knowledge
be
not
declared
by
a
Person
whose
Life
and
Words
are
conformable
to
the
Gospel
,
as
being
inspir'd
by
one
and
the
same
Spirit
.
The
rest
of
this
Letter
is
transcrib'd
above
.
There
is
nothing
more
Difficult
for
Man's
Understanding
than
to
discern
Spirits
,
If
the
Spirit
of
God
make
a
Soul
say
that
which
is
to
its
Praise
,
by
a
Spirit
of
simple
Truth
;
that
of
the
Devil
will
make
the
same
things
be
spoken
through
pure
Pride
;
that
of
Nature
,
to
get
Esteem
;
being
so
subtile
in
its
Flatteries
,
that
it
will
sometimes
utter
things
to
its
Contempt
,
that
it
may
appear
Humble
before
those
who
hear
them
.
The
same
thing
may
be
Holy
,
Diabolical
,
or
Humane
,
according
to
the
inward
Intention
and
Motion
of
the
Soul
that
operates
,
which
God
alone
knows
evidently
;
in
which
so
many
deceive
themselves
who
presume
to
discern
Spirits
,
and
to
guide
Souls
by
their
own
natural
Light
.
These
are
the
Blind
who
lead
the
Blind
,
and
both
fall
into
the
Ditch
.
I
entreat
you
to
remark
that
the
Holy
Spirit
is
not
visible
to
be
seen
by
the
Eyes
of
the
Body
where
he
resides
,
The
Twelve
Fruits
,
and
the
Seven
Gifts
of
the
Holy
Spirit
,
So
that
we
may
know
if
a
Person
be
animated
by
the
Holy
Spirit
,
or
by
the
Devil
,
or
by
Nature
,
by
the
Operation
of
his
Works
;
we
need
only
consider
them
with
a
single
Eye
,
with
a
pure
Intention
,
without
Curiosity
or
Affectation
,
and
then
we
cannot
be
deceived
;
for
God
promises
,
that
if
our
Eye
be
Single
,
our
whole
Body
shall
be
full
of
Light
;
and
if
it
be
Evil
,
it
will
be
full
of
Darkness
.
—
For
tho'
a
Soul
have
not
in
it self
the
Holy
Spirit
,
yet
it
shall
have
the
Understanding
enlightned
to
discover
him
in
others
,
provided
it
behold
them
with
a
single
Eye
,
without
Dissimulation
or
Surprize
;
but
in
the
Simplicity
of
a
Child
,
as
Jesus
Christ
says
we
must
be
in
,
if
we
would
enter
into
the
Kingdom
of
Heaven
.
They
who
see
me
write
,
For
these
things
cannot
come
from
Nature
,
which
being
corrupted
,
can
produce
no
Good
,
nor
any
Divine
Vertues
;
because
I
am
come
of
the
Corrupt
Mass
of
Adam
,
as
all
the
rest
of
Men
,
there
could
not
be
in
me
any
Righteousness
,
Truth
,
and
Charity
,
which
are
all
Divine
and
Supernatural
Vertues
,
which
cannot
enter
into
the
Soul
of
Men
,
but
by
the
Work
of
the
Holy
Spirit
.
This
gives
me
a
sufficient
Testimony
that
I
am
led
by
God
,
The
Good
Spirit
,
God
does
not
speak
to
me
by
Voices
,
Take
the
Child
and
the
Mother
,
and
flee
into
Egypt
:
For
I
durst
not
rely
upon
all
these
things
,
in
which
the
Devil
and
the
Fancy
of
Man
may
mingle
themselves
,
and
make
such
things
be
seen
and
heard
,
as
if
they
came
from
the
Spirit
of
God
.
But
I
fix
on
the
solid
Truth
of
God
,
on
his
Righteousness
,
and
on
his
Love
,
because
in
such
things
the
Devil
can
have
no
hold
.
I
have
sometimes
had
Dreams
and
Visions
coming
from
God
,
as
I
may
afterwards
make
appear
by
Experience
;
but
I
do
not
rely
on
these
Dreams
and
Visions
,
unless
the
same
things
that
I
have
seen
and
dream'd
be
confirm'd
unto
me
by
a
secret
Notice
,
(
Intelligence
)
after
the
manner
that
I
converse
ordinarily
with
God
.
For
so
soon
as
the
Soul
is
free
of
all
Image
,
and
delivered
from
the
agitation
of
its
Passions
,
and
the
Imagination
ceases
to
operate
;
then
I
hear
the
Voice
of
God
,
and
his
Reasoning
,
not
with
my
Ears
,
but
with
my
Understanding
.
And
after
this
manner
he
makes
me
see
and
hear
all
that
I
need
to
know
both
for
my
own
Conduct
,
and
that
of
others
;
which
many
have
experienc'd
,
and
found
that
I
have
told
them
the
most
secret
things
of
their
Hearts
,
which
neither
Men
nor
Devils
could
know
.
Never
amuse
your self
with
Discourses
,
The
Devil
can
give
Visions
,
I
can
never
have
the
least
doubt
as
if
it
were
an
evil
Spirit
that
communicates
himself
to
my
Understanding
;
Thus
you
see
how
certain
Marks
she
gives
whereby
to
distinguish
true
from
false
Enthusiasm
;
the
Conduct
and
Inspiration
of
the
Spirit
of
God
from
the
Illusions
of
the
Devil
,
or
Ones
own
Imagination
,
and
how
Men
may
preserve
themselves
from
being
impos'd
upon
by
the
last
:
That
where
a
Soul
is
truly
purified
,
and
the
Communications
of
God's
Spirit
are
to
the
inferiour
Understanding
,
without
the
use
of
the
Imagination
or
Senses
,
or
the
imprinting
on
them
Images
,
Visions
,
or
Voices
,
there
neither
the
Devil
nor
Man's
Imagination
can
have
any
hold
;
that
the
Devil
cannot
work
on
the
Imagination
of
such
,
as
he
does
on
Wicked
and
Brain
sick
Persons
:
That
when
Visions
,
Voices
,
and
sensible
Raptures
are
communicated
to
such
,
that
they
may
be
assured
that
they
are
from
God
,
they
ought
to
apply
to
him
in
that
inward
way
in
which
he
is
pleas'd
to
communicate
himself
,
the
Soul
being
delivered
from
the
agitation
of
its
Passions
,
and
the
Imagination
:
That
the
Spirit
of
God
brings
along
with
him
Peace
and
Tranquility
of
Soul
,
and
his
Divine
Qualities
of
Goodness
,
Righteousness
,
and
Truth
,
and
his
Operations
are
both
good
and
abiding
;
but
the
Spirit
of
the
Devil
disturbs
the
Understanding
,
robs
it
of
Tranquility
and
Rest
,
and
that
which
proceeds
from
that
Spirit
carries
always
with
it
the
Qualities
of
the
Devil
,
Injustice
,
Malice
,
Hypocrisie
.
These
are
the
distinguishing
Evidences
for
ones
self
.
And
for
others
,
that
they
may
not
be
impos'd
upon
by
any
pretending
to
be
led
by
the
Spirit
of
God
,
when
it
may
be
they
are
guided
by
the
Illusions
of
the
Devil
or
their
own
Fancy
;
that
there
is
no
Hazard
of
being
mistaken
,
if
we
follow
that
only
which
is
conformable
to
the
Gospel
,
tho'
it
were
declared
by
a
wicked
Person
or
the
Devil
himself
;
that
there
cannot
be
a
surer
Testimony
that
one
is
led
by
the
Spirit
of
God
,
than
if
he
produce
in
them
his
Fruits
and
Gifts
,
and
impart
to
them
the
Divine
Qualities
of
Righteousness
,
Goodness
,
and
Charity
,
and
by
their
means
produce
the
same
good
Effects
in
others
:
That
the
evil
Spirit
may
sometimes
move
to
do
a
good
thing
to
draw
Evil
out
of
it
,
but
can
never
do
that
that
is
Just
,
and
Good
,
and
True
altogether
,
which
comes
from
God
only
;
and
tho'
the
Devil
cover
his
Wickedness
at
first
with
seeming
Vertues
,
yet
the
End
of
all
his
Operations
shew
from
whom
they
come
.
Thus
A.
B.
lays
no
stress
on
Visions
,
Extasies
,
Raptures
,
or
other
Sensibilities
to
which
the
Imagination
contributes
,
and
where
the
Devil
and
Fancy
may
impose
,
but
upon
the
immediate
Notices
of
God
to
the
Understanding
;
and
for
the
Truth
of
this
and
her
Sincerity
in
it
,
appeals
to
the
Fruits
of
God's
Spirit
,
and
the
Divine
Qualities
which
he
had
implanted
in
her
Soul
,
and
by
which
she
constantly
steer'd
all
her
Actions
:
And
that
no
Body
may
be
deceived
by
her
declaring
things
as
Truths
from
God
which
are
not
;
she
desires
they
may
receive
them
only
in
so
far
as
they
are
conformable
to
the
Gospel
,
and
then
there
is
no
Hazard
of
being
deceived
,
those
Truths
being
so
well
confirm'd
already
,
and
so
necessary
for
all
who
would
be
saved
;
and
in
so
far
as
they
lead
us
to
a
more
strict
Union
with
God
,
and
Denial
of
ones
self
.
And
these
are
always
Good
;
tho'
the
Devil
should
declare
them
,
we
cannot
be
deceived
in
believing
them
.
XXI
.
You
ought
to
have
more
Charity
for
me
,
Wise
,
and
of
a
good
Natural
Judgment
,
when
you
judge
that
I
am
Proud
,
for
your
saying
,
serves
only
to
make
me
more
so
.
I
have
always
said
,
that
I
am
nothing
but
a
simple
Child
,
and
now
I
hear
Divines
and
the
Learned
say
,
that
I
have
a
great
Natural
Spirit
,
which
makes
me
say
and
write
things
which
so
many
Persons
do
admire
.
—
I
have
always
referr'd
them
to
the
Spirit
of
God
,
who
produces
them
immediately
in
me
,
and
now
you
would
have
me
so
Presumptuous
as
to
believe
that
all
this
comes
from
my self
,
or
from
my
Natural
Judgment
.
I
should
be
a
wise
Girl
indeed
,
if
I
had
found
out
so
many
excellent
Truths
,
without
School
or
Study
,
without
Books
,
and
without
Masters
.
I
believe
it
is
Ignorance
that
makes
you
speak
so
,
and
that
you
know
not
what
the
Spirit
of
God
is
,
nor
what
a
Natural
Spirit
is
;
and
cannot
distinguish
that
which
comes
from
Nature
,
from
that
which
comes
from
Grace
,
as
not
being
sufficiently
advanced
in
the
Wisdom
of
the
Holy
Spirit
.
I
am
afraid
my
Judgment
may
offend
you
;
but
I
will
make
it
appear
to
you
,
that
it
is
most
true
,
and
that
you
have
not
yet
penetrated
nor
discovered
how
the
Spirit
of
God
acts
,
and
how
the
Spirit
of
Nature
acts
;
and
not
having
this
Touchstone
which
discovers
fine
Gold
from
the
Counterfeit
,
you
easily
take
the
one
for
the
other
:
You
will
needs
hold
the
rank
of
Masters
,
whereas
it
were
your
Happiness
to
be
good
Scholars
.
To
shew
that
I
have
more
Charity
for
your
Soul
,
than
you
have
Ill-will
for
mine
,
I
will
declare
what
the
Spirit
of
God
is
,
and
what
the
Natural
Spirit
is
,
that
you
may
no
longer
be
mistaken
.
I
will
tell
you
what
Operations
proceed
from
both
these
Spirits
,
and
how
they
must
be
animated
.
The
thing
is
clear
and
certain
,
easie
to
be
understood
by
those
who
will
use
their
Reason
,
and
they
who
do
not
use
it
are
Beasts
,
for
nothing
distinguishes
a
Man
from
a
Beast
but
Faith
,
and
Reason
.
I
set
down
therefore
for
the
chief
Mark
and
Ground
of
discerning
Spirits
,
that
the
Spirit
of
God
has
this
Quality
,
that
he
never
acts
and
operates
but
for
things
Divine
and
Eternal
,
or
tending
to
Eternity
;
and
that
the
Natural
Spirit
never
acts
nor
aims
but
for
things
Earthly
and
Temporal
:
For
all
that
is
from
Nature
tends
to
its
Centre
,
which
is
the
Earth
and
Time
,
where
Nature
is
bounded
to
delight
it self
,
without
knowing
or
tending
to
any
other
thing
,
but
what
is
conformable
to
Nature
.
When
you
would
know
then
if
it
be
Nature
that
directs
the
Actions
of
a
Person
,
remark
only
if
by
what
they
say
or
do
,
they
aim
only
at
things
earthly
and
transitory
;
in
this
case
you
may
well
judge
,
that
they
have
but
a
Natural
Spirit
,
and
not
the
Spirit
of
God
,
since
this
never
acts
but
for
Divine
things
tending
to
Eternity
.
So
that
when
you
see
Persons
labour
to
gain
Money
,
or
to
have
Pleasure
and
Satisfaction
in
this
World
,
it
may
be
absolutely
said
,
they
have
but
Natural
Spirits
,
and
cannot
thereby
find
God
,
nor
Life
Eternal
;
for
tho'
they
flatter
themselves
,
and
say
,
that
they
trade
,
only
to
make
a
right
use
of
their
Wealth
;
and
study
,
that
they
may
make
a
right
use
of
their
Learning
;
all
this
is
but
for
Time
and
earthly
Things
,
proceeding
only
from
the
Natural
Spirit
that
cloaks
it self
with
the
Spirit
of
God
,
for
this
Divine
Spirit
never
tends
but
to
Divine
Things
.
If
you
had
observed
,
Sir
,
that
that
fine
Spirit
which
you
attribute
to
me
,
had
been
applied
to
get
Wealth
or
to
gain
Praise
,
or
to
Conversation
,
to
take
Pleasure
with
Men
,
you
would
have
had
some
Reason
to
say
that
I
had
nothing
but
a
natural
Spirit
;
or
if
you
had
discovered
in
my
Words
any
Ornament
of
Language
to
make
me
be
esteemed
Eloquent
;
or
in
my
Writing
any
Affectation
of
speaking
well
,
that
I
might
be
praised
;
these
would
be
all
Marks
of
a
human
Spirit
.
—
I
would
gladly
ask
you
,
Sir
,
if
you
have
ever
seen
me
acted
by
this
natural
Spirit
?
First
,
if
I
have
ever
done
any
thing
to
gain
Money
?
Or
,
if
I
have
desir'd
any
sensual
Pleasures
,
or
fed
my self
with
Praises
,
or
lov'd
the
Conversation
of
Men
?
Have
you
not
rather
perceiv'd
that
I
ask
nothing
of
any
Body
?
For
I
can
say
in
Truth
,
that
if
they
would
give
me
Riches
I
would
not
accept
of
them
,
for
my
own
Goods
are
a
burthen
to
me
,
and
the
two
things
I
hate
in
the
World
are
,
Honour
,
and
Sin
;
the
Conversations
and
Divertisements
of
the
World
are
a
Weariness
to
me
;
and
if
I
affected
to
be
prais'd
for
my
Words
or
Writings
,
I
would
study
to
speak
well
,
to
write
well
,
and
to
spell
well
;
whereas
I
have
nothing
but
a
simple
vulgar
Language
,
nakedly
to
signifie
my
Thoughts
,
without
Curiosity
or
any
Circumspection
.
And
for
my
Writings
,
do
you
not
see
they
are
without
any
Study
or
Ornament
,
full
of
Faults
of
Writing
and
Orthography
,
without
any
human
Regard
or
Reflection
.
Do
you
think
I
have
not
enough
of
Spirit
to
correct
all
these
Faults
,
and
to
learn
in
a
little
time
to
write
and
spell
perfectly
,
that
Men
might
see
my
Skill
?
I
am
far
from
these
Sentiments
;
for
I
would
never
learn
any
thing
of
Men
,
because
I
desired
not
to
be
prais'd
by
them
.
One
would
have
freely
taught
me
Orthography
,
another
Poesy
,
another
the
Mathematicks
,
another
the
Latin
Tongue
;
and
I
despis'd
all
this
,
to
content
my self
with
writing
on
my
Knees
,
on
a
little
piece
of
Board
,
the
things
that
God
sheds
into
my
Spirit
,
without
desiring
to
make
any
Reflection
to
see
if
I
wrote
well
or
ill
,
or
if
what
I
say
will
please
one
or
displease
another
,
whether
they
will
be
well
receiv'd
and
approved
,
or
despis'd
or
censur'd
:
I
have
no
other
aim
in
Speaking
or
Writing
but
eternal
things
,
without
caring
for
temporal
and
earthly
things
;
having
no
Pretensions
upon
Earth
,
but
only
that
of
pleasing
God
,
and
stirring
up
my
Neighbour
to
his
Love
.
This
cannot
proceed
from
a
Natural
Spirit
which
is
confin'd
to
earthly
things
,
and
cannot
aim
to
please
God
,
nor
at
eternal
things
;
for
Nature
cannot
find
its
Pleasure
and
Satisfaction
in
a
God
which
it
does
not
see
and
feel
:
What
is
beyond
Sense
,
is
not
Food
agreeable
to
Nature
,
more
than
precious
Stones
can
be
Food
for
Horses
;
for
neither
of
these
are
Aliments
proportioned
to
the
Nature
of
either
:
For
the
Natural
Senses
will
no
more
be
filled
with
God
and
things
Eternal
,
than
a
Horse
will
be
satisfied
with
Jewels
for
his
Food
,
but
he
loves
the
Grass
and
Hay
far
better
,
as
Food
more
sutable
to
his
Nature
.
Even
so
it
is
of
the
Natural
Spirit
and
Senses
,
they
do
far
more
esteem
things
earthly
and
sensual
,
than
God
,
who
is
an
Invisible
Spirit
;
or
things
Eternal
,
which
they
do
not
perceive
and
feel
with
their
Senses
.
Whence
we
may
draw
a
sure
Consequence
,
that
he
who
does
not
seek
or
desire
the
Goods
and
Pleasures
which
tickle
our
Senses
,
has
the
Spirit
of
God
,
and
lives
supernaturally
;
and
he
who
seeks
nothing
but
God
and
things
Eternal
,
cannot
have
this
from
a
Natural
Spirit
;
and
when
you
will
needs
say
that
my
Writings
proceed
from
a
Natural
Spirit
,
you
must
prove
that
they
aim
at
some
Profit
,
Pleasure
,
or
Praise
from
Men.
If
I
desired
to
Profit
by
them
,
I
would
endeavour
to
please
them
,
and
to
gain
their
Friendship
;
and
if
I
desired
to
take
Pleasure
among
them
,
I
would
draw
them
to
me
as
you
do
;
and
if
I
desired
their
Praises
,
I
would
speak
that
which
they
would
willingly
hear
,
and
would
not
say
,
that
they
are
not
true
Christians
:
For
if
I
would
say
,
that
all
who
have
visited
me
are
vertuous
Souls
and
true
Christians
,
undoubtedly
every
one
would
esteem
me
,
and
greatly
praise
me
;
but
when
I
do
the
quite
contrary
,
I
shew
it
is
the
Spirit
of
God
who
acts
in
my
Writings
,
since
they
aim
at
nothing
but
to
make
known
the
Truth
of
God
,
which
alone
can
guide
Souls
to
eternal
Life
,
and
that
the
same
Writings
speak
nothing
but
of
despising
earthly
and
temporal
things
.
There
cannot
be
a
more
evident
mark
of
Distinction
between
the
actings
of
the
Spiri
of
God
,
and
that
of
Nature
,
than
what
is
assign'd
by
her
;
the
last
tending
only
to
things
Temporal
,
and
the
other
to
things
Eternal
;
and
that
the
Spirit
she
was
guided
by
had
this
constant
Tendency
to
God
and
Eternity
,
and
not
to
Honour
,
Praise
,
Wealth
,
or
Pleasure
,
or
any
Temporal
and
Earthly
things
,
appears
by
the
whole
Course
of
her
Life
and
Conversation
.
XXII
.
What
rashness
is
it
for
Men
to
offer
to
Correct
the
Works
of
God
.
All
this
may
be
very
true
,
and
yet
it
does
not
follow
,
that
she
ascribes
all
her
Mistakes
to
the
Dictates
of
the
Spirit
of
God
;
yea
,
she
plainly
affirms
the
contrary
,
and
that
all
the
Mistakes
and
Errors
she
falls
into
,
are
from
her self
,
and
not
from
God
.
When
you
ask
,
If
there
be
any
thing
humane
in
my
Motions
,
Words
,
and
Deeds
?
This
Question
seems
to
me
Ridiculous
.
Since
being
a
humane
Creature
,
as
well
as
others
,
I
must
have
natural
Motions
and
Faculties
as
others
have
;
otherwise
I
should
be
an
Angel
,
or
a
Statue
of
Wood
,
Stone
,
or
Metal
,
which
Instruments
God
never
makes
use
of
for
declaring
his
Truths
to
Men.
But
the
Devil
has
oft
spoken
by
such
Oracles
.
But
God
spake
by
his
Holy
Prophets
,
Natural
Persons
as
others
are
,
who
through
their
natural
Frailty
did
often
commit
very
great
Faults
;
yea
,
sometimes
gross
Sins
.
Must
we
doubt
if
Moses
had
the
Spirit
of
God
,
and
that
he
spake
to
his
People
by
him
,
because
he
was
incredulous
,
and
rendred
himself
unworthy
of
entring
into
the
promis'd
Land
?
Must
we
not
believe
the
Holy
Scripture
endited
by
Solomon
,
because
●e
fell
into
Idolatry
?
Or
ought
we
to
doubt
if
David
had
the
Spirit
of
God
,
because
he
fell
into
Adultery
and
other
Sins
?
Truly
this
would
be
very
extravagant
,
and
render
all
the
Works
of
God
suspected
and
doubtful
,
because
of
the
Trailty
of
Men.
For
in
the
New
Testament
,
does
not
the
Apostle
make
this
Distinction
of
his
own
Spirit
from
the
Spirit
of
God
?
When
he
says
,
It
is
I
who
says
or
does
this
;
and
elsewhere
,
It
is
the
Spirit
of
God
who
says
it
.
Even
Jesus
Christ
,
had
he
not
the
Spirit
of
God
in
him
,
and
the
Natural
Spirit
both
?
When
he
prays
to
his
Father
,
that
his
own
Will
might
not
be
done
.
If
he
had
not
had
a
Natural
Will
,
he
would
not
have
prayed
thus
.
And
it
could
not
be
the
Spirit
of
God
that
made
him
say
:
If
it
be
possible
let
this
Cup
pass
from
me
;
Nor
which
made
him
doubt
that
he
was
forsaken
of
his
Father
in
the
very
brink
of
Death
:
of
necessity
these
were
simply
natural
Motions
which
mov'd
him
to
all
these
things
,
and
not
at
all
the
Motions
of
the
Holy
Spirit
.
Why
would
they
then
have
me
of
another
Stuff
than
the
Prophets
,
Apostles
,
and
Jesus
Christ
himself
;
and
hinder
that
my
natural
Motions
should
not
act
any
more
in
me
,
after
that
I
have
received
the
Holy
Spirit
?
Must
I
become
immoveable
in
Body
and
Spirit
,
that
I
may
move
no
longer
naturally
?
Must
the
Spirit
of
God
make
all
the
Functions
of
my
Spirit
and
Body
to
cease
,
that
he
alone
may
operate
in
them
?
Truly
God
would
make
use
of
a
strange
Figure
,
against
his
Ordinary
,
since
he
always
makes
use
of
humane
Creatures
to
speak
to
Men
,
and
to
make
known
his
Will
to
them
by
Organs
of
those
like
themselves
.
And
for
this
Cause
Jesus
Christ
took
a
truly
humane
Body
,
that
by
means
palpable
to
their
Humanity
,
he
might
make
himself
to
be
understood
and
obeyed
.
And
the
Body
and
Spirit
of
Jesus
Christ
did
act
humanly
.
—
And
the
Apostles
acted
in
many
things
according
to
their
natural
Motions
,
and
in
many
things
were
mistaken
;
being
one
night
assembled
,
after
that
they
had
received
the
Holy
Spirit
,
when
St.
Peter
was
in
Prison
;
from
whence
being
come
out
miraculously
,
he
knock'd
at
the
Gate
where
they
were
assembled
,
and
the
Maid
,
Roda
,
told
them
he
was
at
the
Gate
,
they
thought
with
one
common
Judgment
that
the
Maid
dream'd
,
saying
,
to
her
,
that
she
was
a
Fool.
All
the
Motions
which
this
Holy
Assembly
had
,
could
not
come
but
from
Nature
.
Must
we
conclude
from
thence
that
they
had
not
received
the
Holy
Spirit
,
or
that
they
had
lost
him
because
of
such
Mistakes
,
or
because
they
acted
according
to
their
natural
Passions
or
Functions
in
this
Opinion
.
I
think
we
should
commit
a
great
Sin
to
believe
any
such
thing
,
or
to
suspect
the
Holy
Spirit
in
them
,
because
they
are
mistaken
in
some
things
;
for
these
Faults
and
Mistakes
are
annexed
to
humane
Nature
since
Sin
;
which
has
so
blinded
Man's
Understanding
,
that
he
is
oft-times
mistaken
in
that
which
he
sees
before
his
Eyes
:
But
the
Holy
Spirit
can
never
be
mistaken
in
any
thing
,
nor
inspire
things
that
are
not
true
.
And
it
would
be
an
abominable
thing
to
believe
it
,
or
to
judge
that
a
Person
were
not
guided
by
the
Holy
Spirit
,
because
he
is
mistaken
in
some
indifferent
things
.
For
the
Holy
Spirit
does
not
teach
the
Soul
that
he
possesses
all
the
Circumstances
of
that
which
it
ought
to
do
and
say
;
but
he
teaches
it
the
essential
things
of
Righteousness
,
Goodness
,
and
Truth
,
in
all
that
it
ought
to
do
or
avoid
.
And
it
is
the
Business
of
the
Understanding
to
comprehend
and
search
out
the
means
to
attain
to
these
Ends
;
whetting
its
Spirit
and
all
the
Faculties
of
its
Soul
,
that
it
may
rightly
accomplish
in
all
things
Righteousness
,
Goodness
,
and
Truth
.
And
if
those
natural
Functions
were
made
to
cease
acting
after
this
manner
,
the
Holy
Spirit
could
do
nothing
by
the
Person
,
who
is
the
visible
and
sensible
Organ
,
an
Instrument
of
God
,
without
which
Instrument
he
cannot
make
gross
and
natural
Men
to
understand
him
.
Therefore
the
Angels
themselves
have
sometimes
taken
humane
Bodies
,
to
make
themselves
be
seen
and
perceived
by
Men
,
according
to
their
natural
Sight
and
Sentiments
.
Now
it
is
true
that
God
has
given
me
his
Holy
Spirit
promised
by
Jesus
Christ
,
which
teaches
me
all
Truth
,
but
yet
it
is
not
true
,
that
he
teaches
me
in
particular
all
the
Words
that
proceed
out
of
my
Mouth
,
nor
all
the
Letters
or
Syllables
that
I
write
,
far
less
all
the
Motions
of
my
Body
;
for
this
is
done
humanly
by
my
own
Spirit
or
my
visible
Body
.
For
if
the
Holy
Spirit
did
dictate
to
me
all
the
Words
that
I
must
pronounce
,
or
all
the
Words
that
I
must
write
,
I
could
never
commit
Faults
in
Speaking
or
Writing
,
which
I
do
often
commit
,
not
knowing
sometimes
where
to
find
Words
to
express
my self
well
,
nor
Orthography
to
write
well
;
which
I
have
declared
in
my
printed
Writings
,
saying
;
It
is
the
Spirit
that
teaches
me
the
Doctrine
which
I
write
,
but
as
for
the
Faults
which
are
in
the
Pen
or
the
Words
,
it
is
I
who
commits
them
,
and
not
the
Holy
Spirit
;
which
may
satisfie
all
captious
Spirits
,
who
seek
to
discredit
the
Wisdom
of
God
,
by
the
Faults
that
I
might
have
done
Naturally
:
Since
the
Proverb
says
,
that
all
Men
do
fail
and
mistake
themselves
,
and
the
Perfect
are
in
Heaven
,
because
there
are
no
Perfections
but
in
God
alone
.
And
it
would
be
to
tempt
him
,
to
require
of
a
human
Creature
the
Perfection
of
all
things
;
since
this
appertains
to
God
only
,
and
not
to
Men
,
who
have
only
a
limited
Perfection
,
every
one
his
Talent
;
one
the
Perfection
of
speaking
well
,
another
of
writing
well
,
another
of
singing
well
,
with
other
natural
Gifts
,
which
do
not
come
immediately
from
the
Holy
Spirit
,
tho'
he
makes
use
of
all
those
Gifts
,
when
they
may
serve
for
the
Glory
of
God
,
and
when
the
Person
offers
and
resigns
them
up
to
his
Government
.
For
Example
:
God
has
given
me
an
Ability
to
compose
my
Writings
,
and
it
is
his
Will
that
I
do
it
for
his
Glory
,
and
the
Good
of
Souls
.
These
things
come
in
Substance
from
the
Holy
Spirit
;
but
it
is
my
natural
Hand
that
writes
it
,
and
my
natural
Spirit
that
conceives
it
,
which
may
commit
accidental
or
material
Faults
;
but
there
can
be
no
Faults
in
the
thing
it self
;
every
one
may
assuredly
believe
and
follow
that
,
without
amusing
himself
whether
I
have
any
Defect
in
the
Manner
,
or
if
there
be
any
thing
of
natural
mingled
with
it
,
since
God
makes
use
of
Nature
and
even
of
its
Defects
,
to
teach
Men
to
seek
those
things
that
are
above
,
and
not
the
things
that
are
upon
the
Earth
.
For
all
that
fine
Learning
,
and
studied
Words
,
yea
these
Niceties
of
the
precise
Truth
of
Terms
,
are
things
on
Earth
,
esteemed
by
vain
Men
,
who
seek
Praise
and
Curiosities
more
than
the
Essence
of
the
Means
of
their
Salvation
,
and
the
Holy
Spirit
will
not
encourage
these
Niceties
,
but
inspires
always
Simplicity
.
For
this
Cause
I
do
not
reflect
upon
the
Mistake
that
I
oft
times
commit
of
naming
Peter
for
Paul
,
or
Wood
for
Stone
.
It
is
enough
to
me
that
I
make
the
Substance
of
the
thing
be
understood
,
that
Men
may
return
to
the
Love
of
God
.
And
he
having
permitted
me
to
cause
to
be
printed
all
my
Writings
,
has
not
appointed
in
what
Time
,
by
what
Person
,
in
what
Place
,
or
by
what
Means
I
might
do
it
.
I
must
therefore
apply
my
natural
Spirit
to
find
out
these
Means
.
I
have
writ
of
it
to
my
Friends
,
and
advertised
them
that
it
was
the
Will
of
God
that
this
should
be
done
for
his
Gl●●●
,
And
if
I
had
not
acted
naturally
in
this
,
these
Persons
could
not
know
this
express
Will
of
God
,
because
they
are
not
yet
so
disengaged
that
they
may
hear
the
Voice
of
God
.
Ought
I
therefore
to
hold
my
Peace
and
not
to
write
,
because
the
Holy
Spirit
does
not
dictate
to
me
all
the
Words
,
and
because
I
make
use
of
those
which
I
speak
in
my
homely
vulgar
Language
?
And
must
I
prove
otherwise
than
by
my
Words
,
that
it
is
the
Holy
Spirit
who
acts
in
me
?
They
who
consider
this
without
an
evil
Eye
,
will
,
I
am
perswaded
,
be
convinc'd
that
she
is
far
from
attributing
her
Mistakes
and
Defects
to
the
Dictates
of
the
Spirit
of
God
,
and
that
yet
it
might
be
very
well
said
to
him
who
was
desirous
to
reduce
her
Writings
to
a
greater
Exactness
,
free
of
all
Mistakes
,
What
Rashness
is
it
for
Men
to
offer
to
correct
the
Works
of
God
?
For
God
thinks
fit
to
chuse
weak
and
foolish
things
to
confound
the
wise
and
mighty
,
and
to
make
his
strength
appear
in
their
weakness
;
that
when
we
see
the
great
and
substantial
Truths
of
God
declared
by
one
of
such
Simplicity
,
without
Disguise
and
Affectation
,
without
all
Human
Learning
,
and
the
Artifices
and
Exactness
whereby
we
recommend
our
Writings
to
the
World
,
we
may
clearly
see
that
it
is
not
her
own
Natural
Spirit
,
that
by
its
Industry
and
Application
searches
out
and
discovers
those
Divine
Truths
(
tho'
its
Defects
and
Weakness
appear
in
applying
to
declare
them
to
the
World
)
but
that
it
is
the
Spirit
of
God
.
And
as
they
who
are
very
intent
upon
the
cultivating
of
their
Minds
with
Human
Learning
,
are
very
unconcern'd
as
to
fine
Cloaths
and
other
outward
things
,
about
which
others
are
very
nice
and
ready
to
laugh
at
their
unfashionableness
;
so
one
who
is
wholly
taken
up
with
the
great
and
substantial
Truths
of
God
and
Eternity
,
and
intent
to
impress
them
on
the
Hearts
of
others
,
has
no
regard
to
niceness
of
Words
and
Terms
,
is
not
curious
to
avoid
little
Mistakes
about
lesser
and
accidental
Matters
;
but
earnest
only
to
inculcate
to
them
the
great
things
of
Eternity
.
And
that
this
was
the
Disposition
of
A.
B's
Spirit
,
appears
thro'
all
her
Writings
.
It
may
be
Joshuah
knew
not
whether
it
was
the
Sun
or
Earth
that
stood
still
;
and
Esay
thought
that
Hezekiah
would
undoubtedly
die
of
his
Disease
;
and
S.
Matthew
that
Jeremy
had
written
that
which
Zachary
had
said
,
and
that
there
were
two
Thieves
who
up●raided
Jesus
Christ
on
the
Cross
,
tho'
S.
Luke
tells
it
was
but
one
of
them
;
and
Jesus
Christ
himself
,
that
there
were
Figs
on
a
Fig-Tree
when
there
were
none
.
But
what
,
will
some
say
,
is
not
this
to
take
from
the
divine
Writers
their
Authority
and
Force
.
This
is
as
ridiculous
as
if
a
Man
dying
for
Hunger
would
not
take
the
Bread
offer'd
him
,
under
a
Pretext
that
he
who
offer'd
it
was
mistaken
in
some
Words
when
he
offered
it
;
as
that
he
said
it
was
bak'd
such
a
Day
,
whereas
it
was
on
another
Day
;
or
that
it
came
from
Peter's
House
whereas
it
came
from
John's
;
or
that
the
Corn
it
was
made
of
came
from
France
,
when
it
was
from
Germany
;
from
whence
the
poor
famish'd
Man
would
fancy
that
the
Bread
could
not
nourish
him
,
that
it
was
not
good
,
that
they
who
were
mistaken
in
this
,
might
be
mistaken
in
taking
,
it
may
be
,
Poison
or
Tares
for
Corn
,
or
Arsnick
for
Meal
.
But
what
,
ought
such
Mistakes
to
be
imputed
to
the
Holy
Spirit
?
God
forbid
!
they
belong
only
to
the
Creature
.
And
when
it
pleases
the
Holy
Spirit
for
so
saving
Ends
,
as
to
recommend
Simplicity
,
the
study
of
Purification
,
the
cleaving
to
the
one
thing
needful
;
to
teach
those
who
desire
to
be
enlightned
by
God
,
that
they
must
leave
off
the
ways
of
humane
Exactness
and
Speculation
,
and
of
confounding
the
Understanding
with
a
Thousand
barren
and
needless
Curiosities
,
which
certainly
devour
much
precious
time
,
without
making
us
well-pleasing
to
God
,
or
advancing
one
step
in
his
Love
,
but
have
rather
turn'd
us
away
from
it
,
and
occupied
and
blown
us
up
with
these
useless
Vanities
:
That
the
Holy
Spirit
,
I
say
,
should
permit
,
for
so
saving
an
Advantage
,
some
Mistakes
which
regard
Accidental
,
Foreign
,
and
Accessory
things
,
to
remain
some
time
in
the
Instruments
which
he
makes
use
of
most
certainly
and
infallibly
in
the
things
that
concern
the
way
to
Heaven
;
What
is
there
in
all
this
that
derogates
from
the
Glory
of
God
,
the
Salvation
of
Souls
,
or
the
Divine
Authority
of
those
sent
by
God
to
guide
Man
without
fail
to
this
supream
End
.
The
Difference
that
is
observed
amongst
Persons
inspired
by
God
,
and
sometimes
of
the
same
Person
from
himself
comes
from
this
,
that
they
have
not
the
same
Gifts
by
Nature
,
or
are
not
equally
enlightned
,
or
the
same
Person
is
not
so
much
at
one
time
as
at
another
,
even
touching
Divine
Things
,
when
they
are
Accessories
.
Thus
the
Apostles
knew
not
from
the
Beginning
that
the
Gentiles
would
be
called
to
the
Gospel
,
and
therefore
at
first
they
lived
exactly
after
the
Manner
of
the
Jews
.
But
when
God
gave
and
encreased
this
Light
,
they
acted
and
spoke
otherwise
;
must
we
conclude
from
this
,
that
they
were
first
deceived
,
or
that
the
Holy
Spirit
did
not
inspire
them
,
or
did
not
inspire
them
aright
?
Not
at
all
.
But
that
at
first
it
was
not
necessary
it
should
be
made
known
to
them
,
till
the
saving
Doctrine
of
the
Gospel
were
established
among
the
Jews
.
So
that
we
must
hence
conclude
only
that
the
Holy
Spirit
gives
and
encreases
his
Light
as
he
sees
it
expedient
for
Men's
Salvation
.
Thus
A.
B.
in
her
younger
Years
had
not
received
the
Light
which
respects
the
glorious
State
in
which
Adam
was
created
before
Eve
,
and
therefore
spake
of
Adam
then
according
to
the
common
Opinion
,
but
afterwards
in
a
more
sublime
Manner
.
XXIII
.
That
this
cannot
be
true
indeed
,
if
her
Writings
be
endited
by
the
Spirit
of
God
,
who
cannot
contradict
himself
;
for
God
is
Yesterday
and
to
day
the
same
,
unchangeable
,
and
always
equal
to
himself
,
from
whom
no
Variableness
nor
Contradiction
can
proceed
.
But
if
her
Adversary
would
examine
all
the
Holy
Scripture
after
the
Manner
he
had
done
her
Writings
,
From
hence
have
sprung
so
many
Errours
,
Schisms
,
and
Divisions
in
the
Church
of
God
;
because
every
one
would
understand
the
Scripture
after
their
own
Mode
,
they
have
invented
so
many
different
Religions
;
and
each
says
,
This
is
founded
on
the
Holy
Scripture
:
tho'
very
often
they
have
different
Sentiments
,
and
contradict
one
another
in
the
same
Truths
,
while
every
one
thinks
he
understands
them
aright
.
—
Tho'
they
are
uncapable
of
understanding
Divine
Things
;
for
the
same
Spirit
that
endited
the
Holy
Scriptures
,
gives
the
Understanding
of
them
;
and
when
the
Spirit
of
Man
undertakes
to
do
it
,
he
still
falls
from
one
Errour
into
another
,
and
loses
himself
in
that
great
Ocean
of
Divine
Wisdom
,
which
he
cannot
understand
nor
comprehend
.
—
It
does
not
trouble
me
that
there
appears
to
be
Contradictions
in
my
Writings
to
the
Judgments
of
Men
,
since
they
will
hardly
find
two
Prophets
speak
the
same
Words
upon
the
same
Matter
;
and
the
four
Evangelists
do
not
relate
the
same
Things
after
the
same
Manner
:
Must
it
therefore
be
said
that
there
are
Contradictions
in
the
Holy
Scriptures
,
as
this
Benjamin
Furly
says
there
are
in
my
Writings
?
—
God
commands
to
honour
Father
and
Mother
;
and
Jesus
Christ
says
we
must
hate
Father
and
Mother
;
adding
,
that
he
who
does
not
forsake
Father
and
Mother
,
and
all
things
,
cannot
be
his
Disciple
.
How
will
this
Benjamin
reconcile
these
two
Passages
.
—
For
,
to
honour
Father
and
Mother
,
is
a
thing
quite
contrary
to
the
hating
and
forsaking
them
.
And
Jesus
Christ
says
that
he
is
not
come
to
bring
Peace
upon
Earth
,
but
War
between
Father
and
Son
,
&c.
And
elsewhere
he
says
,
my
Peace
I
give
you
.
—
In
one
Place
he
says
,
Drunkards
and
Gluttons
shall
not
enter
into
the
Kingdom
of
Heaven
;
and
elsewhere
he
says
,
that
that
which
enters
into
the
Mouth
does
not
defile
the
Soul
.
—
Truth
is
invincible
and
does
not
change
,
for
all
that
may
be
thundered
against
it
;
but
it
is
the
more
established
when
it
is
opposed
and
contradicted
by
ignorant
Persons
,
as
this
Benjamin
,
who
cannot
discern
Truth
from
Lying
and
from
Contradictions
.
He
confounds
one
time
with
another
,
and
will
needs
give
general
Rules
for
all
sorts
of
Occasions
;
and
when
these
Rules
are
not
punctually
observed
at
all
times
,
he
thinks
that
Persons
do
change
or
contradict
themselves
.
And
if
he
had
been
an
Apostle
of
Jesus
Christ
when
he
lived
upon
Earth
,
he
would
have
often
reproved
him
(
as
at
present
he
does
me
.
)
For
when
Jesus
Christ
was
afraid
of
his
Enemies
,
he
bids
his
Apostles
buy
Swords
,
and
if
they
wanted
money
to
do
it
,
that
they
should
sell
their
Garments
;
and
a
little
after
he
commands
to
put
up
the
Sword
,
and
threatens
that
he
who
strikes
with
the
Sword
,
shall
be
strucken
by
it
.
—
If
this
Benjamin
had
been
in
S.
Peter's
Place
when
he
cut
off
Malchus's
Ear
,
he
would
certainly
have
been
displeased
at
Jesus
Christ
,
and
blamed
him
for
Inconstancy
and
Contradiction
,
because
he
could
not
discern
the
time
when
he
ought
to
strike
,
and
when
he
ought
to
forbear
.
—
He
reproaches
me
that
I
have
written
somewhere
,
that
I
might
say
something
that
is
not
true
,
without
lying
or
sinning
.
He
does
not
consider
that
there
are
material
Lies
which
are
not
Sins
.
—
He
would
have
Words
precisely
spoken
,
which
are
true
according
to
his
Caprice
;
for
it
is
a
chief
Article
of
the
Quakers
to
justifie
themselves
before
Men
;
for
they
study
precise
Words
,
that
they
may
not
commit
a
material
Lie
,
and
they
dare
not
call
a
Christian
by
that
Name
,
without
adding
as
they
call
them
,
fearing
to
Lie
by
calling
him
a
Christian
when
he
is
not
truly
such
.
—
For
my
part
I
am
far
from
these
Maxims
,
for
I
never
regard
the
pronunciation
of
Words
,
but
the
Essence
of
the
Truth
of
the
things
which
I
advance
.
If
I
express
them
in
this
or
that
Term
,
it
is
all
one
to
me
,
provided
I
deceive
no
Body
,
and
that
I
make
the
things
to
be
understood
which
I
would
signifie
.
But
there
is
this
difference
between
the
Spirit
that
guides
me
,
and
the
Spirit
that
guides
that
Sect
,
that
they
would
be
esteem'd
by
Men
for
good
Men
,
and
for
the
People
of
God
;
whereas
I
am
not
concern'd
how
they
esteem
me
,
for
I
am
content
with
the
Testimony
of
my
own
Conscience
,
and
seek
not
the
Approbation
of
Men
,
far
less
will
I
say
any
Words
to
the
end
they
may
think
that
I
am
Just
and
guided
by
God
.
It
suffices
me
that
I
know
it
,
and
God
knows
it
;
for
it
is
written
,
He
who
would
please
Men
is
not
the
Servant
of
Jesus
Christ
.
Therefore
I
will
freely
speak
a
material
Lie
,
when
I
believe
the
thing
is
true
:
for
Example
,
I
have
often
said
that
I
was
Two
Years
younger
than
I
find
I
am
since
I
caus'd
one
to
search
the
Register
of
my
Baptism
.
I
grant
I
have
thus
made
many
material
Lies
,
yet
without
sinning
thereby
or
lying
;
since
a
Lie
is
a
Deceit
or
Falseness
of
the
Heart
that
kills
the
Soul
;
which
I
could
not
do
by
saying
that
I
was
Two
Years
younger
;
for
I
aim'd
not
thereby
to
deceive
any
Body
,
nor
to
speak
against
the
Truth
.
I
have
uttered
many
such
material
Lies
.
—
I
love
rather
to
possess
the
Essence
of
Truth
in
the
bottom
of
my
Soul
,
than
to
speak
verbally
true
Words
through
Hypocrisie
.
For
what
else
is
it
to
call
Men
by
the
Name
of
Christians
,
and
to
add
to
it
as
they
call
them
than
Hypocrisie
,
and
Contempt
of
the
Truth
,
such
as
the
Jews
had
,
when
they
said
to
Pilate
,
that
he
ought
to
write
on
the
Cross
of
Jesus
Christ
,
that
he
was
King
of
the
Jews
,
by
adding
to
it
,
as
he
said
;
which
Pilate
would
not
add
,
saying
only
,
What
is
written
,
is
written
;
as
I
also
answer
to
this
Benjamin
,
when
he
would
teach
me
to
speak
Words
which
are
true
before
Men
:
For
I
know
well
that
all
whom
I
call
Christians
,
are
not
truly
Christians
before
God
;
yet
I
will
not
learn
from
the
Quakers
to
add
to
the
Name
of
Christian
,
as
they
call
them
;
since
this
seems
to
me
superfluous
,
and
I
have
no
other
Intention
in
calling
them
simply
Christians
,
but
to
make
it
be
understood
of
whom
I
speak
,
to
wit
,
that
I
speak
not
of
the
Jews
or
Heathens
,
but
of
those
only
whom
I
call
Christians
,
yet
without
design
to
maintain
that
they
are
true
Christians
.
Since
I
declare
elsewhere
,
that
I
know
no
true
Christians
,
it
cannot
be
understood
that
I
know
them
for
true
Christians
,
because
I
call
them
by
that
Name
;
but
I
conform
my self
in
this
,
to
the
Disposition
of
those
who
hear
me
,
and
not
to
the
Truth
of
what
they
are
:
Which
if
I
would
follow
,
I
behov'd
sometimes
to
call
those
nominal
Christians
,
Atheists
,
or
Antichristians
,
which
scarce
any
Man
would
understand
;
therefore
to
make
my self
be
understood
,
I
must
use
common
and
ordinary
Terms
,
and
pronounce
them
as
briefly
as
I
can
;
since
we
must
give
an
account
of
every
idle
Word
,
I
ought
not
to
add
uselesly
to
the
Name
of
Christians
,
as
they
call
them
,
since
it
is
understood
well
enough
of
it self
,
without
pronouncing
those
Words
as
the
Quakers
do
.
To
make
appear
how
fully
she
clears
her self
as
to
Contradictions
which
they
were
ready
to
impute
to
her
,
I
shall
here
adduce
one
Instance
.
I
understand
,
says
she
,
by
yours
,
that
my
Writings
have
had
some
good
Operation
in
your
Soul
;
but
withal
that
you
have
found
(
as
it
seems
to
you
)
some
Contradiction
in
them
,
in
that
I
say
absolutely
,
that
to
be
a
true
Christian
one
must
abandon
all
that
he
possesses
,
and
nevertheless
you
find
in
one
of
my
Letters
,
that
a
Man
must
keep
his
Goods
for
his
Necessities
,
since
the
World
is
now
without
Charity
,
and
they
would
leave
the
Just
without
help
in
his
need
.
Both
these
things
are
most
true
,
and
do
not
at
all
contradict
one
another
;
for
a
Man
must
absolutely
abandon
the
Love
of
earthly
Goods
,
if
he
would
become
a
true
Christian
.
Jesus
Christ
has
very
often
affirm'd
this
Truth
in
his
Gospel
,
and
said
,
that
he
who
does
not
renounce
all
that
he
possesses
cannot
be
his
Disciple
.
I
bring
no
Novelties
,
when
through
all
my
Writings
I
press
this
Necessity
of
forsaking
all
things
to
be
a
Disciple
of
Jesus
Christ
,
since
Jesus
Christ
,
his
Apostles
,
and
all
who
have
received
the
Holy
Spirit
,
say
the
same
thing
,
and
there
is
but
one
Truth
,
which
is
God
,
which
says
through
all
the
same
thing
:
So
that
they
who
speak
otherwise
,
are
Liars
and
Seducers
of
the
People
,
who
flatter
Men
to
destroy
them
,
under
the
Pretext
of
Glosses
,
and
false
Reasons
which
they
draw
from
the
Holy
Scriptures
,
without
any
Ground
.
—
This
I
have
declar'd
sufficiently
in
my
Writings
,
as
you
have
well
observ'd
and
approved
as
you
say
;
seeing
I
very
much
blam'd
a
Woman
of
Friesland
,
who
was
yet
careful
what
she
should
eat
and
drink
,
and
wherewithal
she
should
be
cloathed
,
after
she
had
resolved
to
become
a
true
Christian
,
as
you
have
remarked
in
the
Second
Letter
of
the
Fourth
Part
of
La
lum
.
née
en
tenebres
.
And
I
am
still
of
the
same
Sentiment
,
that
when
one
relies
upon
temporal
things
,
and
will
not
voluntarily
abandon
them
to
follow
Jesus
Christ
,
he
cannot
be
his
Disciple
;
and
that
Woman
will
never
be
one
,
so
long
as
she
is
not
disengag'd
from
temporal
Goods
:
Tho'
she
be
now
gone
out
of
her
Country
with
a
design
to
embrace
a
Gospel
Life
,
she
cannot
attain
to
it
,
because
of
the
Affection
she
has
still
for
her
Ease
and
Conveniences
,
which
proceeds
from
Self-love
,
being
anxious
for
the
temporal
Part
,
and
fearing
Want
.
And
I
can
assure
all
those
who
are
still
in
that
Disposition
,
that
they
are
not
true
Christians
.
But
when
I
wrote
to
one
of
my
Friends
,
in
the
24th
.
Letter
of
the
Fourth
Part
of
La
lum
.
née
en
tenebr
.
as
you
alledge
,
that
he
●ought
to
keep
his
Goods
for
his
own
Necessities
,
or
that
of
others
;
without
leaving
them
to
his
Friends
,
or
giving
them
to
the
Poor
now
adays
:
I
had
reason
to
do
it
,
because
this
Man
was
more
disengag'd
in
his
Soul
from
temporal
Wealth
than
that
Woman
,
and
had
already
resolv'd
to
abandon
them
all
,
so
that
his
Heart
was
free
to
possess
them
,
as
if
he
did
not
possess
them
:
which
a
Person
wedded
to
them
could
not
do
,
tho'
it
seems
to
him
he
could
,
and
he
will
say
so
with
his
Mouth
;
for
there
is
nothing
more
deceitful
than
the
Heart
of
Man
,
which
none
knows
but
God
,
and
he
to
whom
God
reveals
it
.
And
I
had
reason
to
advise
this
Man
to
keep
his
Goods
,
and
that
Woman
that
she
should
not
care
for
the
Morrow
,
without
any
Contradiction
in
my
Advices
;
but
in
the
Disposition
of
those
Two
Persons
whom
you
mention
:
Since
the
one
was
free
to
possess
Wealth
without
sinning
,
and
not
the
other
;
and
a
good
Physician
ought
always
to
consider
the
Original
of
his
Patient's
Disease
,
if
he
would
heal
him
.
For
if
he
ordain
the
same
Physick
for
all
sorts
of
Maladies
,
he
would
kill
more
than
all
the
Executioners
together
.
—
So
you
must
not
think
that
there
is
a
Contradiction
in
my
Two
Letters
mentioned
by
you
,
but
that
there
are
Two
divers
Remedies
for
Two
different
Diseases
;
to
wit
,
one
Remedy
against
the
Love
or
Desire
of
earthly
things
;
and
another
against
too
great
Liberality
or
Indiscretion
.
Again
,
A.
B.
says
somewhere
That
no
Body
ever
was
or
can
be
saved
but
by
the
Merits
of
Jesus
Christ
,
and
some
Pages
after
in
the
same
Treatise
,
she
says
,
that
no
Body
can
be
saved
by
the
Merits
of
another
:
This
seems
contradictory
,
as
well
as
those
Two
Propositions
,
the
one
of
St.
Paul
,
and
the
other
of
St.
James
;
Man
is
justified
by
Faith
without
the
Works
of
the
Law
;
and
Man
is
justified
by
Works
and
not
by
Faith
only
.
This
last
Contradiction
●s
reconciled
by
saying
that
St.
Paul
understands
that
the
Principle
which
admits
in
us
that
true
Righteousness
which
God
places
there
,
is
Faith
;
and
that
Works
are
not
that
Principle
:
But
St.
James
means
that
that
Principle
which
admits
in
us
the
Righteousness
of
God
,
is
Faith
;
but
that
Faith
is
not
destitute
of
Works
,
for
if
Faith
were
without
Works
,
it
were
a
dead
Faith
,
which
would
justifie
no
Body
.
Thus
these
have
no
Contradiction
,
and
yet
are
harder
to
reconcile
than
any
Passages
of
the
Writings
of
A.
B.
Thus
as
to
the
forecited
Passage
,
when
she
says
,
that
no
Body
is
saved
but
by
the
Merits
of
Jesus
Christ
,
her
meaning
is
,
that
Jesus
Christ
is
the
Author
and
meritorious
Cause
of
the
Salvation
of
Men
,
who
will
accept
of
this
Salvation
by
the
ways
that
God
teaches
them
;
and
when
she
says
,
that
no
Body
can
be
saved
by
the
Merits
of
another
,
this
signifies
that
none
who
will
not
co-operate
to
their
Salvation
by
the
ways
that
God
pre●cribes
them
,
c●n
be
saved
by
the
Merits
of
Jesus
Christ
,
or
that
the
Merits
of
Jesus
Christ
will
not
save
those
who
will
not
follow
the
way
of
Salvation
.
Thus
you
see
how
easie
it
is
for
critical
and
captious
Spirits
to
find
Contradictions
where
there
are
none
;
that
the
Holy
Scriptures
themselves
have
many
seeming
Contradictions
,
tho
none
in
Truth
;
that
they
who
are
led
by
the
Spirit
of
God
write
in
great
Simplicity
,
regarding
the
Essence
and
Substance
of
divine
Truths
,
and
not
the
niceness
of
Terms
;
and
how
captious
Spirits
may
misinterpret
them
;
and
divine
Truths
had
need
to
be
read
and
considered
with
the
same
Spirit
that
dictates
them
,
at
least
with
a
single
Eye
;
for
to
an
evil
Eye
they
look
as
the
Cloud
which
guided
the
Israelites
did
appear
to
the
Egyptians
,
tho'
it
was
all
Light
to
the
first
,
yet
to
the
last
it
was
all
Darkness
and
Confusion
.
XXIV
.
6.
It
is
farther
objected
,
That
the
Predictions
set
down
in
her
Writings
did
not
come
to
pass
answered
.
Joh.
a
Cruce
.
Ascensus
Montis
Carmeli
.
Lib.
2.
Cap.
19.
20.
If
these
Communications
are
from
God
,
how
comes
it
that
they
have
not
their
Accomplishment
,
according
as
it
was
prom●s'd
to
her
.
The
Apostle
foretold
that
in
the
last
Days
there
should
come
Scoffers
walking
after
their
own
Lusts
,
and
saying
,
Where
is
the
Promise
of
his
Coming
?
For
since
the
Fathers
fell
asleep
,
all
things
continue
as
they
were
since
the
Beginning
of
the
Creation
.
For
the
removal
of
this
Prejudice
,
there
is
adduc'd
an
excellent
Passage
of
a
Devout
Author
,
which
I
shall
transcribe
here
likewise
,
since
it
gives
so
great
Light
in
this
Matter
.
The
Visions
and
Words
of
God
,
says
that
Author
,
tho'
they
are
always
true
and
certain
in
themselves
,
yet
are
not
always
so
after
our
way
of
understanding
them
,
and
that
for
Two
Reasons
,
the
one
proceeds
from
the
Imperfection
of
our
way
of
understanding
them
;
and
the
other
from
the
Reasons
and
Grounds
upon
which
the
divine
Words
and
Visions
are
establish'd
;
for
oft-times
they
are
Comminations
,
and
of
a
conditional
Nature
,
or
Condition
;
for
Example
,
that
such
shall
amend
,
such
a
thing
shall
be
done
;
tho'
nevertheless
the
divine
Word
,
to
take
it
in
the
Letter
,
is
absolute
,
and
does
not
express
this
Condition
.
These
two
things
I
prove
by
Authorities
of
Holy
Scripture
.
First
,
it
is
evident
that
the
Word
of
God
is
not
always
,
and
does
not
always
come
to
pass
,
after
our
way
of
understanding
it
,
because
of
the
weakness
and
imperfection
of
our
Understanding
.
For
God
being
Immense
and
Profound
,
it
is
no
wonder
that
in
his
Words
and
Revelations
there
is
ordinarily
a
sense
and
meaning
far
beyond
our
common
way
of
conceiving
them
,
and
which
shall
be
so
much
the
more
true
and
certain
in
themselves
,
the
less
probability
and
certainty
they
seem
to
us
to
have
.
We
find
very
often
in
the
Scripture
that
the
Ancients
found
many
of
the
Divine
Words
and
Prophecies
to
fall
out
quite
otherwise
than
they
conceiv'd
and
hop'd
for
after
their
gross
way
of
understanding
them
:
For
Example
.
God
said
to
Abraham
,
after
he
had
led
him
into
the
Land
of
the
Canaanites
,
I
will
give
thee
this
Land
.
Gen.
13.
15
,
17.
and
he
often
repeats
this
to
him
;
nevertheless
Abraham
waxed
Old
,
and
God
did
not
give
it
to
him
:
therefore
when
God
said
to
him
the
same
Words
once
again
,
Abraham
seeing
no
effect
of
them
,
ask'd
him
,
Lord
,
whereby
shall
I
know
that
I
shall
inherit
it
?
Gen
15.
7
,
8.
Then
God
made
known
to
him
,
that
it
was
not
his
Person
that
should
possess
that
Land
,
but
his
Children
and
Posterity
,
and
that
not
till
after
400
Years
.
Abraham
thereby
understood
that
God's
Promise
was
most
true
in
it self
,
because
God
giving
it
to
his
Children
,
and
that
out
of
Love
to
him
,
this
was
to
give
it
to
himself
.
Abraham
was
therefore
mistaken
in
his
way
of
conceiving
it
,
and
if
he
had
acted
at
first
according
to
his
way
of
understanding
that
Promise
,
he
might
have
really
deceived
himself
,
the
Promise
not
being
expresly
annext
to
that
time
.
And
they
who
had
seen
Abraham
die
without
possessing
that
Land
,
after
that
God
had
promis'd
it
to
him
,
might
have
remain'd
confounded
,
and
believed
that
it
was
false
.
This
also
befell
Jacob
,
when
Joseph
made
him
come
from
Canaan
to
Egypt
,
with
all
his
House
,
to
save
him
from
the
general
Famine
;
God
appear'd
to
him
in
the
way
,
and
said
to
him
,
Fear
not
Jacob
,
go
down
into
Egypt
;
I
will
go
with
thee
,
and
I
will
surely
bring
thee
up
again
,
Gen.
46.
3
,
4.
Yet
this
came
not
to
pass
,
as
we
would
have
taken
it
,
after
our
way
of
conceiving
things
;
for
we
know
Jacob
died
there
:
It
was
in
his
Posterity
that
this
was
to
be
accomplish'd
,
and
it
was
long
after
that
God
brought
back
his
Race
.
Now
he
who
had
known
whilst
Jacob
liv'd
,
that
God
had
made
this
Promise
to
him
,
would
without
doubt
have
believ'd
and
thought
that
Jacob
going
down
to
Egypt
in
Life
,
must
by
the
Favour
of
God
come
out
of
it
in
Life
also
.
Yet
he
would
have
been
mistaken
,
and
would
have
wonder'd
to
see
him
die
in
Egypt
without
seeing
any
Accomplishment
of
what
he
might
have
hoped
for
.
We
may
therefore
be
mistaken
in
the
Words
of
God
,
which
yet
are
most
true
in
themselves
.
We
read
in
the
History
of
the
Judges
,
that
all
the
Tribes
of
Israel
being
assembled
to
fight
against
Benjamin
,
and
to
punish
a
Crime
to
which
they
had
consented
,
God
having
appointed
who
should
fight
first
,
they
were
so
perswaded
of
the
Victory
,
that
having
been
defeated
with
the
loss
of
22000
of
their
Men
,
they
were
greatly
astonish'd
at
it
,
and
wept
before
the
Lord
till
Midnight
;
for
they
couldnot
conceive
,
how
having
look'd
on
the
Victory
as
so
certain
,
they
should
be
so
greatly
defeated
.
And
having
ask'd
,
if
they
should
fight
again
?
And
God
having
answered
them
,
Yes
;
they
reckon'd
at
this
time
the
Victory
to
be
altogether
certain
:
But
being
put
to
flight
again
with
the
loss
of
18000
Men
,
they
were
so
amazed
that
they
knew
not
what
to
think
of
it
,
when
they
saw
that
with
40000
,
and
withal
the
express
Command
of
God
,
they
could
not
stand
before
26000.
But
they
were
mistaken
in
their
way
of
conceiving
God's
Word
,
who
would
needs
chastise
and
humble
them
,
by
allowing
them
to
fight
,
yet
without
promising
them
the
Victory
,
except
at
the
third
time
,
when
they
overcame
,
but
with
much
pains
,
and
a
stratagem
which
they
behov'd
to
make
use
of
.
After
this
and
many
other
ways
,
it
falls
out
that
Souls
deceive
themselves
,
as
to
the
Revelations
and
Word
of
God
,
taking
it
too
literally
.
God's
main
design
when
he
speaks
,
is
to
shew
and
give
the
Spirit
which
is
contain'd
and
hid
under
these
Words
,
which
Men
after
their
way
of
conceiving
do
not
so
easily
comprehend
,
for
it
is
much
more
ample
than
the
Letter
,
beyond
its
Bounds
and
Extraordinary
.
So
that
whosoever
will
tie
himself
to
the
Letter
of
God's
Word
,
and
to
the
Appearances
of
the
divine
Visions
,
do
what
he
will
,
he
cannot
miss
to
be
much
mistaken
,
and
to
come
short
of
,
and
be
confounded
as
to
the
full
and
true
meaning
,
because
he
has
followed
his
way
of
conceiving
,
and
has
not
given
place
to
the
Spirit
,
emptying
himself
of
his
own
Sentiment
;
the
Letter
kills
,
says
St.
Paul
,
but
the
Spirit
quickneth
.
On
this
Occasion
therefore
,
we
ought
to
loose
our selves
from
the
Letter
,
and
yield
to
a
Faith
,
which
will
make
our
Sentiments
pass
for
Darkness
:
For
this
Faith
finds
the
Spirit
,
which
Sense
cannot
comprehend
.
For
this
Cause
,
the
Sayings
and
Predictions
of
the
Prophets
did
not
succeed
to
many
of
the
Children
of
Israel
according
to
their
Hope
,
for
they
took
them
too
much
in
the
Letter
;
and
because
they
came
not
to
pass
as
they
understood
them
,
they
afterwards
despis'd
them
,
and
would
no
longer
believe
them
,
so
as
to
mock
and
make
a
by-Word
of
what
the
Prophets
said
to
them
.
Even
Jeremy
himself
thought
he
was
much
mistaken
,
when
he
saw
not
the
Effect
of
the
good
Promises
that
God
had
made
to
his
People
;
Ah!
Lord
God
,
surely
thou
hast
greatly
deceived
this
People
,
and
Jerusalem
,
saying
,
Ye
shall
have
Peace
,
whereas
the
Sword
reacheth
unto
the
Soul
.
The
same
Difficulty
of
not
being
able
to
comprehend
the
Word
of
God
,
according
to
our
way
of
conceiving
it
,
befel
the
very
Disciples
of
Jesus
Christ
,
who
had
convers'd
with
him
,
they
were
mistaken
and
thought
themselves
deceived
,
witness
the
two
,
who
after
his
Death
,
going
to
Emmaus
sad
and
without
hope
,
We
trusted
that
it
had
been
he
who
should
have
redeemed
Israel
,
and
beside
all
this
,
to
Day
is
the
third
Day
since
these
things
were
done
.
And
even
when
Jesus
Christ
ascended
into
Heaven
,
some
ask'd
him
,
if
at
this
time
he
would
restore
Israel
.
The
Holy
Spirit
makes
many
things
be
said
in
another
Sense
than
Men
understand
it
,
as
in
what
he
made
Caiphas
say
,
that
it
was
expedient
that
one
Man
should
die
,
that
the
whole
People
perish
not
;
which
he
spoke
not
of
himself
,
and
understood
in
another
manner
,
and
for
a
quite
different
end
than
that
of
the
Holy
Spirit
.
Thus
we
see
we
may
be
easily
mistaken
by
our
way
of
understanding
the
Words
and
Revelations
of
God
.
They
are
an
Abyss
and
Depth
of
Spirit
,
which
our
natural
Sense
cannot
comprehend
.
We
must
free
our
Mind
from
our
way
of
conceiving
things
,
and
place
it
in
the
Liberty
of
a
Faith
which
may
make
it
reckon
its
own
ways
of
conceiving
obscure
and
dark
.
There
we
shall
receive
the
Abundance
of
the
Spirit
,
Wisdom
,
and
Understanding
proper
for
conceiving
aright
the
Words
of
God
,
which
no
Man
that
is
not
Spiritual
can
comprehend
or
judge
of
,
they
being
Divine
.
He
cannot
judge
even
reasonably
of
them
,
and
if
he
judge
of
them
according
to
the
outside
,
he
is
not
Spiritual
:
For
tho'
they
be
covered
with
this
outside
,
yet
he
cannot
understand
them
;
as
St.
Paul
says
,
that
the
natural
Man
does
not
conceive
the
things
which
are
of
the
Spirit
of
God
,
for
they
are
foolishness
to
him
,
and
he
cannot
understand
them
,
because
they
are
Spiritual
:
But
the
spiritual
Man
discerns
all
things
.
It
is
a
rashness
therefore
to
give
our selves
the
Liberty
to
treat
of
Divine
things
by
a
way
of
comprehending
them
naturally
,
when
they
require
a
Discerning
that
is
Supernatural
to
Sense
.
Let
us
conceive
this
also
by
some
Examples
:
Suppose
a
Holy
Person
sees
he
is
persecuted
by
his
Enemies
,
and
God
says
to
him
,
I
will
deliver
thee
from
them
all
,
(
see
Jer.
1.
19.
)
this
Prophecy
may
be
true
,
tho'
his
Enemies
kill
him
,
(
as
it
happened
to
that
Prophet
:
)
therefore
he
who
should
understand
this
Prediction
in
a
temporal
way
,
should
be
deceived
;
for
God
might
have
spoken
of
the
true
and
chief
Deliverance
and
Victory
,
which
is
Salvation
,
by
which
the
Soul
is
victorious
and
delivered
from
all
its
Enemies
,
in
a
far
more
true
and
profitable
way
than
the
temporal
and
outward
Deliverance
.
And
in
this
Sense
,
that
Prediction
was
more
true
and
ample
,
than
the
Man
would
have
conceiv'd
it
to
be
,
if
he
understood
it
only
for
this
temporal
Life
:
For
the
Words
of
God
do
comprehend
always
the
principal
and
most
useful
Sense
,
and
Man
may
understand
them
after
his
way
according
to
the
less
principal
Sense
,
and
so
be
mistaken
.
(
Add
,
that
if
a
Person
to
whom
God
has
given
such
a
Promise
,
be
the
Head
of
a
Family
or
Society
,
bodily
or
spiritual
,
the
Promise
may
concern
his
Children
,
or
those
associated
with
him
bodily
,
and
may
be
fulfilled
in
them
,
tho'
as
to
the
Death
of
the
Head
,
the
Promise
is
annihilated
.
)
Even
so
if
a
Soul
desiring
to
die
a
Martyr
for
God
,
receive
this
Word
from
him
,
Thou
shalt
be
a
Martyr
,
it
may
fall
out
that
the
Person
shall
not
die
a
Martyr
,
and
yet
the
Promise
remain
true
;
for
it
will
be
accomplish'd
according
to
the
principal
and
essential
part
,
God
giving
him
the
Love
and
Recompence
of
Martyrdom
,
making
him
a
Martyr
of
Love
,
giving
him
a
Martyrdom
lengthned
out
in
Labours
,
the
continuance
of
which
will
be
more
troublesome
than
Death
.
In
which
he
will
accomplish
both
the
desire
of
the
Soul
,
and
his
own
Promise
;
for
the
desire
of
the
Soul
was
not
simply
that
kind
of
Death
,
which
of
it self
would
signifie
nothing
without
God's
Friendship
;
but
to
render
to
God
the
Service
and
the
Love
of
a
Martyr
:
The
other
,
because
God
will
give
most
perfectly
the
Reality
and
Recompence
of
this
,
tho'
by
other
means
.
God
has
promised
to
fulfil
the
Desire
of
the
Righteous
,
because
their
Desires
are
just
and
true
,
If
therefore
God
do
not
fulfil
them
during
this
temporal
Life
,
it
is
certain
he
will
do
it
after
this
Life
,
and
in
a
most
perfect
manner
;
so
that
the
Promises
do
still
remain
most
true
.
The
second
Cause
why
divine
Words
and
Visions
,
tho'
always
true
in
themselves
,
yet
nevertheless
are
not
always
certain
as
to
us
,
is
because
of
the
Reasons
,
Motives
,
and
Grounds
upon
which
they
are
built
,
since
they
may
change
,
the
Effect
does
not
follow
.
We
must
therefore
believe
that
these
things
will
infallibly
come
to
pass
,
so
long
as
that
shall
remain
which
moves
and
incites
God
:
for
Example
,
to
punish
,
as
if
God
said
,
Within
a
Year
I
will
send
such
a
Plague
upon
this
Kingdom
;
the
Ground
of
this
Threatning
is
a
certain
Transgression
which
they
commit
in
this
Kingdom
against
God
.
If
therefore
the
Transgression
cease
or
vary
,
the
Punishment
may
also
cease
or
be
changed
.
Nevertheless
the
Threatning
was
true
,
forasmuch
as
it
was
founded
on
an
actual
Fault
,
and
it
would
have
been
executed
,
if
the
Offence
had
continued
.
This
appears
in
what
happened
to
the
City
of
Ninevah
,
whither
God
sent
the
Prophet
Jonah
to
denounce
from
him
;
Yet
Forty
Days
,
and
Ninevah
shall
be
destroyed
.
Which
nevertheless
was
not
fulfilled
,
because
the
Cause
of
this
Threatning
ceas'd
,
which
was
the
Sins
of
the
People
,
who
immediately
repented
;
otherwise
this
Denunciation
from
God
would
certainly
have
taken
effect
.
The
same
thing
as
to
the
matter
of
divine
Threatning
we
see
in
King
Ahab
,
whom
God
threatned
by
the
Prophet
Elias
with
a
great
Judgment
,
Him
,
his
House
,
and
Kingdom
.
But
because
he
rent
his
Garments
with
Grief
,
covered
himself
with
Sackcloth
,
fasted
and
lay
in
Sackcloth
and
Ashes
,
humbled
and
afflicted
himself
,
God
immediately
tells
him
by
the
same
Prophet
,
that
he
would
not
send
that
Evil
in
his
Days
.
Where
we
see
,
because
Ahab
chang'd
,
the
Threatning
and
Sentence
of
God
ceas'd
also
.
