'I
I
• •' <
ffiS:
»
*♦,
i
Pw«8
niL
1H
■
■
OF THE
AT
PRINCETON, N. J.
J?)
<3Settez.
Q4Z.
D o tv _-v t I o ^r t» v s . r
SAMUEL AGNEW,
OF PHILADELPHIA, PA.
COLLECTION OF PURITAN AND
ENGLISH THEOLOGICAL LITERATURE
?
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, NEW JERSEY
sec
.
/
AW^
Digitized by the Internet Archive
in 2011 with funding from
Princeton Theological Seminary Library
http://www.archive.org/details/apologyformantonOOgard
rutt/a/// k^P ot^rt^TZ^nx
Publ hv rauMM 8C Herbert 1794.
'
A N
T
APOLOGY
FOR
M. Antonia Bourivnon :
o
111 Four Parts
ol
I. :An Abfrracl: of her Sentiments, and a Charaft
her Writings.
II. An Anfwev to the Prejudices raifed againft them.
III. The Evidences /he brings of her being led by the
Spirit of God; with her Anfwers to the Prejudices
oppofed thereunto. To -which is added, A Diilertation
of Dr. De Heyde, on the fame Subject.
IV. An Abfrrafl of her Life.
To which are added.
Two LET TE R S from different flanks, containing
R E M A R K S on the Preface to the sJake in the Graft,
and Bwrtguahifm Detebled.
AS ALSO,
Some of her own Letters, whereby her True Ch:i.
ftian Spirit and Sentiments ate farther jufnhed m\<\
vindicated \ particularly as. to the Doctrine of che
Merits and Satisfaction of Jehis ChrLft.
Json multum Difyutandunt, Nuda mint Verita* fetpfam Vulidiffime
tutatur &' probe intellcfta, ge- mind fud luce ten- bras emne* Difyelltt.
Rob Leighton, Anh'iep. Gtafc. PrcleB. Thcol & Paranef. p 19.9..
L O N D O N,
Printed for D. Bromt, at the Black Swan , without Temple Bar ■
S. Manjhip, at the Ship in Cornkil : R P / at the U
under the Piazzas of the Royal- Exchange ; ar.u H Ntw&a
the Grajhopper in the Poultry. 1699.
PREFACE.
I.f^Vch, and fo univerfal, are the Prejudices y.
^^ raifed among ft all Parties, a?ainfl the Wri Th« l][
^ tings and Sentiments of A. B. that rfcSSIJSS
«S/f fe 0/ the very Title Page cf this Apology, wilU\ J?*i«gy
make fome perhaps throw it by with Difdains /^•-J^JL'W
ing to look into it ; others to take it up in D ri(lon>
and ask, What would this Babler fay ? Others to
fry into it with an evil Eye, with a Defign only to
carp at it, and to pick oit here and there fome Ex-
preffions or Sentiments which differ from the ordinary
Syftemsy and put them infucha Drefs as may excite
the Hatred and Derifwn of the People.
Il.But being fully per J waded in my Con fc knee that IT.
thofe Writings do greatly tend to revive theUft and £^sp<>
Spirit of Chriftianity , which is acknov/edjd tepurpofe
be fo much decayed and lofi among/1 all the Parties ofzo wr»ff!*
Chriftendom ;*tf<rf knowing that there are mmy wtll- Ending"
difpofed Perfons who are fright ned from locking ??tow& why ?
them, becaufe of the odious Reprefentitions mxde
of them , and the Prejudices given th?m ag.inft
them; who, if thefe Prejudices nere rem v^d^ w uld
certainly pernfe them with Delight, and Profit to
their Souls, and would fenfibly feel that the True
A 2 Do&rine
The Preface.
Doflrine of Jefus Chrift, and the only way to
eternal Life chalked out in his Life and Sayings,
is there plainly and dijlintfly reprefented ; I fhall
therefore in all Sincerity , without Refpett of Par-
ties or Perfons y write this Apology: And I do
earneftly beg of Almighty God the Father and
Fountain of all Light and Love, that he may
be pleased fo to illuminate my Mind with his Hea-
venly Light, and warm my Heart with his Divine
Love, that I may utter nothing but what flows from,
cr tends to both ; and that fome Rays of both may
flream through this Writings to touch the Hearts
and Spirits of others.
ill. Ul^To difpofe Per font to hearken to, and to
Writings m&fce a rfeijf ufe 0f m Apology of this Nature, it is
not to be r r / • J
defpifed ft to premije two things.
becaufe Firft, That it needs not prejudice any againU A. B.
theft Au- an^ ber Writings-) f°fAr as mt t0 ^fien to an Jpo-
thor are logy for both, that they know Jhe is evil fpoken of
kenof°bv/^^ ^ m Enthufiaft, an Enchantreis, a Blaf-
aii. J phemer, a Seducer, and the Devil of a Saint,
that her Writings are faid to be full of Herefies,
Delufions, and Errors ; and that by Perfons of all
Parties, Papifts, Protectants, Lutherans, Calvi-
nifts , Presbyterians , Epifcopal Perfons , Ana-
baptifts, Quakers, and even by ^;e Preachers, and
Writers, and Learned Men of the refpt£l;ve Par-
ties ; for there is nothing more ordinary than for the
rnoft Innocent, and the moft Upright, to be thus trea-
ted. Woe to you when all Men fhall (peak well
of you. This wis the Treatment that Innocence
and Truth it f elf met with, our Lord Jefus Chrift;
Hi
The Preface.
He was made topafs for a Blafphemer, a Sorcerer,
4 Pervercr of rhe Law of God. Tht moft Lear-
ned, and the moft Godly in his Agehn^d him. They
who in other things flood at the great eft Distance,
did agree in this; Herod and Pilate, the Ph uifees
and Sadducees , the Jews and Samaritans. So
that this may b: rather a favourable Prejudice en her
bthalf at leaftfo far as to alkw her a fair Hearing:
IV. 2. I {hall entreat you may not come to read., IV*
7 • A 1 / „r •- • ' If- Noc to
this Apology n r the Writings, to which tt invites read them
you, with anzv\\ Eye. Thy who come to confider with an
Writings or Perfons with this D/fpofit.'on, are not CV1 ^e'
caP.ib:'e of unierft adding them arigh' themfelves, or
of giving a true Reprefentation of them to others.
1 know no P erf on tho never fo innocent, nor Truth
tho never fo clear , nor B ok tho writ with never fo
much Plainnefs, Sincerity, wdCo?ifittency, which
they who confider with this Spirit may not wtftake,
expofe, mifreprefent, and ridicu re. ■ Nothing m'.re
true than our Saviour $ Words , nothing wore cn-
firnPd from daily Experience. The Light of the
Body is the Eye ; if therefore thine Eye be fin-
g!e, thy whole Body (hall be full of Light ; but
if thine Eye be Evil, thy whole Body fhall be
full of Darknefs. Ic was from thofe different Dif
fc fit ions that our Lord him f elf ^ and hs Do^trw ,
mtt with f.tch different Entertainment in tbi World.
They who n ere full of $ If J. v (teem, amice-
fir d to love God and the World both, to fleafe Him
and their App titei to •, t > get and keep that Rit>k
in the Efletm of Men, which deytiotghtt'ey meri-
ted, and hugged the :.-l\\es and Senas they had tut
upon
The Preface.
upon God's Law, by which they had reconciled it with
the following of their own corrupt Inclinations ; futhy
looked on all that Jefus [aid aud did, with an evil
Eye ; they never came to hear him but with a Defign
to catch him in his Words, and they found cut ways
to put a hard Sence upon every thing. The Mira-
cles he wrought, they f aid, were done by the Power
of the Devil, they accused him of breaking the
Sabbath Day, and of countenancing it in his Dif
ciples ; o/Blafphemy, in calling himfelf the Son
of God; of Pride, /#fpeaking well of hirtifelf ;
of a Defign to dejlroy the Law, and [educe the Peo-
ple by his DoElrine ; and they made him an Enemy
to Cajfar, in calling himfelf a King. But the fin*
cere and the Jingle-hearted who came with a pure and
upright Dtfire and Intention to underftand and to
follow the Truth, did readily embrace the Doctrine
of Jefus Chrifi ; the entrance of his Words gave
them Light and Underftanding ; and they were fo
fully fat isfied of the great things of God*s Law, that
they were not apt to wreft or miflake his Sayings or
tactions in things of lejfer moment , or where he
fpoke more myfterioufty, as well knowing that he had
the Words of Eternal Life. They who come then to
confide r theft Writings with afingle Eye, with a fin*
cere Defire to underftand the Truth, and to do the
fame, fhall know of the Doftrine, whether it be
of God7 or whether jhe fpeaks of her felf
\
V. V. In writing this Apology we fb all give, ijl. An
;hod and^@ra& °f her Sentiments, avd Character of her
Manner Writings. 2d. Some of the mofl remarkable Preju-
%j!iis die™ raifed againft her, and her Jlnfwers to them.
$d. The
The Preface
%d. The Evidences jhe gives of her being led by the
Spirit of God, with her Anfwers to the Prejudices
off o fed thereunto : (moji of the Prejudices of late rai*
fedagainft her, being fuch as were cbjefled to her
in her own Life-timey 1 chofe to give her own Defen-
ces, which upon many ^Accounts I judge will be more
Acceptable than what I might offer to fay for her. J
tfh. An Abtfraft of her Life : Unto which ft ill be
fubjoined fome of her Letters, which willhth ferve
farther to vindicate her from the Calumnies raifed
Againft her, and may be of great ufe to th'fe who do
finarely love the Truth, and df fire the Salvation of
their Souls, lo all fuch I hope this will not be un-
acceptable^ there being nothing aim*d at but to make
us all lay to Heart this great Truth ; Civitates duas
fecerunt amores duo. Civitatem mundi, quae
& Eabtlonia dicitur, amor fui, ufque ad coatemp-
tum Dei. Civitatem Dei, quae& Jerufalem dici-
tur, amor Dei ufque ad contemptum fui. Ar/gufl*
de Civ* Dei.
ERR AT A.
ERRATA
X -4feiiLX-2?, and *&-intv , r, /m. *p^9~ "
vpi-i y . Xji^-^^^r-^--ivvrr^/ ^ \6. L ao. finw, r. rffal
^fefe=^ — pjaJL- L-ao. after Pggj>/^ r. taught. — ibid l.TIT blot ou£
-£r.-— p. 29. -1. 8 after not, v. from. p. 3-5 — rrj^kt^ r. yfe — pL-3^,
^X-L^r-khnr^-r-thcm. *■ p, 4iT-4r-^y. /m/a'? #fr?, 1. theWiifirr, ibid.
«j»jg««e»€=frj»i£« p. 45. Irqrrr'after g>rt/.>, r *»»-, ^fu^, 1. i8. after
■■tfewpri ■<»*</ f/grffrr p jfl. 1» jG.-Zu'j ft)', irfyr'ftlV. -41— <r^—4r-5T-Wyj-
■hl'. is? ft, 6*4. 1. 6*. not, 'iHiuw ibidl. a ft.,' after awjrfer>7-r.,.df/>/irl/rr.
^.■68 r 1-4. wwurted-, r. twcmd. p—69 \. , ;> . thin, v. l&cn. p*y?r
J., 9, liwrf, ■rmpjE ^-frfr-1. j j. 'i'/jih'. v, ffrit>. p, 78, |, 131 aftog»
• it, i'.tj. ibid. \r"i77T%tf^rrtk#t. f 80, 1. jy. after thus, t. Gn^V
p 84. lv 11. //jjrjT, i^ p. 101. 1 26 ;V fo, r.toit. p. 102. 1. 35.
blot out -only. p. 103, 1. 18. x.minuendant. ibid. I. ^^.nutrit r.
rcuiri. p. 108. 1. ffi 2a prefatce, t. prefcience. p 113. 1. 32. r.
fatererls. ibid I 34. r. Nocndum. ibi.l. 43 p. divinitus. p. 114.
I. 5. v.fruendum. p. 120. 1. 27. after /£<?/? ; r. yij^x yfo?. p, 120.
1. 40. afrei great, r. /». p 13 . 1. 3 1 after and, r, lay. p. 134.
„ 1. 20. after eccallcn, r. tofliew. p. 13?. J, j8. for f^f O /, r. O /
that. p^4-a£-L~8. a fter withdraw, r from. p. 144 1. 13.0ft. if
p. 152. J. \z.C.onfuUations, r. Omclufious. 1, 19. loving, r. living.
). 37. «£/<?#■, r. objefis. ^jl^q, I. j.Z^, r. *fc^. .ibsd.-l. 39. -dele
#/?«». p. 192. I. »8. his , r. this. I. 40. &/f, r fA/j. p. 217. I. 4r.
Spirt, r. 5j)/Wf. p. 213. 1. 5. inferiour, r. Supenour p. 230. 1 36.
blot out or Conditions, p. 239. 1.6. Epaphirus, r. Epnphroditus ibid.
. mar. for Tit. 4. 20, r. 2. T/w. 4. 20 p 244. 1. 39 Juch, r. how.
p' 247. 1. 31. has. r. tao;*'. p. 256. 1. 33. decalre r. declare, p. 257.
J 37. for had, r. &#/. p. 271. 1 39. ye, r. yet. p. 273 I. 9.
pleads r. pleased. ibid.]. 11. Smoke, r. S?/;cak. p. 277. J. 9. blot
out to. p. 279. I. 42. fubjtance, r. fubjtjlance. p. 292. I. 28. al;'e,
r. ally. p. 295. 1. 9. Coriathe, r. Coriache. p. 296 J. 20. Rk/k.< ,
r. Re fufe. p. 307. J. 39. liquitale, r. liquidate, p. 317.]. 1*9 /*»-
damemally, r. /> audulcntly. p 3 2 J. 1. 32. after fe, r. £r. p 327*.
I 25. with it, r. it with. p. 3 29. 1. 3s. after foe, r. d/</. p. 331.
I. 33. Deuftru&ion, r. DeflraBicn. p. 334. 1. 27. in t. thro\ p 336.
J 21 after conQder, r. ^era. p. 3^2. J. 35. blot our to. p. 353.
J 4 Men all, 1. nil Men. p. 355". 1. 23. pufjhnnn, r. pijfjimaw.
p 358. 1 14 Karrattr. r. Narrator, p. 361. 1 1 i. /or, v far.
p 374 I. 4. 0/ /,//, r. of this, p 379. 1. 12. *«</, r. 0/ p. 383.
J 24. jj tho\ r..J'o that, p 384 1. 23, and 24 Cor in thus, r. Cerin-
thus. p. 39 .1. 31. infect i , r infeBi. ibid. £ : I. 34. initi, r. miti,
p. 39|. 1. 24 Filterings, r. filtering. 1. 28. for bci?ig a Inoji brought
into-, 1. bending almcji into.
Advert if enient.
""'Wo of Mrs. yJ. B's I'reatiies done intoEng-
J^ WWi^viz,. ScljdVtrtue, and the Light of the
llora: maybe Indatthe fame Places where this is.
1 1 ]
"„,' I I 111 '
APOLOGY
FOR
M.ABOVRIGNON.
PART. I.
./f z? Abjlratl of her Sentiments, and.
Char abler of her Writings.
M
I. "^ yf E M are generally fed to take an eftimate ?
of Sentiments and Writings, from the Opi- Men tughf
nion they have conceived of the Perfons to conjtdtr
who communicate them i and that groun- »hat is
ded upon Circum fiances which have no neceflary connex- fai* > ***
ion with Truth or Error. The Poor Mans Wifdom is de- fl0t vh9
fpis'd, and his Words are not heard. The Words and Works '*•>" ,;*
of Jefus Chrift, if they had come from a Scribe or Pha-
rifee, his Countrymen would have receiv'd both him
and them ; but becau'fe they knew his Extract, the Mean-
hefsof his Education, that he had no Learning, and that
the Learned had no regard for him , therefore they de-
fpifs'd him. Have any of the Scribes and Pharifees believ'd Matf. «£c
en him ? Is not this the Carpenter s Son f Is not his Mother 5 5.
cftlld Mary, and his Brethren , and his Sifters, are they not
*ll with us ? Whence then hath this Man all thefe things*
*nd tbej wire offended in him.
" ' ' J* It Thtt*
2 The EfftntUts of Chrijt Unity. Part Ic
If II. Thus had the Sentiments of A. B, been the Product:
she treat' of fome of the Ancient Phiiofophers, or of the Holy Fa-
td other- thers, or even of fome learned Head in this Age, they
**fi- would have met with regard. But becaufe they come
from a Woman, void of ail Humane Learning, and decla-
ring that fhe is taught of God, they are entertained with
Contempt and Scorn, and inftead of weighing the Senti-
ments themfelves, Prejudices are htft heapd together, to
difparage her Perfon, and thereby to breed an Averiioh
againft any thing fhe can fay, thoJ never fo true and ufeful.
This is very far from the excellent Advice given us by
Tho. a Kemp. Of the Imitation of Cbrifl, Book I. Chap. 5.
Sect:. 2. which I wifh we may all follow : Let not, (ays
he, the Authority of the Writer offend thee , whether his
Learning be fmall or great : But let the Love of fur e Truth
draw thee to read. Do not enquire, who [aid theje things ?
but confider well what is [aid.
\\\ III. It is no lefs unjuft to take the Sentiments of others
None only upon Truft, from a declar'd Enemy to the Perfon
aught to whofe Sentiments they are; fuch you know are fure to fee
take Mens them always in a falfe Light, fo as to make them hate-
Sentiments ful and ridiculous. If you will take the Doctrine of
en Truft ]efus chrift himfelf, from the Scribes and Pharifees, they
from 0- jrhaij make him to fpeak Blafphemy, and to be in Com-
thers efpe- p^ft wjt^ tjie rjevji# ]^ow this is the unjuft Meafure
eta y Em- gjven by many to A. B. They take her Sentiments from
thole. only who defign to render them haterul and ridi-
culous, who, after the manner that they reprefent them,
may as eafily expofe the raoft Sacred Writings. It is juft
then to hear her felf, and not to judge of her Sentiments
by fome Expreflions or Paifages of her Writings, which
feparately may feem harfh, but to Compare fuch with the
whole Context, and with the main Scope and Subftance
of all her Writings, and this will lead you to interpret
them aright. I do not defire that you fhould take her
Sentiments upon Truft from me more than from others.
I aim only to fet them in a True Light, in oppodrion to the
Falfe Reprefentations made of them : And as to my Sin-
jy cerity and fair Dealing in it, I appeal to the Writings
Nor' to themfelves.
foeighthem W- Neither is it juft to weigh Sentiments by the
by the Sy~ Doctrines of Men, and to defpife and reject: them, if they
fiftat and do not agree exaftly with the commonly receiv'd Sy Items
opinion of and
itkm
Part I. The Ejfentials ofChrifkitn'uy. ?
and Opinions. The Doftrine of Jefus Chriit is the Rule
we are ro walk by. Men in forming of their Syftems are
ready to flatter Corrupt Nature. It is Certain in our
practice we all do Co , and we • are well plcas'd with
Doctrines that may favour us in this. Ir t'wn her Senti-
ments be the fame in Subihnce with the Doclrine of Jefus
Chriit, and do not at all tend to footh and flatter our Cor-
rupt Nature, but on the contrary to lead us to mcrcirle
and fubdue it, we ought not to reject them, tho' they do
hot in all things agree with the Syftems of Men.
V. Before we letdown her Sentiment:, it is to be confi- V.
dered, that as (he owns the written Word of God to be ?& owns
the Tell whereby we are to examine all Doctrines preten* f^s Scr,'Pm
ded to be come from God, and that none contrary there- tures lor
unto ought to be receiv'd \ and dehres, that hers may be / TeA °f
tried thereby : So fhe declares that the Doclrine of Jefus 1 . Do' ,
Chrift is the laft Doarine that is to come into the World ,*£££
and contains the necefTary means of Salvation ; and that ^r/ne ~ 0f
there is no other way to Salvation but what he haschai.Vd jefuschnji
out to us, by his Life, Precepts, and Counlels. So that )or the Uft
all her Writings and Sentiments aim at nothing, but to and raw-
convince Men that they do not follow the Life and pleat Do*
Do6trine of Jefus ChrifT, and to perfwade them to do it, &**»• of
as being indifpenfabiy necelfary to Salvation. Safaatienj
and this
the Butt of all her Writings. Renouv. de P Efpr. Eva. Pref pag. no.
VL As to her Sentiments, fhe makes appear, that the V[.
Truths of Religion may be considered under two Heads. **' Truths
1. There are fome Truths and Doctrines in which the °f ^ligUn
EfTence of Chriftiariity does coniiff. ; the Living Know- y tx*° r
ledge and Practice of which is necefTary to Station. ^.rr'' ^^
2. There are other accefTory Truths, without the exprefs *lj^r
Knowledge and Belief of which one may be Saved. * * e-j0rj/'
VII. Firft. As to the Eflential Truths of Chriiliariity, VFF.
fhe fuppofes before all, the Truth of the Holy Scriptures, The
and of the Apoflles Creed, and that all that is contrary Ground of
thereunto, ought to be ariathematizdj and the Soundness alijht H<*
of her Faith in thefe, appears by her Profcffbn of Faith b Ssri'?-
and Religion, which fhe prefented publickly a:t the Court tlirrs **d
of Gottorp, in Holftein, which is prefix d to all her Books, *£^Sj '
*nd the Tenour of it is as follows,
B % VIII. i. He*
4 Thz EffentUls of Chrift Unity. £art \ ;
VUt. VIIL Her Profefllon of Faith.
Mr Pro- I. J Am a Cbrifiian \ and I believe all that a TrueCbri-
feJJIon of 1 ftja„ 0Ugkt t0 believe
F/l*j' ^'i, 2t Iam baftlfed in the Cathollck Church, in the Name of
fix dto all the Fatfje^ in tfo Nawe 0f the Son in thg Name r fh
%, Holy Ghoft. J J .
■ mgs* 3. 1 believe the Twelve Articles of the Apojlolicl^ Symbol,
or Creed; and I do not doubt of one Article of it.
4. 1 believe that \Jefus Chrifi is True God, and that he
is alfo True Man; as that he is the Saviour and the
Redeemer of the World-
5. I believe in the Gofpel, in the Holy Prophets, and in
all the Holy Scriptures, both of the Old and New Tefia-
went.
And 1 will live and die in all the Points of this Belief
which I protefi before God, and Men, to all whom it [hall
concern.
In Teflimony of which, I have Jignd this my Gonfeflio*
with my Hand, and feal'd it with my Seal,
At Sleefwich^, the 1 ith.
of March, 1675.
EL. S.J
Antoinette Bourignoa
IX. IX. Now this fhoft Confeffion is the Abridgement and
H#r 5m- Foundation of all her Do&rine, and of her Life, and
fifaents to they who are not wifljng to be impos'd upon, will be fo
b ,mef" fuft as to meafure and judge of her Sentiments, according
ford bf t0 ^ $mcere and Publick Confetfton of her Faith, and
*(qQ*' not according to the Falfe and Calumnious Reprefentari-
PJf*o"' ong which Ibrne defignedly make of them, whereby they
would have her to pafs in the World for the Inventer of
a New and Fantaftical Religion, and fo raile in the Hearts
of the People an Abhorrence of her and her Writings ,
which aim at nothing but to perfwade them to be truly
Followers of JefuS ChYift, This being prefuppos'd, here
* ftjflovrs,
Fart I. The Effect UU of Chriflriani'j. 5
1. Htr Accounts of the Effentials of X.
Rdtgio*) in htr own Words. tufor
1. f^ Od (a) created Man only to be lov'd by him, and Man crtm*
VJ for no other End. He [b) had no need of Man, ud <*h "
nor of any other Creature, being in himfelf alone Holy !°v'G°d-
and Perfect, Independent upon all things, yea, whom all (*' J;eT
obey in Heaven and Earth, who is yet able to Create a ™Uvfp*
Thoufand Worlds, and an Hundred Thoufand kinds of %vanS '
Creatures, according to his Good Pleafure. But his Good pref
Pleafure was to Create Man after his own Likenefs, that^ I02.
he might take his Delight with him; and as there cannot (b) Hid,
be perfect Love, if it be not reciprocal, it was Gods Will, p. 6.
that Man mould love his God with all his Power, in Re-
quital of the Love which God bear to him ; and that he
mould delight in him only, fince God would needs take
his Delight with Man, which obliged Man to place all his
Arfe&ions upon God alone. Seeing he was created for
no other End, he neither could , nor ought in juftice,
to turn his ArTefrions towards any other thing than his'
God, but to love him only with all his Heart, and with
all his Strength.
1 2. God (c) creating Man thus to take his Delight with Endwdfa
him, and that he might voluntarily love his God, he that End
gave him for this End, Divine Qualities capable of with per-
loving him, he created him altogether Free and Perfe6r \ fed Liberty
he would not bound nor limit the Will of Man, whom and nbtr
he would needs make after his own Likeneis, to be his Divine
Spoufe, and not to be his Slave, or conftrain'd to do his S^»Ut'w.
Will ; for ail the other Creatures were fubjecled under (c) L'^c
his Will ; but Man alone was created altogether Free, °'; ,t
like a little God, Sovereign and Ruler over all the other p °f '
Creatures, which God had fubjecied to Man, leaving art I'
him Free to ufe them well or ill, according to his Will, fcnouv
de V Efpr. Ev. avanr. Pr. p. 12.
* 3. So (d) foon as Man turnUaway bfc Affe&ions from Mmhsi
j God, to love himfelf or the other Creatures, he became damn it i
c. the Enemy of his God, and would not acquiefce in the himfelf' if.
1 Defignsthat God had for. Man to take his Delight with turning w/j
c him : And by this means Man has damn'd himfelf, and LJf°B fr01*\
\. by ceafing to love God, the Fountain of all Good , he is 9 d- * '
A3 ' fallen I,,J ^^.
6 The EffentUh of ChrifiUnity. Part I.
t fallen into all fort of Evil, which confifts in the Priva-
c tion of all Good.
His Mifery ' 4. Sin (e) coming upon this Mafter piece of the Works
now. (e) ib. c of God, has rendred Man fo miferable, fo infirm, igno-
p. 128. c rant, weak, that all things over which he ought to rule,
c do mailer and mifchief him
All Mm fi L 5 Men ( f ) are now born Children of Wrath and Perdi-
by Nature, « tion, and are therefore afluredly damn'd by Nature; and
and cannot <■ nothing but the Grape of God can fave or deliver them
recover * frcm this Damnation into which they have voluntarily
thtrxfdv's. c precipitated themfelves.
jefus chrijl ' 6. After (g) that miferable Man had thus deftroy'd him-
has obtain- ■ felf, jefus Chrift, true Eternal God, and true Man, comes
fd Mercy i to intercede for him with his Eternal Father, and by his
and Grace ' Merits and Inierccflion has obtaind for this ingrate
for tketp. f Creature the Remiflion of his Sin, and the Grace to do
(g) ibid, c j>enjtence for it, and a time and (late of Trial for thac
p. 2:2. « £n(j. that by a perfect Repentance he may obtain the
6 Favour of God, to the End he may return to his Love
1 which he had loft thro' his own Fault, fince Man was
* created free, to continue eternally in the Love of God,
* without ever falling from it.
4 7. Whereas (h) Man ought to recover, this Love of God
Te recover c by. hig own choice and his own free Will, he mud
'^y0™ ^ ' therefore teftifie, by his Contrition and Penitence, the
wimZ ' Resret he h^t0 have loft this Love, and effeftua.Hy
i;L H°7;fJ l make ufe of the Grace obtained for him by Jefus Chrift,
ff Pcni- employing all the time or his Trial, which is this Mor-
tente, * tal Life, to bewail his Sins and dp Penitence for them,
(h) ibid. c fince by the great Mercy of God he has obtain'd the
p 103. • Grace to do it, and has the Means in his hand to fulfil
* this Penitence, in theCurfe that the Earth had received by
* his Sin •, fo that it muft be cultivated, and Man mult
1 gain his Bread in the Sweat of his Face.
i7o Salva- l 8. Man ( ; ) was fo corrupted by Sin, that he can
tion in the l do no good of himfelf, more than the Devils. But Man,
State of < by the Mediation of jefus Chrift, has received this Mer-
carruf Ma- c cy from qq^ t|iat fe may be converted. But as long as
THrf ; fni l ne f°H°ws tne Corruption of his Nature, he remains in
jefus chnft * his" Deviiifh State, and cannot be faved.
tnly has
made w candle of getting out of it. (i) Picne de Touche p. 3-9.
1 9. Man
Part I. The Efftntials cf ChriftUnity. 7
c 9. Man (£J has fallen by withdrawing his AfTe- NoSafaati*
1 £Hor.s from God to place them on the Creatures. And cn without
c no body will be faved, but he who returns to the Love remmingto
1 of God, for which he was created ; and they who ^fy*!? ^?y*J
1 without this Love do perifh eternally. God (k,ib.
' 10. jefus Chrift (/) having interceeded with his Eter- j'/r^chrifi
1 nal Father for Mercy and Pardon to Man , became his aJ 6ur
' Pledge and Surety, that if his Father would vet allow pi^ge
1 Man a Time of Trial and Grace, he mould do Penitence fifers an4
1 for his Sins, renounce his corrupt Nature, and return to merits for
1 the Love of God. And (m) as Mans Pledge and Surety, Man.
1 he took on him our Mortality, and voluntarily cloathed ( / ) Re-
c himfelf with our Miferies; he bore our Griefs, and, ta- nouv. d-
c king the Form of a Sinner, underwent all the Pains due " ^Pr-
c to our Sins, as if he himlelf had been the greateft Sinner, Pre'f P 2>*
1 and bound to do Penitence, tho he was never guilty of ^'i AJ"
( the leait Sin; that by his Merits and Sufferings he might *"„ 2 "
* merit for us, with his Father, the Spirit of Penitence*, _
1 and Conversion ; (#) which being united to his Sufferings ^ j^id.'
\ and his Charity, which are Sacrifices more agreeable to pare. 3. p.
1 God than our unclean Offerings, and our Works defiled 48, 49.
: with Sin, might be accepted of him.
1 11. Jefus Chrill(o) took our Mortality, cut of the pure .~r
c Love he bore tc Men, his natural Brethren, that he might clrjj£s
* withdraw them from Sin, and the Way of Perdition, tts^ufe is out,
4 to which they all walked. He became a mortal Man to copy hov>'
1 give us an Example, and to teach us by what Means we u recover
c may recover the Love and Grace of God ; he did take the Low: of
1 an infirm Body, fubjeft to all fort of Miferies and Death, God.
c like to ours, that he might teach and encourage us to do 0) Pierrs
1 the Works that he had dene in his mortal Body ; and d£ Tou*
c that we, imitating him, might enjoy the Pardon and Re- ch<r f)*
' covery, which his Merits have purchafed for us. i
de I* Efp. Ev. part i. p. 156.
c 12. jefus Chrifl:, (p) by his Merits and Intercemon, None fa-od*
1 has obtained Pardon for Man , and the Grace of God by chnft
1 for all whofhall voluntarily embracers Gofpel-Law, and but who *-
< for no other j and therefore none can ever be faved but bn }iii G*-
c by the Merits and Interceffion of jefus Chrift, which will JPel-L™,
i never be applied to any but to his Difciples and Fol- *n*i"1*9,
11 rr J r him.
t,0WerS- (?) Re!
nouv. de T£tp. Ev.pref, p. i28. 120.'
B 4 ' 1* Man
8 The EfientUU of ChriftUnity. Part I.
fhe Pn^ * 13. Man (q) (lands in need of keeping the Com-
gtfts of c mandmentsof jefus Chrift, and the Gofpel-Law, becaufe
jtfuscbrijl < cf h{s Frail y, and becaufe thefe are all Remedies for his
*reallRe- c £VjiSj and by embracing thefe Remedies he fhail recover
wHdu*f%r c the Love of God w^ich he had loR thro> his own
tails. t laUlt*
Zq) Pierre de Touche. p. 310.
MGood * 14. God (r) is the only Fountain of all Good, from
from God, < whom never any Evil can proceed ; and Man is the only
sB Evil t pountain 0f an E,vil , from whom never any Good
from Man, 1 cm CQme
(r) Re-
tiouv. de P Efp. Ev. avant. pref. p. 2 2.
The One < t$t The ( f) only Fffential Command is a conftant
EfentUl c rjeperi(]ence upon qq^ ancJ the Refignation of our Wills
fTT'li c to him ; and all the other Commands teach us only the
f h * Means to attain to this Refignation, and how to remove
World* c ^e Hindrances of it.
part 3. p. 6"o, &c.
TbeEf- i 16. The (0 Effence of true Vertue confifts in the
feme of « Love 0f q0^ ancj the E {fence of Sin in the Love of our
Venue < felves and of the Creatures.
snd Sin.
ft) Acad, des Theol. part 1. p. 47, &c
''Witbmg ( 17 All (ft) the Actions of God do partake of his
mettf table l three Divine Qualities, Righteoufnefs, Goodnefs, and
*o God but < Truth ; and nothing we do, can be well pleafing in the
what is t sight of God if it do not partake of the fame, if it be
juji good, c nocjuft and good, and true.
And true,
(u) Light of the World, part 2. p. $7, &e.
Not wuch c 18. It (x) is not neceflary to Salvation to comprehend
fpeculnivs « in particular the Theory of the Divine Myfteries, far lefs
Knowledge; < to be wedded to one certain Party rather than another ;
lut Rejig- <■ but that denying our felves,and turning away our Liberty
nation oj c ^.om tke Love 0f the Creatures, and from earthlyThings,
**nd lacul ' We refiS it>and aH °Ur Faculties> int0 the Har*ds of God>
Vies uGod C t^iat ne may enlighten, renew, and govern them by his
Hittffarj to c S.Rir'r \ $ize which, he will produce in the Soul the Light
Salvation. c and Graces that he fees necefifary for its Salvation.
{aj'Acad, des Theol p*rt 1. P-6», &c
This
Fart 1. Tie Ejjtntials of ChriftUnity. 9
This is a Summary of the Eflentials of Chriftianity, as
they are reprefented by her, and her Morality is a particu-
lar Deduction and Application of tliele Principles to tl>e
Hearts and Actions of Men ; and it is fo pure and excellent,
that her greateft Enemies have been forc'd to acknowledge *
ittobe fo, that they might be the lefs fufpe&ed when they
blame her in other things.
XI. This Account of the Eflentials of Religion I havegi- XT.
venin her own Words,fhe having fumm'd them up infeve- ^ Su&~
ral Parts of her Writinga/ometimes under fewer Heads,and^™" •/
fbmetimes under more, thoJ as to their Subftance they are W*
ftill the fame. And all her Writings have no other Ten- Tratks-
dency but to awaken in Mens Hearts a Senfe of thofe
Divine Truths, and to convince them how far they arc
from them in their Practice. She aims at nothing but to
perfwade Men, that they cannot be laved without the Love
of God; that their corrupt Nature now leads them on-
ly to love themfelves and the Creatures, which is inconfl-
ftent with the Love of God ; that they cannot return to
it without denying and mortifying this corrupt. Nature,
which jefus Chrift by his Merits and Intercefflon has ob-
tained Grace for them to do ; and this can be done only
by obeying his Gofpel- Law, and following his Example;
which no body truly does. This is the Subftance of all her
Writings. Thefe Truths fhe inculcates a hundred and a '
hundred times. This is theconftant Burthen of her Song.
Some other Sentiments which fhe calls Acceffory Trmhsy
the mentions perhaps but three or four times in ail her
Writings.. And becaufe every Palate does not relifh them*
fhall therefore thofe Books be defpifed and thrown away,
which do fo lively reprefent the Effential Truths of the.
Gofpel? Would we throw away a Box of Pearls, becaufe
lome conceited Friend fnatch'dat fomething amongft them,
and fqueezing it hard at our Nofe, made it fmell as Dung,
and then cry'd out, Fie ! all is Filth , throw all away.
Sure, if thefe be the Great and Eflential Truths of Religion3
they who love the Religion of Jeius Chrift more than Pre-
judice or Party, will greatly value and efleem the Wri-
tings of which thofe Truths are the Marrow, the Sub-
ftance, and the All ; and will no more be icandaliz'd ac
them becaufe of the Snarling of fome, than they wouLi
defpife Pearls becaufe Swine trample on thefy or Holy
things, hecaitfe Dogs bark at them. ,
XII. Now,
1 o The EjfentUls of Chrifi unity. Part. I.