From
hence
we
must
conclude
,
that
tho'
God
reveal
or
speak
affirmatively
to
a
Soul
any
thing
in
Good
or
Evil
concerning
it self
or
others
;
this
may
change
more
or
less
,
or
none
at
all
,
according
to
the
Change
of
the
Affection
or
Disposition
of
that
or
these
Souls
,
and
according
to
the
Cause
and
Reason
that
God
looks
to
;
and
this
will
not
be
fulfill'd
after
the
Manner
that
we
look
for
it
,
even
without
knowing
sometimes
wherefore
,
but
God
only
knows
.
For
tho'
he
say
,
and
teach
,
and
promise
things
many
times
,
this
is
not
that
they
are
to
be
understood
,
received
,
or
possessed
at
the
same
time
,
but
that
they
are
to
be
afterwards
understood
,
or
when
it
shall
be
fit
to
give
Clearness
in
them
,
or
when
the
Effect
shall
follow
;
as
this
fell
out
often
even
to
the
Disciples
of
Jesus
Christ
,
These
things
understood
not
his
Disciples
at
the
first
,
but
when
Jesus
was
glorified
,
then
remembred
they
that
these
things
were
written
of
him
.
There
may
pass
many
particular
things
after
this
Manner
,
which
cannot
be
understood
before
their
Time
.
To
shew
this
in
the
Matter
of
the
Promises
of
God
,
which
are
not
fulfilled
to
those
to
whom
they
were
made
for
want
of
good
Dispositions
;
we
read
in
the
Book
of
the
Kings
,
that
God
being
provoked
against
the
High-Priest
Eli
,
because
of
the
Sins
of
his
Children
whom
he
did
not
correct
,
sent
to
tell
him
these
Words
by
Samuel
;
I
said
,
indeed
,
that
thy
House
and
the
House
of
thy
Father
should
walk
before
me
for
ever
,
(
as
to
the
Priesthood
)
but
now
the
Lord
saith
,
be
it
far
from
me
.
For
this
Office
being
founded
on
this
,
that
he
ought
to
glorifie
and
honour
God
,
and
God
having
promised
the
Continuance
of
it
to
him
upon
the
same
Ground
,
presupposing
that
on
his
Part
he
would
not
be
wanting
in
his
Duty
,
it
came
to
pass
that
Eli
coming
short
in
his
Zeal
for
God's
Honour
,
who
,
as
the
Lord
complains
of
him
,
honoured
his
Sons
more
than
God
himself
,
dissembling
their
Sins
for
fear
of
dishonouring
them
;
it
fell
out
,
I
say
,
that
God's
Promise
failed
him
also
,
which
would
have
been
firm
,
if
they
had
remained
firm
in
their
Piety
.
We
must
not
therefore
think
that
Divine
Visions
and
Revelations
,
tho'
true
in
themselves
,
ought
to
fall
out
infallibly
as
they
●ound
,
particularly
when
by
the
Order
of
God
they
depend
upon
human
things
,
which
may
vary
,
change
,
be
omitted
,
or
not
.
Now
God
knows
when
Revelations
are
thus
annex'd
to
Conditions
and
Dispositions
which
depend
upon
Men
,
and
he
does
not
always
discover
it
,
and
oftentimes
he
speaks
or
reveals
the
Thing
without
saying
any
thing
of
the
Condition
,
as
he
did
to
the
Ninevites
,
to
whom
he
foretold
determinately
,
that
they
should
perish
within
Forty
Days
.
Sometimes
also
God
declares
this
Condition
,
as
he
did
to
Roboam
▪
If
thou
keep
my
Commandments
as
my
Servant
David
,
I
also
will
be
with
thee
,
and
will
build
thee
a
stable
House
as
I
did
to
David
.
But
whether
he
declare
these
Conditions
or
not
,
it
appears
by
what
has
been
said
hitherto
,
that
we
cannot
be
assured
by
the
natural
Way
of
Perceiving
,
that
we
are
not
mistaken
in
the
Understanding
of
Divine
Revelations
.
They
will
say
,
it
may
be
,
Why
then
does
God
communicate
them
?
It
is
to
make
them
be
understood
in
their
Time
,
by
the
Order
of
him
who
has
told
them
;
and
he
shall
conceive
them
to
whom
it
shall
please
God
to
give
the
Understanding
of
them
[
yea
,
even
those
shall
see
the
Ratification
of
them
who
shall
be
in
the
Dispositions
requisite
and
annex'd
to
those
Declarations
.
]
Laying
aside
this
,
People
expose
themselves
to
great
Dangers
of
Error
and
Confusion
,
when
they
will
needs
judge
determinately
and
absolutely
of
them
,
by
what
seems
and
appears
at
first
outwardly
of
them
.
The
Prophets
knew
this
very
well
,
they
who
had
God's
Word
in
their
Mouth
,
and
to
whom
it
was
heavy
and
grievous
to
carry
it
to
the
People
;
because
a
great
Part
of
the
Predictions
did
not
fall
out
according
to
the
Sence
of
the
Letter
[
nor
so
soon
as
they
look'd
for
them
]
which
made
the
Prophets
so
ridiculous
,
I
am
in
Derision
daily
,
every
one
mocketh
me
;
for
since
I
spake
,
I
cried
out
,
I
cried
Violence
and
Spoil
;
but
the
Word
of
the
Lord
was
made
a
Reproach
unto
me
,
and
a
Derision
daily
.
Then
I
said
I
will
not
make
mention
of
him
,
nor
speak
any
more
in
his
Name
.
And
the
Reason
why
Jonah
fled
when
God
sent
him
to
denounce
the
Destruction
of
Ninevah
,
was
,
that
he
could
not
comprehend
assuredly
the
Truth
of
the
Divine
Words
,
nor
determinately
understand
their
Sence
.
So
for
fear
they
should
mock
at
him
,
if
this
Prophecy
came
not
to
pass
,
he
chose
rather
to
flee
than
to
prophesie
;
and
having
prophesied
,
he
abode
forty
Days
without
the
City
,
to
see
if
his
Prophecy
should
be
fulfilled
;
which
when
it
was
not
,
he
was
so
far
grieved
,
I
pray
thee
,
O
Lord
,
was
not
this
my
Saying
when
I
was
yet
in
my
Country
?
Therefore
I
fled
before
unto
Tarshish
,
for
I
know
that
thou
art
a
Gracious
God
and
a
Merciful
.
And
the
Saint
being
grieved
,
prayed
to
God
that
he
would
take
him
out
of
this
World
.
Must
we
therefore
be
astonish'd
if
the
things
that
God
reveals
to
his
Friends
do
not
fall
out
as
they
might
have
conceived
them
,
and
far
less
as
others
understood
them
?
For
suppose
God
declare
unto
them
some
Good
or
Evil
for
them
or
others
;
if
these
things
are
founded
on
certain
Dispositions
of
Spirit
,
the
Obedience
of
those
Souls
as
to
God
,
and
a
certain
Perseverance
,
and
that
this
must
fall
out
upon
these
Conditions
;
yet
it
is
not
certain
for
this
,
that
the
Event
shall
fall
out
as
the
Words
sound
,
so
long
as
the
Condition
and
Perseverance
are
uncertain
and
do
not
appear
.
Here
is
more
than
sufficient
for
solving
all
the
Difficulties
that
may
occur
in
the
Writings
of
A.
B.
as
to
any
Predictions
.
And
as
to
the
Promises
and
Declarations
of
God
how
absolute
soever
they
may
seem
in
Words
,
yet
the
Completion
of
them
is
not
to
be
look'd
for
,
when
there
is
not
a
Correspondence
by
an
entire
Conversion
unto
God
,
in
those
to
whom
they
are
given
.
God
does
not
retract
his
Promises
,
but
he
leaves
them
to
whom
they
were
given
,
takes
his
Talents
from
them
to
give
them
to
others
,
till
he
find
such
as
will
profit
by
them
.
A.
B.
has
declared
all
that
has
been
said
on
this
Head
,
God
,
says
she
,
is
always
True
and
cannot
Lie
:
But
Men
do
not
understand
his
Language
,
or
do
not
know
the
Time
of
his
Predictions
,
or
they
hinder
the
Effect
of
his
Promises
by
their
Sins
or
Indispositions
.
XXV
.
A.
B.
was
not
led
by
the
Spirit
of
God
,
and
that
she
had
not
the
Gift
of
Discerning
if
Spirits
were
of
God
or
not
,
in
that
she
was
deceived
for
many
Years
by
S.
Saulien
,
and
others
.
It
is
to
be
considered
,
that
the
Holy
Spirit
does
not
confer
his
Gifts
upon
those
in
whom
Self-will
does
yet
reign
,
and
who
are
guided
by
it
,
but
on
those
only
who
are
dead
to
their
own
Wills
.
When
these
are
endued
with
the
Gifts
of
the
Holy
Spirit
,
they
do
not
exercise
them
according
to
their
own
Will
,
or
as
they
please
,
but
they
are
resign'd
to
God
,
that
he
may
do
in
them
,
and
by
them
,
when
,
and
how
he
please
.
For
Example
:
St.
Paul
had
without
doubt
the
Gift
of
Miracles
;
he
struck
[
a
](A42287-e25480-b)
a
Acts
13.
20.
28.
Elymas
Blind
,
raised
the
Young
Man
that
fell
down
dead
,
and
healed
others
.
And
yet
nevertheless
when
he
was
taken
he
made
none
Blind
,
that
he
might
escape
from
his
Persecutors
,
neither
did
he
miraculously
heal
Epaphirus
,
Trophimus
,
Timothy
.
[
b
](A42287-e25510-b)
b
Phil.
2.
27.
Tit.
4.
20.
1.
Tim.
5.
23.
And
even
so
when
the
Light
of
God
,
the
Gift
of
Knowledge
,
&c.
is
given
unto
the
Saints
;
they
do
not
therefore
discover
all
things
in
that
Light
and
by
that
Gift
,
according
to
their
Will
;
but
being
dead
to
their
own
Will
,
and
resign'd
to
the
Will
of
God
,
they
discover
in
that
Light
of
God
,
those
things
only
which
he
is
pleased
to
manifest
unto
them
in
it
:
so
that
if
God
in
his
Wisdom
see
it
convenient
for
them
that
they
be
ignorant
of
the
Evils
of
some
with
whom
they
converse
,
whether
to
exercise
them
,
or
that
some
external
things
may
be
done
to
them
by
these
Hypocrites
,
or
for
other
Ends
known
to
his
infinite
Wisdom
;
then
without
any
Prejudice
to
the
Light
of
God
,
or
the
Gift
of
Discerning
of
Spirits
,
they
shall
not
know
these
Hypocrites
,
till
God
be
pleas'd
to
bring
that
Gift
into
act
,
as
to
that
Matter
,
which
he
uses
to
do
when
he
sees
it
necessary
either
for
their
own
Salvation
,
or
that
of
others
,
or
for
the
Glory
of
his
Name
.
It
is
a
great
Error
then
for
us
to
think
that
the
Gifts
of
God
are
managed
by
Mens
Self-will
,
or
Self-wisdom
,
and
from
hence
to
conclude
,
that
that
Person
to
whom
the
inward
Disposition
of
others
was
known
for
some
time
,
did
not
only
want
the
Gift
of
Discerning
Spirits
,
but
that
also
it
is
from
hence
evident
that
it
cannot
be
known
from
such
a
Person
's
Life
and
Doctrine
that
he
was
led
by
the
Spirit
of
God
,
since
he
did
embrace
in
others
that
which
was
but
Appearance
and
Imposture
only
,
for
Truth
:
For
[
c
](A42287-e25530-b)
c
Psa.
55.
14
,
15.
Jer.
11.
19.
1
Kings
13.
2
Tim.
4.
David
,
Jeremy
,
another
true
Prophet
;
they
who
baptized
Simon
Magus
,
Paul
(
as
to
Demas
)
have
sometimes
taken
the
Appearance
or
Imposture
of
some
Hypocrites
or
Liars
for
Truth
:
Does
it
from
hence
follow
that
it
could
not
be
known
by
their
Life
and
Doctrine
,
that
they
were
led
by
the
Spirit
of
God
?
As
if
the
stress
of
their
whole
Life
and
Doctrine
were
to
be
laid
upon
some
one
or
other
innocent
Mistake
.
Or
,
as
if
rather
from
hence
it
ought
not
to
be
inferred
,
that
God
in
his
Wisdom
saw
it
expedient
that
they
should
be
ignorant
of
the
Hypocrisie
of
such
Persons
for
some
time
;
and
that
the
Gift
of
Discerning
of
Spirits
should
be
differently
directed
and
applied
in
those
who
are
acted
by
the
Spirit
of
God
,
according
to
his
Will
;
who
can
truly
say
,
Not
I
live
,
but
Christ
lives
in
me
.
Thus
I
have
given
a
plain
and
true
Narrative
of
the
Sentiments
of
Antonia
Bourignon
,
both
as
to
the
Essential
and
Accessory
Truths
:
And
of
the
Prejudices
generally
raised
against
her
;
and
the
just
Defences
she
makes
for
her self
,
by
which
she
clears
and
removes
them
;
and
of
the
Evidences
she
brings
for
her
being
led
by
the
Spirit
of
God
,
and
not
by
that
of
the
Devil
or
Nature
,
or
her
own
Imagination
;
and
the
Answers
given
to
what
is
oppos'd
against
it
.
And
tho'
I
might
have
contracted
all
into
lesser
Bounds
,
yet
I
chose
rather
to
give
it
in
her
own
Words
,
and
to
let
her
speak
for
her self
.
And
now
after
all
,
I
beg
leave
to
summ
up
the
Evidence
.
XXVI
.
Now
this
is
the
Summ
of
the
Plea
of
Antonia
Bourignon
;
and
for
the
Proof
of
it
,
as
to
her
Doctrine
and
Sentiments
,
she
refers
to
her
Writings
,
which
any
that
please
may
consult
;
as
to
her
Life
and
Spirit
,
to
those
who
were
daily
Witnesses
of
it
,
(
of
which
there
are
a
Cloud
of
Testimonies
made
publick
,
)
as
also
for
the
manner
of
composing
her
Writings
:
As
to
the
Force
and
Efficacy
of
them
,
to
those
who
by
their
Experience
have
found
and
do
attest
it
.
And
these
are
the
greatest
Evidences
that
can
be
given
to
those
who
were
not
Eye-Witnesses
,
nor
have
experienc'd
that
Efficacy
of
her
Writings
themselves
.
XXVII
.
XXVIII
.
XXIX
.
God
grant
us
all
the
Spirit
of
divine
Charity
and
a
sound
Mind
;
if
in
any
thing
we
be
otherwise
minded
,
God
will
reveal
this
unto
us
.
Advertisement
.
IN
Opposition
to
all
the
Prejudices
rais'd
against
the
Writings
of
A.
B.
this
may
be
a
favourable
one
for
them
,
that
whereas
her
Enemies
do
all
they
can
to
frighten
People
from
looking
into
them
,
and
would
have
them
to
know
no
further
of
them
,
than
what
they
think
fit
to
put
into
their
Narratives
,
those
on
the
other
hand
who
give
good
Characters
of
them
,
aim
at
nothing
thereby
but
to
perswade
People
impartially
to
read
and
consider
the
Writings
themselves
,
and
not
to
trust
them
upon
their
Words
,
no
more
than
those
who
bespatter
them
;
even
as
we
Protestants
perswade
the
People
to
read
the
Holy
Scriptures
,
and
those
of
the
Roman
Church
do
all
they
can
to
hinder
them
,
as
being
conscious
that
they
make
against
them
.
And
as
thus
the
Intention
of
these
Witnesses
is
much
more
Candid
and
Just
than
the
other
;
so
their
Testimony
will
by
all
impartial
Judges
be
esteem'd
no
less
Weighty
:
The
one
are
Eye-Witnesses
,
and
the
other
only
upon
Conjecture
,
Inferences
,
or
Hearsay
,
and
they
who
thrust
in
to
be
Evidences
upon
no
better
Grounds
,
give
occasion
to
suspect
them
as
false
Witnesses
,
and
to
put
them
to
the
Oath
of
Calumny
e'er
they
be
admitted
.
And
as
they
had
far
the
Advantage
of
knowing
the
Truth
of
what
they
declare
beyond
these
others
;
so
their
Ability
to
make
a
right
Judgment
and
their
Probity
is
unquestionable
;
of
these
I
shall
instance
only
in
two
.
The
one
is
the
great
Anatomist
and
Naturalist
,
Dr.
Swammerdam
,
whose
Writings
are
well
known
and
esteem'd
by
all
Enquirers
into
the
History
of
Nature
,
and
it
is
certain
that
that
Genius
does
not
lead
to
a
Brainsick
Enthusiasm
;
but
after
that
he
had
seen
some
of
the
Writings
of
A.
B.
and
convers'd
with
her
,
he
was
fully
perswaded
in
his
Conscience
that
she
was
led
by
the
Spirit
of
God
,
and
found
the
happy
Effect
of
it
upon
own
his
Heart
and
Spirit
.
The
other
is
Dr.
Ant.
de
Heyde
,
known
also
to
the
World
by
some
curious
Enquiries
and
Observations
in
the
History
of
Nature
and
in
Physick
,
who
for
many
Years
had
no
small
Contempt
and
Aversion
for
A.
B.
and
her
Writings
,
so
that
it
was
the
force
of
Truth
only
,
and
no
favourable
Prepossession
that
brought
him
to
esteem
them
,
who
has
now
abandon'd
all
earthly
things
to
follow
his
Master
Jesus
Christ
,
and
such
powerful
a
Mean
they
were
for
this
End
,
appears
from
this
following
Account
,
which
he
permits
to
be
communicated
to
the
World
,
being
heartily
desirous
to
contribute
for
the
Good
of
those
who
labour
under
the
same
Indispositions
.
A
DISSERTATION
OF
Dr.
Ant.
de
Heyde
,
Famous
Physician
of
Middleburg
in
,
Zealand
.
CONCERNING
The
Sanctity
and
Divine
Illumination
of
Antonia
Bourignon
.
Translated
from
the
Original
Latin
M.
S.
Quest.
1.
If
A.
B.
did
lead
a
Pious
and
Holy
Life
?
2.
If
she
was
moved
by
the
Spirit
of
God
to
write
for
the
enlightning
of
others
?
I.
THAT
we
may
know
if
A.
B.
did
lead
a
Pious
and
Holy
Life
,
in
the
Love
of
God
only
,
and
of
those
things
which
are
Eternal
.
And
seeing
two
Contraries
cannot
be
lov'd
at
the
same
time
,
and
the
Love
of
the
Creatures
and
things
Temporal
,
is
opposite
to
the
Love
of
the
Creator
and
of
things
Eternal
;
it
is
from
hence
more
clear
than
the
Sun
at
Noon-Day
,
that
he
who
loves
God
cannot
love
the
Creatures
.
Our
Saviour
having
taught
us
that
no
Man
can
serve
two
Masters
,
but
he
must
needs
hate
the
one
and
love
the
other
.
St.
Paul
says
expresly
,
If
ye
be
risen
with
Christ
,
seek
those
things
which
are
above
,
and
set
not
your
Affections
upon
those
things
which
are
on
Earth
.
That
we
love
not
the
World
,
nor
the
things
which
are
in
the
World
;
for
if
we
do
so
,
the
Love
of
the
Father
is
not
in
us
.
II.
Abraham
,
Isaac
,
Jacob
,
and
the
other
Patriarchs
,
Prophets
,
and
Apostles
,
were
Holy
,
and
that
with
so
much
Assurance
,
that
we
look
upon
it
as
an
Example
which
we
ought
to
imitate
.
But
2.
it
is
to
be
considered
that
we
cannot
know
but
by
Divine
Light
,
and
not
at
all
by
Natural
Reason
,
if
one
be
Holy
and
a
Lover
of
God
:
And
this
is
bestowed
on
those
only
who
are
Holy
themselves
,
or
at
least
endeavour
in
Sincerity
of
Heart
to
become
so
.
To
such
God
reveals
his
Secrets
,
in
so
far
as
it
is
fit
for
them
to
know
them
for
their
own
Conduct
,
or
that
of
others
;
as
for
others
who
are
not
in
that
State
,
but
care
for
and
seek
after
earthly
things
,
they
really
cannot
know
if
any
be
truly
Holy
and
a
Lover
of
God
or
not
.
Nevertheless
they
take
upon
them
to
judge
magisterially
of
all
things
,
as
if
they
only
did
possess
all
divine
and
humane
Wisdom
;
tho'
in
the
mean
time
they
are
ignorant
of
the
Essence
of
things
,
and
content
themselves
with
their
outside
and
surface
.
So
that
their
Testimony
as
to
Holiness
and
the
Love
of
God
,
even
of
the
Patriarchs
,
Prophets
,
and
Apostles
,
is
founded
meerly
upon
their
own
Advantage
;
For
they
judge
that
to
be
Good
and
Holy
which
advances
this
;
but
on
the
other
hand
they
account
that
to
be
Evil
and
Prophane
which
brings
them
in
no
temporal
Gain
.
III.
IV.
shall
see
.
And
as
they
are
conscious
of
their
own
Blindness
,
and
anxious
about
it
;
so
God
will
reveal
unto
them
the
Holiness
and
Illumination
of
his
beloved
ones
,
in
so
far
as
that
may
be
a
Mean
of
recovering
them
out
of
Darkness
into
Light
,
and
from
Sin
to
Holiness
.
So
St.
Paul
was
instructed
by
Ananias
;
Cornclius
,
the
Centurion
,
by
St.
Peter
.
And
God
in
all
times
has
employ'd
Holy
Men
for
the
enlightning
of
others
,
and
for
guiding
them
by
their
Examples
,
Words
,
and
Writings
into
the
way
of
Holiness
.
This
is
the
Ground
and
Origine
of
the
Divine
Ministery
,
which
for
this
very
Reason
is
highly
necessary
,
to
wit
,
that
they
who
live
holily
,
and
are
illuminated
by
God
may
shine
and
go
before
others
.
Even
as
an
Artificer
that
is
skilful
in
any
Art
,
goes
before
his
Scholars
and
Apprentices
by
working
,
that
they
may
imitate
him
.
And
as
in
an
unknown
way
we
choose
a
Guide
who
may
lead
us
into
the
right
and
shortest
way
▪
And
as
there
are
certain
Signs
given
whereby
we
may
know
if
this
Artificer
understand
his
Trade
,
and
if
the
Guide
know
well
the
best
and
shortest
way
,
so
there
are
sure
Marks
whereby
we
may
know
if
any
be
Holy
and
enlightned
by
God
,
and
do
truly
love
him
.
This
is
a
sign
;
if
he
seek
those
things
that
are
above
,
and
not
those
things
that
are
on
Earth
;
if
he
love
not
the
World
,
nor
the
things
that
are
in
the
World
.
And
altho'
it
fall
out
,
and
falls
out
but
too
often
that
Hypocrites
and
wicked
Persons
may
outwardly
so
behave
themselves
,
as
if
they
were
truly
Holy
and
in
the
Love
of
God
,
that
by
their
feigned
Piety
,
the
Good
may
be
seduced
;
yet
God
will
not
permit
their
Hyprocisie
to
be
always
hid
,
especially
when
the
Salvation
of
others
is
thereby
in
hazard
.
V.
Abraham
,
Isaac
,
Jacob
,
Moses
,
and
the
other
Patriarchs
,
and
also
the
Apostles
were
Holy
Men.
This
we
know
,
1.
by
the
Evidence
they
gave
from
their
Deeds
,
Words
,
and
Writings
,
that
they
saw
clearly
that
God
,
and
things
invisible
,
were
far
more
excellent
than
the
Creatures
and
things
visible
,
and
were
thereby
engaged
to
forsake
these
things
and
count
them
as
nothing
,
and
only
to
seek
and
love
those
other
things
with
all
their
Heart
.
Believing
that
God
is
,
and
that
he
is
a
Rewarder
of
those
who
seek
him
.
To
this
Testimony
,
2.
there
is
added
the
Testimony
of
others
,
who
well
knew
the
thing
,
and
are
not
moved
by
any
Self-Interest
or
Advantage
,
to
give
this
Testimony
;
which
gives
us
so
much
Assurance
that
we
may
acquiesce
in
it
,
as
we
do
in
the
Testimonies
of
Historians
,
Geographers
,
and
Naturalists
,
in
things
of
which
they
have
been
Eye
Witnesses
in
their
respective
Sciences
.
To
this
add
,
3.
that
so
long
as
there
is
nothing
made
appear
contrary
to
these
Testimonies
,
there
is
no
reason
to
call
them
in
Question
.
4.
We
may
be
certain
of
the
Holiness
of
another
,
and
of
their
Love
of
God
by
the
Testimony
of
our
own
Conscience
;
for
he
who
is
truly
Holy
and
possesses
the
Love
of
God
,
does
rightly
infer
from
the
Conformity
of
anothers
Actions
to
his
,
that
that
other
Person
is
Holy
and
loves
God
.
But
he
who
has
not
attain'd
to
this
Perfection
,
may
yet
be
certain
of
the
Holiness
of
others
,
by
observing
that
their
Actions
do
as
far
excel
and
transcend
his
,
as
the
Actions
of
him
who
sees
clearly
and
walks
at
Noon-day
,
do
transcend
those
of
a
Blind
Man
,
or
of
one
groping
in
the
Dark
.
But
as
for
those
of
an
evil
Eye
,
as
they
are
Blind
,
tho'
they
boast
that
they
see
,
so
they
are
not
in
a
State
of
Judging
of
others
.
Besides
it
would
serve
them
to
no
purpose
,
so
long
as
they
remain
in
that
damnable
State
,
to
know
if
others
be
Holy
or
not
.
To
these
may
be
added
,
5.
as
a
Testimony
of
the
Holiness
of
any
the
Miracles
and
wonderful
Works
which
such
Men
do
,
and
the
extraordinary
Light
communicated
unto
them
by
God
.
But
whereas
there
are
also
lying
Wonders
,
by
which
false
Prophets
do
seduce
many
,
and
the
Dragon
is
worshipped
by
all
the
World
;
and
seeing
the
Devil
has
great
Knowledge
,
therefore
this
Testimony
alone
without
the
foregoing
,
is
not
enough
to
ascertain
us
of
the
Holiness
of
any
.
VI.
A.
B.
But
that
we
may
come
more
closely
to
the
matter
in
hand
;
I
say
,
if
it
can
be
made
appear
that
the
Evidences
and
Signs
which
convince
us
that
the
Patriarchs
,
Prophets
,
and
Apostles
,
were
endued
with
Holiness
and
the
Love
of
God
,
have
place
also
as
to
Antonia
Bourignon
,
then
we
may
be
assured
likewise
,
that
this
Virgin
was
Holy
,
and
in
the
Love
of
God
.
VII
.
Antonia
Bourignon
testifies
this
of
her self
,
is
not
doubted
by
any
who
has
look'd
though
but
superficially
into
her
Writings
:
For
she
bears
Witness
in
many
places
of
her
Sanctity
and
extraordinary
Love
of
God
.
So
that
her
Adversaries
take
occasion
from
hence
to
reproach
her
,
as
if
it
were
not
sutable
to
the
Sanctity
of
Holy
Persons
that
they
themselves
should
publish
the
Grace
given
them
by
God
;
and
they
would
most
absurdly
discredit
such
a
Testimony
.
As
the
corrupt
Jews
did
for
the
same
Reason
reject
Jesus
Christ
,
because
he
bore
Witness
of
himself
.
But
our
Saviour
did
so
little
regard
this
,
that
he
said
nothing
else
,
but
,
I
have
spoken
the
Truth
,
and
if
ye
will
not
believe
me
,
believe
the
Works
which
I
do
.
Thus
we
see
also
,
that
Moses
,
David
,
Paul
,
and
other
Holy
Writers
were
not
afraid
to
declare
the
Grace
given
them
by
God
.
Which
Testimony
ought
not
in
any
wise
to
be
look'd
upon
as
a
Token
of
Pride
,
because
these
Holy
Men
were
convinc'd
that
they
were
nothing
,
that
they
were
come
of
the
corrupt
mass
of
Adam
,
and
so
worthy
of
Damnation
;
that
of
themselves
they
could
not
think
one
good
Thought
,
but
that
all
their
sufficiency
was
of
God
,
and
that
they
had
no
Good
,
but
what
they
had
received
.
Moreover
those
Holy
Men
were
commanded
by
God
to
bear
Witness
to
the
Truth
of
themselves
,
that
they
might
stop
the
Mouths
of
Gainsayers
,
and
might
encourage
the
Good
to
yield
up
themselves
wholly
to
God
,
who
can
do
even
in
the
weakest
,
when
they
deny
themselves
,
exceeding
abundantly
above
all
that
we
can
ask
or
think
.
For
God
has
no
respect
of
Persons
,
but
he
gives
to
every
one
liberally
.
And
that
Antonia
Bourignon
did
truly
imitate
those
Holy
Men
,
is
abundantly
demonstrated
in
her
Writings
,
even
to
the
Confusion
of
Gainsayers
;
for
she
was
in
that
State
,
that
she
endeavour'd
always
to
speak
the
Truth
only
,
whether
it
made
for
her
or
against
her
,
not
Studying
to
please
Men
,
as
becomes
the
Servants
of
Jesus
Christ
.
VIII
.
A.
B.
we
come
to
consider
her
Actions
.
And
these
were
such
that
throughout
all
her
Life
she
sought
only
God
and
things
Eternal
,
entirely
abandoning
all
the
Creatures
and
things
Temporal
.
If
you
except
some
Years
,
in
which
she
followed
the
Vanities
of
the
World
,
not
out
of
Inclination
,
but
that
she
might
please
Men
;
tho'
even
then
she
did
nothing
that
by
Christians
now
adays
is
reckon'd
to
be
Evil
,
or
blameworthy
:
Yet
this
withdrawing
from
God
did
greatly
hurt
her
;
while
she
enjoy'd
worldly
Delights
,
she
lost
the
Divine
Ones
,
and
that
with
such
bitter
Remorse
of
Conscience
,
that
she
thought
her self
in
Hell
.
She
got
no
rest
till
she
forsook
the
World
,
the
Things
of
the
World
and
Self
,
that
she
might
love
God
only
,
and
be
resign'd
to
his
Will
in
every
thing
.
In
which
Resolution
she
persevered
so
faithfully
,
even
to
the
end
of
her
Life
,
that
she
would
rather
have
died
a
Thousand
times
,
than
have
desired
any
Creature
,
or
followed
her
own
Will
in
any
thing
;
never
undertaking
any
thing
till
she
was
first
perswaded
that
it
was
the
Good-will
of
God
.
As
appears
every
where
in
the
Writings
of
Antonia
Bourignon
,
particularly
in
the
Account
of
her
inward
and
outward
Life
,
and
the
Continuation
of
it
;
where
this
is
sufficiently
demonstrated
:
Which
Testimony
tho'
given
by
her self
,
is
nevertheless
true
,
as
I
have
made
appear
in
the
Seventh
Section
.
IX
.
Antonia
Bourignon
from
her
Infancy
,
and
did
narrowly
observe
her
Conversation
:
Many
such
Testimonies
are
to
be
met
with
,
in
that
Treatise
of
A.
B.
which
is
called
,
The
Testimony
of
the
Truth
.
It
is
worthy
of
Observation
,
that
these
Testimonies
seem
to
have
been
published
by
the
Providence
of
God
,
that
it
might
be
evident
to
every
one
that
A.
B.
led
a
Pious
and
Holy
Life
;
and
that
the
Mouths
of
malicious
Slanderers
might
be
stopped
,
not
only
by
Two
or
Three
Witnesses
,
by
whose
Mouth
every
Truth
is
established
;
but
by
such
a
Cloud
of
Witnesses
;
who
assure
us
that
the
Thoughts
and
Words
of
Antonia
Bourignon
were
serious
and
pious
,
even
from
her
early
Infancy
;
so
that
observing
the
change
that
Man
is
subject
to
throughout
all
his
Life
,
and
that
he
must
part
with
all
at
Death
,
while
he
seems
to
propose
to
himself
,
in
every
thing
that
he
undertakes
,
an
abiding
and
perpetual
Good
:
this
made
her
conclude
that
we
were
not
created
for
this
wretched
Life
,
but
for
an
abiding
,
eternal
,
and
blessed
Life
;
of
which
she
became
so
desirous
,
that
she
counted
all
bodily
Delights
,
Recreations
,
Pleasures
,
fine
Cloaths
,
and
all
other
perishing
things
,
as
Dung
and
Loss
,
for
the
Love
of
those
good
things
which
were
Eternal
,
and
would
never
fail
.
And
about
the
Fourth
Year
of
her
Age
,
having
learned
that
our
Lord
Jesus
Christ
and
his
Apostles
did
lead
a
Life
wholly
free
of
all
earthly
and
temporal
Cares
and
Desires
,
that
they
might
only
care
and
seek
for
those
things
which
are
above
,
and
are
eternal
,
she
look'd
on
such
a
Life
as
most
reasonable
and
worthy
of
a
Man
;
but
observing
that
the
Life
of
Christians
now
adays
was
altogether
contrary
to
that
kind
of
Life
,
hence
she
concluded
that
they
were
not
True
Christians
,
and
begging
that
her
Parents
would
have
her
to
the
Country
where
the
Christians
liv'd
,
she
vehemently
thirsted
to
go
thither
,
that
she
might
lead
a
truly
Christian
Life
.
And
tho'
they
endeavour'd
to
perswade
her
that
she
liv'd
amongst
Christians
,
yet
she
could
not
believe
this
,
especially
when
advancing
more
in
Years
she
found
that
the
best
among
all
the
Parties
of
Christendom
,
did
still
love
and
seek
after
earthly
things
;
so
that
their
Deeds
were
directly
opposite
to
the
Deeds
of
Jesus
Christ
,
and
of
the
First
Christians
.
While
in
the
mean
time
our
Saviour
says
expresly
,
That
the
Disciple
ought
to
be
like
his
Master
,
and
that
he
who
believes
in
him
shall
do
the
Works
that
he
did
,
yea
,
greater
Works
than
these
;
as
the
Children
of
Abraham
do
the
Works
of
Abraham
.
X.
Antonia
Bourignon
grew
in
Years
,
the
Love
of
God
and
her
Neighbour
did
encrease
in
her
,
of
which
she
gave
infallible
Proofs
on
all
Occasions
;
for
observing
that
the
Conversation
of
Men
was
an
effectual
Mean
to
withdraw
us
from
God
,
and
to
deprive
us
of
his
Love
,
she
therefore
lived
as
solitarily
as
was
possible
;
not
that
she
was
Melancholly
or
Brainsick
,
for
such
also
seek
to
be
Solitary
,
but
that
applying
her self
to
the
Contemplation
of
God
,
and
of
his
Perfections
,
she
might
the
better
continue
in
his
Love
.
She
was
otherwise
of
a
chearful
,
sociable
,
and
ingenuous
Temper
,
and
understood
well
how
they
ought
to
carry
themselves
who
desire
to
be
lov'd
by
the
World
;
as
appear'd
in
the
time
that
she
applied
her self
to
the
Conversation
of
the
World
.
XI
.
Antonia
Bourignon
did
these
things
,
not
that
she
might
be
seen
of
Men
,
like
unto
the
Hypocrites
,
but
only
from
the
Love
of
God
,
and
her
Neighbour
,
and
things
Eternal
,
appears
from
hence
,
that
she
did
all
these
things
in
secret
,
as
much
as
was
possible
,
entering
into
her
Chamber
,
and
shutting
the
Door
,
pray'd
to
her
Father
in
Secret
,
and
gave
Alms
,
her
Lefthand
not
knowing
what
her
Right-hand
was
doing
:
She
shew'd
such
a
chearful
Countenance
,
that
none
but
her
pious
Mother
knew
that
she
fasted
.
XII
.
Antonia
Bourignon
did
proceed
from
the
Love
of
God
,
appears
also
from
this
,
that
she
persever'd
in
them
constantly
to
the
end
of
her
Life
;
except
that
short
time
in
which
she
engag'd
her self
●n
the
Vanities
of
the
World
,
and
no
Reproaches
,
Persecutions
,
hard
Usages
with
which
she
wrestled
throughout
all
her
Life
,
did
ever
make
her
s●acken
;
nor
yet
the
Deceit
,
fair
Words
,
and
feign'd
Sanctity
of
Hypocrites
and
Impostours
,
who
continually
endeavour'd
by
many
ways
to
distract
her
,
and
to
withdraw
her
from
the
Love
of
God
.
So
that
she
had
received
the
Gift
of
Fortitude
from
the
Holy
Spirit
,
to
such
a
Degree
,
that
she
would
not
have
done
any
thing
against
the
Will
of
God
,
nor
omitted
that
which
she
knew
to
be
agreeable
to
the
Will
of
God
,
no
not
for
the
whole
World
.
And
tho'
she
greatly
desired
Solitude
,
because
there
she
had
learned
to
converse
with
God
,
and
to
hear
him
in
a
profound
Silence
,
yet
when
the
Glory
of
God
,
or
the
Salvation
of
her
Neighbour
did
require
that
she
should
converse
with
Men
,
she
willingly
left
that
Solitude
:
For
she
ever
observed
this
Rule
,
to
prefer
the
Glory
of
God
and
the
Salvation
of
her
Neighbour
,
to
her
own
Profit
;
being
always
ready
not
only
to
lay
down
her
Life
for
her
Neighbour
,
but
being
content
also
to
be
blotted
out
of
God's
Book
,
and
with
St.
Paul
,
to
be
an
Anathema
for
her
Christian
Brethren
.
XIII
.
Antonia
Bourignon
finding
that
Virginity
was
most
acceptable
to
God
,
and
an
effectual
Mean
of
persevering
in
the
Love
of
God
;
she
therefore
from
her
Childhood
begg'd
of
God
that
she
might
be
the
Spouse
of
Jesus
Christ
,
earnestly
desiring
never
to
be
married
to
any
Man
.
This
she
obtain'd
so
perfectly
from
God
,
that
she
never
entertain'd
a
Thought
contrary
to
it
,
tho'
she
was
oft-times
sought
in
Marriage
by
Persons
who
could
have
afforded
her
many
worldly
Advantages
,
and
her
Parents
were
solicitous
to
have
her
married
;
Yea
,
her
Father
,
contrary
to
her
Will
,
promised
her
in
Marriage
to
a
rich
Merchant
.
And
that
she
might
avoid
that
Stroke
,
she
separated
her self
from
the
World
,
and
from
all
Creatures
,
and
about
the
Eighteenth
Year
of
her
Age
,
having
put
on
the
Habit
of
a
Hermit
,
she
left
her
Father's
House
,
without
taking
with
her
so
much
as
a
Penny
,
forsaking
Wealth
,
Accommodations
,
Delights
,
and
all
temporal
Things
,
only
for
the
Love
of
God
.
The
abandoning
of
all
which
,
was
so
well-pleasing
to
God
,
that
he
wonderfully
guided
and
preserved
her
,
and
delivered
her
out
of
the
Hands
of
wicked
Men
,
and
committed
her
to
the
Care
of
such
as
were
truly
Good
,
who
were
ready
to
be
helpful
to
her
in
all
things
.
XIV
.
Antonia
Bourignon
,
I
shall
only
propose
some
Remarks
as
to
those
Three
principal
Vertues
:
1.
Faith
.
2.
Charity
.
3.
Hope
.
For
if
there
can
be
sufficient
Evidences
brought
,
whereby
it
can
be
made
appear
that
A.
B.
did
possess
these
,
there
can
be
then
no
doubt
but
that
she
was
Holy
and
Pious
.
That
this
may
be
made
appear
,
it
is
not
needful
to
examine
each
of
these
Vertues
particularly
by
it self
,
because
they
always
go
together
.
There
is
no
doubt
then
,
yea
,
we
may
be
assured
of
it
,
that
he
who
possesses
one
of
these
Vertues
,
does
possess
them
all
.
Faith
then
is
the
Subsistence
of
things
hoped
for
,
and
the
Evidence
of
things
not
seen
:
Or
,
Faith
is
that
Divine
Light
infus'd
by
God
into
Man
at
his
Creation
,
by
which
he
conceives
things
Divine
and
Eternal
,
which
by
the
natural
Understanding
are
unconceivable
.
In
this
Sense
,
Faith
is
communicated
unto
all
Men
;
for
it
is
that
true
Light
that
enlightens
every
Man
that
comes
into
the
World
.
But
this
Light
is
so
darkned
and
hindred
to
encrease
,
by
the
Love
of
the
Creatures
and
of
temporal
Things
,
in
which
Sin
consists
,
that
Faith
,
being
without
Life
and
Spirit
,
becomes
dead
and
ineffectual
.
To
make
appear
therefore
that
any
has
Faith
,
it
is
not
enough
that
he
is
endued
with
this
first
innate
Light
,
because
in
that
Sense
all
Men
have
Faith
,
while
in
the
mean
time
all
are
not
Holy
.
But
here
we
speak
of
the
Faith
which
all
have
not
,
but
they
only
who
do
not
resist
this
Divine
Light
,
nor
strive
to
quench
it
;
and
who
they
are
that
follow
it
,
and
walk
in
it
,
and
whose
Faith
worketh
by
Love
,
must
and
ought
to
be
made
evident
by
their
Works
,
that
it
may
appear
to
be
living
and
not
dead
.
This
was
the
Faith
in
Abel
,
Enoch
,
Noah
,
Abraham
,
Moses
,
and
the
rest
of
the
Holy
Men
,
spoken
of
Heb.
11.
who
seeing
the
invisible
God
,
contemned
all
visible
Things
,
suffering
all
manner
of
Reproaches
,
Persecutions
,
and
Torments
,
that
they
might
ever
see
and
enjoy
him
,
and
this
with
so
great
Resolution
,
as
the
whole
World
could
not
divert
them
from
their
purpose
,
or
separate
them
from
the
Love
of
God
,
because
they
knew
certainly
that
the
Hope
they
had
,
would
never
make
them
ashamed
.
XV.
A.
B.
Faith
did
thus
work
by
Love
,
with
an
assured
Hope
of
enjoying
God
,
appears
by
all
her
Life
,
as
has
been
already
shewn
.
And
that
we
may
have
the
greater
Evidence
of
this
,
we
need
read
only
the
Account
of
her
Life
,
given
both
by
her self
and
others
.
Among
innumerable
Instances
it
is
very
remarkable
,
that
A.
B.
took
upon
her
the
Care
of
governing
,
educating
,
and
instructing
in
the
Christian
Religion
,
many
poor
Orphan
Girls
in
an
Hospital
,
and
that
without
any
Tie
or
Obligation
,
or
any
other
End
,
but
the
Hope
she
had
of
bringing
up
these
Orphins
in
the
Fear
of
God
,
and
of
forming
them
to
be
true
Christians
;
employing
in
this
Office
all
her
Industry
,
her
Goods
,
and
the
Strength
both
of
her
Body
and
Mind
.
In
which
Work
of
Charity
,
she
continued
for
Nine
Years
,
confiding
so
firmly
in
God
,
that
tho'
she
was
toss'd
with
infinite
Afflictions
,
her
Refuge
was
in
him
alone
,
and
that
with
such
an
assured
Hope
,
that
she
was
never
confounded
nor
frustrated
of
her
End
.
In
such
Works
of
Charity
,
A.
B.
continued
even
to
Death
,
but
with
this
Caution
afterwards
,
that
having
found
by
Experience
that
most
of
the
Poor
,
and
other
Men
also
,
did
abuse
Alms
,
and
the
other
Offices
of
Charity
,
to
encourage
themselves
the
more
in
their
Sins
,
she
did
dispence
the
Gifts
of
Charity
more
warily
,
enquiring
first
if
they
might
promote
the
Salvation
of
her
Neighbour
,
which
ought
to
be
our
great
aim
;
and
being
once
perswaded
of
this
,
she
spar'd
neither
Money
,
nor
Travel
,
nor
her
own
Life
,
where
she
could
contribute
for
the
Salvation
of
others
.
But
where
she
saw
that
her
good
Works
could
contribute
nothing
to
this
,
she
endeavoured
to
live
in
as
much
Retiredness
and
Quiet
with
God
as
was
possible
,
that
she
might
work
out
her
own
Salvation
with
fear
and
trembling
,
being
thus
truly
helpful
to
all
,
when
a
few
had
rejected
her
Help
.
The
Malicious
therefore
have
no
reason
to
accuse
A.
B.
of
Avarice
,
or
Cruelty
,
because
she
did
not
distribute
her
Goods
indifferently
to
all
the
Poor
;
for
this
did
not
spring
from
so
evil
an
Original
,
but
from
true
Charity
,
that
she
might
not
concur
by
the
Poors
abusing
of
her
Alms
to
the
multiplying
of
their
Sins
,
and
so
to
the
aggravating
of
their
Damnation
.
This
proceeded
also
from
the
Care
she
had
that
the
Goods
which
God
had
committed
unto
her
,
as
to
a
Steward
,
might
be
faithfully
distributed
.
XVI
.
Antonia
Bourignon
,
and
her
Love
to
God
,
that
the
contrary
is
not
yet
made
appear
,
is
evident
from
this
,
that
no
body
could
ever
yet
discover
that
her
Life
and
Actions
were
at
any
time
blameworthy
,
even
then
,
when
to
follow
the
Vanity
of
the
World
,
she
lived
for
some
time
distracted
from
God
.
But
from
hence
we
ought
not
to
conclude
,
as
some
malicious
Persons
have
done
,
that
Ant.
Bourignon
and
her
Friends
do
affirm
,
that
she
neither
sinn'd
in
Adam
nor
in
her self
;
which
is
most
false
:
For
A.
B.
declares
in
many
places
that
she
,
as
well
as
other
Men
,
was
born
of
the
corrupt
mass
of
Adam
,
and
did
sin
in
him
.
And
not
only
so
,
but
that
turning
aside
from
God
unto
the
World
,
she
sinn'd
in
her self
;
tho'
she
never
did
any
thing
that
is
blame
worthy
before
Men.
For
she
was
fully
perswaded
that
every
turning
aside
from
God
unto
the
Cretures
,
is
a
Sin
that
deserves
Damnation
.
XVII
.
A.
B.
is
most
abundant
;
for
many
Persons
of
all
Parties
of
Christians
,
of
all
sorts
of
Ranks
,
and
those
most
Pious
,
do
decalre
that
they
have
felt
such
Operations
in
their
Souls
by
the
Presence
,
the
Words
,
and
Writings
of
Antonia
Bourignon
,
that
they
were
sufficiently
convinced
in
their
Conscience
that
A.
B.
was
Holy
,
and
in
the
Love
of
God
,
and
that
to
such
a
Degree
,
that
this
Love
seem'd
to
flow
from
her
into
them
and
other
well-disposed
Souls
,
because
many
are
brought
by
her
to
abandon
their
own
Wills
and
the
Creatures
,
that
they
may
Love
God
only
,
and
subject
themselves
wholly
to
his
Will.
And
I
am
perswaded
that
her
Writings
will
have
such
Operations
in
all
those
,
who
shall
read
them
with
a
sincere
and
hearty
desire
to
find
the
saving
Truth
,
and
to
endeavour
to
walk
in
it
,
in
so
far
as
they
know
it
.
Unless
they
be
so
far
possest
with
Prejudices
,
as
that
they
will
admit
of
nothing
for
Truth
,
but
what
is
consonant
to
their
formerly
receiv'd
Opinions
,
looking
upon
every
thing
that
differs
from
them
,
or
seems
contrary
unto
them
,
as
Lies
and
Error
.
This
is
as
if
one
looking
always
through
a
coloured
Glass
,
by
which
all
Bodies
would
appear
to
him
of
the
same
Colour
,
should
imagine
and
affirm
,
that
other
Men
who
look
with
the
naked
and
single
Eye
,
are
perfectly
mistaken
when
they
say
that
they
see
clearly
that
every
Body
has
its
own
distinct
Colour
.
XVIII
.
A.
B.
this
Fifth
ought
to
be
added
;
to
wit
,
the
wonderful
Works
that
A.
B.
did
,
and
the
extraordinary
Divine
Lights
that
God
communicated
to
her
.
To
reckon
up
all
these
we
behov'd
to
narrate
her
whole
Life
,
and
to
adduce
all
her
Writings
,
which
are
full
of
such
wonderful
Works
and
Light
.
Therefore
let
every
one
that
loves
the
Truth
,
apply
to
these
Writings
,
and
(
which
soever
he
shall
be
pleas'd
to
peruse
)
he
will
by
them
be
sufficiently
convinc'd
of
this
matter
.
But
that
some
Instance
of
this
may
be
given
,
it
is
to
be
considered
,
that
this
ought
to
be
look'd
upon
as
a
great
Miracle
in
A.
B.
that
she
so
generously
fought
against
her
corrupt
Nature
,
that
she
wholly
subdued
it
,
not
by
her
own
Strength
,
which
could
do
nothing
but
Evil
,
but
by
the
Grace
of
God
,
through
which
the
weakest
can
do
all
things
.
This
Miracle
ought
to
be
more
esteemed
than
raising
the
Dead
,
giving
Sight
to
the
Blind
,
and
such
like
,
which
serve
only
for
this
present
Life
,
and
therefore
may
be
performed
by
Men
who
are
not
Holy
.
But
to
overcome
corrupt
Nature
is
an
infallible
mark
of
Holiness
,
for
the
obtaining
of
which
all
other
Miracles
ought
to
be
done
,
otherwise
they
avail
nothing
,
but
on
the
contrary
do
much
hurt
.
Among
the
innumerable
Divine
Lights
communicated
to
Antonia
Bourignon
,
this
is
the
chief
,
that
she
had
explain'd
the
Truths
of
the
Gospel
more
clearly
and
efficaciously
than
any
has
done
hitherto
,
demonstrating
that
an
Obedience
to
them
is
absolutely
necessary
for
Salvation
,
and
rescuing
them
from
the
Glosses
and
false
Expositions
by
which
the
Learned
have
so
perverted
the
Truths
of
the
Gospel
,
that
almost
every
Christian
promises
Salvation
to
himself
,
although
he
do
not
walk
according
to
these
Truths
.
XIX
.
A.
B.
was
Holy
,
and
in
the
Love
of
God
;
it
will
be
now
fit
to
consider
the
Second
Question
proposed
,
to
wit
,
If
she
was
moved
by
the
Spirit
of
God
to
write
and
to
enlighten
others
▪
For
answer
to
this
.
Question
there
needs
nothing
be
adduc'd
but
what
has
been
said
as
to
the
First
Question
:
For
it
A.
B.
was
Holy
and
in
the
Love
of
God
,
she
would
not
have
committed
so
great
a
Sin
,
as
to
pretend
that
she
was
moved
to
write
by
the
Spirit
of
God
,
if
it
was
false
,
or
if
she
was
not
certain
that
it
was
most
true
.
But
that
I
may
answer
something
in
particular
to
this
Second
Question
,
it
is
to
be
considered
,
how
we
may
be
assured
that
any
Writing
is
endited
by
God
.
In
order
to
this
,
let
us
enquire
,
how
it
appears
that
the
Holy
Scriptures
were
written
by
Men
led
by
the
Spirit
of
God
,
as
all
Christians
do
believe
.
XX.
XXI
.
XXII
.
A.
B.
were
end●ted
by
the
Holy
Spirit
.
Now
that
this
may
be
applied
to
the
Writings
of
Antonia
Bourignon
,
both
I
my self
and
many
Persons
of
Probity
have
experienced
and
do
daily
experience
that
those
Writings
do
as
clearly
lay
before
us
our
inward
State
,
as
if
God
were
immediately
speaking
unto
us
.
Moreover
,
they
do
so
clearly
and
so
lively
set
before
our
Eyes
the
Vanity
and
Nothingness
of
all
Earthly
and
Temporal
things
,
and
the
Glory
of
Heavenly
and
Eternal
things
,
that
we
are
forced
,
unless
we
would
do
Violence
to
our
Conscience
,
to
love
and
seek
after
these
last
things
only
,
and
absolutely
to
forsake
and
avoid
the
other
.
And
there
is
no
doubt
but
that
all
they
who
sincerely
desire
to
do
the
Will
of
God
,
and
to
embrace
and
practice
the
Truth
which
they
know
,
shall
experience
in
themselves
the
same
Effects
from
the
reading
of
those
Writings
,
and
give
Testimony
that
they
are
endited
by
the
Spirit
of
God
.
XXIII
.
Antonia
Bourignon
are
so
consonant
to
the
Holy
Scriptures
of
the
Old
and
New
Testament
,
that
from
hence
it
appears
more
clearly
than
the
Sun
at
Noon-day
,
that
the
same
Spirit
has
endited
both
.
Yea
,
the
Writings
of
Antonia
Bourignon
are
as
a
Key
,
whereby
the
Sacred
Scriptures
are
opened
and
expounded
.
So
that
the
great
Mysteries
hitherto
understood
by
none
,
are
expounded
by
these
Writings
,
and
the
Difficulties
which
hitherto
have
been
most
intricate
,
are
resolved
.
It
is
also
most
worthy
of
Observation
,
that
a
Virgin
,
so
simple
as
Antonia
Bourignon
,
should
without
Study
or
Meditation
commit
to
Writing
the
most
solid
,
clear
,
and
saving
Truths
.
Being
moved
to
write
against
her
natural
Inclination
,
only
for
promoting
the
Glory
of
God
,
and
the
Good
of
her
Neighbour
,
without
the
prospect
of
any
temporal
Advantage
;
but
on
the
contrary
,
foreseeing
that
she
must
suffer
much
because
of
these
Writings
,
as
the
Event
did
confirm
;
for
because
she
did
so
clearly
and
efficaciously
declare
the
saving
Truth
,
the
Churchmen
and
the
Learned
of
all
Sects
and
Parties
,
did
prosecute
her
with
Hatred
,
Calumnies
,
and
Persecution
,
even
to
her
Death
.
XXIV
.
A.
B.
was
moved
by
the
Spirit
of
God
,
to
write
for
the
enlightning
of
others
.
The
End
of
the
Third
Part.
An
Advertisement
to
the
Reader
.
THEY
who
esteem
the
Writings
and
Sentiments
of
A.
B.
will
no
doubt
be
desirous
to
know
the
History
of
her
Life
;
and
they
who
make
it
their
Business
to
traduce
and
defame
her
to
the
World
,
do
make
it
necessary
to
be
known
;
thereby
to
prevent
or
remove
the
Prejudices
which
they
may
breed
in
the
Minds
of
well-disposed
Persons
,
against
Writings
which
would
be
so
helpful
to
them
,
in
the
way
to
Eternal
Life
.
The
inward
Sentiments
of
others
cannot
be
known
but
from
themselves
,
or
by
the
Spirit
of
God
,
and
their
Sincerity
may
appear
from
the
constant
Tenour
of
their
Actions
in
the
whole
course
of
their
Lives
;
and
the
Story
of
their
Life
and
Actions
may
be
had
both
from
themselves
,
and
from
those
who
have
been
Eye-Witnesses
of
their
Conversation
,
both
Friends
and
indifferent
Persons
.
The
Testimony
of
Enemies
in
bespattering
and
defaming
them
,
is
no
more
to
be
regarded
than
that
of
false
Witnesses
,
when
there
are
unquestionable
Evidences
to
the
contrary
.
It
is
easie
also
for
those
who
consider
things
with
an
evil
Eye
,
to
give
such
a
turn
to
the
Actions
of
the
Best
,
as
may
make
them
hateful
and
ridiculous
,
witness
the
Author
of
Dictionaire
Historique
&
Critique
,
in
his
Character
of
the
King
and
Prophet
David
.
The
inward
Life
of
A.
B.
and
the
outward
likewise
,
for
a
Course
of
many
Years
,
is
written
by
her self
,
and
the
Continuation
of
it
to
her
Death
,
by
a
Person
of
known
Integrity
,
who
was
with
her
for
some
of
the
last
Years
of
her
Life
,
and
was
helped
in
it
by
her
own
Memorials
and
those
of
her
Friends
,
and
often
led
her
to
relate
unto
him
her
whole
Life
.
Besides
,
there
are
some
sixty
Testimonies
,
some
private
,
others
publick
before
Judges
,
Magistrates
upon
Oath
,
of
Persons
to
whom
she
was
well
known
,
which
do
refer
to
a
good
part
of
the
most
remarkable
Events
of
her
Life
.
From
these
Originals
then
,
I
have
drawn
the
following
Summary
of
her
Life
,
the
fuller
Account
being
to
be
had
from
those
Writings
themselves
.
I
know
there
are
many
who
sit
in
the
Seat
of
the
Scornful
,
and
will
turn
all
this
into
Ridicule
;
at
which
we
need
not
wonder
,
when
even
the
Penmen
of
the
Sacred
Scriptures
d●es
not
escape
their
Lash
.
God's
ways
are
so
different
fro●
Man's
,
that
the
natural
Man
perceiveth
not
the
things
that
are
of
God
,
but
they
seem
Foolishness
to
him
.
We
have
strong
Attachments
to
Parents
,
Friends
,
Wife
,
Children
,
to
our
Guides
,
the
Learned
,
the
Eloquent
,
the
Great
,
to
Study
,
and
Learning
,
and
worldly
Accommodations
,
and
therein
gratifie
and
cherish
the
corrupt
Inclinations
of
our
Hearts
.
God
will
have
I●struments
form'd
upon
different
Molds
.
Our
Lord
would
not
let
them
go
take
leave
of
their
Friends
,
or
go
bury
their
Father
.
He
engages
them
to
forsake
their
Wives
and
Children
,
or
if
they
be
free
,
not
to
be
bound
.
God
makes
Men
forsake
their
Country
,
and
their
Friends
,
and
go
they
know
not
where
,
upon
his
Word
only
.
He
chooses
Children
,
Persons
without
Learning
,
forbidding
them
to
study
or
to
follow
the
Conduct
and
Wisdom
of
Men.
He
chooses
them
W●●k
and
Simple
,
without
Authority
or
Power
,
without
a
Following
or
Applause
,
keeps
them
for
the
most
part
in
Solitude
,
either
that
they
may
converse
with
God
,
or
to
preserve
them
from
the
Persecutions
of
Men
,
of
those
especially
who
call
themselves
the
Church
and
People
of
God
;
and
when
he
draws
them
out
of
it
,
he
lets
them
be
chas'd
from
one
Place
to
another
,
and
at
last
die
in
Assliction
and
Misery
.
How
impertinent
does
this
Conduct
seem
to
the
Wisdom
of
humane
Reason
,
and
yet
by
these
Rules
God
has
form'd
Men
for
his
Service
in
all
Ages
,
Abraham
,
Jacob
,
Moses
,
David
,
Elisha
,
Jeremiah
,
Ames
,
●ohn
Baptist
,
●esus
Christ
himself
,
all
the
Apostles
,
and
the
true
Saints
who
have
followed
him
.
When
Men
then
are
so
wise
in
their
own
Eyes
as
to
condemn
this
in
the
Person
of
A.
B.
they
must
know
that
they
condemn
the
Conduct
of
God
himself
in
his
Saints
,
who
will
thereby
have
their
Hearts
and
Wills
wholly
disengag'd
from
self
and
all
worldly
things
,
and
entirely
resign'd
unto
him
.
It
is
not
for
those
Scessers
then
,
that
I
have
written
this
Abridgment
,
but
for
those
who
desire
in
the
Simplicity
of
their
Hearts
to
be
helped
on
in
the
way
to
Eternal
Life
.
Jesus
Ch●ist
is
the
way
,
and
we
are
made
believe
that
his
Life
is
unimitable
.
The
first
Christians
followed
him
in
a
Life
of
Poverty
,
Reproach
,
and
Pains
;
in
which
now
we
think
he
neither
can
nor
ought
to
be
followed
.
Here
's
an
Instance
of
are
in
this
last
Age
of
the
World
,
who
,
as
she
declares
to
all
,
that
〈◊〉
is
no
Salvation
without
following
the
Example
a●●
〈◊〉
of
Jesus
Christ
,
so
she
made
him
her
constant
Pattern
,
and
this
her
great
Work
from
the
Eighteenth
Year
of
her
Age
to
her
Death
,
and
thereby
encourages
and
invites
〈◊〉
all
to
deny
our selves
,
and
take
up
our
Cross
and
follow
him
.
Give
her
then
of
the
Fruit
of
her
Hands
,
and
let
her
own
Works
praise
her
in
the
Gates
.
AN
APOLOGY
FOR
M.
ANT.
BOVRIGNON
.
PART
.
IV.
CONTAINING
An
Abridgment
of
her
LIFE
.
To
which
are
added
,
Two
Letters
concerning
the
Preface
to
the
Snake
in
the
Grass
,
and
Bourignianism
Detected
;
by
different
Hands
.
I.
A.
B.
her
Birth
and
Parentage
.
MRs.
Antonia
Bourignon
was
born
in
the
Town
of
Lisle
in
Flanders
,
the
13th
.
of
January
,
1616.
baptiz'd
in
the
Parish
of
St.
Maurice
,
and
nam'd
Antonia
;
her
Father
was
John
Bourignon
,
an
Italian
by
Nation
,
and
her
Mother
Margaret
Becquart
,
born
near
to
Lisle
;
they
lived
in
a
married
State
Thirty
One
Years
,
having
Four
Daughters
,
of
which
Antonia
was
the
Third
,
and
One
Son
,
all
of
which
died
in
their
Childhood
,
except
the
eldest
Daughter
who
lived
till
the
Thirty
Sixth
Year
of
her
Age
,
and
was
twice
married
.
She
died
Anno
1647.
Her
Mother
in
July
1641.
Her
Father
married
again
in
October
,
being
more
than
Sixty
Years
Old
,
and
died
April
,
1648.
And
Antonia
remained
the
only
Heiress
of
her
Mother
,
her
Sister
having
died
without
Children
.
II.
III.
Jesus
Christ
had
done
and
suffered
for
Men
,
she
was
desirous
to
be
inform'd
in
what
Country
the
Christians
lived
?
and
profest
a
great
desire
to
go
thither
;
and
when
her
Parents
mock'd
her
,
and
told
h●●
she
was
in
the
Country
of
Christians
,
she
said
,
that
could
not
be
,
for
Jesus
Christ
was
born
in
a
Stable
,
and
liv'd
in
Poverty
,
whereas
they
all
love
to
have
fine
Houses
,
and
fine
Furniture
,
and
much
Wealth
;
and
therefore
she
concluded
they
were
not
Christians
,
and
that
she
would
go
into
the
Country
where
the
Christians
do
live
;
but
no
Body
understood
this
Language
,
but
turn'd
it
into
Raillery
,
and
so
she
was
constrain'd
to
hold
her
Peace
.
IV.
My
God
,
my
God
,
grant
I
may
never
marry
,
and
she
beg'd
that
instead
of
being
married
,
he
would
give
her
the
Grace
to
become
his
Spouse
.
Her
Prayer
was
so
well-pleasing
to
God
,
that
he
granted
her
the
full
Accomplishment
of
it
,
giving
her
from
her
Infancy
the
Gift
of
Chastity
and
Continence
in
so
perfect
a
manner
,
that
she
often
said
,
she
never
had
in
all
her
Life
,
even
by
Temptation
or
Surprize
,
the
least
Thought
unworthy
of
the
Chastity
and
Purity
of
the
Virgin
State
.
V.
first
Simplicity
to
follow
for
some
time
the
Vanities
of
the
World
,
not
that
her
Heart
was
set
upon
them
,
but
to
shew
that
she
had
enough
of
Spirit
,
and
was
not
a
Fool
as
her
Sister
would
make
them
believe
.
Thus
the
Devil
laid
Snares
for
her
to
entrap
her
,
and
the
sweetness
of
her
Humour
gain'd
her
the
Love
of
the
Young
People
they
converst
with
,
beyond
her
Sister
.
Thus
she
continu'd
to
Dress
,
to
frequent
their
Company
,
to
recreate
her self
with
them
in
their
Plays
,
Dances
,
and
other
youthful
Divertisements
,
tho'
in
all
Honesty
,
if
that
may
be
call'd
Honesty
which
turns
away
the
Heart
from
God
,
however
,
it
past
for
such
in
the
World
.
Thus
she
greatly
pleas'd
her
Parents
,
particularly
her
Father
,
who
deny'd
her
nothing
whereby
she
might
appear
with
Advantage
in
the
World
.
Her
Parents
were
anxious
to
have
her
married
,
being
Rich
,
and
having
but
Two
Daughters
,
and
many
Young
Men
would
have
had
her
for
their
Wife
,
but
she
could
never
resolve
to
marry
,
having
an
Aversion
to
it
.
Yet
she
took
Pleasure
in
the
Conversation
of
the
Youth
,
till
they
urg'd
her
to
marry
,
and
then
she
withdrew
from
them
,
and
would
discourse
with
them
no
more
.
She
began
also
to
take
Pleasure
in
the
Praises
and
Esteem
of
Men
,
because
they
said
she
was
fair
and
lovely
,
whereas
her
Mother
had
still
call'd
her
ugly
,
and
despis'd
her
on
all
Occasions
.
VI.
Will
you
forsake
me
then
for
another
?
Will
you
find
a
Lover
more
compleat
and
more
faithful
than
I
am
?
But
a
little
after
,
Company
and
Divertisements
got
the
Ascendant
;
and
even
when
she
was
excited
by
those
inward
Motions
to
abandon
all
,
she
would
reply
,
Then
I
should
never
have
Pleasure
!
It
is
fit
for
one
to
take
some
Pleasure
in
their
Youth
!
VII
.
Poor
Creature
!
What
will
become
of
thee
?
Thou
must
die
;
all
the
things
of
the
World
cannot
save
thee
from
this
fearful
Death
;
thou
ca●st
not
escape
it
▪
And
what
wil●
thou
say
when
that
Hour
shall
come
?
This
she
often
repeated
both
in
her
Mind
and
by
Word
.
They
with
whom
she
convers'd
observing
her
Sadness
,
endeavour'd
to
chear
and
divert
her
,
but
all
in
vain
:
For
then
she
had
a
disgust
of
all
Recreations
and
earthly
Pleasures
.
And
when
she
forc'd
her self
to
take
Contentment
in
any
thing
,
she
thought
it
was
said
to
her
Heart
,
To
what
purpose
takest
thou
Pleasure
,
since
thou
must
die
?
For
what
will
this
serve
thee
before
God
?
But
the
sensitive
part
of
her
Soul
was
very
displeas'd
to
see
it self
thus
afflicted
,
and
said
in
its
mute
Language
,
Thou
shalt
never
be
well
,
if
thou
put
not
these
Fancies
out
of
thy
Head
;
but
will
die
very
shortly
if
thou
continue
in
such
Apprehensions
:
This
made
her
leave
oft
for
some
time
.
But
as
soon
as
she
came
to
her self
,
the
superiour
part
said
,
Forget
Death
as
much
as
you
will
;
it
shall
not
forget
thee
.
It
is
a
folly
to
think
to
free
thy self
of
it
by
shutting
it
out
of
thy
Memory
.
It
will
find
thee
every
where
,
and
does
not
wait
till
thou
be
ready
;
but
comes
at
its
time
unlook'd
for
,
and
when
thou
shalt
think
least
of
it
.
And
if
the
Idea
of
it
only
does
so
affright
,
yea
put
thy
Life
in
hazard
;
how
will
the
reality
of
it
make
thee
afraid
,
when
thy
Soul
shall
be
in
Danger
.
Give
place
to
those
Truths
,
without
flattering
thy self
with
any
Reasons
.
VIII
.
It
is
very
true
,
Mirth
is
agreeable
,
Pleasures
are
sweet
,
and
Wealth
delightful
;
but
this
lasts
but
for
a
little
time
;
Death
will
come
and
change
all
;
and
all
must
be
parted
with
,
with
a
lamentable
regret
,
and
it
may
be
an
eternal
Punishment
for
a
good
of
so
short
continuance
.
So
that
perceiving
clearly
this
Truth
,
she
prayed
earnestly
to
God
,
to
give
her
Grace
to
think
always
upon
Death
,
and
never
to
let
it
be
out
of
her
Mind
for
any
thing
that
might
befall
her
;
which
she
obtain'd
,
after
a
long
perseverance
in
this
Prayer
.
And
to
fix
it
the
more
upon
her
Spirit
,
she
went
oft
to
the
Church-yard
,
where
looking
on
the
Bones
of
the
dead
,
she
said
,
See
my
Body
;
what
will
become
of
thee
?
Thy
own
Head
,
and
thy
own
Hands
will
be
very
shortly
thrown
into
this
Company
;
and
she
was
afraid
to
look
upon
them
,
and
forc'd
her self
to
approach
them
,
being
naturally
timorous
,
and
to
handle
them
,
saving
,
O
miserable
Creature
!
Wilt
thou
have
a
Horror
for
thy self
?
Draw
near
boldly
.
Thou
shalt
be
a
Thousand
times
more
vile
,
when
the
Worms
shall
eat
thee
;
and
this
will
be
the
greatest
Honour
that
can
befal
thee
to
be
ranked
with
these
Bones
here
.
IX
.
This
gave
her
a
great
disgust
for
the
Body
which
she
formerly
cherish'd
,
sweet
Conversation
that
her
Soul
had
with
God
,
to
please
her self
with
the
Divertisements
of
the
World
,
after
having
received
so
many
Favours
from
God
,
which
deserved
the
Thanksgiving
of
her
whole
Life
.
This
appear'd
to
her
so
great
a
Sin
,
that
Hell
was
not
sufficient
to
punish
it
.
She
continued
in
those
Austerities
and
Mortification
for
Seven
Years
,
and
would
have
done
so
still
,
if
God
had
not
commanded
her
when
she
was
Twenty
Five
Years
of
Age
to
leave
this
,
and
lead
an
ordinary
Life
.
Her
Mortifications
were
not
the
Effect
of
a
melancholy
Humour
,
nor
accompanied
with
it
;
for
she
was
of
the
most
serene
and
chearful
Temper
,
even
to
her
Death
.
But
she
chastis'd
her self
with
an
inward
Contentment
and
Tranquillity
,
out
of
a
Principle
of
Justice
:
And
her
Floods
of
Tears
flowing
from
the
Love
of
God
,
whose
Friendship
she
had
lost
through
her
own
Fault
,
were
attended
with
a
secret
and
most
solid
Pleasure
,
founded
upon
this
,
that
there
was
nothing
more
just
than
to
bewail
the
Fault
of
ceasing
to
love
so
Lovely
a
God
.
Yet
she
confest
that
she
had
run
too
far
to
an
Extremity
in
her
Mortifications
,
and
that
so
great
,
that
she
would
never
tell
it
but
to
one
,
and
would
never
advise
any
to
do
as
she
had
done
,
but
only
to
yield
up
themselves
to
God
,
and
suffer
themselves
to
be
exercis'd
by
him
,
and
by
the
Events
which
he
sends
them
.
X.
Thus
she
spent
whole
Nights
in
Prayer
,
Lord
what
wilt
thou
have
me
to
do
?
And
being
one
Night
in
a
most
profound
Penitence
,
she
said
from
the
bottom
of
her
Heart
.
O
,
my
Lord
!
What
must
I
do
to
please
thee
?
For
I
have
no
body
to
teach
me
.
Speak
to
my
Soul
,
and
it
will
hear
thee
.
At
that
Instant
she
heard
,
as
if
another
had
spoke
within
her
;
Forsake
all
earthly
things
.
Separate
thy self
from
the
Love
of
the
Creatures
.
Deny
thy self
.
XI
.
She
was
quite
astonish'd
,
By
thy
Grace
I
will
do
it
,
Lord
.
But
when
she
would
perform
her
Promise
,
she
knew
not
where
to
begin
,
finding
her self
strongly
engag'd
in
the
Love
of
all
earthly
things
,
which
she
did
not
observe
before
,
and
knew
not
how
to
be
disengaged
.
Having
thought
on
the
Religious
in
Monasteries
,
that
they
forsook
all
earthly
things
,
and
the
Conversation
of
the
Creatures
,
by
being
shut
up
in
a
Cloyster
,
and
the
Love
of
themselves
,
by
subjecting
of
their
Wills
:
She
ask'd
leave
of
her
Father
to
enter
into
a
Cloyster
,
of
the
discalceated
Carmelites
,
but
he
would
not
permit
it
,
saying
,
He
had
rather
see
her
laid
in
her
Grave
.