XII. XII. Now, thatthefe are the Great and Effential Truths
That they of Chrillianity, will, I think, be readily granted By all. The
are the £/- Holy Scriptures declare unto us, that God is Love, that they
5?/i- w^° ^we^ m ^ove dwell In God, and God in them ; that
ptfiv t0 *ove k*m Wlt^ a^ our **earts> and our Neighbour as our
i. from ^ves> that while we love the World, the Love of the Fa-
Scripture. tner *s not m us- » tnat Je^us Chriil became Sin for us , who
knew no Sin, that we might be made the Righteoufnels of
God in him ; that Jefus Chrift is come to blefs us, in tur-
ning every one of us from our Iniquities; that unlefs we
repent we (hall certainly perifh ; that in his Life and
Death he has given us an Example that we mould follow
his Steps ; that by Nature we are the Children of Wrath ;
that we cannot be his Difciples unlefs we deny our felves,
take up our Crofs, and follow him ; thar if we be rifen with
Chrift, we will fet our Affections on thofe things that are
above,and not on thofe things that are beneath ; that they
who are Chrifts have crucified the Flefh with the Affections
and Lufts thereof; that Knowledge puffs up, but Charity
edifieth ; that all Knowledge and all Faith without Cha-
rity profits us nothing.
XIII. XIII. Thus S. Attgufline, in his Writings , and par-
s. From the ticularly in his excellent Treatife, &e DoEtrina Cbri-
Fathers. flUna, Lib. i, makes a Summary, of the fame Nature, Of
n *&%' de the EffentiaIs °* Chriftianity: He confidered all Beings
ru vh qnc*er Three diftincl: Ranks and Orders: Some which are
* to be en joy 'd, others which are to be ufed, and others in
o" Vo*' *' ^ie m^^le between thefe, and they formed to enjoy and
* I,' [[' to ufe thofe other Beings. The Things to be enjoy 'd are
i9nS &c. tno^ which make us happy. The Things to be ufed are
* thofe which help us to attain to that which makes us hap-
py, and to cleave to it. We, who are to enjoy and ufe
thofe things, being plac d between both, if we give our
felves to Enjoy the things which we fhould only ufe, we
are ftopp d in our Courfe, and come fhort of our Happinefs,
being entangl'd with the Love of things below. To enjoy,
is by Love to cleave to fomething for its felf. To ufe
a thing , is to employ it as a Mean to attain to that
which we love ; as Strangers travelling to their Native
Country, make ufe of Hprfes 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 Gh.oft, the Infinite
v \ and;
Part I. The Ejjentials of Cbriftamty. I c
and Unchangeable Good. We ought to love nothing
for it felf, but God ■> and all other things, only in and for
God. Other things are to be ufed 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 felves, that is,
to defire or endeavour that they be brought with us to love
and enjoy God. All Sin and Evil confifts in the Loving
and Enjoying what we ought only to ufe, the Creatures
and their Perfections ; and the fifing what we ought to
Enjoy. Vtendis frm, & Fruendis titi: This has fo dark-
ned and corrupted our Minds, that we are not capable of
loving and enjoying this infinite Good. In order to this,
they mult be cleanled and purified, which is as ic were a
Travelling and Voyaging to our Country. This could
not have been, if Wifdom it felf had not (toop'd to our
Infirmity, and cloath'd himfelf with our Flefh, to obtain
Pardon and Grace for Sinners, and to give them an Ex-
ample in their own infirm Nature. And as, to convey our
Thoughts to others, we muft cloath them with Words,
tho1 thereby they are not defil'd nor chang d j (b the Eter-
nal and Unchangeable Word became Flefh, and dwelt a-
mong us ; the Truth and the Life became the Way, and
brought us the wholfom Phyfick that is neceflfary to cure
the Maladies of our Souls , Remedies for every Difeafe.
The Sum of all is, that the Fulnefs and End of all the
Holy Scriptures is the Love of God and our Neighbours,
the Being that is to be enjoy'd, and thofe 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
ordered the whole Temporal Difpenfation for our Salva-
tion, which we ought to ufe not with an abiding Love
but a tranfient one, as we would love a Way or a Chariot.,
that we may love thofe things in which we are carried, for
the fake of that to which we are going. This is the
Subftance of that Excellent Book.
. XIV. It is true, A. B. mentions other Sentiments XIV.
which are not of the Effence of Religion; but then fhe Her own.
declares they are not neceflary to Salvation, and that we Declara-
may let them alone, and fufpend our Belief of them, if we tion* thai
her grea-
ajtd only Aim is the Love of God, and that foe lays no Strefs on the acc°JJ*
7j Truths,
\2 The E ffentUls of Chrip; Unity. Parti,
fee no Clearnefs and Evidence in them ; and that flie aims
at nothing but to perfwade Men to the Love of God, and
to obferve the Laws of the Gofpel as the neceflary Means
to recover it. It is beft to hear her fpeak for her felf in this
Matter.
* I proteft, fays fhc, before God and Men, that I aim at
nothing by all my Words and Writings, but to perfwade
Men to return to the Love of God, from whence they are
fallen by the GloiTes, Explications, or new Inventions
of deceitful Men, who do falfly promife Salvation to thofe
who live and die in their Self-love, and defpife the Pra-
ctice of a Gofpel-Life: Seeing fuch fhall never inherit
the Kingdom of Heaven, when they defpife the Defigns
of God, and the Means and Graces which he gives them,
that they may rife again and deliver themfelves from this
Damnation. Thefe are the Prallice, of the Gofpel-Law,
which only can lave them, becaufe of the Frailty of Man's
Nature. They will never fave themfelves from Damna-
tion if they do not embrace the Gofpei-Law , which is
the lafl: and tiioft 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 thefe Ad-
verfaries of the Truth of God do affirm ; for God will
never change, and Jefus Chrift brings it to us in the last
Hour, We mud: not look for any other, nor for New
Prophets', for he has prophefied al], and, taught what
Men ought to do and avoid, even to the End of the
World.
1 Tis true indeed , I fpeak of feveral things in my Wri-
tings which are not in (o many Words in the Gofpel ;
but thefe are not things which every one is obliged to
believe, or the belief of which is neceiTary to Salva-
tion. I write them out' of abundance, and to rein-
force the Courage of thole who understand and relifli
them-- But they who do not relifli or understand them,
may let them alone. Their belief or unbelief of thefe
things, neither adds nor takes any thing from me. /
have obtain d all my Defmi, when I have fhewn clearly,
that no Body fhall be faved but they who (hall take up the
Practice of a Gofpel Life \ as God has reveal'd to me,
leaving every one free to do it if he will, fmce God forces
no Body, neither do L I have fpoken feverai tiryes in
my Writings, of ths Creation of the World, of the'
• ' Glorious
tart I. The Efjenti&ls of Cbrijliamty. 15
* Glorious Eftate in which ALim <vas created, how Jefus
1 Chrift was born of him in his State of Innocence,
1 with many Divine MyMeries unheard of by Men. But
c this is but a Clutter of Grapes of the Garden of Eternal
* Life, as thofe fent from the Children of Jfrae/, brought
* a Cinder of the Grapes of the Land of Promife, to make
1 them comprehend the Abundance, and the Fruitfulnefs
1 of it; even fo I have fpoken of thofe high Secret Myfte-
* ries which God has reveald to me, that I might give a
1 Sample of that which God has prepared for thofe who
1 obferve his Gofpel Law. But I do not pofitively teach
* thofe unknown Wonders as Articles of Faith. I declare
4 them only for to ftrengthen my own Soul, and thofe
c who fincerely defire to become True Christians, teach-
c ing them alfo many things which no body has taught
* hitherto, becaufe the time was not come to know them,
1 fince we read in the ancient Prophets, that God fays to
* Daniel, Seal up thefe Words until the laft Times ; and in
1 the \ Revelations there is fpoken of a Boo\^ do fed , fealed
4 -with Seven Seals , which none could open but the Lastfb
1 flain. All thefe things with many others do iufficientiy
* teftifie that God would conceal from Men many Secret
1 and Divine Myiteries rill the laft Times; for God has done
* nothing for Men, which he does not make known to
4 them before the World end.
c And if now I declare unto them things which they
* have not as yet heard, they ought fo much the more to
' efteem them, and enquire narrowly that they may dif-
* cover whether they be true or profitable for the Salvation
* of Souls, and not reject or defpife them blindly, as Fools
' do, who condemn all that they do not underftand,
* uttering Reproaches againft thofe who fpeak to them
4 for their Good. And if thefe Preachers did this out of
* Ignorance, they would be in fome manner excufable,
* but it muft needs be out of pure Malice that they con-
c demrrthe Effential Truths of the Doctrine of the Gof-
4 pel , which I teach fubftantially through all my Wri-
* tings, bringing Only all other things by way of Com-
* parifon, or to make my felf be the better underllood,
4 that People may by divers means recover the Love of
4 Gody which all have loit, and even alfo his Fear. And
4 that every one may find in my Writings, divers means
ffutableto their Difpoiitions, I fpeak much of rhejudg-
i naent
14 The Effetotfats of Ckriftianiiy. Part L
' ments of God , of his Rods and Chaftifemenrs which
* we are to IgoIc for, that if fbme are touched with Threat-
* nings, and difpofed to return to God by Fear and Trem-
1 bling, they may embrace thefe Warnings of the laft
c Judgments : And if others are rather drawn unto God
c by Promifes, and the Glory that God has prepared for
* them after Death; fuch may meditate ferioufly upon
c them, that by thofe Confederations they may be inflarn d
1 with the Love of a God fo bountiful to his Crea-
c tures ; And if others are difposd to return to God
1 by difcovering the Falfhoods and Errors which are now
* in Chriftendom, Ifpeakbf them abundantly in my Wri-
1 tings : So that nothing is wanting there for him who
* truly defires to fearch, he has certainly the Occafion
* to find by the reading of my Writings, feeing there are
* there means, in abundance, for all forts of Difpofitions.
* But the whole Butty or the White, at which I draw, iri
* declaring fo many Marvels of God, is no other but to
* fhew Men that they will not be faved but by taking up
c anew the Pra&ife of a Gofpel Lite , as the Chriftians of
* the Primitive Church did ; for God is Yefterday and to
c Day the fame ; and Jefus Chrift, that Divine Phyfician,
' has, brought the laft Receipt of his Gofpel-Law, which
c we muft take and fwallow until the laft Day of Judg-
' merit, if we defire to be faved.
XV. XV. Thus me declares, that me aims at nothing in all
Her Wri- her Writings , but to perfwade Men to return to the
tings not to Love of God, and to put in practice the Laws of the Gof-
^f^f'^pel of Jefus Chrift, as the only effential and neceffary
m others means thereunto; and whatsoever elfe is contained in them,
timy have js onjy t0 brin^ Men to the practice of thofe great Duties,'
mil aS tney keing differently niovJd according to their different
Difpofitions ; and thefe things they may either embrace
or let alone, according as they find them helpful or not
to the Pra&ife of the great Duties of the Gofpel ; and
the Truth of this appears by the conftant Tenour of all
her Writings.
But (bme are apt to fay, This is what is done by ma-
ny others, by many of the Practical Writers of Chriftiani ty, .
and what needs fo much adoe about the Writings of this
Woman ? We ought not to deny to others their juft
Praife, and I wifh that not only many but all the Praili-
eal Writers of Chriftianity did breath the fame Spirit. But
becaufe
Part T. Charaflers of htr^ SVc. 1 $
becaufe other Writings are good and ufeful, we ought not
therefore to defpife thefe, if they be fo too. In things
convenient for the Body, the Providence of God affords
not only what is limply neceflary, but Plenty and Abun-
dance ; and what is diftafteful to one Palate, will relifh
With another, and promote their Health. And why
lhould our Eye be Evil, becaufe God is Good f If he be
pleasd to afford us Plenty, and Variety of Spiritual Enter-
tainment, tending to mortirie our Corrupt Nature, and to
bring us to the Love of God, and fome of it does not
pleafe ourTafte, why fhould we be fo peevifh and ill na-
turJd, as not only to throw all away that comes from that
hand, but decry it as rank Poifon, arid forbid any to touch
it as they would efcape Damnation, when it may be all
the Evil lies in the Malady and Diftemper within us,
which it comes to remove; and what we will not ufe
nor relifh, may prove very favoury and healthful to the
Souls of others. It is ftrange to fee the Difpofition of
Men. The Poets and Plays, both Ancient and Modern,
tho' they flow from, and greatly tend to cherifh the Cor-
ruption of Humane Nature, yet t\\Q Learned do Study
and Efteem them; but Writings of this Nature, whofe
only Aim is to perfwade Men to live the Life of Jefus
Chrift, in their refpeclive Communions , without fetting
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 fome Sentiments different
from the ordinary, tho' they are moft confident with the
Effentials of Chriftianity, and are declared not to be necef-
fary to Salvation. As if we would hate and perfecute
our beft Friend, becaufe his Cloaths differed from ours
in their Fafhion.
Some peculiar Cbdraften of h:r Writings
and Sentiments.
NO W. as that which I have mentioned is the great xVI.
Defign of thofe Writings, and for that Reafon they some pec*«
ought to be as readily entertain'd as we do other good liar Qha-
Pfa&ic-U Books; fo there are fome things obfervable in ratters of
them, in the Profecution of that great Defign of the Re- her Wri-
novation of a Gofpel Spirit, which in my Efteem do merit tinV anti
a par- s*nfim€nts»
1 6 CharAffersof.her Parti,
a particular Confideration. I fhall mention fome of
them.
s.Theclear And Firft, that which has been already touch'd, her
Difiinftion making fo c lear a Diftinffion between the EJfentials and Ac-
bttwteen ceffpries of Religion, and her laying Co little Strefs upon the
thcEtfen- ja^ th0* fa declares that fhe had particular Difcoveries
Uji ft • m tnemJ feems to me a particular Ghara&er of her
Mce^tuj. Spirit< They who fet up for a pecui;ar Knowledge in Di-
vine things, or to reform the Corruptions of the Church,
or to be Guides and Directors of others, they prefently in-
fert all their little Opinions and Doctrines into their Con-
feflions of Faith, make them Articles of their Creed)
Shibboleths of their Party ; fo that none can be of their
Communion who do not profefs to believe them; and
they are more zealous for their particular Forms and Con>
feflions, than for the Gofpel and Laws of Jefus Chrift, and
are ready to efteem or defpife others according to their
.Zeal or Coldnefs forthefe ; and thus, tho* a Man be proud
and covetous, and .malicious,, and his Spirit quite contrary
to that of Jefus Chrift, yet if he be- zealous for their'pe-
culiar Doclrines and Forms of fuch a Party , he fhall in
his owrn, and their Efteem, pafs for a good Chriftian;
they imagining that God lays as great a Strefs on
their Doctrines and Forms as they do themfelves, while
they call them the Caufe of Chrift, the Jewels of his
Crown, &c. thus, moft heinopfly taking God's Name in
Vain. Others again, who pretend to divine Revelation, are
ftill upon Myfteries and Virions. But A. B. does moft
V Etoile c^car^y a.nc* diftin£tly reprefent wherein the Eftenee of
du Matin -" Chriftianity confifts, makes that the Butt of all her Wri-
p. 40, 41. tin&s> fhews what are the Acceffory Trutjis, -and tho* me
pretends to particular Difcoveries in them, yet tells they
are not Articles of Faith, nor neceftary to Salvation; that
they who fee no Qlearnefs in them, nor Benefit by them,
may let them alone , and tho' we fhould &elieve them
never fo firmly, yet without a Gofpel- Life and Spirit
there was no Salvation
XVIT. XVII. 2. The Writings of A. B. do clearly mew the
x. The Re- Relation that the fever al Parts and Duties of Chrijlianity
lation that have t0 Qne another^ and the Place that every one holds in
the Duties
•fchriftmnity have to one Mather, Renouv. de V Efp. Evang. pirt 2. n. f r.
part 3. n. 39, 48.
, Relation
Part I* Writings and Sentiments. 1 }
delation to the Whole ^ and this is of no (mall moment to di-
rect us aright in our Endeavours after a Chriftian Life and
Spirit. We may know many of the Parts and Duties of
the Chriftian Religion, and feem much Occupied about
fome of them, and yet never make any Advances in a
Chriftian Life ; all that is directed by Wifdom, is done for
a fie and proper End, and fit and feafonable Means are
employed for attaining of that End. We fee the Foot-
fteps of infinite Wifdom even in the Motions of the
brute Creatures. The Birds in the Spring gather proper
Materials and build their Nefts, and lay their Eggs, and
hatch their Young ; if they fhould be taken up only a-
bout gathering Sticks, without putting them to any fur-
ther life, the Wifdom of their Maker in the Forming of
them would not thereby appear. Now God has given
Man an Underftanding, whereby he may difcern a proper
End for his Anions, and fuitable Means by which to ac-
complifh it. We fee in all Trades and Arts they have
their proper Ends and their peculiar Means t6 attain t6
them j and if the refpective Mafters or Apprentices fhould
be ftill occupied about (bme of the remoter Means of their
Calling, without ever directing them to the Attainment of
the Endofit,or fhould think to attain the End without the
Ufe of the neceflary and immediate Means, we would
think they had loft their Wits. If they Who pretend to re-
build an HouFe bufie themfelves only in providing fome of
the Materials, and contriving Models, and reading Books of
Architecture and hearing Difcourfes about it, and lay fome
Stones of it upon an old ruinous Foundation, without ever
doing more, or if they think to get the Houfe built with-
out ever digging deep to lay a good Foundation, or ufing
the other coniequent neceflary Means of Building, fuch
but build Cafttus in the Air. Now, tho' Men are not fo
abfurd and unreafonable in other things, yet they are fo in ■
Religion. They are taken up with fome of the remoter
Duties of Religion, without ever aiming at the End of ir,
or they think to attain the End without ullng the necefla-
ry Means for the Attainment of it, and become thereby fo
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 Wri-
tings of A. B. that they give fo diftinft a view of the Re-
lation of the feveral Parts and Duties of Chriftianity to
C
i3 Characters of her Part I.
one another, and to the whole : How fome hold the Place
of the end-, and others of the weans -, fome of which are
fo dbfolutely neceffary in Man's prelent State, that without
them he cannot attain the End. They make appear that
the great end of Chriftianity 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 Dotlrine, zndfollowingthe Ex-
ample of Jefus Chrift ; fo that his Commands are all the
neceflary 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
Gofpei-Law teaches Man Poverty of Spirit , to fhew Man
that Covetoufnefs has withdrawn him from the Love of
God, and that he cannot recover it without ceafingto covet
earthly Goods ; and it teaches Men to be humble in Hearty
and to choofe the loweft Place ; becaufe they have loft the
Love of God, by loving themfelves, and thinking them-
felves worthy of Honour and Glory , while they merit
nothing but Contempt and Confufion. Jefus Chrift chofe
a poor and mean State in the World, lived in Hardfhips
and Uneafe, in Reproach and Contempt, and never did
his own Will, but the Will of him that fent him ; to
fhew us what are the things that withdraw us from the
Love of God, and what are the means we muft life to
overcome them.
XVIII. XVIII. 3. The Writings of A. B. do give us mofl lovely
l.Hertnoft Reprefentations of the Divine Nature, fuch as may (erve.
tmiable to entkme our Souls with Love and Wonder, when we
Reprefen- think on the depth and height, and breadth and length of the
tationof Love 0f God in chrij} y^ whkh ^eth aU Knowle£ige .
Nature inC They ^eW US that G°d S Very Nature is Love-> that there
is none Good but God, that no kind of Evil comes from
Light of him, but all Good ; that it was nothing but Love and
theWorld Goodnefs that made him create Man fo wonderful a Crea-
parc 1. ture? that he might communicate himfelf to him, and
com 7,14, dwell m him by his Light and Love; and that he might
1 j. part 2. 0b]jge nim by the greatnefs of his Magnificence, made a
part 3 ' wor^ pf beautiful Creatures to attend him, and to com-
conf. 1 2 P^eat hk Happinefs and Contentment would needs become
28. Re-' like to him, as he had at firft forrnd Man after his own
nouv. tfe Image. And fo far was he from designing that Man
V Eiprit. ijiouid deftroy himfelf; that he us'd all means to prevent
fivang, It,
Parti. Writings and Sentiments. \q
it, and to keep him from abuiing the greateft Natural Gift Preface,
he could bellow upon him, Liberty of Will ; and which n. 15 ■<:"*••
he could not in julUce take back again, for the Gifts of
God are without Repentance : That Man's Baienefs and
Fall did not alter Gods Low, but he reiblveS to recover
him again, and continues unalterably his firft Dcfign of
taking his Delight wi:h him \ that he accepts of the In-
terceifion and Mediation of jefus Chrilt 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 ordered them all lb, as that they
might tend to his Good and his Recovery 5 thruft him
out of a delightful Paradife into an Earth curfed for his
fake, and bringing forth Thorns and Thirties ; leaft the
Pleafures of the hrft ihould now (fill bewitch his Heart
the more, and that the Miferies and Vexations of the lair
might give him Occafions for Penitence, and make him
return to his God ; that God has not forfaken Man, but
Man has forfaken his God ; that God by all his Works, and
by his Operations in Man, gives him all fort of Occafions to
love him : That he is not content to fend us His Servants
and Prophets to enlighten us, but he came himfelf, and
became in all things like to us, (yet without Sin J that he
might redeeem and fave us : That God tempts no Man,
but every Man is drawn away of his own Lult : 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 grea-
test Evil in the World: That he does not permk Sin,
but permits Man to make ufe of his Free-will , which
being the greateft Treafure he could receive , it was noc
jult for God to take it back again, and if Man abufe it,
it is for himfelf, fo he mav do with his Hands and
Tongue, which are given him for exceUent ufes : Thac
as God is not the Author of any Sin, any Moral Evil, nei-
ther by Influence, nor by Decree, boy byPermiifion; but
it proceeds wholly from Men and Devi's by ths ill ufe
of the Liberty and Free-will that God gave them j fo nei-
ther 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 Ma-
lignity continue now in this Time of Trial to withdraw
C 2 Man
3o Characters of her Part tl
Man from the Love of the Creatures ; that at the Times
of the Reftitution of all things, he will deliver all his
Creatures from the Malignity contracted by the Sin of
Man ; and fince it is juft to render to each one what be-
longs to him, it is neceffary that they, who will not re-
turn to a Dependance upon their God, have for their Por-
tion this Malignity of all the Creatures to all Eternity,
as being the Work of their own Hands r That in the Love
of God confifts all Good, and all Happinefs ; and in the
turning away from that Love, all Evil, and all Mifery ,
which Men are not now lb fenfible of; becaule of the
iuperficial and tranfient Delights, with which the Crea-
tures do amufe and tickle them ; but upon the removal
of that, they fhall 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 pafs'd over all,
becaufe all have finn'd.
* Vnus ' * ^ is> foitb St. Auguftine, God alone, the only Truth ,
Dens, u- c the only Salvation of all , and .the Firft and Supream
na Veritas , una Sains omnium & prima at que fumma Eften-
tia, ex qua eft omne quicquid eft , in quantumeft : quia in quan-
tum eft quicquid es~t , bonum eft, Et ideo ex Deo non eft Mors*
Non enim Deus Mortem fecit , nee Utatur in Perditione Vivo-
rum ; quonlam fumma Effentia effe facit omne quod eft , unde
& Ejjentia dicitur. Mors autem non effe cogit quicquid mori-
tur in quantum moritur, nam Ji ea qua moriuntnr penitus moriren-
tur ad nihilum fine dubio pervenirent : Sed tantum morittntur, quan-
tum minus EjjentU participant, Corpus autem minus eft quam
vita qualibet quoniam quant ulumcunque manet in fpeeie per vitam
manet. — ~ — Corpus ergo magis fubjacet Morti\% & ideo vicinius
eft nihiio, ^uapropter Vita qua Frutlu Corporis deletlata negligit
Deutn, inclinatur ad nihilum , & ifta eft nequitia. Id enim
amat quod minus eft quam Vita quia Corpus eft ; & propter ipfum
Pcccatum quod amatur fit corruptibiley ut ftuendo defer at Amatorem
fit urn , quia & Me hoc amando defer uit Deum. —Quod vero
Corpus Hominisy cum ante Peccatum ejjet in fuo Genere optimum^
poft Peccatum fact urn eft imbccillum & Merit deflinatum, quan-
quam juftavinditla, Pecadtiftt, plus tamen dementia Dei quam Seve-
ritatis ofter.dit. It a enim nobis fuadetur a Corporis Voluptaiibus & ad
4: tern am Eftentiam Per it at is Amor em noftrum op port ere convert i.. Et
eft Juftitia Pulchritudo cum Benignitatis Gratia concordans, ut quo-
7iiam honor um inferior urn Dulcedine decepti fumus Amaritudine Pee-
narum erwtHamur. S.Aug, de Vera Rejig. Cap. 11,12,15
I Effenccj
Part I. Writings and Stntimtnts. "f 21
EfTence, from whom every thing is what it is, in fo far
as it is ; for in fo 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 Pleafure in the Deltruciion
of the Living *, for the fupream EfTence makes every
thing to be what it is, and therefore it is called the
EfTence. But Death conftrains that which dies not to be,
in fo far as it dies ; for if thefe things which die, fiiould
die altogether, undoubtedly they would come to no-
thing : But by how much lefs they partake of Ef-
fence, by fo much they die. Now a Body is lefs
than any Degree of Life; for whatfoever retains any
Form, has fome Degree of Life. The Body therefore is
fubjeel: to Death, and fo approaches nearer to nothing ;
wherefore that Life, which delighting it felf in the Plea-
fures of the Body , neglects God , inclines to nothing ;
and this is Wickednefs.-^ — For it loves that which is
lefs than Life, becaufe it is Body ; and becaufe of this
very Sin, that which is lov'd becomes Corruptible, that
it by pafling away may forfake its Lover ; becaufe he by
loving it had forfaken his God. But that the Body of
Man, which, before Sin, was the mod excellent in its
kind, is after Sin become fo frail and fubject to Death;
tho' it be a juft Punifhment of Sin, yet it difcovers more
of the Clemency, than the Severity of God : For there-
by we are perfwaded, that we ought to take off our
Love from the Pleafuresof the Body, and to turn it to
the Eternal EfTence of Truth. And herein the Beauty
of Righteoufnefs , and the Favour of Good meet.toge-
ther; that becaufe we are deceived by the Sweetnefs of
inferiour Goods, we might be inftru£led by the Bitter-
nefs of the Punifhments, &c. Thus it is evident that
nothing comes pofitively from God as an efficient Cauie,
but that which is pofitively Good ; and all Evil and Malig-
nity proceeds from Devils and Men, which God does yee
fo moderate and reftrain in this time of Man's Trial,as may
make Man by his Grace come to himfelf and return to his Oecon.
God,and if there be no further hopes of Man, he leaves him div.rom.^
to himfelf, and fo punifhes him noothervvile than a Phvfi c- * 3-
cian does a Sick Man, by leaving him to his own Folly and
Intemperance, when he will neither be ruled by him, nor
take the Phyfkk he has prepared for him. Man does
properly damn himfelf, and he receives only the Works
C 3 Of
22 Characters of her Part Xe
Hof 139. of his own Hands, O Ifrael, thy DeftruElion is of thy felfy
but in me is thy help : When the Holy Scripture reprefents
God as denouncing a Curfe on the Earth , the Pains of a
Woman in Travail, the Labour and Death of Man, thefe
are charitable Warnings of fome of the natural Confe-
quences of his Sin, to difpofe him for them, and that he
might make a right ufe of them. And when the Scrip-
ture fpeaks of the Wrath of God, and of the Punifh-
ments flowing from it, aU this is to be un.-terftood in a
Senfe agreeable to the Nature of God, as we do thoie
Tallages which afcribe to him the bodily Parts and Pafli-
ons of Men ; and as by thus interpreting thofe lad Paffa-
ges , there is no wrefting of the Scriptures, but rather
their true Senfe expreft, 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
fufficiently manifeft ; fo neither are the former wrefted by
giving them a Senfe conformable to the Idea of the Di-
vine Goodnefs and Perfections, from whence no Evil, Dif-
order, nor Anxiety can proceed, and to thofe Places of
ijoh 4. 8 Scripture which affirm that God-is Love, and that Fury is
If. 27. 4. not in him. What unfutable and unlovely Reprefentati-
ons fome have given us of the Divine Nature and Ope-
rations, and how unfit they are for inflaming Men with
True Charity ; is but too evident from Mens Writings, and
from Mens Lives.
XIX. XIX. 4. Her Writings and Sentiments have a great Ten-
4. Thar dency to a Chriftian "Onion and Concord amongst the fever ai
Tendency to Panies 0f chrifiendom.We all feem to be fenfible of the Evil
Urumand and Mifchiefs of Schifms ; and the Hatred, Lying, Evil-
- fpeakings, Strifes, Wars, Fightings, Perfections, Deaths,
which have followed upon them, are but too fatal Proofs of
it, and therefore every Patty ftrives to wipe off the Blame
from themfelves , and to lay it on another. But the mod
ufeful Thought is to cenhder how to heal them. The
Courfe followed by the refpecTive Parties will never do if,
Thofe of every Party judge that Orthodoxy is only on
their Side, and therefore ltrive to reduce all to an Union
by bringing them to be of their Party ; and thus their mu-
tual Animofilies and Diviilons are (till heightned. But
Lnm.snte- the Writings and Sentiments of AB.do more naturally
neb.part3* anc] more effectually tend to a Chriftian Union, they teach
letter 2. Men to labour after the Solvit of true Chriiiianity in the
' ' Ufe
Part I. Writings and Stntimmts. 2 J
life of the outward Forms and Rites (which are confident
therewith ) of the refpective Parties wherein they are,
without fetting up a New Party, or judging and con-
demning another becaufe differing from them in thofe out-
ward Rites and Forms. She ihews that the Differences of
outward Religions, of their Ceremonies and Opinions,
will neither fave nor damn ; that they are not infeparable
from the Eflence of Chriftianity, which confifts in the
denying of our felves, the mortifying of our corrupt Na-
ture, and the following of Jefus Chrift ; without which we
cannot be faved ; that thofe other things are like the Cloaths
and Garments, which do not give Life, but an outward
Decency and Conveniency ; That the one is the Sword and
thefe other things are theSheath ; and that the Madnel's and
Folly of the Chriftian World lies in Contending which of
us has the beft Sheath, while the Devil robs us of the Sword,
( the true Love of God and our Neighbour ) and laughs ac
us when we think to overcome him with the Sheath of our
outward Religions, as we would laugh at a Soldier, who
would needs fight his Enemy with theSheath of his Sword,
And fo little Regard had fhe to the Intereft of a Party,
that when Lutherans and Calvinifts came to be directed by
her in the labouring after a Chriftian Life and Spirit, fhe
never enquired about their Opinions, nor, bid them aban-
don the Communion wherein they were. On the contra-
ry, when the famous Dr. Swa-mmerdaw, who was folia-
ted by his Friend Steno, to go over with him to the Church
of Rome and to Italy, did ask her Advice in it, fhe did ex-
prefly forbid him, telling him there was nothing but Va-
nity in the Change of Communions, and that he might
labour to be a true Chriftian in the Communion in which
he was. Did this Spirit prevail amongft the refpective
Parties, how ftrangely would itfvveeten our Minds to-
wards one another ? our Animofities would quickly ceafe ,
our Differences would fail of themfelves, we would be as
far from imposing our Forms and Modes of Worfhip, and
Confelfions of Faith on others, or perfecuting them who
did not conform to them, or hating and maligning fuch as
differed from us in their Opinions and Parties, as wo
would be from treating afcer this manner thofe who dif-
fered from us in the Fafhion of their Garments or the
Sheaths of their Swords. We would find the Apoftle's ex-
cellent Counfei moft applicable in all thefe Cafes. One be- Rom. 14.
C 4 lUvesz.&c.
fck Characters of her Part L
AVzw fte 6* w^y eat all things , another who is weak^
eateth herbs ; let not him that eateth, defpife him that ta-
teth not-, and let not him which eateth noty judge him that
eateth, for God hath received him. One Man efteemeth
one Day above another, another Man efteemeth every Day
alike; let every Man be fully perfwaded in his own Mind.
He that regardeth the Day, regardeth it to the Lord;
and he that regardeth not the Day, to the Lord he doth
not regard it. He that eateth^ eateth to the Lord, and he
giveth God thanks , and he that eateth not, to the Lord he
eateth not, avd he giveth God thanks, —But why doft thou
judge thy Brother ? or why dost thou fet at nought thy
Brother? for we f hall all ft and before the Judgment. Seat of
Christ. — ■ For the Kingdom of God is not Meat and
Drinl^, but Righteoufmfs, and Peace, and Joy in the Holy
Ghoft. Let us therefore follow after the things that make
for Peace, and things wherewith one may edife another.
^X. XX. 5. The Writings of A.B. ferve to vindicate and re-
<$.The ref- fCHe t(je DoElrine of jefus Chriit from the falfe Gloffes which
cuing the the fever al far ties of Chriftendom have put 0j>on it, and
Gojpcljrom wfoere$y tfoey ijave ma^e it 0j mne effect. The Corruption
fsijeGrtjfes. of M^s jsjature leads him to pieafe hlmfelf and to fol-
Pierre de l°w his own Inclinations, and yet while he does fb, he
Touche. is content to believe that he pleafes God and does his
Acad, de Will too ; and therefore he puts fuch Gloffes on the Laws
TheQlA-c, and Commands of God, as may reconcile them to his cor-
rupt Practice. Thus the Jewijh Church had advanced tro
that Heighth of Corruption when our Saviour came into
the World, that they had gloried away the whole Law of
God, and made it of no Effect by their Traditions : And
therefore our Lord Jefus Chriit takes care to vindicate
God's Law from their corrupt Gloffes, and mod clearly
and plainly to point out Man's Duty and the Way to e-
ternal Life. But as the World grows older, the Corrup-
tion of Man's Nature encreafes and becomes more fubtle
and refin'd ; fo that the Profeffors of Chriftianity now a-
days have as palpably gloffed away the Law of the Go-
fpel of Jefus Chrift, as ever the Scribes and Pharifees had
done ^ the Law of Mcfes ; for which there needs no
greater Proof than to compare their Syftems and Expli-
cations with the Gofpel-Law it felf, and their Practice
with their Opinion and Belief. For tho' their Lives be
in nothing like that of Tefus Chrift, yet they believe they
art
Part I. Writings And Sentiments. 35
*re good Chriftians, and hope to be faved by his Merits.
Now, which is a Angular Providence of God, thofe Wri-
tings do mod plainly vindicate the Gofpel of Jefus Chrift
from the falfe GlofTes put upon it. They plainly fhew,
that there is no Way to Salvation but by the Mortifica-
tion of our corrupt Nature and Self-love, and by the
Imitation of jefus Chrift , dying with him to all the
Eafcs, Honours, Riches, and Pieafures of this World.
And tho' no body does this, yet they think they are
good Chriftians , thoJ every one feek themfelves, their
own Glory, and their own Intereft , and have form'd
Glofles on the Doctrine of Chrift that may excufe them. :
They are frail, they cannot keep the Commandments of
God? they hope to be fav'd by the Merits of Jefus Chrift,
thro' Faith in him; not considering that the Laws of
Chrift are given us becaufe of our Frailty, and as the
moft effe&ual Means to recover the Love of God, and
that none will be faved by the Merits of Jefus Chrift, but
they who follow his Example.