This
seem'd
to
her
a
great
Cruelty
;
for
she
thought
to
find
in
the
Cloysters
the
True
Christians
she
had
been
seeking
,
but
she
found
afterwards
that
he
knew
the
Cloysters
better
than
she
;
for
after
he
had
forbidden
her
,
and
told
her
he
would
never
permit
her
to
be
a
Religious
,
nor
give
her
any
Mony
to
enter
there
,
yet
she
went
to
Father
Laurens
,
the
Director
,
and
offered
to
serve
in
the
Monastery
,
and
work
hard
for
her
Bread
,
and
be
content
with
little
,
if
he
would
receive
her
:
At
which
he
smiled
,
and
said
,
That
cannot
be
,
we
must
have
Money
to
build
;
we
take
no
Maids
without
Money
,
you
must
find
the
way
to
get
it
;
else
there
is
no
entry
here
.
This
astonish'd
her
greatly
,
and
she
was
thereby
undeceiv'd
as
to
the
Cloysters
,
resolving
to
forsake
all
Company
,
and
live
alone
,
till
it
should
please
God
to
shew
her
what
she
ought
to
do
,
and
whither
to
go
.
XII
.
The
more
she
entered
into
her self
,
When
shall
I
be
perfectly
thine
,
O
,
my
God
?
And
she
thought
he
still
answered
her
,
When
thou
shalt
no
longer
possess
any
thing
,
and
shalt
die
to
thy self
.
And
where
shall
I
do
that
,
Lord
?
He
answered
her
In
the
Desart
.
This
made
so
strong
an
Impression
on
her
Soul
,
that
she
aspired
after
this
;
but
being
a
Maid
,
of
Eighteen
Years
only
,
she
was
afraid
of
unlucky
chances
,
and
was
never
us'd
to
travel
,
and
knew
no
way
.
She
laid
aside
all
these
Doubts
,
and
said
,
Lord
,
thou
wilt
guide
me
how
and
where
it
shall
please
thee
.
It
is
for
thee
that
I
do
it
.
I
will
lay
aside
my
Habit
of
a
Maid
,
and
will
take
that
of
a
Hermit
,
that
I
may
pass
unknown
.
XIII
.
Having
then
secretly
made
ready
this
Habit
,
Where
is
thy
Faith
?
in
a
Penny
.
She
threw
it
a
way
,
begging
pardon
of
God
for
her
Fault
,
and
saying
,
No
,
Lord
,
my
Faith
is
not
in
a
Penny
,
but
in
thee
alone
.
Thus
she
went
away
wholly
delivered
from
the
heavy
Burthen
of
the
Cares
and
good
Things
of
this
World
,
and
found
her
Soul
so
satisfied
,
that
she
no
longer
wish'd
for
any
thing
upon
Earth
,
resting
entirely
upon
God
,
with
this
only
fear
,
least
she
should
be
discovered
and
be
oblig'd
to
return
home
;
for
she
felt
already
more
Content
in
this
Poverty
,
than
she
had
done
for
all
her
Life
,
in
all
the
Delights
of
the
World
.
XIV
.
She
knew
no
way
,
XV.
The
Pastor
ask'd
who
she
was
;
XVI
.
This
Pastor
of
Blatton
,
George
de
Lisle
,
was
design'd
for
the
Pastoral
Office
from
his
Youth
,
and
train'd
up
after
the
ordinary
ways
of
Study
and
Learning
.
He
had
for
some
Years
exercis'd
the
Functions
of
the
Pastoral
Charge
,
after
the
manner
that
is
usually
done
;
living
after
the
way
of
the
World
in
God's
Judgment
,
though
Honestly
and
without
Scandal
in
the
World's
Sense
,
being
often
in
Company
as
others
of
his
rank
,
and
there
diverting
himself
,
Eating
,
Drinking
,
and
making
Merry
,
till
it
pleas'd
God
to
touch
his
Heart
,
and
draw
him
from
the
brink
of
Perdition
,
after
this
manner
.
He
and
the
Mayor
having
been
invited
on
Shrove-Tuesday
to
make
good
Chear
with
the
Lord
of
the
Mannor
,
after
having
past
a
part
of
the
Night
in
Feasting
,
as
they
came
home
about
Midnight
,
an
enraged
Soldier
met
them
,
who
had
sworn
to
kill
the
first
he
met
with
,
he
shot
the
Mayor
,
who
fell
down
dead
at
the
Pastor's
Feet
,
who
immediately
was
inwardly
struck
by
God
with
these
Thoughts
.
How
is
it
that
thou
art
not
in
the
place
of
this
Man
?
And
if
thou
wet
there
,
in
what
State
could
thy
Soul
be
,
but
that
of
eternal
Damnation
;
dying
in
so
wretched
a
Disposition
as
the
fulness
of
Meat
,
Wine
,
and
good
Cheer
,
which
thou
hast
made
?
O
my
God
,
said
he
,
(
turning
suddenly
to
God
)
What
Mercy
hast
thou
shewn
to
make
me
now
escape
the
eternal
and
certain
Damnation
of
my
Soul
?
I
'll
now
watch
and
take
care
to
be
in
a
better
Disposition
.
Which
he
resolv'd
and
executed
from
that
very
Moment
,
beginning
to
lead
a
Penitent
and
Christian
Life
,
without
ever
drawing
back
from
it
,
to
his
Death
.
First
he
resolv'd
to
live
Solitary
for
some
time
,
to
strengthen
him
in
Good
,
and
having
substituted
one
to
wait
on
his
Cure
for
Six
Months
,
he
sought
out
a
Holy
Person
by
whom
he
might
be
directed
,
who
accordingly
for
Six
Months
treated
him
with
great
Austerity
.
And
when
he
return'd
to
his
Cure
,
he
encreas'd
and
continu'd
what
he
had
begun
.
He
resolved
to
mortifie
his
Body
,
because
it
was
so
ready
to
tempt
his
Soul
,
and
to
punish
it
for
having
taken
too
much
its
Ease
and
Pleasures
.
Because
he
had
pleas'd
himself
with
fine
Linen
,
and
fine
Cloaths
,
he
never
wore
Linens
any
more
,
and
girded
himself
with
a
great
Chain
of
Iron
,
which
went
twice
about
and
sunk
into
his
Flesh
.
Because
he
had
lov'd
to
Sleep
at
Ease
in
a
good
Bed
,
he
caus'd
them
to
bring
his
Coffin
and
a
Stone
in
it
for
his
Pillow
,
where
he
lay
with
his
Chain
about
his
Loins
all
the
rest
of
his
Life
.
Because
he
had
taken
too
much
Rest
,
and
past
sometimes
a
part
of
the
Night
in
Mirth
and
Laughter
,
he
spent
Three
Hours
every
Night
,
from
Eleven
to
Two
after
Midnight
,
in
Prayers
and
Tears
on
his
Knees
,
before
the
high
Altar
of
his
Church
,
to
bewail
his
Sins
,
and
Mens
Blindness
and
Hardness
.
Because
he
had
plesa'd
himself
with
commodious
Lodging
,
he
staid
in
an
Apartment
which
was
almost
always
full
of
Smoke
.
To
punish
the
Excess
he
thought
he
had
committed
in
Eating
and
Drinking
,
he
not
only
abstain'd
from
Flesh
and
Wine
,
all
his
Days
,
but
also
Seven
whole
Years
from
drinking
Wine
,
Water
,
or
any
Liquor
,
He
would
have
been
in
the
heats
of
Summer
as
in
a
Furnace
all
dry
,
Mouth
,
Tongue
,
Palate
,
Lips
peel'd
,
on
Fire
,
and
like
one
in
a
burning
Fever
.
He
renounc'd
all
Studies
,
and
all
curious
Learning
,
referving
only
Two
Books
,
the
Holy
Bible
,
and
the
Lives
of
the
Saints
,
in
the
one
of
which
he
read
every
Day
a
Chapter
,
and
in
the
other
a
Life
;
saying
of
these
Two
Books
,
Here
's
the
Doctrine
,
(
the
Bible
;
)
and
here
's
the
Practice
,
(
the
Lives
of
the
Saints
.
)
He
had
led
this
Life
many
Years
when
A.
B.
met
with
him
first
,
being
then
Sixty
Years
of
Age
,
and
continued
in
it
Twelve
Years
more
.
This
Holy
Man
had
received
Power
from
God
over
unclean
Spirits
,
and
cur'd
many
possest
with
Devils
;
a
Lorain
Soldier
was
brought
to
him
afflicted
with
a
Devil
;
he
staid
with
him
for
some
Months
,
and
finding
himself
better
,
went
away
;
the
Pastor
exhorting
him
to
live
in
the
fear
of
God
,
least
if
he
should
fall
again
into
Sin
,
the
Devil
get
more
hold
of
him
than
formerly
.
But
he
giving
up
himself
to
all
sort
of
Licentiousness
,
the
Devil
made
him
more
wicked
than
before
,
and
among
other
things
,
inspir'd
him
with
such
a
hellish
Rage
against
the
Pastor
,
that
he
resolv'd
to
kill
him
,
because
he
had
remonstrated
to
him
that
his
Life
was
Evil.
He
told
it
openly
,
and
threatned
it
for
Three
Years
,
and
when
he
came
there
to
his
Winter-Quarters
,
they
advertis'd
the
Pastor
,
but
he
judg'd
it
was
nothing
but
Menaces
,
and
thought
himself
unworthy
to
die
the
Death
of
a
Martyr
.
On
Good-Friday
having
heard
the
Confessions
of
his
Parishioners
who
prepar'd
to
communicate
at
Easter
,
and
all
being
gone
out
,
as
he
was
rising
from
the
Confessional
Chair
,
and
prostrate
before
the
High
Altar
to
bewail
their
Sins
,
and
his
own
,
and
beg
God's
Pardon
;
this
Soldier
lurking
among
the
Seats
with
his
Carbine
,
shot
at
him
,
who
fell
suddenly
down
,
calling
upon
God
:
The
Villain
perceiving
that
he
yet
breathed
,
ran
and
gave
him
many
strokes
with
his
drawn
Sword
in
the
Head
,
till
he
cleav'd
it
so
as
the
Brains
fell
on
the
Pavement
.
Some
Children
who
had
staid
in
the
Church
,
ran
and
publish'd
the
Murther
.
He
was
carried
into
his
House
and
lived
till
the
next
Morning
,
tho'
without
Senses
.
The
Soldier
died
by
the
hand
of
Justice
without
shewing
any
Repentance
.
A.
B.
sometimes
ask'd
him
about
his
great
Austerities
,
how
he
came
to
continue
them
,
being
so
old
,
since
to
be
well
pleasing
to
God
,
there
is
nothing
needful
but
to
love
him
.
He
replied
,
You
do
not
know
me
:
In
the
Age
in
which
you
see
me
,
I
assure
you
my
Flesh
is
yet
so
rebellious
,
that
if
I
did
not
tame
it
and
make
it
suffer
,
it
would
yet
rise
up
against
my
Spirit
,
it
would
rule
over
,
me
and
carry
my
Affections
to
things
below
,
to
seek
Pleasure
and
Satisfaction
in
them
,
which
would
certainly
turn
me
away
from
the
Love
of
God
.
I
must
therefore
keep
it
in
Subjection
and
Slavery
,
least
it
become
Mistress
.
XVII
.
But
to
return
to
A.
B.
the
Pastor
shut
her
up
in
a
little
Apartment
of
the
Church
,
That
the
time
was
not
yet
come
,
many
Societies
of
Men
and
Women
must
follow
her
thither
,
and
that
she
should
re-establish
his
Gospel
Spirit
.
And
when
she
could
not
comprehend
how
this
could
be
,
being
an
ignorant
Child
,
who
had
never
learnt
of
any
what
a
Gospel
Life
was
,
and
knew
none
,
and
had
no
Authority
;
it
was
said
to
her
,
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
Fruit
in
abundance
,
without
any
Bodie
's
touching
them
.
So
shall
it
be
of
my
Work
.
XVIII
.
The
Archbishop
Vanderburgh
came
about
Three
Weeks
after
,
XIX
.
But
after
some
Months
,
She
beg'd
of
God
to
know
if
he
had
forsaken
her
,
or
if
she
had
become
sloathful
.
He
said
,
I
am
Spirit
,
speak
to
me
in
Spirit
,
I
will
operate
now
in
Spirit
and
in
Trtuh
.
Cease
,
and
I
will
do
all
.
She
resign'd
her self
wholly
to
him
,
banishing
all
Imaginations
of
her
own
.
And
she
understood
more
clearly
the
Inspirations
of
God
.
XX.
The
Religious
of
the
several
Orders
came
to
her
,
Fear
not
;
I
am
with
thee
.
And
thus
she
acquired
so
much
firmness
that
she
fear'd
nothing
but
Sin
.
XXI
.
Being
still
warned
to
go
from
her
Father's
House
,
Seek
none
,
but
cultivate
what
shall
be
delivered
and
put
into
your
Hands
:
Declare
only
my
Designs
.
It
troubled
her
to
declare
those
Designs
out
of
fear
of
Vain-glory
,
and
conceal'd
the
Graces
of
God
to
her
,
even
from
her
Confessor
.
She
pray'd
to
God
,
that
he
would
deliver
her
from
this
Enterprize
,
and
choose
another
;
she
being
a
simple
Girl
,
void
of
all
Force
and
Authority
,
every
way
weak
.
He
said
to
her
,
I
will
be
thy
All
;
My
Power
is
not
limited
;
Give
thy
Consent
.
She
said
,
Wherefore
hast
thou
not
made
me
a
Man
?
I
would
have
had
more
Advantage
and
Capacity
that
thou
mightest
serve
thy self
of
me
.
He
answered
,
I
will
serve
my self
of
the
vilest
Matter
to
confound
the
Pride
of
Men.
I
will
give
thee
all
that
thou
shalt
need
;
be
faithful
to
me
.
XXII
.
Resolving
then
to
go
tell
the
Archbishop
what
the
Will
of
God
was
,
XXIII
.
She
came
to
the
Archbishop
at
Mons
,
disengag'd
from
all
earthly
things
,
from
all
Creatures
,
and
from
the
Love
of
her self
,
and
that
many
would
follow
her
therein
;
and
begg'd
Permission
to
take
a
Place
in
the
Country
in
his
Diocess
to
begin
it
.
He
ask'd
what
she
meant
by
a
Life
disengag'd
from
all
earthly
Goods
?
We
cannot
live
upon
nothing
.
She
said
,
We
will
labour
the
Ground
,
and
have
our
Necessaries
from
the
Fields
,
without
asking
Money
of
those
who
would
come
thither
.
Poor
and
Rich
shall
be
alike
welcome
.
We
aiming
at
no
Commodity
on
Earth
,
but
pure
Necessaries
and
to
please
God
.
He
said
,
she
propos'd
great
things
,
and
he
would
think
on
it
,
and
caus'd
to
lodge
her
in
a
House
of
Devout
Maids
of
Notre
Dame
,
which
was
better
regulated
than
the
Cloisters
.
XXIV
.
Two
Days
thereafter
he
sent
Pere
du
Bois
,
XXIV
.
Pere
du
Bois
,
and
s●me
Ma●●s
esteem
her
.
Superiour
of
the
Oratory
at
Maubeuge
,
to
examine
her
,
who
having
heard
her
Propositions
admir'd
them
,
and
was
perswaded
she
was
taught
of
God
.
Four
Maids
of
the
House
observing
her
Behaviour
and
Retiredness
,
that
she
staid
alone
in
her
Chamber
,
had
no
Bed
,
sought
no
Ease
nor
Pleasure
,
eat
but
once
a
Day
,
at
Night
,
and
that
mo●tly
Bread
and
Water
,
desired
earnestly
to
speak
with
her
,
and
were
so
perswaded
of
her
being
led
by
the
Holy
Spirit
,
that
they
resolv'd
to
follow
her
wherever
she
should
〈◊〉
.
XXV
.
The
●●suits
being
the
Directors
of
that
House
,
Pere
du
Bois
confirm'd
the
same
.
She
rested
upon
this
,
yet
begg'd
leave
of
the
Archbishop
to
read
the
New
Testament
,
that
she
might
discover
her
Errors
,
by
confronting
her
Sentiments
with
the
Gospel
.
She
no
sooner
began
to
read
attentively
the
Gospels
,
than
she
perceived
such
a
Conformity
with
her
inward
Sentiments
,
that
if
she
were
to
set
them
down
in
Writing
,
she
should
write
such
a
Book
in
Substance
as
the
Gospel
.
She
left
off
to
read
more
,
because
God
taught
her
inwardly
all
that
she
needed
;
and
that
his
Conduct
and
the
Gospel
were
the
same
thing
.
XXVI
.
The
Archbishop
,
G.
de
Lisle
,
and
the
Churchmen
applied
with
all
Vigour
to
stop
it
,
as
they
did
.
He
ask'd
her
,
Whereupon
they
would
live
?
She
said
,
upon
their
little
Garden
,
and
God
would
provide
for
the
rest
.
That
he
never
fail'd
those
who
serv'd
him
truly
;
and
if
they
serv'd
him
ill
,
far
better
that
all
be
dissolved
than
to
deceive
the
World
by
Hypocrisie
.
He
ask'd
,
If
she
would
make
Vows
.
She
said
,
None
.
He
said
,
Each
ones
Love
was
not
so
strong
as
to
make
them
persevere
freely
.
She
said
,
They
who
have
it
not
,
will
not
come
:
And
if
they
lose
the
Love
of
God
when
they
are
there
,
it
is
far
better
they
return
to
the
World
,
than
to
disorder
others
or
make
them
lukewarm
.
XXVII
She
had
communicated
to
Pere
du
Bois
,
Pere
du
Bois
,
who
said
he
was
oblig'd
in
Conscience
to
do
it
.
All
the
Churchmen
and
Religious
Orders
were
so
far
from
amending
there
Faults
thereby
,
that
it
fill'd
them
with
Hatred
and
Revenge
against
her
,
uttering
many
Reproaches
,
some
of
them
declaring
that
if
they
could
have
her
,
they
would
drown
her
.
XXVIII
.
The
Jesuits
learning
the
Design
she
had
of
re-establishing
a
Christian
Life
in
a
Community
,
Pere
du
Bois
perswaded
her
to
go
to
Liege
where
she
would
obtain
her
desire
,
but
before
she
return'd
,
the
Jesuits
had
constrain'd
the
poor
Maids
to
promise
by
Oath
not
to
follow
her
,
and
even
not
to
speak
to
her
.
Two
of
the
best
of
them
Mary
Malapert
,
and
La
Barre
the
younger
,
died
shortly
after
,
through
the
Anguish
and
Affliction
of
Spirit
in
which
they
put
them
.
A.
B.
says
of
Mary
Malapert
,
that
she
was
the
purest
Soul
that
ever
she
knew
,
and
the
only
Person
she
ever
knew
in
the
World
in
a
State
of
compleat
Regeneration
and
Union
with
God
;
which
she
enjoyed
without
knowing
it
well
her self
;
not
but
that
when
she
enjoyed
actual
Conversation
with
God
,
she
was
then
most
certain
of
it
;
but
when
she
return'd
to
her
Directors
,
they
knew
so
well
to
distract
her
by
outward
things
,
by
constrain'd
Rules
,
and
clouds
of
foreign
Thoughts
,
that
she
knew
not
where
she
was
,
nor
the
true
State
of
her
Soul
.
And
one
of
the
three
things
for
which
A.
B.
always
bless'd
God
was
,
that
he
had
preserv'd
her
from
the
Direction
of
Men.
XXIX
.
Having
after
this
,
A.
B.
staid
with
them
four
Months
to
acquaint
her
with
the
Affairs
,
in
which
time
she
suffered
grievously
by
her
.
She
resolv●d
to
retire
,
and
desired
of
her
Father
some
of
her
Mother's
Goods
for
her
Substance
,
which
he
utterly
refused
.
It
is
well
known
that
the
Laws
and
Customs
of
the
Low-Co●ntries
are
quite
different
from
those
of
England
or
Scotland
,
particularly
in
this
Matter
of
the
Goods
of
Husband
and
Wife
;
for
the
Goods
of
the
Wife
being
either
the
Portion
given
her
,
or
any
other
Goods
given
her
,
or
purchas'd
by
her self
;
the
Husband
has
nothing
but
the
Use
and
Profit
of
the
Portion
during
the
Wife's
Life
,
and
she
may
dispose
of
,
and
trade
with
her
other
Goods
as
she
pleases
,
and
at
her
Death
the
Propriety
and
Profit
also
of
her
Portion
and
all
her
Goods
,
do
belong
to
her
Children
or
other
Heirs
,
and
none
of
them
to
the
Husband
.
A.
B.
related
to
her
Sister
what
had
past
,
and
that
their
Father
said
all
their
Mother●s
Goods
belong'd
to
him
.
Upon
which
her
Sister's
Husband
resolv●d
to
oblige
him
by
Law
,
and
accordingly
presented
a
Bill
to
the
Magistrate
.
But
he
being
a
Man
of
Wit
and
Credit
,
drew
them
into
a
Process
,
in
which
they
could
not
get
Justice
;
for
during
it
,
her
Brother-in-Law
fell
sick
and
died
,
upon
which
she
desisted
from
that
pursuit
,
and
retir'd
to
a
little
House
at
the
Church
of
St.
〈◊〉
near
Lisle
.
XXX
.
There
she
liv'd
alone
,
of
God
if
there
was
any
thing
beyond
them
in
Life
Eternal
.
He
answered
,
Infinitely
more
beyond
Comparison
.
You
ought
not
during
this
Life
to
delight
your self
in
such
Sensibilities
.
The
least
sensible
Motions
of
the
Soul
are
the
most
perfect
,
and
of
which
the
Devil
can
take
no
hold
,
as
he
does
in
the
sensible
ones
.
Thus
he
delivered
her
from
all
corpor●al
Sensibilities
,
to
which
she
was
no
more
subject
,
and
●he
afterward
walked
surely
in
Spirit
and
in
Truth
.
And
whereas
she
would
fix
her
Residence
in
that
Place
of
Delights
,
he
said
to
her
,
Thou
shalt
walk
yet
in
the
World
and
be
persecuted
and
reproached
.
Thou
shalt
fly
into
the
Desart
through
rugged
Ways
.
Prefer
my
Glory
to
thy
Contentment
.
I
had
no
Repose
upon
Earth
.
XXXI
.
She
was
troubled
there
for
some
time
by
the
pursuit
of
a
foolish
Youth
,
XXXII
.
After
Four
Years
stay
in
this
Retreat
,
XXXIII
.
Having
done
the
last
Offices
to
her
Father
,
Pursue
your
Right
,
take
your
Goods
,
you
shall
have
need
of
them
for
my
Glory
.
She
claim'd
then
the
half
of
the
Goods
,
due
to
her
by
Law
and
Custom
,
as
the
sole
Heiress
of
her
Mother
,
leaving
the
other
for
the
Children
of
the
second
Marriage
;
and
was
tost
with
many
Troubles
before
that
Process
was
at
an
end
.
XXXIV
.
Some
are
ready
to
interpret
this
as
a
hankering
after
the
World
,
A.
B.
had
been
habituated
to
a
State
of
Mortification
to
the
World
,
and
all
earthly
things
,
by
an
actual
abandoning
of
it
in
a
course
of
many
Years
,
God
having
thus
tried
her
,
as
he
did
Abraham
in
relation
to
his
Son
Isaac
,
and
this
was
become
her
Delight
and
Element
.
And
when
she
came
to
possess
them
again
,
it
appears
through
all
her
Life
that
she
did
it
as
tho'
she
possest
them
not
,
looking
on
her self
only
as
a
Steward
of
them
,
to
employ
them
for
her
Master's
Use
,
and
they
as
a
weighty
Charge
to
her
,
which
she
would
gladly
have
been
rid
of
,
employing
them
wholly
for
many
Years
in
the
bringing
up
of
Orphans
,
and
never
throughout
all
her
Life
taking
to
her self
but
simple
Necessaries
,
no
more
than
if
she
had
been
in
the
greatest
Poverty
.
XXXV
.
Being
one
Day
in
the
Street
about
her
Affairs
,
John
S.
Saulieu
,
born
near
Dorway
,
that
he
had
never
studied
Letters
but
for
his
own
Perfection
;
that
he
had
still
convers'd
with
Vertuous
Persons
,
and
staid
some
time
with
an
Hermit
,
and
had
now
for
his
Director
the
Pastor
of
St.
Stephens
,
at
Lisle
;
(
and
a
Character
being
ask'd
of
him
,
he
said
he
was
a
Man
of
an
Apostolick
Zeal
.
)
He
walk'd
on
the
Streets
with
his
Countenance
still
bow'd
down
,
without
Curiosity
.
In
the
Churches
he
was
almost
still
on
his
Knees
,
as
in
a
profound
Devotion
:
He
visited
the
Poor
and
Sick
,
giving
them
all
he
had
;
and
if
he
had
found
any
without
cloathing
,
in
the
Winter
,
on
the
Streets
,
he
would
have
gone
aside
and
taken
off
his
own
Garment
and
given
them
;
he
gave
many
Appearances
of
extraordinary
Piety
,
so
that
all
judg'd
him
a
Holy
Person
.
Many
Priests
and
godly
Persons
consulted
him
in
spiritual
Matters
,
in
which
he
was
very
Knowing
,
and
gave
Counsel
to
every
one
.
He
told
her
he
was
dead
to
Nature
,
and
so
disengag'd
from
all
worldly
Goods
that
he
could
take
no
Pleasure
in
them
,
and
that
by
Abstinence
he
had
lost
the
taste
of
all
Meats
,
so
that
all
were
alike
to
him
.
XXXVI
.
He
continued
to
sollicite
her
to
this
Employ
,
John
Stappart
a
Merchant
in
Lisle
,
some
Twelve
or
Thirteen
Years
before
.
She
found
all
Filthy
,
and
in
Disorder
.
She
made
all
Clean
,
and
put
all
in
Order
,
and
made
a
Rule
by
which
all
were
alike
as
to
Diet
,
Bed
,
Cloathing
,
and
all
other
Accommodations
.
She
eat
with
them
at
the
same
Table
,
and
observ'd
the
same
Rule
.
All
went
well
outwardly
,
but
her
greatest
Compassion
was
for
their
Souls
.
She
found
them
as
Rude
and
Ignorant
as
little
Beasts
.
Girls
receiv'd
into
the
House
of
Fourteen
or
Fifteen
Years
of
Age
,
knew
not
they
had
a
Soul
.
This
gave
her
such
Compassion
that
she
wish'd
she
could
take
them
all
into
her
House
.
It
encreas'd
to
more
than
Fifty
,
though
the
Fond
was
but
for
Ten
or
Twelve
.
And
God
gave
her
spiritually
and
bodily
all
that
she
had
need
of
.
And
she
employed
her
own
Goods
to
maintain
them
,
and
her
Time
to
instruct
them
.
They
learn'd
the
Christian
Doctrine
,
and
some
Calling
to
gain
their
Living
,
each
according
to
their
Capacity
.
And
she
brought
all
things
into
such
Order
,
that
there
was
almost
no
Trouble
in
governing
this
great
Family
.
All
was
regulated
from
Morning
till
Night
without
Intermission
.
They
rose
precisely
at
Five
;
and
after
having
spent
half
an
Hour
in
dressing
and
Prayer
,
they
learn'd
to
read
and
write
till
half
after
Six
:
Then
they
went
to
Church
:
At
Seven
they
were
set
to
work
,
with
which
they
recited
the
common
Prayers
:
They
breakfast
at
Eight
,
and
read
some
pious
Book
:
At
Nine
they
sung
spiritual
Songs
:
The
next
Hour
they
past
in
silence
at
work
:
At
Eleven
they
repeated
the
Catechism
:
And
din'd
at
Noon
:
After
which
they
took
half
an
Hours
Recreation
.
And
from
One
to
Eight
they
past
over
the
same
Exercises
which
they
had
done
in
the
Forenoon
:
When
they
had
sup'd
,
at
Eight
they
went
into
the
Oratory
to
pray
;
and
after
that
,
lay
down
in
silence
,
and
all
the
Lamps
were
put
out
at
Nine
.
Thus
the
House
was
establish'd
in
good
Order
and
Discipline
,
and
the
Citizens
were
desirous
to
have
Servant-Maids
out
of
it
,
when
they
had
spent
some
time
there
,
because
they
were
Honest
and
Faithful
.
XXXVII
.
A.
B.
was
much
afflicted
in
this
Hospital
with
frequent
Sicknesses
,
S.
Saulieu
came
oft
to
visit
her
,
and
seem'd
greatly
pleas'd
with
the
good
Government
of
the
House
.
S.
Saulieu
had
had
for
some
Years
the
Care
of
another
House
of
Orphan
Boys
,
which
about
this
time
broke
up
,
the
Rent
being
exhausted
.
He
solicited
A.
B.
to
contribute
to
the
building
of
another
.
He
and
Stappart
told
her
one
Day
of
a
Project
to
take
Farms
of
the
City
,
where
he
would
gain
2000
Florins
a
Year
in
receiving
them
,
if
she
would
be
Surety
for
him
.
And
this
would
begin
a
Fond
for
such
a
House
.
She
consented
,
so
he
got
the
Profit
of
Three
Years
which
came
to
6000
Florins
;
but
no
more
Word
of
the
Poor
,
he
said
all
was
his
,
and
the
Fruit
of
his
Labour
.
XXXVIII
.
One
Day
he
propos'd
to
A.
B.
that
they
might
marry
together
,
He
was
not
what
he
had
appear'd
to
be
;
that
having
from
his
Youth
a
haughty
Mind
,
he
desir'd
to
distinguish
himself
from
the
People
,
which
since
he
could
not
do
by
Birth
or
Wealth
,
he
resolv'd
to
put
on
the
Appearance
of
Vertue
and
Piety
,
as
being
more
esteem'd
,
which
made
him
practise
outward
Works
of
Mortification
and
Devotion
;
that
he
learn'd
to
speak
after
so
sublime
a
manner
of
inward
things
,
by
reading
carefully
spiritual
Books
,
and
observing
her
Words
,
Sentiments
,
and
way
of
Behaviour
:
That
the
first
time
he
saw
her
on
the
Street
he
was
struck
with
Love
of
her
,
and
all
he
had
done
and
said
since
,
was
to
insinuate
into
her
Friendship
,
and
to
enjoy
her
by
Love
or
Force
;
which
he
was
resolv'd
upon
,
tho'
he
should
hang
for
it
.
She
threatning
to
send
for
the
Three
Pastors
,
the
Overseers
of
the
House
,
he
said
he
would
then
proclaim
she
was
his
Wife
,
and
that
he
had
lain
with
her
,
and
divers
Casuists
were
in
the
Opinion
one
might
do
so
,
and
so
with
a
good
Conscience
he
might
follow
this
probable
Opinion
.
XXXIX
.
A.
B.
resolving
rather
to
be
expos'd
to
the
Persecution
of
evil
Tongues
,
A.
B.
to
cease
the
Process
,
offering
to
make
what
Reparation
she
pleas'd
.
So
there
was
an
Authentick
Accord
made
and
seal'd
with
the
great
Seal
of
the
City
,
the
17th
.
of
August
,
1658.
Wherein
he
retracts
the
Slanders
he
had
uttered
against
her
,
obliging
himself
under
a
great
Penalty
never
to
come
again
into
her
Presence
,
and
paying
all
the
Expences
of
the
Process
.
After
this
,
he
debauch'd
,
at
Gaunt
,
one
of
the
Maids
who
had
been
with
her
,
who
with
Difficulty
got
him
to
marry
her
,
both
of
them
afterwards
leading
a
profligate
Life
,
and
he
stirring
up
all
the
Mischief
he
could
against
A.
B.
But
at
the
end
of
Three
Years
he
became
mad
,
and
died
in
rage
,
denying
God
,
and
calling
on
the
Devils
to
help
him
,
crying
out
that
he
felt
the
Pains
of
Hell
,
and
the
Torments
of
Devils
.
She
afterwards
often
ask'd
of
God
,
Why
he
permitted
her
to
remain
so
long
in
Blindness
as
to
that
Man
,
while
she
often
knew
the
State
of
the
Souls
of
others
whom
she
never
saw
?
She
was
told
,
It
was
to
exercise
her
.
XL.
To
prevent
the
like
Dangers
,
A.
B.
would
needs
have
her
House
shut
up
as
a
Cloyster
,
that
no
Men
might
have
occasion
to
come
to
her
,
which
was
done
by
Order
and
under
Protection
of
the
Bishop
of
Tournay
.
She
was
now
greatly
comforted
and
in
quiet
,
being
out
of
the
Hazard
of
the
Conversation
of
Men.
The
Children
also
lived
more
satisfied
,
learning
all
things
more
perfectly
.
She
applied
more
closely
to
teach
them
,
and
to
observe
their
Faults
.
She
endeavoured
to
her
Power
to
perfect
their
Souls
,
and
to
make
them
capable
also
to
gain
their
Living
,
they
greatly
lov'd
and
obey'd
her
,
and
liv'd
in
great
Concord
,
tho'
of
different
Countries
and
Tempers
,
and
every
one
thought
those
Children
happy
,
and
that
they
were
like
little
Angels
,
as
they
outwardly
appear'd
.
XLI
.
About
Three
Years
after
,
A.
B.
upon
enquiry
,
finding
all
this
to
be
true
,
ask'd
her
How
she
got
out
?
She
said
,
A
Man
had
taken
her
out
.
And
after
Dinner
having
call'd
her
to
her
,
and
she
giving
the
same
Answer
.
She
ask'd
If
she
knew
him
.
She
said
,
Very
well
,
it
was
the
Devil
.
At
this
A.
B.
trembled
,
saying
,
The
Devil
is
a
Spirit
,
not
a
Man
.
The
Girl
said
,
He
comes
to
me
in
the
form
of
a
Man
,
and
I
calling
him
to
help
me
when
shut
up
,
he
opened
the
Door
and
took
me
out
.
A.
B.
ask'd
if
she
had
known
this
Man
of
a
long
time
.
She
said
,
Yes
,
all
her
Life
,
that
her
Mother
from
her
Childhood
had
carried
her
to
the
Sabbath
of
the
Witches
,
which
is
kept
in
the
Night
,
and
that
she
being
a
little
Child
,
this
Devil
Man
was
then
also
a
Young
Boy
,
and
grew
up
as
she
did
,
being
always
her
Lover
,
and
caress'd
her
Day
and
Night
.
A.
B.
could
not
conceive
this
,
for
she
had
never
heard
of
such
things
.
She
immediately
wrote
for
the
Three
Pastors
,
the
Overseers
of
the
House
,
to
whom
the
Maid
declared
that
she
had
given
her
Soul
to
the
Devil
,
and
denied
God
,
and
to
confirm
the
Gift
had
received
a
Mark
in
her
Foot
,
which
she
did
freely
when
Twelve
Years
of
Age
,
though
long
before
this
Lover
had
still
entertain'd
her
and
carried
her
to
the
Sabbaths
of
Sorcerers
in
great
Castles
,
where
they
met
to
eat
,
drink
,
dance
,
sing
,
and
do
a
thousand
other
Insolencies
.
She
put
her
out
of
the
House
the
same
Day
,
fearing
least
the
other
Girls
should
be
corrupted
.
It
grieved
her
to
see
the
Devil
had
such
Power
,
and
yet
she
could
not
believe
that
this
Bellotte
(
for
the
Girl
was
so
call'd
)
was
a
Witch
,
for
she
still
thought
they
were
filthy
and
deform'd
Creatures
,
as
she
had
heard
they
transform'd
themselves
into
Cats
or
other
Animals
.
She
pray'd
to
God
to
discover
her
unknown
Sins
,
and
continued
in
her
pious
Exercises
,
believing
she
had
purg'd
the
House
of
such
Persons
.
About
Three
Months
after
,
another
Girl
of
Fifteen
Years
was
going
to
be
imprison'd
for
Stealing
,
she
said
the
Devil
made
her
do
it
;
and
she
was
immediately
put
out
of
the
House
that
it
might
be
purg'd
of
such
.
But
Three
Months
after
,
another
of
Eleven
Years
was
going
to
be
whip'd
for
the
same
Fault
,
and
she
said
do
it
not
,
and
I
will
tell
who
made
me
do
this
Evil.
And
A.
B.
taking
her
to
her
Chamber
,
she
said
it
was
the
Devil
;
that
being
Young
and
playing
with
the
Girls
of
the
Town
,
they
ask'd
her
if
she
would
go
with
them
to
the
Dedication
,
that
she
should
have
good
Cheer
and
a
Lover
,
how
soon
she
was
Content
,
the
Lover
came
on
a
little
Horse
,
and
took
her
by
the
Hand
,
asking
if
she
would
be
his
Mistress
;
she
consenting
,
was
carried
through
the
Air
with
him
,
and
the
other
Girls
,
into
a
great
Castle
,
where
they
had
all
sort
of
Feasting
and
Mirth
,
that
she
has
been
there
ever
since
,
Three
or
Four
times
a
Week
:
That
at
the
Age
of
Ten
Years
she
gave
her
Soul
to
the
Devil
,
renounc'd
God
and
her
Baptism
,
and
receiv'd
a
Mark
in
her
Head
,
which
was
afterwards
found
to
be
insensible
;
for
they
put
a
Pin
the
length
of
ones
Finger
into
her
Head
without
her
feeling
any
Pain
.
The
Pastors
having
examined
this
Girl
,
thought
not
fit
to
put
her
out
of
the
House
,
till
it
were
discovered
from
whence
his
Evil
might
arise
.
She
was
kept
in
a
Chamber
apart
,
and
Peter
Salmon
,
Pastor
of
St.
Sauvear
,
undertook
to
examine
her
daily
,
and
to
endeavour
her
Conversion
;
and
asking
her
one
Day
,
if
there
were
any
other
in
the
House
like
to
her
,
she
said
there
were
Two
who
went
with
her
daily
to
the
Sabbath
.
They
being
call'd
,
and
spoke
with
separately
in
private
,
confest
ingenuously
that
they
were
in
Covenant
with
the
Devil
.
These
Two
said
,
there
were
yet
other
Two
in
the
House
,
and
being
desired
to
name
them
,
each
of
them
nam'd
Two
different
Persons
,
who
being
call'd
,
confest
,
each
of
these
naming
yet
Two
different
Persons
who
were
of
the
same
Crew
:
So
that
from
Two
to
Four
,
from
Four
to
Eight
,
it
was
discovered
that
all
the
Two
and
Thirty
Girls
which
were
then
in
the
House
,
were
all
in
general
,
and
each
one
in
particular
bound
to
the
Devil
,
of
their
own
Free-will
,
having
contracted
it
diversly
;
some
from
their
Fathers
,
others
from
their
Mothers
,
some
had
learn'd
it
by
little
Girls
in
playing
together
,
as
they
declared
both
to
A.
B.
and
to
the
said
Pastor
,
who
put
in
Writing
all
they
said
to
him
.
A.
B.
was
in
no
little
Perplexit
to
be
shut
up
in
a
House
,
from
whence
she
could
not
get
out
,
with
Thirty
Two
Persons
who
declar'd
they
had
given
their
Souls
to
the
Devil
,
and
that
she
must
eat
and
drink
with
them
,
or
what
they
made
ready
.
She
propos'd
to
dismiss
them
by
degrees
,
but
then
fear'd
to
be
guilty
of
the
Mischiefs
they
would
do
to
others
,
for
they
confest
they
had
made
both
Men
and
Beasts
die
.
The
Pastors
thought
it
fittest
to
keep
them
;
said
there
were
Hopes
they
might
be
converted
to
God
,
having
been
engag'd
to
the
Devil
before
the
Use
of
their
Reason
,
and
promised
to
come
every
Day
to
admonish
and
exercise
them
,
and
pray
for
their
Conversion
.
This
was
done
for
the
space
of
Eight
Months
,
in
which
the
Girls
made
great
shews
of
Conversion
,
by
Tears
,
repeated
Confessions
,
Prayers
,
and
attending
to
the
Admonitions
given
them
,
but
without
Sincerity
.
Their
Hearts
were
wedded
to
the
sensual
Pleasures
which
the
Devil
gave
them
.
So
that
they
had
not
the
Desire
to
change
or
leave
those
wretched
Pleasures
;
as
one
of
them
,
of
Twenty
Two
Years
,
said
one
Day
to
A.
B.
No
says
she
,
I
would
not
be
otherwise
,
I
find
too
much
Contentment
in
it
to
leave
it
,
I
am
always
caress'd
:
I
have
been
so
from
Eight
Years
to
Two
and
Twenty
.
XLII
.
A.
B.
spoke
to
them
of
the
Judgments
of
God
,
of
the
Joys
of
Paradise
,
and
the
Pains
of
Hell
;
and
when
she
ask'd
some
of
the
most
sensible
of
them
,
If
those
Tears
were
sincere
;
they
said
,
They
proceeded
from
a
Grief
of
having
denied
God
,
and
given
up
themselves
to
the
Devils
;
but
this
lasted
no
longer
than
they
were
spoke
to
,
or
thought
upon
their
miserable
State
,
and
then
presently
the
Devil
came
and
ask'd
them
if
they
would
leave
him
,
and
the
Pleasures
they
had
together
,
and
so
caress'd
them
,
that
they
renewed
their
Covenant
with
him
,
forgetting
all
their
former
good
Purposes
.
She
ask'd
,
If
the
Admonitions
,
Exorcisms
,
and
Prayers
of
the
Pastors
did
not
deprive
the
Devil
of
Power
to
keep
them
subject
to
him
.
They
said
,
The
Devil
mock'd
at
these
things
,
and
did
ape
the
Pastors
:
When
they
kneeled
to
pray
,
he
did
so
behind
them
,
and
with
a
Book
mumbled
the
same
Words
.
When
they
preach'd
,
he
us'd
the
same
Gestures
,
and
also
threw
Holy
Water
,
and
Incens'd
as
they
did
,
aping
them
always
in
Mockery
.
She
ask'd
,
How
they
could
pray
or
sing
so
many
good
Prayers
all
Day
,
being
in
Covenant
with
the
Devil
.
They
said
,
He
prayed
and
sang
with
them
,
because
their
Prayers
were
without
Attention
;
and
instead
of
singing
Praises
to
God
,
their
Intentions
were
to
sing
Praises
to
the
Devil
,
in
which
he
gloried
and
valued
himself
.
She
ask'd
,
How
they
could
approach
the
Table
of
the
Lord
,
and
receive
the
Sacrament
.
They
said
,
The
Devil
incited
them
to
do
it
as
often
as
they
could
,
and
the
greatest
Pennance
she
could
ordain
them
was
to
make
them
abstain
from
the
Sacrament
,
which
cover'd
their
Wickedness
,
and
made
them
pass
for
good
Persons
before
Men
:
Besides
,
the
Devil
did
his
most
mischievous
Deeds
with
the
Consecrated
Bread
.
She
said
,
All
this
would
assuredly
lead
them
to
Hell
.
They
said
,
They
knew
it
very
well
;
but
the
Devil
promised
them
the
same
carnal
and
sensual
Pleasures
there
,
that
they
had
with
him
in
this
World
.
She
ask'd
,
If
they
knew
indeed
that
it
was
the
Devil
that
entertain'd
them
so
,
and
if
they
knew
there
was
a
Hell
,
and
a
Paradise
before
they
came
into
her
House
.
They
said
,
Yes
;
for
the
Devil
taught
them
that
,
and
had
often
catechis'd
them
,
and
taught
them
there
was
a
God
,
a
Paradise
,
a
Hell
,
and
a
Devil
;
that
they
who
did
his
Will
,
could
never
see
God
,
but
should
be
his
Companions
in
Hell
to
all
Eternity
.
She
ask'd
,
How
they
could
belong
to
the
Devil
from
their
Infancy
.
They
said
,
This
came
from
their
Parents
.
When
Fathers
or
Mothers
give
themselves
to
the
Devil
,
they
give
all
that
is
theirs
,
and
it
is
rare
to
see
,
when
they
have
been
offered
by
their
Parents
to
the
Devil
,
even
before
they
are
born
,
that
they
withdraw
after
they
are
come
to
Age
,
for
the
Habit
in
Evil
becomes
natural
to
them
;
and
the
Devil
entertaining
them
from
their
Infancy
with
Caresses
and
sensual
Pleasures
,
he
so
gains
upon
them
,
that
they
would
not
quit
him
for
any
thing
,
after
they
have
been
so
allur'd
by
his
Sensualities
,
such
as
all
Men
could
not
give
them
:
For
he
contrives
to
make
them
eat
all
sort
of
Meats
savoury
to
their
Taste
,
all
sort
of
Liquors
pleasant
to
their
Throat
,
all
sort
of
Musick
to
their
Ears
,
of
Odour
to
their
Smell
,
of
Ticklings
to
their
Flesh
,
so
that
being
brought
up
thus
,
it
is
almost
impossible
to
desire
to
leave
them
;
and
therefore
,
say
they
,
we
would
not
change
our
Condition
,
for
we
find
more
Pleasure
in
it
than
Men
can
give
us
.
She
bewail'd
their
Misery
,
and
shew'd
them
all
was
but
Deceit
and
Illusion
:
For
Instance
,
that
they
had
not
eaten
nor
drunken
at
their
Sabbaths
,
they
would
have
been
very
hungry
in
the
Morning
,
and
eaten
with
good
Appetite
great
Lumps
of
Butter
,
yea
,
dry
Bread
when
given
them
.
And
if
they
had
been
eating
such
dainty
Meat
,
they
would
have
disrelish'd
such
gross
Food
.
They
said
,
They
had
nevertheless
the
taste
and
pleasure
of
all
these
,
and
therefore
would
not
leave
them
.
She
ask'd
,
How
it
was
possible
that
Parents
should
thus
offer
their
Children
to
the
Devil
,
and
not
to
God
who
created
them
.
They
said
Those
who
are
thus
bound
to
the
Devil
,
will
have
no
other
God
but
him
,
and
therefore
offer
him
all
they
have
that
is
most
dear
,
and
even
are
constran'd
to
offer
their
Children
,
else
he
would
beat
them
,
and
hinder
them
from
being
married
or
having
Children
;
both
which
he
can
hinder
by
his
Adheren●●
That
when
a
Child
thus
offered
comes
to
the
Use
of
Reason
,
he
then
asks
their
Soul
,
makes
them
deny
God
,
renounce
their
Baptism
and
Faith
,
and
promise
Faith
and
Fidelity
to
the
Devil
,
after
the
manner
of
an
Espousal
.
And
instead
of
a
Ring
,
gives
them
some
Mark
,
as
with
an
Awl
of
Iron
,
in
some
part
of
the
Body
,
which
Marks
he
renews
as
oft
as
they
have
a
desire
to
leave
him
,
and
binds
them
more
strongly
by
new
Promises
,
giving
them
those
new
Marks
for
a
Pledge
that
they
shall
continue
faithful
to
him
:
And
how
soon
they
come
to
Age
capable
of
having
Children
,
he
makes
them
offer
the
Will
they
have
of
marrying
to
his
Honour
,
and
therewith
all
the
Fruit
that
can
proceed
from
their
Marriage
,
which
they
promise
willingly
,
that
they
may
attain
their
Designs
;
otherwise
the
Devil
threatens
to
hinder
them
,
by
all
sort
of
means
from
marrying
or
bringing
forth
Children
.
XLIII
.
A.
B.
as
from
God
,
that
so
vast
a
multitude
of
People
on
the
Earth
are
in
Compact
with
him
.
A.
B.
could
as
little
believe
it
as
any
,
for
she
thought
none
but
the
vilest
Miscreants
were
such
,
till
there
were
undoubted
Proofs
given
her
of
it
.
The
voluntary
Confession
of
all
the
Girls
,
the
preternatural
Acts
done
by
them
in
her
Presence
,
their
Agreement
in
their
Confessions
as
to
their
Sabbaths
,
the
manner
of
Dovoting
themselves
to
the
Devil
,
&c.
Their
Declaration
of
all
this
to
the
Three
Pastors
,
some
of
them
still
owning
their
Confession
,
(
tho'
others
were
easily
perswaded
to
deny
it
again
,
finding
they
were
caress'd
by
the
Magistrates
for
so
doing
)
and
the
Attestation
of
the
Truth
of
all
this
by
the
Three
Pastors
(
Copies
of
which
are
in
the
La
vie
Continuée
,
and
the
Originals
in
the
Hands
of
the
Writer
of
it
)
are
such
Evidences
as
will
satisfie
all
,
but
they
who
will
not
be
satisfied
.
And
as
for
the
other
,
we
need
not
think
it
so
extravagant
,
if
we
consider
that
it
is
Satan's
earnest
Desire
and
Ambition
to
have
Men
devoted
to
him
by
express
Covenant
;
that
the
more
he
have
of
such
,
he
is
the
more
capable
of
doing
Mischief
to
the
rest
of
Mankind
than
he
can
do
by
himself
without
them
;
that
he
obliges
all
who
are
so
,
to
devote
to
him
all
their
Posterity
;
that
he
still
labours
to
alie
and
marry
them
with
the
Good
,
that
so
he
may
corrupt
their
Off-spring
,
that
they
who
are
thus
devoted
to
him
,
being
once
habituated
to
all
manner
of
sensual
Delights
,
can
hardly
ever
will
to
be
reclaimed
again
;
that
in
outward
Appearance
they
differ
nothing
from
others
,
but
put
on
for
the
most
part
the
greatest
pretences
to
Devotion
;
that
when
ever
any
of
them
are
discovered
and
tried
,
if
strict
Enquiry
be
made
about
them
,
their
number
appears
incredible
;
witness
the
late
Trials
in
the
West
of
Scotland
,
those
of
Sweden
,
New
England
,
and
what
the
Learned
Bodinus
tells
from
his
own
Knowledge
,
That
when
Pardon
was
granted
to
a
Sorcerer
upon
Condition
to
discover
his
Compalices
,
he
discovered
so
many
of
all
Ranks
,
that
at
length
he
plainly
told
there
would
be
One
Hundred
Thousand
in
that
Country
.
XLIV
.
A.
B.
to
take
into
the
House
a
Girl
of
Nine
Years
,
who
being
discovered
to
be
one
of
the
Coven
,
was
immediately
thrust
out
again
,
telling
the
old
Woman
that
all
their
Secrets
were
discovered
to
the
Regent
of
the
Hospital
.
She
run
about
immediately
to
the
Magistrates
,
and
the
Parents
of
the
Children
,
telling
how
their
Reputation
was
quite
broken
by
A.
B.
by
saying
they
were
Witches
.
She
obtain'd
of
the
Magistrates
that
Enquiry
should
be
made
into
the
Life
of
A.
B.
without
her
knowledge
.
And
the
Criminal
Clerk
took
Informations
upon
Oath
in
the
Town
,
and
neighbouring
Towns
and
Villages
,
all
which
serv'd
only
to
make
her
Innocence
and
Purity
the
more
evident
;
for
the
Witnesses
they
had
pitch'd
upon
as
most
animated
against
her
,
could
depone
nothing
but
what
was
good
and
praise-worthy
,
and
could
lay-nothing
to
her
Charge
.
Which
he
who
received
the
Dpositions
admired
;
saying
,
he
knew
no
Body
,
who
if
their
Life
had
been
examin'd
from
their
Childhood
,
by
Enemies
,
and
with
the
same
Rigour
,
could
have
undergone
the
Trial
so
unblameably
,
without
being
guilty
of
something
.
She
was
afterwards
allow'd
Witnesses
for
her
Excuspation
,
and
when
some
of
them
were
heard
,
he
said
,
there
needs
no
more
,
for
there
is
almost
enough
already
for
to
Canonize
her
,
and
declare
her
a
Saint
.
All
these
Depositions
are
still
in
the
Register
of
the
Town
of
Iasle
.
XLV
.
She
accuses
you
of
Witchcraft
,
and
going
to
the
Sabbaths
;
Why
do
you
not
accuse
her
too
.
But
the
Girls
,
how
wicked
soever
,
trembling
at
such
a
black
Malice
,
said
immediately
,
No
,
No
,
our
Mother
,
(
so
they
call'd
her
)
is
no
Witch
,
she
goes
not
to
the
Sabbath
;
Our
Mother
is
a
Saint
,
she
is
all
full
of
God
.
XLVI
.
S.
Saulieu
was
at
the
Meeting
,
for
he
also
kept
the
Sabbaths
,
and
stirred
them
up
to
make
her
away
.
One
of
the
eldest
of
them
discovered
it
to
her
,
and
went
with
her
to
one
of
the
Girl
's
Bed
and
found
the
Ball.
She
advertis'd
the
Pastors
,
and
they
the
Magistrates
,
and
she
was
told
if
she
was
afraid
,
she
might
remove
,
and
they
would
place
another
in
her
room
.
She
staid
till
she
discovered
Fourteen
Children
who
had
of
these
Balls
to
destroy
her
.
She
then
chose
a
Regent
and
retir'd
,
entring
a
Protestation
before
the
Magistrates
,
that
she
did
not
abandon
the
Regency
having
left
one
in
her
Place
.
When
the
Magistrates
examin'd
the
Girls
,
the
eldest
declared
all
the
Truth
,
and
the
Magistrates
laboured
to
make
her
unsay
it
,
which
she
would
nor
.
The
others
who
denied
all
,
they
sent
away
cheerful
,
●●ing
one
to
another
,
the
Magistrates
are
for
us
.
Two
Days
after
she
retired
,
the
Magistrates
thrust
the
Widow
out
of
the
Regency
.
The
Jesuits
got
the
Oversight
of
it
,
there
they
plac'd
one
of
their
Maids
,
they
admitted
the
Girls
presently
to
Confession
and
Communion
,
making
them
pass
for
little
Saints
,
and
A.
B.
for
Guilty
.
XLVII
.
XLVIII
.
La
Parole
de
Dieu
.
She
wrote
to
him
also
many
Letters
which
are
printed
in
the
First
and
Second
Parts
of
La
lum
.
nèe
en
tenebr
.
She
had
also
there
in
the
number
of
her
Friends
,
a
Learned
and
Pious
Divine
,
M.
Peter
Noel
,
Licentiate
in
Divinity
,
Priest
and
Canon
,
who
had
been
Secretary
of
the
Famous
Cornelius
Jansenius
,
Bishop
of
Ypres
.
This
Man
being
of
the
Sentiments
of
Augustin
,
engag'd
her
in
Conferences
concerning
Grace
,
where
she
unravell'd
in
an
admirable
manner
all
the
Difficulties
which
have
hitherto
been
inexplicable
by
Mens
Spirits
.
This
gave
occasion
to
her
writing
the
Treatise
,
call'd
Academie
des
S●avans
Theologiens
,
because
of
the
great
Contests
which
were
then
between
the
Jansenists
and
Molinists
,
concerning
Grace
,
and
the
great
Noise
that
was
made
about
the
Doctrine
of
the
Casuists
concerning
Attrition
,
Contrition
,
Probability
,
and
their
Morals
;
wherein
her
Friends
,
being
all
Jansenists
,
discours'd
to
her
often
of
the
Excess
of
their
Adversaries
,
which
she
could
hardly
believe
till
she
went
and
heard
some
of
their
Preachers
who
vented
sometimes
their
sine
Morality
.
She
was
touch'd
with
Compassion
,
for
the
Blind
that
were
led
,
and
with
Indignation
at
the
Blind
Leaders
.
It
pitied
her
to
see
the
general
Abuse
among
the
Churchmen
,
the
Religious
,
and
the
People
,
who
rested
on
Trifles
and
a
meer
Outside
,
which
the
Blindness
of
some
Guides
recommended
as
a
sure
way
to
Salvation
,
tho'
they
never
thought
of
being
purified
from
their
inward
and
secret
Sins
,
nor
of
returning
to
the
Love
of
God
.
In
this
Treatise
all
these
things
are
handled
with
great
Penetration
,
Clearness
,
and
Solidity
.
Monsieur
Noel
was
perswaded
that
she
was
full
of
the
Holy
Spirit
,
but
on
the
other
hand
it
troubled
him
to
see
that
the
Holy
Fathers
had
not
still
the
same
Light
with
her
in
Theological
Matters
,
or
as
to
divers
Places
of
the
Holy
Scripture
.
She
wrote
to
him
several
Letters
on
this
and
other
Subjects
,
which
are
in
La
Lum
.
neé
en
tenebres
.
Another
of
her
Acquaintances
was
M.
Gillemans
,
Canon
and
Archpriest
of
Gaunt
,
who
one
Day
asking
her
Opinion
of
the
Doctrine
of
the
Casuists
,
that
one
might
be
saved
by
Attrition
without
Contrition
,
and
telling
her
he
had
written
a
great
Volume
against
the
Jesuits
upon
that
Subject
;
she
told
him
her
Thoughts
,
and
that
she
had
lately
put
them
into
Writing
.
After
having
oft
solicited
for
this
Paper
,
he
obtain'd
a
sight
of
it
for
some
Days
,
which
he
read
with
such
Admiration
,
that
when
he
return'd
it
,
he
said
,
You
have
said
more
things
,
and
more
convinci●g
on
this
Subject
,
in
these
Three
Leaves
,
than
I
have
done
in
all
my
Book
,
which
has
cost
me
so
much
Time
,
Labour
,
and
Expences
;
and
therefore
I
condemn
my
Book
never
to
see
the
Light
.
This
Writing
is
the
Fifth
Chapter
of
the
First
Part
of
Academie
des
Sçavans
Theologiens
.
She
return'd
to
Lisle
,
May
,
1664.
where
she
staid
privately
for
some
Months
about
her
Affairs
,
for
the
most
part
in
the
House
of
her
Pastor
Monsieur
Lamberti
,
where
she
wrote
the
Explication
of
the
24th
.
and
25th
.
Chapters
of
St.
Matthew
,
which
are
in
La
Lum
nec
en
tenebres
.
To
him
she
wrote
many
Letters
,
after
her
first
Return
to
Lisle
,
in
the
23d
.
and
24th
.
Years
of
her
Age
,
which
was
the
first
of
all
her
Writings
,
and
it
is
call'd
L'Appel
de
Dieu
&
le
Rufus
des
Hommes
,
Part
I.
XLIX
.
de
Cort
But
the
most
faithful
and
constant
Friend
she
had
in
Flanders
,
was
M.
Christian
de
Cort
,
Pastor
of
the
chief
Church
at
Mechlin
,
and
Superiour
of
the
Fathers
of
The
Oratory
there
:
A
Man
full
of
Zeal
for
God
,
and
Charity
for
his
Neighbour
,
and
void
of
all
Self-seeking
.
From
the
first
time
that
A.
B.
spoke
to
him
,
he
was
so
touch'd
,
enlightn'd
,
and
enflam'd
by
God
,
that
immediately
he
resolv'd
absolutely
to
follow
Jesus
Christ
even
to
Death
,
in
the
abandoning
all
Honour
,
Pleasures
,
and
Wealth
of
this
World
,
which
he
promis'd
a
little
after
to
A.
B.
and
perform'd
with
an
inviolable
Fidelity
.
He
no
sooner
discovered
that
God
had
hid
in
her
the
Treasures
of
his
Divine
Wisdom
,
than
he
took
all
Occasions
to
be
instructed
by
her
,
and
when
alone
,
set
down
in
Writing
the
Summ
of
what
had
past
in
their
Conversation
,
but
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
those
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
perceived
but
himself
;
and
being
solicited
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
.
L.
de
Cort
,
in
order
to
the
printing
of
this
Book
,
her
Friends
having
assur'd
her
that
she
would
not
be
permitted
to
do
it
in
Brabant
;
and
she
propos'd
to
retire
from
thence
to
the
Isle
of
Noordstrand
,
where
she
had
bought
a
Farm
from
M.
de
Cort
,
the
Director
of
it
.
She
had
Debates
with
her self
before
she
could
resolve
to
go
to
Holland
,
having
never
been
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
what
outward
Religion
they
profess
;
that
she
ought
to
do
Good
to
all
,
and
to
communicate
to
all
,
the
Light
of
the
Divine
Truth
,
of
what
Religion
soever
they
be
.
This
wrought
in
her
Soul
such
a
perfect
Impartiality
,
that
she
never
afterwards
enquired
of
what
Religion
one
was
,
provided
only
he
desired
to
put
in
practice
the
Doctrine
of
Jesus
Chrik
,
and
to
recover
the
Love
of
God
.
LI.
de
Cort
to
bring
to
her
a
Physician
of
his
Acquaintance
,
who
could
not
forbear
speaking
of
her
to
others
,
so
that
in
a
little
time
her
Fame
went
through
all
the
Country
,
and
People
of
all
sorts
desired
to
speak
with
her
.
She
thought
that
God
might
,
perhaps
,
by
this
means
,
open
the
Eyes
of
some
,
make
them
see
the
miserable
State
of
the
World
,
and
dispose
them
to
embrace
a
Christian
Life
.
And
indeed
many
were
mov'd
to
this
,
so
far
as
to
encline
to
resolve
upon
it
.
But
it
was
as
in
the
Days
of
Jesus
Christ
,
one
Day
one
would
follow
him
,
and
a
little
after
withdraw
from
him
,
without
thinking
any
more
on
him
,
unless
it
were
,
it
may
be
,
to
defame
him
or
stone
him
,
or
cry
,
Crucifie
him
;
Every
one
had
Business
and
Excuses
which
hindred
them
from
Corresponding
with
the
Calls
of
God
.
The
Anabaptists
or
Mennonists
,
came
to
her
,
and
seem'd
greatly
to
esteem
the
Graces
of
God
in
her
,
but
she
no
sooner
discover'd
the
Nature
and
Properties
of
Hypocrisie
,
and
the
generality
of
the
Corruption
even
in
the
most
Holy
,
but
finding
themselves
included
,
they
all
declared
against
her
.
She
look'd
on
them
as
a
Set
of
Persons
,
who
under
modest
and
humble
Words
,
Cloaths
,
and
Gestures
,
did
conceal
proud
,
worldly
,
and
unregenerate
Hearts
.
Of
them
she
writes
in
La
Lum
.
neé
en
tenebres
,
Part
2.
Serrarius
,
Famous
enough
for
his
Writings
and
Correspondence
,
at
first
highly
esteem'd
her
,
proclaim'd
her
as
a
living
Gospel
:
And
all
the
time
he
found
her
Thoughts
agree
with
his
,
as
to
the
last
Plagues
,
the
Conversion
of
the
Jews
,
Re-establishment
of
the
Church
,
and
the
Kingdom
of
Jesus
Christ
upon
Earth
,
all
went
well
;
but
when
he
found
that
she
was
not
for
the
Re-establishment
of
a
certain
Levitical
Worship
which
he
fancied
,
nor
made
any
reckoning
of
an
Impostor
among
the
Jews
,
who
was
risen
up
in
the
East
,
he
declared
against
her
,
and
studied
to
effice
every
where
the
good
Impressions
he
had
given
of
her
.
She
clears
her self
by
a
publick
Print
,
Tomb.
de
la
fausse
Theol.
Part
2.
Letter
14.
At
that
time
Labadie
and
his
Disciples
,
had
as
much
Esteem
for
her
and
her
Writings
,
as
afterwards
they
conceiv'd
an
Aversion
for
both
:
They
endeavour'd
to
bring
her
over
to
them
by
M.
de
Cort
,
offering
great
Summs
of
Money
to
buy
Noordstradt
,
and
to
go
with
them
,
but
to
no
purpose
.
She
found
he
had
no
other
Light
but
what
Reading
,
barren
Speculations
,
and
some
Acts
of
his
own
Understanding
gave
him
;
and
for
a
Motive
of
his
Conduct
,
some
strong
Conceits
and
Motions
of
his
corrupt
Passions
,
without
being
any
ways
enlightned
by
the
Spirit
of
God
,
or
govern'd
by
the
calm
Motions
of
the
Divine
Inspiration
.
Therefore
he
and
his
,
fail'd
not
to
blacken
her
on
all
Occasions
,
the
most
piously
and
cunningly
they
could
,
that
the
People
might
reckon
her
to
be
an
Instrument
of
Satan
,
and
abhor
her
as
the
Devil
himself
.
M.
Commenius
,
so
Famous
among
the
Learned
,
being
then
acquainted
with
her
,
had
quite
other
Thoughts
.
But
his
Knowledge
had
not
puff'd
him
up
,
tho'
it
gave
him
some
Prejudices
,
which
made
him
propose
some
Difficulties
,
in
which
she
satisfied
him
.
On
his
Death-Bed
he
bid
tell
her
to
give
him
the
last
Visit
,
saying
,
O
the
Holy
Maid
!
Where
is
she
?
May
I
have
the
Happiness
to
see
her
yet
once
before
I
die
!
All
the
Knowledge
and
Sciences
I
have
had
,
are
nothing
but
Productions
of
Reason
,
and
of
the
Mind
of
Man
;
but
she
has
a
Wisdom
and
Light
that
comes
from
none
but
God
alone
,
immediately
by
the
Holy
Spirit
.
A.
B.
said
often
of
him
,
that
she
never
knew
a
Learned
Man
who
had
a
better
and
more
humble
Heart
than
he
.
I
was
visited
also
,
says
she
,
by
the
Socinians
,
who
do
altogether
despise
Jesus
Christ
,
saying
,
that
it
is
Idolatry
to
worship
him
:
And
they
ask'd
me
one
Day
,
If
I
believed
also
in
a
created
God
,
as
Jesus
Christ
was
?
I
did
not
much
reason
with
them
,
because
such
impertinent
Questions
deserv'd
no
Answer
,
telling
them
only
,
that
they
ought
not
to
come
to
me
with
such
impertinent
Discourse
,
so
they
withdrew
themselves
.
Yet
some
affirm
,
that
I
am
of
their
Sentiments
,
from
which
I
pray
God
preserve
me
.
Many
false
Prophets
and
Prophetesses
came
to
visit
her
:
One
shewing
her
his
Sword
half
drawn
,
said
he
was
going
to
behead
all
the
Kings
of
the
Earth
,
and
would
begin
at
England
;
and
so
entring
into
a
little
Bark
,
it
is
not
known
what
became
of
him
.
Another
,
John
Roth
,
had
made
ready
Standards
for
the
Twelve
Tribes
of
Israel
,
whom
he
was
to
re
establish
,
and
some
well-meaning
People
followed
him
.
In
some
Visits
he
made
her
,
she
easily
discovereded
the
Illusion
,
and
warn'd
her
Friends
to
beware
of
him
,
being
expresly
told
by
God
,
that
he
was
a
presumptuous
Man
over
whom
the
Devil
had
much
Power
.
God
gave
her
the
same
Sentiments
of
those
of
his
Cabal
,
particularly
of
one
Quirin
Kuhlman
.
The
Quakers
also
would
try
if
they
could
draw
her
over
to
their
Sect
,
but
they
soon
gave
over
their
Hopes
,
and
one
wrote
against
her
,
upon
which
afterwards
when
in
Holstein
,
she
wrote
the
Advertisement
contre
les
Trembleurs
.
Thus
it
seems
the
Devil
design'd
to
distract
or
seduce
her
by
all
these
sorts
of
Persons
.
But
God
would
thereby
exercise
her
,
and
make
her
know
by
experience
to
what
height
the
Folly
and
Presumption
of
Man
can
go
,
when
joyn'd
with
the
Illusions
of
the
Devil
,
never
letting
her
be
deceived
by
them
.
He
design'd
also
thereby
to
let
the
World
see
the
vast
difference
between
the
false
Lights
of
the
Devil
or
the
Imagination
,
and
the
true
Light
that
God
sends
in
a
way
so
solid
,
so
clear
,
and
so
little
capable
of
being
suspected
,
since
she
,
by
whom
he
communicates
it
,
seeks
to
draw
no
body
after
her
,
aiming
at
nothing
but
a
simple
,
retir'd
,
solitary
Life
,
disengag'd
from
all
Pleasures
,
Riches
,
and
Honours
,
imitating
Jesus
Christ
,
without
obliging
any
body
to
believe
any
other
thing
,
as
necessary
for
Salvation
,
but
the
Love
of
God
,
and
the
denying
of
ones
self
;
looking
on
all
other
Knowledge
,
and
even
things
of
Revelation
,
as
not
necessary
for
those
who
have
not
yet
Light
and
Grace
enough
necessary
to
receive
them
.
In
which
it
is
absolutely
impossible
that
Seduction
should
mingle
it self
.
God
made
her
also
see
how
far
the
best
cultivated
humane
Spirits
are
blinded
and
remov'd
from
the
Kingdom
of
God
,
by
some
Conversations
she
had
with
the
Cartesians
,
both
Divines
and
Philosophers
,
particularly
with
the
Professors
,
Heydanus
and
Burmannus
;
upon
which
occasion
she
wrote
the
Twelfth
Letter
of
the
First
Part
of
Tomb.
de
la
fausse
Theol.
The
Philosophers
would
perswade
her
,
that
in
spiritual
things
she
came
near
their
Principles
.
She
told
them
their
Malady
was
,
that
they
would
needs
comprehend
all
by
the
activity
of
Humane
Reason
,
without
giving
place
to
the
Light
of
Divine
Faith
,
which
requires
a
Cessation
of
the
activity
of
our
Reason
;
that
God
may
shed
or
revive
therein
that
Divine
Light
,
without
which
not
only
God
is
not
well
known
,
but
even
he
and
the
true
Knowledge
of
him
are
banish'd
out
of
the
Soul
by
this
activity
of
our
corrupt
Mind
and
Reason
;
which
is
a
real
kind
of
Atheism
,
and
rejecting
of
God
.
They
were
so
full
of
their
Idea's
,
that
they
mock'd
at
her
Remonstrances
:
But
one
of
them
being
a
little
after
seiz'd
with
a
mortal
Sickness
,
in
the
Flower
of
his
Age
,
and
God
opening
his
Eyes
to
let
him
see
his
Error
,
he
began
to
lament
and
cry
,
Night
and
Day
,
My
Vnderstanding
!
my
Vnderstanding
,
to
what
hast
thou
brought
me
!
Alas
,
my
Reason
,
in
which
I
so
much
trusted
!
what
assistance
canst
thou
give
me
now
!
Now
thou
canst
give
me
neither
Salvation
,
nor
the
hope
of
it
!
I
must
be
damned
!
There
can
be
no
Mercy
for
me
.
A
Friend
of
A.
B.
going
to
see
him
in
that
State
,
endeavour'd
to
comfort
him
;
but
the
other
finding
no
Quiet
,
ask'd
him
still
,
If
he
thought
there
was
yet
any
Mercy
to
be
hop'd
for
his
Soul
.
And
then
,
casting
again
his
Eyes
and
Arms
from
one
side
to
another
,
began
again
his
Complaints
;
My
Vnderstanding
!
my
Vnderstanding
!
Whether
hast
thou
guided
me
?
Some
of
his
Friends
,
amongst
others
,
Steno
and
Swammerdam
,
came
often
to
visit
and
comfort
him
;
but
nothing
could
calm
him
.
At
last
he
turns
to
the
Friend
of
A.
B.
saying
,
Go
tell
that
good
Soul
(
meaning
A.
B.
)
to
pray
to
God
for
me
,
that
I
may
obtain
the
Pardon
of
this
Sin
,
otherwise
I
am
damned
or
must
suffer
a
very
long
Purgatory
.
O
,
if
I
could
recover
of
this
Sickness
,
I
would
turn
wholly
unto
God
,
and
would
follow
quite
another
Way
.
But
when
this
was
told
to
A.
B.
She
answered
,
He
shall
not
rise
again
,
but
he
will
die
;
for
if
he
should
recover
,
he
would
fall
again
more
profoundly
into
this
pernicious
Errour
.
He
died
,
his
Judgment
being
sound
and
good
,
but
with
Great
Repentance
and
Contrition
,
adoring
,
with
great
Fervency
,
Jesus
Christ
crucified
,
to
the
Greeks
and
to
the
Philosophers
,
Foolishness
.
A.
B.
had
such
an
Horrour
for
this
wicked
Disposition
of
the
Philosophers
,
that
she
could
not
suffer
it
,
affirming
that
God
had
declared
to
her
expresly
,
That
this
Errour
of
Cartesianism
was
the
worst
and
most
cursed
of
all
the
Heresies
in
the
World
,
and
a
formal
Atheism
or
a
rejecting
of
God
,
in
whose
Place
corrupt
Reason
did
set
up
it self
.