XXI. 6. Thofe Writings do ftrike at the Root of the XXI.
Corruption of Man s Nature , and (hew the Way to a 6.The lead-
true Reformation indeed. Many have cried out upon the *"g to »
Corruptions of the Church, and have fet up to reform true R<fQTm
the World; and thefe Corruptions being (0 vifible, it was maii^.
eafie for fuch to draw Difciples after them. But then, Renouv
what has their Reformations been, but a fhaking off of SaVEfn
fome outward Rites, Forms and Opinions, which had gv
been abufed, and taking up others in their ftead, as far Saincc Vi-
from the EfTence of True Chriftianity , and in the mean fiere.
time gratifying ftili their corrupt Inclinations, their Pride, Nouv.ciel.
their Love of the World, their fenfual Appetites, under p- iGz>
the Cover of their peculiar Forms and Opinions. And
ftill a new Sett, difcovering the Abufes of the former,
ftandsup for a New Reformation by another Form of Rites
and fpeculativeDoftrines 2 Not but that there may have
been good Men in all thefe Parties ; but that this is the
Spirit that runs thro' all, is jbut too vifible. It is as if Peo-
ple, designing to cut down a Tree whofe Sap and Fruits
were full of deadly Poifon, fhould labour to do it only
by lopping off fome Branches, or plucking off fome Leaves,
fomerimeson thisiide, and fometimes on the other, while
theyftiil cultivate the Tree carefully about the Root, and
'} hat they !;ave don,e ferves only to make it fprout forth en
othev
26 Chavatiers of her Part I.
other Sides with the greater Force and Vigour ; or as our
Saviour fhews, it is the making clean the out- fide of the
Cup, while within it is full of Corruption. Thus Men re-
form from fome finful Practices that have an ill Name
in the World, but then they gratifie their corrupt Incli-
nations more freely in other things. Whereas the Root
ought to be (truck at, the Heart made clean within, and a
Reformation made by taking up the firft Inftitution of
Chrift himfelf, who cloathing himfelf with our Mortality,
that he might lead us into the right Way of Salvation, he
Tph. 14. 6. nas taken us by the Hand, telling us> / am the IVay, the
•c. 10. o. Truth and the Life : lam the Door , he that enters by me
(hall be faved: And whofoever will come after mer mufl
deny himfelf, and take up his Crofs, and follow me. This
is the true Inftitution of Jefus Chrift, and they who neg-
lect this and feem zealous for other things, are not true
Chriftians ; and they who pretend to reform Religion
without bringing Men back to the firft Inftitution of
Jefus Chrift, and not ftraying from its Rules, make only
new Inftitutions and Religions , no true Reformation.
XXjj XXII. 7. The Writings of A. B. do tend to take Men of
The ta- from a dry , barren , dead , fuperficial and fpeculative
kin? off Knowledge of Divine Things, and to lead them to a [olid,
from a fpe- tivwgj practical and fruitful Knowledge of them. There
cuUtiw is a fpeculative Knowledge of things, and there is a fen-
knomhdge fible and affecting Knowledge of them. This communi-
on £>;'w»<? cates to us their Qualities, and makes us to enjoy them ;
things. and the other gives us only their fuperficial Pictures or
Tomb de ^ea s* Thus when we open our fcyes and behold the
}a fauffe Sun, we enjoy his Light and his Heat; he gives us Delight
Theol. and Pleafure, he lets us fee the Beauty of all the Creatures
p. r. round about us ; he enlightens our Path, and lets us fee
whereto let our Feet. But in theAbfence of the Light
and Sun , when we form to our lelves Ideas and Pictures
of them, and give our lelves to Speculation and Reafoning
about thefe ; 1 this is but an empty, dead, fuperficial and
barren Knowledge; the Idea's are true, buc they do not
give us Li2.hr, and Heat, and Delight, and a View of the
Beauty of all the Creatures as the Sun himfelf did. And
if we had been born blind, and knew nothing of*the Light
and Sun, but what we had from the Difcourfe and Infor-
mation of others , then our very Idea's and Pictures of
thern. would be falfe, and nothing but Chimera's of our own
Imagina,-
Part I. Writings' axd Sentiments* 27
Imagination. The Analogy holds in Divine and Spiritual
Things, as well as in Bodily and Material ones. There is
a (olid, fubftantial, living, and fruitful Knowledge of them -,
when God communicates himfelf to the Soul, and brings
along with him his Love, and Light, and Joy, and Peace.
Theft are all felt by it, as we feel the Light when it fhines
into our Eyes. This Knowledge is to be had only from
God, as the Sun and Light can be feen only by themfelves:
For the things of Gad knoweth no man, but the Sprit of God. i Cor. 2.1 1
Tho* the Sun fhine never fo brightly, yet if we be fhut 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, in corrupt Nature. The Light fhines in Darknefs, Joh.r.j.
And the Darknefs comprehends it not. The natural Man per- *Cor. 2.14
ceives not the things that are of God, but they are Foolifh-
wejs to him, neither can he know them, becaufe they are fpi-
ritually difcerned. Thoi'e Impediments and Diftempers
rnuft be removed, if we would know God aright, and
therefore the Light has embodied himfelf, and the Word
became Flefh, and dwelt among us, and became in all
things like to us, except Sin, that he might (hew us how
to come to God, not by much Reading , nor great Lear-
ning, nor high Speculations, but by becoming like little
Children, by Simplicity and Singlenefs of Heart, by Hu-
mility and Prayer, by taking off our Defires from all o-
ther things, and turning our Souls to God. Blefjed are the Mat. 1.2$.
pure in Heart , for they fh all fee God. If thine Fye be andc.6.22,
jingle, thy whole Body (hall be full of Light, The meek? {.15 .9.
will he teach his Way. I am the Light of the World, fays joh. 8.1?,
Chrift, he that follows me fhall not wall^ in Da-f^iefs,
but fhall have the Light of Life. The Divine Know-
ledge that is thus obtained is (olid and living ; it fatisfi:s
the Heart, it enflames it with Charity, the Love of God,
and our Neighbours; this Wifdom that is from above is Jam. 3.17.
pure and peaceable, gentle, and eafie to be entreated, {rill
of Mercy and good Fruits, without Partiality, and wit hi tit
Hypocrijie. There is another Knowledge of Divine Things,
which is only fuperficial and fpeculative,and confifts in the
forming to our felves the Pictures of Divine Things in
the Abfence of the Things themfelves, and employing our
Thoughts and Faculties about thefe. If we do this only
in fo far as it may be helpful to excite us to the other,
and to labour after thefe Di'pofitions that may make 113
roees
tzZ Chauffers of her Part L
meet for it ; it may be a good Handmaid and Subfervient to
it. But if we make it our Study, and employ ourTime and
Faculties about it, we do as foolifhly as they whobeing hun-
gry and thirfty,and deprived of the Light of the Sun, fhould
with the dim Light of a Candle go into a Gallery and view
the Pictures of the Light and Sun, and of all (orts of deli-
cate Wines and Meats, and fhould draw a great many of
thefe themfelves, each Club contending that their Pictures
were the trueft, quarrelling and fighting about them, and
and forcing one another to affent and {wear to their Belief
and Opinion of them, and hating fuch as differed from
them, and were fo craz d in their Imaginations as to fanfie
they did eat, and drink, and enjoy the Light, but when
Sf. io. 3. t&V awake their Soul is empty. This is that Theology
which has overfpread the Chriftian World ; for the culti-
vating of which, Seminaries are erected, Matters and Pro-
feffors fet apart , the Youth trained up to handle their
Weapons, and to argue Pro and Con, upon every Head.
. p 1 The very Catechifms fill'd with the nice Speculations
f **+*■<" h\ of the refpe&ive Parties, and the PeopIeJJto con their hard
Words, and eo think themfelves mighty Knowing in Reli-
gion. In this, thoufands of Volumes are written, and the
Opinions and Pictures drawn by former Ages enquired into,
and curious Criticifms made about every Line, in the Study
of which, Divines employ their Time and Talents. In
this the Preachers multiply Sermons, giving Stones for
Bread, and the People have itching Ears, * Ever learnings
and never £2 able to come to the Knowledge of the Truth ; like
Phyficians and Patients that fhould love to talk and hear
refpe&ively elaborate Difcourfes about Receipts of Phyfick
(the Receipts being plain enough of themfelves) without
ever applying effectually to u(e them. In this, Men em-
ploy their Zeal, to maintain their Opinions, to form and
toiler Seels and Schifms, to multiply Debates and Con-
troversies, to hate and malign thofe that differ from them,
to raife Tumults and Rabbles, to animate Princes againft
their People, and People againft their Princes, and to fill
the World with Blood and Confufion. Now all the Wri-
tings of A .tf.tend to lead Men to that Theology and Divine
Wifdom that is to be had only by deepHumilty of Heart,
and Poverty of Spirit, to be learn'd only in the School of
|efus Chrift, by denying of themfelves, and followin » of
!}im, and to take them off from that falfe and fuperficia!
Know-
Part I. Writings and Sentiments. 49
Knowledge of Divine Things, which (lands in a perfect
Oppofition to the other. It makes the Mind incapable of
being enlightned by the Spirit of God , it keeps it in a
conftant Amufement ; it is that Knowledge that puffs up,
and makes us think we know fomething , when we know no- \ Cor. 3.
thing as we ought to know ; but if any Man love God> 2,3.
thejfame is known of him. It is the Wifdom that defcends Jam. 3.! ?.
notf^aSovey but is earthly , fenfual and devili(b\ working
Envy, Strife and Confufion, and every evil Work- It is of
this, that God threatned he would deflroy the JVifdom of If 29, 1^.
the Wife, and bring to nought the ZJnderftanding of the
Prudent. Therefore God hath chofen the foolifh things of the l Cor. r.
World to confound the Wife. He chofe for his Apoftles, l9> 27-
fimple illiterate Men , and when the Learned came to
him, he defpifed their Wifdom, fending Paul to School as Tomb.de
an Ignorant to learn of Ananias what he ought to do. And la faufle
when Nicodemus came to be his Duciple (the only learned Theol.
Man that came to be converted by him) he declard to him, P- *•
with Affeverations, that unlefshewere converted and be-fc l* 2*
came as a little Child, he could not enter into the King- t 3 §tjnte
dom of Heaven ; to make him underftand that his Lear- vjficre,
ning and Wifdom was a Hinderance to it, that he muft
turn away from it to embrace the Simplicity of a Child.
What he fays to him, he fays to all the Learned that (hall
ever be in the World. Nicodemus was already turned from
Evil to Good when he offered to be bis Difciple; but
this was not enough. Jefus Chrift declares to him, that .^
notwithftanding of this, he (hall not enter there, unlefs
he become as a little Child, learning the Simplicity of Je-
fus Chrift, and detefting the Whilom and Learning of
Men. If the Wifdom and Studies of Men were not Hin-
derances to them, why would he have them Simple as
Children .?
The fame Spirit runs thro* ail that Divine Book of Tho- De Imitaf,
mas a Kemgis, of the Imitation of Chrifl. Lo here an Chrifti.
Extract ot one Chapter where jefus Chrift thus fpeaks to L.3. c.4$«
the Soul; ' Son, let not the fine and fubtile Sayings of
* Men move thee; for the Kingdom of God is not in
c Word, but in Power. Take heed to my Words, which
* do enftame the Heart and enlighten the Mind, which
1 bring Compunction and procure various Conlblations.
1 Never read my Word for this End, That thou may be
* efteem'd the more learned, or the more wife ; but ftwdy
4 it*
3® CbaraBers of her Part I.
€ the Mortification of thy Vices, for that will profit thee
c more than many hard Queftions. When thou halt read
1 and known much, thou mull ftill return to one Princi-
' pie. I am he who-teaches Man Knowledge, and gives
* to Little Ones a more clear Understanding than what he
6 can be taught by Man. He to whom Ifpeakwill foon
* be Wife, and will profit much in Spirit. Wo to them
€ that enquire many curious things from Men, and care
1 little how to ferve me. 1 am he who elevates the hum-
* ble Mind in a Moment, that it may conceive more Rea-
* fons of the Eternal Truth, than if one ftndied for Ten
1 Years in the Schools. I teach without the Noife of
* Words, without the Confufion of Opinions, without
* the Vanity of Honour, without the Debate of Argu-
c ments. I am he who teaches to defpife earthly things,
c to loath prefent things, to feek and relifh eternal things,
1 to flee Honours, tofuffer Reproaches, to place all their
€ Hope in me, to defire nothing befides me, and to love
& me ardently above all things.
fc For a certain Perfon,by loving me dearly, did learn
* Divine Things,and fpoke wonderful Things : he profited
c more by forfaking all, than by ftudying difficult things.
1 But to fome I utter common things, to fome fpecialones 5
1 to fome I appear fweetly in Signs and Figures, but to
* others I reveal Myfteries in much Light. There is one
c Voice of Books, but it does not equally inftruct all ; for
* I am the Teacher of the Truth inwardly, the Searcher
€ of the Heart, the Underftander of the Thoughts, the
' Furtherer of Actions, distributing to every one as I fhall
* judge worthy.
Now Writings whofe chief Tendency is to lead us to
lb excellent a Mafter, to learn in ChrifYs School, and teach
us how to labour for the Difpofitions which he himfelf re-
quires of us, deferve to meet with fome Regard by thofe
who pretend to be his Difciples.
XXIIL XXIII. 8. Another remarkable Quality of thofe Wri-
8. The tings is, that they are fo clear, and plain, andjtmple. The
Plainnefs Thoughts of the Studious and of the Learned are out of
and Sim- the common Road of the People, and fo are their Words
plicity of and Language too ; and when they write, they can hardly
them. avoid the Terms of the Schools 5 and all affect a certain
Eloquence that darkens the Thoughts which we would ex-
prefs, both becaufe we have not dear Perecpticms of thofe
Truths
Parti. Writings and Sentiments. 31
Truths, and we ftill feek our felves; and many who have
pretended to Divine Infpiration, have written fo Myfte-
rioutly, and under fuch dark Figures, that they cannot be
eafily comprehended. But thcfe Writings are fo clear , that
we may eafily and diftin&Iy perceive the Intent of them,fo
plain that Children and the mod illiterate People may
eafily underftand them, andfo fimple that there is nothing
of humane Art or Varnifh to be feen in them.
' XXIV. 9. It is no lefs remarkable, that there is a convin. XXIV.
clng Force and Efficacy in thofe Writings which does fenfibly 9. The con-
toHch the Hearts of thofe that read them \ their Confciences vineing
bears them witnefs of the Truth of things as to themfelves, Force °f
and they are convinced of all ; not that all are fo who them-
read any of them, no more than all who heard JefusChrift Recueil
himfelfwcre affected with his Words, tho' he fpoke as desTe-
one that had Authority, and not as the Scribes, tho' never moigna-
Man fpoke like him, yet the Pharifees faid he had a Devil, 8es-
but others who heard him, felt that he had the Words of
Eternal Life. So fome call this Virgin a Devil and Enchan-
trefs, a mad, whimfical Woman. Others are fo convin-
ced of the Truths of the Gofpel contained in her Writings,
that they are ready to anfvver, (he is not mad, but
fpeaks the Words of Truth and Sobernefs. Many, I know,
can bear me Witnefs, that upon the reading of her Wri-
tings they have felt a deeper Senfe of Divine things, and
their Hearts and Confciences have been more touched than
by moft of other Writings which they have feen. And
this can be teftified by Peribns of different Parties and
Perfwafions, by Learned and Unlearned, and it deferves
the more Confederation that they are not written in a
Way to move the PaiTions in Flights of Devotion, as fome
would have them pafs for, but in a fimple naked Decla-
ration of Divine Truths. All Writings carry along with
them certain ImprerTions of the Spirit with which they are
written, which we are apt to difcern , and accordingly to
be affected by them. If Self be the chief Mover, it will
be feen throJ all the Difguiies of the Writer. There's a
certain Drinefs and Deadnefs in'moft of Writings and Ser-
mons now adays about Divine Things, that they do not ac
all touch the Heart; and even the beft of them favour
more of the Head of than the Heart , of the Spirit of Man
than of the Spirit of God, and fo they cannot rife higher
than their Original j they may ftrike and pleafe our Fancy,
but
3 s CbA? Alters of her Part I.
but they cannot move the Divine Faculties of the Soul.
I cannot give a better Account of this than A. B. does
when fhe complains that tho\ there was never more
Preaching than in this Age, yet never a greater fpiritual
Famine; that they do< not give Nourishment to Souls,
which every Day wax leaner and leaner in Vertue, and
Nouv.ciel. colder in Charity; She fays, * The Word of the Preachers
p. 1 66. i cannot be God's Word, for then certainly it would pro-
—179, ' duce its Effects in well-difpofed Souls ; for the Word of
1 God is powerful. It would poflefs the infeparable Qua*
r lities of God, Righteoufnefs, and Goodnefs* and Truth 5
* If one of thefe be wanting, it is not the Word of God.
* they may ufe the Terms and Expreffions which jefus
* Chrift and his Apoftles ufed, yet that is not the Word of
* God. They are not called by God, but carried to the
* Miniftry by Ambition, or fome worldly and human In-
1 tereft. Their Sermons are nothing elfe but Apifli
4 Mummeries. If an Ape faw an excellent Painter drawing
* a curious Picture, and if in his Abfence it fhould take
* the Pencils and Colours, and lo fcratch upon the fame
1 Table, it would entirely Daub all, tho* it made Ufe of
* the fame Pencils and Colours, becaufe it wanted the
* Painter's Spirit ; this Defecl marrs all, even what was
1 beautiful there before the Ape touch'd it. This Is the true
* Emblem of moft of the Preachers and Writers now a-
1 days in Religion. They have the Scripture as the Pallet,
1 wherein are diftinguifh'd the fine Colours of Vertues
* with which Jefus Chrift began the excellent PortraiT
1 ture of the Holy Church. They have alfo the Pencil
c which is the Word with which Jefus Chrift and his A-
* poftles laid on thefe fine Colours of Vertues in Souls ;
* but they want as (that Ape) the Spirit of that excel-
€ lent Mafter, which is Jefus Chrift. They have on
* Paper the fame Words which the Holy Spirit difta-
% ted, but they have not the fame Holy: Spirit to ap-
* ply them in Practice to their own Souls, and far le&
* to the Souls of their Hearers.