Not
that
this
Idol
of
corrupt
Reason
is
not
a
thing
common
to
all
the
Learned
,
and
to
all
sorts
of
Philosophers
,
as
well
as
the
Cartesians
;
but
these
are
incomparably
more
wedded
to
it
;
they
think
they
are
in
Possession
of
it
above
all
,
and
they
will
admit
of
nothing
but
by
this
Way
.
After
she
had
been
visited
by
all
sorts
of
Persons
who
reaped
not
that
Profit
they
might
have
done
,
God
sent
her
two
or
three
sincere
and
well
disposed
Men
,
who
finding
in
her
Life
and
Conversation
the
Means
to
approach
unto
God
,
and
to
advance
the
Perfection
of
their
Souls
,
left
the
World
,
their
Business
and
Friends
,
and
continued
with
her
all
the
time
of
her
Life
and
theirs
.
All
others
withdrew
to
her
great
Satisfaction
.
She
said
,
God
had
made
her
see
by
this
Converse
with
People
of
all
Sorts
whom
she
had
admitted
indifferently
by
his
Divine
Order
,
how
few
are
to
be
gained
in
the
World
,
even
among
the
best
,
and
those
who
seek
the
Truth
;
and
that
after
these
Visits
,
God
would
never
more
engage
her
to
such
a
Distraction
,
and
that
she
should
lead
a
retir'd
Life
all
the
rest
of
her
Days
.
Which
fell
out
,
and
she
begun
it
then
in
Amsterdam
,
and
did
not
give
access
as
formerly
.
LII
.
The
Funeral
of
False
Divinity
,
in
4
Parts
.
Upon
Occasion
of
some
Conferences
with
the
Cartesian
Philosophers
,
she
wrote
the
Holy
Perspective
.
There
she
wrote
also
her
Outward
Life
,
and
the
New
Heaven
and
the
New
Earth
.
In
the
writing
of
which
,
she
was
so
ravished
that
she
often
forgot
her
necessary
Food
.
She
designed
to
have
continued
these
Wonders
:
But
God
said
unto
her
,
Leave
that
Work
;
Men
are
not
worthy
nor
capable
of
it
;
they
will
imagine
that
they
have
the
Dispositions
requisite
for
that
glorious
State
,
but
they
are
very
far
from
them
.
Shew
them
rather
the
miserable
State
they
are
brought
into
by
Sin
,
under
the
Dominion
of
corrupt
Nature
,
and
under
the
Empire
of
Antichrist
who
now
rules
over
them
without
their
apprehending
it
.
Write
to
them
of
the
Reign
of
Antichrist
.
So
she
laid
by
her
Pen
and
that
Work
,
saying
to
God
,
I
shall
do
it
,
Lord
,
and
wrote
afterwards
the
Treatise
of
Antichrist
discovered
,
in
Three
Parts
.
She
began
another
Treatise
,
called
The
last
Mercy
of
God
,
but
did
not
finish
it
,
for
the
Reasons
told
in
the
Conclusion
of
it
,
and
the
Traverses
she
met
with
in
the
Imprisonment
of
M.
de
Cort
,
and
her
own
Persecutions
and
Flights
kept
her
from
the
Pursuing
that
and
other
Works
which
she
had
begun
.
LIII
.
de
Cort
cast
into
a
Dun
geon
by
the
Jansenists
.
Had
M.
de
Cort
followed
her
Counsel
,
he
might
have
avoided
all
the
Mischief
he
fell
into
;
but
the
Sincerity
and
Goodness
of
his
Nature
would
not
let
him
think
that
he
had
such
cruel
Enemies
,
especially
amongst
his
Brethren
and
Friends
,
the
Priests
,
Churchmen
,
and
his
own
Disciples
whom
he
had
brought
up
,
and
to
whom
he
had
hitherto
left
and
given
all
;
he
could
not
believe
that
they
would
seek
to
imprison
him
,
or
endeavour
to
poison
him
,
as
she
forewarn'd
him
of
both
,
and
still
bid
him
take
heed
of
them
.
The
true
Cause
of
this
Imprisonment
was
,
that
God
having
touched
his
Heart
to
hearken
to
the
Divine
Truths
declared
unto
him
by
A.
B.
he
resolved
not
only
to
embrace
them
,
but
to
publish
them
also
to
others
,
designing
to
retire
to
the
Isle
of
Noordstrand
,
of
which
he
was
Director
,
and
had
the
best
Part
of
it
at
his
Disposal
,
and
to
invite
good
Men
thither
,
who
desir'd
to
lead
a
Christian
Life
.
This
seem'd
to
his
Brethren
an
Apostacy
,
and
the
setting
up
a
new
Heresie
;
they
resolve
therefore
to
ruin
him
.
But
this
Pretext
would
not
do
at
Amsterdam
or
Holstein
,
and
therefore
they
must
devise
another
.
At
Amsterdam
there
is
a
Dungeon
,
where
at
the
Instance
of
Creditors
they
arrest
and
shut
up
Strangers
who
are
in
Debt
,
till
they
have
satisfied
it
.
There
are
usually
ten
or
twelve
Prisoners
there
,
living
in
Despair
as
mad
,
passing
the
time
in
swearing
,
blaspheming
,
and
committing
a
thousand
Impieties
,
and
sometimes
killing
one
another
,
having
no
Food
but
a
piece
of
brown
Bread
and
a
little
small
Beer
;
and
there
some
of
them
die
in
Misery
.
They
thought
this
Place
would
do
as
well
as
one
of
the
Prisons
of
the
Roman
Inquisition
;
and
to
get
him
there
,
this
Expedient
was
thought
upon
.
Monsieur
Gorin
,
who
was
truly
Monsieur
de
Saint
Amour
,
who
was
sent
to
Rome
in
the
Affair
between
the
Jansenists
and
Jesuits
;
and
on
that
Occasion
wrote
the
famous
Journal
of
St.
Amour
,
having
bought
from
Monsieur
de
Cort
some
Lands
in
Noordstrand
,
who
had
assured
him
that
he
would
have
Eight
per
Cent.
of
yearly
Revenue
,
and
if
it
did
not
yield
that
,
promised
to
restore
him
his
Principal
,
and
to
take
back
the
said
Lands
,
and
by
a
Trick
he
got
him
to
sign
a
Paper
for
this
;
in
which
Paper
the
principal
Summ
was
set
at
12000
Florins
French
Money
;
and
when
M.
de
Cort
said
the
Price
of
the
Lands
was
only
8000
Florins
,
Gorin
said
,
it
's
true
,
but
8000
of
Dutch
Money
make
12000
of
French
;
and
so
the
good
Man
replying
,
he
did
not
know
the
Value
of
the
Exchange
,
hastily
signed
the
Writing
when
he
was
taking
Horse
at
Paris
,
whither
he
had
gone
to
see
his
good
Friends
,
the
Jansenists
,
who
were
then
persecuted
,
and
to
whom
he
would
have
given
all
his
Lands
if
they
had
ask'd
them
.
So
Gorin
being
Procurator
for
the
other
French
Jansenists
who
had
bought
Interests
in
Noordstrand
,
resolves
to
demand
his
Principal
and
more
,
as
having
got
only
4
or
5
per
Cent.
of
yearly
Revenue
,
and
he
knew
M.
de
Cort
had
not
Money
to
re-imburse
him
.
The
other
Partners
consent
,
and
especially
the
Fathers
of
the
Oratory
at
Mechlin
,
who
had
not
yet
deprived
themselves
of
the
Possession
of
M.
de
Cort's
Goods
,
and
thought
this
would
be
a
Mean
to
perpetuate
it
.
The
Matter
stood
thus
;
M.
de
Cort
had
purchased
a
considerable
Interest
in
Noordstrand
,
besides
the
Tythes
,
and
the
being
the
Director
of
it
,
he
being
perswaded
that
God
would
make
that
Island
a
Place
of
Refuge
for
his
Persecuted
Servants
,
and
looking
then
on
the
Jansenists
as
such
,
he
drew
them
out
of
France
,
Flanders
,
and
Holland
,
into
this
Isle
,
of
which
he
sold
them
Parcels
:
And
he
himself
having
contracted
Debts
in
making
of
this
Purchase
,
the
Fathers
of
the
Oratory
at
Mechlin
urg'd
him
to
leave
all
his
own
Possessions
and
Rights
there
,
to
their
Congregation
.
He
consented
,
provided
they
would
pay
his
Debts
which
he
had
contracted
in
the
Acquisition
.
This
they
promised
to
do
;
but
,
to
authorize
their
Right
,
they
would
have
it
by
Way
of
Contract
,
as
if
they
had
had
given
him
such
Summs
for
his
Possessions
(
tho'
he
never
received
any
)
and
made
him
leave
out
the
Condition
of
Paying
his
Debts
,
for
that
they
would
have
him
trust
their
World
;
alledging
that
otherwise
his
Creditors
might
fall
upon
them
all
at
once
to
their
Ruin
.
Thus
they
entred
in
Possession
;
and
when
they
would
pay
none
of
his
Creditors
,
he
makes
a
Revocation
of
this
Contract
of
Sale
,
as
fraudulent
,
to
which
the
Grand
Council
at
Mechlin
consents
,
provided
he
satisfie
the
Fathers
within
a
Year
and
a
half
,
and
the
same
is
ratified
by
the
Duke
of
Holstein
,
the
Prince
of
the
Island
.
Thus
he
was
ready
to
free
his
Possessions
of
all
their
Pretensions
against
them
,
and
to
retire
thither
with'those
who
loved
the
Truth
.
But
their
Avarice
,
and
Hatred
of
him
as
a
Deserter
,
made
them
conspire
his
Ruin
.
The
7th
of
March
,
1669.
M.
Gorin
,
or
St.
Amour
,
came
with
two
others
to
make
a
friendly
Visit
to
M.
de
Cort
in
his
Lodging
.
Within
two
Days
he
came
again
,
and
M.
de
Cort
being
absent
,
he
spoke
with
A.
B.
who
offered
to
give
him
his
principal
Summ
for
the
Lands
he
had
of
M.
de
Cort
,
at
which
he
seem'd
well
satisfied
.
The
same
Day
he
obtained
an
Order
for
seizing
his
Person
upon
the
Pretences
already
said
.
Within
two
Days
he
invites
him
friendly
to
come
to
the
House
of
John
de
Swaan
,
to
treat
with
the
Partners
about
the
new
Dike
he
designed
to
make
in
Noordstrand
,
and
having
the
Sergeants
ready
,
he
was
immediately
seized
and
made
Prisoner
at
the
Instance
of
M.
Gorin
.
LIV.
A.
B.
offered
sufficient
Bail
,
solicited
to
have
him
Prisoner
in
the
Town-House
,
obtain'd
Orders
from
the
Duke
of
Holstein
,
to
his
opposite
Party
,
to
set
him
at
Liberty
,
that
both
might
answer
at
his
Courts
,
their
proper
Judge
;
spar'd
neither
Procurators
nor
Advocates
;
wrote
for
his
Justification
,
to
all
concern'd
,
pleading
with
a
force
of
Reason
and
Equity
,
worthy
of
the
greatest
Civilian
;
but
all
in
vain
.
They
sought
to
seize
her
as
the
only
Person
that
supplied
him
with
Food
and
other
things
,
and
she
was
forc'd
to
leave
her
Lodgings
and
conceal
her self
.
She
wrote
him
many
Letters
for
his
Conduct
and
Consolation
;
and
being
spent
with
Labours
and
Afflictions
,
and
praying
earnestly
to
God
to
assist
him
whom
no
Creature
would
help
,
it
was
told
her
,
That
he
would
be
his
Advocate
and
deliver
him
;
upon
which
she
left
off
to
solicite
any
.
When
Bail
was
offered
,
they
got
still
some
new
Pretensions
to
arrest
him
.
God
made
use
of
the
same
means
for
his
Liberation
.
One
of
his
Creditors
,
Mugenhove
,
took
a
Remorse
for
this
Arrest
,
and
calling
together
his
Brethren
and
●isters
,
Coheirs
,
brought
them
to
sign
a
Paper
for
his
Deliverance
,
which
was
presented
to
the
grand
Officer
at
Amsterdam
,
M.
Hasclaer
,
who
finding
it
sing'd
with
so
many
Hands
thought
it
was
a
general
Warrant
,
and
gave
Order
to
set
him
at
Liberty
,
which
was
done
,
after
a
miserable
State
of
Six
Months
,
by
which
God
purg'd
his
Soul
,
and
gave
him
so
absolute
a
Patience
,
Tranquility
,
and
Resignation
to
his
Will
,
that
he
seem'd
quite
another
Man
.
He
immediately
past
over
to
Holstein
,
his
Enemies
being
enrag'd
at
his
unexpected
Deliverance
.
LV.
LVI
.
A.
B.
was
seiz'd
with
a
long
and
grievous
Sickness
,
which
brought
her
often
to
the
Gates
of
Death
.
She
could
not
move
her self
,
nor
often
express
her
Needs
.
Her
Friends
,
who
were
but
one
or
two
,
durst
not
go
see
her
in
the
Day-time
,
least
she
should
be
discovered
.
There
was
none
to
assist
her
but
a
sloathful
Maid
,
who
let
her
suffer
a
Thousand
Necessities
.
About
this
time
the
Murtherer
came
to
ask
for
her
,
and
bad
tell
her
he
was
come
from
her
Friend
from
Noordstrand
,
with
Letters
from
him
,
and
something
to
tell
her
by
word
of
Mouth
.
No
sooner
did
one
of
her
Friends
break
it
off
to
her
,
than
she
was
seiz'd
with
an
Aversion
and
a
Divine
Warning
,
and
bid
them
beware
to
let
him
come
into
her
Chamber
,
but
remove
him
presently
out
of
the
House
.
Some
Weeks
after
,
she
got
the
sad
News
of
M.
de
Cort's
Death
,
the
only
Assistance
she
had
in
the
World
.
This
at
first
made
her
complain
to
God
,
but
upon
a
Warning
from
him
,
she
said
to
him
who
had
brought
her
the
News
:
Since
it
was
the
Will
of
God
so
to
permit
it
,
I
am
content
and
satisfied
,
and
I
desire
not
that
it
should
be
otherwise
.
LVII
.
de
Cort
had
left
her
his
Rights
to
Noordstrand
.
M.
de
Cort
being
dead
,
they
levell'd
all
their
Rage
against
A.
B.
whom
he
had
constituted
his
Heiress
,
when
he
was
formerly
in
Noordstrand
,
Anno.
1668.
When
walking
one
Day
solitary
in
the
Fields
,
as
he
was
wont
,
and
offering
up
his
Prayers
to
God
,
and
asking
what
he
should
do
with
that
Isle
,
it
was
answer'd
him
thrice
,
as
with
an
intelligible
Voice
,
Give
this
Isle
to
Anthoinette
Bourignon
.
He
believ'd
at
first
some
Body
near
him
might
have
spoke
so
,
but
looking
round
about
him
on
the
Plain
,
he
was
certain
that
no
Body
was
near
him
.
Then
going
quickly
into
his
Lodging
,
he
wrote
the
Testament
with
his
own
Hand
,
laying
up
one
Copy
of
it
seal'd
among
the
Registers
of
the
Isle
,
and
sending
another
by
Post
to
Amsterdam
,
in
a
Letter
to
A.
B.
praying
her
to
examine
it
,
and
alter
it
as
she
pleas'd
.
She
threw
it
on
the
Table
without
opening
it
,
saying
to
her
Friends
,
I
have
nothing
to
do
with
a
Testament
,
for
my
own
Goods
are
a
Burthen
to
me
,
and
so
it
remain'd
seal'd
long
after
his
Death
.
This
greatly
afflicted
him
when
he
return'd
to
Amsterdam
,
and
when
she
told
him
there
would
be
no
want
of
Persons
to
accept
his
Testament
,
he
said
,
Not
such
as
I
wish
:
For
if
I
leave
my
Goods
to
the
Oratory
,
they
will
not
pay
my
Debts
;
and
if
I
leave
them
to
my
Friends
,
they
will
destroy
one
another
with
Processes
,
and
every
one
will
take
what
he
can
in
Confusion
.
She
said
,
Let
us
speak
of
other
things
.
LVIII
.
de
Cort
at
Liberty
,
that
to
be
free
of
them
,
he
might
put
A.
B.
into
the
same
Place
.
They
had
many
Meetings
and
Contrivances
on
this
Subject
.
It
had
been
easie
to
execute
all
against
a
poor
Languishing
Creature
that
could
not
stir
;
but
God
hindered
them
both
by
Motions
of
Piety
,
and
the
Fear
of
God
which
he
inspired
in
to
the
grand
Officer
,
and
by
discovering
to
her
in
her
spirit
,
their
Plots
when
they
were
contriving
them
.
She
told
her
Friends
who
were
with
her
;
I
see
,
says
she
,
in
my
Spirit
such
and
such
Enemies
met
together
,
who
devise
how
to
seize
me
:
They
have
sent
for
the
grand
Officer
;
such
propose
to
him
that
I
am
Heiress
of
M.
de
Cort
,
he
has
a
right
to
seize
me
,
and
treat
me
as
M.
de
Cort
was
,
otherwise
they
will
pursue
him
.
He
hears
them
,
he
wavers
somewhat
;
but
I
perceive
yet
in
his
Heart
Piety
,
and
the
Fear
of
God
,
that
hinder
him
from
yielding
to
the
Solicitations
of
my
Enemies
:
this
was
so
true
,
that
the
grand
Officer
declared
more
than
once
all
the
same
things
to
two
of
her
Friends
.
After
the
Death
of
M.
de
Cort
,
she
wrote
to
Brabant
,
that
if
any
of
his
Kinsfolks
would
be
his
Heir
,
provided
they
would
pay
his
Debts
,
she
would
quit
that
Inheritance
,
and
yield
them
all
her
Rights
.
But
it
was
told
her
,
that
neither
any
of
them
were
capable
of
doing
it
,
neither
did
they
desire
to
meddle
with
it
,
so
that
she
was
obliged
to
do
it
for
the
Honour
of
his
Memory
,
and
for
the
Payment
of
his
Creditors
,
which
she
still
offered
to
do
,
if
they
would
liquitale
their
Claims
,
and
give
her
Access
to
his
Inheritance
.
LIX
.
Habcas
Corpus
;
and
it
being
made
known
to
her
,
That
it
was
the
Will
of
God
she
should
go
to
possess
Noordstrand
,
she
took
Shipping
for
Holstein
at
Enchuysen
,
a
Town
in
North-Holland
,
Four
of
her
Friends
going
with
her
,
they
landed
at
Tonningue
in
Holstein
,
the
13th
.
of
June
,
1671.
and
in
July
,
went
to
Sleswick
,
where
she
liv'd
peaceably
for
some
time
under
the
Duke's
Protection
.
Many
Nobles
and
Officers
both
of
the
Court
of
Holstein
,
and
Denmark
,
came
to
see
her
,
and
discourse
with
her
of
spiritual
things
,
and
did
highly
esteem
both
her
and
her
Writings
.
LX.
An
Advertisement
against
the
Sect
of
Quakers
:
Where
she
makes
appear
how
far
they
are
from
being
led
by
the
Spirit
of
Jesus
Christ
,
and
does
so
plainly
point
out
their
Spirit
,
that
as
to
the
general
Temper
of
their
Sect
and
Party
,
they
may
therein
see
themselves
as
in
a
Mirrour
:
It
contains
also
the
Foundations
of
all
sorts
of
States
,
Order
,
Justice
,
Manners
,
and
Commerce
amongst
Men
,
and
gives
a
perfect
Idea
of
a
True
Christian
,
or
a
Regenerate
Person
.
LXI
.
A.
B.
and
to
embrace
,
as
they
said
,
an
Evangelical
Life
;
their
Design
might
be
justly
suspected
,
since
the
Incommodity
of
War
had
made
them
abandon
the
World
.
But
since
,
in
the
Parable
of
the
Gospel
,
the
King
received
to
his
Feast
those
who
came
there
by
Constraint
,
so
she
would
not
refuse
these
,
tho'
it
appeared
there
was
Constraint
mingled
in
their
Procedure
.
This
is
properly
the
Compel
them
to
come
in
of
the
Gospel
,
and
not
that
Men
ought
to
constrain
one
another
by
force
,
to
embrace
some
Religion
which
they
judge
best
;
Which
is
intirely
Diabolical
,
and
cannot
please
God
,
who
requires
a
free
and
willing
Service
;
for
the
most
Essential
Part
of
Religion
,
is
an
Offer
of
our
Liberty
,
our
Will
,
and
our
Heart
unto
God
,
and
not
a
forced
Act
of
a
Person
,
who
might
say
to
God
;
Lord
,
I
render
thee
such
and
such
a
Worship
and
Service
,
but
it
is
much
against
my
Will
,
they
constrain
me
to
it
,
and
I
would
not
do
it
,
were
it
not
to
avoid
barbarous
Usage
,
and
to
gain
some
Money
,
Pleasures
,
and
Honours
.
This
is
the
Disposition
of
Heart
,
to
which
those
detestable
Murtherers
of
Conscience
and
Religion
do
reduce
Men
,
and
which
they
call
,
the
Conversion
of
Hereticks
,
and
the
Compel
them
to
come
in
of
the
Parable
.
Whereas
that
Constraint
of
the
Gospel
,
is
nothing
but
the
Declartion
of
God's
Judgments
upon
good
Men
,
who
would
needs
stay
in
the
World
,
and
that
these
shall
partake
of
its
Plagues
and
Scourges
which
God
will
pour
out
on
all
the
Earth
.
XLII
.
A.
B.
caused
'em
to
hire
a
great
Lodging
for
those
Persons
,
in
the
Town
of
Susum
resolving
to
leave
Sleswick
to
stay
with
them
,
to
see
if
they
were
dispos'd
to
embrace
a
truly
Christian
Life
.
She
came
thither
in
July
,
1672.
but
instead
of
finding
Persons
disposed
to
embrace
a
Gospel
Life
,
she
was
astonished
to
see
a
Company
of
People
who
seem'd
to
be
come
as
to
a
Country
Fair
,
to
eat
,
drink
,
do
nothing
,
to
observe
no
Rules
,
nor
good
Manners
,
nor
Discretion
;
t●
seek
every
one
their
own
,
their
Ease
,
and
what
accommodated
them
best
,
the
best
things
,
their
Fancy
,
and
their
own
Will
:
each
desired
to
be
best
treated
,
most
spar●d
,
most
honoured
,
and
which
was
worst
,
none
would
unlearn
this
soft
LIfe
,
nor
deny
themselves
to
embrace
another
.
She
soon
saw
that
this
would
not
agree
with
the
Designs
and
Will
of
God
,
and
after
some
trial
of
them
,
she
rid
her self
of
them
by
degrees
;
all
of
them
engaging
in
the
World
,
the
Flesh
,
and
earthly
Things
,
more
than
ever
,
and
the
most
part
of
them
became
her
Enemies
and
Slanderers
where
ever
they
went
.
On
this
Occasion
she
wrote
many
Letters
,
where
she
makes
appear
the
Qualities
and
Dispositions
which
one
must
have
to
become
a
True
Christian
,
and
the
Indispositions
which
render
Persons
uncapable
of
this
;
they
make
up
the
Book
call'd
,
The
Stones
of
the
New
Jerusalem
.
She
wrote
also
upon
the
same
Occasion
,
The
Blindness
of
Men
now-a-days
;
which
contains
the
History
of
these
Frieslanders
,
and
refutes
the
Errors
to
which
the
most
part
of
the
Mennonists
or
Anabaptists
are
subject
,
as
these
were
.
About
this
time
also
she
wrote
,
for
her
Friends
,
the
First
Part
of
the
Treatise
of
Solid
Vertue
,
where
she
lays
down
the
Grounds
of
the
Apprenticeship
of
a
Christian
Life
,
of
the
Imitation
of
Jesus
Christ
,
of
Vertue
,
and
of
the
Conflict
we
must
undertake
against
all
the
Insults
of
the
Devil
.
She
design'd
to
cause
her
Books
to
be
printed
in
her
own
House
,
and
therefore
brought
from
Holland
compleat
Furniture
for
a
Printing-Office
.
But
one
little
Essay
,
gave
her
Enemies
Occasion
to
persecute
her
to
a
high
Degree
.
LXIII
.
The
Testimony
of
Truth
;
where
she
makes
appear
the
Injustice
of
the
Calumnies
and
Accusations
,
and
that
the
true
Cause
why
they
persecuted
her
,
was
,
that
no
Body
would
he●r
the
Truth
which
reproves
and
disturbs
them
in
the
●●joyment
of
their
Pleasures
,
Honours
,
and
Ambition
,
wherein
the
Churchmen
and
Pastors
are
as
much
or
more
engaged
than
the
rest
of
Men
;
and
shews
that
she
has
no
Aim
but
to
lead
Persons
to
Jesus
Christ
,
not
to
her self
,
nor
to
any
Sect
new
or
old
.
To
this
,
she
joins
a
Collection
of
authentick
Attestations
of
Persons
who
knew
her
in
her
native
Country
(
many
of
them
being
upon
Oath
before
Judges
)
and
of
those
who
were
with
her
;
that
she
might
stop
all
the
Ways
by
which
they
would
defame
her
,
and
render
in
her
Person
the
Truth
of
God
hateful
and
contemptible
.
LXIV
.
LXV
.
A.
B.
wrote
a
Letter
to
them
,
complaining
of
their
Injustice
,
forbidding
her
Friend
to
give
it
till
he
was
about
to
go
out
Town
.
How
soon
they
read
it
,
they
put
him
in
Irons
in
a
Dungeon
,
to
live
on
Bread
and
Water
for
five
Weeks
,
making
him
pay
Two
Crowns
a
Week
for
his
Treatment
,
which
she
behoved
to
send
,
else
he
must
perish
in
the
Prison
.
〈◊〉
brought
him
by
the
Hangman
the●
'
a
Guard
to
the
Place
of
Execution
,
and
caused
to
be
〈◊〉
her
Books
which
they
found
in
the
Coffer
,
and
the
Letter
before
him
,
wishing
they
had
her
to
burn
there
with
them
;
and
the
Hangman
led
him
out
of
the
Town
,
and
they
banish●d
him
all
Holstein
.
The
Pastours
read
an
Ordinance
of
the
Magistrates
from
the
Pulpits
,
forbidding
to
lodge
any
of
the
Friends
of
this
Maid
,
or
to
keep
any
Correspondence
with
them
.
The
Animosity
was
no
less
every
where
.
The
Roman
Priest
,
the
Jesuit
of
Frederickstadt
,
wish'd
he
might
furnish
Fewel
to
burn
her
.
Peter
Gerard
Patin
,
Priest
of
the
Oratory
at
Mechlin
,
who
staid
at
Noordstrand
,
and
possess'd
it
for
the
Society
and
others
of
the
Oratory
,
detainned
her
Goods
,
rejoiced
in
her
Persecutions
,
and
made
several
Attempts
to
rid
themselves
of
her
.
LXVI
.
Treatise
of
Solid
Vertue
,
and
since
it
treated
of
no
Controversie
,
she
might
have
finish'd
the
Sheets
that
were
wanting
,
but
she
did
it
not
.
However
,
Surmises
being
made
to
the
Pastours
that
the
Press
was
going
,
they
obtained
Orders
from
the
Court
,
that
the
Fiscal
of
Sleswick
should
seize
the
Press
and
what
〈◊〉
to
it
;
and
under
Colour
of
this
,
by
the
Instigation
or
the
Pastours
and
other
Enemies
,
he
came
with
Fury
,
Feb.
2.
with
Force
to
assist
him
,
entred
the
House
with
Insolence
,
Cries
and
Menaces
,
broke
up
the
Chests
and
Chambers
,
searched
thro'
all
,
took
not
only
the
Press
and
what
belong●d
to
it
,
but
many
thousands
of
Books
come
from
Holland
,
a
Hundred
Reams
of
White-Paper
,
her
Papers
and
Books
which
concerned
her
Goods
;
her
Process
,
her
Books
of
Rentals
,
Obligations
,
Titles
,
Papers
of
the
Executory
of
M.
de
Cort
,
being
two
Days
a
pillaging
,
and
all
the
Rabble
about
them
.
All
was
had
to
the
Town-House
of
Susum
,
and
from
thence
transported
in
ten
or
twelve
Carts
.
The
Fiscal
tore
the
Books
in
the
Streets
,
and
gave
them
to
any
Body
that
pleas'd
to
have
them
;
crying
,
Here
's
the
ungodly
and
blasphemous
Books
of
Anthoinette
.
Her
Loss
amounted
to
more
than
Six
thousand
Florins
.
LXVII
.
Solid
Vertue
,
he
thinking
it
had
been
a
Gazette
;
but
having
read
it
,
he
was
so
astonish'd
,
and
so
touch'd
,
that
he
sigh'd
for
the
Injustice
done
to
those
good
Persons
,
of
whom
he
had
never
heard
any
thing
spoken
but
ill
.
Is
this
,
says
he
,
the
Doctrine
and
the
People
of
whom
they
speak
so
much
Evil
,
and
whom
they
treat
at
this
rate
?
From
that
time
he
loved
them
.
When
he
received
this
Order
,
he
was
so
much
touch'd
with
Indignation
and
Grief
,
that
he
immediately
went
to
ask
the
Prince
the
cause
of
his
Commission
,
and
if
he
had
heard
the
Accused
in
their
own
Defence
.
The
Prince
said
,
not
,
but
the
Pastors
would
not
give
him
rest
,
and
said
so
much
ill
of
her
,
that
he
must
needs
remove
the
Occasion
.
But
the
General
excus'd
himself
from
executing
the
Order
,
said
he
could
not
do
it
in
Conscience
,
and
that
his
Highness
should
consider
,
that
even
the
Heathens
condemn'd
no
Body
without
having
first
heard
them
;
that
he
should
not
let
himself
be
so
much
pre-occupied
by
those
Pastors
,
as
to
hear
them
only
,
and
give
Sentence
on
their
Word
,
without
hearing
the
other
Party
.
The
Prince
was
touch'd
with
it
,
and
well
pleas●d
he
had
hindred
so
unjust
an
Execution
,
and
immediately
he
generously
revoked
the
Sentence
which
the
Pastors
had
surpriz'd
from
him
by
their
cunning
Lies
.
A
Pattern
for
all
Princes
to
imitate
.
LXVIII
.
Christian
and
Solid
Remarks
on
the
blasphemous
Errors
of
Antoinette
Bourignon
;
which
she
answered
by
a
Writing
,
Entituled
,
The
Touchstone
.
M.
Ouwe
wrote
another
Pasquil
,
called
Apocalipsis
Haereseos
,
&c.
but
he
is
so
beside
himself
,
that
he
fights
with
his
own
Shadow
,
and
there
could
be
no
better
Answer
to
him
than
to
let
him
alone
.
All
their
Writings
and
Calumnies
can
never
alter
the
Heart
of
a
good
Man
that
is
truly
touch'd
with
a
sence
of
Divine
things
.
One
Line
of
Truth
is
more
Powerful
than
all
their
Sophistries
.
One
of
their
Designs
in
writing
,
was
to
engage
her
to
answer
,
that
they
might
have
a
Pretence
to
seize
her
,
she
being
forbid
to
publish
any
thing
,
and
this
they
threatned
to
her
Friends
.
She
resolved
to
go
where
she
might
be
in
more
Security
.
LXIX
.
The
Touchstone
:
She
was
then
in
an
extream
want
of
all
things
.
Her
Friends
were
all
disperss'd
in
Holland
,
Husum
,
Noordstrand
,
and
elsewhere
.
Her
Mother-in-Law
caused
confiscate
her
Goods
and
Revenues
at
Lisle
to
the
King
of
France
his
Profit
,
under
a
Pretence
that
there
being
War
between
France
and
Holland
,
she
was
in
an
Enemies
Country
;
which
was
false
,
she
having
left
Holland
before
the
War
was
proclaim'd
.
She
gave
them
to
the
Hospital
of
Lisle
,
which
she
had
govern'd
to
free
them
from
this
unjust
Confiscation
.
LXX
.
The
Touchstone
.
He
read
it
with
great
Satisfaction
,
and
gave
it
to
many
of
the
Court
.
They
were
thereupon
perswaded
of
her
Innocence
.
The
President
offered
to
cause
her
Press
and
Books
to
be
restored
.
She
said
,
all
this
would
serve
her
for
nothing
,
so
long
as
they
kept
her
out
of
her
Inheritance
at
Noordstrand
,
which
the
Fathers
of
the
Oratory
unjustly
occupied
;
also
she
offer'd
to
satisfie
all
the
Creditors
as
it
should
be
found
just
.
The
President
promised
to
assist
her
in
it
.
LXXI
.
A.
B.
and
the
Superintendant
Nieman
:
But
he
would
y●eld
as
little
to
Reason
and
Equity
as
he
thought
it
dishonourable
for
a
learned
Doctor
to
yield
to
a
Maid
,
in
spiritual
Things
.
These
Letters
to
him
are
in
the
Second
Part
of
The
Testimony
of
the
Truth
.
LXXII
.
LXXIII
.
Yet
the
Churchmen
prevailed
so
far
at
Court
as
to
protract
the
Affair
of
her
Establishment
at
Noordstrand
,
and
to
make
them
relent
,
and
at
last
give
over
their
Inclination
to
do
her
Justice
;
upon
which
,
she
openly
declared
her
Sentiments
to
the
Court
in
Writing
,
That
God
had
expresly
sent
her
into
the
Country
of
Holstein
,
that
she
might
there
lead
a
retired
and
Christian
Life
with
her
Friends
;
and
that
he
promised
to
take
in
his
Protection
the
Country
that
should
receive
her
;
and
to
shed
his
Blessings
there
,
while
hi●
Plagues
should
be
felt
over
all
the
Earth
:
That
for
this
Effect
she
desi●ed
they
would
let
her
go
into
the
Isle
of
Noordstrand
,
to
the
Succession
of
M.
de
Cort
,
which
the
Orator●
detained
unjustly
from
her
;
and
that
she
might
there
enjoy
the
Liberties
and
Privileges
which
his
Highness
had
granted
to
the
Partners
of
that
Isle
;
that
she
had
nothing
to
do
with
the
Pastours
of
Holstein
,
her
Enemies
,
that
she
and
〈◊〉
would
let
them
and
their
Hearers
do
and
say
what
●●ey
pleased
;
that
while
they
gave
Offence
to
no
body
,
but
liv'd
honestly
and
justly
,
and
even
brought
temporal
Advantage
to
the
Inhabitants
of
the
Country
,
and
had
nothing
but
just
Designs
,
they
ought
not
to
oppose
them
,
fearing
thereby
to
oppose
God
:
That
otherwise
God
would
take
Vengeance
on
them
;
and
that
she
was
much
afraid
that
he
might
punish
the
Country
and
the
Inhabitants
in
the
same
Manner
that
she
had
been
and
might
yet
be
treated
by
them
.
It
is
like
the
Discourses
of
the
Pastours
made
all
this
vanish
,
but
they
could
not
put
off
what
follow'd
some
Months
after
.
However
,
she
resolv'd
to
wait
with
Patience
to
see
if
they
would
grant
her
just
Requests
.
She
applied
herself
to
take
a
particular
Care
of
forming
the
Souls
of
those
who
were
with
her
according
to
the
Will
of
God
,
both
as
to
spiritual
and
temporal
.
She
wrote
for
their
spiritual
Direction
,
besides
many
particular
Letters
,
one
common
to
them
all
,
which
is
the
Second
Part
of
The
Renovation
of
the
Evangelical
Spirit
;
and
for
their
outward
Behaviour
,
began
to
write
the
Treatise
called
Sound
Advices
,
and
also
The
Rules
of
Christians
,
which
last
is
joined
to
the
Treatise
called
The
Stones
of
the
New
Jerusalem
.
As
she
prescrib'd
them
nothing
of
herself
,
she
ask'd
God
his
Will
as
to
the
Government
of
outward
Things
,
for
which
he
gave
her
particular
Rules
,
which
are
already
put
into
English
in
the
Preface
to
The
Light
of
the
World
.
p.
19.
Shortly
after
this
,
the
Court
was
forc'd
to
remove
,
the
King
of
Denmark
and
his
Troops
passed
over
all
the
Country
,
and
the
President
being
then
secur'd
,
the
Pastours
applied
to
the
King's
Council
,
who
then
took
the
Government
of
the
Country
,
to
cause
her
to
be
seiz'd
;
she
immediately
after
went
for
Hambourg
with
one
Maid
,
leaving
her
Friends
in
the
House
which
she
had
bought
but
some
Weeks
before
;
and
the
King's
Armies
came
into
the
Country
and
ravaged
every
where
;
and
they
who
would
not
tolerate
a
Servant
of
God
,
who
could
do
them
nothing
but
Good
both
for
Body
and
Soul
,
were
forc'd
to
suffer
private
and
publick
Hardships
,
which
were
long
and
severe
enough
.
LXXIV
.
A.
B.
told
sometimes
smiling
,
to
those
who
would
perswade
her
not
to
employ
her self
in
outward
Labours
,
that
she
might
bestow
all
her
Time
in
writing
spiritual
Things
.
LXXV
.
Solid
Vertue
,
and
the
excellent
Preface
to
The
Renovation
of
the
Evangelical
Spirit
,
and
the
Preface
before
The
Blindness
of
Men
now
adays
;
for
she
resolv'd
to
prepare
all
her
Writings
to
be
published
;
after
that
God
had
made
known
to
her
that
such
was
his
Will
;
for
by
them
the
Gospel
of
the
Kingdom
shall
be
preached
thro'
all
the
World
.
There
were
several
Persons
who
came
to
her
at
this
time
from
several
Parts
,
and
being
convinced
of
the
Truth
,
offered
her
all
the
Services
they
were
capable
of
.
And
she
offered
them
always
unto
God
,
that
she
might
know
how
to
behave
with
them
.
She
was
again
surrounded
with
Afflictions
on
all
sides
.
In
Sleswick
her
Friends
were
robb'd
,
beaten
and
wounded
by
the
Soldiers
and
Rabble
,
and
forc'd
to
leave
the
Lodging
and
flee
into
the
Woods
,
and
from
thence
thro
the
Snow
into
the
Town
of
Kiel
.
In
Noordstrand
the
Peasants
stole
the
Beast
and
other
Goods
she
had
bought
with
her
Money
,
her
Friends
there
neglecting
to
sue
after
them
.
She
herself
at
Hambourg
was
seized
with
some
Fits
of
Sickness
which
brought
her
very
low
.
And
perceiving
that
some
Friends
who
were
then
with
her
,
were
troubled
with
the
Thoughts
of
her
being
to
be
taken
from
them
shortly
by
Death
;
she
said
,
Why
do
you
make
such
Reckoning
of
me
?
I
am
nothing
but
a
human
Creature
.
Fix
upon
God
,
and
cleave
to
him
.
From
him
you
must
call
for
Help
,
him
you
must
strive
to
please
.
You
are
to
have
no
Concern
at
all
for
me
as
to
my
Person
:
It
is
to
God
only
and
to
his
Spirit
that
you
must
cleave
.
If
I
come
to
die
,
what
matters
it
?
You
must
not
for
this
leave
off
in
the
least
to
cleave
unto
God
and
continue
faithful
unto
him
.
If
you
trust
in
me
,
you
will
deceive
your selves
.
I
may
die
as
any
other
Person
.
And
if
God
did
not
still
preserve
my
Life
,
as
by
a
Miracle
,
amidst
so
much
Weakness
and
Perils
,
I
should
have
been
dead
already
a
thousand
times
.
They
were
so
perswaded
of
this
particular
Protection
of
God
,
that
it
made
them
too
confident
that
God
would
yet
preserve
her
Life
for
a
long
time
One
of
them
said
to
her
,
I
do
not
believe
that
you
can
die
so
soon
,
whatever
Evil
befall
you
.
And
I
,
says
she
,
do
certainly
believe
I
may
die
even
at
this
Moment
.
What
reason
have
you
to
believe
the
contrary
?
Because
,
replied
he
,
God
has
given
you
Promises
which
are
not
yet
fulfilled
,
and
we
are
sure
that
God
will
not
be
wanting
in
his
Word
.
He
has
promised
,
that
you
shall
have
Children
who
shall
imitate
you
;
that
you
shall
re-establish
his
Gospel-Spirit
upon
Earth
among
Men
and
Women
;
that
a
great
Number
shall
follow
you
to
the
Desart
,
and
out
of
the
Hurry
of
the
World
,
and
such
like
Promises
,
which
not
being
yet
fulfilled
,
it
follows
you
cannot
die
yet
,
since
the
Work
for
which
God
raised
you
up
is
not
yet
done
;
and
God
will
not
forsake
his
Work
.
She
answer'd
,
God
will
not
give
over
his
Work
,
neither
will
he
fail
in
his
Promise
,
but
I
have
already
seen
enough
that
may
save
the
Truth
of
his
Promise
tho'
I
die
;
I
have
seen
the
Accomplishment
of
it
in
part
,
by
the
first
Fruits
,
tho'
not
so
perfectly
.
God
has
already
given
me
several
Children
,
I
have
some
of
them
who
are
gone
to
him
.
I
have
seen
some
of
them
follow
me
in
Retiring
from
the
World
,
and
hear
me
with
all
their
Heart
,
and
that
of
all
sorts
;
tho'
they
have
neither
been
in
so
great
Numbers
nor
so
perfect
.
Nevertheless
this
is
enough
,
to
have
seen
by
the
first
Fruits
the
Truth
of
the
Promises
of
God
,
which
on
his
Part
he
never
fails
to
fulfil
entirely
:
But
when
Men
do
not
correspond
thereto
,
God
leaves
them
,
retakes
from
them
his
Gifts
,
and
seeks
out
other
Subjects
fitter
to
receive
the
Accomplishment
of
what
he
promises
:
Whereas
Men
at
present
do
render
themselves
unworthy
of
it
,
and
will
not
acknowledge
nor
receive
the
remarkable
Graces
that
God
offers
them
.
I
greatly
fear
lest
God
withdraw
his
Gifts
from
them
,
and
turn
himself
to
others
;
so
I
cannot
assure
you
that
I
shall
not
die
shortly
.
On
the
contrary
,
when
I
consider
the
Ingratitude
and
Vnthankfulness
which
Men
shew
for
the
Favours
of
God
,
I
doubt
if
God
will
not
shortly
take
me
out
of
the
World
.
But
added
she
,
suppose
God
withdraw
me
,
what
is
your
Concern
with
my
Person
?
You
ought
not
for
this
,
to
leave
off
to
seek
God
,
to
cleave
to
him
,
to
do
the
best
that
is
possible
for
you
,
to
enjoy
his
Spirit
,
and
then
you
shall
have
no
more
need
of
my
Person
,
for
there
is
nothing
in
me
to
be
esteemed
,
nor
sought
after
,
nor
followed
,
but
the
Spirit
that
guides
me
.
LXXVI
.
A.
B.
was
advertised
of
this
,
and
convey'd
about
Ten
a
Clock
at
Night
to
a
little
Garret
,
beside
a
poor
Man
,
having
sent
her
Manuscripts
before
her
.
On
the
Morrow
the
Council
sent
four
armed
Sergeants
to
bring
her
to
the
Town-House
,
but
did
not
find
her
.
She
staid
fifteen
Days
in
this
little
Garret
,
from
whence
she
wrote
Letters
to
encourage
her
Friends
.
But
her
Enemies
persisting
in
their
search
for
her
,
she
resolved
to
go
to
Friesland
,
to
a
Baron
who
had
invited
her
thither
.
So
she
parted
from
Hamburg
the
26th
.
of
June
,
1677.
LXXVII
.
The
Perfection
that
I
desire
,
is
to
have
your
Heart
entirely
looss'd
from
all
the
Goods
of
the
World
2dly
.
From
all
the
Creatures
.
3dly
.
From
the
Love
of
ones
self
,
and
to
desire
nothing
but
God
alone
.
To
live
in
a
forgetfulness
of
all
the
World
.
To
shut
up
your selves
in
some
Place
apart
.
To
offer
and
give
up
your selves
entirely
unto
God
.
Not
to
aim
at
any
good
things
upon
Earth
.
To
live
all
in
common
on
the
same
Revenue
,
and
the
same
Entertainment
.
And
that
without
any
other
Engagement
or
Bond
but
the
Love
of
God
,
and
without
any
other
Rule
but
the
Holy
Gospel
.
To
receive
all
Souls
who
are
fit
and
dispos'd
for
it
,
without
regarding
whether
they
have
temporal
Means
or
not
,
and
this
after
the
same
Manner
with
the
Christians
of
the
Primitive
Church
.
God
had
also
said
unto
her
formerly
upon
Occasion
of
this
Petition
which
she
often
put
up
unto
him
.
Lord
,
what
wilt
thou
have
me
to
do
?
Separate
your selves
entirely
from
Men.
Keep
silence
.
Possess
nothing
in
Property
,
the
Earth
is
sufficient
to
maintain
your
Life
.
Do
not
entertain
your
Body
but
with
its
own
Labour
.
Never
give
it
any
thing
but
its
Necessity
.
Let
nothing
be
in
the
Lodging
but
that
the
use
of
which
is
necessary
.
Continue
always
in
Simplicity
and
Poverty
of
Spirit
.
Have
no
Priests
but
for
necessity
.
Let
nothing
be
divided
among
you
,
but
let
all
be
common
without
Preference
.
Manure
the
Ground
.
Be
united
as
I
am
with
my
Father
.
Let
it
be
your
only
care
to
loosen
Souls
from
the
Earth
.
I
will
take
care
of
the
rest
.
LXXVIII
.
Holland
,
Hamburgh
,
and
elsewhere
,
to
lead
,
as
they
said
,
a
Christian
Life
with
her
;
but
really
they
gave
her
only
much
Trouble
,
by
bringing
Dispositions
quite
contrary
to
that
Design
.
So
they
return'd
whither
they
pleas'd
.
While
she
and
hers
enjoy'd
any
Health
,
they
applied
themselves
to
the
care
of
Houshold
Affairs
,
to
a
Country
Life
,
to
Husbandry
,
the
feeding
of
Beasts
;
she
sometimes
to
write
,
and
others
to
translate
her
Writings
;
or
put
them
in
a
Condition
of
being
printed
.
She
was
visited
by
many
Persons
,
even
of
Quality
,
who
came
more
than
once
,
and
from
several
Places
to
converse
with
her
.
She
wrote
here
the
Letter
which
makes
the
Body
of
the
First
Part
of
The
Renovation
of
the
Gospel
Spirit
;
and
the
Introduction
that
is
prefixt
to
it
.
She
finish'd
there
the
Second
Part
which
she
had
began
formerly
,
and
began
the
Third
which
is
not
finish'd
,
she
being
employ'd
in
it
when
the
last
Persecutions
and
Death
came
upon
her
;
she
made
ready
also
the
best
part
of
her
Manuscripts
for
the
Press
.
LXXIX
.
LXXX
.
LXXXI
.
—
Quid
non
mortalia
pectora
cogis
,
Auri
sacra
fames
?
—
LXXXII
.
A.
B.
and
that
many
Weeks
before
the
pretended
Fact
of
the
rigorous
Treatment
,
which
they
suggested
to
him
to
complain
of
.
However
,
how
soon
this
is
heard
of
in
East-Friesland
it
was
enough
to
turn
all
into
a
Civil
or
Capital
Crime
,
into
Criminal
Tortures
inflicted
privately
by
Order
of
that
Maid
,
against
the
Right
of
Authority
;
for
which
her
Person
and
Goods
ought
to
be
arrested
:
And
Letters
were
sent
to
the
Magistrates
of
Hamburg
to
cause
the
Child
to
depone
judicially
,
and
send
the
Act
to
them
,
that
the
Crime
might
not
go
unpunish'd
,
and
to
other
three
to
abet
this
,
and
that
two
of
them
would
come
straight
to
East-Friesland
and
insist
against
her
,
demanding
to
seize
her
Person
,
and
arrest
her
Goods
,
assuring
them
of
Success
.
The
Magistrates
judged
it
unworthy
of
their
Notice
,
but
a
Lutheran
Priest
took
the
Deposition
by
Writing
,
and
in
all
the
eight
Articles
it
contained
,
there
was
not
one
thing
against
A.
B.
but
a
Friend
of
hers
,
whose
Reputation
and
Probity
suffic'd
to
preserve
him
from
Suspicion
of
any
base
thing
.
When
she
heard
of
all
,
she
said
,
Ah
,
this
was
unhappily
lent
Silver
:
Then
said
,
I
find
I
must
absolutely
leave
this
Place
quickly
.
And
tho'
she
knew
not
where
to
retire
,
yet
she
took
Courage
,
and
God
gave
her
suddenly
Strength
to
walk
,
which
she
had
lost
for
more
than
a
Year
.
LXXXIII
.
St.
Vet.
her
Malady
encreas'd
daily
.
She
prepar'd
to
die
,
spoke
to
those
of
the
Lodging
about
her
Burial
:
That
they
should
cause
her
Body
to
interr'd
in
the
most
mean
and
simple
manner
,
as
if
she
had
been
a
simple
Maid-Servant
,
and
that
quickly
and
without
noise
.
She
spoke
many
things
addressing
her self
to
God
,
but
those
of
the
House
not
understanding
French
,
could
give
small
Account
of
it
.
Those
of
the
Lodging
being
taken
up
about
their
Affairs
,
after
they
had
waited
on
her
for
some
Days
,
Oct●ber
,
St.
Vet.
Anno.
1680.
her
Soul
was
separated
from
her
earthly
Tabernacle
,
having
lived
64
Years
,
9
Months
,
and
14
Days
.
LXXXV
.
Antonia
Bourignon
was
of
a
middle
Stature
,
and
Slender
;
her
Countenance
was
agreeable
,
her
Complexion
brown
,
her
Forehead
without
Wrinkles
,
her
Looks
full
of
Ingenuity
;
her
Mien
,
her
Speech
,
her
Address
without
Affectation
and
agreeable
.
She
had
a
lively
Spirit
,
a
quick
Ear
,
a
strong
Sight
,
a
good
Memory
,
a
clear
Judgment
.
2.
Tho'
she
was
of
a
healthful
Body
and
a
cheerful
Mind
,
of
an
agreeable
Temper
and
lively
Spirit
,
had
abundance
of
temporal
Goods
,
and
all
the
Advantages
that
could
be
desired
to
lead
a
pleasant
and
honourable
Life
in
the
World
;
yet
in
the
flower
of
her
Age
she
despised
all
these
to
follow
Jesus
Christ
in
a
Life
of
Poverty
,
Contempt
,
and
Trouble
,
and
persevered
in
it
till
Death
;
maugre
all
the
Scorn
,
Oppositions
,
Hardships
,
and
Discouragements
she
met
with
.
3.
In
all
things
she
studied
to
be
poor
in
Spirit
,
and
still
chose
for
her self
the
meanest
and
the
least
things
,
when
she
might
have
had
the
best
,
and
in
the
greatest
Abundance
.
Her
Diet
was
sober
,
without
Abundance
or
Delicacies
:
She
made
no
difference
of
Meats
,
except
that
she
shunn'd
those
which
were
too
dear
,
or
which
were
more
for
gratifying
the
Palate
than
for
necessary
Nourishment
.
She
was
modest
in
Apparel
,
without
affecting
Singularity
,
accommodating
her self
to
the
Custom
of
the
Place
where
she
was
,
only
she
took
care
to
imitate
the
Lowliness
of
Jesus
Christ
,
and
therefore
never
chose
the
finest
Stuffs
,
Linens
,
&c.
but
the
coursest
and
cheapest
.
To
these
,
her
Lodging
and
Accommodation
were
sutable
,
a
little
Chamber
,
a
few
old
Chairs
,
a
little
Table
,
and
sometimes
a
piece
of
Board
upon
her
Knees
to
write
upon
,
her
Bed
and
its
Furnituee
of
the
same
kind
,
yet
all
neat
and
cleanly
.
She
always
served
her self
,
and
was
never
served
by
others
,
but
in
case
of
necessity
;
but
most
ready
to
serve
others
whether
Poor
or
Rich
indifferently
,
if
this
only
could
be
of
any
Profit
to
the
Soul
,
or
if
any
urgent
Necessity
called
for
Help
,
no
Service
was
then
too
mean
for
her
,
and
to
spare
others
she
would
readily
go
and
do
the
meanest
Offices
,
even
to
wash
the
Dishes
,
scour
the
Pots
,
take
off
the
Ashes
,
wash
the
Linen
,
sweep
and
clean
the
House
,
not
excepting
any
Employ
how
low
soever
,
provided
Health
,
good
Order
,
or
other
Reasons
did
permit
it
.
4.
Yet
,
in
all
these
,
she
never
set
to
her self
any
particular
Rules
,
and
advised
her
Friends
never
to
amuse
themselves
with
particular
Rules
of
some
outward
Customs
of
humble
Habits
and
pious
Countenances
,
which
some
Persons
and
Sects
do
observe
to
shew
they
are
Devout
and
Spiritual
,
as
to
wear
their
Apparel
only
of
such
a
Fashion
,
or
such
a
Colour
,
or
such
a
Stuff
,
or
to
choose
particular
Meats
,
or
the
like
,
whereby
they
distinguish
themselves
from
the
rest
of
the
World
,
as
being
more
Holy
and
more
Vertuous
than
they
.
This
,
she
said
,
begets
in
such
an
Esteem
of
themselves
and
a
Contempt
of
others
,
5.
She
was
most
diligent
in
her
Affairs
,
did
all
things
both
for
the
Body
and
Soul
,
with
Foresight
and
good
Order
,
without
letting
any
thing
be
spoiled
,
but
put
all
to
some
good
use
,
being
always
well
employed
in
something
,
and
acting
in
all
things
with
as
much
care
as
a
faithful
Steward
;
and
that
in
little
things
as
well
as
great
.
She
would
never
undertake
a
thing
hastily
,
nor
go
about
with
it
Precipitation
,
not
to
have
it
soon
done
but
to
have
it
well
done
.
She
took
time
first
to
recommend
it
to
God
,
and
being
once
perswaded
that
it
was
agreeable
to
his
Will
,
she
did
it
leisurely
,
but
with
Perseverance
,
as
God
,
she
said
,
did
all
his
Works
,
Doucement
&
Fortement
,
this
,
she
said
,
was
good
both
for
Body
and
Soul
,
and
advanced
any
Affair
better
than
too
much
Vehemence
.
6.
She
was
so
little
concern'd
for
to
be
esteem'd
and
honoured
by
Men
,
that
their
Praises
and
Reproaches
did
equally
touch
her
as
little
as
if
she
had
never
heard
of
them
,
seeking
nothing
in
the
World
but
that
God
might
be
honoured
,
and
the
Souls
of
Men
saved
.
Her
Business
and
her
Thoughts
never
aimed
to
procure
Honour
,
Ease
,
Wealth
,
or
Pleasures
for
her self
or
others
.
All
her
Pleasure
was
to
delight
in
God
in
her
Solitude
,
out
of
the
Conversation
of
Men
,
and
to
bring
to
light
what
he
gave
her
for
the
Salvatian
of
Souls
:
This
made
her
stay
,
for
the
most
part
Solitary
,
in
her
Chamber
,
and
even
when
she
was
taken
up
in
sowing
or
any
other
Work
,
she
lov'd
still
to
be
alone
to
keep
her
Spirit
always
united
to
God
,
and
if
the
Salvation
of
her
Neighbour
had
not
required
it
,
she
would
certainly
have
broken
off
from
all
Society
.
7.
Tho'
Solitude
was
a
thousand
times
more
agreeable
to
her
than
any
Company
,
yet
she
would
part
with
it
,
and
make
her self
as
it
were
a
State
of
continual
Labours
and
Cares
for
the
good
of
others
,
purely
for
the
Love
of
God
,
and
the
Salvation
of
Souls
.
So
entire
was
her
Resignation
unto
God
,
that
what
she
once
knew
to
be
his
Will
,
tho'
contrary
to
her
Inclinations
and
Quiet
,
tho'
she
saw
she
would
meet
with
nothing
but
Contempt
,
Reproach
,
and
Persecution
in
it
,
yet
she
made
a
Sacrifice
of
all
to
follow
it
.
8.
Her
constant
Rule
was
Righteousness
,
not
only
to
render
to
every
one
in
outward
things
what
appertain'd
to
them
,
but
it
extended
to
all
things
,
to
those
of
the
Soul
as
well
as
of
the
Body
.
She
did
not
despise
the
Good
that
was
in
her
Enemies
,
nor
excuse
the
Evil
that
was
in
her
Friends
.
She
never
judged
according
to
Passions
,
but
according
to
Equity
.
She
would
not
be
Partaker
of
other
Mens
Sins
.
9.
Truth
was
the
Rock
on
which
she
stood
firm
,
and
to
which
she
did
adhere
and
cleave
without
Respect
of
Parties
or
Persons
;
so
that
they
who
opposed
it
,
might
well
hurt
themselves
,
they
could
not
shake
her
,
and
tho'
all
the
Learned
in
the
World
would
have
set
themselves
against
her
,
she
would
have
regarded
it
no
more
than
if
they
had
been
Children
,
being
so
establish'd
in
the
Truth
.
So
free
was
she
from
all
humane
and
worldly
Respects
,
that
she
would
not
for
all
the
Wealth
,
Friendship
,
or
Terrors
of
the
World
omit
to
declare
the
Truth
,
if
the
Glory
of
God
required
it
.
10.
The
Love
of
God
was
the
Element
in
which
she
lived
:
She
delighted
in
him
only
,
despised
all
earthly
things
for
him
,
and
adhered
to
him
so
strongly
,
that
she
would
do
nothing
without
his
Divine
Will.
11.
All
her
Life
was
a
constant
Proof
of
her
Charity
to
Men.
From
this
Spirit
she
employed
her
Time
,
Labour
,
and
Goods
,
for
many
Years
,
for
the
Good
of
the
Souls
and
Bodies
of
a
multitude
of
Orphans
.
She
took
all
care
to
communicate
to
the
World
,
even
against
Mens
Will
,
and
endeavours
to
the
contrary
,
the
Light
that
God
gave
her
for
the
Good
of
their
Souls
,
denuding
her self
of
all
Accommodations
,
and
su●fering
all
manner
of
Reproaches
,
and
Har●ships
,
that
she
might
do
them
the
greatest
Good
,
and
bring
them
to
God
.
12.
And
such
was
her
Perseverance
and
Fortitude
in
this
,
that
all
the
Scorn
,
and
Contempt
,
and
Hardships
,
and
Persecutions
that
she
met
with
in
a
Course
of
many
Years
,
did
not
shake
nor
alter
her
.
13.
She
was
so
disinteress'd
,
so
far
from
seeking
her self
,
that
she
would
never
seek
for
any
,
nor
draw
any
Body
over
unto
her
Sentiments
,
and
would
not
let
those
who
were
with
her
,
strive
any
ways
to
draw
in
others
,
even
tho'
they
by
this
way
had
been
able
to
bring
over
the
most
Powerful
and
the
most
Learned
in
the
World
,
and
from
whom
she
and
hers
might
have
received
●ore
of
outward
Advantages
and
Support
.
Her
Rules
for
her self
and
Friends
were
;
Seek
none
,
let
God
operate
in
Souls
,
otherwise
all
will
be
nothing
but
the
Works
of
Mens
hands
,
which
will
perish
.
As
she
had
no
other
Butt
,
but
to
send
all
to
God
,
so
she
would
have
no
other
thing
for
the
Motive
and
Principle
,
but
the
being
moved
by
God
.
14.
She
had
always
a
serenity
and
cheerfulness
of
Spirit
,
a
tranquility
of
Mind
,
and
Joy
that
even
appeared
outwardly
.
And
whatever
Emotion
she
might
be
seiz'd
with
upon
some
extraordinary
Accident
,
or
some
great
Fault
committed
by
others
,
yet
it
was
soon
●ver
;
and
she
no
sooner
entred
into
her
Chamber
,
or
her
Solitude
,
but
she
returned
again
with
great
Tranquility
.
She
usually
said
,
That
she
hated
nothing
but
,
Honour
and
Sin
.
15.
Her
Patience
and
Resignation
was
singular
in
the
Sicknesses
,
Pains
,
and
other
Adversities
which
be●el
her
,
and
her
bearing
with
the
Faults
and
Infirmities
of
those
who
were
with
her
;
tho'
upon
Occasions
her
Zeal
and
Fervour
made
her
rebuke
them
earnestly
,
especially
when
they
sinned
wilfully
and
maliciously
:
For
they
who
were
of
good
Inclinations
,
and
sinned
through
Infirmity
or
Ignorance
,
she
bear
with
them
,
or
corrected
them
with
great
Mildness
and
Lenity
;
but
if
any
who
had
been
often
admonished
,
did
sin
wilfully
and
maliciously
,
she
did
rebuke
them
vehemently
,
and
being
moved
with
a
lively
Zeal
,
set
her self
against
their
Iniquity
:
and
we
see
it
was
usual
for
the
most
Holy
to
do
so
,
Moses
,
Paul
,
and
others
,
yea
,
and
Jesus
Christ
himself
.
16.
Her
Faith
in
God
did
uphold
her
on
all
Occasions
,
never
doubting
of
the
Truth
of
his
Word
,
waiting
his
Time
for
the
fulfilling
of
it
,
and
looking
still
to
the
things
which
are
not
seen
,
and
which
are
eternal
.
17.
Her
admirable
Knowledge
in
Divine
Things
,
appears
by
all
her
Writings
,
and
the
manner
of
acquiring
it
,
was
no
less
Admirable
,
not
by
the
means
of
Books
,
Schools
,
or
Men
;
(
as
was
evident
to
all
who
convers'd
with
her
,
But
all
my
Books
,
says
she
,
and
Library
consist
in
the
Conversation
of
my
Spirit
with
God
,
and
my
School
is
to
learn
to
purge
my
Soul
from
Sin
,
and
to
withdraw
its
Affections
from
all
earthly
things
,
that
it
may
love
only
those
which
are
Eternal
.
The
manner
also
of
composing
her
Writings
,
as
has
been
already
mentioned
,
was
no
less
singular
and
extraordinary
.
Her
Knowledge
was
singular
also
in
other
things
,
as
there
was
occasion
for
it
;
particularly
in
the
Law
,
in
the
Matters
of
Right
and
Justice
,
so
that
the
greatest
Lawyer
could
not
have
more
distinctly
deduced
an
Affair
,
nor
urged
it
with
stronger
Reasons
,
as
appears
in
the
Affairs
of
M.
de
Cort
,
and
of
Noordstrand
.
18.
Her
Humility
and
Lowliness
did
shine
forth
in
her
Actions
,
so
that
they
who
conversed
with
her
do
declare
,
they
could
not
observe
in
her
any
thing
of
Pride
or
Self-esteem
.
Yet
this
was
not
express'd
by
artificial
humble
Words
and
Gestures
,
which
affect
the
Reputation
of
being
thought
so
,
and
cover
the
greatest
Pride
,
but
by
an
unaffected
Poverty
of
Spirit
,
and
giving
the
Glory
of
all
Good
to
God
:
And
the
very
things
which
her
Enemies
adduce
as
Instances
of
Pride
,
were
great
Evidences
of
the
contrary
.
19.
Simplicity
and
Sincerity
of
Heart
were
her
nature
;
there
was
no
Guile
in
her
Spirit
;
she
not
only
would
not
deceive
Men
,
but
also
would
not
deceive
her self
;
and
because
of
this
single
Eye
,
her
whole
Body
was
full
of
Light
;
for
God
makes
wise
the
Simple
.
20.
She
often
bless'd
God
for
three
Things
:
1.
That
he
never
let
her
drink
in
the
Doctrine
of
Men
;
for
this
,
she
said
,
would
have
made
her
uncapable
of
receiving
that
of
the
Holy
Spirit
.
2.
That
he
had
not
engaged
her
in
a
married
State
;
for
then
she
would
have
lost
the
Liberty
of
cleaving
to
God
only
.
3.
That
he
gave
her
Peace
and
Tranquility
of
Mind
in
all
Rencounters
;
for
otherwise
she
would
have
oft
times
stumbled
or
fallen
in
the
so
many
different
Accidents
and
Miseries
to
which
she
was
exposed
.
21.
Her
Life
was
a
continual
Prayer
,
22.
As
she
heartily
regrated
the
Divisions
of
Christendom
,
so
she
advised
those
of
her
Friends
who
had
withdrawn
themselves
from
the
World
to
lead
a
Christian
Life
,
not
to
make
new
spiritual
Assemblies
and
Meetings
.
She
said
,
Christians
ought
always
to
entertain
one
another
with
spiritual
Things
;
and
that
all
their
Words
and
Works
should
be
Sermons
for
edifying
and
animating
one
another
to
Vertue
,
and
to
the
Perfection
of
their
Souls
.
She
bid
them
purge
their
Souls
from
Sin
,
and
labour
to
acquire
true
Vertue
,
and
to
preach
to
themselves
and
others
by
their
Life
.
Not
but
that
she
thought
publick
Assemblies
were
necessary
for
those
who
were
still
taken
up
about
Worldly
Affairs
,
and
who
would
apply
the
whole
time
of
their
Life
in
temporal
Affairs
,
if
there
were
not
some
Times
appointed
for
Prayer
,
or
some
Places
for
hearing
Instruction
.
Nor
did
she
think
publick
Assemblies
unlawful
when
they
sincerely
sought
the
Glory
of
God
:
Nor
that
they
who
were
truly
regenerated
themselves
and
endu'd
with
Divine
Light
to
instruct
others
,
ought
not
to
teach
them
.
But
she
gave
this
Counsel
to
her
Friends
,
both
that
they
might
avoid
the
Scandal
of
Forming
a
new
Sect
,
and
the
drawing
upon
themselves
unnecessary
Persecutions
and
Hatred
in
Places
where
such
Assemblies
were
not
tolerated
,
and
that
they
might
not
be
tempted
to
Vain-glory
,
Curiosity
,
and
Destruction
,
by
offering
to
teach
others
before
they
were
well
taught
themselves
for
their
own
Perfection
,
or
by
desiring
to
learn
from
others
that
which
they
did
not
practice
.
23.
Being
ask'd
concerning
the
Eucharist
,
if
she
held
Transubstantiation
,
or
Consubstantiation
,
or
a
figurative
Representation
only
;
She
said
,
These
were
all
unprofitable
Speculations
,
about
which
Men
dispute
to
no
purpose
,
and
yet
none
of
them
can
tell
how
this
Mystery
is
.
Neither
is
it
necessary
for
Salvation
,
nor
for
the
Fruit
of
true
Communicating
.
As
for
me
,
says
she
,
I
never
apply
my
self
to
these
Formalities
,
but
in
Simplicity
I
lift
up
my
Heart
and
Spirit
unto
God
,
and
place
my self
always
as
in
his
Presence
,
and
I
communicate
,
uniting
my
Design
,
and
my
Intention
with
that
of
Jesus
Christ
,
and
in
his
Spirit
,
without
troubling
my self
with
other
Particularities
,
provided
my
Spirit
be
united
to
his
,
and
in
a
true
Disposition
of
conforming
my self
to
him
,
and
of
following
him
.
24.
Tho'
she
had
the
Liberty
to
Converse
with
many
,
Yet
,
she
said
,
she
saw
it
not
fit
,
since
Men
now
are
so
accustomed
to
see
affected
Gestures
and
counterfeit
Vertues
,
that
they
cannot
receive
True
Vertue
,
says
she
,
unless
it
be
accompanied
with
that
Surliness
and
those
Hypocritical
Gestures
which
I
abhor
;
for
God
will
not
lead
me
by
these
Ways
.
He
gives
me
a
Tranquility
of
Mind
,
and
a
Joy
in
my
Soul
,
that
even
appears
outwardly
.
I
have
no
insolent
Laughters
,
but
a
continual
Joy
that
oftentimes
chears
those
who
converse
with
me
,
when
they
know
that
my
Joy
does
not
proceed
from
any
human
Satisfaction
,
but
from
my
Conversation
with
God
.
But
they
who
do
not
understand
these
things
,
do
imagine
that
one
who
has
received
the
Holy
Spirit
should
be
still
melancholy
,
sad
and
serious
to
the
utmost
Degree
,
thinking
that
he
ought
not
to
do
or
speak
the
least
thing
that
Men
see
or
know
;
painting
out
Vertue
like
to
a
hideous
Old
Wife
wasted
with
Penitence
;
tho'
all
these
things
may
be
done
in
Hypocrisie
and
a
Study
of
Self-esteem
.
But
the
Spirit
of
God
gives
Liberty
to
those
whom
he
governs
,
(
rendring
them
sincere
,
affable
,
and
friendly
,
without
any
Dissimulation
,
)
to
treat
with
an
open
Heart
with
the
Friends
of
God
,
without
any
Reserve
or
Windings
,
but
freely
and
openly
,
tho'
with
Prudence
towards
the
Wicked
:
This
is
to
be
simple
as
Doves
and
wise
as
Serpents
,
and
to
beware
of
Men
,
as
says
the
Scripture
.
But
her
Character
is
to
be
had
best
from
her
Writings
,
and
from
the
Spirit
that
guided
her
.
The
End
of
the
Fourth
Part.
A
LETTER
CONCERNING
The
Preface
to
the
Snake
in
the
Grass
,
and
Bourignianism
detected
.
SIR
,
I.
A.
B.
and
that
you
thought
strange
to
find
no
Mention
there
of
the
Preface
to
the
Snake
in
the
Grass
,
and
Bourignianism
detected
.
Sir
,
I
am
perswaded
that
the
Writer
of
the
Apology
did
that
upon
a
good
Design
;
he
saw
how
hard
it
was
to
reason
with
Men
in
Passion
and
not
become
angry
too
,
or
inflame
them
the
more
:
He
thought
it
was
best
not
to
answer
,
and
yet
to
answer
them
;
and
by
this
Means
to
preserve
the
Quiet
of
his
own
Mind
,
and
yet
give
them
a
fair
Occasion
to
reflect
upon
their
own
Mistakes
.
Yet
since
you
say
,
that
Zeal
for
the
Truths
of
the
Gospel
of
Jesus
Christ
,
and
Charity
to
Mens
Souls
,
especially
those
who
may
have
conceived
Prejudices
from
their
Misrepresentations
,
and
to
the
Authors
themselves
in
particular
,
do
require
a
more
particular
Application
to
these
Writings
.
I
shall
therefore
freely
and
plainly
tell
my
Sentiments
of
them
,
with
that
Candour
and
Charity
to
the
Persons
concern'd
,
that
,
I
hope
,
they
will
take
them
for
the
Reproofs
of
a
Friend
,
and
so
count
them
better
than
the
deceitful
Kisses
of
Flatterers
,
or
the
groundless
Plaudites
of
unthinking
Persons
,
who
are
more
taken
with
an
Air
of
Confidence
,
and
a
bold
Way
of
Representing
things
,
than
with
Truth
and
Reality
.
II.
A.
B.
the
one
in
some
Instances
only
,
the
other
more
fully
)
ought
to
have
these
Qualifications
,
if
they
would
do
it
aright
.
1.
They
ought
throughly
to
be
acquainted
with
the
Writings
and
Sentiments
,
before
they
can
give
a
just
and
true
Account
of
them
,
things
being
cleared
,
express'd
and
owned
in
one
Place
that
are
not
so
in
another
.
2.
They
ought
to
consider
the
great
Scope
and
Design
of
the
Writer
,
and
the
Means
by
which
he
prosecutes
it
,
and
(
it
both
the
one
and
the
other
be
good
and
excellent
)
to
give
his
Words
and
Sentiments
in
other
things
as
favourable
an
Interpretation
as
they
will
bear
,
sutable
to
the
main
Scope
and
Substance
of
the
Writings
:
If
they
be
Things
wherein
they
have
no
Knowledge
nor
Experience
,
they
ought
neither
to
judge
nor
censure
them
;
and
if
there
be
even
Mistakes
in
lesser
Things
,
they
ought
not
to
aggravate
nor
ridicule
them
,
but
to
extenuate
and
cover
them
for
the
sake
of
the
main
things
that
are
so
excellent
and
praise-worthy
.