XXV. XXV. 10. Thofe Writings give us fuch juft and clear
iti.TkejaJI Reprefentations of the Truths of Chriftianitji as tend to take
And excel- us off from Self, and from the Creatures, and to make us
Unt Reprc- turn unt0, and depend wholly upon God, fuch as does not
J™***™*/ favour us in the leaft Sin, and yet encourages the greatcft
■ ruths Sinner to turn to God \ fuch as leads us to afcribc nothing
to
Parti. Writirgs and Sentiments. 33
to our felves but Evil, and nothing to God but Good : of Chi-
Such as lets us fee that nothing can excufe us from obey- ^anity.
ing the Commands of the Golpel,and following the Exam- R uv
pie of Jefus Chrift, without which by him t ere is no Sal- deafer,
vation. It is true of Doctrines as well as Men ; By their Evang, "
Fruits ye dull know them : Such Doctrines as tend to frQ%
footh Mens Corrupt Inclinations, to teach them how to
love God and the World too; to gratifie their Appetites
here, and yet hope to enjoy God hereafter, ( I do not
mean in fo many exprefs Words, but in their natural Ten-
dency) fuch certainly are not of God. Now the Doctrines
contained in thofe Writings have quite another Tendency,
as has been faid. There we have fuch true and lively Repre-
fentations of God, as fhews us that he is altogether Love-
ly ; of his Defign in creating Man only Co be enjoy'd and
lov'd by him, without any decree or purpofe of damning
the greateft part of Mankind, as may ftir us up to comply
with fo tender a Love, with fo generous a Defign ; of the
horrid Degeneracy and Corruption of Man now both inS'oul
and Body, as may make us abhor our felves j of our Sins
their being purely our own d^dy without any the leait Pre-
determination or Concurrence of God,but the contrary, as
may keep us from exculing our felves or laying the blame
on God ; of the Merits , Satisfaction, and Interceffion of
Jefus Chrift, as may convince us that Pardon and Recon-
ciliation with God, and Grace and Means to return to God
is to be obtain'd, and that only by him ; of the NeceiUcy
and Nature of the preventing, concurring, and renewing
Grace of God, as may make us continually feek to him
for it, and yield up our felves to be guided by it; of the
Nature and Corruption of our Will, as fhews the abib-
lute neceifity of denying, it and yielding it up to God ; of
the Doctrine and Example of Jefus Chrift as may con-
vince us that our Corrupt Nature cannot be overcome,
and we cannot return to the Love of God without obey-
ing his Precepts, and foflowing his Example. Now Wri-
tings of fuch a Tendency ought not to be defpis'd and
ridicufd by the ProfefTors and Preachers of the Religion
of Jefus Chrift ; and that they have this Tendency, I appeal
to» any who have read any of them without an Evil Eye. XXVI
XXVI. 11. Thofe Writings do contain alfo many n. The
i)ivine Explications of the Holy Scripture, not after the Di<vTm
way of criticizing and reckoning up the feveral meanings ffoatiim
D and
• ^4 Characters of her Parti.
9f Holy and acceptions of a Word , or the various fences of In-
Scripture, preters, which a Man may be well vers'd in, and yet be
Renouv. altogether ignorant of the true fence and meaning of the
t3e L'Efpr. Holy Scripture where he pretends to Interpret it. We fee
Ev. p. i. all Sciences have a certain Light by which they are dis-
cerned, a certain Difpofition of Faculties which makes us
capable to underftand them, certain Principles which lead
to the Knowledge of them, and when thefe are wanting,
We grope in the Dark. Children and Boys may underftand
all the Words of a Book of Philofophy, of the Proposi-
tions in Euclid, and yet underftand nothing' of the
Truths contained there. To underftand the Holy Scrip-
tures and the things of God,we had need to be endued with
the fame Spirit, and to be in the fame Difpo(ition with
thofe who wrote them. Now if any will be pleas'd to
compare the Expositions given in thofe Writings of fome
places of Holy Scripture, with the learned Comments of
the Interpreters and Criticks of the Age, I am perfwaded
that if they be not greatly prejudiced , they will be con-
vincd that her Expofitions come from a more Divine Ori-
ginal, than the moft of the other; that they give a clearer
Light, more worthy of God, and more luitable to the
great Ends of Religion ; that in this the Truth of our
Saviour's words is manifeft, that God hides thefe things
from the Wife and Prudent, and reveals them unto Babes 5
and that with great reafon me bleft God who preferv'd
her from drinking in Humane Learning. Of all thefe,
I (hall inftance one which deferves a particular Considera-
tion, and that is her Expofition of the 24th. Chapter of
St. Matthew , fet down in the Firft Part of La Lumiere
vce en Tenebres. It is too long to offer to tranferibe it
here ; they who are defirous to fee it , need not want
Occafions.
lUr Cauti* To this I cannot but fubjoin the }uft Cautions fhe gives \
cm and and the excellent Rules for the Interpreting of the Holy Scrip-
Rules, for tureSt she makes appear how rafh. Men are in gloifing
77itcrprc- tjie j_j0jy Scriptures, fince the things which concern our
tmg tjthe Salvation are fo plainly fet down in them, that they need
turn ' no G^es » anc* tne ob^cure things cannot be underftood,
aQepj, but by the fame Spirit who endited them, and not by Hu-
mifericor- mane Wifdom, which is directly oppofite to the Wifdora
dctleDieu of the Holy Spirit which defcendsonly into humble Souls,
svant- That they who will needs interpret the Scriptures by
prop* , Humans
Parti. Writings and Sentiments. jij
Humane Wifdom, fall into great Miftakes; and under- n. 13^
ftand the Terms quire otherwife than tlie Spirit of God 136, 139,
intended. Thus it is faid, that God hardened Pharaoh's '40, 1^6,
Heart ; the meaning cannot be, that he hardens Mens r47i H8-
Hearts, by making them obftinate in Evil ; for God can
never co-operate to any Evil , being the Fountain of all
Good . But he fpeaks thus to make us know that he leaves
a wicfed Man to go on in his Wickednefs when he will
not be reftrain'd. But on his part, he ufes always Good-
nels towards them, that he may convert them, both by
good Infpirations, Admonitions, and other r roper Means,
But when their Free- wills are willful to perfift in Evil, he
leaves them to themfelves. The main Difficulty thtre is
in underftanding of the Scriptures arifes from this, that
we do not know the Qualities of God, and we are ready
to attribute to him fuch as Men have, imagining that he
has a Love for fome, 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 beft
Courfe is ftill to take the Holy Scriptures in that Sence thac
draws us more and more to the Love of God, and to the
Knowledge of our own Nothingnefs, and to leave all thefe
things which feem difputable to the Wifdom of God,
reckoning our felves unworthy to be able to comprehend
what he is, how he does his Works, and by what means
he faves Men ; relying on the Faith that (hews us, that he
does all things in Goodnels, Righteoufnefs , and Truth,
without amufing our felves with any other thing but to
put in practice the things which he has openly declar'd to us
by his Gofpel , which are neceiTary for our Salvation ; fuch
as Humility of Heart, Self-denial, the Love of God, and
the Love of our Neighbour. It is better to exercife our
felves in thefe folid Doctrines , than to break our Heads
in difputing and defiring to comprehend what is in God ;
or how he governs Men : Better let our felves be govern 'd Eodeai
by him as little Children, than to be informed how he will c^% '&
govern us. It is to this, faysjhe, that I exhort all the ^l^0^'
World, knowing well that all the reft is nothing but Yra- inteuLeu.
nity and Amufement of Spirit : For all the Learning and j^ § 4
Curiofities of all the Men in the World cannot lave us-, en Scriptura
the contrary, their Doctrines, Learning, and Sentiments ,quorradt«
do rather withdraw us from God and our Salvation. They ra eft.
either furniih us with means of Self preemption, or they Tb.aKemf,
D 1 flacken
22.
j 6 Characters of her Part F;
flacken our Care to work out our Salvation. Thofe words
of Scripture which Teem to lay that Gcd reprobates or
damns Men, cannot be underftood but by the Signification
of them , which cannot be known but by the Light of
Faith; for if we take thefe words according to our Senfe,
we mould fpeak Evil of God, and believe that he is Furi-
ous or Evil ; which cannot be, for he is ail Goodnefs, all
Peace and Tranquility, and therefore he who wou$. not
utter Slanders againft God , ought not to flick to the
Terms of the Scripture, but in lb far as they lead us to
love and adore God, or to the knowledge of our own No-
thingnefs, and Chanty to our Neighbour; for God has
neither (aid nor taught to us but the things which tend to
thefe Truths. Thus when we believe that all Grace and
Salvation comes immediately from God, (as it is true)
becaufe we are Nothings ; then we honour God, and ac-
knowledge his Almighty Power, in making fo great things
by his trace of nothing ; and we mull needs love him
alfo by this Conftderation, and beg that he will continue
and encreafe this Grace; and when we believe that God is
1 8. fo Gracious towards us, that asfoon as a (inner fhall repent
f. and turn unto him , he will have Mercy on him ; this re-
inforces our Love to him, in confideration of the Love he
bears us, fo mercifully to Pardon us. In thefe twoSenfes,
we may hold different Opinions about Grace, and believe
that it comes entirely from God, and believe alfo that Men
may have it when they will, fince God never rejects a peni-
tent Sinner. But whether we hold the one or the other of
thefe in terms which do not tend to humble us and to
acknowledge the Greatnefs of God, that we may love and
adore him, it is an evil thing, and it is a great rafhnels
for Man to interpret and corrupt the Scriptures by Terms
which authorize a Remiifnefs in Vertue. For they who
will Glofs on the Scripture Words, might fay, that God
3poke not truly when he laid to Jonas, yet Forty Days and
Ninevah fliall be deftroycd ; for the thing did not fall out
according to the Terms, which were not conditional, but
abfblute. Yet notwithstanding we ought not to furprize
God in his Words, or in the Scripture Terms ; but we
aught to draw profit to our Souls from them, conforma-
bly to his Defigns, who fpeaks only for our Profit. He
llays ablblutely that Ninevah ihall be deitroyed, becauie
ta&abieaftts merited this Sentence y the Jufiice of God
condemn--:]
Part I. Writings and. Sentiments, 37
condemn'd their Injustice, but how foon they repented
and embraced Penitence, his Goodnefs and Mercy did alfo
pardon them. kVe mutt not therefore fay that God did
not (peak truly, ojt that he judg'd them juftly, and that
he afterwards mercifully pardon d them \ without being
nice, or grumbling about the Form of his Words or Ex-
pressions, which are defign'd only to make us groily
to underfland the things according to our Capacity and
Weaknefs.
Thefe are certainly moft excellent Cautions as to the ex-
pounding and underftanding of the Holy Scriptures,
where the moft neceflary Duties are moft plainly iec
down, and obfeure things cannot be difcovered by human
Wifdom, but by Divine Faith, and by the fame Spirit that
endited them ; where we ought not to quibble about
Words and Phrafes, but fo to confider them as may tend
moft to the Love of God, and Chanty to our Neighbours,
and a deep Senfe of our own Nothingnels. This is the S.Aus.ds
excellent Rule given by S.Auguftine, hereafter to be men- Do&.Chr.
tioned ; this is the Method which the holy Fathers cbfer- L.i.ch.^6,
ved in interpreting the Holy Scriptures , which makes
their Writings fo full of Llnftion , and how deniable a
BltiTing is it that they who write Commentaries now adays
may be acted by the fame Spirit : but this is thought too
mean and fimple for the Learning and Cnticks oft his Age.
XXVII. 12. The Clearing of Difficulties about T&mrie XXVll.
Truths in a few Words, is likewifea lingular Quality pT*3- J'fJe
thole Writings. The Learned we fee ftill wrangle about faring of
them to Eternity, writing huge Volumes and confounding B'fitdtUi
rather than clearing them by a Multitude of Words and M^jr*
Diftin&ions. The Doctrines about Grace, predeftination *•
and the Free-will of Man, have been tols'd unfotiifactoriiy Acad. de$
thro' many Ages, Multitudes of Volumes written concer- Theoi.
ning them, and yet the greateft Dirnculties Itill left urtfb- p?.5t \t
folved, both Sides having a Mixture of Truth and Error ; *h. i,f«
the one, that they might give all to God , taking from
Man what he had irrevocably given him ; and rhe other,
that they might referve this to Man, taking from God and "
fubjeclingto the Caprice of Man, thai which belongs to
the pure Graceof Gcd, and from both there do foUowConfe-
quences moft injurious to God, and meft prejudicial to the
Salvation of Men. thr>J declaimed by the moft. Now in two
ree Sheets of Paper of thofe W£tih£s there is more
D3 * {4.
3 8 Ch at afters of her Parti.
fa id for the clearing of thofe Difficulties than in whole Li-
braries o> Volumes. This in the i. and 2. Chap, of the
1. Part of Acadevn des Scavans Theologiens , written upon
Gccahon of Coqferen es with and at the Defire of a lear-
ned and pious Divine, Mr. Peter Noels, Canon at Ma-
line, a Javfenift., who had been Secretary to the famous
Janfenius Jprenfis , and had a great Veneration for this
Virgin and her Wrings to his Death. I fhall mention
another Infhnce of this Nature, of Mr. Gilleman's , Canon
and Arch-Prie a nt, famous there for tome Writings,
who having r ; judgmenr of the Doctrine of the
Cafuifts v then much tailed of, viz,. That a Man may
be favJd by Attrition without Contrition . by Sorrow for his
Sins without the Love of God ; telling her, that he had
writ a large Volume againft this falfe Oocltine $ fhe told
him her Thoughts, and withal, that fhe had written her
Thoughts larely on the fame Matter, which he having ob-
tain d the Sight of after Importunity, and with a Promife
to rellore it within three Days, he read ic with Feeling and
Admiration, and returning it, faid , Ton have [aid more
things and more forcible on this Sub]eH in one Sheet, than I
Ipave done in all my Booh^ which has coft me fo much Time^
Pains and Expences, and therefore I condemn it never to
fee the Light. It is the 4th. Chapter of the fore-cited
Book.
XXVIII XXVIII. ig. Thofe Writings are worthy of our Re-
j 7 The t'a- &arc^ 'm tnat tnev t£n^ t0 difcourage and remove out of the
k:*g Mm Chriflian World the Difputing and Controverfal Divinity^
@tf from and to take Men off from the Spirit of Controverfie, which
the difpu- has banifhed the Life and Spirit of Chriftianity from a-
tivgTkcQ- mong Men. Some are ready to fav that her Writings
logy- tend rather to multiply Controversies than to remove
T o • them, in that they advance (b many new Doctrines and
ju bain e Qpjnjons j which were never formerly heard of. But
Tomb de tne*e neec^ S*ve no Occafion of Difpute ; fhe declares they
la taufT are not Matters of Faith, are not neceflfary to Salvation 5
Theol. they who are perfwaded of the Truth of them, and find
Etoile du them helpful to increafe their Love and Admiration of God,
Mar.p.37. will receive them without difputing about them, and
they who are not perfwaded of the Truth of them may
Jet them alone, and fo there needs no Difpute, and no
Body will contend with them about them. But thofe
Writings tend to take Men oft" from this Spirit \ the^
make
Part I. Writings and Stntimints. 39
make (0 clear a Difference between the Effentials and the
Acceflbries of Religion, fo plainly defcribe the firft, that
all cannot but be convinced of them j and they fhew that
the Ialt ought not to be any Subject of Debate and Con-
tention: They make appear, that the Doctrine of jefus
Chriir, is to be learn d by -Simplicity and humble Prayer,
and not by Controverfie and Debate, and that none are
more capable of understanding it than they who are led
by the Spirit ; they fhew that there is nothing more con-
trary ro the Spirit and Great End of Chriftianity than the
Spirit of Controverfie : That they who are led by it can-
not endure that others mould differ from them in fome
Sentiments about Religion, ( even tho* they agree in the
Effentials and Fundamentals of it J but prefently they pro-
fecutethrm with ail the Spite and Rancour they are capa-
ple of, as the Enemies of God and Religion, and do all
they can to infpire the fame Spite and Aver (ion again (I
them in all on whom they have Influence : They affix on
them hateful Names, accufe them of Crimes they were
never guilty of, Blafphemy, Idolatry , &c. they treat
them with Contempt and Scorn, make them pais for mad
and diitra&ed ; the Good in them,or the Truth that appears
in their Wrjtings, they conceal and are griev'd at it, and
make it pafs for what they call in Scorn Flights of Devo-
tion, or the Effefts of a warm Imagination ; and they re-
joice when they meet with any thing that can expofe 1
them or make them hateful ; they cannot ealily believe
any thing that is Gocd in them, but very readily Evil j they
do not confider the great Tendency of their Life and Wri-
tings, but cull out fbme Inflances and Paffages of boch
which may feparately feem h rfh ; and they affix en them
the hardeil Sence they are capable of, and from thefe draw
Confequences and form odious Pictures of them;-^om
them they can endure no hard Words without Rage and
Difpleafure , but againft them they infult and triumph.
In a Word, this Spirit is the compleat Reverie of that
Charity which S. Paul defcribes. It fuffers little, is un- 1 Cor. 13,
kind, envious, rafh, puffed up, behaves it felf unfeemly, 4) &Ct
feeks it felf, is eafily provoked, thinketh Evil, rejoiceth
in Iniquity, but rejpiceth not in the Truth ; bears with
nothing, believes nothing, hopes nothing, endures nothing.
Now all things being diffufive of themfelves , this Evil
exerting it felf in thf Writings and Difcourfcs of Men,
D 4 ipreacf
40 Characters of her Part I.
fpreads like a Contagion, and our corrupt Nature being
more fufceptible of Evil than Good, is foonfeized with the
Malignity. Hence cometh that Hatred, Variance, Strife,
Evil-fpeaking, thofe Revilings, Calumnies, Se6b, Schifms,
Wars, Fightings, Perfections, &c. which have made the
Chriftian World fo much the Sport of the Devil, and the
By-word of the reft of Mankind, Now.one would think
that by this time Men might be fo generally out of Love
with the Humour of Controverfis, fo offended with the
Trick of laying rheStrefs of Chriltianity on things wherein
it doss nor con(iil,and fo fenfible of rhe Mifchiefs that both
have done to Religion throughout all Chriftendom ; that
thofe Writings would be generally acceptable, which tend
to f 'fettnWlens Minds towards one another, to lefTen a
Concern for Se6h and Parries ; to give a clear View of the
Efientialsof Chriltianity, and plainly to diftinguifh them
from the Acceffories and Circumftantials , and to lead
Men to the Mortification of their corrupt Nature, and the
Recovery of the Love of God, as thofe Writings moft cer-
tainly do.