This
same
Rule
also
is
to
be
observed
in
●udging
of
the
Lives
of
Persons
,
to
consider
the
main
Scope
of
them
,
whether
it
be
Time
or
Eternity
;
and
the
Means
by
which
they
prosecute
that
great
End
,
and
not
rashly
to
judge
or
give
a
Character
of
them
,
from
some
outward
Actions
which
may
be
good
or
evil
according
to
the
inward
Principle
they
proceed
from
.
3.
They
ought
to
look
upon
the
Sentiments
and
Actions
they
would
judge
of
,
with
a
simple
,
unprejudiced
Eye
,
otherwise
they
cannot
judge
aright
,
they
look
in
coloured
Glasses
,
and
so
deceive
both
themselves
and
others
who
listen
to
them
.
4.
Narrators
ought
to
be
faithful
and
sincere
,
not
falsifying
in
the
least
,
nor
singling
out
Pieces
of
Sentences
or
Purposes
,
or
some
Circumstances
of
Actions
,
studying
thereby
to
blacken
them
,
and
designedly
concealing
what
would
serve
to
clear
and
justifie
them
,
but
faithfully
and
honestly
narrating
the
whole
.
III.
Snake
in
the
Grass
,
and
Bourignanism
detected
.
Now
,
I
am
sorry
,
I
must
say
that
in
this
Affair
those
Authors
have
been
greatly
wanting
as
to
these
Requisites
,
and
so
were
very
unfit
for
such
an
Undertaking
.
1.
They
were
Strangers
to
the
Life
or
Sentiments
of
A.
B.
the
one
neither
knew
nor
had
read
any
of
her
Writings
,
but
such
as
were
done
in
English
;
and
the
other
had
read
few
or
none
of
them
,
till
he
applied
himself
to
confute
them
;
and
tho'
he
never
knew
her
himself
,
will
now
,
Eighteen
Years
after
her
Death
,
essay
to
blacken
her
by
most
horrid
Imputations
;
tho'
her
Innocence
and
Purity
be
sufficiently
attested
by
Persons
of
unquestionable
Credit
and
Integrity
.
2.
In
their
Narratives
they
have
neither
regarded
nor
mentioned
the
great
Scope
of
all
her
Writings
,
which
is
to
perswade
Men
to
the
Love
of
God
,
and
to
convince
them
that
they
are
estranged
from
it
:
Nor
the
Means
by
which
she
prosecutes
this
End
;
the
leading
Men
to
the
Imitation
of
the
Life
of
Jesus
Christ
,
in
Mortifying
their
corrupt
Nature
,
and
living
a
Life
of
Penitence
.
And
how
she
makes
it
appear
they
do
it
not
.
Nor
does
the
Doctor
in
the
Character
of
her
Life
of
represent
the
great
Scope
thereof
,
the
Travelling
towards
Eternity
;
nor
the
Means
she
used
in
order
thereto
.
3.
It
is
visible
,
That
what
they
have
read
of
her
Writings
,
has
been
with
an
evil
Eye
,
with
a
Design
to
carp
at
them
,
to
pick
out
such
Expressions
,
as
might
serve
them
to
render
her
and
her
Writings
hateful
and
ridiculous
to
the
World
.
They
who
compare
their
Narratives
with
her
Writings
,
will
easily
be
convinc'd
of
this
,
when
they
find
them
skipping
over
the
most
excellent
Matters
,
and
fixing
only
upon
such
Things
as
they
thought
capable
of
being
perverted
and
empoisoned
by
their
false
Turns
and
malicious
Glosses
;
while
hundreds
of
indifferent
Persons
have
acknowledged
that
they
could
not
read
any
of
her
Writings
without
being
touch'd
with
a
serious
Sense
of
Divine
Things
;
and
that
they
see
the
practical
Part
of
Christianity
represented
in
them
with
a
Clearness
beyond
any
that
is
to
be
seen
in
most
practical
Writers
.
And
,
4.
It
is
no
less
evident
,
that
they
have
not
been
faithful
and
ingenuous
,
but
have
either
singled
out
some
mangled
Sentences
,
concealing
the
Context
that
might
clear
them
,
or
tack'd
together
a
Number
of
Passages
of
different
Places
,
to
make
them
ridiculous
,
or
most
untruly
translated
them
;
of
which
I
shall
hereafter
give
some
Instances
.
IV.
A.
B.
One
would
have
thought
that
the
Author
of
the
Preface
to
the
Snake
in
the
Grass
,
who
exposes
others
for
their
furious
,
spiteful
and
foul
Language
,
and
gives
a
necessary
Caution
,
That
in
Answering
his
Book
,
they
should
not
after
their
usual
Fashion
carp
at
some
Ward
or
Expression
,
and
neglect
the
whole
Substance
of
the
Matter
;
and
who
had
sufficient
Caution
given
him
in
the
Preface
to
the
Light
of
the
World
,
not
to
affix
such
a
Sence
to
any
single
Expressions
or
Passages
of
A.
B
●s
Writings
,
as
runs
contrary
to
the
whole
Tenour
of
them
,
and
to
a
Protestation
concerning
the
Summary
of
her
Sentiments
,
with
Respect
to
the
Essentials
of
Christianity
there
inserted
;
for
thus
the
best
Authors
may
be
traduced
,
by
the
most
shameful
Manglings
,
malicious
Interpretations
,
deceitful
Calumnies
,
injurious
Consequences
,
&c.
One
would
have
thought
that
after
all
this
,
he
should
not
have
followed
these
Measures
himself
;
and
yet
we
find
him
palpably
forming
the
high
Charge
of
:
1.
Blasphemous
Pride
:
2.
Overturning
all
Priest
hood
and
Ordinances
of
the
Gospel
:
3.
Vncharitableness
and
damning
all
the
World
:
4.
The
misrepresenting
the
Design
and
Import
of
the
Gospel
:
5.
The
perverting
the
Doctrine
of
the
Gospel
:
6.
A
Contempt
of
the
Holy
Scriptures
;
and
lastly
,
of
wild
and
barbarous
Notions
,
against
her
,
upon
the
same
False
and
Disingenuous
Proceedings
,
and
not
abstaining
from
the
Furious
and
Spiteful
Words
,
Cloven
Foot
,
the
Devil
of
a
Saint
,
Mad
,
Craz'd
,
Bigotted
.
How
false
this
Charge
is
,
how
ill
founded
,
how
contrary
to
the
Temper
of
her
Spirit
,
and
the
strain
of
her
Writings
,
the
Author
might
have
observed
from
her
own
Writings
,
if
he
had
considered
without
Prejudice
or
Passion
;
and
may
now
further
see
in
the
Apology
:
I
need
not
fully
resume
the
Particulars
,
but
only
touch
upon
and
direct
him
to
the
Places
where
he
may
have
Satisfaction
concerning
them
.
V.
A.
B.
Vindicated
from
the
1
,
Of
blasphemous
Pri●●
.
She
is
vindicated
from
the
1.
of
Blasphemous
Pride
,
in
the
Second
Part
of
the
Apology
,
p.
166
,
&c.
where
it
appears
,
that
she
is
far
from
exalting
her self
above
the
Prophets
,
or
Apostles
,
or
Fathers
,
far
less
above
Jesus
Christ
himself
;
that
she
acknowledges
her self
a
poor
,
frail
Creature
of
the
corrupt
mass
of
Adam
,
subject
to
Sins
and
Infirmities
,
who
greatly
straied
from
God
in
her
younger
Years
,
that
of
her self
she
has
nothing
but
Evil
,
and
that
all
Good
comes
from
God
;
and
that
since
it
may
please
God
in
the
latter
Ages
of
the
World
,
by
some
of
his
Servants
,
more
clearly
to
explain
and
unfold
the
hidden
Prophecies
and
Parables
of
the
Old
and
New
Testament
when
the
time
of
their
Accomplishment
draws
near
;
it
will
not
be
found
,
that
those
,
to
whom
God
shall
please
to
make
such
Discoveries
,
are
thereby
exalted
above
the
Prophets
,
or
Jesus
Christ
himself
;
or
that
they
,
by
owning
and
declaring
them
,
do
exalt
themselves
:
Thus
A.
B.
when
she
speaks
of
God's
Graces
to
her
,
does
it
with
the
greatest
Humility
as
is
evident
from
these
very
Places
cited
by
the
Author
,
whence
he
culls
his
half
Sentences
,
where
she
assumes
to
her self
no
Prerogative
above
the
most
Wicked
of
all
Creatures
,
or
even
a
Stone
or
Wood
,
wherewith
,
she
declares
God
might
have
served
himself
in
declaring
of
his
Marvels
,
if
it
had
been
his
Pleasure
,
whom
yet
she
cannot
resist
,
since
he
pleases
to
declare
his
Marvels
by
her
,
and
that
he
may
damn
her
(
if
she
has
merited
it
)
in
the
End
,
being
absolute
Lord
of
all
things
;
to
this
Purpose
her
own
Words
in
the
136
,
and
137
p.
of
the
Light
of
the
World
,
are
fully
cited
in
the
169
p.
of
the
Apology
:
And
thus
also
p.
132
of
the
Light
of
the
World
.
I
would
be
very
presumptuous
,
says
she
,
to
believe
that
these
so
clear
Interpretations
come
from
my self
.
Yea
,
on
the
other
hand
it
should
pass
for
an
Instance
of
great
Self-denial
,
and
humble
Resignation
unto
the
Will
of
God
,
in
any
who
will
,
even
by
the
Command
of
God
,
declare
themselves
to
be
the
Organ
of
his
Spirit
for
more
clear
Explications
of
those
things
that
have
been
formerly
express'd
in
dark
Similitudes
and
Parables
,
when
they
know
assuredly
that
they
will
meet
with
nothing
but
Scorn
and
Reproach
from
Men
upon
that
Account
.
And
if
this
be
the
Case
of
A.
B.
as
the
Thrid
Part
of
the
Apology
gives
strong
Presumptions
for
it
,
and
many
are
perswaded
it
is
,
then
her
Declaration
of
the
Truth
of
this
is
no
Instance
of
Pride
,
or
that
she
exalts
her self
above
others
,
but
a
great
Instance
of
Self-denial
and
humble
Resignation
.
To
this
,
I
must
not
,
says
she
,
because
of
the
Reproach
and
Confusion
I
may
meet
with
,
conceal
that
which
God
will
have
published
and
observed
.
It
does
not
become
a
poor
Worm
of
the
Earth
to
give
Laws
of
God
.
He
knows
by
whom
and
how
he
will
operate
,
without
regard
to
out
Meanness
and
Unworthiness
.
As
to
that
other
Proof
of
her
Blasphemous
Pride
,
taken
from
the
high
Characters
given
her
by
others
whom
he
calls
her
Bigotted
Disciples
,
some
of
them
twenty
Years
after
her
Death
,
(
as
that
in
the
English
Preface
to
the
Light
of
the
World
)
it
is
a
new
way
of
Reasoning
,
owing
,
I
think
,
purely
to
the
Author
:
Yet
there
,
she
is
not
preferred
to
the
Blessed
Virgin
;
for
tho'
to
be
the
Organ
of
the
Light
and
Spirit
of
God
is
more
than
to
be
the
Organ
or
Mother
of
his
humane
Body
;
yet
to
be
the
Organ
both
of
Spirit
and
Body
,
is
more
than
to
be
the
Organ
of
any
one
of
them
;
and
this
is
not
denied
to
the
Blessed
Virgin
.
When
,
because
of
the
high
Characters
given
her
by
some
while
she
lived
,
it
was
objected
to
her
,
that
she
affected
the
Praise
of
Men
,
and
suffered
M.
de
Cort
,
That
if
such
had
felt
the
Operations
of
God
in
their
Souls
by
her
means
,
as
M.
de
Cort
,
and
some
others
had
done
,
they
would
have
said
the
same
;
that
they
did
not
praise
her
Person
(
in
which
there
was
nothing
praise
worthy
)
but
the
Light
and
Truth
of
God
,
which
they
saw
and
heard
by
her
means
.
This
,
she
said
,
did
not
puff
her
up
,
since
the
Works
of
God
,
which
she
remarked
,
did
humble
her
Heart
,
the
more
she
discovered
them
;
for
I
discern
,
says
she
,
the
Spirit
of
God
from
that
of
Nature
,
and
see
clearly
that
all
that
comes
from
God
is
Good
,
and
all
that
comes
from
my self
is
Evil
,
so
that
I
have
no
Ground
to
glory
in
my
Evil
,
and
I
know
no
Good
out
of
God
,
this
Rule
keeps
me
steady
from
fall●ng
into
Vain●glory
.
If
,
de
Cort
has
said
in
his
Preface
that
I
have
more
Light
than
all
the
Authors
that
he
had
ever
read
,
this
does
not
infer
that
he
would
place
me
above
the
Prophets
,
Apostles
,
or
Jesus
Christ
himself
,
as
you
alledge
)
but
he
would
only
declare
that
he
received
more
Light
by
my
Discourses
,
than
by
reading
of
all
the
Authors
he
had
ever
seen
,
yea
,
even
the
Scripture
it self
,
since
it
is
obscure
in
some
places
;
whereas
our
daily
Conferences
gave
him
more
Clearness
,
and
my
Practice
made
him
penetrate
the
true
Sence
of
the
Scriptures
,
in
which
he
had
read
many
things
,
whereof
he
understood
nothing
at
all
.
If
the
Author
had
not
been
hasty
to
condemn
her
,
but
had
calmly
heard
and
considered
what
she
had
to
say
for
her self
,
he
would
not
perhaps
have
past
so
hard
a
Censure
,
but
would
have
been
convinc'd
,
that
the
most
humble
may
speak
well
of
themselves
,
and
suffer
others
to
do
so
too
,
and
that
without
the
least
Tincture
of
Pride
or
Vain-glory.
If
we
would
first
set
our selves
to
cast
out
the
Beam
out
of
our
own
Eye
,
we
should
then
see
clearly
to
take
the
Beam
out
of
anothers
.
VI.
that
she
overturn'd
Priesthood
and
the
Ordinances
,
is
evinced
to
be
as
palpable
a
Mistake
,
as
the
former
,
in
the
Second
Part
Of
the
Apology
,
pag.
154
,
155
,
&c.
It
was
no
fair
dealing
in
the
Author
to
pick
out
some
few
Words
of
a
Passage
,
and
not
relate
the
whole
,
as
it
is
in
p.
54.
of
the
First
Part
of
the
Light
of
the
World
.
And
whereas
you
ask
,
says
she
,
whether
all
these
outward
Devotions
,
which
are
now
in
use
in
Christendom
,
are
good
and
saving
,
I
doubt
it
very
much
;
for
Christ
taught
no
such
Varieties
of
Devotions
as
we
see
now
adays
,
but
he
taught
solid
inward
Vertues
,
as
Faith
,
Hope
,
and
Charity
,
these
are
the
Instructions
of
Jesus
Christ
,
but
they
who
are
at
present
call'd
Churchmen
,
teach
no
other
thing
but
to
resort
to
Churches
,
to
frequent
Sacraments
,
and
to
say
a
great
many
vocal
Prayers
by
rote
and
number
;
and
with
these
outward
things
they
make
them
believe
that
they
are
True
Christians
,
which
cannot
be
,
since
Christianity
consists
in
an
inward
spiritual
Life
,
for
it
is
Divine
and
not
Humane
.
Which
Words
might
have
born
a
more
favourable
Construction
,
than
the
overturning
of
all
Priesthood
and
the
Ordinances
of
the
Gospel
;
they
,
being
truly
levelled
against
the
Corruptions
of
the
Ordinances
,
and
might
have
been
so
understood
;
especially
if
the
Author
had
considered
,
that
A.
B.
had
never
yet
been
without
the
Bounds
of
the
Roman
Communion
,
whose
Churchmen
all
Protestants
do
accuse
of
laying
the
Stress
of
Religion
too
much
upon
the
Varieties
of
their
outward
Devotions
and
Ceremonies
.
And
when
it
is
told
,
that
A.
B.
has
written
an
express
Apology
for
Pastors
,
the
Pastoral
Office
,
and
the
Publick
Ordinances
;
it
is
,
I
must
say
,
a
singular
way
of
answering
,
to
reply
,
that
those
Enthusiasts
are
all
Contradictions
to
themselves
,
and
opposite
to
one
another
,
as
if
one
could
not
blame
the
Abuses
of
the
Priesthood
and
outward
Devotions
,
and
yet
stand
up
for
the
Office
of
Pastors
and
the
Ministry
,
without
a
Contradiction
.
Sure
the
Holy
Scripture
is
a
good
President
,
which
establisheth
these
,
and
yet
condemns
the
Abuses
of
them
in
a
thousand
Places
,
calling
the
Pastors
,
Deceivers
,
Dumb
Dogs
,
Hirelings
,
Hypocrites
,
Thieves
,
Wolves
,
and
many
other
Names
of
this
nature
.
[
*
](A42287-e36650-b)
*
S●
Is.
1.
God
abhors
his
own
Institutions
when
corrupted
.
Church-men
have
their
Corruption
as
,
well
as
others
,
and
to
flatter
them
in
them
,
is
but
to
sow
Pillows
to
their
Arm-holes
.
When
the
Pastoral
Office
is
turn'd
into
a
Trade
,
whereby
Men
chiefly
propose
to
get
a
Living
,
and
Reputation
in
the
World
,
when
the
great
End
of
it
is
despised
,
and
the
Duties
of
it
done
superficially
,
in
order
to
these
other
Ends
:
This
is
a
Priestcraft
that
should
be
decried
,
and
they
who
have
the
greatest
love
to
Christianity
will
be
most
forward
to
do
it
;
and
it
is
in
this
Respect
only
that
A.
B.
condemns
the
Abuses
of
the
Priesthood
and
the
outward
Ordinances
,
and
not
the
Function
and
the
Offices
themselves
.
VII
.
Vncharitableness
,
and
damning
all
the
World
,
is
cleared
in
the
Apology
[
*
](A42287-e36770-b)
*
p.
63
,
161
,
&c.
.
A.
B.
declares
that
God
would
have
all
Men
to
be
saved
,
and
that
no
Body
can
be
saved
without
being
regenerated
into
the
Spirit
of
Jesus
Christ
;
(
the
Spirit
of
Charity
,
Humility
,
and
Poverty
)
and
without
leading
his
Life
;
and
that
in
the
mean
time
all
generally
have
stray●d
out
of
the
Paths
of
his
Life
,
and
are
Strangers
to
his
Spirit
:
If
this
be
a
certain
Truth
,
then
to
cry
aloud
and
give
warning
of
this
,
is
an
Act
of
the
greatest
Charity
:
If
mortal
and
pestilential
Diseases
had
overspread
the
whole
Earth
,
and
the
Contagion
were
universally
derived
from
Parents
upon
the
Children
,
and
the
most
part
were
insensible
of
their
Disease
,
and
could
hardly
be
perswaded
that
they
were
sick
;
if
notwithstanding
it
should
please
God
to
raise
up
a
skilful
and
infallible
Physician
,
who
had
provided
certain
and
undoubted
Remedies
,
taken
them
first
himself
,
and
left
plain
Directions
how
to
use
them
,
and
great
numbers
at
first
by
following
his
Rules
and
Example
had
fully
recovered
their
Health
:
If
yet
in
process
of
Time
the
generality
of
Men
,
few
or
none
excepted
,
left
off
to
follow
the
Precepts
,
would
not
be
confined
to
such
strict
Rules
of
Physick
,
(
as
to
Air
,
Diet
,
Company
,
Self-will
,
&c.
as
if
they
were
all
contagious
)
and
thought
the
Physician
's
Rules
and
Example
unpracticable
;
but
yet
made
a
Fashion
of
honouring
him
,
and
proceeded
so
far
as
to
restrain
the
grossest
outward
Eruptions
,
which
would
make
them
loathsome
to
their
Neighbours
,
tho
inwardly
they
still
laboured
under
mortal
Diseases
,
and
could
hardly
be
convinced
of
it
.
Would
it
be
thought
want
of
Charity
in
any
to
give
loud
Warning
of
this
to
the
World
?
If
any
had
recovered
,
or
were
upon
the
recovering
Hand
,
would
they
think
themselves
greatly
injured
by
any
who
should
say
,
that
now
there
were
none
in
Health
,
and
they
did
not
see
how
any
could
recover
after
the
manner
the
,
lived
now
?
They
would
rather
think
it
might
well
be
said
so
,
the
Number
being
so
few
,
that
they
might
be
called
none
at
all
,
and
this
might
perhaps
excite
and
awaken
some
of
those
who
remained
still
insensible
of
their
State
,
to
take
the
true
Measures
for
their
Recovery
:
That
this
is
a
true
Figure
of
the
Spiritual
State
of
the
World
at
present
,
is
but
too
evident
.
If
God
has
declared
in
different
Ages
of
the
World
,
that
all
Flesh
has
corrupted
his
Ways
;
that
there
was
none
that
did
Good
,
no
not
one
;
that
the
good
Man
is
perished
out
of
the
Earth
,
and
there
is
none
Vpright
among
Men
:
And
at
the
same
time
there
might
have
been
some
few
who
sought
God
with
all
their
Hearts
,
God's
Saying
was
not
to
damn
,
but
to
rescue
from
Damnation
;
Why
may
not
the
same
be
now
declared
,
if
the
World
be
in
as
bad
a
State
.
I
am
sure
the
Vncharitableness
and
Damning
lies
on
the
other
side
.
If
any
pleases
to
read
the
entire
Passages
out
of
which
the
Author
has
cull'd
his
half
Sentences
,
it
is
like
they
will
have
other
Impressions
of
her
Spirit
,
than
what
he
would
give
them
.
She
shews
,
what
is
the
true
Doctrine
of
Jesus
Christ
.
[
b
](A42287-e36830-b)
b
Light
of
the
World
,
Part
1.
p.
47.
And
therefore
,
says
she
,
I
fear
there
shall
be
so
few
Souls
at
present
saved
,
because
few
or
none
follow
indeed
this
Doctrine
of
Jesus
Christ
,
and
there
is
nothing
more
true
than
that
without
doing
this
,
we
cannot
be
saved
,
as
you
also
acknowledge
.
[
c
](A42287-e36870-b)
c
●emo
ig●
de
ve●i●e
,
Part
2.
p.
71.
It
were
better
,
as
she
says
,
for
every
on●
to
search
their
own
Hearts
,
and
to
discover
if
they
really
possess
the
Qualities
,
which
the
Spirit
of
Jesus
Christ
has
,
than
to
dispute
whether
there
be
yet
any
True
Christians
upon
Earth
;
seeing
this
touches
no
Body
in
general
,
but
every
one
for
himself
ought
to
labour
to
become
a
true
Christian
,
without
being
so
curious
to
know
,
whether
his
Neighbour
be
so
or
not
;
since
though
all
the
Men
of
the
World
were
so
,
and
I
were
not
,
this
would
avail
me
nothing
.
The
Design
of
such
Words
,
is
not
,
that
we
may
nicely
and
critically
quibble
upon
the
Words
,
but
that
we
may
impartially
search
our
own
Hearts
,
and
see
what
Truth
there
is
in
them
as
to
our selves
.
VIII
.
misrepresenting
the
Design
and
Import
of
the
Gospel
,
and
founded
it
upon
the
Passages
he
cites
.
She
says
,
the
Design
of
the
Gospel
is
,
to
recover
Men
to
the
Love
of
God
;
and
that
the
Laws
and
the
Life
of
Jesus
Christ
,
are
the
necessary
means
to
that
End
.
She
never
understood
it
,
that
all
use
of
Riches
was
forbidden
;
or
that
Riches
without
any
more
were
an
infallible
Sign
of
not
being
a
Christian
;
but
that
we
ought
to
be
poor
in
Spirit
,
even
when
we
have
Riches
,
and
if
they
prove
an
Impediment
to
that
,
rather
to
abandon
them
,
than
not
to
aspire
to
the
other
.
The
first
Passage
the
Author
cites
to
prove
his
Charge
,
is
a
Saying
of
hers
,
when
a
Child
of
Four
Years
,
occasioned
by
the
difference
she
then
observed
betwixt
the
Lives
of
them
about
her
,
and
the
Character
she
had
then
learned
of
Jesus
Christ
,
which
,
taking
her
own
Sence
of
them
,
do
not
in
the
least
differ
from
the
true
Design
and
Import
of
the
Gospel
.
This
,
says
she
,
is
an
Eternal
Truth
,
that
the
Spirit
of
God
,
loves
and
desires
nothing
but
things
Eternal
,
and
the
natural
Spirit
only
loves
and
seeks
after
things
Temporal
:
This
was
clearly
shewn
me
from
my
Childhood
,
and
therefore
at
the
Age
of
Four
Years
,
I
was
desirous
to
go
and
find
out
the
Country
,
where
the
Christians
lived
;
reasoning
with
my
little
Judgment
,
that
those
could
not
be
True
Christians
,
who
seek
after
,
or
desire
the
Honours
,
Pleasures
,
and
Riches
of
this
World
;
but
that
they
ought
only
to
seek
after
things
Eternal
.
In
the
other
Place
,
she
is
speaking
against
the
excessive
Pomp
of
the
Church
of
Rome
.
The
Practice
of
those
,
says
she
,
who
are
Members
of
Rome
,
does
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
,
and
Coaches
,
and
Trains
,
like
to
Secular
Princes
,
their
Houses
and
Furniture
do
surpass
them
;
(
this
the
Author
leaves
out
)
if
they
had
Faith
to
believe
that
God
being
Man
,
was
poor
and
despised
,
they
would
blush
for
Shame
,
(
as
all
other
Christians
)
to
make
themselves
thus
to
be
honoured
.
All
which
might
have
been
said
,
without
so
harsh
a
Censure
,
from
a
Protestant
Minister
,
as
that
she
had
mistaken
the
whole
Design
and
Import
of
the
Gospel
.
I
thought
still
that
to
desire
,
and
love
,
and
make
one self
to
be
honoured
,
had
been
Pride
and
Ambition
;
as
well
,
as
to
desire
Riches
,
is
Covetousness
;
and
that
it
had
been
inconsistent
with
the
Spirit
of
the
Gospel
in
Churchmen
as
well
as
in
others
.
Our
Author
in
the
next
Impression
of
his
Preface
,
by
his
way
of
Reasoning
,
may
bring
in
our
Saviour
,
mistaking
the
Design
of
his
own
Gospel
,
when
he
says
,
Woe
to
you
that
are
Rich
,
how
hard
it
is
for
a
rich
Man
to
enter
into
the
Kingdom
of
Heaven
:
Woe
to
you
that
are
full
:
Woe
to
you
that
laugh
:
Woe
to
you
Pharisees
,
for
you
love
the
uppermost
Seats
in
the
Synagogues
,
and
greetings
in
the
Markets
,
and
to
go
in
long
Cloathing
,
and
to
have
the
uppermost
Rooms
at
Feasts
;
he
may
as
consequentially
infer
,
that
the
Rich
,
and
such
as
live
Plentifully
,
and
make
themselves
to
be
honoured
,
are
acccording
to
Christ's
Doctrine
,
in
a
State
of
Damnation
;
as
that
according
to
A.
B's
Doctrine
,
all
Prelates
,
and
all
Christians
who
have
Servants
or
Coaches
,
or
make
themselves
to
be
honoured
,
do
all
run
blindly
to
Damnation
:
But
if
he
can
put
such
a
Sence
upon
our
Saviour's
Words
,
as
is
consistent
with
the
Use
of
Riches
,
and
giving
honour
to
whom
it
is
due
;
why
may
not
he
candidly
construct
her
Words
,
without
inferring
that
she
destroys
all
Relations
among
Men.
The
Author's
Friend
,
it
seems
,
hath
no
regard
to
Truth
,
when
he
makes
him
inconsiderately
publish
so
many
Falshoods
.
The
Jesuits
never
cheated
A.
B.
of
any
of
her
Estate
;
she
left
not
M.
Poiret
a
Penny
,
and
he
always
was
,
and
still
is
,
as
sound
and
sober
in
his
Mind
and
Reason
as
the
Author
.
IX
.
miserably
perverts
the
Doctrine
of
the
Gospel
,
falling
in
with
the
vile
Socinian
Heresies
,
and
even
outdoing
them
;
and
that
she
absolutely
denies
and
disputes
against
any
Satisfaction
made
by
the
Death
and
Sufferings
of
Jesus
Christ
:
From
this
,
her
own
Writings
fully
vindicate
〈◊〉
,
as
is
made
appear
in
the
Apology
[
*
](A42287-e37110-b)
*
p
86
,
87
,
&c.
.
The
Socinians
its
known
,
deny
the
Foundation
of
all
Merit
in
Jesus
Christ
,
his
Divinity
and
Personal
Union
with
the
Godhead
;
they
deny
the
very
saving
Means
and
Remedies
that
flow
from
his
Merits
,
viz.
the
inward
renewing
and
sanctifying
Grace
and
Operations
of
Jesus
Christ
purifying
the
Soul
;
they
deny
the
Disease
it self
that
needs
these
Remedies
,
viz.
the
vast
and
unspeakable
Corruption
of
our
whole
Natures
both
inward
and
outward
,
derived
upon
us
by
Adam
,
and
greatly
encreas'd
by
us
.
All
this
A.
B.
utterly
abhors
,
and
declares
on
the
Contrary
,
that
Jesus
Christ
is
true
Eternal
God
,
and
true
Man
;
that
he
is
the
Mediator
between
God
and
Man
,
the
Saviour
and
Redeemer
of
Mankind
,
that
none
ever
was
or
shall
be
saved
,
but
by
his
Intercession
and
Merits
;
that
he
became
their
Pledge
and
Surety
,
and
effectively
paid
the
Penalty
;
that
he
cloathed
himself
with
our
Mortality
,
and
gave
himself
in
Sacrifice
for
the
Redemption
of
his
Brethren
;
that
from
his
Life
,
his
Actions
,
his
Sufferings
,
and
Death
,
do
flow
all
the
saving
Means
both
outward
and
inward
,
that
are
necessary
for
removing
the
horrid
Corruption
of
Mankind
,
both
as
to
Body
and
Soul
;
for
destroying
in
us
all
Evil
,
all
Wickedness
,
and
the
Image
of
the
Devil
;
and
for
recovering
us
unto
and
perfecting
us
in
Holiness
;
and
in
the
Love
and
Image
of
God
.
This
is
the
Essence
of
the
true
Orthodox
Christian
Doctrine
,
as
to
the
Merits
and
Satisfaction
of
Jesus
Christ
;
and
the
Reason
why
many
of
her
Expressions
are
so
misunderstood
upon
this
Subject
,
seems
to
be
,
that
she
endeavoured
to
undeceive
such
as
soothed
and
flattered
themselves
in
the
looseness
and
irregularity
of
their
Lives
,
(
from
the
Pretence
of
the
utter
Impossibility
to
keep
the
Commandments
of
God
,
and
the
full
Satisfaction
of
Jesus
Christ
,
and
the
Penalties
paid
by
him
)
by
declaring
distinctly
,
that
as
Jesus
Christ
had
done
enough
on
his
Part
for
their
Salvation
,
procuring
them
Pardon
and
Time
to
repent
,
and
Grace
to
return
to
the
Love
of
God
;
so
they
must
do
what
is
required
on
their
Parts
,
repent
and
return
to
the
Love
of
God
,
and
the
Instructions
and
Commands
Jesus
Christ
left
with
them
,
are
the
necessary
Means
to
bring
them
to
it
.
If
we
would
reign
with
Christ
,
we
must
suffer
with
him
.
It
is
well
known
that
the
vulgar
way
of
explaining
this
Doctrine
,
had
too
great
a
tendency
to
the
Flattering
of
corrupt
Nature
,
that
the
Doctrine
of
the
Antinomians
is
now
owned
by
many
,
and
as
to
Mens
Practices
,
it
seems
to
be
the
Principle
of
all
:
What
need
is
there
then
to
caution
against
so
damnable
a
Principle
?
And
grant
once
that
none
can
be
saved
by
Jesus
Christ
,
but
they
who
follow
his
Life
and
Doctrine
,
and
the
Sentiments
of
A.
B.
will
allow
,
the
Doctrine
of
the
Satisfaction
of
Jesus
Christ
to
be
received
in
the
highest
Sense
,
that
may
shew
God's
Indignation
against
Sin
,
his
Compassion
to
Sinners
,
his
Regard
to
the
Holiness
and
Authority
of
his
Laws
,
and
may
lay
a
powerful
Obligation
upon
Men
not
to
trample
upon
them
.
In
this
manner
the
Doctrine
of
the
Satisfaction
has
been
explained
and
cleared
by
the
Reverend
Dr.
Stillingfleet
,
Dr.
Outram
,
Dr.
Scot
,
and
others
,
and
I
know
none
who
Esteem
the
Sentiments
of
A.
B.
who
would
not
thus
cordially
embrace
it
.
How
unjust
and
injurious
the
Author
is
in
this
Matter
to
A.
B.
evidently
appears
by
the
6th
.
and
8th
.
Letters
,
of
the
Third
Part
of
Lum
.
en
tenebres
,
the
last
whereof
is
subjoined
to
this
Apology
among
some
others
translated
into
English
.
The
Occasions
of
these
Expressions
cited
by
the
Author
,
upon
which
he
grounds
this
Accusation
,
is
a
peculiar
Sentiment
of
A.
B.
That
such
is
God's
Love
to
Mankind
,
and
his
Delight
with
the
Children
of
Men
,
that
he
designed
to
become
like
to
Man
,
as
he
had
made
Man
like
to
himself
,
that
there
might
be
mutual
Contentment
in
a
mutual
Likeness
;
and
he
might
live
spiritually
and
bodily
with
Men
to
all
Eternity
,
even
tho'
Man
had
never
sinned
;
yea
,
that
he
united
himself
to
the
humane
Nature
from
the
Beginning
in
the
first
Born
in
Adam
[
*
](A42287-e37320-b)
*
See
Ap●logy
,
p.
59
,
&c.
,
and
after
that
Man
had
plunged
himself
into
Sin
and
Misery
,
he
became
in
all
things
like
to
him
,
yet
without
Sin
,
that
he
might
redeem
and
save
them
.
Now
the
only
difference
between
this
and
the
generally
received
Doctrine
,
lying
in
these
two
,
that
God
would
have
become
Man
though
Adam
had
not
sinned
,
and
that
he
united
himself
to
Man's
Nature
even
in
the
Beginning
,
(
which
the
Author
if
he
pleases
may
look
upon
as
Dreams
,
since
no
Body
says
they
are
necessary
to
Salvation
)
she
might
well
have
used
these
Expressions
cited
by
the
Author
,
without
denying
thereby
any
Satisfaction
by
Jesus
Christ
.
Altho'
Jesus
Christ
did
highly
glorifie
God
,
by
the
Divine
Vertues
of
Meekness
,
Patience
,
Charity
,
&c.
manifested
by
him
in
his
Sufferings
,
yet
certainly
the
unworthy
Treatment
he
met
with
in
the
World
,
from
those
whom
he
came
to
save
,
must
needs
be
Matter
of
the
greatest
Grief
and
Sorrow
to
those
pious
Souls
that
beheld
it
,
and
to
all
that
ever
knew
it
;
and
therefore
it
is
no
wonder
,
tho'
that
Day
,
in
the
beholding
whereof
,
the
Fathers
in
the
ancient
Law
are
said
to
rejoyce
,
be
interpreted
,
of
the
Day
of
his
second
Coming
in
Glory
,
and
not
of
his
first
Coming
to
Suffer
.
The
Author
is
greatly
mistaken
in
what
he
calls
her
second
Argument
,
as
if
she
affirmed
that
none
of
the
Holy
Prophets
spoke
of
Jesus
Christ's
Coming
to
Suffer
;
for
all
that
she
affirms
,
is
That
if
you
read
attentively
the
Prophets
,
you
will
find
they
speak
much
more
of
his
Coming
in
Glory
,
than
of
that
in
Reproach
.
And
there
has
been
Occasion
given
of
mistaking
the
Passage
cited
by
the
Author
in
the
End
of
the
22d
.
p.
of
his
Preface
,
by
the
Trnslation
of
it
,
for
it
imports
no
more
in
the
Original
,
but
that
,
of
the
Holy
Prophets
,
who
foretold
the
Coming
of
Jesus
Christ
in
the
Flesh
,
many
of
them
did
not
speak
of
his
Sufferings
.
X.
A.
B.
in
alledging
,
for
a
6th
.
Accusation
,
that
she
joyns
with
the
Quakers
in
the
Design
of
leading
Men
from
the
Vse
of
the
Holy
Scriptures
:
The
Contrary
is
most
evident
in
all
her
Writings
,
as
appears
from
the
Apology
[
*
](A42287-e37490-b)
*
p.
159
,
&c.
.
She
thinks
the
Scriptures
contain
the
true
spiritual
Food
and
Nourishment
of
Souls
;
and
the
Preservation
of
them
in
their
Purity
,
notwithstanding
their
Contradiction
to
Mens
Lives
,
in
whose
hands
they
are
,
to
be
a
standing
Miracle
;
and
the
Doctrine
of
Jesus
Christ
to
be
the
last
and
most
perfect
Doctrine
,
that
is
to
come
into
the
World
,
and
the
Standard
by
which
all
others
are
to
be
examin'd
and
tried
;
and
desires
no
body
may
receive
her
Sentiments
,
but
in
so
far
as
they
are
agreeable
thereunto
;
and
condemns
the
Practice
of
the
Roman
Church
,
in
with-holding
the
Use
of
the
Scriptures
from
the
People
,
as
a
heinous
Injustice
and
Impiety
.
Tho'
she
does
not
think
,
that
God
has
bound
up
himself
only
to
this
way
of
communicating
his
Light
,
but
may
when
he
pleases
,
immediately
communicate
the
same
to
any
Person
without
the
Use
of
the
Holy
Scriptures
,
and
such
Persons
may
forbear
the
reading
of
them
,
as
she
did
,
without
despising
them
,
as
one
needs
not
be
taken
up
with
reading
his
Friend's
Letter
,
when
he
is
immediately
conversing
with
him
.
And
for
an
Evidence
of
it
,
she
appeals
to
the
Truths
which
she
declares
are
communicated
to
her
by
God
,
if
they
are
not
the
same
in
Substance
with
those
contained
in
the
Holy
Scriptures
.
XI
.
wild
and
barbarous
,
and
indeed
as
he
conceives
and
represents
them
,
he
would
make
some
of
them
appear
Extravagant
enough
;
tho'
a
candid
Interpretation
of
them
will
render
them
both
amiable
and
useful
.
Thus
,
what
Wildness
or
Barbarity
is
there
,
in
Asserting
that
Jesus
Christ
and
his
Church
are
one
,
that
it
is
his
Spirit
internally
animating
,
influencing
and
informing
the
Souls
of
Men
,
that
makes
them
Members
of
his
Mystical
Body
,
which
is
the
Church
?
or
in
Asserting
that
the
last
Judgment
,
by
which
she
means
the
Universal
Plagues
by
which
God
will
in
a
Course
of
many
Years
destroy
the
Wicked
from
off
the
Earth
,
is
at
hand
[
*
](A42287-e37540-b)
*
See
the
Apology
.
p.
72.
&c.
?
Few
who
seriously
consider
the
State
of
the
World
will
think
this
a
wild
and
barbarous
Notion
,
but
the
Scoffers
who
walk
after
their
own
Lusts
,
and
say
,
Where
is
the
Promise
of
his
coming
?
She
maintains
no
Mahume●an
Paradise
[
*
](A42287-e37580-b)
*
Ibid.
p.
180.
&c.
,
but
such
a
one
as
Man
would
have
enjoy'd
in
the
State
of
Innocence
,
when
as
yet
he
had
no
Lust
or
Concupiscence
.
Vnto
the
Pure
all
things
are
Pure
,
but
unto
them
that
are
defiled
and
unbelieving
,
is
nothing
Pure
,
but
even
their
Mind
and
Conscience
is
defiled
.
She
says
,
with
our
Saviour
,
That
the
Saints
after
the
Resurrection
neither
marry
nor
are
given
in
Marriage
,
but
are
as
the
Angels
in
Heaven
.
She
condemns
human
Learning
no
farther
than
it
fosters
Pride
,
Amusement
,
Self-conceit
,
and
the
Lust
of
the
Eye
,
or
Curiosity
,
and
destroys
Charity
and
the
Love
of
God
.
There
is
no
greater
Absurdity
in
saying
that
Jesus
Christ
thought
fit
to
appear
in
our
human
Nature
,
void
of
human
Learning
,
no
Mathematician
,
no
Philosopher
,
nor
Critick
,
than
to
say
that
he
appear'd
poor
and
despised
of
all
,
not
having
where
to
lay
his
Head
,
since
he
thought
fit
to
deny
himself
of
all
that
we
make
the
Object
of
our
Vanity
and
Concupiscence
.
XII
.
A.
B.
abroad
.
It
is
no
wonder
then
,
that
some
in
Britain
admire
his
Books
,
for
(
he
is
no
superficial
rambling
Writer
)
as
they
discover
more
than
an
ordinary
Degree
of
Sence
and
Learning
,
so
they
direct
to
the
solid
Knowledge
and
Practice
of
true
Christianity
.
Freed
from
the
false
Glosses
of
Parties
and
the
Disguises
of
Self-Love
and
corrupt
Nature
:
the
Charge
of
his
denying
the
Divine
Prescience
is
clear'd
in
the
Apology
*
.
A.
B.
was
illuminated
and
inspired
by
his
Holy
Spirit
.
Both
these
are
Truths
,
but
it
does
not
follow
that
he
looks
upon
both
as
of
equal
Moment
,
or
that
he
believes
them
upon
equal
Grounds
.
XIII
.
A.
B.
contrary
to
these
,
or
to
the
Doctrine
of
Jesus
Christ
,
they
do
openly
disown
and
disclaim
the
same
,
and
stand
up
for
them
no
farther
than
they
tend
to
promote
the
great
Interests
of
Christianity
,
Truth
,
Holiness
,
and
Peace
.
XIV
.
Bourignianism
detected
,
who
might
have
allowed
one
of
the
Writings
of
A.
B.
to
be
put
in
English
,
and
recommended
as
useful
to
advance
the
Interest
of
true
Christianity
,
without
making
such
a
Noise
about
it
;
yet
it
no
sooner
comes
to
his
Hands
,
but
he
presently
raises
the
Hue
and-Cry
,
Delusions
and
Errours
,
and
magnifies
it
into
a
new
and
growing
Sect
,
that
he
might
get
himself
a
Name
,
and
have
the
Glory
to
encounter
,
and
,
as
he
hop'd
,
to
defeat
it
.
But
the
Doctor
is
not
so
dreadful
an
Enemy
as
he
would
seem
at
first
On-set
;
they
who
bluster
most
are
not
always
the
most
dangerous
.
They
who
have
read
the
Writings
of
A.
B.
and
find
that
the
Marrow
and
Substance
of
them
are
the
Essential
Truths
of
Christianity
,
and
that
her
singular
Sentiments
(
which
she
says
are
not
necessary
to
be
believed
)
do
not
contradict
those
Essential
Truths
,
do
justly
wonder
what
has
moved
the
Doctor
to
raise
all
this
Dust
and
Clamour
.
I
know
he
once
profess'd
a
great
Veneration
for
Thomas
à
Kempis
his
Book
de
Imitatione
Christi
;
(
but
he
being
a
Mystick
,
and
one
who
seems
to
own
his
being
immediately
enlightned
by
the
Spirit
of
God
;
it
may
be
the
Doctor
despises
him
now
,
as
in
his
late
Letter
he
declares
he
has
long
since
turn'd
off
such
Conversation
)
and
a
deceas'd
Friend
of
his
had
not
only
a
great
Esteem
for
that
Book
,
but
also
for
others
of
the
same
Nature
,
such
as
the
Life
of
M.
de
Renti
,
&c.
The
Person
I
mean
,
was
the
most
pious
and
learn'd
H.
Scougall
,
of
whom
the
Reverend
Dr.
Burnet
,
now
Bishop
of
Sarum
,
gave
so
deserv'd
a
Character
,
in
his
Preface
to
Bishop
Bedal's
Life
,
and
with
whom
he
prevail'd
to
let
him
publish
his
Devout
Treatise
of
the
Life
of
God
in
the
Soul
of
Man
(
to
which
he
was
pleas'd
to
prefix
a
Preface
,
and
to
subjoin
a
Discourse
of
his
own
,
of
a
Spiritual
Life
)
which
little
Book
also
contains
an
excellent
Idea
of
the
Divine
Life
in
the
Soul
,
and
particularly
a
Notion
of
Faith
far
above
the
Common
,
and
approaching
as
near
as
any
I
know
to
that
of
A.
B.
viz.
that
it
is
a
kind
of
Sense
,
and
feeling
Perswasion
of
Spiritual
Things
,
and
has
the
same
Place
in
the
Divine
Life
,
that
Sense
hath
in
the
Natural
.
Now
the
Doctor
professing
a
great
Esteem
for
these
Writings
,
and
acknowledging
that
they
contain
the
Marrow
and
Substance
of
Christianity
;
and
the
Writings
of
A.
B.
being
the
same
in
Substance
,
and
she
requiring
no
Regard
to
be
had
to
her
accessory
Sentiments
,
but
in
so
far
as
any
should
find
them
useful
for
increasing
in
them
the
Love
of
God
;
some
think
it
unaccountable
,
why
the
Doctor
should
fall
so
foul
upon
her
for
her
accessory
Opinions
,
and
does
not
rather
honour
her
for
the
sake
of
the
main
Truths
,
and
more
favourably
and
candidly
construct
the
others
.
XV.
A.
B.
would
be
so
affected
with
the
Divine
Truths
contained
therein
,
as
they
would
quite
pass
over
the
accessory
Opinions
,
they
would
run
to
the
Pearls
and
gather
the
wholsom
Food
,
and
apply
themselves
only
to
Things
which
direct
them
to
the
Love
of
God
and
the
mortifying
of
their
corrupt
Natures
.
The
Doctor
should
have
considered
the
Woe
pronounced
against
all
them
by
whom
Offences
do
come
,
and
not
rashly
have
laid
a
Stumbling-block
before
his
Brethren
,
and
by
his
abusive
and
unlovely
Characters
endeavoured
to
raise
Prejudices
against
,
and
frighten
many
from
A.
B's
Writings
,
where
they
might
have
reaped
so
much
Good
and
Profit
,
and
been
brought
to
a
true
and
lively
Sense
of
Divine
Things
.
XVI
.
The
Delusions
and
Errours
of
A.
B.
and
her
Growing
Sect.
I
know
no
such
Sect
in
the
World
.
A.
B.
was
grieved
there
were
so
many
Sects
already
,
so
far
was
she
from
designing
to
make
a
new
one
:
I
know
none
who
esteem
her
Writings
that
are
form'd
into
any
Sect.
I
know
of
no
separate
Meeting
,
nor
new
Rites
,
nor
other
Symbols
,
that
distinguish
this
Sect.
There
be
Romanists
,
Calvinists
,
Lutherans
;
there
be
of
the
Episcopal
and
Presbyterian
Perswasions
,
who
esteem
those
Writings
as
they
do
other
good
Books
,
yet
they
form
no
new
Sect
or
Party
;
there
are
none
farther
from
the
Spirit
of
a
Sect
than
they
,
unless
this
be
called
a
new
Sect
,
to
endeavour
after
the
Spirit
of
the
Primitive
Church
,
viz.
an
entire
and
brotherly
Union
in
Divine
Charity
.
XVII
.
the
Infection
has
seized
many
in
Scotland
,
and
some
of
the
better
Sort
,
who
have
been
reputed
Men
of
Sence
,
Learning
and
Probity
.
They
might
have
read
those
Writings
as
they
do
other
good
Books
,
without
being
branded
for
Hereticks
and
Sectarians
;
he
might
have
discovered
what
he
thought
to
be
Delusions
or
Errours
,
without
defaming
his
Country-men
,
or
bringing
up
an
evil
Report
upon
them
;
his
Books
might
have
instructed
and
confuted
them
,
without
pointing
them
out
.
I
am
perswaded
the
Doctor
would
think
it
a
crying
Sin
to
proclaim
those
Persons
to
be
Thieves
,
Robbers
and
Murtherers
,
tho'
I
think
his
saying
so
,
would
do
them
no
great
Hurt
;
and
if
he
would
consider
things
calmly
,
he
would
find
it
no
less
,
and
perhaps
a
greater
injustice
to
tell
the
World
they
are
become
Hereticks
,
Blasphemers
,
Idolaters
,
and
new
Sectarians
,
and
so
thereby
,
as
far
as
in
him
lies
,
to
murther
their
Reputation
,
make
some
to
despise
and
abhor
them
,
and
excite
others
to
persecute
them
as
Men
unworthy
to
live
:
But
,
as
a
Conquerour
,
he
was
resolv'd
upon
to
a
Triumph
,
and
to
add
to
the
Glory
,
they
must
be
led
at
his
Chariot
.
XVIII
.
de
Cort
,
M.
Poiret
and
others
give
of
the
Person
and
Sentiments
of
A.
B.
upon
their
bare
Word
;
and
the
second
,
that
we
are
not
to
believe
the
Characters
she
gives
of
herself
and
her
own
Sentiments
,
upon
her
own
Testimony
,
without
sufficient
Enquiry
and
Evidence
:
And
in
both
these
,
I
know
none
will
contend
with
him
.
In
the
First
,
he
would
make
Men
believe
,
that
the
great
Business
of
her
Friends
is
to
recommend
her
to
all
the
World
,
by
a
great
many
Elogies
of
all
Sorts
,
that
Men
all
might
extol
her
and
adhere
to
her
for
the
Making
up
of
a
New
Sect.
In
the
Second
,
he
gives
this
Idea
of
herself
,
as
if
her
great
Design
was
to
boast
that
she
was
endued
with
all
Sort
of
Prerogatives
,
that
she
might
draw
Souls
to
follow
her
,
as
if
she
aim'd
to
be
the
Head
of
a
Party
in
Religion
,
and
to
draw
Disciples
after
her
.
Now
there
is
nothing
more
false
than
all
this
,
for
the
Friends
of
A.
B.
had
no
other
Aim
,
but
to
seek
after
the
Truth
as
it
is
in
Christ
Jesus
.
2.
And
having
found
the
Truths
of
the
Gospel
of
Jesus
Christ
,
most
purely
and
savingly
represented
in
the
Writings
and
Conversation
of
A.
B.
they
do
highly
valu●
them
,
and
endeavour
to
conform
their
Hearts
and
Liv●
unto
them
.
3.
They
desire
that
these
Truths
in
〈◊〉
Purity
and
Force
may
be
communicated
unto
others
,
〈◊〉
the
Glory
of
God
and
the
Salvation
of
their
Souls
.
4.
And
therefore
thought
themselves
obliged
to
vindicate
the
Author
from
the
many
Aspersions
,
Calumnies
and
Reproach●●
cast
upon
her
at
the
Instigation
of
Satan
,
by
wicked
and
malicious
Men
,
by
declaring
what
they
had
seen
and
known
for
many
Years
of
this
Virgin
,
that
so
the
Weak
mig●t
〈◊〉
be
frighted
away
from
the
Truth
by
the
malicious
〈◊〉
of
Slanderers
.
As
for
A.
B.
herself
,
the
bent
of
her
〈◊〉
was
to
live
retir'd
with
God
,
and
to
conceal
rather
〈◊〉
publish
his
Graces
to
her
Soul
;
and
thus
she
did
for
〈◊〉
than
fifty
Years
,
and
would
have
done
so
still
,
had
〈◊〉
God
commanded
,
and
Providence
order'd
her
such
〈◊〉
sions
as
oblig'd
her
to
publish
these
Truths
.
1.
〈◊〉
present
there
are
no
true
Christians
upon
Earth
.
2.
〈◊〉
what
Means
the
Spirit
of
true
Christianity
is
to
be
〈◊〉
according
to
the
true
Precepts
of
the
Gospel
which
〈◊〉
disguised
by
the
Glosses
of
Men.
3.
That
they
who
〈◊〉
not
sincerely
labour
after
this
,
would
be
shortly
〈…〉
by
the
just
Judgments
of
God
.
The
various
〈…〉
and
Objections
that
were
brought
against
her
,
〈…〉
to
declare
several
other
Truths
in
Vindication
of
〈…〉
and
Doctrine
;
and
thus
she
is
obliged
to
declare
to
〈◊〉
that
God
,
who
makes
Use
of
weak
and
simple
Me
〈◊〉
confound
the
Wise
,
had
sent
her
to
make
know●
〈◊〉
Truths
of
Jesus
Christ
to
others
,
that
by
the
〈…〉
God
those
Things
are
done
in
her
,
from
the
doing
of
which
they
excuse
themselves
,
as
if
they
were
impossible
;
to
others
she
was
oblig●d
to
speak
of
God's
Mission
,
his
Call
to
teach
others
,
and
the
Gifts
and
Capacities
he
bestows
for
that
End
;
and
that
there
might
be
no
Obstacle
in
her
to
hinder
others
from
embracing
the
Truths
of
Jesus
Christ
,
she
clears
herself
from
the
reproachful
Calumnies
and
Lies
form'd
against
her
,
by
the
contrary
Vertues
and
Favours
which
God
had
bestow'd
on
her
,
and
by
the
unquestionable
Evidences
and
Testimonies
of
those
to
whom
she
was
well
known
.
This
is
true
Matter
of
Fact
,
and
these
were
the
Occasions
and
Reasons
which
led
both
her
and
her
Friends
to
speak
of
the
Graces
of
God
bestowed
on
her
.
XIX
.
A.
B.
taken
,
as
he
says
,
from
her
Friends
,
with
his
Inferences
from
it
;
and
then
his
Collection
of
the
Reasons
why
they
have
such
Sentiments
of
her
,
with
his
Censure
of
them
.
In
the
First
,
there
is
not
one
Instance
of
a
fair
and
ingenuous
Narration
,
but
many
of
great
Injustice
,
Disingenuity
,
and
foul
Dealing
,
most
unbecoming
a
Writer
of
Narratives
.
For
,
XX.
Here
is
the
Woman
.
And
such
is
the
Doctor
's
singular
Way
of
making
Characters
.
They
who
have
reaped
great
spiritual
Advantages
from
the
Writings
and
Conversation
of
any
Person
,
do
speak
of
such
a
Person
with
more
Esteem
and
Admiration
,
than
others
who
not
having
had
such
Experiences
will
think
their
Expressions
extravagant
,
especially
when
half
Sentences
are
taken
out
by
themselves
,
and
pieced
with
others
at
a
great
Distance
from
them
;
and
yet
this
is
the
Doctor
's
Way
of
making
up
the
Character
of
A.
B.
skipping
from
one
Book
to
another
,
from
one
Chapter
to
another
,
to
pick
out
the
half
Sentences
that
might
be
serviceable
to
his
evil
Design
.
In
the
rest
of
his
Narrative
,
he
takes
out
little
Passages
of
her
Life
,
here
and
there
,
without
narrating
ingenuously
the
true
Circumstances
of
them
,
he
dresses
them
up
with
his
fine
Reflexions
,
and
so
exposes
them
to
the
World
as
a
Character
of
her
Life
.
The
Answer
he
gives
to
this
in
his
Letter
to
his
Friend
at
London
,
Art.
XIV
.
is
frivolous
,
and
needs
no
Reply
;
it
shews
only
how
willing
he
is
to
say
any
thing
rather
than
ingenuously
confess
a
real
and
a
heinous
Sin
.
2.
[
*
](A42287-e38430-b)
*
Nar.
1.
p.
75.
a
Part
of
their
Character
of
her
from
the
Author
of
the
Leipsick
Transactions
,
which
Part
is
shewn
to
be
a
most
abominable
Falshood
in
the
Monitum
ad
Acta
Erudit
.
Leips
.
and
what
Regard
is
to
be
had
to
the
Testimony
and
Judgment
of
the
Collector
of
the
Leipsick
Acts
in
this
Matter
,
appears
by
the
Account
of
a
Friend
of
his
,
who
speaks
thus
of
that
Subject
:
Firmiter
persuasus
sum
fuisse
Bourignoniam
Virginem
pussimam
,
&c.
I
am
firmly
perswaded
that
the
Virgin
A.
Bourignon
was
most
pious
,
and
her
Heart
the
Temple
of
the
Holy
Spirit
;
her
Doctrine
,
as
to
the
main
,
is
holy
and
sound
,
and
her
Books
most
worthy
to
be
perused
by
the
Serious
.
As
to
her
Sentiments
concerning
some
Mysteries
,
she
wrote
,
no
doubt
,
according
to
her
Perswasion
,
and
it
savours
nothing
of
Folly
or
Enthusiasm
,
if
you
shall
read
her
Writings
without
Prejudice
●and
a
sectarian
Infallibility
,
even
tho'
you
be
of
another
Opinion
your self
.
I
impute
it
to
human
Weakness
,
if
she
thought
that
no
Body
would
be
saved
but
they
who
embraced
her
Sentiments
;
yet
she
herself
uses
to
distinguish
between
the
Sentiments
about
the
Mysteries
of
Religion
,
and
the
Doctrine
of
Godliness
.
The
Collectors
of
the
Leipsick
Acts
have
pass'd
a
severe
Censure
against
her
and
our
Author
(
M.
Poiret
)
.
Yet
I
knew
the
Author
of
that
severe
Censure
wrote
according
to
his
Perswasion
.
I
got
,
at
a
publick
Auction
,
that
Copy
of
the
Works
of
A.
B.
which
the
Author
of
the
Censure
made
use
of
;
and
,
with
great
wonder
,
I
observed
the
Weakness
of
Man
.
The
Author
was
a
wise
Man
,
of
great
Judgment
and
Sincerity
;
but
what
cannot
Prejudices
do
,
that
grow
up
with
us
?
I
found
many
Places
marked
with
a
little
Line
on
the
Margent
,
which
if
you
consider
them
alone
,
cannot
but
make
the
Doctrine
of
A.
B.
look
suspicious
,
yea
blasphemous
;
but
if
you
join
them
with
what
goes
before
and
follows
after
in
her
Writings
,
they
have
an
excellent
and
pious
Sence
.
The
Author
,
who
while
he
liv'd
was
most
dear
to
me
,
and
whom
I
am
bound
to
honour
now
he
is
dead
,
had
such
Prudence
,
Judgment
and
Sincerity
,
that
he
would
never
have
made
such
Exceptions
,
if
the
preconceiv'd
Opinion
of
a
Sect
(
as
it
daily
happens
t●
others
)
had
not
bewitch'd
him
;
nevertheless
,
I
am
perswaded
that
if
he
had
lived
till
now
,
he
would
have
come
to
see
his
Errour
.
This
is
the
Judgment
of
Dr.
Christianus
Thomasius
,
Counsellor
to
the
Elector
of
Brandenbourg
and
Professor
of
the
Law
in
the
University
of
Hale
in
Saxony
,
and
is
published
in
one
of
his
Discourses
before
the
Treatise
De
Eruditione
solida
,
&c.
which
he
caused
to
be
reprinted
in
Germany
,
and
I
wish
with
all
my
heart
that
Doctor
Cockbourn
and
his
Friend
may
impartially
consider
it
,
and
it
may
please
God
to
open
their
Eyes
,
and
let
them
see
their
Mistakes
.
3.
Narr
.
1.
p.
4.
lin.
7
,
8
,
9.
he
makes
the
Author
of
the
Continuation
of
her
Life
say
of
her
,
She
is
the
divine
Sun
of
Righteousness
:
(
and
with
the
same
Breath
)
She
is
pure
Truth
,
and
the
only
Truth
that
can
guide
one
to
Heaven
and
eternal
Life
:
As
if
he
had
affirm'd
both
of
her
,
and
both
in
one
Period
;
whereas
they
are
in
two
different
Paragraphs
,
and
neither
of
them
spoken
of
her
.
The
first
is
a
Petition
put
up
to
Almighty
God
,
by
the
Author
of
the
Vie
Continuée
,
p.
599.
That
he
would
please
to
fix
him
in
the
Heaven
of
his
Truth
,
that
the
Dragon
might
not
be
able
to
cast
him
upon
the
Earth
by
his
Violence
,
nor
by
his
Artifice
;
That
,
says
he
,
I
may
then
always
receive
the
Light
of
the
Divine
Sun
of
Righteousness
,
in
which
thou
hast
placed
thine
Handmaid
.
And
then
in
the
next
Section
,
when
he
had
appealed
unto
God
the
Searcher
of
Hearts
,
concerning
his
Integrity
in
seeking
after
Truth
,
and
his
Impartiality
in
examining
the
Life
and
Writings
of
A.
B.
concerning
his
Readiness
to
disprove
,
if
he
could
,
with
all
the
Application
of
his
Mind
have
found
any
thing
in
them
favouring
Corruption
or
Sin
,
or
contrary
to
the
Glory
of
God
,
&c.
he
continues
his
Appeal
in
these
Words
;
Is
it
not
with
the
utmost
Sincerity
of
my
Heart
,
that
I
protest
openly
,
that
the
Words
of
eternal
Life
have
been
with
an
incomparable
Purity
,
Clearness
and
Solidity
in
this
Soul
which
thou
hast
sanctified
,
and
are
yet
in
her
Writings
:
Certainly
the
Way
that
is
recommended
there
,
as
necessary
to
Salvation
,
is
the
only
and
true
Way
(
this
is
the
Life
and
Doctrine
of
Jesus
Christ
)
and
there
is
no
Danger
to
give
up
our selves
to
it
entirely
;
for
this
is
Truth
it self
,
This
is
the
Truth
,
This
is
the
pure
Truth
Thus
we
see
there
cannot
be
a
more
palpable
Disingenuity
,
in
citing
and
translating
,
than
this
is
,
which
can
bear
no
Apology
,
b●t
an
ingenuous
Acknowledgment
of
the
Pevarication
.
Again
,
Nar.
1.
p.
9.
lin.
18.
he
makes
M.
de
Cort
complain
,
that
no
body
makes
Prayers
to
her
,
in
the
Times
of
Universal
Scourges
.
The
O●iginal
is
(
ni
la
point
faire
prier
)
and
the
true
Translation
is
,
they
do
not
desire
her
to
pray
.
I
shall
not
enquire
what
Sence
the
Doctor
would
have
the
Reader
put
upon
his
Translation
,
but
must
say
,
that
he
himself
should
not
have
aggravated
his
Guilt
by
calling
that
a
close
and
literal
Translation
(
Art.
XIII
.
of
his
Letter
)
when
he
cannot
be
ignorant
,
that
it
is
both
a
false
and
a
foul
one
.
Again
,
Nar.
1.
p.
17.
he
makes
the
Author
of
the
Preface
Apologet.
prefix'd
to
her
Life
,
pag.
97.
say
,
that
A.
B.
was
the
purest
,
most
disinterested
and
self
denied
Soul
,
and
the
most
resigned
to
God
,
that
ever
was
upon
Earth
.
The
Words
in
the
Original
are
,
Or
je
puis
dire
avec
verite
,
—
que
M.
Bour.
estoit
une
ame
des
plus
pures
,
des
plus
degagées
,
&c.
and
the
true
Translation
thus
,
that
she
was
one
among
the
Souls
which
have
been
most
pure
,
&c.
his
false
Translation
would
have
him
to
exalt
her
above
all
humane
Creature
;
the
true
,
lists
her
only
among
the
Saints
of
the
first
Form
,
among
the
hundred
forty
four
thousand
which
follow
the
Lamb
whithersoever
he
goes
.
Nar.
1.
p.
74.
forming
an
Argument
against
her
Chastity
,
from
a
Passage
of
her
Life
,
and
her
own
Account
of
it
,
La
Parole
de
Dieu
,
n.
158.
(
and
by
the
way
I
must
say
,
that
no
Lover
of
Purity
would
have
perverted
this
Passage
to
the
Sence
that
he
has
done
,
nor
is
there
any
thing
in
the
Embraces
of
Parents
and
Children
,
that
can
be
supposed
to
defile
the
Imagination
of
a
Soul
such
as
hers
was
in
a
truly
regenerate
State
,
and
in
a
profound
Recollection
and
Communion
with
God
)
he
falsely
translates
the●
last
Part
of
it
:
The
Original
is
,
Je
pensay
de
concevor
cinque
Personnages
,
que
je
tiens
gens
de
bien
:
The
true
Version
,
I
thought
I
conceived
Five
Persons
whom
I
reckon
to
be
good
Men.
But
the
Doctor
must
render
it
Five
comely
Persons
,
that
it
might
serve
his
Design
,
and
afford
Matter
for
impure
Jest
.
4.
[
*
](A42287-e38990-b)
*
P●eface
,
§.
2.
That
if
she
may
be
believed
,
Christ
only
laid
the
Foundation
for
her
Works
,
and
did
no
more
but
prepare
the
way
for
her
Design
.
That
the
last
and
greatest
Manifestation
of
the
Divine
Wisdom
,
Power
,
Love
,
and
Goodness
,
was
reserved
to
her
,
and
therefore
she
is
and
must
be
a
greater
Person
than
Jesus
Christ
himself
.
And
,
[
*
](A42287-e39010-b)
*
p.
3.
§.
3.
says
he
,
if
we
will
take
the
Words
of
the
Anonymous
Author
of
La
vie
Continuee
,
and
some
others
,
this
Woman
was
above
all
that
's
Humane
.
—
That
God
designed
she
should
be
the
greatest
Blessing
that
ever
was
conferr'd
on
Mankind
.
—
That
they
set
her
on
the
same
Level
with
Jesus
Christ
.
That
they
draw
a
Parallel
betwixt
him
and
her
,
and
do
make
him
the
Type
of
her
,
and
not
him
but
her
,
the
last
and
highest
Expression
of
God's
Love
to
Mankind
.
—
And
that
all
her
Words
and
Writings
are
Sacred
as
Scripture
it self
,
and
ought
to
have
the
same
Authority
.
For
these
and
such
like
Expressions
,
5.
A.
B.
were
perswaded
that
all
who
would
peruse
them
with
sincerity
and
simplicity
of
Heart
,
would
find
great
Profit
to
their
Souls
,
and
therefore
they
recommended
them
with
much
concern
to
others
,
but
were
far
from
intending
to
affirm
those
things
,
to
which
the
Doctor
perverts
their
Words
;
As
,
that
A.
B.
is
the
greatest
that
ever
was
born
of
a
Woman
,
above
all
the
ancient
Patriarchs
,
to
be
preferred
to
Moses
and
the
Prophets
,
to
John
the
Baptist
and
the
Apostles
,
and
at
least
ought
to
be
honoured
equally
with
Jesus
Christ
,
who
is
said
to
be
God
Blessed
for
ever
;
that
she
was
as
much
without
Sin
as
he
,
and
her
Body
of
a
better
Frame
:
—
That
it
is
a
clear
Consequence
from
what
they
say
,
That
she
must
either
have
always
been
personally
united
to
the
Deity
,
and
so
to
be
esteemed
God-Woman
,
or
else
that
her
Body
and
humane
Nature
were
not
real
,
but
a
meer
Phantome
,
by
which
God
was
pleased
to
declare
his
Will
to
Man
:
That
all
her
Words
and
Writings
,
are
of
the
same
Authority
with
the
Sacred
Scriptures
.
—
That
there
ought
to
be
a
Commemoration
of
her
in
the
publick
Liturgies
,
as
well
as
of
our
Lord
Jesus
Christ
;
and
instead
of
the
God
and
Father
of
our
Lord
Jesus
Christ
,
now
we
should
say
the
God
of
A.
B.
and
the
Spirit
that
spoke
by
her
.
The
Persons
cited
by
the
Doctor
,
do
abhor
such
Consequences
;
their
Words
compared
with
the
rest
of
their
Writings
will
not
bear
them
:
And
in
the
Sence
he
puts
on
them
,
they
disclaim
them
as
none
of
theirs
.
Every
Body
can
best
explain
their
own
Sense
and
Meaning
,
and
what
is
apt
to
be
misunderstood
in
one
Place
,
Equity
requires
that
we
interpret
it
by
another
,
where
a
Man
does
more
distinctly
express
and
explain
his
Mind
in
relation
to
that
very
thing
.
The
Doctor
knows
how
M.
Poiret
vindicates
himself
,
in
his
Answer
to
M.
Juricu's
Critique
of
him
,
M.
Jurieu
,
says
he
,
is
offended
that
I
have
an
Esteem
for
A.
B.
tho'
I
have
less
Attachment
to
her
,
than
he
has
to
Calvin
,
and
many
of
his
Hearers
have
to
him
.
I
have
never
regarded
through
all
but
the
Wisdom
and
Truth
of
God
,
and
it
was
always
indifferent
to
me
,
by
what
means
God
would
make
it
known
to
me
,
by
a
Man
,
or
a
Woman
,
by
one
Learned
or
Unlearned
,
by
a
Catholick
,
a
Calvinist
,
a
Lutheran
,
&c.
I
will
approach
to
it
,
not
because
of
the
Organ
that
God
makes
use
of
,
but
because
of
the
Truth
that
he
communicates
thereby
.
It
would
be
ridiculous
to
insult
over
a
Person
of
Sense
,
who
goes
to
a
Fountain
,
as
if
he
went
thither
out
of
Love
to
the
Wooden
Pipe
.
Yet
as
to
me
this
is
the
admirable
Procedure
of
M.
Juri●u
.
&c.
Thus
M.
Poiret
clears
himself
,
in
his
Answer
to
M.
Jurieu
,
and
if
the
Doctor
will
accept
of
it
,
I
shall
give
him
his
Vindication
of
himself
,
in
a
Letter
to
a
Friend
,
upon
Occasion
of
the
Doctor
's
First
Narrative
.
As
,
saith
he
,
I
never
recommended
Mrs.
A.
B.
for
any
o●her
Reason
,
but
because
she
proposes
the
Doctrine
of
Jesus
Christ
,
with
all
Clearness
and
Purity
,
and
draws
Souls
to
none
but
to
him
,
so
it
is
against
Truth
and
Equity
,
what
the
Narrator
says
of
me
,
in
Opposition
to
St.
Paul
,
who
desired
to
know
nothing
but
Jesus
Christ
Crucified
,
that
I
,
it
seemed
,
desired
to
know
nothing
but
M.
A.
B.
To
recommend
an
INstrument
that
leads
to
none
but
Jesus
Christ
;
is
that
to
recommend
this
Instrument
in
Opposition
to
Christ
,
or
to
him
who
recommends
none
but
Christ
?
By
this
Reasoning
,
neither
Saint
〈◊〉
,
nor
any
other
,
ought
to
be
recommended
.
Be●●●
,
I
have
published
many
Books
,
wherein
I
have
not
〈…〉
one
Word
of
her
,
as
usually
I
do
not
speak
of
〈…〉
any
,
unless
they
speak
of
her
to
me
first
;
and
〈…〉
I
gave
of
her
were
extorted
by
the
〈…〉
Slanders
,
and
Persecutions
of
her
Adversaries
.
〈…〉
was
very
far
from
exalting
her
above
Jesus
〈…〉
,
(
as
he
would
insinuate
against
the
Truth
)
but
sinc●
I
saw
that
good
Souls
might
be
deprived
of
that
s●ving
Profit
,
which
they
would
reap
from
her
Writings
if
they
were
diverted
from
them
,
by
the
Evil
Impressions
of
Defamers
;
I
only
aimed
simply
to
bring
them
to
an
even
Ballance
,
by
this
Consideration
,
that
there
are
other
Persons
convinced
that
she
(
M.
A.
B.
)
was
quite
another
Person
than
she
is
represented
to
have
been
by
her
Defamers
,
who
never
conversed
with
her
,
●●ver
knew
her
,
and
whose
Character
of
her
(
while
they
decry
one
who
had
no
other
Design
,
but
to
recommend
the
Practice
of
the
Doctrine
of
Jesus
Christ
)
is
contrary
to
Righteousness
and
Charity
Whereas
the
recommending
of
such
Persons
,
and
the
interpreting
Candidly
all
they
say
,
is
by
St.
Paul
,
ascribed
to
Charity
.
And
as
for
any
Personal
Attachment
to
Mrs.
A.
B.
I
am
so
free
from
it
,
as
I
have
already
publickly
declared
,
That
if
the
Universal
Defamation
of
her
,
might
serve
to
advance
the
Glory
of
God
,
and
the
Salvation
of
Men
,
I
should
be
well
pleas'd
that
she
were
calumniated
every
where
,
without
Reply
.
Thus
for
M.
Poiret
.
XXI
.
A.
B.
as
so
highly
dignified
of
God
,
and
her
Scheme
of
Religion
,
and
System
of
Opinions
,
as
divine
,
and
absolutely
necessary
to
be
followed
,
upon
the
bare
Authority
and
Testimony
of
those
Men
whom
he
had
formerly
quoted
.
For
as
to
the
embracing
her
System
of
Opinions
,
as
absolutely
necessary
,
they
do
not
require
any
such
thing
.
A.
B.
her self
does
expresly
declare
,
That
she
does
not
require
any
to
believe
the
Truths
she
writes
,
because
she
says
they
are
revealed
to
her
by
the
Spirit
of
God
,
but
to
examine
if
they
be
not
the
Truths
of
the
Gospel
of
Jesus
Christ
;
she
would
have
Men
take
up
the
Spirit
of
the
first
Christians
,
and
let
the
good
Seed
of
the
Doctrine
of
the
Gospel
spring
up
in
their
Souls
,
and
not
her
Doctrine
:
For
she
has
no
particular
nor
new
Doctrine
,
as
to
the
Conduct
of
Mens
Souls*
;
and
that
when
she
adds
any
thing
in
her
Writings
,
that
does
not
concern
the
Doctrine
of
the
Gospel
,
XXII
.
A.
B.
was
highly
esteemed
,
not
adduced
by
the
Doctor
.
Nor
those
adduced
,
sufficiently
disproved
:
As
1.
her
Sanctity
.
The
other
Part
of
the
Doctor
's
Narrative
,
is
spent
in
disproving
the
Reasons
why
A.
B.
is
so
much
admired
,
and
said
to
be
divinely
inspired
,
&c.
and
I
am
sorry
that
his
Passions
or
Prejudices
do
as
much
darken
his
Reason
,
and
with-hold
him
from
candour
and
fair
dealing
here
,
as
in
the
former
.
The
Reasons
which
they
bring
,
are
to
be
had
more
truly
from
her
and
their
Writings
,
and
are
set
down
in
the
Thrid
Part
of
the
Apology
;
and
some
of
those
mentioned
by
the
Doctor
,
were
never
brought
by
them
as
Reasons
why
they
thought
her
divinely
inspir'd
,
but
upon
other
Grounds
;
of
which
afterwards
.
The
first
he
considers
is
her
Sanctity
,
which
he
says
,
is
nor
always
attended
with
extraordinary
Illuminations
;
and
then
inferrs
,
that
suppose
her
to
be
truly
and
extraordinarily
Holy
,
she
is
not
therefore
to
be
reckon'd
to
know
the
Mind
of
God
in
all
things
,
by
immediate
Revelation
;
all
which
is
readily
granted
:
But
make
once
the
Doctor
's
Supposition
,
and
then
add
,
that
the
Person
so
truly
Holy
declares
,
that
God
is
pleas'd
to
communicate
his
Light
immediately
unto
her
,
and
that
without
all
humane
Helps
;
and
that
upon
trial
it
be
found
,
that
what
she
declares
is
the
same
with
the
Gospel
of
Jesus
Christ
,
and
what
God
has
already
revealed
by
his
Spirit
,
this
I
think
may
be
reckoned
a
weighty
Evidence
of
Divine
Inspiraration
;
for
a
Person
so
truly
Holy
would
not
lye
,
nor
would
God
suffer
such
a
one
to
be
so
deluded
.
The
Doctor
singles
out
every
Reason
by
it self
,
and
would
prove
,
that
suppose
it
were
true
,
the
Consequence
is
not
just
,
and
so
rejects
the
Consequence
drawn
from
them
altogether
;
which
is
just
as
if
one
should
reason
that
2
and
4
and
6
do
not
make
12
,
because
2
makes
not
12
,
and
4
makes
it
not
,
nor
yet
6
,
Ergo
,
&c.
In
the
rest
of
this
Article
,
he
has
a
long
Discourse
to
shew
,
How
far
Saints
should
keep
their
Distance
,
and
be
cloathed
with
Humility
,
and
how
others
should
beware
of
running
into
excess
when
they
honour
them
,
not
to
exalt
them
to
an
equality
with
God
,
nor
near
it
;
we
ought
to
honour
those
whom
God
hath
honoured
,
yet
only
so
as
to
make
them
the
subject
Matter
of
honouring
God
.
A.
B.
and
her
Friends
,
do
perfectly
join
with
the
Dostor
,
what
goes
beyond
this
,
they
abhor
it
.
Where
there
is
no
Humility
,
there
is
no
Sanctity
;
for
that
is
the
Foundation
of
this
;
but
we
may
be
greatly
mistaken
,
to
call
that
Humility
which
is
the
greatest
Pride
,
to
speak
meanly
of
our selves
,
when
it
appears
by
all
our
Actions
that
we
are
not
so
in
our
Hearts
:
the
Saints
may
declare
the
Grace
of
God
to
themselves
with
the
greatest
Humility
,
ascribing
all
to
God
,
and
seeing
the
more
their
own
Nothingness
.
As
David
,
Paul
,
&c.
and
what
A.
B.
says
of
her self
,
may
proceed
from
the
same
Spirit
,
notwithstanding
of
all
the
Doctor
's
Reasons
.
That
her
Friends
publish
blasphemous
Encomiums
of
her
,
and
are
guilty
of
Idolatry
,
as
to
her
,
is
a
bold
,
unjust
,
and
malicious
Calumny
,
which
they
utterly
deny
.
In
the
XV.
Article
,
he
justifies
his
Zeal
against
her
and
them
,
for
exalting
her
above
the
present
State
and
Capacity
of
humane
Nature
,
only
,
that
all
her
metaphysical
Whimsies
,
which
M.
Poiret
is
passionately
fond
of
,
might
be
received
for
Divine
Truths
.
I
have
already
replied
to
this
,
that
neither
A.
B.
nor
M.
Poiret
,
do
bid
any
believe
what
he
calls
Whimsies
to
be
Divine
Truths
,
but
only
entreat
Men
to
be
True
Christians
,
and
if
they
please
,
they
may
look
upon
all
her
other
Thoughts
,
that
have
no
immediate
relation
to
this
,
to
be
really
metaphysical
Whimsies
.
It
is
a
wrong
Imagination
of
his
,
that
that
make
her
impeccable
,
or
at
least
never
to
have
actually
sinned
.
[
*
](A42287-e39710-b)
*
See
Apology
,
p.
137.
She
asserts
the
contrary
her self
,
and
they
believed
no
such
thing
,
as
I
have
already
shewn
.
M.
de
Cort's
Expression
,
(
As
if
Adam
had
never
sinned
in
her
)
implies
no
such
thing
as
the
Doctor
inferrs
from
it
,
but
that
during
the
time
he
conversed
with
her
,
he
observed
in
her
such
a
compleat
and
solid
Vertue
,
that
he
thinks
,
she
could
not
have
been
in
a
purer
State
,
tho'
she
had
not
been
born
of
the
corrupt
mass
of
Adam
,
as
indeed
she
was
.
So
this
is
the
Subject
of
another
Consideration
,
whether
by
the
Grace
of
God
,
a
Person
may
be
advanced
to
such
a
State
of
Vertue
,
as
not
actually
to
commit
any
Sin
,
neither
in
Heart
nor
Life
,
tho'
they
be
born
of
the
corrupt
mass
of
Adam
,
are
not
impeccable
,
and
have
been
guilty
of
many
Sins
.
In
the
Sixteenth
and
Seventeenth
Article
,
viz.
Affected
Solitude
and
Retirement
,
Celibacy
,
Fastings
,
Watchings
,
Humiliations
,
wearing
of
Sackcloth
,
a
contempt
of
the
common
Ornaments
of
her
Sex
,
with
such
like
Austerities
,
and
great
Raptures
,
and
Extasies
in
Devotion
;
and
declaring
,
that
he
perceives
no
singular
Instance
of
Sanctity
mention'd
by
them
,
beside
those
:
For
it
was
easie
to
observe
from
the
Accounts
given
of
her
,
that
she
lived
as
one
constantly
travelling
towards
Eternity
,
and
as
such
,
studied
in
all
things
to
conform
her
Life
to
that
of
Jesus
Christ
.
I
shall
not
here
recount
the
many
Instances
of
this
,
which
a●e
to
be
seen
in
the
First
Part
of
the
Apology
[
*
](A42287-e39860-b)
*
See
Apology
,
p.
42
,
43.
,
and
in
the
Character
given
of
her
,
in
the
end
of
the
Apology
;
but
shall
refer
the
Doctor
to
the
Places
cited
on
the
Margent
,
in
which
Places
he
will
see
some
Instances
of
true
Sanctity
,
which
he
did
not
think
fit
to
notice
,
how
observable
soever
they
be
in
her
own
Writings
,
and
in
the
Accounts
that
are
given
of
her
by
those
who
knew
her
in
her
Youth
and
Old
Age
,
and
in
all
the
Stages
of
her
Life
,
in
the
Temoign
.
de
la
Verite
;
and
particularly
in
that
by
Mr.
Franken
Merchant
in
Amsterdam
.
In
the
Eighteenth
Article
,
he
speaks
as
if
A.
B.
and
others
,
in
comparing
her
Life
with
that
of
Jesus
Christ
,
thought
that
there
were
an
Equality
,
without
giving
any
Evidence
for
it
;
the
thing
is
utterly
false
,
both
she
and
they
affirm
only
,
that
she
was
a
Follower
of
Jesus
Christ
,
she
makes
the
Essence
of
Christianity
to
consist
in
the
Imitation
of
Jesus
Christ
,
and
in
all
her
Writings
lays
before
us
his
Life
and
Spirit
for
our
Imitation
,
in
a
way
more
divine
and
forcible
,
than
the
general
way
of
sermonizing
:
And
if
her
Vertues
were
truly
Transcripts
of
the
Life
of
Jesus
,
it
is
very
Just
that
they
be
represented
to
the
World
as
such
,
that
so
it
may
appear
,
that
it
is
the
Devil
and
our
corrupt
Nature
only
that
makes
us
believe
that
he
is
not
imitable
,
and
that
by
such
an
Instance
we
may
be
stirred
up
to
be
true
Followers
of
Jesus
Christ
.
In
the
next
Article
,
he
hath
a
long
Discourse
upon
Solitude
:
Because
,
he
says
,
it
is
recommended
as
a
special
Act
of
Sanctity
by
the
Example
and
Sentiments
of
A.
B.
and
because
it
has
been
much
debated
by
Heathens
and
Christians
,
by
Ancients
and
Modern
,
yet
few
,
says
he
,
have
offered
a
just
Decision
of
the
Matter
:
I
was
in
good
Hopes
this
should
have
been
done
by
him
,
yet
at
last
he
will
not
determine
which
of
the
States
,
the
Active
,
or
the
Contemplative
is
fittest
:
but
then
he
thinks
,
A
mixt
State
the
happiest
,
(
which
is
plainly
every
Bodies
State
)
and
gives
his
Reasons
for
it
,
and
corrects
a
vulgar
Error
concerning
the
Clergy
,
as
if
they
all
ought
to
be
Men
of
Study
and
Retirement
,
which
,
he
says
,
is
a
great
Mistake
,
since
they
are
to
shew
the
Possibility
of
the
Divine
Laws
,
by
their
Practice
,
and
he
who
can
hear
himself
prais'd
without
Vanity
,
and
accused
without
Wrath
,
can
accept
of
good
things
when
they
are
offered
,
without
a
brutal
Joy
,
and
yet
never
be
out
of
Humour
when
are
they
wanting
.
—
Such
a
one
prosecutes
the
End
of
his
Calling
better
,
and
his
Conversation
does
more
good
,
&c.
A.
B.
considers
and
determines
this
Matter
upon
other
Principles
,
and
by
another
Spirit
.
It
is
not
which
of
the
States
makes
a
Man
a
Drone
or
a
Drudge
,
in
which
a
Man
may
enjoy
himself
best
,
or
do
most
good
;
acquire
Knowledge
and
Experience
;
give
himself
to
Study
or
to
Business
:
Which
are
the
Measures
by
which
the
Doctor
determines
.
But
,
she
says
,
we
are
all
travelling
to
Eternity
,
and
our
great
Business
,
both
as
Men
and
Christians
,
is
to
give
our
whole
Love
to
God
;
and
to
keep
our selves
unspotted
from
the
World
;
that
every
one
is
obliged
sincerely
to
examine
their
own
Hearts
and
Consciences
,
and
whatever
they
find
to
be
a
Hindrance
to
the
Love
of
God
,
by
all
means
to
avoid
it
,
and
whatever
they
find
to
be
to
them
a
necessary
Help
to
it
,
to
embrace
it
;
that
the
Corruptions
abounding
in
the
World
make
it
very
hard
for
some
to
converse
with
it
,
and
not
become
Partakers
of
their
Sin
;
that
many
are
so
weak
or
so
easie
to
be
surprized
by
the
Temptations
it
offers
,
that
they
find
it
for
their
Safety
as
much
as
they
can
to
avoid
them
by
Solitude
and
Retirement
;
that
Babylon
is
presently
over
all
,
and
God
calls
to
all
his
Children
to
come
out
of
her
,
least
they
be
Partakers
of
her
Sins
,
and
so
of
her
Plagues
also
.
That
nevertheless
,
God
has
different
Ways
of
bringing
Souls
unto
himself
;
and
therefore
what
Method
one
follows
,
and
finds
for
his
Eternal
good
,
he
is
not
to
impose
upon
others
,
nor
are
others
to
despise
him
.
XXIII
.
1.
That
till
the
18th
Year
of
her
Age
,
she
ran
into
a
vain
and
light
Conversation
,
by
which
she
lost
her
Conversation
with
God
;
where
,
in
his
Judgement
,
he
shews
a
flat
Contradiction
in
the
Preface
to
the
English
Reader
,
of
the
Light
of
the
World
;
because
a
few
Lines
before
he
had
affirmed
this
,
he
had
said
,
that
from
her
Childhood
she
had
inward
Conversation
with
God
,
as
if
any
could
lose
a
thing
they
never
had
,
or
never
lose
it
because
they
had
it
from
their
Childhood
:
However
,
this
he
thinks
proves
,
That
she
could
not
be
anointed
by
the
Spirit
of
God
to
declare
his
Will
;
for
if
it
had
been
so
,
it
is
no
ways
likely
he
would
have
left
her
so
soon
to
her self
,
or
suffered
her
to
be
corrupted
,
whom
he
had
appointed
to
be
so
great
a
Light
,
especially
when
that
which
tempted
her
was
but
the
Censures
and
Misconstructions
of
other
Men
:
What
,
could
not
the
Spirit
of
God
break
through
this
Temptation
?
Was
her
Grace
too
weak
to
resist
it
?
Must
so
Holy
a
Person
do
Evil
,
merely
to
pass
for
a
Wit
?
The
Doctor
reasons
upon
other
Principles
different
from
those
of
the
rest
of
Mankind
,
when
he
comes
to
speak
of
A.
B.
Were
not
David
and
Solomon
separated
from
the
Womb
?
Did
not
their
Graces
and
Sanctity
appear
early
?
Did
they
not
fall
into
grievous
Sins
?
Is
this
a
Proof
that
God
did
not
anoint
them
to
declare
his
Will
?
Could
not
the
Spirit
of
God
break
through
their
Temptations
?
&c.
But
moreover
,
it
is
to
be
considered
,
that
it
was
no
gross
and
scandalous
Sin
,
by
which
she
lost
her
Conversation
with
God
,
and
yet
notwithstanding
she
lived
a
Life
of
great
Mortification
for
it
,
for
several
Years
.
2.
She
did
not
determine
the
great
State
of
her
Life
,
by
Motives
and
Principles
of
Religion
,
but
by
her
own
Humour
;
she
resolved
upon
a
Celibate
Life
,
only
because
she
would
not
be
crost
,
&c.
But
the
Doctor
sets
this
in
a
false
Light
,
as
he
does
every
thing
else
that
concerns
her
.
The
true
Case
is
this
,
when
she
was
a
Child
,
it
troubled
her
to
see
her
Father
sometimes
so
rough
to
her
Mother
,
and
when
he
was
in
Wrath
,
she
would
run
and
embrace
his
Knees
to
appease
him
,
and
then
would
retire
and
pray
,
that
God
would
never
suffer
her
to
marry
,
but
that
he
would
take
her
for
his
Spouse
.
This
was
before
her
turning
aside
from
God
,
to
divert
her self
with
the
Vanities
of
the
World
.
In
the
18th
Year
of
her
Age
,
she
was
struck
with
a
deep
Remorse
for
her
straying
from
God
,
and
led
a
Life
of
most
severe
Penitence
for
Seven
Years
;
so
that
other
Considerations
did
then
affect
her
,
and
draw
her
to
a
State
of
Celibacy
.
As
for
the
Doctor
's
immodest
Insinuations
upon
this
Occasion
,
I
shall
leave
it
to
his
own
Conscience
to
check
him
for
them
;
but
for
the
other
Reason
he
gives
for
her
Celibacy
,
That
she
undervalued
all
she
saw
,
and
could
find
none
of
Merit
enough
to
deserve
her
,
&c.
it
s
purely
his
own
Invention
,
without
the
least
Ground
given
for
it
,
in
her
Life
or
Writings
,
or
any
manner
of
way
,
and
will
be
judged
by
every
enquiring
Reader
,
to
be
a
malicious
and
wilful
Calumny
.
3.
her
Disobedience
to
her
Parents
;
contrary
to
whose
express
Commands
,
she
was
importunate
to
go
into
a
Cloyster
,
and
when
that
would
not
do
,
stole
away
from
her
Father's
House
privately
.
He
exaggerates
this
matter
greatly
,
but
is
not
aware
of
one
Reason
he
brings
,
which
determines
the
Case
clearly
on
her
side
;
If
the
Case
had
been
,
says
he
,
about
turning
Christian
,
she
ou●ht
to
have
done
it
,
even
without
a
particular
Revelation
,
whether
her
Father
would
or
not
.
The
Case
was
the
very
same
with
her
,
and
a
particular
Command
from
God
to
strengthen
it
:
She
saw
she
could
not
become
a
true
Christian
,
without
abandoning
the
World
,
and
that
while
she
was
in
her
Father's
House
,
she
could
not
sufficiently
disingage
her self
from
it
,
and
therefore
resolved
to
obey
Jesus
Christ
,
who
bids
us
forsake
Father
and
Mother
and
all
that
we
have
,
for
his
sake
.
Our
Lord
called
James
and
John
,
the
Sons
of
Zebedee
,
from
waiting
on
their
Father
,
and
they
forsook
all
and
followed
him
.
4.
It
is
not
true
,
says
he
,
(
M.
Poiret
)
that
I
had
any
Interest
to
defend
the
Life
and
Actions
of
Mrs.
A.
B.
by
a
Legacy
which
she
left
me
,
(
as
the
Narrator
says
)
she
did
not
leave
me
in
Legacy
to
the
Value
of
a
Penny
.
But
there
is
nothing
more
contrary
to
Truth
,
as
well
as
to
Justice
and
Charity
,
than
what
he
says
of
the
Law-Suits
of
Mrs.
A.
B.
with
her
Father
,
and
Step
Mother
;
I
pray
God
he
may
not
have
acted
maliciously
,
against
his
Knowledge
,
in
the
Judgment
that
he
would
have
the
English
and
Scots
to
make
of
her
Civil
Actions
,
whose
Civil
Laws
are
different
from
those
of
her
Country
.
It
may
be
,
it
would
be
a
Crime
in
England
,
or
Scotland
,
for
a
younger
Daughter
,
after
her
Mother's
Death
,
to
require
by
Law
,
of
her
Father
,
the
Goods
of
her
deceas'd
Mother
.
But
in
France
,
where
among
Citizens
,
in
the
matter
of
Succession
,
there
is
no
Distinction
between
Son
or
Daughter
,
elder
or
younger
,
it
is
the
Law
and
Custom
in
many
Places
,
That
after
the
Decease
of
the
Mother
,
her
Goods
are
tak●n
from
the
Administration
of
the
Father
,
and
put
under
other
Curators
,
to
be
after
equally
divided
amongst
the
Children
:
And
in
Mrs.
A
B's
.
Country
the
Law
is
,
That
the
Widow-Husband
cannot
marry
again
,
until
he
first
divide
with
the
Children
of
the
first
Marriage
,
and
give
them
their
Mother's
Goods
,
and
to
refuse
this
,
is
to
violate
Law
and
Justice
;
now
this
is
what
the
Father
of
A.
B.
did
,
whose
Injustice
our
Doctor
thinks
fit
to
justifie
,
and
for
this
end
,
to
suppress
,
change
,
and
fal●ifie
the
Circumstances
of
the
Affair
,
against
the
Truth
of
what
he
had
read
of
it
.
To
render
Mrs.
A.
B.
faulty
and
impious
against
her
Father
,
he
speaks
nothing
of
the
Laws
or
Customs
of
the
Place
,
[
a
](A42287-e40470-b)
a
Vie
exter
,
●
49.
(
tho'
they
were
expresly
mentioned
in
her
Ac●count
of
the
Affair
)
according
to
which
the
Father
is
the
Breaker
of
them
,
and
the
Daughter
would
have
them
observed
.
He
say
,
the
Father
would
have
maintain'd
her
in
his
House
;
but
he
does
not
tell
that
his
new
Wife
whom
he
had
taken
clandestinly
,
tho
she
was
but
a
poor
Girl
,
without
Wit
or
Vertue
,
studied
to
waste
and
consume
the
Goods
of
A.
B.
persecuting
her
,
for
the
Four
Months
she
staid
with
her
Father
,
in
so
continual
and
cruel
a
manner
,
as
cannot
be
expressed
.
[
b
](A42287-e40490-b)
b
〈…〉
.
Mrs.
A.
B.
saw
and
experienced
,
that
this
was
inconsistent
with
her
Recollection
,
and
contrary
to
the
will
of
God
.
He
says
,
that
Mrs.
A.
B.
was
picqued
,
because
her
Father
refused
her
Money
,
but
does
not
tell
that
her
Father
was
then
in
a
most
plentiful
Condition
,
[
c
](A42287-e40520-b)
c
ibid.
n.
57.
that
as
for
her self
,
she
had
not
a
Penny
,
that
she
ask'd
only
what
was
necessary
for
her
:
That
he
(
irritated
by
his
Wife
)
was
so
cruel
as
not
to
assist
her
with
a
Penny
when
she
was
dangerously
Sick
;
that
for
want
of
Convenience
she
was
obliged
to
lie
under
a
Roof
,
when
the
Snow
and
Cold
deprived
her
even
of
the
Nights
rest
,
[
d
](A42287-e40530-b)
d
Vi●
exter
,
n.
52
,
54.
so
that
Strangers
were
mov'd
to
give
her
Alms.
He
would
have
it
to
be
understood
,
that
she
entered
into
a
Law
Sure
against
her
Father
,
of
her
own
head
,
and
therefore
says
,
that
her
Sister
was
already
dead
,
and
that
her
Brother-in-Law
perswaded
her
to
proceed
,
hoping
afterwards
to
wheedle
her
out
of
it
,
all
which
is
false
.
Her
Married
Sister
was
yet
living
,
and
lived
Five
Years
thereafter
,
and
about
Four
Years
after
her
Husband
.
[
e
](A42287-e40540-b)
e
ib.
n.
5
,
49
,
51.
The
half
of
the
Mother's
Goods
belonging
to
the
Sister
and
her
Husband
,
they
resolved
to
require
their
Father
to
deliver
them
,
to
whom
they
did
not
appertain
;
[
f
](A42287-e40550-b)
f
ib.
p.
180.
and
it
was
only
by
way
of
Concomitance
and
Adjunction
,
that
Mistress
A.
B.
interven'd
in
it
,
it
not
being
Just
that
she
should
wrong
her
Brother-in-Law
,
and
Sister
,
by
refusing
her
Assent
to
this
Affair
,
and
it
appears
that
she
came
in
but
accessorily
;
for
how
soon
her
Brother-in-Law
died
,
she
wholly
desisted
from
it
.
[
g
](A42287-e40570-b)
g
ib.
and
Part
de
Dien
n.
9.
p.
163.
So
that
the
Question
comes
to
this
:
If
in
a
Place
where
the
Laws
require
that
a
Father
,
before
he
marry
again
,
leave
the
Goods
of
the
deceas'd
Wife
to
the
Children
that
he
had
by
her
,
a
Daughter
of
more
than
Twenty
Years
of
Age
,
persecuted
by
a
Mother-in-Law
,
who
wastes
her
Goods
,
does
commit
a
Crime
,
when
,
(
after
having
asked
in
vain
,
but
only
simple
Necessaries
,
from
her
Father
who
is
in
a
plentiful
Condition
she
consents
,
that
her
elder
living
Married
Sister
and
her
Husband
,
should
apply
to
the
Judges
,
to
demand
their
own
Goods
which
are
wasted
,
and
a
Portion
for
this
Maid
,
while
they
constantly
refuse
to
allow
her
the
least
share
,
for
the
necessities
of
Life
,
so
as
to
leave
her
generally
without
any
Help
,
even
in
her
Maladies
,
how
dangerous
soever
they
were
,
or
might
be
?
No
Man
living
hitherto
,
not
even
any
of
her
greatest
Enemies
,
had
so
much
as
a
Thought
to
give
her
the
least
Reproach
for
it
;
and
this
is
the
Reason
why
he
who
continued
her
Life
,
had
no
ground
nor
thought
of
making
any
Apology
for
this
.
Fifteen
or
Twenty
Years
after
this
,
a
certain
Doctor
lifts
up
himself
to
accuse
her
for
this
of
Impiety
,
and
an
inordinate
Love
to
the
World
,
and
that
she
had
neither
Law
nor
Reason
on
her
side
,
and
glories
publickly
in
this
fine
Discovery
,
which
ought
rather
to
fill
him
with
Confusion
before
God
and
Men
,
considering
the
Artifices
wherewith
he
hath
disguised
and
perverted
the
Matter
of
Fact
;
God's
forbidding
to
meddle
with
other
Mens
Matters
;
and
the
wretched
Injustice
with
which
he
takes
part
against
the
Right
of
oppressed
Innocence
.
—
Having
given
an
Account
of
the
just
Reason
she
had
to
resume
the
Sure
after
her
Father's
Death
,
he
thus
concludes
,
As
there
was
nothing
in
this
,
but
what
was
according
to
Divine
,
Natural
,
and
Civil
Equity
,
and
since
Mrs.
A.
B.
affirmed
,
that
she
acted
in
this
by
the
Will
and
Motion
of
God
,
and
against
her
particular
Inclination
,
and
in
short
,
since
the
Effect
makes
appear
,
that
she
made
use
of
her
Goods
for
the
Glory
of
God
,
and
the
Advantage
of
the
Poor
,
in
the
Erection
of
a
Hospital
,
which
subsists
to
this
Day
,
and
to
which
she
left
all
her
Goods
:
What
is
here
in
all
this
,
that
deserves
not
to
be
esteemed
in
the
Judgments
of
all
good
Men
?
So
far
M.
Poiret
.
The
Doctor
is
unjust
,
when
he
would
have
it
pass
for
an
Invention
of
M.
Poiret's
,
That
she
was
commanded
by
God
to
pursue
her
Right
,
and
that
she
should
need
it
for
his
Glory
,
&c.
—
He
knows
that
M.
A.
B.
declares
[
h
](A42287-e40700-b)
h
Parole
de
Dieu
.
p.
67.
that
she
was
expresly
mov'd
to
it
by
God
.
And
the
Sincerity
that
appears
in
all
her
Life
and
Actions
,
and
that
Poverty
of
Spirit
which
she
still
possessed
in
the
midst
of
Abundance
,
may
convince
any
unprejudiced
Person
of
the
Truth
of
her
Declaration
;
and
that
she
was
not
acted
by
an
inordinate
Love
of
the
World
.
That
this
was
not
inconsistent
with
her
Abstractedness
from
the
World
,
as
it
appears
by
an
excellent
Resolution
which
she
gave
on
another
Occasion
,
[
i
](A42287-e40720-b)
i
Vie
exter
,
p.
186.
the
Extract
of
which
you
see
in
the
Third
Part
of
the
Apology
,
N.
23.
p.
227.
So
he
who
continues
her
Life
does
sufficiently
evince
it
in
the
Place
cited
by
the
Doctor
,
(
tho'
not
with
that
Justice
and
Candour
that
might
be
expected
from
a
Narrator
)
[
k
](A42287-e40750-b)
k
Av●s
salut
.
p.
86.
by
some
Reflections
upon
God's
Dealing
with
her
in
that
Matter
,
such
as
,
that
this
happened
after
he
had
made
Trial
of
her
hearty
Sincerity
by
a
twelve
Years
actual
Disingagement
from
the
World
;
that
it
was
against
her
Will
,
but
by
God's
express
Command
,
that
she
resumed
her
Goods
;
that
she
possess'd
them
in
a
most
real
Disingagement
,
and
employed
them
in
God's
Service
only
,
and
concludes
with
this
Illustration
of
the
Matter
,
[
l
](A42287-e40770-b)
l
Vie
Continuè●
cap.
12.
p.
128
,
129.
If
we
had
not
seen
Abraham
pass
three
Days
with
Peace
and
Tranquility
of
Mind
,
in
the
Resolutions
and
actual
Preparations
to
kill
his
Son
;
if
we
had
not
seen
him
ready
to
stab
him
,
and
putting
the
Knife
to
his
Throat
,
we
could
not
have
known
,
and
he
himself
could
not
have
certainly
known
whether
his
Affections
were
so
disingaged
from
his
Son
,
as
to
give
him
wholly
to
God
.
But
after
this
Proof
,
God
gives
him
back
that
which
he
might
afterwards
possess
according
to
God
.
It
is
such
an
Abandoning
of
all
,
that
God
requires
of
all
true
Christians
(
tho'
not
of
all
after
the
same
Manner
)
after
which
he
restores
unto
them
their
abandon●●
Goods
,
or
not
,
as
he
sees
fit
;
and
if
he
give
them
,
they
are
a
Charge
to
them
who
possess
them
then
,
when
their
Disingagement
is
true
,
they
possess
them
then
as
Goods
which
are
not
theirs
,
but
given
them
of
God
,
that
they
may
employ
them
for
God
only
,
who
allows
them
to
take
of
〈◊〉
their
simple
Necessaries
and
no
more
;
all
the
rest
ought
to
be
for
him
and
on
his
Account
.
This
is
what
truly
befel
M.
A.
B.
who
on
this
Occasion
receiv'd
and
dispens'd
God's
Goods
with
an
exemplary
and
unviolable
Fidelity
,
and
spared
no
Pains
to
maintain
what
was
God's
,
because
he
had
declared
,
that
such
was
his
holy
Will.
The
other
Branch
of
the
Doctor
's
Accusation
,
as
to
Coverousness
in
her
suing
her
Right
to
the
Isle
of
Noordstrand
,
is
no
less
unjust
than
the
former
;
and
his
Account
of
it
is
not
fair
nor
ingenuous
▪
de
Cort
left
her
sole
●eiress
by
his
latter
Will
,
without
her
Knowledge
or
Consent
,
when
he
was
far
distant
from
her
in
Noordstrand
,
and
when
she
testified
an
Aversion
unto
it
,
her
own
Goods
being
a
Charge
to
her
already
;
he
told
her
,
with
Grief
,
there
was
none
else
that
●e
could
trust
with
it
,
for
if
he
should
leave
it
to
the
Fathers
of
the
Oratory
,
they
would
not
pay
his
Debts
;
it
to
his
Relations
they
would
destroy
one
another
with
〈◊〉
Suits
.
The
Doctor
might
have
taken
the
true
Narrative
of
it
where
it
was
to
be
had
,
and
not
from
M.
Bayl●s
Dic●●onaire
Critique
,
if
he
had
given
her
own
Defences
against
his
malicious
Accusation
when
it
was
brought
against
her
with
the
same
Spite
and
Fury
,
by
Benjamin
Furly
the
Quaker
;
he
might
have
spared
all
his
Insults
,
or
the
Reader
would
have
found
them
to
be
very
ridiculous
.
Her
Defence
is
to
be
had
at
large
in
the
Place
cited
[
*
](A42287-e40870-b)
*
Avertis
.
contre
les
Tremb
.
p
▪
213
,
&c.
on
the
Margent
,
in
her
own
Words
,
the
Substance
whereof
,
in
short
,
is
this
:
That
it
could
not
be
Covetousness
that
acted
her
in
that
Business
of
Noordstrand
,
since
she
was
told
it
was
burdened
with
Debts
more
than
it
was
worth
,
and
was
therefore
refused
by
his
Blood-Relations
,
when
she
proffered
it
unto
them
with
the
same
Conditions
she
her self
held
it
:
That
she
had
given
sufficeint
Testimony
of
her
Detachment
from
the
World
,
when
at
the
Age
of
Eighteen
she
voluntarily
abandoned
all
that
she
might
have
possessed
with
rich
Parents
;
and
when
afterward
she
had
an
express
Command
from
God
,
to
assume
her
Goods
;
she
took
them
only
as
a
great
Charge
and
Burthen
to
her
,
not
knowing
how
to
employ
them
according
to
the
Will
of
God
;
that
she
was
herself
satisfied
with
simple
Necessaries
,
and
employ●d
all
in
the
Glory
of
God
,
and
in
Charity
to
her
Neighbour
,
that
she
spent
herself
,
and
Goods
and
Cares
in
training
up
young
Girls
,
sometimes
Fifty
at
a
Time
,
providing
both
for
their
Souls
and
for
their
Bodies
,
&c.
She
afterwards
adds
,
That
he
(
Benjamin
Furly
)
wrongfully
accuses
me
,
that
I
seek
worldly
Goods
,
and
that
I
possess
my
own
Goods
in
Co●etousness
,
and
also
those
of
others
,
viz.
th●se
of
the
deceas'd
M
de
Cort.
I
know
not
what
this
Covetousness
would
serve
for
,
since
I
have
resolved
to
live
soberly
without
all
Attendance
or
Service
,
which
I
have
no
more
desired
since
I
possessed
my
own
Goods
,
than
I
did
before
;
and
would
not
do
,
even
tho'
I
should
possess
Noordstrand
,
yea
tho'
I
should
possess
a
whole
Kingdom
:
Because
the
Resolution
I
have
to
imitate
the
Lowness
of
Jesus
Christ
,
is
more
valuable
in
m●
judgment
,
than
all
the
Wealth
,
Pleasures
,
and
Commo●●●●es
in
the
World
:
Which
Resolution
I
will
never
alter
,
and
therefore
I
have
no
need
to
covet
this
World's
Goods
,
to
make
my self
Great
,
or
to
take
my
Delights
here
;
for
I
look
for
them
after
Death
,
and
when
it
shall
be
lawful
to
enjoy
all
sorts
of
Contentments
:
but
it
is
not
lawful
in
this
Valley
of
Tears
,
which
is
the
time
of
Penitence
.
XXIV
.
Dictionaire
,
Histor.
&
Critique
,
he
being
one
of
his
great
Vouchers
,
whom
it
seems
he
approves
in
his
〈◊〉
of
treating
Divine
Things
and
Persons
,
he
still
〈…〉
honourably
of
him
,
tho'
Men
of
another
Character
,
〈◊〉
as
Dr.
Tillotson
,
and
Dr.
〈◊〉
,
how
far
soever
they
seem
to
be
out
of
his
Road
,
cannot
escape
his
la●h
:
I
would
entreat
him
to
compare
his
own
Character
of
A.
B.
with
Mr.
Bayle's
of
the
Royal
Prophet
and
Psalmist
〈◊〉
▪
and
he
will
find
that
tho'
he
has
been
very
solicitous
in
drawing
of
her
Picture
,
not
to
render
her
very
Lovely
,
yet
if
he
compare
it
with
his
Friend's
Picture
of
〈◊〉
,
it
will
be
found
,
that
what
appeared
to
him
,
as
he
says
,
〈◊〉
ugly
Scabs
and
Ulcers
,
are
really
Marks
of
Beauty
(
〈◊〉
taken
in
his
own
Sense
)
in
Respect
of
the
Lineaments
his
Friend
gives
the
other
:
There
is
hardly
any
Crime
or
Vice
,
wherein
he
does
not
make
him
exceed
the
worst
King
of
his
Age
,
and
that
throughout
all
his
Life
,
and
yet
he
says
,
it
cannot
be
deny'd
that
he
was
inspired
by
the
Holy
Spirit
,
because
he
wrote
the
Psalms
.
If
the
Doctor
approve
of
his
Critique
,
he
confounds
his
own
,
if
not
,
how
can
he
pretend
Zeal
for
God
and
the
Authority
of
his
Holy
Word
,
and
yet
make
him
one
of
his
most
familiar
and
most
intimate
Friends
,
cite
the
Authority
of
his
Book
on
all
Occasions
,
to
justifie
his
Narratives
,
which
good
Men
are
ashamed
to
say
they
have
look'd
into
,
as
well
because
of
the
Impudicity
of
it
,
as
of
his
impious
Undermining
of
the
Sacred
Scriptures
,
by
studying
with
the
most
malicious
Art
,
utterly
to
discredit
the
Writers
of
them
,
as
Men
void
of
All
True
Vertue
.
XXV
.
de
Cort
:
Whereas
there
be
several
Instances
given
of
it
by
Mr.
Franken
,
Mr.
Van
de
Velde
,
Tiellens
,
and
others
,
in
Temoignage
de
la
Verite
.
It
is
true
,
God
is
the
only
Searcher
of
Hearts
,
but
it
is
neither
against
Reason
nor
Scripture
,
that
one
should
know
the
Thoughts
and
Heart
of
another
,
when
God
is
pleas'd
to
reveal
it
to
him
,
and
that
the
Thoughts
and
Dispositions
of
the
Hearts
of
some
,
were
made
known
by
God
to
Mrs.
A.
B.
and
declared
by
her
,
is
more
than
once
testified
both
in
her
Life
,
and
in
the
Temoign
.
de
la
Verite
.
XXVI
.
[
*
](A42287-e41220-b)
*
Apology
,
p.
230.
&c.
.
Jonah
foretold
that
Ninevah
should
be
destroyed
within
Forty
Days
,
and
yet
it
was
not
destroyed
:
And
tho'
he
says
,
she
told
things
very
positively
,
which
are
not
yet
come
to
pass
,
yet
that
does
not
infer
that
she
was
not
inspired
by
God
;
her
Meaning
as
to
the
last
Judgments
,
is
touched
upon
already
,
and
is
mistaken
by
the
Doctor
:
Besides
,
we
are
to
consider
,
that
those
inspired
by
God
,
have
their
Minds
so
filled
with
the
Representations
of
Divine
and
Future
Things
,
that
they
appear
to
them
near
even
at
the
Door
.
So
St.
Paul
speaks
of
the
last
Judgments
,
and
of
Christ's
Coming
in
the
Clouds
,
and
of
their
being
to
be
changed
,
who
were
then
upon
the
Earth
at
his
Coming
,
as
if
all
were
to
be
accomplished
in
his
own
Days
.
It
is
much
that
has
obliged
the
Doctor
to
say
one
good
Word
of
her
,
sure
the
Matter
must
be
very
notorious
,
that
he
had
not
the
Confidence
to
pass
it
by
,
and
conceal
it
:
He
says
Article
XXIII
.
It
must
be
acknowledged
,
that
she
speaks
and
writes
more
plainly
and
intelligibly
than
any
of
the
Mystick
Sect
,
and
is
somewhat
more
on
the
Moral
than
others
of
that
Gang.
But
as
if
it
were
against
the
grain
to
say
any
thing
that
might
seem
in
the
least
to
commend
her
,
he
dashes
all
again
,
by
telling
,
That
her
high
Flights
were
effects
of
Fancy
rather
than
Judgment
,
as
not
having
much
Reason
and
Meditation
.
That
her
Notions
are
Sublime
,
but
so
are
a
Bedlamites
.
Well
A.
B.
will
not
quarrel
with
any
,
who
distinguishing
the
Accessories
from
the
Essentials
of
Christianity
in
her
Writings
,
do
firmly
adhere
to
,
and
practice
the
first
,
tho'
they
look
upon
the
last
as
Dreams
or
metaphysical
Whimsies
:
For
she
requires
no
Body
to
believe
them
,
if
they
see
no
Clearness
in
them
,
she
lays
no
Stress
upon
them
.
He
undertakes
to
prove
that
her
Notions
do
neither
hang
well
together
,
nor
are
consonant
to
the
Scriptures
,
and
pawns
his
Reputation
for
the
Performance
:
But
he
did
not
well
to
hazard
what
he
so
highly
values
,
where
the
Probability
of
losing
was
so
great
.
XXVII
.
It
must
be
owned
that
she
consulted
Men
and
Books
very
little
,
for
she
had
both
in
great
Contempt
:
And
yet
within
Eight
Lines
he
says
,
That
her
sublime
Thoughts
were
suggested
by
her
Conversation
with
others
,
by
Sermons
which
she
heard
,
and
by
Conferences
with
Confessors
,
Priests
,
and
Learned
Men.
The
Doctor
who
is
so
ready
to
fasten
Contradictions
upon
others
,
would
do
well
to
clear
himself
of
them
,
here
he
seems
to
contradict
himself
,
with
his
Pen
in
his
Hand
.
O
,
but
,
says
he
,
no
matter
how
she
came
by
them
,
unless
they
be
Solid
and
True
.
But
if
they
be
both
Solid
and
True
,
it
is
certainly
worth
the
while
to
consider
both
them
and
the
Source
of
them
.
His
Calumny
of
her
despising
the
Scriptures
,
is
already
answered
.
It
had
been
good
the
Doctor
had
given
us
a
Specimen
of
the
fine
Thoughts
of
the
metaphysical
mean
Person
of
his
Neighbour
Parish
;
he
has
been
unkind
to
his
Acquaintance
there
,
that
he
never
let
them
know
of
this
fine
Wit
;
he
might
have
given
a
Narrative
of
him
in
Bourignianisin
detected
.
As
for
the
Singular
Talents
of
his
Weaver
,
he
may
meet
with
such
in
every
Parish
.
XXVIII
.
A.
B.
or
of
her
Friends
,
as
may
amuse
the
Reader
,
and
make
him
think
that
they
act
,
or
write
,
contrary
to
the
Vertues
or
Divine
Truths
,
about
which
he
has
been
preaching
,
or
are
guilty
of
the
absurd
things
he
has
been
exposing
;
and
when
he
comes
to
the
Application
,
he
speaks
not
Truth
in
one
Article
;
but
h●s
the
Art
of
darkning
and
confounding
things
,
instead
of
putting
them
in
a
true
Light
;
this
appears
in
his
XXV
.
Article
,
as
well
as
in
all
the
former
.
It
is
not
true
,
that
the
Appearance
of
Comets
is
given
as
a
Reason
for
having
Mrs.
A.
B.
in
so
high
esteem
;
for
they
were
not
mention●d
as
Signs
of
her
,
but
as
Presages
of
the
approaching
Judgments
of
God
which
she
also
declared
,
concerning
which
the
Author
of
the
Vie
continuè
,
wonderful
Appearances
,
A.
B.
does
in
the
Place
cited
on
the
Margent
,
Many
Signs
,
says
she
,
have
appeared
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
,
he
made
the
Fear
of
these
Threatnings
of
God
,
sent
as
the
Fore-runners
of
his
Justice
,
to
evanish
out
of
their
Minds
,
&c.
—
It
seems
Men
mock
(
now
)
at
God's
Warnings
,
calling
them
Natural
things
.
—
The
Deluge
was
made
by
a
Natural
Rain
,
and
the
last
Plagues
will
be
made
by
Pestilence
,
War
,
Famine
,
and
Fire
,
all
Natural
things
.
But
the
Devil
to
divert
us
from
believing
that
these
things
are
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
.
So
nothing
could
occur
more
naturally
in
the
writing
of
the
Life
of
such
a
Person
,
giving
warning
of
such
approaching
Judgments
,
than
to
excite
Men
also
to
consider
Gods
Warnings
from
the
Heavens
.
From
all
which
,
there
was
not
the
least
Ground
for
the
Doctor
to
make
the
Inferences
which
he
does
,
or
to
call
his
Brother
Fool
,
not
fearing
the
Danger
incurred
by
so
doing
.
But
the
Doctor
with
his
Friend
,
the
Author
of
Pensces
diverses
sur
les
Cometes
,
will
tell
us
,
They
are
all
the
superstitious
Observers
of
Comets
,
who
look
upon
them
as
Presages
of
Divine
Wrath
,
and
that
Eclipses
were
sometimes
as
formidable
;
and
Comets
now
come
to
be
better
understood
.
And
in
all
Appearance
,
the
better
they
are
understood
,
they
will
become
the
more
dreadful
and
terrible
,
not
only
as
Presages
and
Warnings
of
God's
Judgments
,
but
also
as
the
most
dreadful
and
immediate
Instruments
of
them
.
XXIX
.
A.
B.
and
her
Writings
are
esteemed
by
some
,
are
not
at
all
weakened
by
the
Doctor
,
but
rather
confirmed
,
so
neither
is
the
Testimony
of
M.
de
Cort
,
and
M.
Poiret
,
being
Men
led
by
Truth
,
more
than
Passion
or
Fancy
)
by
all
that
he
alledges
to
the
contrary
.
What
she
said
at
the
Age
of
Four
Years
,
being
so
weighty
a
Truth
,
and
the
Text
of
her
whole
Life
,
is
most
deservedly
laid
before
the
Doctors
and
Teachers
,
by
the
Author
of
her
Life
,
and
the
〈◊〉
that
every
good
Man
will
make
of
it
,
will
be
,
to
s●arch
his
own
Heart
,
and
not
to
lessen
the
weight
and
due
Impression
of
any
of
God's
Calls
,
even
out
of
the
Mouths
of
Babes
and
Sucklings
.
What
he
says
to
disparage
the
Purity
of
her
Soul
,
as
well
as
of
her
Life
,
shews
only
the
Disorder
of
his
own
Mind
,
who
from
Spiritual
things
,
studies
to
excite
in
himself
,
end
others
,
impute
Imaginations
.
Vnto
the
〈◊〉
all
things
are
pure
.
The
Contradiction
he
finds
out
in
M.
Poiret
,
lies
only
in
his
own
Fancy
:
Jesus
Christ
,
the
Saints
,
the
Holy
Scriptures
,
do
certainly
send
forth
an
Odour
of
Truth
,
Charity
,
Holiness
,
Chastity
,
and
of
all
Vertues
;
but
this
is
not
perceptible
but
only
by
them
who
are
rightly
disposed
,
and
who
truly
seek
God
:
Whereas
they
who
love
Falshood
and
Impurity
,
are
so
far
from
feeling
those
Impressons
,
that
their
Passions
are
rather
excited
to
the
contrary
;
as
appears
by
the
Enemies
of
the
Gospel
.
So
the
Writings
and
Conversation
of
A.
B.
might
make
Divine
Impressions
of
Charity
and
Purity
upon
some
,
and
yet
the
Spite
,
and
Malice
,
and
evil
Passions
of
others
,
might
be
thereby
the
more
enflamed
;
and
that
this
is
neither
a
Falshood
nor
a
Contradiction
,
daily
Experience
does
testifie
.
As
to
the
Passage
cited
out
of
the
Preface
to
M.
Divine
Aeconomie
,
whosoever
shall
read
it
at
length
,
as
it
is
in
the
Preface
it self
,
will
find
the
Thought
so
just
and
so
excellent
,
that
he
will
see
the
Doctor
has
bewrayed
only
the
Weakness
of
his
own
Understanding
in
censuring
of
it
.
We
see
the
Art
that
is
now
most
magnified
for
finding
out
the
Truth
,
and
upon
which
the
Mathematicians
do
so
much
value
themseves
,
(
and
I
hope
the
the
Doctor
is
a
Friend
to
the
Mathematicks
,
tho'
not
to
the
Metaphysicks
,
)
is
that
of
shutting
out
all
Idea's
foraign
to
the
thing
in
Question
;
that
the
Mind
may
search
after
the
Truth
,
without
Respect
to
its
former
Conceptions
of
it
,
upon
which
the
Truth
does
not
at
all
depend
.
If
there
be
unquestionable
and
sufficient
Evidences
of
the
Divine
Illumination
of
a
Person
;
Ezekiel
,
Daniel
,
and
the
Revelations
:
We
must
not
therefore
despise
them
,
because
we
have
unquestionable
Evidences
of
those
Persons
their
being
inspired
by
the
Spirit
of
God
.
So
,
rather
than
with
the
Doctor
,
to
speak
Evil
of
the
things
which
I
do
not
know
,
I
will
conclude
,
Quae
intellexi
,
optima
sunt
;
puto
item
&
quae
non
intellexi
.
XXX
.
1.
of
all
matters
of
Fact
,
at
what
distance
of
Time
and
Place
,
or
how
secret
sover
;
nor
that
she
contradicts
her self
,
as
if
she
asserted
sometimes
,
that
both
the
Divine
Truths
which
she
declares
,
and
all
the
Words
by
which
she
utters
them
,
were
inspired
by
the
Spirit
of
God
,
and
sometimes
the
first
only
;
nor
that
she
makes
Jesus
Christ
a
Type
of
her
;
nor
that
she
is
the
Mother
of
all
that
shall
be
converted
unto
God
;
her
Sayings
import
no
such
thing
,
when
they
are
considered
without
Prejudice
in
her
own
Writings
,
as
is
made
appear
already
.
2.
My
Thoughts
,
Words
,
and
Actions
,
must
have
the
Three
Qualities
of
Righteousness
,
Goodness
,
and
Truth
,
else
I
should
be
as
a
sounding
Brass
,
&c.
Does
this
infer
that
she
arrogates
to
her self
a
Sanctity
above
the
Prophets
and
Apostles
,
and
next
to
God
himself
?
Souls
truly
regenerate
,
are
Partakers
of
the
Divine
Nature
,
Christ
lives
in
them
;
Piety
cannot
be
true
,
as
he
himself
grants
,
without
a
Perfection
of
Parts
,
tho'
not
of
Degrees
,
without
an
Universal
Conformity
to
the
Will
of
God
,
so
that
their
Thoughts
,
Words
,
and
Actions
,
must
be
both
Just
,
Good
,
and
True
;
now
as
one
Star
differs
from
another
in
Glory
so
do
regenerate
Souls
.
Her
Words
then
imply
no
more
,
but
that
God
had
truly
renewed
and
regenerated
her
by
his
Holy
Spirit
,
and
not
that
she
exceeded
all
others
in
Sanctity
,
as
his
malicious
Gloss
would
have
it
.
I
do
not
remember
I
ever
committed
any
Faults
,
but
when
I
believed
the
Counsel
of
Men.
It
is
far
from
her
Meaning
that
she
was
born
without
Sin
,
or
that
Original
Corruption
was
perfectly
cured
in
her
,
as
appears
by
all
her
Writings
,
and
by
that
very
Place
cited
:
but
that
as
Plants
and
Trees
seem
all
Dead
and
without
Life
,
in
the
Winter-Season
,
till
the
warm
Spring
make
them
all
bud
anew
,
and
discover
the
Life
and
Spirit
that
was
in
the
Root
,
so
Mens
natural
Corruption
,
which
seems
dead
and
mortified
,
is
awakened
and
exerts
it self
,
according
to
the
diffirent
outward
Occasions
,
conformable
to
the
Variety
and
Difference
of
People's
Inclinations
,
and
that
this
was
her
weak
side
,
by
which
her
Self-love
and
Vanity
did
exert
it self
.
Again
,
when
she
gives
a
convincing
Reason
for
what
she
says
,
or
speaks
of
her self
with
the
greatest
Humility
,
or
limits
general
Sayings
,
so
as
to
confine
them
to
her
true
Sense
and
Meaning
,
all
this
he
very
cautiously
keeps
out
,
and
conceals
,
as
appears
in
the
Citations
,
out
of
the
Light
of
the
World
in
the
9
,
11
,
17
,
20
,
and
21st
.
p.
of
the
Narrative
.
Thus
where
she
wonderfully
Illustrates
how
the
Holy
Spirit
communicates
to
pure
Souls
such
a
comprehensive
Divine
Light
and
Knowledge
,
as
cannot
be
express'd
by
many
Words
;
the
Doctor
industriously
skips
it
over
,
and
joins
the
foregoing
and
following
Sen●ences
together
.
I
have
need
,
says
she
,
to
express
my self
by
humane
Reasons
and
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
Subtility
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
Variety
of
Furniture
and
Rarities
,
but
there
were
no
Light
in
it
whereby
to
see
all
these
things
:
In
such
a
Case
it
would
need
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
be
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
.
So
far
A.
B.
All
this
is
left
out
by
the
Doctor
,
except
only
the
first
and
last
two
Lines
the
rest
did
not
serve
his
turn
;
he
design'd
to
confound
and
darken
all
,
and
they
gave
too
distinct
and
convincing
a
Light
.
They
who
shall
be
pleased
to
peruse
that
whole
Conference
,
will
see
how
little
Ground
there
is
for
his
scurrilous
●ests
,
if
we
consider
the
thing
in
Thesi
,
without
relation
to
A.
B.
that
when
the
Spirit
of
God
does
immediately
enlighten
a
Soul
,
he
does
not
endite
all
the
precise
Words
that
it
ought
to
make
use
of
in
explaining
that
Light
and
Truth
to
others
,
only
that
he
brings
along
with
him
the
Gift
of
Wisdom
,
to
express
it self
so
as
to
make
the
Divine
Truths
to
be
understood
.
It
cannot
be
mistaken
then
as
to
the
Substance
,
and
Essence
of
the
Truths
,
tho'
it
may
be
,
as
to
Faults
of
Speech
through
its
own
Weakness
and
Ignorance
,
which
Faults
come
from
it self
,
and
not
from
the
Holy
Spirit
:
And
yet
it
is
not
the
Will
of
God
that
it
should
be
taken
up
about
the
Correcting
of
these
Faults
,
both
because
this
would
divert
its
immediate
Attention
from
God
,
and
make
it
lose
the
Divine
Light
,
and
withal
his
immediate
Force
and
Power
is
seen
in
its
Weakness
.
Again
,
in
the
17th
.
p.
of
his
Narrative
,
when
he
cites
a
part
of
this
18th
.
Conference
,
of
the
2d
,
Part
of
the
Light
of
the
World
.
to
prove
that
she
pretended
to
know
all
matters
of
Fact
whatsoever
;
he
leaves
out
that
which
serves
to
qualifie
the
Meaning
of
it
.
All
that
is
needful
in
this
,
says
she
,
is
to
disingage
our
Soul
from
earthly
Affections
,
and
to
resign
it
to
the
Will
of
God
;
then
he
go●verns
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
to
God
or
profitable
to
our
Neighbours
;
the
Knowledge
of
which
things
,
God
does
not
deny
to
Souls
,
who
are
faithfully
dedicated
to
him
.
Thus
the
Spirit
of
God
made
known
to
Peter
,
the
matter
of
Fact
of
Ananias
and
Saphira
;
and
to
Elijah
,
that
of
Gheazi
;
where
is
there
Occasion
from
this
,
for
all
the
Narrators
idle
Jests
,
in
the
19th
.
and
20th
.
p.
of
the
Narrative
?
3.
Light
of
the
World
,
that
not
M.
de
Cort
,
but
M.
A.
B.
did
write
all
the
Conferences
of
the
Light
of
the
World
,
which
are
now
published
.
4.
A.
B.
seems
to
import
no
less
;
for
he
accuses
her
because
she
asserts
,
that
there
was
some
kind
of
Union
betwixt
her
and
God
,
and
that
he
dwelt
with
her
,
in
some
ineffable
and
incomprehensible
manner
.
I
thought
that
all
God's
Woorks
had
been
incomprehensible
,
and
that
if
he
dwell
in
any
Soul
,
it
is
in
an
ineffable
manner
:
And
Jesus
had
said
,
if
any
Man
love
me
,
he
will
keep
my
Words
,
and
my
Father
will
love
him
;
and
we
will
come
unto
him
and
make
our
Abode
with
him
;
and
St.
Paul
declares
that
Christ
lived
in
him
;
and
that
if
any
Man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
:
I
thought
all
this
did
import
some
kind
of
Union
betwixt
a
regenerate
Soul
and
God
.
If
any
will
please
to
read
the
half
Sentence
,
if
you
knew
me
,
you
should
also
know
God
,
in
the
Original
it self
,
they
will
see
how
far
she
is
from
his
Insinuations
of
Parallelling
her self
with
Jesus
Christ
,
If
,
says
she
,
I
should
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
he
is
one
and
the
same
Spirit
in
all
things
.
[
e
](A42287-e42300-b)
e
1
Cor.
6
,
17.
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
.
The
Doctor
wilfully
mistakes
her
Meaning
in
the
other
Passage
he
cites
,
Light
of
the
World
,
Part
2.
Conference
,
17.
p.
128
,
129
,
)
and
keeps
out
of
the
midst
of
it
,
that
which
clears
it
most
.
She
makes
not
a
Distinction
betwixt
a
Doctrine
as
from
of
a
prophetical
Spirit
,
and
as
immediately
from
God
,
as
he
would
insinuate
,
but
that
what
God
thought
fit
to
declare
more
darkly
by
the
Prophets
,
now
about
the
time
of
their
Accomplishment
,
he
declares
them
more
manifestly
,
with
such
Clearness
and
Reasons
,
as
bring
along
with
them
their
own
Evidence
:
And
that
he
communicates
now
a
Light
,
not
of
prophecying
things
to
come
,
but
of
shewing
the
approaching
and
present
Accomplishment
of
what
has
been
foretold
already
.
The
Prophecies
,
says
she
,
of
the
Antient
Prophets
will
all
of
them
very
shortly
be
fulfilled
;
there
is
no
need
of
any
longer
having
obscure
Prophecies
,
because
we
are
fallen
into
the
last
Times
,
wherein
all
the
Prophecies
shall
cease
,
and
we
shall
see
them
all
entirely
accomplished
,
and
we
shall
not
receive
any
more
new
ones
;
because
the
King
of
all
the
Prophets
will
himself
,
govern
his
People
,
and
will
give
an
entire
Accomplishment
to
all
that
has
been
prophesied
of
him
;
so
tho'
,
Sir
,
you
shall
not
need
to
say
,
that
you
hold
these
Truths
from
a
Prophet
,
because
the
Work
does
always
bear
witness
who
the
Workman
has
been
.
Thus
A.
B.
in
the
midst
of
the
Passage
which
the
Doctor
has
cited
.
No
doubt
when
the
Doctor
began
this
Narrative
,
he
resolved
to
be
Ingenuous
,
and
to
curtail
no
Passage
that
might
qualifie
her
Meaning
.
But
when
he
writes
against
A.
B.
it
will
not
do
with
him
.
Naturam
expellas
furcâ
licet
,
usque
recurret
.
5.
crack'd
,
whimsical
,
bigotted
Heterodox
and
Blasphemous
Fouls
,
which
he
and
his
Friend
represent
him
to
be
:
He
is
a
Protestant
Minister
whom
Providence
has
discharged
from
the
exercising
of
his
Office
,
by
the
Dissolution
of
his
Congregation
,
through
the
Miseries
of
Wars
;
he
has
a
sound
Mind
,
a
solid
Head
,
a
clear
Understanding
,
a
penetrating
Reason
and
Judgement
,
a
cheerful
Temper
,
and
a
sincere
Mind
:
He
is
not
wedded
to
any
Party
or
Person
,
farther
than
they
are
united
to
the
Truth
as
it
is
in
Christ
Jesus
;
he
values
the
Writings
of
A.
B.
because
they
contain
the
true
Doctrine
of
Jesus
Christ
rescued
from
the
false
Glosses
of
corrupt
Nature
,
and
because
her
Life
and
Spirit
were
conformable
to
her
Writings
;
he
most
firmly
believes
and
adheres
to
all
the
Articles
of
the
Christian
Faith
,
and
labours
to
have
them
transcribed
in
his
Heart
and
Life
,
and
values
no
other
Sentiments
nor
Reasonings
but
as
they
tend
to
promote
the
Interests
of
Christ's
Gospel
.
The
unjust
and
unaccountable
Representations
given
of
him
by
the
Narrator
and
his
Friend
,
have
made
me
give
you
this
Character
of
him
,
and
that
this
is
a
true
one
,
his
Writings
are
irrefragable
Evidence
;
which
whosoever
disparages
,
betrays
only
the
wrong
set
of
his
own
Heart
and
Understanding
.
As
for
that
Letter
which
has
given
Occasion
to
the
Doctor
's
hasty
Excommunication
of
him
,
and
made
him
inconsiderately
rank
him
with
Mahomet
,
Ebion
,
and
Corinthus
;
it
ought
to
be
considered
,
1.
That
it
was
in
a
manner
extorted
from
him
,
by
one
who
some
time
before
,
had
gone
over
to
the
Church
of
Rome
,
and
because
his
Change
was
disaproved
by
A.
B.
being
enraged
at
her
,
endeavour'd
to
divert
well-meaning
Persons
from
hearkning
to
the
Truths
of
the
Gospel
contain'd
in
her
Writings
,
because
it
was
not
foretold
in
the
Holy
Scriptures
,
that
God
would
communicate
his
Graces
to
a
Woman
,
for
the
Renovation
of
his
Gospel
Spirit
,
M.
Poiret
upon
this
Occasion
applied
himself
to
shew
both
the
Absurdity
and
Falseness
of
the
Exception
,
which
otherways
,
it
may
be
,
would
never
have
entered
into
his
Mind
.
2.
That
the
Doctor
here
again
falls
into
his
ordinary
Method
,
of
connecting
very
distinct
Passages
together
,
and
leaving
out
that
which
would
put
them
into
a
right
Light
,
as
is
evident
from
the
Letter
it self
,
and
falsly
translating
some
part
of
it
,
as
that
Adam
some
time
after
his
Creation
,
had
brutal
Inclinations
;
for
there
is
no
such
Expression
there
.
3.
That
M.
P.
considers
the
thing
only
in
,
Thesi
,
what
Evidences
the
Scriptures
give
of
God's
purpose
and
design
to
make
Womankind
the
Instrument
of
his
Light
and
Spirit
to
the
World
,
when
the
other
Sex
,
Man
,
through
his
Pride
and
Wisdom
,
had
rendred
himself
uncapable
of
it
.
4.
That
if
the
Narrator
had
been
so
just
as
to
have
shewn
the
Principles
upon
which
M.
Poiret
proceeded
,
I
am
sure
no
candid
Reader
would
have
subscribed
the
Doctor
's
Sentence
.
They
are
to
be
gather'd
from
Temoign
.
des
S.
Ecrit
.
That
God
is
resolute
in
all
his
designs
,
and
will
at
last
bring
them
to
pass
;
The
counsel
of
the
Lord
stands
for
ever
,
and
the
thoughts
of
his
heart
to
all
generations
:
That
God
made
Man
for
true
Happiness
in
the
Enjoyment
of
his
God
,
and
that
he
persists
in
this
design
,
through
all
Generations
:
That
Adam
beginning
soon
after
his
Creation
to
turn
away
from
God
to
the
Creatures
,
God
,
to
prevent
his
total
Fall
,
resolved
to
give
him
a
Help-meet
for
him
,
a
Woman
,
in
whom
the
divine
Image
should
shine
;
that
his
Soul
might
be
thereby
raised
unto
God
:
That
this
first
Eve
,
thwarting
his
design
,
by
turning
Man
farther
away
from
God
,
yet
he
still
persisted
in
his
design
,
resolving
to
put
his
divine
Image
in
a
Woman
,
and
by
her
,
as
by
a
second
Eve
,
to
reduce
the
Generality
of
Mankind
;
I
will
put
;
for
it
is
he
who
speaks
in
a
glorious
Body
,
and
shews
that
he
will
be
the
Source
of
the
Enmity
against
the
Devil
and
Sin
,
that
is
,
the
Author
of
Grace
,
Sanctification
,
and
all
divine
Strength
and
Virtue
that
we
need
against
the
Enemy
:
That
the
Serpent's
Head
not
being
yet
bruised
,
Jesus
Christ
must
be
supposed
farther
to
fulfill
this
Prophecy
,
by
making
a
Woman
his
Organ
or
Instrument
for
exciting
again
and
promoting
among
Men
this
Enmity
against
the
Devil
,
&c.
Now
what
is
there
in
all
this
that
deserves
Excommunication
,
as
a
Blasphemer
,
and
a
vile
Heretick
,
not
worthy
to
live
?
Blasphemy
is
,
to
speak
Evil
of
God
;
and
Heresy
,
pertinaciousl●
to
teach
that
which
turns
away
from
the
Love
of
God
:
and
this
is
very
far
from
either
.
5.
The
Doctor
ought
to
treat
others
with
Meekness
and
Charity
,
and
Equity
,
lest
he
himself
be
tempted
,
and
fall
into
the
same
Condemnation
with
which
he
unjustly
reproaches
others
.
part
2.
pag.
163
,
164
,
165.
When
he
considers
the
Reasons
why
God
was
pleased
to
permit
Sin
,
which
is
so
disagreeable
to
himself
,
and
so
pernicious
to
his
Creatures
,
he
tells
us
,
God
has
not
concealed
from
us
the
Reason
of
this
Conduct
;
his
own
Glory
is
the
End
of
all
,
and
by
Sin
his
Glory
is
exceedingly
manifested
.
As
he
manifested
the
Omnipotency
of
his
Power
by
creating
many
things
out
of
nothing
,
so
he
demonstrates
the
infinity
and
vast
wonderful
reach
of
his
Wisdom
,
in
that
he
can
bring
Good
out
of
Evil.
How
could
we
have
known
God's
wonderful
Patience
,
his
Meekness
,
Long
suffering
and
Forbearance
,
and
his
strict
and
severe
Justice
,
in
distinguishing
the
merits
of
Persons
and
Things
,
if
Sin
had
not
entred
into
the
World
?
What
adorable
Instances
of
Love
,
Mercy
,
and
Goodness
,
would
have
been
wanting
,
if
Sin
had
not
given
occasion
for
them
?
If
Sin
had
not
happened
,
where
would
there
have
been
place
for
the
Mercy
of
God
?
Who
would
have
dream'd
of
the
stupendious
Love
of
God
towards
Mankind
?
It
might
have
been
suspected
,
without
Sin
,
that
God
,
and
all
other
things
,
were
under
some
inevitable
Fate
;
but
now
it
appears
that
he
is
free
,
that
he
can
do
what
he
pleases
,
and
that
all
things
are
managed
by
his
Wisdom
.
If
the
Revelation
of
the
Gospel
be
admitted
,
God
has
had
more
Honour
,
and
been
more
glorified
by
the
Fall
of
Angels
,
and
the
Sin
of
Man
,
than
by
the
Creation
of
the
World
.
I
have
staid
long
,
says
he
,
upon
this
;
but
it
is
pardonable
,
seeing
the
importance
and
intricacy
of
the
Subject
required
it
;
and
seeing
some
have
written
Volumes
upon
this
alone
,
which
very
few
have
cleared
to
Satisfaction
.
And
the
sum
,
you
see
,
of
the
Doctor
's
Resolution
is
,
That
God
decreed
and
resolved
to
permit
Sin
and
Wickedness
in
the
World
,
because
by
his
way
of
managing
it
,
it
would
tend
most
to
his
Glory
,
and
his
Perfections
and
Attributes
would
not
have
been
so
conspicuous
without
it
.
Father
,
forgive
him
,
for
he
knows
not
what
he
says
.
I
doubt
not
but
the
Doctor
has
written
all
this
with
a
good
Intention
,
but
upon
the
matter
it
is
Blasphemy
with
a
Witness
,
and
a
very
unfit
Resolution
for
convincing
of
the
Atheists
and
Deists
.
Non
ipsa
peccata
(
saith
St.
Augustin
)
vel
ipsa
miseria
,
perfectioni
universitatis
sunt
necessaria
,
sed
animae
in
quantum
animae
sunt
quae
si
velint
peccant
;
si
peccaverint
miserae
fiunt
.
A.
B
's
Writings
,
which
the
Doctor
so
much
despises
,
do
clear
the
Mysteries
of
Providence
far
more
to
the
Honour
and
Glory
of
all
the
divine
Attributes
,
and
to
the
Conviction
of
our
Reason
;
as
many
,
who
do
read
them
without
prejudice
,
are
fully
perswaded
.
6.
A.
B.
betwixt
her
and
Jesus
Christ
.
his
Misrepresentations
and
Mistakes
lie
in
this
,
That
she
calls
it
a
Comparison
not
a
Parallel
,
there
being
a
great
difference
between
these
two
.
In
how
many
publick
Sermons
have
the
Sufferings
and
Virtues
of
King
Charles
the
Martyr
been
compared
with
those
of
his
Master
Jesus
Christ
?
Will
it
be
said
that
the
Preachers
intended
to
make
a
Parallel
betwixt
them
,
or
to
make
Jesus
Christ
the
Type
of
him
?
2.
The
Comparison
is
between
the
second
Birth
of
Jesus
Christ
,
or
the
renewing
of
the
Church
,
and
his
first
Birth
;
and
not
betwixt
him
and
A.
B.
He
may
speak
,
as
she
says
,
out
of
a
Bush
,
or
out
of
an
Ass
,
but
his
Spirit
is
still
to
be
regarded
through
all
;
she
is
but
the
Organ
,
the
Instrument
,
and
the
Conduit
;
but
the
Spirit
,
Life
,
and
Power
,
the
living
Waters
,
and
the
pure
Truth
,
come
from
Jesus
Christ
.
3.
Tho'
there
were
no
more
but
this
one
Expression
in
the
Comparison
,
it
were
enough
to
shew
how
far
she
is
from
making
a
Parallel
as
to
what
relates
to
her self
:
The
Child
Jesus
,
says
she
,
gathered
Disciples
after
him
:
the
second
also
will
draw
a
great
number
of
persons
to
be
Disciples
of
the
first
.
4.
There
are
few
serious
Christians
,
who
do
not
believe
that
there
will
be
a
renewing
of
the
Church
of
God
before
the
End
of
the
World
,
and
that
Jesus
Christ
will
live
in
her
by
his
Light
and
Spirit
.
Now
there
being
a
great
Analogy
in
the
Works
of
God
through
the
several
Ages
of
the
World
,
a
prudent
serious
Christian
will
not
scoff
at
the
making
a
Comparison
betwixt
the
Renovation
of
his
Gospel
Spirit
in
the
World
,
and
the
first
establishing
of
it
.
7.
A.
B.
tho'
he
greatly
esteem'd
her
,
and
with
whom
her
other
Friends
had
never
any
Acquaintance
;
to
turn
this
,
I
say
,
into
an
impure
Jest
,
and
fix
it
upon
her
and
her
Friends
as
their
ordinary
Conversation
,
shews
only
how
impure
,
as
well
as
malicious
,
the
Imaginations
of
some
are
,
who
catch
at
all
occasions
to
turn
the
most
innocent
things
that
way
.
Turpe
est
Doctori
,
&c.
8.
The
State
of
the
Philadelphian
Society
had
a
modest
Reflection
upon
the
Doctor
's
boasting
that
he
would
overturn
the
Quakers
,
Philadelphians
,
Quietists
,
and
Pietists
,
as
well
as
the
Bourignianists
,
all
at
one
blow
.
The
Doctor
treats
him
with
a
great
deal
of
Insolence
and
Scorn
,
tho'
what
he
said
stands
good
after
all
that
the
Doctor
hath
yet
replied
.
The
Doctor
says
,
that
the
Church
of
England
and
the
Presbyterians
do
not
stand
upon
the
same
Foundation
,
nor
resolve
their
Faith
by
the
same
Rule
,
yet
themselves
say
they
do
it
;
viz.
by
the
divine
Authority
of
the
Scriptures
,
and
the
Practice
of
the
purest
Ages
of
the
Church
:
which
was
all
the
Postscript
affirmed
.