XXXI. XXIX. 14. The Marnier after which thofe Writings
j 4. The fin- were compofed is fomething [mgular and extraordinary. It
gular Man- cannot be denied but that they are writ with much Clear-
tierofthe nefs, Solidity and Force in all the things that may be ufe-
wtitlng ful for the Salvation of Man; yet they are not the Effect
them, of Study and the reading of other Books ; for (he read
none, and did not derive her Knowledge either from
learned Men or Books ; reckoning their Learning a Stray-
ing from the right Way ; and that as the Writing- Mafter
would needs have a Double hire, from thofe who had
learn d to write an ill Hand, toLwif, one hire for unteach-
ing ^m fo ill a Habit, and another to teach them to
write well, becaufe he mull be at more Pains with fuch,
than with thole who had learn'd none at all ; fo fhe was
with the Learned who came to learn from her in
ChrihVs School, fhe had a double Labour, one to unteach
them the imaginary Wifdom which they had embraced,
J >ind with Prefumption and Rafhnefs ; and the other to
make them receive the true Doctrine of the Holy Spirit,
Humility, and the Lownefs and Simplicity of a Child.
And as her Writings were not the Refult of Study and
human Learning; fo neither were they the Effect, of Me-
ditation and human Reafoning;. We mull think before
iv 2
Part I. Writings and Sentiments. 41
we write, and take Time to order our Thoughts and confi-
der our Words; we mult b ot out, and mend, and add to
our firit Draughts. But when fhe put Pen to Paper fhe
wrote as fait as her Hand could guide the Pen, and what
was once written, was witten without blotting out or
Change. And when fhe returned to any Writings that fhe
had laid by unfinifh'd, tho' for fome Months or Years, fhe
did not apply her felf to read them over, but having read
only five or fix of the laft Lines to fee how the Period en-
ded, fhe immediately wrote on with her former Swiftfnefs,
her Sentiments flowing from her as Water does from a
Fountain. She needed not, it feems, the Buckets of Study
and Meditation, wherewith to draw out of the broken
Cifterns of others ; but fhe had within her a Fountain of
living Water, Itill (bringing up to everlafting Life. As this
is attefted by thofe who were of her particular Acquain-
tance, and all her Manufcripts are (till extant, written
with her own Hand ; fo a particular Account is given-
given of this by Mr. Frayicl?erjy Merchant at Am ft er dam, in v
his Teltimony concerning her, * where, among other _.^e£JIei^
things, he tells, That a learned Man of Amftcrdam, a des.Te-
Doctor of Law, laid to him one Day, that he could not m°o^nR'
believe but it was fome learned Man who had writ thefe E;c *' *'
Letters, and publifh/ d them under the Name of A. B. as
not being willing to be known ; and Mr. Francken affur'd
him of the contrary; but however he not having had
Jong time to converie with her, he would take care to in-
form himfelf more narrowly, fo as to be able to convince
him, as it fell out; for feme time fince, after he Jws£- ^Chj-^^
told him, he had often found her inTier little Chamber
with a Piece of Deal Board on her Knees, writing with-
out any other Thing but the Paper on which fhe wrote,
and the Pen and Ink which fhe made ufe of, and fhe lea-
ving off to write, upon her Difcoveringthat he was in the
Room (and becaufe fhe never wrote but with Attention to
the Voice of God in the inward Silence and Recolle&ion
of her Spirit) he would take up the Paper, with her Per-
mifTion, to read it, and found it was writ fo fwiftly, that
there would be yet ten or twelve Lines frelh and wet.
Having made this Trial of it, his Friend, he fays, was per-
fwaded of it as much as if he had feen it himfelf, having
full Confidence 'in hjs Sincerity from long Experience and
Familiarity.
XXX.. i5.Tiut
42 Characters of her Fart L
XXX. XXX. 15. That which ought greatly to recommend her
15. Jhe Writings to us, is the Conformity of her Life and Pratlice.
Conjormi- jt is the general Complaint concerning thofe who recom-
ty of her menc| Vertue and a truly Chriftian Life to others, that
Life and thev ^o not praftice it themfelves ; that they fpeak by one
Practice. prjncipie and live by another, and fo their Words have
Recueil.de little Force, and they deftroy Chriftianity one way more
Temoign. than it is poflible for them to build it up another. I
La Vie de know fome have made an ill Ufe of the Elogies which have
M. A, B. been given of her Life and Spirit by thofe who were Eye-
witneiTes of all; like Spiders fucking Poifon from the
Flowers where the Bees gather Honey, they exaggerate
fome of their Expreftions far beyond the Intent of them;
and in Oppofition to the Teftimonies of thole who were
living WitnelTes of her Life, they, fome eighteen Years
after fhe is dead, will needs draw a Picture of her that
may reprefent her very ugly, with what Equity and Can-
dour will appear in its due Place However, any who
fhall read impartially the Story of her Life and the Tefti-
monies given of her throughout all the Periods of it,^ will
conceive better Thoughts of her than what the New Narra-
tives would give of them. They will fee that fheliv'd
conftantly as one travelling towards Eternity, and therein
ftudying in all things to conform her Life to that of Jefus
Chrift in thefe and fuch-like Instances : She conversed al-
ways with God, and no more with Men than her Duty and
Charity required ; fhe led a Life of continual Penitence,
mortifying her corrupt Nature, and never gratifying her
fenfual Appetites'in any thing : Tho' fhe might have enjoy 'd
the Pleasures of herSenfes, the Delights of herTafte and
of her other Senfes, yet (lie voluntarily deprived herfelf of
them to pleafe God: Tho* fhe had lawfully acquired
Riches, yet would never ufe them but for pure NeceflTity :
Tho' (lie might have been conveniently ferv'd and ho-
nour^ according to her Condition, yet fhe defpis'd theie
Ponours and Services to imitate Tefus Chrift, loving rather
to live unknown and ferve herfelf than to be ferv d. There
was nothing obferv'd in her Actions contrary to the Righ*-
teoufnefs, Goodnefs, and Truth of God, but they appeared
itill to be accompanied with thofe three Qualities derived
from the Spirit of God. She never recommended to any
She Practice of a Vertue which fhe did not.moft exempla-
rilypraclice herfelf. She was moft humble and (Hf-denied.,
always
Part I. Writings ani Sentiments* 43
always ready to ferve others rather than be ferv'd by them,
and to take to her felf the meaneft and the lead of every
thing. She did not afTefr to be thought humble, by hum-
ble Words, Geilures, Habits, &c. nor did flie diftinguifh
her felf from the reft of the World by any lingular indif-
ferent Thing; but as to Habit, Diet, &c. conform d her
felf to the Cuftoms of the Places where fhe happen d
to be. So great was her Charity, that fhe brought up
fome hundreds of Giils, (maintaining fifty of them at a
time) for the fpace of feven Years on her own Charges
(what was allowed by the Founder being only for ten)
employing her Time, Wealth, Strength of Body and
Mind, in Training them up in all Vertuous Exercifes, and
diftinguifhing herfelf in nothing from them, as to Diet,
Bread, Apparel, &c. Such was her Love to Men's Souls,
that fhe (pared nothing to perfwade them to the Love of
God, and to Imitate jefus Chrift, and employed her Time
and Wealth in writing and publifhing the Truths of God,
for that End. She (urfer'd patiently all manner of Re-
proaches and Perfections for the Sake of Jefus Chrilt.
She had an invincible Firmnefs and Conftancy in what
was Truth : Nothing could fhake or alter her. She did
nothing to pleafe Men ", She had a conftant Equality of
Mind in all Conditions ; She difcoverd a wonderful Pru-
dence on all Occaiions. Let any body but read theTefti-
monies given of her by thofe who knew her in her Youth,
in her old Age, and in all States of her Life, as they are
let down in Recucil des Temoignages , and particularly
that of Mr. Francken, Merchant of Amsterdam, and they
will fee how clofely £he was a Follower of ]efus Chrilt 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 Writin s, whofe Subftance and E (fence contains
fuch excellent Truths as thofe I have mentioned in the
Account of the Eflentials of Chriftianity, and which have
fuch remarkable Qualities /and penn'd by one who liv'd
fo her felf, ought certainly to meet with fome Regard, and
not to be immediately thrown away, and People frighted
from looking into them, becaufe there are in them ibme
Sentiments which do not relifh , and feem to us Extra-
vagant,
XXXI But
44 &er dccejfory Sentiments. Part I.
XXXI. XXXI. But perhaps it will be faid that thofe Do&rines
ASumm of which fhe calls Acceflbrks may be dangerous Opinions and
her jfeeef- damnable Do&rines, and that what fhe feerns to build with
firy Semi* the one Hand, me pulls down with the other; that fhe
ments. makes a Mahumetan Paradife, Eating and Drinking, and
Generation in the Kingdom of Heaven . How eafie a thing
is it to give a hateful Turn to ones Sentiments, to make
them pafs for impious, extravagant , and ridiculous. I
fhall therefore fet down here a brief Summary of her
Acceffory Sentiments , firft premifing fome things that
may difpofe the Reader to conftder them calmly and with-
out prejudice.
i. That i. She declares they are reveafd unto her by God, and
they are that now in the End of the World, and near the Time of
not her the Reditu tion of all things, many things which were
own. more darkly reprefented in the Holy Scriptures, are now
; to be manifestly laid open, when the Time of fulfilling
j m - au* *s at nanc^) anc^ thatfuch things are now laid before us
du Matin. nke a Cluftre of Grapes of the Land of Promife, to make
p* 3*' us conceive fomething of the Beauty and Glory of the
Heavenly Jerufalem.
a. Not ne- 2. She declares, as has been faid, that thofe Acceffory
ffjfary to Truths are not neceflary to Salvation, are not Articles of
Salvation. pa<;tnj ought not to be enquired into from a Spirit of Curi-
id-P-4t>42 ofity, are not defign d for all, but for thofe who being per-
Kenouv. fwa(je£j 0f them are thereby flirr'd up fo much the more
p8',^' to the Love and Admiration of God j and for others they
in, 222. may ler them alone.
XXXII.' XXXII. 3. St. Auguftin, has given us an excellent
3. St. Au- Rule whereby to judge charitably of Sentiments and In-
guftinV terpretations of the Holy Scripture. l Whofoever, fays hey
Rule for ' * fo understands the Holy Scriptures, or any part of them,
judging of c as that thereby he does not build up the twofold Cha-
fSmtiments. ' Yky , the Love of God and our Neighbour , he does
*DeDoft c not understand them aright: But whofoever gives fuch
Chriftiana ' aSenfeof them, as is profitable for advancing this Cha-
lib.i.c.36. c rity, and yet what he fays is not the particular Senfe
1 of the Writer in that place, he does not err damnably,
' neither does at all He : And if he err by a Senfe which
' edifies Charity, which is the End of the Commandment,
4 he fo errs, as if one by a miftake, leaviag the Highway,
1 mould go ftreight over the Field to the Place whither
* die Way leads,
If
Part I. Bir Acceffcry Sentiments. 45
If thefe AccefTory Sentiments then tend to promote the
Great End of Religion, the Love of God and our Neigh-
bour, tho' there were no Evidence for them from the Holy
Scriptures, they are neither hurtful nor damnable.
In pjving an Account then of her AccefTory Sentiments,
I fhall confider them under thefe Heads : Thofe which re-
lat to. 1. The State of the World before Man's Fall. 2. The
Fall cf Man and its Confequences. 3. The Methods taken
for Man's Recovery by Jefus Chrift. 4. The Prefent State
of the World. 5. The Future State, and the Reititution
of ail things. And becaufe the Series and Chain of thofe
AccefTory Sentiments cannot be well conceit d without
fome mention of the ElTential Ones too, I fhall not fcru-
ple to do it where ic is neceffary to underftand the Con-
nexion of thofe Sentiments.
i.As to the State cf the World bfore Maris XXXIIL
Fall , the Summ of her Stntiments is as l; B'f°"
r a J the Fall.
fol/ervs.
i.XjrX7HEN God created all things atFirft, there 1. No De~
V V was no Deformity in any of his Works, all formity in
was Beautiful and Luminous; no Grofsnefs in the *** Works
Earth; no Whirlwinds and Hurricanes in the Air ; no °f God-
Tempefts in the Sea ; no Poifon in the Herbs ; no Venom Le Nouv.
inlnfecls: The Earth was all tranfparent throughout, Ciel.p 34..
in ic were to be feen the Plants, the Stones, and Metals,
all tranfparent likewife; one might fee thorouh it to
its Center, as eafily as through the Air ; all the Beafts
and Plants were all Beautiful in their refpe&ive kinds,
no Deformity in any of them, and the Beauty of their
Frame and Contrivance was to be feen throughout, all
being Tranfparent and Luminous : All things were wor-
thy of God, and were Reprefentations of his Greatnefs,
Magnificence, Goodnefs, Beauty, Light, and Fruitful-
nefs in feveral ways, and according to their different
kinds.
* 2. God having refolv'd to form a Creature that mould 1' M*"
love and enjoy him, and in whofe Love he would take ™*Iq^{
Delight and Pleifure ; he creates Man after his own ![?/*// '
Image, endues him with an immortal Soul breathed yis m
from himfelf , with Undemanding capable to receive Thc^ualL
him, with anPIeart to defire and thirit after him, and ueslf hit
1 cleave 8**!.
4^ Hir JcceJJory Sentiments. Part L
turn. en. € cleave to him, with a perfect Liberty "and Free-will,
teneb. « to do it heartily and freely, and without the lead Limita-
parc r. « tionor Conftraint : And to oblige him the more, to love
Jet. j ?. < him, his moft Bountiful God and Lover, gives him for
* an Acceifory Felicity and Happinefs, the whole Creation ;
* fubje6ls all his Works to him to be his Servants and to
' attend upon him, puts all things under his Feet, that he,
1 receiving the Homage and Delight of all the Creatures,
' might return the Praife of all to God , in the conftant
* Love and Adoration of fo Bountiful a God, who would
1 give hirfrfelf to be lov d and enjoy 'd by him, and would
* take his Delight with him, and would give him fuch
4 a world of beautiful Creatures to ferve and attend upon
4 him,
3. A B&dy 4 3. That Man might partake of this Acceflbry Happi-
given him * nefs, and receive the Delight and Homage of all the
-nkr.by to c Creatures, and rule over them as their Lord and King,
rule over < he forms to him a Body as the Cafe and Organ of his
tint Crsa- 1 souj? by wnich he might communicate with all the
VH • Creatures and rule over them, and endues it with Facul-
1 ties and Senfes capable to give them Orders, and to take
1 in the Tribute of their Delights and Pleafures; the Senfe
4 of Seeing, to take in their Light and Beauty ; of Hear-
4 ing, to be entertain'd with their Melody and Mufick ;
4 Smelling, to receive their odoriferous Steams ; and the
c Tafte, to relilh their Sweetnefs and Delight ; the power
<^s v> , i of Moving, of speech and Geftures, whereby to rule
UtbtuW'jfT ancj govern themwhe might go to any place and make
4 known his Will, wnich all obeyed.
+.The won- • 4. This Body was not created by God after the manner
derful Glo- c that we fee it at prefent, but incomprehenfibly more
ry and c beautiful and more perfect, as the Matter- piece of ail
Beauty ef < Nature, clear, fubtile, agile, and tranfparent 5 its Skin
that Body, c Jike Mofcovy Qlafs ; its Flefli like Cryftal ; its Veins
LeNouv. 4 likeftreamsof Rubies; its Waters like Diamonds; its
Ciel p 4<f, * Nerves like the Hyacinth ; the Subftance of the Fruits
4?, 5f, ' its Aliment, that of all good Odours its Excrements, all
74> 9*> ' its Parts within and without , its Bones, Mufcles, Sinews,
* Bowels, all (b bright, fram'd with fuch Art, that all the
4 Beauties of the Univerfe were nothing to the lead part
1 of it. The Quinteflence of all Natural things was the
1 Matter of which it was fornVd, and all Nature obeyed
* it. If he defign'd to go on the Waters, they fupported
4 him; if to the Center of the Earth, it yielded to him;
4 if
Parti. Her 'Aceeffory Sentiments. 47
c if through the Air, it was a Chariot to him : The Sun,
1 the Stars, the precious Stones, and all the Beauties of the
* Earth, were nothing if compard with the lead Beauty L'Eroile
1 of the Body of Man: His Soul was wholly Divine, his du Marin.
1 Underftanding clear-lighted , penetrating all the Secrets P- 3, »°
* of Nature, all things Divine and Supernatural.
4 5. Man, when he was created at Firit, was endued with $• w*«f*-
* a Principle of Foecundity, with a Power to produce his^* J °f
1 like without the^help of another, having within his Body p^ ^?ng
c the Principles of both Natures, and in that refpe6f being ^; ,' " '
1 a compleat and perfect Man, which Power was aftua-
c ted upon ardent A&s of Love to God, and a Deiire to
* produce a Creature like himfelf, to love and enjoy his
* Maker.
1 6. Adam j while he was in perfect Innocence, did thus 6. Adam
c produce one like himfelf, who was the Firft-Born 0$ did tin?
1 every Creature, the Second Adam, and the Son of Man. produce one
c And God being defirous to give to Man a full and per- t0 v>hcm
■ feft Contentment in Body and Spirit, and. to dwell ™< p,w'nt
c with him bodily and vifibly, fo that he might Converfe „*f!"7 -f
1 with Man as a Friend with his' Friend ; he therefore not r*£* lt
1 only made Mart after his Image, but he becomes like to^jj
1 Man, he unites himfelf to the Humane Nature in the 33.
4 Second Adam, that he might Converfe familiarly with
1 Man by an Organ, to be feen, heard, and felt by him,
1 conformable to his Nature : This is jefus Clirift, Eternal
1 God, and True Man.
' 7. Notwithftanding'of this, Adam, fwimmingamidil 7- J* »*-
c all fenfibie Delights, (the Time of Trial given him,****' be
1 being then a State of Delight and Pleafure ) began t0° Wltc,h
1 to lean too much towards them, and to pkafe himteif ;™"!f7
c in them, without turning his Soul fo confttanly towards -^T f
1 God, and fo became lefs fenfible of the Motions of God's J^fc*
1 Light and Love upon his Spirit, being taken up too u^'an
1 much other ways ; which encreafing ftill upon him to maa>€ t0
1 prevent his total Degeneracy, and that he might not fink prevent his
e fo low as to place his Love and Affections on things Fall.
1 which were only earthly and material,- God refuives to ibid.p.36,
1 make a Help for him •> he for this end takes one of the 63,64,65.
1 Principles of Foecundity out of Man, and therewith
1 forms the Woman, who being form'd. more Beautiful
4 than any of the Creatures, and being a more lively Re-
I prefentation of God, he might love her in God as God's
' Image,
4S Her 'Jccejfory Sentiments, Part L
1 Image , being endued with a Divine Soul as he was ?
c and fa me might take off his Affections from the other
' Creatures, and raife them towards God.