What
that
Author
said
of
the
internal
Light
of
the
Spirit
of
God
,
being
so
rationally
stated
in
the
Treatise
it self
in
opposition
to
all
Enthusiastical
Delusion
and
Imposture
,
and
made
appear
to
be
ownd
by
all
the
Reformed
Churches
,
and
particularly
by
the
Church
of
England
.
I
am
sorry
that
the
Doctor
shews
himself
such
an
Enemy
to
the
Grace
and
Spirit
of
God
,
as
to
flout
at
it
,
and
to
scoff
at
Authors
and
Writings
which
he
does
not
know
.
There
are
many
who
look
upon
the
Writings
of
A.
B.
as
excellently
representing
the
Essentials
of
Christianity
,
yet
they
do
not
believe
her
other
particular
Sentiments
,
but
commend
her
Discretion
in
the
manner
of
their
delivery
.
Now
he
who
that
Author
hopes
may
undertake
to
give
a
true
Character
of
her
,
may
be
of
that
number
:
and
so
the
Doctor
might
have
spared
all
his
Declamations
about
his
Vtopias
and
Hennepins
.
The
Doctor
concludes
with
an
uncommon
strain
of
disdainful
and
boasting
words
.
A.
B.
to
be
more
valued
and
esteemed
in
the
World
,
(
in
which
I
am
sorry
he
should
think
himself
unhappy
;
)
for
the
more
narrowly
they
are
enquired
into
by
sincere
and
serious
Persons
,
their
Worth
will
the
more
appear
,
and
they
who
clearly
see
the
great
and
essential
truths
of
Jesus
Christ
contained
in
these
Writings
,
will
never
be
shaken
by
his
Narratives
:
and
let
him
calumniate
as
he
will
,
it
will
still
more
and
more
appear
,
that
God
has
chosen
the
weak
,
base
,
and
foolish
things
of
the
World
to
confound
the
Wise
,
the
Learned
,
and
the
Mighty
;
and
the
Writings
of
that
despised
and
pious
Virgin
M.
A●t
.
Bo●●
ignon
will
be
admired
and
esteemed
,
when
it
will
be
quite
forgotten
that
ever
there
were
such
Writings
in
the
World
as
the
Preface
to
the
Snake
in
the
Grass
,
and
Bourign
.
Detected
.
It
may
please
God
to
open
his
Eyes
,
and
to
let
him
see
what
Mistakes
his
Passions
and
his
rash
and
hasty
judging
of
things
,
have
made
him
run
into
and
what
mischief
he
does
unto
the
true
interest
of
Christianity
;
how
he
entertains
and
diverts
the
Scoffers
,
and
the
Profane
,
and
lays
a
stumbling-block
in
the
way
before
many
serious
Persons
,
to
turn
them
away
from
that
by
which
they
might
reap
unspeakable
spiritual
profit
to
their
Souls
,
by
his
giving
such
Characters
of
Persons
and
Writings
which
aim
at
nothing
but
to
perswade
People
to
the
Love
of
God
,
and
for
that
end
to
follow
the
Example
of
our
Lord
Jesus
Christ
in
a
Life
of
Penitence
and
Mortification
of
our
corrupt
Nature
;
which
desire
none
to
sollow
the
Instrument
of
these
Writings
but
Jesus
Christ
only
nor
believe
any
thing
upon
her
Authority
,
but
upon
his
only
,
and
as
it
is
conformable
to
his
Gospel
;
nor
to
have
any
regard
for
her
particular
Sentiments
,
as
not
being
necessary
to
Salvation
,
and
which
do
not
at
all
tend
to
make
a
new
Sect
,
or
divide
Christians
,
or
separate
them
from
their
lawful
Pastors
,
but
to
unite
us
all
in
the
Spirit
of
Jesus
Christ
.
If
he
seriously
pursue
this
great
Design
himself
in
the
true
Fear
of
God
,
his
Prejudices
will
vanish
as
a
Mist
before
the
Sun
.
That
God
may
grant
him
this
Grace
,
and
that
he
may
instantly
ask
it
of
him
with
a
sincere
and
humble
heart
,
is
the
earnest
and
daily
Prayer
of
,
SIR
,
&c.
POSTSCRIPT
.
HAving
seen
a
Letter
of
M
▪
Poiret's
to
a
Friend
,
I
here
send
you
an
Extract
out
of
it
;
by
which
you
will
see
with
what
a
Christian
Spirit
he
considers
the
Doctor
's
unworthy
Usage
of
him
.
Nil
moror
quod
in
me
ita
debacchetur
Narrator
,
dicta
in
sensus
horridos
&
blasphemos
interpretetur
,
aversionem
suam
summumque
odium
testetur
adversus
me
qui
hominem
incognitum
,
resque
ejus
tetigi
nunquam
.
Quaestio
mihi
suit
cum
aliis
circa
rem
quae
ipsum
non
concernit
.
Contendebant
nonnulli
,
licet
veritates
egregiae
.
donaque
non
vulgaria
in
A.
B.
ejusque
scriptis
essent
,
eam
tamen
non
esse
audiendam
,
siquidem
è
Scripturis
non
pateat
Deum
velle
homines
per
sominam
docere
,
provocabantque
uti
hoc
ostenderetur
:
provocatus
,
qui
alias
tacuissem
,
ostendere
conatus
sum
Deum
in
Scripturis
declarasse
quod
placeat
ipsi
in
ultimis
temporibus
soemina
aliqua
sive
foemineo
sexu
uti
,
tanquam
instrumento
,
quo
lumen
Christi
,
di
in●sque
veritates
evangelii
multis
efficaciter
communicet
ad
unam
Dei
glori●m
,
hominumque
salutem
:
atque
hoc
est
meum
illud
crimen
.
q●od
omni
haeresi
ac
insaniae
anteponit
,
&
ob
quod
ipsemet
ad
rabiem
usque
videtur
in
M.
A.
B.
&
in
me
insanire
.
Si
mens
ille
Theologa
esset
aut
Christiana
,
diligeret
me
quamvis
inimicum
,
&
ex
Christiana
indole
omnia
in
meliorem
partem
tentaret
interpretari
;
quae
in
bonum
utcunque
capi
possunt
,
licet
incommode
enunciata
,
charitate
sua
tegeret
;
si
qui
errores
&
defectus
non
poss●nt
à
charitate
sua
excusari
,
misericordia
moveret
eum
pro
errante
Deum
deprecari
,
ut
per
Gratiae
lumen
mihi
subveniret
;
tum
homines
caeteros
ad
eandem
erga
me
charitatem
commovere
,
memor
ipse
propriae
suae
infirmitatis
,
timensque
ne
si
in
eos
,
qui
opinione
sua
ceciderunt
,
insolentius
insurgat
,
permittat
Dominus
,
superbae
insolentiae
osor
,
eum
profundius
cadere
,
quam
ab
ullo
alio
factum
sit
.
Verum
nil
simile
in
ejus
scriptis
,
in
quibus
è
contra
,
tantum
demonstrat
coram
omnibus
sibi
animum
ess●
malevolum
,
de
inventione
mali
gaudere
quaerentem
,
quaevis
aliis
bene
dicta
depravantem
,
irrisorem
,
bonorum
adversarium
,
&
ut
omnes
istis
qualitatibus
infecti
sint
,
efficere
gestientem
;
quod
sane
doleo
,
licet
non
invito
animo
hanc
amplector
occasionem
,
osorem
ac
inimicum
m●um
dilectione
&
benedictione
prosequendi
,
rogans
Deum
ex
animo
ut
ipsi
sit
propitius
,
eum
è
malis
suis
eripiat
,
donetque
luminoso
,
miti
ac
humili
spiritu
servatoris
nostri
,
cujus
misericordia
ego
quoque
summe
indigeo
.
A
Second
LETTER
CONTAINING
Some
short
REMARKS
upon
Bourignianism
Detected
,
Second
Narrative
,
and
the
Author's
Letter
to
his
Friend
.
SIR
,
I.
I
have
always
,
I
think
,
own'd
to
you
,
that
I
am
an
impartial
Enquirer
after
Truth
,
and
I
hope
,
if
my
Heart
deceive
me
not
,
I
shall
through
the
Divine
Grace
,
be
ready
to
embrace
it
,
and
rejoice
in
it
,
where-ever
I
find
it
.
And
it
is
my
humble
Petition
to
the
Father
of
Mercies
,
the
God
of
Light
and
Truth
,
that
he
would
never
suffer
me
to
espouse
the
Interests
of
any
Persons
or
Parties
any
farther
than
they
have
Truth
and
Goodness
on
their
side
.
A
general
Verdict
on
the
whole
of
the
Doctor
's
Performance
,
might
be
dispatch'd
in
a
few
Lines
,
but
I
suppose
,
this
would
not
be
Satisfying
,
and
therefore
I
conclude
,
that
giving
you
my
Thoughts
,
together
with
the
Reasons
of
them
,
in
some
particular
Instances
,
will
be
more
agreeable
,
and
more
fully
answer
your
Expectations
.
II.
Cock
bourn's
Letter
to
his
Friend
:
The
perusal
of
the
Doctor
's
Letter
to
his
Friend
,
gave
me
Ground
to
make
the
following
Reflections
,
which
I
shall
impart
to
you
with
all
the
Succinctness
that
is
possible
for
me
,
and
you
may
judge
of
the
Justice
and
Reasonableness
of
them
:
1.
[
*
](A42287-e43490-b)
*
Letter
,
p.
2.
himself
,
notwithstanding
the
Censure
he
passes
on
the
bold
and
temerarious
Pretences
of
Enthusiasts
,
to
know
the
secret
Reasons
of
providencial
Occurrences
,
scruples
not
to
fall
a
guessing
and
even
determining
of
the
Intent
and
Meaning
of
that
Dispensation
which
hath
lately
befallen
himself
.
He
is
very
suspicious
that
A.
B.'s
.
Disciples
may
have
entertain'd
some
secret
Triumphs
in
their
Bosoms
on
the
Account
of
his
being
forced
to
retreat
to
Holland
,
and
is
at
some
pains
to
abate
the
Joy
of
these
imaginary
Jo
Poeans
.
But
for
any
thing
I
know
,
he
is
out
in
his
Conjecture
,
and
might
have
spared
himself
the
Trouble
of
what
he
wrote
on
that
head
.
I
very
much
doubt
,
if
our
being
put
in
more
advantagious
Circumstances
for
accomplishing
the
Designs
that
we
are
very
〈◊〉
and
intent
upon
,
and
which
we
may
fancy
to
be
very
useful
,
be
a
good
Assurance
to
us
of
the
Countenance
and
peculiar
Interposal
of
Divine
Providence
in
our
Favours
.
2.
[
*
](A42287-e43560-b)
*
Pag.
9.
c.
●
pag.
●●
.
in
these
Passages
where
he
tells
us
what
are
,
and
what
are
not
the
Grounds
of
his
appearing
against
A.
B.
hath
several
very
pretty
and
just
Reflections
.
Such
generals
go
well
away
with
every
Party
.
It
is
the
Justice
of
their
Application
that
will
be
disputed
.
Yet
I
question
the
Truth
of
some
of
his
general
Maxims
;
such
as
,
for
Instance
,
that
true
Piety
,
like
Gold
,
is
current
every
where
,
and
at
all
times
.
I
am
sure
it
was
not
so
in
the
Days
of
our
Saviour
and
his
Apostles
.
The
great
thing
that
hath
engaged
his
Zeal
in
this
Attack
,
is
his
supposed
Discovery
of
Errors
,
Heresies
,
and
Delusions
.
The
mutual
Charge
of
pernicious
Doctrines
,
is
what
hath
set
the
several
Sects
by
the
Ears
.
The
Doctor
indeed
advances
his
Charge
against
A.
B.
to
a
very
great
height
,
affirming
that
the
whole
Scheme
of
her
Principles
hath
a
Tendency
contrary
to
the
Christian
Constitution
.
This
Assertion
,
I
know
,
will
oblige
some
to
tell
him
,
that
it
would
seem
he
had
not
yet
well
digested
his
Thoughts
on
that
Matter
.
However
,
if
he
solidly
evince
this
,
he
will
do
a
great
Kindness
to
many
,
who
for
the
Present
think
that
they
are
not
wholly
ignorant
of
the
Designs
and
Tendency
of
the
Christian
Constitution
.
In
the
mean
time
,
the
Doctor
modestly
acknowledges
that
he
is
not
infallible
.
3.
[
*
](A42287-e43640-b)
*
Pag.
30.
the
Doctor
had
asserted
,
that
neither
the
Virgin
,
nor
any
other
Saint
,
was
so
much
honoured
by
the
Roman
Church
,
as
A.
B.
is
by
her
Followers
.
Now
I
presume
that
one
of
the
greatest
Instances
of
Honour
,
paid
by
that
Church
to
the
Virgin
,
is
their
making
Addresses
t●
her
frequently
,
and
in
these
same
Terms
that
they
do
to
God
himself
.
And
since
the
Doctor
translated
that
Passage
in
M.
de
Cort's
Letter
concerning
A.
B.
thus
,
No
Body
makes
Prayers
to
her
,
was
it
not
reasonable
to
infer
,
that
he
intended
his
Readers
should
believe
that
A.
B.'s
Friends
paid
the
like
Deference
to
her
?
I
am
sure
a
great
many
Readers
took
it
in
that
View
:
However
,
now
he
retracts
it
,
yet
I
wonder
how
he
comes
to
call
his
Translation
of
the
Passage
,
a
literal
and
close
one
,
which
indeed
is
none
at
all
.
The
Words
are
these
—
Et
maintenant
,
dans
les
Affairres
publiques
,
dans
les
fleaux
universels
,
dans
tous●ces
Perils
,
ne
la
point
consulter
,
ne
la
point
faire
prier
?
Ni
l'employer
?
Certainly
the
true
and
literal
Translation
of
that
Period
is
No
Body
makes
or
obliges
her
to
pray
.
4.
5.
There
is
a
Debate
,
saith
he
,
whether
A.
B.
is
to
be
preferred
before
Fathers
,
Prophets
,
and
Apostles
?
A.
B.
never
claim'd
to
any
such
Preference
,
she
owns
and
honours
these
Holy
and
Eminent
Persons
,
as
the
Messengers
of
God
,
and
the
Organs
of
his
Spirit
.
She
acknowledges
the
Doctrine
of
the
Apostles
and
Prophets
to
be
the
Standard
of
all
other
Doctrines
,
and
of
her
own
too
.
All
which
might
be
verified
from
an
Hundred
and
an
Hundred
Passages
of
her
Books
;
And
why
should
the
contrary
be
peremptorily
asserted
?
6.
I
wish
from
my
very
Soul
that
the
Doctor
's
Remarks
,
I
wonder
extreamly
how
the
Doctor
could
forget
that
false
Notions
of
Religion
do
oftentimes
draw
such
a
vail
over
the
Understandings
of
Men
as
hinders
them
from
discerning
the
Import
of
the
Duties
of
the
Gospel
.
The
frightful
and
tragical
Expostulations
that
I
meet
with
in
this
and
the
following
Page
,
are
,
I
must
say
,
nothing
but
calumnious
Insinuations
,
and
go
all
upon
the
wild
Supposition
,
that
there
is
a
new
Name
,
a
new
Authority
besides
,
and
above
that
of
Jesus
Christ
and
his
Apostles
obtruded
on
the
World
,
which
they
whom
he
here
Levels
at
,
do
infinitely
abhor
.
7.
New
Jerusalem
,
bids
fair
to
seclude
St.
Paul
,
who
was
none
of
the
Twelve
,
and
gives
Ground
to
think
,
that
if
the
Doctor
had
been
in
those
Days
he
would
have
entered
his
Protestation
against
him
,
and
cry'd
out
,
How
comes
a
new
one
to
be
added
,
are
the
other
decayed
?
Or
did
not
God
foresee
what
is
necessary
?
Will
Men
offer
to
mend
the
Work
of
God
?
But
St.
Paul
built
on
the
same
Foundations
,
and
so
A.
B.
pretends
likewise
to
do
,
and
on
Jesus
Christ
the
chief
Corner
Stone
.
Since
Jesus
Christ
is
the
only
Foundation
of
the
true
Church
,
and
whosoever
does
not
build
on
this
Foundation
,
builds
upon
the
Sand
,
&c.
8.
A.
B.
do
it
on
M.
de
Cort's
,
and
M.
Poiret's
simple
Authority
,
and
why
he
accuses
them
of
a
lazy
,
unreasonable
,
and
overhasty
Credulity
?
Does
he
think
that
they
either
wanted
the
Exercise
of
,
or
did
not
imploy
their
rational
Faculties
and
Discretion
in
this
Matter
,
or
that
they
were
not
at
the
Pains
of
any
mature
and
serious
Deliberations
about
it
?
These
and
a
great
many
more
of
the
Doctor
's
Complements
seem
,
in
my
Opinion
,
to
be
pretty
Rude
,
and
to
savour
too
little
of
good
Breeding
or
Charity
.
9.
III.
That
I
be
not
uneasie
to
you
,
I
shall
only
touch
on
a
very
few
things
,
and
by
my
Animadversions
on
them
,
you
may
judge
if
the
Doctor
be
as
Candid
and
Impartial
as
he
pretends
to
be
,
or
hath
kept
his
Promise
.
1.
A.
B's
Pretences
to
Sanctity
not
so
high
at
he
describes
them
,
for
she
does
not
exalt
her self
above
the
Prophets
,
&c.
He
charges
A.
B.
as
arrogating
to
her self
a
Sanctity
above
the
Prophets
and
Apostles
,
without
the
Alloy
of
humane
Passions
or
Infirmities
,
a
Sanctity
which
is
next
to
it
,
or
rather
the
same
with
that
of
God
himself
.
Now
let
any
free
and
disinteressed
Spirit
determine
if
the
Passages
which
the
Doctor
adduces
,
will
amount
to
this
Assertion
,
I
would
ask
him
,
Is
it
not
our
Duty
to
have
Truth
,
Righteousness
,
and
Goodness
,
in
all
our
Thoughts
,
Words
,
and
Actions
?
And
if
so
,
is
it
not
attainable
by
the
Grace
of
God
?
And
if
A.
B.
by
this
Grace
attained
to
some
singular
Measures
of
them
,
ought
that
to
have
been
made
her
Crime
and
Reproach
?
Doth
she
arrogate
any
Truth
,
Righteousness
,
or
Goodness
to
her self
,
as
the
Cause
and
Author
?
Where
doth
she
say
,
That
she
arrived
at
these
Heights
of
Sanctity
that
the
Blessed
are
possessed
of
?
For
I
think
that
to
pretend
to
these
,
were
to
assume
to
ones
self
a
Sanctity
without
the
Alloy
of
humane
Passions
or
Infirmities
.
But
why
doth
the
Doctor
assert
,
That
a
Sanctity
without
this
Alloy
,
is
the
same
with
that
of
God
?
Is
not
the
Sanctity
of
Angels
without
it
?
Shall
we
then
say
,
that
theirs
is
the
same
with
that
of
God
?
Further
,
are
not
the
Actions
of
such
as
are
made
Partakers
of
the
Divine
Nature
,
in
the
Apostle's
Phrase
,
more
than
humane
;
that
is
,
Do
they
not
come
from
a
higher
and
more
noble
Principle
than
what
is
meerly
Natural
?
And
when
a
Soul
hath
attain'd
to
this
Bliss
,
when
Christ
is
formed
in
him
,
when
he
is
the
Master
,
and
Guide
,
and
Inspirer
of
his
inward
Man
,
must
it
be
accounted
Blasphemy
or
a
Rivaling
the
Deity
,
to
say
that
his
Actions
are
not
Humane
.
This
is
certainly
all
that
is
meant
by
that
Passage
which
so
scandalized
the
Doctor
.
A.
B.
owns
indeed
,
that
by
the
Divine
Grace
she
arrived
at
great
Measures
of
Sanctity
,
but
yet
such
as
others
might
attain
to
by
a
faithful
Dependance
on
that
same
Grace
;
and
she
encouraged
all
that
conversed
with
her
,
generously
to
aspire
after
it
.
What
if
she
had
delivered
her self
in
the
Words
of
the
Psalmist
?
I
am
undefiled
in
the
Way
,
I
keep
God's
Testimonies
,
I
seek
him
with
my
whole
Heart
,
I
also
do
no
Iniquity
,
I
walk
in
his
Ways
.
Would
the
Doctor
have
quarrelled
it
?
Is
not
this
the
Character
of
every
truly
Righteous
Person
?
The
Doctor
,
p.
5.
after
a
scornful
Preamble
,
A.
B.
he
will
have
it
,
that
either
she
was
born
without
Sin
,
or
that
Original
Corruption
was
perfectly
cured
in
her
,
and
so
that
she
was
not
as
others
liable
to
Sin
,
without
external
Temptations
.
How
is
this
proved
?
Why
,
because
she
says
,
For
my
part
,
I
can
say
in
in
Truth
,
that
I
do
not
remember
I
ever
committed
any
Faults
,
but
when
I
believed
the
Counsel
of
Men
:
Now
,
if
I
have
any
Sense
,
this
Passage
overturns
what
the
Doctor
would
establish
by
it
;
For
does
not
our
yielding
to
outward
Temptations
,
evidently
suppose
that
there
is
something
within
us
that
complies
with
them
,
and
what
is
that
but
our
Original
Corruption
?
For
,
I
think
,
it
is
very
plain
,
that
if
Original
Corruption
were
perfectly
cured
in
us
,
there
would
be
nothing
within
us
on
which
outward
Temptations
or
evil
Counsel
could
get
hold
.
Achan's
taking
the
goodly
Babylonish
Garment
which
he
saw
among
the
Spoils
,
and
Judas's
complying
with
the
Offer
of
Thirty
Pieces
of
Silver
,
did
discover
the
covetous
Dispositions
of
their
Hearts
:
When
I
believe
and
listen
to
the
evil
Counsels
of
another
,
and
thereupon
commit
Faults
,
this
seems
clearly
to
demonstrate
that
there
is
something
within
me
that
likes
,
and
agrees
to
the
wicked
Suggestions
that
are
made
to
me
,
which
plainly
implies
a
Depravation
.
Very
often
it
comes
to
pass
that
outward
Temptations
do
awaken
and
discover
some
latent
and
hidden
Corruption
,
or
wicked
Inclination
that
the
Person
was
not
sensible
of
before
.
Doubtless
St.
Peter
did
not
know
that
latent
Cowardice
and
Infidelity
that
were
in
his
Heart
,
till
the
outward
Temptation
gave
him
the
Discovery
of
them
;
so
that
tho'
it
were
true
that
one
did
never
actually
sin
but
by
means
of
outward
Temptations
,
yet
it
will
not
therefore
follow
that
he
hath
no
internal
Corruption
,
or
that
he
is
exempt
from
that
Degeneracy
of
Nature
,
that
is
common
to
all
the
fallen
Posterity
of
Adam
.
The
Doctor
for
all
that
he
talks
here
,
since
he
reads
A.
B's
Books
,
could
not
be
Ignorant
,
that
she
frequently
acknowledges
the
Degeneracy
of
her
Nature
,
and
that
she
was
of
the
same
Make
and
Frame
with
the
rest
of
lapsed
Mankind
.
Take
this
one
Passage
for
the
Proof
of
it
.
If
I
had
not
known
,
says
she
,
that
my
own
Will
was
Evil
and
Corrupt
,
I
should
never
have
learned
to
resist
it
,
since
there
is
not
any
thing
more
agreeable
to
our
Natures
than
accomplishing
their
proper
Wills
.
To
be
perfectly
cured
of
Original
Corruption
,
is
the
Privilege
only
of
the
Blessed
.
Even
they
who
were
sanctified
from
the
Womb
,
did
,
while
they
were
in
this
Life
,
feel
,
and
were
obliged
to
resist
the
Importunities
of
corrupt
Nature
.
The
Doctor
adds
,
A.
B.
give
any
Instances
of
her
Faults
,
except
some
Levities
before
she
was
Sixteen
years
old
;
and
,
that
she
does
not
any
where
own
the
having
Sin
.
I
intreat
that
it
be
remarked
,
That
what
the
Doctor
here
diminishingly
calls
some
Levities
,
was
by
him
egregiously
aggravated
in
his
first
Narrative
,
Sect.
xx
.
Here
he
can
find
no
Instances
of
her
Faults
,
and
there
he
thought
he
discovered
too
many
.
Here
he
represents
her
as
no
where
owning
that
she
had
Sin
;
there
he
introduces
her
confessing
,
that
she
had
run
into
a
vain
,
light
,
and
idle
Conversation
,
following
the
Pleasures
,
Recreations
,
and
Divertisements
of
the
World
.
And
this
Scene
of
her
Life
,
when
he
thought
it
seasonable
for
him
so
to
do
,
he
delineates
in
all
the
shapes
of
Horror
,
telling
us
[
*
](A42287-e44430-b)
*
1
Narrat
.
p.
49.
,
That
she
suffered
an
Eclipse
for
some
years
—
Pride
and
Ambition
,
Sensuality
and
Covetousness
,
prevail'd
on
her
,
that
she
resisted
the
Spirit
of
God
,
and
walked
contrary
to
the
Dictates
of
her
Conscience
,
video
meliora
—
In
effect
,
he
turns
her
into
what
Forms
he
pleases
;
sometimes
she
must
be
a
Goddess
,
and
at
other
times
a
very
Devil
.
I
judge
that
it
will
be
evident
to
any
impartial
Person
,
I
spent
,
says
she
,
most
of
my
time
all
alone
in
my
Chamber
in
Prayer
,
and
Tears
,
and
great
Grief
,
for
my
having
thus
followed
the
[
ways
of
the
]
World
;
wicked
or
]
evil
Actions
,
for
all
Men
esteemed
and
honoured
me
;
but
because
I
had
parted
with
the
ravishing
Intercourses
which
my
Soul
had
with
God
,
that
I
might
take
my
pleasure
in
the
Divertisements
of
the
World
,
after
I
had
received
so
many
Favours
from
God
as
merited
my
Acknowledgments
throughout
all
my
Life
.
This
Sin
appeared
to
me
so
great
,
as
Hell
had
no
Punishment
answerable
to
it
.
I
should
think
it
had
been
impossible
for
any
body
,
after
having
perused
this
Passage
,
to
write
at
the
rate
the
Doctor
does
,
without
firmly
resolving
to
cross
all
the
Dictates
of
Ingenuity
and
Candor
:
Is
this
then
no
where
to
own
that
she
had
Sin
?
and
to
justifie
every
thing
that
she
said
or
did
?
Are
there
no
Instances
of
Faults
given
here
?
or
does
the
Doctor
think
,
that
following
the
World
,
or
turning
the
heart
from
God
,
tho'
but
for
some
time
,
and
not
in
the
highest
degrees
,
are
but
little
veniai
Levities
?
Are
there
here
no
penitential
Acknowledgments
made
neither
general
nor
particular
?
What
would
the
Doctor
have
?
Are
there
not
here
ingenuous
Confessions
of
very
great
Faults
?
and
a
very
deep
and
sensible
Sorrow
for
them
?
Doth
she
not
highly
aggravate
them
,
both
as
to
the
Guilt
they
included
,
and
the
Punishment
they
deserved
?
And
doth
she
not
,
on
the
account
of
them
,
put
in
Practice
the
Severities
of
Mortification
and
Self-denial
?
Is
the
Doctor
angry
because
she
was
not
a
greater
Sinner
,
or
would
her
being
so
have
recommended
her
the
more
to
him
?
The
Doctor
translates
[
*
](A42287-e44560-b)
*
Pag.
6.
that
period
,
point
que
J'eusse
fait
aucunes
manuvaises
actions
,
very
disingenously
thus
,
That
she
had
never
done
Evil
;
whereas
he
should
have
turned
it
,
you
see
,
Not
that
she
had
done
any
wicked
or
evil
Actions
.
It
is
manifest
,
that
there
is
a
vast
Difference
between
Never
having
done
evil
,
and
Not
having
done
any
wicked
Actions
.
The
Doctor
's
Translation
,
which
is
neither
literal
nor
true
,
though
it
serves
his
present
turn
,
makes
A.
B.
pretend
to
an
absolute
Innocence
and
Guiltlessness
;
but
by
the
other
,
which
is
a
just
one
,
the
Reader
easily
sees
,
that
her
Words
import
only
,
That
she
had
not
done
any
outward
Actions
that
were
gross
and
scandalous
.
But
then
it
is
very
possible
that
one
may
be
guilty
of
having
done
a
great
deal
of
Evil
inwardly
,
and
in
his
heart
,
tho'
he
had
never
committed
any
gross
and
visible
Immoralities
.
And
that
this
is
the
true
Sense
of
the
Passage
,
is
evident
not
only
from
the
scope
of
this
whole
Paragraph
,
but
particularly
from
the
Reason
that
she
there
assigns
,
namely
,
That
eveevery
one
esteem'd
and
honour'd
her
:
they
did
so
,
because
they
discovered
nothing
in
her
outward
Carriage
but
what
was
modest
,
sober
,
and
agreeable
.
And
I
think
none
that
consider
well
what
they
read
,
will
make
any
Scruple
to
admit
this
as
a
sufficient
Reason
for
what
she
asserted
,
tho'
the
Doctor
insinuates
some
will
.
And
thus
tho'
A.
B.
refuses
that
,
in
the
Circumstances
in
which
she
then
was
,
she
had
not
done
any
Actions
that
were
visibly
scandalous
,
yet
with
the
same
breath
she
acknowledges
very
penitently
,
that
she
was
guilty
of
very
great
Evils
in
suffering
the
World
to
gain
Ground
on
her
Heart
.
Now
tho'
the
Doctor
promised
his
Readers
at
the
beginning
of
his
Narrative
,
that
he
would
give
them
A.
B's
Pretences
in
her
own
Words
,
and
not
curtail
Passages
;
yet
let
any
that
is
unbyass'd
,
judge
if
he
hath
done
so
here
,
and
whether
the
Nice
and
Inquisitive
have
not
need
to
consult
her
Writings
,
and
rather
believe
their
own
Eyes
than
his
partial
Accounts
:
and
whether
in
fine
,
tho'
he
engages
in
his
Letter
,
pag.
28.
that
he
will
be
as
faithful
in
relating
matters
of
fact
,
according
to
his
Knowledge
,
as
if
he
were
a
Witness
upon
Oath
;
whether
,
I
say
,
this
Promise
of
his
can
be
a
sufficient
Security
for
relying
on
his
Testimony
,
if
it
be
found
that
he
falls
frequently
into
such
Inadvertencies
or
Misrepresentations
as
these
?
The
Doctor
sets
down
the
Return
which
she
made
to
the
Charge
of
M.
Serarius
very
faintly
.
[
*
](A42287-e44690-b)
*
Tomb.
dela
Faus
.
Theol.
part
2.
let
.
14.
p.
115.
In
effect
,
says
she
,
my
only
Fear
is
,
lest
I
should
not
continue
faithful
to
my
God
,
and
I
cannot
bear
with
them
who
say
or
believe
,
That
there
is
a
state
of
Perfection
in
this
World
,
wherein
Men
are
impeccable
.
I
look
upon
this
as
a
great
Error
,
and
Self-presumption
in
them
.
And
then
he
tells
M.
Serarius
how
he
was
present
when
she
rehearsed
before
several
Persons
the
account
of
the
great
defection
of
her
Youth
,
which
she
here
relates
again
with
a
fresh
Sorrow
,
and
in
very
exaggerating
Terms
,
tho'
the
Doctor
affirms
that
in
all
this
Passage
there
are
no
penitential
Acknowledgments
,
neither
general
nor
particular
.
And
afterwards
she
adds
,
Or
si
je
raccount
si
librement
comment
,
&c.
be
supposed
to
]
say
or
believe
that
I
can
no
more
fall
,
since
what
one
hath
once
done
,
he
may
do
many
times
?
And
after
having
asserted
that
no
Creature
can
be
impeccable
during
this
miserable
Life
,
where
there
are
so
many
stones
of
stumbling
,
and
instanced
in
Peter
,
David
,
and
Solomon
,
she
says
,
Can
I
be
so
ignorant
,
as
to
believe
that
●
can
no
more
fall
,
or
decline
from
the
Grace
of
God
?
I
am
certain
I
may
do
it
every
moment
,
if
I
would
retire
my self
from
my
Intercourse
with
God
,
and
entertain
my self
with
my
Senses
.
I
know
,
so
long
as
I
remain
united
with
him
,
I
cannot
fall
;
but
if
I
should
break
off
this
Communion
,
I
should
fall
the
first
step
I
made
thereafter
,
as
a
young
Child
that
cannot
go
.
Doth
she
not
here
plainly
own
her
Lability
,
Weakness
,
and
Insufficiency
,
that
of
her self
she
could
not
be
without
sinning
,
no
,
not
for
a
moment
:
that
she
,
as
well
as
all
others
during
this
Life
of
Temptations
,
is
continually
liable
to
Falls
;
and
that
her
only
fear
was
,
lest
she
should
discontinue
her
Fidelity
to
God
?
But
is
this
to
arrogate
to
her self
a
Sanctity
without
the
Alloy
of
humane
Passions
or
Infirmities
,
and
which
,
as
the
Doctor
afterwards
hath
it
,
A.
B.
on
the
Head
we
are
now
considering
.
Indeed
,
saith
he
,
I
was
never
so
profane
as
to
forget
my
Dependance
on
God
.
Now
it
is
certain
,
that
one
never
sins
,
but
when
he
forgets
this
Dependence
;
and
to
say
,
that
Sin
is
the
forgeting
of
our
Dependance
on
God
,
is
a
very
proper
Definition
of
it
.
Here
then
the
Doctor
arrogates
to
himself
an
absolute
Innocence
.
I
know
he
intended
no
such
thing
;
but
yet
you
see
,
the
words
very
easily
bear
this
Meaning
.
I
shall
not
now
enter
upon
the
Enquiry
,
into
what
heights
of
Purity
and
Holiness
God
may
by
his
Grace
advance
such
as
are
truly
regenerate
,
and
who
continue
faithful
to
him
.
This
,
I
know
,
will
fall
under
the
Doctor
's
Disquisition
more
properly
afterwards
:
But
whatever
these
heights
may
be
,
they
do
not
contradict
that
Passage
of
Holy
Scripture
he
mentions
,
nor
supersede
the
use
of
the
Lord's
Prayer
.
I
thought
fit
to
discuss
this
Section
of
the
Doctor
's
Second
Narrative
at
some
length
,
because
he
frequently
raises
a
great
deal
of
Dust
about
what
he
insists
on
in
it
.
I
shall
touch
on
a
few
other
Passages
more
passingly
.
2.
A.
B.
●as
made
no
Additions
to
the
Essentials
of
Christianity
.
A.
B.
does
not
pretend
to
have
made
by
her
Discoveries
any
Additions
to
the
Essentials
of
the
Christian
Religion
:
this
she
every
where
disclaims
,
and
affirms
that
the
Holy
Scriptures
contain
a
full
and
perfect
System
of
them
:
She
says
indeed
,
that
the
things
which
were
revealed
to
the
Authors
of
the
Sacred
Books
more
generally
and
more
darkly
,
are
discovered
to
her
more
fully
,
more
clearly
,
and
more
particularly
,
but
that
they
are
such
as
do
not
strictly
concern
the
Essence
of
Christianity
;
tho'
also
she
pretends
to
rescue
even
these
things
from
the
false
and
deluding
Glosses
which
the
self-flattery
of
Men
hath
put
on
them
.
Now
dato
sed
non
concesso
that
this
were
so
,
I
do
not
see
that
her
owning
of
it
is
,
as
the
Doctor
alledges
[
*
](A42287-e44920-b)
*
a
Nar.
p.
11.
,
a
preferring
her self
unto
,
or
setting
her self
above
the
Prophets
and
Apostles
;
for
it
is
certain
that
the
Apostles
had
more
clear
and
more
full
Revelations
of
the
Christian
Oeconomy
made
to
them
than
were
made
to
the
old
Prophets
:
but
I
hope
by
their
owning
this
,
they
did
not
claim
a
preference
to
them
.
This
is
an
invidious
stating
of
the
matter
:
all
that
can
be
justly
inserred
from
such
a
Pretence
is
,
that
it
hath
pleased
God
,
for
great
and
wise
Reasons
,
to
manifest
himself
more
to
one
than
to
another
;
but
then
the
Instrument
he
makes
use
of
hath
no
ground
of
boasting
or
self-exaltation
,
as
A.
B.
tells
very
often
.
3.
[
*
](A42287-e44970-b)
*
2
Nar.
p.
11.
that
God
hath
given
her
the
favour
to
sit
in
Moses's
Chair
;
and
that
she
has
more
right
to
it
than
any
of
the
Doctors
or
Pastors
who
now
pretend
to
it
.
Had
the
Doctor
set
down
the
Passage
to
which
he
here
refers
wholly
as
it
is
,
it
would
have
look'd
with
a
more
acceptable
Aspect
than
in
the
tour
that
he
gives
it
.
In
number
288
of
the
Book
that
he
cites
,
the
Spirit
of
Burchardus
is
compared
with
that
of
Moses
.
Moses
,
saith
she
,
exhorted
and
taught
the
People
to
observe
all
the
Commandments
of
God
,
whereas
Burchardus
affirms
that
Men
are
too
infirm
to
keep
these
Commandments
;
and
because
I
teach
that
we
must
keep
them
if
we
would
be
saved
,
he
is
moved
with
Anger
against
me
:
then
follows
the
Passage
which
the
Doctor
notices
,
—
By
which
it
appears
Where
it
is
,
I
think
,
very
evident
,
that
the
Reason
why
she
asserts
her
being
in
Moses's
Chair
is
not
a
vain-glorious
Affectation
of
,
or
pretending
to
a
Magisterial
Superiority
over
others
,
but
because
she
taught
Moses's
Doctrine
as
to
keeping
the
Commands
of
God
:
And
,
in
effect
,
all
that
she
means
by
being
in
Moses's
Chair
,
as
the
perusal
of
the
whole
Section
will
convince
any
candid
Reader
,
is
nothing
else
but
having
Moses's
Spirit
and
Sentiments
.
Nothing
of
all
this
appears
in
the
Passage
as
it
is
curtail'd
by
the
Doctor
.
4.
A.
B.
does
not
pretend
,
as
the
Doctor
will
have
it
,
pag.
14.
num
.
iv
.
to
the
Knowledge
of
all
manner
of
speculative
Truths
,
not
to
be
sure
of
the
nice
and
vain
Subtilties
of
the
Schools
,
which
are
mostly
but
the
Inventions
of
corrupt
and
airy
Heads
,
but
only
of
these
that
are
solid
and
useful
,
and
might
tend
to
advance
the
Souls
of
Men
in
true
Goodness
.
Neither
does
she
pretend
to
the
Knowledge
of
all
matters
of
fact
,
but
of
these
only
,
(
as
the
Passages
quoted
*
by
himself
do
expresly
bear
,
)
A.
B.
had
the
Spirit
of
God
,
yet
it
will
not
follow
that
she
would
be
useful
to
the
Doctor
for
easing
the
Minds
of
curious
Girls
,
by
shewing
them
what
was
written
in
the
Book
of
Fate
,
as
he
very
piously
jests
,
pag.
18.
He
falls
very
foul
on
M.
P.
(
●
Narrat
.
p.
49.
)
as
if
he
and
others
descended
to
the
light
and
wanton
Railleries
of
the
Profane
,
for
relating
a
much
more
innocent
Jest
,
tho'
I
think
his
half
Page
looks
liker
that
sort
of
Wit.
The
Doctor
seldom
narrates
any
thing
A.
B.
said
or
did
,
or
was
said
of
her
,
but
he
pushes
it
to
an
Excess
,
and
carries
it
to
a
height
that
was
never
intended
.
However
,
I
suppose
he
will
not
,
neither
indeed
can
he
deny
the
possibility
of
the
thing
,
since
the
Holy
Scriptures
furnish
us
with
a
great
many
Instances
of
God's
having
discovered
the
secret
Dispositions
of
the
Souls
of
Men
,
and
other
matters
of
fact
to
illuminated
Persons
:
All
then
he
can
aim
at
,
must
be
to
evince
the
Nullity
of
this
Pretence
as
to
A.
B.
5.
Nar.
p.
20
,
22.
To
say*
that
A.
B.
requires
the
same
Respect
to
her
Sayings
as
to
the
Scripture
,
is
,
in
my
opinion
,
to
do
her
very
great
Injustice
;
for
since
very
plainly
and
frequently
she
acknowledges
and
asserts
that
the
Sacred
Writings
are
the
Standard
and
Rule
by
which
all
other
Doctrines
must
be
tried
and
examined
,
it
is
evident
,
that
in
so
doing
she
owns
a
peculiar
Respect
and
Deference
to
be
due
to
the
Holy
Scriptures
,
which
neither
hers
,
nor
any
others
Sayings
ought
to
pretend
to
.
[
*
](A42287-e45290-b)
*
Lum
.
en
ten
.
part
i.
pag.
2.
Look
,
says
she
,
with
a
suspicious
eye
upon
any
thing
I
declare
unto
you
as
coming
from
God
,
in
case
you
find
my
Doctrine
not
entirely
agreeing
with
the
Holy
Scripture
.
Whence
it
is
plain
,
that
she
would
have
her
Sayings
to
be
tried
by
the
Holy
Scriptures
,
and
that
the
value
of
what
she
says
is
to
be
determined
by
its
Conformity
to
them
.
This
,
one
would
think
,
is
not
to
put
the
Scriptures
and
her
Sayings
in
the
same
ballance
,
or
to
require
an
equal
respect
to
be
paid
to
both
.
The
Doctor
,
now
that
he
peruses
A.
B's
Writings
,
could
not
but
remark
this
and
a
great
many
more
Passages
to
the
same
purpose
.
How
comes
it
then
to
pass
,
that
he
brings
not
in
these
into
his
Accounts
of
A.
B.
?
Why
this
would
spoil
the
design
that
he
hath
conceived
of
exposing
her
to
the
World
altogether
in
black
and
horrid
shapes
.
But
,
says
the
Doctor
,
what
she
delivered
must
be
of
the
same
Authority
with
the
Holy
Scriptures
,
because
God
is
the
Author
of
it
.
But
tho'
we
should
suppose
A.
B.
to
be
truly
inspired
,
yet
his
Consequence
will
not
follow
:
and
the
Reason
is
,
because
,
as
one
very
pertinently
expresses
it
,
Quae
à
Deo
procedunt
,
ejusdem
sunt
veritatis
,
&c.
Things
that
proceed
from
God
are
of
equal
Truth
,
but
not
of
equal
Authority
;
for
tho'
some
things
may
be
of
God
,
yet
if
any
Person
do
not
know
,
or
doubt
if
they
be
such
,
they
have
not
the
same
Authority
nor
Right
to
such
a
Persons
Obedience
,
as
those
things
whose
divine
Origin
is
allowed
by
universal
Consent
:
altho'
when
it
is
evident
to
any
person
that
any
thing
is
revealed
to
them
by
God
,
they
are
bound
to
pay
the
same
Obedience
to
things
thus
revealed
,
as
to
God
himself
.
Several
Books
that
are
now
universally
received
into
the
Canon
of
Scripture
were
for
some
time
doubted
of
in
the
Primitive
Church
:
it
is
certain
that
the
questioned
Books
,
tho'
really
of
Divine
Original
,
were
not
of
the
same
Authority
with
these
that
were
by
unanimous
Consent
acknowledged
to
be
Divine
.
6.
[
*
](A42287-e45410-b)
*
Light
of
the
World
Part
2.
p.
85.
If
,
saith
she
,
I
should
say
any
thing
contrary
to
the
Gospel
,
do
not
believe
me
;
for
you
ought
not
to
believe
any
thing
because
I
say
it
to
you
,
but
because
it
is
really
true
.
And
if
you
knew
me
,
you
should
also
know
God
,
because
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
its
never
good
to
follow
Persons
for
themselves
,
but
to
follow
the
Righteousness
,
Goodness
,
and
Truth
,
which
you
shall
discover
to
abide
in
them
.
Now
to
discover
the
Vanity
of
that
Improvement
which
the
Doctor
makes
of
this
Passage
,
let
it
be
considered
,
that
when
things
which
import
Excellency
are
attributed
both
to
Jesus
Christ
,
and
to
Christians
his
Followers
,
it
is
undeniable
that
we
must
alter
our
Idea's
of
these
things
according
as
we
differently
apply
them
either
to
him
or
them
:
Our
Lord
calls
himself
the
Light
of
the
World
,
and
he
is
so
in
a
Supernatural
manner
,
because
he
is
the
Divine
Source
and
Original
of
all
spiritual
Light
,
he
in
whom
are
hid
all
the
Treasures
of
Wisdom
and
Knowledge
.
Timothy
.
,
that
by
doing
what
he
recommended
to
him
,
A.
B.
hath
in
this
Period
,
yet
we
must
not
imagine
that
they
are
of
the
same
Import
,
or
that
she
intended
they
should
.
Indeed
the
very
Scope
of
the
Passage
plainly
enough
determines
that
she
meant
no
more
but
this
;
if
you
were
acquainted
with
me
,
and
saw
my
Life
and
Practise
,
you
would
see
that
I
imitate
and
transcribe
in
my
Conversation
,
the
Divine
Qualities
of
Truth
,
Righteousness
,
and
Goodness
;
for
God
who
by
his
Holy
Spirit
,
works
uniformly
in
all
his
Children
,
imprints
these
Characters
of
himself
on
them
all
,
and
as
much
of
these
as
you
discern
in
me
,
so
far
do
you
discern
God
in
me
,
and
your
seeing
me
exemplifie
them
before
you
in
a
lively
manner
,
will
be
an
Inducement
to
you
to
imitate
them
,
and
so
to
know
God
truly
;
for
then
we
truly
know
God
when
we
imitate
his
Perfections
.
If
the
Doctor
had
not
been
visibly
in
a
Disposition
to
Cavil
,
he
would
not
have
put
a
Gloss
on
this
Passagess
that
it
cannot
bear
,
without
doing
it
open
Violence
,
nor
omitted
what
was
so
evidently
necessary
to
qualifie
the
Meaning
of
it
.
Neither
can
I
divine
,
what
but
this
could
have
moved
him
to
imagine
that
the
Passage
which
he
here
cites
,
do
import
that
A.
B.
asserted
some
kind
of
unaccountable
Union
between
God
and
her
.
I
can
see
no
Union
that
she
can
pretend
to
,
but
to
be
taught
,
guided
,
and
influenced
by
his
Spirit
.
And
will
he
call
this
an
uncouth
thing
?
How
can
he
digest
that
Passage
of
St.
Paul
,
He
that
is
joined
to
the
Lord
is
one
Spirit
.
Such
an
invidious
Tour
he
gives
[
*
](A42287-e45550-b)
*
Pag.
32.
the
Passage
that
follows
,
A.
B.
disdained
that
her
Doctrines
should
be
published
as
from
one
of
a
prophetical
Spirit
;
that
was
too
mean
,
saith
the
Doctor
.
Now
the
Perusal
of
the
very
first
Period
of
it
,
even
as
it
is
curtail'd
by
himself
,
will
sufficiently
discover
the
Fallacy
:
[
*
](A42287-e45580-b)
*
Light
of
the
World
Part
2.
Conf.
17.
p.
128
,
129
I
am
not
saith
she
,
Prophetical
as
the
Ancient
Prophets
were
,
who
spoke
of
very
obscure
things
.
Whence
it
is
plain
,
that
the
Reason
why
she
denies
her self
to
be
Prophetical
,
was
not
,
because
she
declined
that
Character
as
too
mean
for
her
;
but
whereas
the
Prophets
delivered
themselves
in
dark
and
obscure
Terms
,
God
,
she
pretends
,
enabled
her
to
speak
of
Divine
Things
more
clearly
and
more
distinctly
,
and
that
this
is
her
Meaning
,
the
last
Clause
of
the
Passage
abundantly
evinces
.
There
is
no
need
,
saith
she
,
to
say
that
I
have
a
prophetick
Spirit
,
when
God
gives
Reasons
and
Comparisons
to
explain
it
after
the
manner
of
Men.
7.
Nar.
p.
33.
n.
7.
When
the
Doctor
affirms
,
*
that
the
Reason
of
this
singular
Grace
to
A.
B.
is
,
because
by
the
Eternal
Purposes
of
God's
Counsel
,
she
was
design'd
to
be
the
Organ
of
the
Holy
Ghost
,
he
bewrays
that
he
hath
not
as
yet
digested
well
her
Principles
;
for
she
owns
not
any
personal
Decrees
to
have
been
made
from
all
Eternity
,
neither
is
the
least
Ground
given
him
from
the
Passages
he
here
cites
,
for
asserting
them
with
Regard
to
her self
.
The
Doctor
's
Inferences
from
many
Passages
of
the
Writings
of
A.
B.
are
very
often
as
wide
as
his
was
who
would
needs
prove
that
there
must
be
a
Pope
;
because
in
the
Beginning
of
Genesis
,
it
is
said
,
Ia
Principio
.
But
here
I
must
stop
;
my
Circumstances
will
not
allow
me
to
employ
my
Thoughts
any
more
at
present
on
this
Subject
.
I
intended
indeed
to
have
gone
through
the
whole
,
and
particularly
to
have
animadverted
on
the
Improvements
which
he
makes
on
two
or
three
Passages
,
which
as
he
represents
them
,
look
somewhat
Frightful
;
but
the
Preparations
that
I
am
obliged
to
make
in
order
to
take
my
Staff
in
my
Hand
,
as
himself
speaks
,
keep
me
so
hurried
,
that
I
have
little
time
for
sedate
Thoughts
;
tho'
if
I
understand
that
the
Prosecution
of
this
Matter
,
would
do
you
a
Pleasure
,
and
can
have
so
much
leisure
,
I
may
yet
perhaps
resume
the
Design
.
IV.
A.
B.
with
a
great
many
ill
things
,
he
imagines
that
he
hath
evinced
the
Truth
of
the
Charge
,
and
upon
this
Supposition
,
which
I
must
needs
say
is
precarious
,
he
heats
himself
into
a
Transport
,
and
falls
a
pelting
of
her
with
the
most
opprobrious
Language
that
an
angry
Zeal
is
wont
to
inspire
.
He
satisfies
himself
that
to
justifie
the
Rudeness
of
this
Treatment
,
it
is
sufficient
to
tell
his
Readers
briskly
,
Who
should
hinder
the
thrusting
back
with
Contempt
and
Scorn
,
an
overforward
and
blasphemous
Arrogancy
,
one
who
without
any
Reason
,
without
any
Warrant
,
Divine
or
Humane
,
demands
a
Place
above
Prophets
or
Apostles
,
and
all
who
were
truly
inspired
;
nay
,
who
insults
over
Jesus
Christ
himself
,
assumes
the
Honour
and
Power
that
he
has
been
in
Possession
of
from
the
Beginning
of
the
World
,
and
who
pretends
to
be
more
competent
to
carry
on
a
Victory
over
the
Devil
and
his
Train
?
If
the
Grounds
on
which
the
Doctor
builds
these
Assertions
be
not
yet
solidly
established
,
I
think
he
begins
his
Triumph
too
soon
,
and
if
he
believes
really
that
they
are
,
then
,
in
my
Opinion
,
he
needs
not
be
at
the
pains
of
writting
any
more
Narratives
;
for
enough
is
already
done
to
beget
in
the
Hearts
of
all
honest
Christians
,
an
eternal
Horror
and
Dislike
of
A.
B.
It
is
beyond
Contradiction
plain
,
that
no
Body
can
adopt
these
Positions
without
an
open
and
bare-fac'd
Renounciation
of
Christianity
.
The
Doctor
indeed
acts
a
very
pretty
Play
,
but
it
ends
tragically
enough
to
some
.
A.
B.
and
such
as
favour
her
,
are
brought
on
the
Stage
as
formally
disclaiming
the
Redeemer
of
the
World
,
as
divesting
him
of
his
unquestionable
Prerogatives
,
and
cloathing
a
mad
Woman
,
a
Visionary
,
with
them
.
Certainly
this
is
the
most
bloody
and
criminal
Charge
that
can
be
laid
at
the
Door
of
such
as
profess
the
Christian
Religion
;
this
is
to
represent
them
as
having
turned
downright
Apostates
from
it
,
as
trampling
under
foot
,
and
crucifying
afresh
,
the
Divine
and
Adorable
Author
of
it
.
But
then
if
this
dreadful
Accusation
be
false
and
illgrounded
,
if
they
,
against
whom
it
is
brought
,
do
infinitely
detest
such
an
abominable
Villany
,
if
they
set
no
Person
on
the
same
Level
with
the
Son
of
God
,
but
would
appear
against
such
sacrilegious
Pretences
with
as
much
Zeal
as
the
Doctor
himself
,
if
they
own
that
no
Victories
can
be
obtain'd
over
the
Devil
and
his
Train
but
only
by
the
Almighty
Grace
and
Power
of
Jesus
Christ
,
and
that
he
alone
,
and
none
other
,
is
competent
to
triumph
over
the
Powers
of
Darkness
;
and
in
fine
,
if
they
adhere
to
the
Foundations
of
the
Apostles
and
Prophets
,
and
to
Jesus
Christ
the
chief
Corner
Stone
,
and
disclaim
,
as
false
and
unsound
,
what
is
not
built
thereupon
and
conform
thereto
,
I
say
if
these
things
be
so
,
as
most
certainly
they
are
;
How
can
the
Author
and
Spreader
of
such
injurious
Calumnies
,
excuse
himself
from
a
Degree
of
Uncharitableness
,
that
cannot
be
well
parallelled
?
To
act
the
Scene
in
a
Corner
had
not
look'd
so
very
ill
natur'd
,
but
to
act
it
publickly
before
the
Face
of
the
whole
World
,
and
thereby
to
expose
these
he
levell'd
at
as
much
as
in
him
lay
,
not
only
to
Contempt
and
Derision
,
but
also
to
Hatred
and
Persecution
,
is
such
a
Flight
of
Zeal
,
as
,
in
my
Judgment
,
cannot
pretend
to
the
Qualities
of
peaceable
and
gentle
,
easie
and
impartial
.
But
did
not
the
Doctor
engage
to
give
us
A.
B's
Pretences
in
her
own
Words
?
Where
then
doth
she
pretend
to
be
more
Competent
to
carry
on
a
Victory
over
the
Devil
than
Christ
himself
?
A.
B.
pretends
to
,
is
only
to
be
an
Instrument
in
Christ's
Hands
,
and
that
no
otherwise
than
by
publishing
these
Truths
,
that
he
by
his
Spirit
communicated
to
her
,
and
which
his
Power
and
Grace
alone
was
afterwards
to
make
effectual
.
Now
let
it
be
supposed
,
but
not
granted
that
it
was
so
,
What
Disparagement
is
it
to
our
Redeemer
,
to
make
use
of
a
poor
contemptible
Creature
in
order
to
accomplish
great
Designs
?
Was
it
any
Dishonour
to
him
,
that
his
Apostles
in
his
Name
and
Power
,
converted
more
to
the
Christian
Religion
,
and
wrought
more
Miracles
than
he
did
himself
,
when
he
dwelt
in
mortal
Flesh
?
V.
A.
B.
and
therefore
not
so
capable
to
discern
that
Latet
Anguis
in
Herba
.
I
am
sure
,
if
I
am
so
,
my
Prejudices
are
of
no
old
Date
,
they
are
not
yet
so
rooted
,
but
sober
and
just
Reasonings
might
discuss
them
,
and
reclaim
me
from
my
Mistakes
;
neither
,
I
think
,
can
it
be
said
that
they
have
been
fortified
from
any
prospect
of
Reputation
or
worldly
Interest
.
But
whatever
my
Prejudices
may
be
,
I
can
sincerely
declare
,
that
what
determined
me
to
have
an
Esteem
for
this
Person
's
Writings
,
was
a
Conviction
,
that
they
not
only
recommended
the
great
and
essential
Duties
of
the
Gospel
,
distinguished
them
from
the
Accessories
,
discovered
the
Mischief
of
Sects
and
Parties
,
and
the
Vanity
of
laying
Stress
on
nice
and
airy
Speculations
,
but
also
because
they
suggested
solid
Principles
which
might
serve
as
an
Antidote
against
the
Infusions
of
Atheists
and
Deists
,
Pelagians
and
Socinians
,
Antinomians
and
Fatalists
,
and
false
Pretences
to
Inspiration
.
And
tho'
I
met
with
some
things
in
them
that
seem'd
a
little
odd
and
startling
,
yet
I
choosed
rather
to
suspend
my
Judgment
,
(
since
even
her self
does
not
impose
them
on
any
)
than
forego
what
appear'd
to
me
so
very
solid
and
useful
.
Some
LETTERS
OF
M.
ANT.
BOVRIGNON
.
Whereby
her
True
Christian
Spirit
and
Sentiments
are
farther
justified
and
vindicated
,
particularly
as
to
the
Doctrine
of
the
Merits
and
Satisfaction
of
Jesus
Christ
;
as
is
to
be
seen
in
the
Third
and
Fourth
Letters
.
All
of
them
are
most
worthy
to
be
perused
by
those
who
sincerely
love
,
and
impartially
seek
after
the
Truth
and
the
Salvation
of
their
Souls
.
LETTER
I.
Concerning
the
Love
of
God
.
Written
to
a
Pastor
at
Mechlin
;
and
is
the
15th
.
of
La
lum
.
nec
en
tenebr
.
Part
I.
SIR
,
I.
If
Good
of
its
own
Nature
is
always
Lovely
,
why
then
does
not
the
Soul
employ
all
its
Powers
to
love
the
Original
,
the
Perfection
,
and
the
Consummation
of
all
Good
,
which
is
God
?
II.
made
after
the
Similitude
of
God
,
live
without
loving
him
?
What
other
Lovely
Object
can
it
find
without
God
,
whom
only
it
resembles
?
What
Original
or
Pattern
is
there
among
all
perishing
Things
to
this
Divine
and
Immortal
Soul
,
which
cannot
find
its
like
,
but
in
God
himself
?
III.
after
the
likeness
of
God
himself
,
so
that
all
Souls
are
by
Creation
made
little
Gods
.
Could
this
God
of
Love
give
unto
Man
greater
Goods
and
Gifts
to
make
himself
be
loved
by
him
,
than
this
Divine
Creation
of
his
Soul
,
Immortal
as
himself
?
The
Body
,
which
he
formed
to
be
the
Keeper
and
Sheath
of
this
Soul
,
could
it
have
more
Perfections
?
Is
there
any
thing
in
Nature
more
Admirable
than
the
Body
of
Man
,
animated
with
all
the
Powers
of
the
Soul
,
with
an
Understanding
to
conceive
,
with
a
Memory
to
remember
,
with
a
Will
to
act
;
so
that
the
very
Body
is
in
some
manner
an
Image
or
Resemblance
of
the
HOLY
TRINITY
.
IV.
V.
VI.
his
Delight
is
to
be
with
the
Children
of
Men
,
he
becomes
Man
,
visible
and
sensible
as
themselves
,
not
being
satisfied
to
have
made
Man
after
his
Image
and
Likeness
;
but
God
is
made
after
the
Image
and
Likeness
of
Man
,
yea
,
he
becomes
truly
Man
to
teach
them
how
to
love
him
by
material
Words
and
Deeds
,
conformable
to
their
humane
Capacities
.
VII
.
VIII
.
love
him
,
gives
them
a
Law
all
of
Love
,
which
contains
no
other
thing
but
the
Love
of
God
and
our
Neighbour
.
All
his
Gospel
contains
nothing
but
the
true
Means
to
fulfil
this
Law
of
Love
.
He
so
earnestly
presses
this
Love
,
that
he
threatens
with
eternal
Damnation
if
we
do
not
love
him
with
all
our
Heart
,
with
all
our
Soul
,
and
with
all
our
Strength
.
Could
he
express
more
powerfully
the
Desire
he
has
that
Man
love
him
,
while
he
draws
him
even
by
force
to
his
Love
?
IX
.
X.
that
surpasses
all
Vnderstanding
.
that
a
GOD
should
be
enclin'd
to
love
a
Worm
of
the
Earth
,
of
which
he
has
no
need
,
and
which
is
led
even
to
outrage
and
offend
him
,
instead
of
being
enclin'd
to
love
him
?
XI
.
XII
.
Honours
are
yet
more
vain
than
Riches
,
Pleasures
,
XIII
.
other
End
but
to
love
its
god
,
and
to
cleave
to
him
only
.
All
other
Goods
are
false
and
deceitful
.
Since
we
cannot
live
without
LOVE
,
Why
do
we
not
love
this
GOD
,
who
is
ALONE
LOVELY
?
So
much
the
rather
that
he
desires
it
,
that
he
has
obliged
us
to
it
by
so
many
Gifts
,
and
that
he
continues
them
every
Moment
,
and
will
continue
them
even
to
our
Death
?
14.
Sir
,
Your
most
humble
Servant
,
Antho.
Bourignon
.
Gaunt
,
March
,
15th
.
1667.
LETTER
II.
Of
PRAYER
,
wherein
it
consists
.
Of
set
Prayers
and
Exercises
,
and
their
Use
.
Of
CONTINUAL
PRAYER
,
its
Nature
,
the
absolute
Nec
ssity
of
it
for
overcoming
our
Enemies
,
both
unvard
and
outward
;
for
obtaining
the
Grace
of
God
,
for
attaining
unto
Perfection
,
and
how
to
persist
in
it
,
without
Interruption
.
This
Letter
is
the
7th
of
Tomb.
de
la
Fausse
Theologie
,
Part
iv
.
My
dear
Friend
,
SInce
you
have
resolved
to
deny
your self
,
and
no
longer
to
follow
your
Sensualities
,
you
have
need
of
Continual
Prayer
,
that
you
may
be
enabled
to
perform
you
good
purposes
.
For
when
the
Devil
has
once
had
Power
over
a
Person
,
and
made
him
love
and
follow
his
Sensualities
,
he
does
not
easily
depart
from
him
,
not
being
willing
to
quit
the
Fortress
of
which
he
has
once
been
Governour
;
but
he
keeps
it
by
force
,
and
against
the
Inclination
of
the
Person
who
would
thrust
him
out
of
it
:
so
that
he
must
oppose
him
by
force
.
It
is
of
such
Devils
that
Jesus
Christ
says
,
That
they
go
not
forth
but
by
Fasting
and
Prayer
:
not
that
Jesus
Christ
and
his
Apostles
had
not
Grace
from
God
powerful
enough
for
casting
out
all
sorts
of
Devils
;
but
when
they
have
once
gained
a
Power
over
the
Will
of
Man
,
and
he
has
consented
to
all
the
Suggestions
of
the
Devil
,
he
will
not
go
out
but
by
the
force
of
Fasting
and
Prayer
,
seeing
he
has
gain'd
the
Man's
Soul
by
Sensualities
and
the
Neglect
of
Prayer
.
2.
He
must
of
necessity
be
thrust
out
by
means
directly
contrary
to
those
which
he
has
made
use
of
for
getting
entry
into
Souls
.
When
they
have
obeyed
the
Devil
in
following
the
Sensualities
of
corrupt
Nature
,
they
must
afterwards
renounce
the
same
Sensualities
by
Fasting
and
Abstinence
;
otherwise
they
will
never
cast
out
this
sort
of
Devils
.
And
if
they
have
hearkned
to
the
Temptations
of
the
Devil
instead
of
the
Inspirations
of
the
Holy
Spirit
,
there
is
a
necessity
of
continual
Prayer
to
cast
forth
this
kind
of
Devil
,
seeing
he
has
continually
entertained
the
Spirit
with
vain
Thoughts
,
the
same
Spirit
must
entertain
it self
continually
with
God
,
otherwise
it
can
never
thrust
out
this
kind
of
Devil
.
3.
And
therefore
I
exhort
you
unto
CONTINUAL
PRAYER
,
that
you
may
overcome
this
Enemy
of
your
Soul
,
and
chase
him
out
by
the
help
of
Prayer
,
which
is
a
powerful
Armour
against
all
the
Furies
of
Hell
.
4.
In
the
mean
time
I
must
shew
you
what
PRAYER
is
,
before
you
can
perform
it
aright
;
for
we
often
take
some
fine
words
that
we
have
read
,
or
heard
of
others
,
to
be
Prayer
,
as
in
this
Country
they
use
to
read
or
sing
Psalms
when
they
would
pray
,
and
in
other
places
they
say
so
many
Pater
Nosters
,
Ave
Maria's
,
or
some
other
Prayers
written
in
some
Books
,
or
they
learn
the
words
,
that
they
may
repeat
them
when
they
would
pray
.
5.
All
this
ought
not
to
be
termed
Prayer
,
since
these
words
and
these
Psalms
may
be
said
without
making
any
Prayer
to
God
:
and
that
one
may
pray
in
saying
Psalms
,
he
ought
to
have
the
same
DESIRES
which
they
had
who
made
them
,
and
to
say
the
same
words
with
the
same
Desire
that
they
had
in
saying
them
;
otherwise
,
this
cannot
be
PRAYER
,
but
rather
idle
Words
,
which
do
not
profit
:
yea
,
by
these
Words
Men
do
often
reproach
God
,
or
they
utter
Lies
or
Mockings
.
For
to
say
a
Psalm
of
David
which
he
uttered
when
he
was
penitent
,
when
he
fasted
and
prayed
washing
his
Couch
with
his
Tears
,
while
they
who
sing
these
things
are
very
often
fill'd
with
Wine
and
delicious
Fare
,
spending
whole
Nights
in
Riot
and
Luxury
,
is
not
this
to
mock
God
,
and
to
lie
in
his
Presence
?
So
do
they
also
who
say
the
Lord's
Prayer
,
or
any
other
Prayers
,
without
having
Desires
sutable
to
the
Words
which
they
pronounce
.
6.
They
will
say
that
God
is
their
Father
,
without
being
willing
to
obey
him
as
Children
.
That
his
Name
be
hallowed
,
while
indeed
they
dishonour
and
despise
him
,
loving
rather
their
own
Will
and
Honour
than
God's
They
say
,
Let
his
Kingdom
come
,
when
they
desire
nothing
but
to
reign
in
this
World
,
where
they
would
wish
still
to
live
,
if
God
would
give
them
Prosperity
.
And
by
word
they
say
,
His
Will
be
done
on
Earth
,
as
it
is
in
the
Heavens
,
while
they
will
not
resign
themselves
to
the
Will
of
God
in
any
thing
,
but
endeavour
to
accomplish
their
own
as
much
as
is
possible
for
them
.
And
while
they
pray
to
have
daily
Bread
,
they
labour
and
study
to
have
Abundance
,
and
maugre
God
,
they
will
needs
have
more
than
the
daily
Bread
for
which
they
pray
.
They
pray
likewise
,
That
he
would
forgive
them
their
Sins
,
while
they
love
them
,
and
will
needs
go
on
to
commit
them
more
and
more
every
day
.
And
,
That
he
would
deliver
them
from
evil
,
while
they
pursue
and
do
the
Evil
from
which
they
say
they
would
be
delivered
.
And
while
they
pray
to
God
,
That
he
would
deliver
them
from
Temptation
,
they
feed
it
,
follow
and
obey
it
.
7.
Behold
how
Men
do
mock
God
by
such
Prayers
,
and
lie
in
his
Presence
!
I
do
not
therefore
desire
that
you
pray
after
this
manner
,
for
it
avails
nothing
;
and
you
cannot
thereby
obtain
the
Grace
of
God
,
but
rather
a
greater
Condemnation
:
for
God
will
not
be
mocked
,
and
he
takes
no
pleasure
in
vain
Discourses
.
He
only
searches
the
Reins
,
and
tries
the
Consciences
,
being
the
Searcher
of
hearts
,
and
not
the
Hearer
of
our
feigned
words
.
The
Gospel
likewise
tells
us
,
That
we
must
not
pray
as
the
Pharisees
,
who
thought
to
be
heard
for
their
much
speaking
,
and
advises
to
shut
our
door
when
we
would
pray
to
our
Father
in
secret
,
assuring
us
,
that
our
Father
knows
what
we
have
need
of
,
without
our
much
speaking
.
8.
It
is
not
then
these
kinds
of
Prayers
to
which
I
export
you
,
my
Child
,
but
unto
CONTINUAL
PRAYER
,
which
must
ARISE
FROM
THE
HEART
.
Every
moment
you
have
need
of
Strength
and
Assistance
from
God
to
resist
the
Devil
,
the
World
,
and
the
Flesh
;
and
tho'
you
have
undertaken
to
overcome
them
,
yet
in
effect
you
do
it
not
,
but
you
are
often
overcome
by
them
.
You
stand
in
〈◊〉
then
of
supernatural
Strength
,
which
you
cannot
obtain
but
by
Prayer
,
which
,
if
you
understood
it
aright
,
would
be
very
easie
,
and
would
become
habitual
to
you
.
And
as
you
have
continual
need
of
Assistance
from
God
,
so
also
you
have
need
of
continual
Prayer
.
9.
You
must
therefore
embrace
it
,
and
NEVER
AGAIN
LEAVE
IT
OFF
,
if
you
would
subdue
your
Enemies
;
otherwise
you
can
never
overcome
them
,
but
they
will
alway●
tyrannize
over
you
against
your
Inclination
and
Will.
I
doubt
not
but
you
have
often
prayed
to
God
to
be
delivered
from
your
Enemies
;
but
these
Passing-Prayers
are
not
sufficient
for
resisting
an
Enemy
so
common
(
or
continual
)
as
is
the
Devil
,
who
every
moment
assumes
new
Vigour
,
and
is
never
wearied
in
tempting
and
surprizing
us
,
seeing
this
Enemy
is
never
at
rest
,
and
never
ceases
to
do
evil
.
He
will
indeed
sometimes
leave
us
in
quiet
in
the
time
of
Prayer
;
but
no
sooner
is
it
finish'd
than
he
returns
,
and
off
times
with
more
Vigour
than
before
:
and
thus
he
regains
what
he
had
lost
during
Prayer
.
10.
This
is
the
Reason
that
he
is
never
affrighted
with
the
Prayers
that
we
make
Morning
,
Evening
,
Before
and
After
Meat
,
or
at
other
express
times
which
we
set
apart
for
Prayer
,
tho'
these
Prayers
be
performed
with
Attention
.
The
Devil
withdraws
indeed
for
that
little
time
:
but
,
as
when
a
Friend
absents
himself
for
some
time
from
his
Friend
,
he
returns
to
him
,
from
his
Voyage
,
with
greater
Expressions
of
Friendship
than
he
had
before
his
Departure
,
and
oft-times
makes
some
new
Alliance
;
so
does
the
Devil
with
the
Man
who
gives
himself
to
Prayer
by
custom
:
for
he
believes
he
has
pleased
God
,
after
having
said
his
ordinary
Prayers
;
and
when
they
are
over
,
he
lets
loose
his
Spirit
to
the
Cares
after
earthly
Goods
,
or
to
take
his
Pleasures
and
Recreations
,
without
minding
God
.
11.
This
is
not
,
that
I
would
blame
Morning
and
Evening
Prayers
,
or
those
at
Meat
,
or
any
other
express
time
which
Men
set
apart
for
Praying
;
for
this
is
commendable
for
those
who
live
in
the
World
,
who
being
so
distracted
and
diverted
in
their
Affairs
and
Business
,
if
they
set
not
apart
certain
times
for
Prayer
,
it
is
to
be
feared
that
they
would
never
find
any
leisure
to
think
upon
God
:
they
do
therefore
very
well
to
set
to
themselves
a
Rule
,
and
to
appoint
an
express
time
for
their
Prayers
,
that
they
may
sometimes
think
upon
God
,
and
may
not
forget
themselves
amidst
their
worldly
Affairs
.
12.
But
as
for
the
Children
of
God
,
and
those
who
tend
to
Christian
Perfection
,
they
ought
to
pray
continually
,
and
never
to
cease
,
because
the
Devil
never
ceases
to
tempt
them
:
and
the
more
they
desire
Perfection
,
the
more
are
they
assaulted
with
Temptations
,
and
they
have
the
more
occasion
for
continual
Prayer
;
sometimes
to
beg
Assistance
from
Heaven
,
sometimes
to
thank
God
for
his
Graces
,
sometimes
to
bless
and
honour
him
.
So
that
there
never
passes
one
moment
of
the
day
wherein
he
who
observes
narrowly
the
Dispositions
of
his
Soul
,
has
not
some
occasion
to
pray
unto
God
.
He
will
find
it
ALWAYS
NECESSARY
TO
PRAY
CONTINUALLY
,
because
he
has
continual
matter
for
it
,
by
the
occasions
which
befall
us
,
both
inwardly
and
outwardly
.
13.
For
if
we
converse
with
Men
,
they
sometimes
will
praise
us
,
so
as
to
give
us
occasion
of
Vain-glory
;
at
other
times
they
will
despise
us
,
so
as
to
make
us
angry
,
or
sullen
,
or
to
despise
or
hate
them
:
and
when
we
have
any
business
with
them
,
Avarice
slips
in
,
or
we
seek
our selves
.
A
prosperous
Event
will
make
us
rejoyce
,
or
will
puff
us
up
:
an
Adversity
will
make
us
sad
and
melancholly
:
and
thus
a
thousand
other
Accidents
which
do
daily
befall
us
outwardly
,
do
continually
afford
occasion
to
have
Recourse
unto
God
by
Prayer
,
to
●eg
of
him
his
Grace
,
and
strength
to
uphold
us
that
we
fall
not
into
Sin
amidst
so
many
divers
Rencounters
,
which
do
outwardly
befal
us
,
and
much
more
inwardly
.
For
if
we
did
consider
well
the
divers
Agitations
and
Motions
of
the
Passions
of
our
Souls
,
we
would
there
find
infinite
Evils
which
we
must
resist
.
This
of
bridling
our
vicious
Inclinations
,
is
a
continual
Employment
for
him
who
applies
to
the
Perfection
of
his
Soul
;
and
he
will
find
ALWAYS
MATTER
FOR
PRAYER
TO
GOD
,
and
for
begging
his
help
and
assistance
,
without
which
we
cannot
fight
against
so
many
visible
and
invisible
Enemies
.
He
must
give
himself
to
Continual
Prayer
,
or
else
live
and
die
their
Slave
,
and
be
always
miserable
.
14.
I
do
not
desire
that
you
should
have
your
Spirit
continually
bent
unto
Prayer
after
your
ordinary
way
;
for
this
would
wrong
your
Head
,
and
would
forge
a
thousand
Imaginations
which
would
neither
be
necessary
nor
useful
.
But
I
would
have
you
to
call
upon
God
always
when
you
have
need
,
and
to
bless
him
as
often
as
you
receive
from
him
any
Grace
and
Assistance
,
seeing
it
is
an
Ingratitude
not
to
thank
him
for
every
particular
Gift
that
he
bestows
upon
us
;
since
gratefulness
for
a
Benefit
obtains
always
new
Favours
from
God
,
and
he
desires
that
we
should
call
upon
him
in
our
Needs
,
promising
to
succour
and
help
us
.
If
God
desires
that
we
pray
unto
him
,
why
should
we
not
do
it
?
He
says
,
Seek
,
and
ye
shall
find
;
ask
,
and
ye
shall
receive
;
knock
at
the
door
of
Mercy
,
and
it
shall
be
opened
unto
〈◊〉
15.
How
comes
it
then
,
my
Child
,
that
you
cannot
overcome
your
Enemies
,
since
God
on
his
part
has
given
you
so
many
Promises
,
which
on
his
side
will
always
be
infallible
?
It
must
needs
be
said
,
that
the
Failing
is
on
your
side
;
and
I
cannot
see
what
it
can
be
but
that
of
Continual
Prayer
which
you
do
not
sufficiently
understand
;
and
you
think
to
overcome
your
Enemies
with
your
own
Strength
,
which
you
will
never
do
.
You
have
indeed
given
them
power
to
hurt
you
by
your
own
Will
;
but
it
is
not
strong
enough
to
chase
out
your
Enemies
.
There
is
needful
now
AN
ALTOGETHER
PARTICULAR
GRACE
OF
GOD
,
WHICH
WILL
NOT
BE
GIVEN
YOU
BUT
BY
PRAYER
,
and
that
CONTINUAL
.
16.
I
will
tell
you
what
PRAYER
is
,
that
you
may
understand
it
,
fearing
lest
it
seem
to
you
too
hard
to
be
embraced
,
tho'
there
is
nothing
more
sweet
and
agreeable
:
But
Mens
Imaginations
make
it
appear
difficult
,
yea
impossible
,
to
some
,
because
they
have
never
discover'd
what
Prayer
is
.
Some
attribute
it
to
many
vocal
words
;
others
to
Speculations
[
or
Meditations
]
of
the
Spirit
,
which
they
call
Mental
Prayers
.
But
believe
me
,
it
is
neither
Words
,
nor
Speculation
,
that
makes
Prayer
.
But
TRUE
PRAYER
consists
in
the
Conversition
of
Spirit
that
Man
has
with
his
God
,
when
his
heart
speaks
to
him
,
and
asks
the
things
that
he
has
need
of
;
or
blesses
him
and
thanks
him
for
,
his
Favours
;
or
praises
his
Greatness
,
Goodness
,
Love
,
and
the
other
Qualities
which
Man
observes
in
his
God
.
This
Elevation
of
Spirit
,
or
Conversation
that
he
has
with
God
,
makes
up
true
Prayer
,
without
which
there
can
be
no
true
Prayer
,
tho'
they
call
by
this
Name
many
divers
things
,
which
it
were
impossible
that
Man
could
do
continually
,
as
Jesus
Christ
has
said
,
that
he
must
always
pray
,
and
never
faint
.
17.
He
could
not
have
appointed
Man
to
do
impossible
things
,
as
continual
Prayer
would
be
after
the
manner
that
they
would
understand
it
.
For
if
to
pray
,
a
Man
behov'd
to
be
always
in
Churches
,
all
the
other
things
necessary
for
the
support
of
Life
would
perish
,
and
Man
would
die
for
want
of
them
.
And
if
to
pray
he
must
be
always
on
his
Knees
,
the
Body
could
not
suffer
this
continual
Fatigue
.
And
if
he
behov'd
always
to
meditate
fine
Speculations
in
his
Spirit
,
he
would
break
his
head
:
or
if
he
must
speak
Prayers
continually
,
he
could
neither
sleep
,
eat
,
nor
drink
.
So
that
it
is
not
to
be
believ'd
that
God
demands
of
Man
any
other
continual
Prayer
but
that
of
the
Conversation
of
his
Spirit
with
God
,
which
may
be
done
continually
,
while
working
,
drinking
,
eating
,
writing
,
yea
,
even
while
sleeping
;
seeing
he
who
has
entertain'd
his
Spirit
with
God
all
the
day
long
,
does
certainly
rest
with
him
while
sleeping
,
because
the
Spirit
having
walked
with
its
God
while
awake
,
it
reposes
it self
likewise
with
him
when
sleeping
.
And
usually
the
vital
Spirits
are
full
of
that
which
they
love
,
and
that
which
has
been
seen
and
heard
in
the
day
time
,
is
represented
unto
the
Spirit
in
Sleep
.
So
that
he
who
converses
with
his
Spirit
elevated
unto
God
by
day
,
loses
very
little
of
the
same
Conversation
during
the
night
;
and
even
sometimes
God
communicates
himself
unto
him
by
Dreams
.
18.
By
which
it
appears
,
that
it
is
very
possible
to
pray
continually
,
as
Jesus
Christ
has
taught
us
:
yea
,
there
is
nothing
more
easie
and
agreeable
.
For
my
part
,
I
could
not
live
without
this
continual
Prayer
,
and
Death
would
be
more
sweet
to
me
than
to
be
one
hour
out
of
it
,
because
all
sorts
of
Pleasures
,
without
this
Conversation
,
are
to
me
Vexations
,
and
mortal
Afflictions
.
For
this
cause
I
abide
always
in
it
,
and
I
do
not
think
that
you
have
seen
me
go
out
of
this
Conversation
to
delight
in
other
things
.
By
which
you
may
see
that
it
is
very
possible
to
pray
always
,
and
never
to
cease
:
and
that
it
is
even
good
and
pleasant
,
seeing
he
who
is
in
this
continual
Prayer
is
never
melancholy
:
which
you
may
also
have
observed
as
to
me
,
amidst
so
many
different
Events
,
and
occasions
of
Grief
.
19.
Give
your self
therefore
to
this
Continual
Prayer
,
and
by
it
you
shall
overcome
both
your
inward
and
outward
Enemies
.
You
shall
have
Joy
and
Peace
in
your self
,
and
you
shall
learn
all
that
you
have
need
to
do
and
avoid
Do
not
apply
your self
to
contemlate
the
great
Wonders
of
God
,
or
his
Conduct
towards
Men
,
nor
the
other
Mysteries
of
God
or
of
Religion
;
but
practise
this
Continual
Prayer
according
to
your
need
,
speaking
to
God
continually
.
If
you
are
in
Temptation
,
beg
his
Assistance
:
if
you
are
in
Ignorance
,
beg
Wisdom
from
him
to
fulfil
his
Will
:
if
you
are
weak
,
Strength
:
and
if
you
receive
his
Graces
,
bless
him
and
thank
him
for
this
Favour
done
to
you
a
Sinner
.
And
thus
you
shall
have
continual
matter
of
having
your
Spirit
lifted
up
to
God
,
in
which
TRUE
,
PRAYER
consists
.
By
this
,
you
shall
habituate
your self
by
degrees
to
speak
unto
God
,
and
to
converse
with
him
in
Spirit
;
and
at
last
he
will
speak
unto
you
,
and
you
shall
be
here
united
unto
him
,
looking
for
a
perfect
Unity
in
Eternity
.
Which
she
wishes
you
,
who
remains
,
Your
very
affectionate
in
Jesus
Christ
,
A.
B.
From
the
place
of
my
Retreat
Apr.
7.
1671.
LETTER
III.
That
the
Spirit
cannot
rule
where
the
Flesh
rules
.
That
to
him
,
who
has
mortified
the
old
Adam
in
himself
,
it
is
most
easie
to
imitate
Jesus
Christ
;
and
that
it
is
difficult
only
to
him
who
would
live
according
to
his
Natural
Inclinations
.
This
is
the
7th
Letter
of
the
Third
Part
of
La
lum
.
nee
on
tenebr
.
My
dear
Child
,
1.
I
Do
not
wonder
that
your
Friends
say
,
It
is
impossible
to
imitate
Jesus
Christ
,
so
long
as
they
live
according
to
their
Natural
Inclinations
;
for
it
is
a
certain
Truth
,
that
a
natural
Man
cannot
live
according
to
the
Spirit
of
Jesus
Christ
.
He
must
be
regenerated
,
and
the
old
Adam
must
die
in
him
;
for
the
Spirit
cannot
reign
where
the
Flesh
reigns
;
seeing
they
are
two
sworn
Enemies
,
and
cannot
agree
together
,
no
more
than
Heat
and
Cold
:
This
it
is
that
makes
Thunders
and
Lightnings
in
the
Air
when
the
Cold
and
Heat
meet
together
;
the
same
befalls
Souls
cold
in
Charity
,
when
they
feel
themselves
touch'd
by
the
Arrows
of
God's
Love
,
or
the
heat
of
his
Anger
.
2.
If
it
be
said
to
a
carnal
Person
,
that
he
ought
to
love
God
with
all
his
Heart
,
with
all
his
Soul
,
and
with
all
his
Strength
;
you
shall
see
him
presently
break
out
in
Words
,
and
throw
out
as
it
were
fiery
Flames
of
Anger
to
maintain
that
he
loves
God
;
while
in
effect
he
loves
nothing
but
himself
.
And
if
it
be
told
him
that
he
cannot
love
God
while
he
loves
himself
and
the
transitory
things
of
this
World
,
he
well
let
fly
like
Claps
of
Thunder
against
him
who
lays
before
him
this
Truth
;
because
he
neither
knows
nor
conceives
it
,
and
his
natural
Inclinations
cannot
take
pleasure
in
loving
that
which
they
do
not
see
nor
feel
,
such
as
God
and
eternal
Things
,
which
are
invisible
to
his
Carnal
Eyes
.
2.
We
must
of
necessity
die
to
the
Flesh
,
that
we
may
live
to
the
Spirit
,
otherwise
we
shall
never
comprehend
Spiritual
things
:
There
are
two
Natures
in
us
,
the
one
is
Divine
,
and
other
Humane
:
The
Divine
Nature
loves
things
Eternal
;
and
the
Humane
Nature
loves
things
Temporal
:
The
Divine
respects
nothing
that
is
earthly
,
and
the
Humane
respects
nothing
that
is
heavenly
;
because
each
of
these
tend
always
to
their
Centre
:
The
Divine
part
in
Man
,
aims
and
tends
to
Divine
things
;
and
endeavours
to
serve
God
,
who
is
its
Principle
from
whence
it
comes
;
and
the
Humane
Nature
aims
and
tends
always
to
Earth
,
from
whence
it
takes
its
Original
,
and
cannot
be
pleased
in
any
other
thing
.
This
is
the
Reason
why
they
who
live
according
to
their
Nature
say
,
That
it
is
impossible
to
imitate
Jesus
Christ
;
which
is
most
true
as
long
as
they
will
needs
continue
to
live
according
to
their
Nature
:
For
it
was
corrupted
by
Sin
,
since
which
time
,
it
can
produce
nothing
but
all
sort
of
Evil
,
it
being
impossible
for
it
to
do
any
Good
,
or
to
have
one
good
Thought
.
For
this
Cause
,
Job
had
good
Reason
to
curse
the
Day
of
his
Birth
;
for
none
of
the
Beasts
would
be
so
miserable
in
their
Nature
,
as
is
Man
,
if
he
had
not
in
him
a
Divine
Nature
.
4.
All
must
grant
this
,
and
say
with
your
Friends
,
that
it
is
impossible
to
imitate
Jesus
Christ
,
seeing
he
lived
supernaturally
,
having
subjected
his
Humane
Part
to
his
Divine
,
and
made
his
Flesh
die
that
he
might
live
to
his
Spirit
,
and
despised
Temporal
things
that
he
might
embrace
Eternal
.
But
I
would
gladly
ask
all
those
Natural
Persons
,
if
they
desire
to
do
the
same
things
?
And
if
they
have
put
to
Death
the
old
Adam
in
them
,
that
is
,
the
Inclinations
of
corrupt
Flesh
?
And
if
they
have
labour'd
with
all
their
Power
to
revive
in
them
the
Spirit
of
the
new
Adam
,
which
contradicts
the
Sensualities
of
the
Flesh
?
Which
appears
by
the
Person
of
Jesus
Christ
,
who
overcame
all
Natural
Sensualities
.
5.
It
may
be
,
they
will
say
,
that
it
would
be
impossible
for
them
to
attain
to
such
a
Perfection
as
Jesus
Christ
had
;
while
they
will
not
part
with
so
much
as
one
of
the
Affections
which
they
have
for
their
Pleasures
or
Sensualities
,
that
they
might
follow
him
at
a
distance
:
For
they
do
not
so
much
as
desire
to
imitate
him
,
far
les
to
tend
to
his
Perfection
.
They
believe
indeed
by
an
imaginary
Speculation
that
Jesus
Christ
has
satisfied
all
for
them
;
and
they
will
not
believe
by
a
Divine
Truth
that
he
has
merited
for
them
by
his
Sufferings
,
the
Grace
,
and
the
Power
to
imitate
him
,
because
they
do
not
desire
to
do
it
;
for
they
love
rather
to
remain
in
the
Corruption
of
the
old
Adam
,
than
to
be
quickened
into
the
new
,
which
is
Jesus
Christ
.
6.
Thus
it
is
that
those
poor
Souls
flatter
themselves
to
their
Ruine
,
while
they
say
,
that
they
cannot
imitate
Jesus
Christ
,
nor
live
without
Sin
because
of
their
great
Frailty
.
This
is
as
much
as
to
say
,
that
they
resolve
not
to
be
saved
,
and
they
resolve
to
die
in
their
Sins
;
for
there
are
only
two
ways
,
the
one
of
Salvation
,
the
other
of
Damnation
;
and
Jesus
Christ
is
that
which
leads
to
Salvation
.
He
who
will
not
walk
in
the
same
Way
in
which
he
walked
,
cannot
find
Life
,
but
without
all
doubt
shall
die
for
ever
.
Therefore
,
my
dear
Child
,
do
not
give
way
to
the
Discourses
of
those
poor
blinded
ones
,
who
have
fill'd
their
Understanding
with
Errors
;
but
walk
according
to
the
Light
that
God
has
given
you
,
and
labour
to
be
born
again
in
the
Spirit
of
Jesus
Christ
our
Saviour
.
Withdraw
from
the
World
,
since
he
says
,
that
he
prays
not
for
the
World
,
but
for
those
whom
his
Father
has
given
him
out
of
the
World
.
Those
who
are
of
the
World
,
are
they
who
love
the
transitory
things
of
the
World
,
and
will
not
part
with
them
to
imitate
Jesus
Christ
.
They
are
rich
in
Will
,
and
proud
in
Heart
,
loving
their
fleshly
Sensualities
,
while
they
flatter
themselves
by
saying
,
that
it
would
be
impossible
for
them
to
imitate
Jesus
Christ
,
and
to
live
without
Sin
because
of
their
great
Frailty
;
which
if
they
understood
aright
,
they
would
use
means
to
overcome
it
;
and
he
who
felt
his
Heart
cleave
to
Riches
,
would
not
possess
them
,
but
would
put
them
far
away
from
him
,
as
some
of
the
Heathens
did
,
who
threw
all
their
Money
into
the
Sea
,
fearing
least
it
should
deprive
them
of
the
Liberty
of
their
Mind
:
And
if
a
Man
found
himself
so
frail
as
to
fall
into
the
Sin
of
Pride
,
he
would
shun
Offices
,
Greatness
,
and
Honours
,
that
he
might
follow
the
Poverty
and
Lowliness
of
Jesus
Christ
and
if
h●
found
himself
so
frail
as
that
he
could
not
eat
and
drink
delicate
things
,
without
falling
into
the
Sin
of
Gluttony
,
he
would
take
the
coarsest
Meats
and
Drink
proportionably
,
to
support
the
Weakness
and
Frailty
of
Nature
,
weaning
it
from
all
Sensuality
or
fleshly
Apperite
.
But
Men
do
not
feel
themselves
too
frail
to
iudulge
their
Body
in
all
its
Appetites
and
Pleasures
;
and
they
will
needs
make
themselves
believe
that
they
are
too
frail
to
abstain
from
Sin
,
or
to
imitate
Jesus
Christ
.
7.
This
Sentiment
is
so
Erroneous
,
that
I
would
be
ashun'd
to
refute
it
,
were
it
not
that
I
see
so
many
Souls
possess'd
with
it
,
especially
among
those
of
Calvin's
Reformati●on
,
who
live
and
die
in
this
Belief
,
that
Jesus
Christ
has
satisfied
all
for
them
,
that
it
is
impossible
for
them
to
do
good
or
to
imitate
Jesus
Christ
.
This
it
seems
is
inculcated
unto
them
from
the
Cradle
,
since
in
effect
we
see
that
all
their
practice
is
founded
upon
it
,
while
they
live
according
to
the
Motions
of
corrupt
Nature
,
and
with
this
believe
that
they
shall
be
saved
by
the
Merits
of
Jesus
Christ
,
without
striving
to
imitate
him
;
since
they
are
taught
,
that
it
is
impossible
to
do
this
.
And
tho'
this
is
a
false
Theology
,
yet
every
one
follows
after
it
,
leaning
upon
a
broken
Reed
.
8.
For
that
Man
of
whom
I
spoke
to
you
formerly
,
said
,
that
it
was
impossible
for
him
to
do
any
good
Work
,
yea
,
to
say
the
Lord's
Prayer
with
Attention
,
no
more
than
they
with
whom
he
convers'd
,
whom
he
had
often
ask'd
,
if
they
could
say
it
,
with
Attention
;
and
they
all
answered
,
they
could
not
.
It
is
to
be
remarked
that
they
were
Merchants
of
great
Trade
and
Spirit
,
who
found
out
all
sort
of
Inventions
for
gaining
of
Money
with
great
Dexterity
and
Care
,
and
their
Spirit
was
not
disingag'd
for
saying
the
Lord's
Prayer
with
Attention
:
For
where
their
Treasure
was
,
there
was
their
Heart
;
and
the
Attention
cannot
be
perfect
in
two
so
contrary
things
at
the
same
time
;
but
if
they
had
purg'd
their
Souls
from
coveting
earthly
Goods
,
and
as
carefully
applied
their
Understanding
to
speak
unto
God
,
and
to
hear
him
,
without
doubt
they
might
not
only
have
said
the
Lord's
Prayer
with
Attention
,
but
might
also
have
attention
seriously
upon
continual
Prayer
,
which
Jesus
Christ
has
so
much
recommended
to
us
,
saying
,
that
we
ought
always
to
pray
,
and
never
to
cease
.
9.
But
those
poor
Ignorants
think
to
please
God
with
fair
Words
as
they
please
Men
,
by
saying
,
that
they
are
too
frail
to
do
any
Good
,
far
less
can
they
imitate
Jesus
Christ
;
for
these
Excuses
will
condemn
them
:
For
if
they
were
truly
sensible
of
their
Frailty
,
they
would
avoid
the
Occasions
of
Sin
,
and
use
the
Means
of
Poverty
,
Humility
,
and
Patience
,
that
they
might
imitate
Jesus
Christ
;
for
he
did
nothing
when
he
was
upon
Earth
but
that
which
another
would
do
that
were
animated
with
the
same
Spirit
that
he
was
:
For
the
same
God
has
through
all
the
same
Power
,
and
can
do
by
the
Body
and
Spirit
of
other
Men
,
that
which
he
did
by
that
of
Jesus
Christ
.
10.
For
in
as
much
as
he
is
God
,
his
Power
is
not
limited
,
provided
that
Man
give
no
●indrance
to
it
by
his
Free-will
:
So
that
if
one
at
present
did
submit
his
Will
to
that
of
God
,
as
Jesus
Christ
did
;
he
would
certainly
feel
the
same
Operations
of
Divine
Vertues
that
he
felt
in
his
Soul
,
and
would
likewise
do
the
outward
Miracles
that
he
did
,
if
there
were
need
for
them
;
for
the
Spirit
of
God
is
not
lessened
,
and
his
Power
was
not
limited
to
the
Person
of
Jesus
Christ
only
,
seeing
he
says
,
that
his
Delight
is
to
be
with
the
Children
of
Men.
He
does
not
speak
of
one
singular
Man
,
but
of
all
Men
who
submit
their
Wills
to
his
,
and
renounce
the
Corruption
of
the
old
Adam
,
to
be
cloathed
with
the
new
,
which
is
Jesus
Christ
.
11.
Those
will
find
sufficiently
by
Experience
,
that
it
is
very
possible
to
imitate
Jesus
Christ
,
yea
,
that
it
is
easie
and
agreeable
when
they
are
denuded
of
that
old
Adam
:
For
Jesus
Christ
himself
says
,
that
his
Yoke
is
easie
,
and
his
Burthen
light
.
This
Truth
it self
cannot
lye
,
that
it
should
be
true
that
it
is
impossible
to
bear
this
Yoke
:
But
carnal
Persons
do
certainly
lye
,
while
they
say
,
that
it
is
impossible
to
imitate
him
,
since
he
did
nothing
as
Man
but
that
which
another
Man
may
do
,
being
posses'd
with
the
Holy
Spirit
;
for
G●d
is
impassible
,
and
cannot
have
endur'd
the
Sufferings
of
〈◊〉
Christ
:
It
was
his
Humanity
only
that
suffered
,
assi●●
by
the
Grace
of
God
,
which
will
not
be
denied
to
tho●●
that
ask
it
;
seeing
God
is
the
common
Father
of
all
Men
,
and
promises
to
give
his
Holy
Spirit
to
them
that
ask
it
.
His
Promises
are
infallible
,
the
Scripture
assures
us
of
this
,
saying
.
Heaven
and
Earth
shall
pass
away
,
but
my
Words
shall
not
pass
away
,
bringing
the
Comparison
of
an
evil
Father
,
who
would
not
give
his
Son
a
Stone
instead
of
Bread
,
nor
a
Serpent
for
a
high
Fish
;
asking
them
,
How
then
shall
not
your
hea●●●
Father
give
his
Holy
Spirit
to
him
who
asks
him
?
12.
Truly
,
my
dear
Child
,
I
can
scarce
reason
more
to
make
appear
those
Truths
,
which
are
so
clear
.
I
have
spoken
of
them
several
times
,
and
they
still
bring
me
new
Arguments
to
maintain
the
Corruption
of
our
miserable
Times
,
wherein
Men
have
invented
so
much
silly
Stuff
,
whereby
to
flatter
such
as
themselves
,
and
to
make
them
live
and
die
in
the
Sentiments
of
corrupt
Nature
,
falsly
perswading
them
that
they
cannot
attain
to
the
Perfection
of
Jesus
Christ
,
that
they
may
not
use
any
Endeavours
to
attain
to
it
;
for
it
would
be
in
vain
to
endeavour
that
which
is
impossible
.
Therefore
we
see
Men
to
the
E●●y
of
one
another
,
give
up
themselves
to
Pastimes
take
their
Pleasures
,
and
heap
up
Riches
,
as
if
they
were
created
for
this
,
looking
for
Salvation
as
it
were
in
Recompence
for
their
Sins
:
Which
is
very
sad
,
and
will
make
many
to
be
deceiv'd
at
Death
,
who
in
this
Life
think
that
they
are
good
Christians
,
because
they
have
not
committed
the
gross
Sins
of
Theft
,
Whoredom
,
or
Drunkenness
,
and
have
frequented
Churches
and
Sacraments
,
prayer
much
,
and
given
much
Alms
:
All
this
will
avail
nothing
before
God
,
if
we
are
not
animated
with
the
Spirit
of
Jesus
Christ
.
13.
For
God
will
know
no
Men
but
those
who
at
Death
shall
be
cloathed
with
the
Spirit
of
Jesus
Christ
,
which
is
Charitable
,
Humble
,
poor
in
Spirit
;
in
short
,
adorned
with
all
his
Vertues
;
and
to
be
a
Christian
,
one
must
imitate
him
,
as
he
himself
has
said
:
For
his
Doctrine
is
not
a
History
to
be
read
or
heard
out
of
Curiosity
;
but
is
all
Lessons
which
we
must
retain
to
put
them
in
practice
,
else
we
shall
falsly
bear
the
Name
of
Christian
,
which
signifies
no
other
thing
but
a
Person
dead
to
the
Flesh
,
to
live
unto
the
Spirit
;
or
one
who
has
renounced
the
Corruption
of
the
old
Adam
,
to
live
renewed
into
the
Spirit
of
Jesus
Christ
.
14.
It
is
far
more
safe
to
believe
that
Jesus
Christ
,
by
his
Death
and
Sufferings
,
has
merited
for
us
the
Grace
of
dying
to
our selves
,
that
we
may
live
unto
him
,
than
to
believe
that
he
has
satisfied
all
for
us
,
while
we
rest
upon
this
false
Pillow
,
abiding
in
the
Sentiments
of
our
Nature
,
eating
,
drinking
,
and
doing
all
other
things
according
to
our
Sensualities
.
This
is
the
broad
Way
that
leads
to
Pe●dition
,
and
many
there
are
who
walk
in
it
;
but
you
,
my
dear
Child
,
take
the
narrow
Way
that
leads
to
Life
,
even
tho'
there
be
few
that
walk
in
it
.
Every
one
will
bear
his
own
Burthen
.
If
your
Friends
will
not
walk
in
it
,
leave
them
rather
than
follow
them
,
seeing
Jesus
Christ
says
,
that
we
must
can
off
the
Member
,
or
pluck
out
the
Eye
that
offends
us
;
and
that
he
who
leaves
not
Father
,
and
Mother
,
Wife
,
and
Children
,
for
his
Names
sake
,
is
not
worthy
of
him
.
I
do
not
require
of
you
the
Perfection
that
Jesus
Christ
had
;
but
that
you
tend
to
it
,
and
aspire
after
it
,
as
much
as
is
possible
for
you
:
In
doing
of
which
you
will
oblige
her
to
love
you
,
who
subscribes
her self
.
Yours
,
wholly
in
God
,
Antho.
Bourignon
.
Amsterdam
,
July
,
1●th
.
1670.
LETTER
IV.
That
God
does
not
pardon
Sin
without
Penitence
.
To
the
same
:
Wherein
is
declared
that
Men
fall
every
Day
of
new
into
Adam's
Sin
,
turning
away
from
God
to
love
the
Creature
,
and
that
they
can
never
be
saved
without
being
revived
into
the
Spirit
of
Jesus
Christ
,
who
has
merited
for
us
the
Grace
to
imitate
him
.
This
Letter
is
the
Eighth
of
La
lum
.
nèe
en
tenebr
.
Part
iii.
My
dear
Child
,
1.
I
Wonder
how
it
is
possible
that
your
Friends
should
say
,
that
I
reject
the
Merits
of
Jesus
Christ
,
and
that
I
do
not
look
upon
them
as
the
Means
of
our
Salvation
;
seeing
that
I
do
not
look
for
Salvation
for
my self
but
by
the
Merits
of
Jesus
Christ
,
who
came
into
the
World
to
redeem
us
,
after
that
we
had
been
all
lost
by
Sin
,
and
by
it
sold
and
delivered
up
into
the
Power
of
the
Devil
.
2.
For
Sin
is
no
other
thing
but
a
turning
away
from
God
to
turn
towards
the
Creature
.
The
Angels
did
first
thus
turn
away
,
when
they
saw
themselves
so
Beautiful
and
so
Perfect
,
they
were
pleased
in
themselves
desiring
to
be
like
unto
God
:
And
thus
they
became
Devils
,
Enemies
of
God
,
and
of
all
his
Works
,
looking
on
them
with
Envy
and
Jealousie
,
labouring
as
much
as
was
possible
to
destroy
and
corrupt
them
.
Therefore
the
Devil
tempted
Man
as
soon
as
he
perceived
his
Creation
,
that
he
might
hinder
the
Designs
which
God
had
of
taking
his
Delight
with
him
;
and
Man
,
by
the
Instinct
of
the
Devil
,
turn'd
away
from
his
God
to
regard
the
Creatures
,
in
regarding
of
which
he
coveted
and
lov'd
them
,
against
the
Prohibition
of
his
God
,
thus
withdrawing
himself
by
his
Will
to
cleave
to
the
Satisfaction
of
his
humane
Nature
,
which
we
do
yet
daily
.
3.
And
this
turning
away
from
God
is
call'd
Sin
,
which
brought
forth
Death
to
the
Soul
of
Adam
,
and
to
all
Men
in
him
,
seeing
Adam
had
in
his
Loins
all
the
Men
that
are
since
,
or
shall
be
born
by
his
Seed
in
Generation
:
And
by
this
means
all
Men
have
perish'd
in
him
,
having
contracted
the
Corruption
that
we
do
yet
feel
in
our
Nature
;
for
tho'
God
did
pardon
Adam
,
and
Men
in
him
,
his
Sin
as
to
the
guilt
;
yet
he
did
not
remove
the
Miseries
of
Spirit
,
and
the
Corruption
of
Flesh
,
which
the
same
Sin
had
brought
upon
him
;
seeing
even
to
this
Day
we
feel
Inconstancy
,
Ignorance
,
and
Wickedness
in
our
Spirit
,
and
Corruption
,
Pains
,
and
Death
in
our
Flesh
.
4.
God
cannot
have
made
all
these
things
;
since
they
are
Evil
,
and
he
can
do
nothing
but
Good
,
being
himself
the
perfect
Goodness
,
from
which
no
Evil
can
ever
proceed
;
but
he
has
left
to
Adam
and
his
Posterity
,
the
Miseries
which
their
Sin
had
brought
forth
,
that
thereby
Penitence
might
be
done
for
it
during
this
Life
,
which
is
our
time
of
Trial
:
For
seeing
the
Justice
of
God
could
not
promise
the
Pardon
of
Sin
without
Satisfaction
,
it
was
needful
by
a
straight
Justice
that
the
same
Flesh
which
had
taken
Pleasure
to
turn
away
from
him
,
should
likewise
suffer
Pain
that
it
might
return
unto
him
.
5.
But
Men
,
since
Adam
,
instead
of
accepting
of
this
Penitence
,
and
suffering
willingly
the
Miseries
of
this
Life
,
to
satisfie
the
Justice
of
God
,
rebell'd
against
him
,
and
endeavour'd
to
charm
their
Miseries
;
by
striving
to
reject
Sufferings
,
and
to
take
their
Delights
instead
of
Penitence
,
and
thus
they
straied
more
and
more
from
God
,
so
that
at
last
they
quite
forgot
him
to
delight
in
themselves
.
God
of
his
Goodness
raised
up
Prophets
from
time
to
time
,
as
Moses
and
others
,
to
withdraw
Men
from
these
Errors
:
He
gave
them
Laws
and
Ordinances
that
they
might
discover
their
Sins
and
amend
them
by
returning
unto
him
,
and
repenting
that
they
had
forsaken
him
;
but
very
few
heard
his
Voice
,
and
many
hardned
their
Hearts
,
chosing
rather
to
adhere
to
themselves
and
follow
their
Sensualities
,
than
willingly
to
take
up
the
Penitence
ordain'd
by
God
for
this
short
Life
;
so
that
all
Men
in
general
have
at
last
corrupted
their
Ways
,
and
walked
according
to
the
Concupiscence
of
the
Flesh
,
in
a
forgetfulness
of
God
,
and
thus
have
all
merited
Damnation
,
and
that
incomparably
more
than
Adam
;
since
he
fear●d
God
,
and
repented
how
soon
he
heard
his
Voice
,
not
daring
to
appear
before
him
out
of
great
Confusion
for
his
Sin
.
6.
But
Men
after
him
,
have
voluntarily
damn'd
themselves
,
and
given
the
Devil
Power
to
rule
over
their
Souls
,
whom
they
do
insensibly
obey
more
than
God
:
for
while
they
follow
their
natural
Will
,
they
do
indirectly
follow
that
of
the
Devil
,
seeing
these
two
Wills
of
the
fallen
Angels
and
of
Men
are
equally
rebellious
against
God
:
and
those
Men
who
follow
the
Will
of
their
corrupt
Flesh
,
may
be
well
called
the
Devil's
Angels
;
for
one
is
always
his
Angel
whose
Will
he
does
:
if
he
submit
his
Will
to
God's
,
he
is
the
Angel
of
God
;
for
Angel
imports
Subject
or
Obedient
.
Those
Men
who
obey
the
Law
of
the
Gospel
,
are
the
Angels
of
Jesus
Christ
:
for
this
Cause
the
Scripture
says
,
that
the
Son
of
Man
will
come
attended
with
his
Angels
,
which
are
not
pure
Spirits
,
according
to
the
Angelical
Nature
,
but
Men
who
have
followed
the
Will
of
Jesus
Christ
.
7.
This
being
so
,
he
may
be
well
call'd
our
Saviour
;
for
if
he
had
not
come
at
last
into
the
World
,
all
Men
had
perished
.
He
alone
is
the
Foundation
of
our
Salvation
since
Sin
;
and
I
confess
before
all
Men
,
that
the
Light
of
Faith
teaches
me
that
I
could
not
be
saved
without
the
Coming
of
Jesus
Christ
upon
Earth
;
and
I
will
always
ascribe
my
Salvation
to
the
Merits
of
his
Sufferings
.
So
far
am
I
from
rejecting
them
,
as
your
Friends
do
blindly
believe
.
And
I
have
much
more
reason
to
say
that
they
reject
the
Merits
of
Jesus
Christ
,
since
they
say
that
they
have
not
Grace
to
imitate
Jesus
Christ
,
while
they
look
only
to
the
Power
of
their
corrupt
Nature
,
without
making
use
of
his
Sufferings
,
which
have
merited
for
us
the
Grace
to
be
able
to
imitate
him
,
yea
to
obtain
the
Perfection
of
God
himself
,
if
we
will
apply
his
Merits
to
our
Soul
,
and
let
his
Spirit
fill
it
,
since
Truth
it self
says
to
us
,
Be
ye
perfect
,
as
your
heavenly
Father
is
perfect
.
Jesus
Christ
will
require
nothing
of
us
that
's
impossible
,
no
more
than
his
Father
;
but
he
says
,
Seek
,
and
ye
shall
find
;
knock
,
and
it
shall
be
opened
to
you
;
ask
,
and
ye
shall
receive
.
This
does
not
teach
us
that
we
cannot
attain
to
the
Perfection
of
Jesus
Christ
,
but
even
to
aim
at
that
of
our
heavenly
Father
.
8.
Remark
well
,
my
dear
Child
,
the
Sentiment
of
your
Friends
,
and
you
will
find
that
it
cannot
come
but
from
the
Devil
;
and
this
under
a
good
Pretext
of
ascribing
their
Salvation
to
the
Merits
of
Jesus
Christ
.
For
if
they
truly
believed
that
his
Sufferings
have
merited
for
them
the
Grace
of
God
,
they
could
not
in
Truth
say
,
that
they
are
too
weak
to
imitate
Jesus
Christ
;
since
this
Grace
of
God
gives
strength
to
the
Weak
to
overcome
the
Corruption
of
our
Nature
,
from
which
we
ought
never
to
ask
Advice
if
we
may
imitate
Jesus
Christ
:
For
if
his
Apostles
and
Disciples
had
ask'd
Advice
from
their
Wives
,
their
Children
,
Fathers
,
and
Mothers
,
Brethren
and
Sisters
,
undoubtedly
they
would
not
have
counfell'd
them
to
forsake
them
that
they
might
follow
Jesus
Christ
;
since
no
man
hates
his
own
Flesh
,
which
seeks
its
own
Advantages
:
so
that
if
the
Apostles
,
and
Disciples
of
Jesus
Christ
had
ask'd
Counsel
of
their
Flesh
,
and
their
Selfwill
,
if
they
could
follow
Jesus
Christ
,
they
would
never
have
been
Apostles
nor
Disciples
,
seeing
without
the
Grace
of
God
we
can
do
nothing
but
know
our
Frailty
and
Weakness
.
9.
But
since
Jesus
Christ
is
come
into
the
World
to
reconcile
us
unto
his
Father
,
and
to
bring
us
back
to
him
by
his
Grace
,
there
is
no
longer
any
cause
of
Fear
on
God's
part
.
We
may
do
what
we
will
,
by
the
assistance
of
this
Grace
,
which
is
never
denied
to
him
who
seeks
and
asks
it
;
so
much
the
more
that
Jesus
Christ
is
come
to
merit
it
for
us
by
his
Sufferings
,
but
not
to
merit
Salvation
for
us
while
we
continue
to
cleave
to
our
corrupt
Nature
:
by
which
we
may
see
clearly
the
Falshood
of
that
Doctrine
,
that
Jesus
Christ
has
satisfied
all
for
us
,
after
the
manner
that
so
many
understand
it
;
for
this
makes
them
sleep
the
sleep
of
Death
:
since
they
reject
the
Grace
that
Jesus
Christ
has
purchas'd
for
us
of
his
Father
,
to
embrace
the
means
by
which
we
may
overcome
the
Flesh
and
live
unto
the
Spirit
of
Jesus
Christ
,
follow
his
Example
,
and
imitate
his
Virtues
,
that
hereafter
we
may
follow
him
in
Eternity
,
where
none
shall
enter
but
he
who
shall
be
cloathed
with
the
Spirit
of
Jesus
Christ
.
10.
This
is
that
of
which
I
was
desirous
to
warn
you
,
for
fear
that
you
let
your self
be
deceived
by
false
Appearances
,
hearing
those
poor
blinded
ones
so
often
repeat
,
that
Jesus
Christ
has
satisfied
all
for
us
,
and
say
that
I
reject
his
Merits
by
teaching
that
of
necessity
we
must
imitate
him
if
we
would
be
saved
.
This
might
well
surprize
some
weak
Spirits
,
who
would
think
that
they
did
Honour
to
Jesus
Christ
in
saying
that
he
had
merited
all
for
them
,
and
that
they
are
too
weak
to
endure
any
thing
.
But
this
cannot
surprize
one
of
sound
Judgment
,
who
will
very
clearly
perceive
that
I
esteem
the
Merits
of
Jesus
Christ
,
since
to
them
I
ascribe
my
eternal
Happiness
.
11.
For
if
Jesus
Christ
had
not
interposed
with
God
his
Father
for
our
Reconciliation
,
never
any
Man
had
been
saved
,
since
every
one
of
them
would
have
turn'd
away
from
God
to
cleave
to
their
natural
Sentiments
,
of
which
they
were
become
Idolaters
,
to
love
them
with
all
their
heart
,
as
they
were
obliged
to
love
God
,
having
chang'd
the
Love
of
God
into
that
of
our
fleshly
Sensualities
.
Of
necessity
there
behov'd
to
be
a
MEDIATOR
between
God
and
Man
to
make
this
RECONCILIATION
,
and
to
obtain
the
PARDON
of
so
great
a
Fault
.
12.
We
were
all
guilty
of
High
Treason
against
God
,
and
justly
condemn'd
to
eternal
Punishment
,
unable
to
deliver
our selves
from
it
,
having
lost
the
Grace
of
God
,
and
become
his
Enemies
:
There
was
nothing
to
be
hop'd
for
on
our
part
for
obtaining
Mercy
;
for
we
even
knew
not
our
Miseries
,
so
far
were
we
from
having
Strength
to
help
them
,
or
Assurance
to
beg
of
God
his
Grace
,
whose
Enemies
we
had
made
our selves
by
our
Sins
.
There
was
no
ground
of
hoping
for
Mercy
by
our selves
;
therefore
JESUS
CHRIST
,
as
our
Advocate
,
undertook
our
Cause
,
and
procur'd
this
Pardon
,
not
as
the
Ddvocates
at
the
Tribunals
of
this
World
,
who
plead
that
they
may
gain
Money
;
but
as
a
divine
Advocate
,
who
aims
at
nothing
but
his
Father's
Glory
.
He
offers
to
pay
himself
the
Penalties
due
to
our
Sins
,
that
his
Father
might
in
justice
pardon
the
Guilt
of
them
,
and
take
us
again
into
his
Favour
,
which
he
has
assuredly
obtain'd
;
for
Light
and
Grace
have
been
given
us
by
Jesus
Christ
,
otherwise
no
body
would
see
from
whence
he
had
strayed
by
Sin
,
nor
whether
he
had
gone
by
the
forgetting
of
God
.
13.
It
is
the
Light
only
which
Jesus
Christ
brought
upon
Earth
that
has
made
us
see
both
the
one
and
the
other
:
for
after
that
he
had
obtain'd
the
PARDON
of
our
Sins
as
to
the
Guilt
,
by
his
Merits
only
,
who
was
innocent
,
and
subjected
himself
to
Sufferings
and
to
Death
,
that
he
might
reconcile
us
with
God
,
and
deliver
us
from
the
Power
of
the
Devil
,
to
which
we
had
voluntarily
subjected
our selves
;
this
bowed
the
heart
of
God
,
to
speak
after
our
way
,
and
forc'd
his
Will
unto
Mercy
towards
us
.
This
Grace
was
grace
was
granted
unto
us
by
God
only
for
the
Merits
of
Jesus
Christ
,
of
his
Death
,
and
his
Sufferings
,
without
our
Intervention
:
So
that
Jesus
Christ
may
for
this
be
truly
call'd
our
Saviour
;
for
he
alone
has
saved
us
from
the
death
of
Sin
,
and
recover'd
us
from
eternal
Damnation
,
into
which
we
had
miserably
fallen
through
our
own
Fault
and
our
Sins
:
for
it
was
impossible
for
Man
to
recover
himself
from
so
grievous
a
Fall
.
14.
He
would
have
remain'd
to
all
Eternity
in
his
Damnation
without
remedy
,
since
he
saw
not
the
means
by
which
he
might
be
re-united
to
his
God
:
But
Jesus
Christ
brought
Light
unto
them
when
he
came
into
the
World
,
and
has
made
them
see
by
his
Deeds
and
Words
the
things
which
had
withdrawn
them
from
God
,
and
what
things
they
must
do
that
they
may
return
unto
him
:
for
he
was
not
satisfied
to
have
obtained
Grace
for
them
,
but
he
would
also
procure
their
Salvation
,
which
cannot
be
obtain'd
without
the
co-operation
of
our
own
Will
,
because
we
are
created
by
God
free
Creatures
.
He
cannot
take
back
that
which
he
his
once
given
.
So
that
tho'
God
was
able
to
create
us
of
nothing
,
without
our
own
Will
,
before
we
had
a
Being
,
yet
we
cannot
be
saved
without
the
co-operation
of
this
Free
will
which
he
has
given
us
;
for
Adam
could
not
be
saved
after
his
Sin
without
his
accepting
of
the
Penitence
due
unto
it
:
even
so
Jesus
Christ
cannot
save
Men
by
the
Merit
of
his
Sufferings
,
and
of
his
Death
,
if
they
will
not
take
the
Remedies
for
their
Evils
.
15.
He
is
indeed
the
Physician
who
prepares
Physick
for
our
Souls
,
and
takes
it
himself
in
our
presence
;
but
if
we
will
not
swallow
it
our selves
,
it
will
have
no
operation
upon
us
:
This
we
ought
well
to
consider
,
if
we
would
know
how
Jesus
Christ
has
suffered
for
us
,
and
how
his
Merits
will
be
applied
unto
us
:
for
,
to
believe
foolishly
that
the
Merits
of
Jesus
Christ
will
save
us
,
without
our
co-operation
,
is
a
very
dangerous
Mistake
,
seeing
God
could
not
pardon
the
Sin
of
Adam
,
who
had
committed
but
one
Disobedience
,
without
obliging
him
to
so
long
a
Penitence
,
how
could
he
save
us
who
have
committed
so
great
a
number
of
Sins
,
unless
we
will
embrace
for
them
the
Sufferings
which
Jesus
Christ
has
taught
us
,
since
the
Scripture
assures
us
,
by
Jesus
Christ
,
that
unless
we
do
Penitence
we
shall
all
perish
.
16.
How
can
we
refute
this
Truth
by
saying
,
That
we
are
too
frail
to
imitate
Jesus
Christ
?
This
is
directly
to
reject
his
Merits
,
since
they
have
merited
for
us
Pardon
,
and
Grace
to
amend
our
Sins
,
and
to
do
Penitence
for
them
.
They
who
after
so
many
Favours
say
that
they
are
uncapable
to
imitate
him
,
despise
his
Merits
,
and
will
not
have
them
applied
unto
them
,
rejecting
them
as
insufficient
to
give
them
strength
to
do
well
;
which
is
false
:
for
there
is
nothing
wanting
to
us
on
God's
part
.
He
says
,
Be
faithful
in
few
:
things
,
and
I
will
set
you
over
many
things
.
We
have
received
by
Jesus
Christ
the
Light
of
Truth
,
which
is
not
a
small
Grace
,
since
by
it
we
can
discern
Good
and
Evil
,
and
in
what
state
our
Soul
in
.
17.
If
we
were
faithful
in
this
Grace
of
Knowledge
,
we
would
obtain
that
of
amending
our
Faults
,
and
resisting
Vice
;
and
after
being
faithful
to
this
Resistance
,
we
would
obtain
Grace
to
renounce
all
together
,
the
Inclinations
of
our
Nature
,
and
to
die
unto
the
Old
Adam
that
we
might
live
unto
the
New
,
which
is
Jesus
Christ
.
This
is
to
have
no
Faith
nor
Belief
in
Jesus
Christ
;
for
if
we
did
believe
that
he
has
merited
for
us
the
Grace
of
God
by
his
Death
and
Sufferings
,
it
would
be
impossible
to
say
or
believe
,
that
we
are
too
frail
to
be
able
to
imitate
him
.
17.
Your
Friends
reject
my
Sentiments
,
as
if
I
rejected
the
Merits
of
Jesus
Christ
;
and
they
do
not
see
that
it
is
they
themselves
who
do
indeed
reject
them
,
while
they
say
that
they
esteem
them
.
This
cannot
proceed
but
from
a
great
blindness
of
Spirit
,
that
they
do
not
sufficiently-discover
it
;
and
in
this
they
are
much
to
be
lamented
,
since
they
cannot
be
saved
in
this
Belief
,
because
Faith
without
Works
is
a
dead
Faith
,
in
which
while
they
remain
,
they
will
never
obtain
Salvation
,
seeing
a
living
and
operative
Faith
is
necessary
,
which
cannot
be
recovered
but
in
the
imitation
of
Jesus
Christ
;
for
otherwise
no
body
can
recover
the
Grace
of
God
,
which
he
has
merited
for
us
,
for
those
only
who
will
embrace
the
Gospel
Law
,
for
it
only
teaches
us
how
to
return
to
God
,
and
points
out
all
the
things
which
have
withdrawn
us
from
him
.
18.
If
the
Gospel
Law
did
not
tell
me
that
I
must
be
poor
in
Spirit
,
I
would
never
have
known
that
the
Goods
of
the
World
could
withdraw
me
from
God
;
and
if
the
same
Law
did
not
tell
me
that
I
must
be
humble
in
Heart
,
I
would
have
remained
in
the
Pride
in
which
Nature
begot
me
;
and
if
the
same
Law
did
not
teach
me
that
I
must
deny
my self
,
take
up
my
Cross
,
and
follow
Jesus
Christ
,
I
would
never
have
known
that
the
Love
of
my self
drew
me
away
from
the
Love
of
God
,
or
that
my
natural
Inclinations
did
incline
me
to
Sin
:
I
would
never
have
done
Violence
to
them
that
I
might
take
the
Kingdom
of
Heaven
by
force
;
but
having
learned
in
the
School
of
Jesus
Christ
the
Truth
of
my
Duties
,
I
will
follow
them
,
and
walk
in
the
Light
that
he
has
purchas'd
for
me
by
his
Sufferings
,
and
will
not
lean
upon
the
Opinions
of
blinded
Men
,
who
take
Lies
for
Truth
;
for
I
know
well
,
that
for
me
the
Gospel
Law
was
made
,
and
that
without
the
observing
of
it
I
cannot
be
among
those
whom
the
Father
has
given
unto
Jesus
Christ
,
and
for
whom
he
prays
unto
his
Father
.
I
hope
you
also
will
be
of
that
number
,
my
dear
Child
,
that
having
been
in
this
World
united
in
the
Spirit
of
Jesus
Christ
,
we
may
be
united
together
with
him
for
ever
.
Which
she
wisheth
,
who
remains
Yours
wholly
in
God
,
A.
B.
Amsterdam
,
Jul.
15.
1670.
LETTER
V.
A
Traveller
to
Eternity
minds
not
earthly
things
.
To
a
Child
of
God
,
who
did
not
sufficiently
comprehend
that
the
Cares
of
this
Life
,
were
an
Hindrance
to
the
Perfection
of
the
Soul
;
and
was
troubled
to
hear
me
say
,
that
it
behoved
me
to
tarvel
alone
to
Eternal
Life
,
seeing
he
was
desirous
tobear
me
Company
:
Shewing
him
that
all
the
things
of
this
World
are
vain
;
and
when
we
make
it
our
Business
to
acquire
them
,
or
to
please
Men
,
we
are
not
to
look
for
an
Eternal
Reward
.
This
is
the
Twelfth
of
La
lum
.
née
en
tenebr
.
Part
iv
.
My
dear
Child
,
1.
I
Know
that
you
are
troubled
to
hear
me
say
,
that
I
am
all
alone
in
the
World
,
since
you
desire
to
accompany
and
follow
me
.
Your
Desire
is
good
in
this
,
but
my
Proposition
is
true
,
that
I
am
all
alone
in
the
way
through
which
God
leads
me
.
You
ought
not
to
be
troubled
to
hear
the
Truth
,
but
rather
to
discover
what
must
be
done
to
accompany
me
.
I
TRAVEL
TOWARDS
ETERNITY
,
and
I
see
all
the
World
travelling
towards
the
Land
of
their
Banishment
,
which
is
this
miserable
World
,
after
which
every
one
aspires
;
for
I
have
not
yet
found
one
Person
who
seeks
nothing
but
eternal
things
only
.
2.
All
Men
of
sound
Judgment
say
,
that
they
aspire
after
things
Eternal
,
while
their
Thoughts
,
Labour
,
and
Studies
,
are
taken
up
about
what
respects
the
Earth
and
Time
.
Is
it
possible
that
they
can
have
such
a
Blindness
of
Spirit
,
as
to
believe
that
they
desire
eternal
things
when
they
despise
them
?
●or
●e
who
seeks
after
the
Goods
of
this
World
,
gives
a
sure
Evidence
that
he
despises
Eternity
:
Since
it
gives
a
full
Satisfaction
to
the
Man
who
desires
it
,
and
he
can
no
longer
desire
any
other
thing
.
For
all
that
is
Temporal
and
Transitory
,
seems
to
him
Dung
and
Filth
;
of
which
he
makes
use
of
the
least
●e
can
,
and
would
flee
in
the
Air
towards
Eternity
,
without
any
wise
touching
the
Earth
,
if
his
Body
were
not
of
so
〈◊〉
Matter
,
and
obliged
to
take
such
gross
Food
for
its
〈◊〉
But
they
who
travel
towards
the
World
,
are
still
desirous
of
Silver
and
Gold
,
that
by
this
means
they
may
make
themselves
to
be
served
and
honoured
,
that
they
may
take
their
Delight
in
Eating
,
Drinking
,
Walking
,
commodious
Apparel
,
in
adorning
their
Houses
with
fine
Moveables
,
and
rich
Ornaments
,
that
they
may
satisfie
their
Five
Natural
Senses
,
of
Sight
,
Hearing
Smell
,
Taste
,
and
Feeling
.
3.
So
that
it
is
no
wonder
that
a
Person
who
travels
towards
Eternity
,
finds
herself
alone
in
the
way
;
since
all
the
Men
that
we
see
now
,
do
so
desire
and
seek
after
all
these
things
,
studying
and
labouring
with
all
their
Power
to
obtain
them
,
and
they
will
not
despise
or
forsake
them
for
all
the
Reasons
that
can
be
told
them
.
They
would
indeed
have
Eternity
,
without
resolving
to
forsake
temporal
things
;
tho'
Jesus
Christ
tells
us
:
That
we
cannot
serve
Two
Masters
without
being
unfaithful
to
the
one
or
the
other
.
They
wrest
this
Passage
according
to
the
Sensuality
of
their
Inclinations
,
and
they
will
needs
follow
them
,
and
have
eternal
Life
also
;
which
is
impossible
.
Therefore
I
do
not
understand
Men
now
,
neither
do
they
understand
me
;
and
for
this
Cause
we
cannot
stay
together
.
4.
I
must
indeed
out
of
necessity
be
among
Men
:
But
as
soon
as
it
shall
be
possible
for
me
,
I
will
leave
them
to
follow
the
way
that
God
points
out
to
me
;
and
leave
them
to
follow
those
ways
which
they
will
needs
choose
for
their
Damnation
.
I
will
not
say
,
my
dear
Child
,
that
you
walk
in
this
way
of
Damnation
,
since
you
have
an
effectual
Desire
to
be
saved
,
and
to
accompany
me
:
But
you
are
yet
travelling
towards
the
World
which
is
not
as
yet
crucified
in
you
;
you
do
not
yet
know
how
one
must
die
to
it
in
all
things
.
I
am
therefore
troublesome
to
you
in
RESOLVING
TO
WALK
ALONE
;
and
you
give
me
more
trouble
to
oblige
me
to
follow
you
,
in
travelling
towards
the
Earth
and
Temporal
things
,
where
I
cannot
accompany
you
without
continual
Strife
and
Debates
;
for
there
is
not
a
temporal
Action
or
Word
which
is
not
blameworthy
in
this
way
that
leads
to
Eternity
:
For
I
should
no
sooner
hear
you
speak
of
things
which
respect
the
Earth
only
,
but
I
would
reprove
you
for
them
as
idle
Words
and
unprofitable
for
Eternity
.
And
if
by
your
Actions
you
should
labour
for
earthly
things
,
I
would
complain
of
your
Employ
,
and
reckon
your
Labour
to
be
vain
.
5.
You
see
how
I
would
be
a
Burthen
to
you
,
and
you
would
be
insupportable
to
me
.
And
therefore
our
Journey
would
be
melancholly
and
troublesome
both
for
you
and
me
,
and
worse
than
that
of
two
Persons
who
did
not
understand
one
another
by
Signs
nor
Words
.
Nevertheless
your
Company
does
not
offend
me
,
for
I
love
it
because
of
the
good
Desires
which
you
have
;
neither
will
I
reprove
you
by
way
of
Correction
or
Reproof
,
but
out
of
good
Inclination
for
your
Perfection
;
which
I
love
as
my
own
.
But
your
Nature
will
feel
Troubles
thereby
,
which
perhaps
would
be
insupportable
to
you
,
or
would
wrong
your
Health
.
6.
For
I
YIELD
IN
NOTHING
TO
NATURE
,
knowing
well
that
it
is
corrupt
,
and
begets
all
sort
of
Sins
,
which
kill
the
Soul
,
and
make
it
lose
a
Blessed
Eternity
:
Of
necessity
we
must
contradict
it
and
deny
all
its
Desires
;
or
otherwise
it
will
lead
us
to
all
sort
of
eternal
Miseries
,
which
few
Persons
do
conceive
.
For
we
see
every
one
follows
his
own
Will
without
thinking
that
he
does
Evil
,
for
they
do
not
sufficiently
perceive
that
our SELF
WILL
BRINGS
FORTH
ETERNAL
DEATH
,
as
in
Truth
it
does
;
which
I
see
by
the
Eyes
of
Faith
.
And
Jesus
Christ
has
also
taught
us
it
when
he
says
,
that
he
who
does
not
deny
himself
cannot
be
his
Disiple
.
I
cannot
find
more
express
Terms
to
make
Man
understand
that
he
must
not
follow
his
own
Will
,
but
absolutely
deny
it
all
that
it
asks
.
Nevertheless
,
we
see
that
the
best
enclin'd
now
adays
think
themselves
happy
that
they
can
follow
their
own
Will
,
which
is
always
enclin'd
towards
earthly
and
tempo●al
things
,
and
never
towards
Eternity
,
which
is
unto
it
invisible
and
incomprehensible
.
7.
For
this
Cause
I
can
never
Accompany
one
who
travels
towards
the
World
,
and
follows
his
own
Will
:
I
must
still
w●lk
alone
,
so
long
as
I
shall
not
find
others
,
being
like
a
desolate
Widow
,
who
has
no
Companion
,
nor
Consolation
in
this
World
;
which
is
even
very
grievous
to
Nature
:
Because
it
is
always
sociable
,
and
is
pleas'd
with
the
Society
of
those
like
to
it
,
which
I
have
not
as
yet
met
with
in
this
World
,
having
being
always
obliged
to
travel
alone
,
for
I
have
found
none
to
joyn
my self
unto
,
tho'
I
have
still
sought
after
them
,
and
inform'd
my self
,
where
are
THOSE
SOULS
WHICH
TRAVEL
TOWARDS
ETERNITY
,
without
having
hitherto
discovered
any
.
8.
I
have
convers'd
with
the
Religious
and
Devout
Persons
of
our
side
,
and
have
found
them
all
seeking
after
earthly
things
;
for
if
they
study
and
preach
,
it
is
to
recommend
themselves
to
Men
,
or
to
get
their
Living
.
And
secular
Persons
,
who
are
engag'd
in
the
Practice
of
Physick
or
in
Merchandizing
,
do
all
to
gain
Money
,
or
to
acquire
Honour
and
Pleasure
in
this
World
:
So
that
none
of
those
can
accompany
me
in
the
way
to
Eternity
;
and
therefore
I
must
walk
alone
,
or
turn
backward
to
the
way
of
the
World
:
Which
I
will
never
do
,
choosing
rather
to
die
alone
in
the
way
of
Salvation
,
than
to
follow
a
croud
in
the
way
of
Perdition
;
seeing
the
great
number
of
the
damned
would
never
ease
my
Pain
,
but
rather
encrease
it
by
the
encrease
of
the
number
of
damned
Souls
.
Therefore
I
will
continue
in
the
way
to
Eternity
,
tho'
I
should
travel
ALONE
in
it
even
to
Death
,
choosing
rather
to
be
alone
with
Jesus
Christ
,
than
in
a
great
Company
with
the
World
and
Hell
.
I
know
indeed
,
my
dear
Child
,
that
you
do
not
desire
to
follow
the
World
or
Hell
;
but
in
effect
you
still
follow
them
so
long
as
you
yet
seek
any
other
thing
than
Eternity
.
You
think
you
will
not
seek
any
other
thing
,
since
you
have
resolved
to
quit
the
World
:
But
believe
me
,
so
long
as
you
yet
seek
to
please
Men
,
and
that
you
are
afraid
to
displease
them
,
you
are
still
in
the
way
of
the
World
:
And
so
long
as
you
take
pleasure
here
in
the
Honour
or
Prosit
of
the
World
,
you
cannot
relish
the
Delights
or
the
Repose
of
Eternity
.
And
if
you
have
yet
an
Esteem
for
Wealth
,
it
is
certain
you
are
not
come
to
the
Knowledge
of
eternal
good
things
,
for
these
make
one
always
to
despse
earthly
Goods
,
finding
them
to
be
vain
and
unworthy
of
our
Love
.
9.
By
which
you
may
certainly
discern
if
you
are
in
the
way
of
Eternity
,
or
in
that
of
the
Earth
and
Time
;
according
as
your
Aims
and
Designs
tend
unto
the
one
or
the
other
.
This
is
a
general
Rule
for
ALL
Men
of
the
World
,
by
which
they
may
measure
if
they
are
in
the
way
to
a
BLESSED
ETERNITY
,
or
in
that
which
leads
unto
a
MISERABLE
ETERNITY
,
by
examining
if
their
Cares
,
Desires
,
and
Affections
are
towards
earthly
things
,
or
indeed
towards
things
Eternal
.
10.
Not
that
one
must
live
in
Idleness
in
this
World
,
for
he
ought
continually
to
labour
in
it
,
to
accomplish
the
Penitence
that
God
has
enjoyn'd
us
.
But
our
Labour
ought
to
respect
Eternity
,
the
Glory
of
God
,
the
Salvation
of
our
Soul
,
or
that
of
our
Neighbour
;
and
all
that
is
without
this
,
is
Evil.
For
if
one
labour
for
this
World
,
he
receives
here
the
Recompence
of
his
Labour
;
and
therefore
he
has
no
more
to
pretend
to
for
Etern●ty
.
For
otherwise
,
God
would
not
be
just
;
seeing
he
who
has
laboured
that
he
may
gain
Money
,
having
gain'd
it
,
has
received
the
Reward
of
his
Labour
,
and
has
no
Right
to
pretend
to
any
other
thing
;
for
he
desired
no
other
thing
.
If
you
labour
that
you
may
get
an
Office
,
and
you
obtain
it
,
your
Labour
is
well
rewarded
by
the
obtaining
of
that
Office
.
If
you
labour
in
Traffick
and
Business
,
that
you
may
gain
Money
,
and
if
this
succeed
according
to
your
Desires
,
you
must
not
look
for
any
other
Recompence
but
the
Money
that
you
have
gained
.
If
you
study
that
you
may
accomplish
your self
before
Men
,
you
are
rewarded
by
the
Praises
which
they
give
you
,
and
the
Esteem
they
have
for
you
.
You
see
all
that
a
Person
can
pretend
to
who
labours
for
the
Earth
and
for
Time
.
God
cannot
in
Justice
give
him
a
Blessed
Eternity
,
when
his
Labours
have
no
other
End
but
the
Earth
,
towards
which
he
travels
all
the
Days
of
his
Life
;
as
we
see
all
Men
do
now
,
and
they
think
themselves
Wise
and
Happy
when
they
dextrously
seek
after
their
Advantages
in
this
World
:
For
he
who
does
it
not
,
is
despised
by
them
,
and
look'd
upon
as
a
Fool.
11.
This
is
the
way
in
which
all
Men
do
travel
,
wherein
it
would
be
impossible
for
me
to
follow
or
imitate
them
;
for
I
look
upon
all
these
things
as
Follies
and
Amusements
of
Satan
.
For
what
can
it
profit
a
Man
if
he
attains
to
some
Office
or
Benefice
,
or
that
he
has
heaps
up
Money
that
he
may
take
his
Delights
in
this
World
?
Death
puts
an
end
to
all
;
and
the
Praises
of
Men
which
he
has
acquired
by
improving
himself
,
are
nothing
but
a
blast
of
Wind
,
which
drives
away
the
Ashes
of
our
Corruption
by
forgetfulness
out
of
their
Memories
:
And
the
poor
Soul
finds
it self
deprived
of
eternal
Glory
,
which
it
can
never
recover
after
this
transitory
Life
,
which
is
the
only
way
to
a
blessed
or
miserable
Eternity
.
It
is
a
Folly
and
Deceit
to
hope
for
it
.
He
must
content
himself
with
the
Earth
,
which
he
lov'd
;
and
with
Men
whom
he
desired
to
please
.
12.
Behold
,
my
dear
Child
,
what
Recompence
the
Earth
and
Men
can
give
them
for
all
the
Services
which
they
shall
render
them
;
nothing
but
the
Pain
and
Sorrow
of
being
forced
to
abandon
them
,
and
Remorse
of
Conscience
for
having
sought
after
earthly
things
,
and
travelled
towards
a
deceitful
and
transitory
World
.
For
my
part
,
I
see
all
these
things
as
clear
as
the
Sun
;
I
will
therefore
despise
and
forget
them
,
that
I
may
think
only
upon
durable
Goods
,
whcih
will
never
end
.
If
you
will
accompany
me
,
you
may
do
it
;
for
God
has
created
you
free
,
placing
you
between
Fire
and
Water
,
that
you
may
choose
which
you
please
best
.
The
Fire
will
warm
you
with
a
Desire
of
having
Riches
,
Pleasures
,
and
Honours
in
this
World
:
And
the
Water
will
make
you
to
embrace
Penitence
,
that
you
may
resist
the
Devil
,
the
World
and
the
Flesh
,
which
are
the
Three
Enemies
of
your
eternal
Bliss
.
You
have
already
taken
up
a
Resolution
to
travel
towards
Eternity
,
and
to
quit
the
way
of
the
World
;
which
in
effect
you
do
not
as
yet
perfectly
do
.
Therefore
you
cannot
accompany
me
,
until
you
shall
be
altogether
free
from
earthly
Goods
,
and
shall
have
quitted
the
Desire
of
pleasing
Men
:
For
these
things
would
always
make
you
stumble
in
our
Journey
.
13.
For
sometimes
a
Man
must
lose
or
spend
earthly
Goods
upon
Occasions
respecting
Eternity
;
which
would
be
troublesome
to
you
so
long
as
you
have
yet
any
Affection
for
these
Goods
.
And
in
the
way
to
Eternity
we
must
often
displease
Men.
Therefore
Jesus
Christ
says
,
that
he
who
would
please
Men
,
is
not
his
Disciple
.
And
elsewhere
he
says
,
that
he
came
not
to
bring
Peace
upon
Earth
;
but
War
between
Father
and
Son
,
Brother
against
Brother
,
Husband
against
Wife
,
&c.
to
shew
that
he
who
would
travel
towards
Eternity
,
must
fight
against
all
those
who
travel
towards
the
World
,
even
tho'
it
were
against
his
nearest
Kinsfolk
and
Friends
.
For
if
one
would
sh●ken
that
he
may
please
them
,
he
will
never
arrive
at
Eternity
;
for
they
will
still
hold
us
in
the
way
,
without
coming
to
the
End
.
For
our
nearest
Relations
are
the
most
powerful
Enemies
that
we
meet
with
in
travelling
towards
Eternity
,
when
they
will
not
accompany
us
;
we
must
therefore
quit
the
Desire
of
pleasing
them
;
for
this
Cause
Jesus
Christ
said
,
that
he
who
forsakes
not
Father
,
Mother
,
Sisters
,
Brethren
,
and
all
things
for
his
Name
,
is
not
worthy
of
him
.
Whereby
he
shews
what
Foundation
of
Vertue
those
ought
to
have
,
who
would
travel
towards
Eternity
.
14.
They
ought
first
of
all
,
to
offer
unto
God
all
the
Goods
which
they
possess
,
to
be
employed
only
for
his
Glory
,
and
no
longer
according
to
our
Desires
,
or
that
we
may
follow
our
Sensualities
.
Secondly
,
A
Man
must
leave
off
the
Desire
of
pleasing
Men
,
since
in
pleasing
them
of
necessity
he
must
displease
God
;
because
their
Desires
are
altogether
different
from
those
of
God
,
and
respect
only
their
own
Interests
;
and
therefore
they
cannot
approve
that
we
should
abandon
the
World
,
and
its
Riches
,
and
Pleasures
,
of
which
they
partake
,
so
long
as
we
possess
them
to
satisfie
them
.
You
see
why
it
is
that
we
must
lose
their
Friendship
,
if
we
would
have
God's
,
and
undertake
this
War
into
which
Jesus
Christ
is
come
to
engage
us
against
the
Flesh
and
our
nearest
Relations
.
15.
People
think
that
it
is
well
done
to
preserve
Peace
among
them
;
which
I
grant
so
long
as
they
will
travel
with
us
in
the
way
to
Eternity
.
There
is
nothing
more
desirable
in
this
World
than
Peace
and
Concord
between
Friends
and
Neighbours
.
But
when
they
detain
or
hinder
us
from
travelling
towards
Eternity
,
we
must
break
that
Peace
,
which
ominates
nothing
but
the
Wrath
of
God
.
For
it
is
one
of
the
Signs
of
his
last
Plagues
;
when
Men
shall
promise
to
themselves
Peace
and
Security
,
then
(
says
the
Holy
Spirit
)
is
the
Time
of
their
utter
Ruine
.
Thus
it
befalls
a
Person
who
undertakes
to
travel
towards
Eternity
,
and
will
maintain
Peace
with
those
who
yet
travel
towards
the
World
.
We
must
declare
WAR
against
them
,
if
they
retard
or
hinder
us
from
advancing
towards
Eternity
;
for
their
Friendship
is
not
so
considerable
as
our
Eternal
Salvation
,
which
they
cannot
give
us
,
but
they
may
serve
as
a
mean
of
our
Damnation
.
For
these
two
Points
,
the
Love
of
Riches
,
and
the
Desire
to
please
Men
,
have
been
the
Occasion
of
the
Eternal
Ruine
of
a
great
many
,
even
well-meaning
Persons
.
16.
For
so
long
as
we
have
yet
an
Affection
for
earthly
things
,
we
cannot
travel
towards
Eternity
.
We
must
be
altogether
free
,
and
aspire
only
after
our
blessed
Country
,
taking
for
our
Necessity
the
least
that
is
possible
for
us
of
earthly
things
,
that
we
finish
our
Voyage
;
the
least
of
Honour
,
of
Offices
,
of
Money
,
of
Apparel
,
of
Meat
and
Drink
,
that
we
can
.
And
with
this
we
shall
indeed
travel
together
towards
Eternity
,
adn
chearfully
perform
the
Voyage
.
For
tho'
we
should
find
in
our
way
Labours
,
Cares
,
Sufferings
,
Persecutions
,
Contempt
,
Reproaches
,
Prisons
,
or
Death
;
all
this
will
seem
Light
to
us
in
the
Hope
of
that
Eternal
Blessedness
.
For
if
he
who
travels
after
the
World
,
thinks
himself
happy
in
gaining
Money
by
his
Pains
,
Cares
,
or
Labours
;
how
much
more
ought
he
who
looks
for
the
Eternal
Reward
in
travelling
towards
Eternity
.
He
will
be
loth
to
stop
to
gather
up
the
Sand
of
Gold
and
Silver
,
which
would
be
very
heavy
to
him
in
travelling
towards
Eternity
.
I
advise
you
therefore
to
cast
it
far
from
you
;
and
then
,
I
will
take
you
by
the
Hand
,
that
we
may
the
better
accomplish
our
Journey
.
In
expectation
of
which
,
I
remain
Your
faithful
Friend
in
God
,
A.
B.
Amsterdam
,
Octob.
23.
1670.
FINIS
.