XXXIV. 2. As to Marts total Fall, and the Confe-
rail, &c. quences thereof.
j. she sins, l i- HP HE Woman who was given for a Help to Man,
and leads ' ' 1 to keep him from a total Degeneracy, liftning to
Man to Jin1 the Temptations of the Serpent, the mod fubtile and
*»?. ' beautiful of ajl the Beafts, turned away from God her
2»d.p.57- ' fdf, and led on Man to do fo too*, both of them fha-
' king off their Dependance upon God and his Will, and
* following their own Wilis, and breaking a juft and eafie
i Command that God had given them ; forbidding them
c to eat of the Fruit of one Tree, as an Acknowledge-
1 ment of Homage to their Great Creator and Bene-
( factor, and that they held all of him.
2. The her- ' 2. As by turning from the Sun we fall into Darknefs
ridcorrup- c and Obfcurity, fo Man- much more , by turning away
r#» that 9 from God, and fetting his Heart upon the Creatures,
flovfdfrom <■ brings an univerfal Corruption and Mifery on himfelf,
thence to < ancj on ^\ the Creatures which had been fubje&ed to
mshoxa. t him . Above alli Sin corrupted Man's soul, did it the
L'Etoile c greater!: Mifchief, having damn d it eternally, and made
du Matin/ it like unto the Devil. For both were created by God
p. 6, 7,8. ' to love him, and when they both withdraw this Love
Renouv. c from God, to love themfelves or other Creatures, they
del'Efp. c are equally become Devils; the one incarnate and the
Evang. < other foiricual , depriv'd of all fort of Good, and
avant-Pr. c faj|en jnt0 ajj fort 0f Evil. So that if Man will con-
p. i6, 17, <, ^er bfmfelfSiarrowty, he {hall rind his Soul dehTd
Fet-P-ii,< with all fort of Sins; fiil'd with Injuftice, fubjeft to
5' c Lying, enclin'd to Covetoulhefs, blown up with Pride,
1 furious with Anger, Luftful , Gluttonous, Sloathful ,
c Negligent, with all other fort of Sins which refide in
1 the depth of .his Soul. Sin fo corrupted his Will, that
c he had always a Bent and Inclination to Evil ; fo that
c all that comes from the Self-will of Man is Sin, his SqI€~
c will being fiil'd with nothung but Self-love. Sin has alio
1 fo corrupted his Reafon , that it is no longer capable
J of discerning and judging aright of things : It has fo
* darkened-
Fart I. Her Accefjory Stntimentu 49
c darkened hfs Memory, and confounded his Underftanding,
* that he takes Evil for Good, and Good for Evil, with-
* out Judgment and Reafon. From the Corruption of To hnUodj.
c his Soul, did flow that of his Body ; all its Humours and L'Ercilc
* Parts being difordered, his glorious Body becomes filthy, du Matin.
1 dark, and deform'd in every part of it, contracts that p. 6.
c grofs Cruft of Corruption which we now carry about
* with us, and which has feiz d on every the lead part of
cr it within and without ; fo that our Firft Parents were
t afliam'd of themfelves, fought wherewith to cover their
1 Nakednefs, and went and hicT themfelves. The Sehfes
e alfo became grofs, dull, and feeble, could difcern no-
c thing but the outfide of things, and the whole Body
1 became full of diforder within, fubjecl: to the ill Impref-
1 lions of all the Creatures, and at lalt to DifTolution and
1 Death.
. ' 3. Man. by his Fall, brought alfb 3 Corruption and j. t§ the
'' Deformity upon all the Creatures which had been fub- reft of ths
1 jeered to him ; the Evarth became grofs and dark, barren Creature:.
\ and unfruitful, and all the Creatures became hurtful ibid. p. 5,
: and mifchievous to Man, and rofe np againft him who
! had fhaken off .his Allegiance to their Bountiful Crea-
: tor : The Air ftifles him, the Waters drown him, the Fire
1 burns him, the Earth, Corn, and Trees, deny him their
i Fruits without his Care and Labour; the Stars fend bad
: Influences on him , and he is fubjecled to Cold, Heat,
: Hunger, Thirft, Wearinefs, and innumerable other
Evils, being deprived of the Dominion he had over all
; things, ana1 fubje&ed unto them. -.
1 4. All Men in the World are the Natural OfT-fpring of 4. To all
Adam, and do defcend from him both as to Body and Mankind.
; Soul, fo that they muft partake of the fame Qualities Renojuv.
: with him, being all his Living Images ; and therefore all fe r£fpr
: Men who were in his Loins when he . turn'd away from Evang.
; God, finned in him, and do inheric his Corruption and Pref.p.22^
Mifery both of Body and Mind ; as, ;if he had not fin- 1?
; ned, he had produc d all Men to Salvation, as God crea-
j ted them. But every Man for himfelf would have had
: the fame Liberty that Adam had to remain firm in the
: Love of God, or to turn away from.it, by placing his
: Affections on himfelf, or other Creatures. , He might
damn or fave himfelf , during this Time of Trial, and..
all who had remained faithful co God' woujd have been
£' \ f£Ve<3 i
$o
XXXV.
3. The
Means of
his Reco-
very,
I. J e fits
Chrifi by
his Merits
and Medi-
ation ob-
tains Par-
denforhim
upnTerms,
and be-
comes his
Surety.
L'Etoile
du Matin.
p. 122.
Renouv.
de P Efp.
Evang.
Prefp.2i,
a. His
Time of
Trial is
novo a
State of
Labour.
Itenouv.
de r Efpr.
Ev.part i.
p. 89,90,
9 it &c-
Her Jcceffory Sentiments. Part L
faved ; on the contrary, all who had withdrawn their
Affections from him, to love any other thing , would
have beendamn'd; and their Fofterity would have been
in the fame State , tho* Adam had never finn'd. So free
and independent would Men have been, during their
Time of Trial ; which is that in which we live at pre-
fenr, and muft continue till the Day of Judgment : And
then being confirmed in Grace, as the faithful Angels
are ; they could never fall away, being perfectly united
to God after this Time of Trial.
3. As to the Means and Method for Man's
Recovery.
1. A LL Mankind had been thus irrecoverably loft
Jt\ and damn d, as the fallen Angels are, if the Son
of God, our elder Brother , had not interposed and be*
cornea Mediator between God and them; who being
touched with a deep fence of the wretched State into
which Man had plung'd himfelf, he ardently prays and
interceeds with his Heavenly Father, that he would have
pity on thofe his wretched rebellious Creatures, and his
Brethren ; that he would be pleas'd to pardon them,
grant them his Grace, thoJ molt unworthy of it, and
allow them yet a Time of Trial , becoming Surety for
them, that they fhoulddeteft and abhor their Corrup-
tion, deny themfelves, and return to the Love of God.
His Mediation is accepted , and upon the account of his
Merits and interceffion, Man is pardoned, Grace is given
him of new,and a Time of Trial allowd him,in which he
muft lead a Life of Penitence, and thereby mortifiehis
Corrupt Nature, and return to the Love of God.
1 2. The Time of Trial given to Man at firft , was a
State of Pleafure and Delights ; but fince the Fall of
Man, the Time of Trial affign'd him, is a State of La-
bour and Toil ; and therefore God thruft Man out of a
delightful Paradice , and fuffered the Malediction and
Curfe of his Sin to fall upon the Creatures in a great
meafure ; that they all might afford him Vexation in-
ftead of Pleafure, and fo he might have occaiion of do-
ing Penitence, becaufe he had turn'd away his Heart
and ArTec/ctons from God, and fet them on the Creature.
< 3. The
Part I. Her Accejfory Sentiments. 5 r
* 3. The Son of God having undertaken the Recovery 3 JLifi
of Mankind, out of pure Love and Companion, he pro- •/ /*«"'-
vides means and remedies according to the different UNCf en'
dates of their Maladies. The Firft Command he gives J°)n d lo:m-
Man, as a neceffary mean of his Recovery, is a Life of Rcnom, 1
Penitence and Labour, to eat his Meat in the ivveat of del'Lipr.
his Face 5 but Men multiplying their Sins, he multi- Ev. pi-f
plied his Commands, as fo many means to turn them p. 44,45,
from their Sins, and gave them variety of Precepts to &c
make them think upon God in all their A6tions and
Words, fo that their Hearts might be in a continual
Elevation to him. But they cleave to the Letter of the
Law, withoutcomprehendingtheSenceof it, and turn'd
away yet more from the Love of God , placing their
Affections on the Creatures, the Riches, Pleafures, and
Honours of this Life, pleafing themfelves with the out'
fide of their Rites and Ceremonies.
f 4. When all other means prov'd unfuccefsful, Jefus 4 JefuJ
Chrift tries the laft Remedy : Men were not capable in cfri^
their Mortal State, of being taught by him in his Glo- cJoat,?f
rious Body. He had obtained of his Father to give them £/£(■„
in Spirit, good Thoughts and Motions, yea, Divine and JlrtJft
Supernatural Light jbutall this was not capable to convert t0 r,^"r*
them, or to make them fenfible they were in a State of i3irH
Damnation, becaufe of each one's inveterate habit to
follow their brutifh Nature. There was need of a Mean, V Eroi/e
vifible and fenfible to their Corruption, to move their du Matin.
Hearts, otherwife they had all been loll without a fence P- I22j
of their own Mifery, all perifhing without perceiving *25, &G'
it, by a damnable Imitation of one another \ thus all fcy°£r
running in the Broad Way to Hell. Having therefore E* JJr
obtain cl from his Father, Mercy and Pardon for them p 'g ml
upon their Repentance, Jefus Chrift refolves to become ^0m
a Mortal Man. He therefore cloaths himfelf with our
Mortality, and bringing along with him his Divine Light
to enlighten them , and his Divine Love to enrlame
them, he becomes in all things like to Corrupt Man, yet n .
without Sin ; he teaches them by his Word, and \£» by A^
Example, how they fliould mortifle their Corrupt Na-
ture, do Penitence, and recover the Love of God ; he
charges himfelf with the miferies and frailty that Sin
has brought upon Humane Nature, taking on himfelf
all their Maledictions, and the Puniiliments due ro
& a * thtir
52 Her Acceffory Sentiments. Part I.
1 their Sins, which he did bear and fuffer as if he had been
c the greateft of all Sinners, living a Life of extream
c Poverty, Labour, Contempt, and Pain, undergoing a
' fhameful, painful, and accurfed Death, andfoobtain-
c ing Pardon for all who fhould thus follow his Steps.
5. We are c 5. God made his Will known to good Men j toths
taught now c ancient Patriarchs, and Prophets, by the Organ of the
by the l Glorious Body of Jefus Chrift. But fince Men were
Light of < taught by Jefus Chrift in his Mortal Body, there is no
Truth. and c neecj t0 fee or under{tand by his Glorious Body. They
TjCi Jr •' navc received the Light of Truth, fo that they need
bodily Vij- , no|. bodjIy yiflons ^ tQ underftand the Wil] Qf God-.
c Jefus Chrift fpeaks now to them in Spirit and in Truth,
Renouv. l enlightning Souls with his Divine Light, inwardly by
de T Efpr/ his Holy Spirit, which operates in Souls difengagd from
Ev.part 2. c themfelves , and from ail earthly ArYe&ions, acting in
p. 99- c them fvveetly and powerfully, when the Soul is in Peace
c and Tranquility of Mind. It hears then as a foft Wind,
' which furrounding it with Joy,makes it fee what it ought
* to do, and avoid both for its own Conduct, and for thac
1 of other weil-difpos'd People.
XXXVL 4. iyfs to the Prefent State of the World, the
fenfstate Summ of her ^fecejfory Sentiments are,
1. No true1 I- THAT all Men have corrupted their Ways, and
chrifliaw c i that there are no True Chriftians in the World,
at prefent. c truly mortified to corrupt Nature, and regenerated in
Acad des. ' ^ie ^oveof God, an^ the Spirit of jefus Chrift.
Theol. part 1. cap. 9.
2. Chri- c 2. That the prefent State of Chriftevdom is a perfect
, flendom < Babely our Language being confounded j and the Buil-
a Babel. < ders do not underftand one another.
Confuf. des Ouvr. de Babel.
3 The Do- e 3. That we have glofted away the Laws and Doctrine
Brine of « 0f jefus Chrift by our Expositions, as much as the
jefutchrift t Scribes and Pharifees did Mofcss Law by their Tradi-
ghfed « tjons#
Tomb de lafaufTe Theol. part 1. let. 1.
< 4. That
Part I. Her Acceffory Stntimtnts. ^
1 4. That we live prefently in the Reign of Antichrift, 4. Anrr
1 and that he rules in Spirit through all the Earth, by his thrift
( Three Antichriftian Qualities, which he fheds into Man's ragmmw.
1 Nature, Injuftice, Malice, and Hypocriiie, under a cover j ,r? ..
( of Religion ; in Oppoiition to the 1 luce Divine Qua- ^u j^^n
1 lities, Righteouihefs, Goodnefs, and Truth, which Jefus p c g ' '
1 Chriftcame to plant in the Hearts and Lives of all his 10o. '
1 Difciples. That Men feduce one another under fair A ' ,
1 Appearances. That Sin is mask'd with Holinefs , and r>cou
I cover'd with Hypocrilie, LJoht ^
the World, part r. p. 31. part 3 p. 19.
* 5. That the Source of all the Evils in the Church, is $. The
' in the Corruption of the Paftors and Churchmen, and churchmen
that the Abomination of Defolation is in the Sanctuary. the source
4 That all the Degeneracy of Chriitians comes from the °f a!l the
[ pegeneracy of their Guides. ^ll- .
lemoign
de Verite. part 2. p. 50, 7$/
•
1 6. That the Wickednefs of Man now being Univer- 6. God's
i fai and come'to a height, (greater than in the Days of l*ft :/«<fe-
c Noah) the" Sentence of Gods laft judgments is irrevo- ment* be-
1 cably palr^ and the Plagues are begun and will continue, &'An-
1 till that by War, Famine, Peftilence, and other grievous L,£r .,
t Judgments, all the Wicked be confumed from off the du jvflcTn
< Face of the Earth, but this fhali be done (lowly, and in p IO-
i a Courfe of many Years, that many may thereby be lc8, &e.
% awakened and brought to Repentance. j. ! f
the World, part r. p. ijr, 188. part 3. p. 29.
<. ^As t a the State of Things to ccme* b$r XXX Vrr.
1 C ,• * 5-TheState
Sentiments arty ofThings
To come.
1. HP HAT God will yet once renew his Gofpei-Spi- 1. God will
A rit upon Earth, and will fill well-diipofed Souls reruw his
with the Spirit that jefus Chrilt. had while upon Earth, Gofpel Spi-
and that the latter Chriftians iliail live in greater Per- «>■
fettion than thofe of the Primitive Church* did. That Renouvr.
he will ftx\d his Holy Spirit to hy before us thofe means da V Efpr,
of Salvation which Jeius Chrift taught us while on Ev. Pret.
Earth, that we may clearly fee how far we are eitranged p- 125.
E q ' from
$4 Her <^4cceffory Sentiment t. Parti.
c from thern , and to give us the Light of the Truth,
4 that we may fee the way to return, and to take up again
1 the fame Gofpel-Means, and recover the Dependance
1 of our Will on God, without which none can be faved.
- And God will give the full Understanding of all that has
' been delivered in his Name, from the Beginning of the
1 World, both by the Holy Prophets, and by Jefus Chrift
' and his Apoftles, or other Saints his Difciples.
«. AndwiU l 2. The Original Defign of God in the creating of Man,
juffil his c being to take his Delight with him/ for which End he not
purpofe of ' only made Man after his own likenefs, but he alfo be-
hvingwith l came Man, that he might live with him in perfect Refem-
Man for- « blance to all Eternity) and this being now fufpended unto
tvt-r on < jyjan becaufe of his Sin, until that he have accompli-
Earth. < p^ j^ penjtence to which he is (ubjecled by Sin ; yet
I^ioht of ' ^nce ^°d does noC change, nor will ever alter his Defigns,
tbeWorld ' ^is timQ °f Penitence being fmiflied , Man will enter
part r. ' again into Communion with God , as if he had never
p. r45. c offended him. He will fpeak to God Face to Face by his
part 3. ' Humanity, which will be rendred immortal, as well as
p. 83. * is that of Jefus Chrift, that they may delight them-
L«D?rn!- c fdves perfectly together upon Earth, whiigh will then
ere Mefc- « be rendred Paradice, by the lovely Prefenceof God, who
ricorde, c fQ.. ^jg gncj became Man, ancj jn tne £ncj 0f tne World
P '57* i wjii come jn Glory upon Earth, to Live and Reign for
* ever with Men ; which is as it were The Sum of all the
1 Defigns that God has over Men , and the Alliance he has
4 often pr.mifed fo make with Man,
3. And re- ' 3. All the Works of God are Eternal, and nothing
'new all his l that he has made mail ever perifh. And in the End of
Work* into « t\{ls World, at the Coming of Jefus Chrift in Glory, all
their pri. c tningS (]iall be renewed and reftored into that primitive
pitive /«- c jnregrity, in which they were at firft created. All the
ifgrity. t £v-j c|iat js jn tjie creatures> tne prujc 0f Man's Sins,
Notjv. * fnall be wholly taken away. Ai; Nature fhall then put
Cid.p.93, c off the Corruption, Darknefs, and all the Disorders,
io». c with which it had been tainted fince Adams Sin : All
Renouv. ' flw'U become Bright, Glorious, and Luminous; all Cor-
4e 1* Efpr. l ruptiort mail be removed from the Body of Man, and
Er.part ?. ' K ma^ ke re-ellablifh'd in that glorious perfect State in
p. 131, ' which it was at firft created, And the Soul become per-
r^ ( feclly pure, (hall take its Delights with God, and the
/> with Heaven and Earth, end all the other Creatures.
'For
Part I. Her Acctffory Sentiments- 55
For God created them for thofe Ends, and for no other Light of
thing, that Man might have his full perfect Contentment theWorld
of Body and Mind in that Life Eternal, wherein jefus Part *■
Chrift (hall reign always in Body and Soul, wirli the P H*-
Bodies and Souls of the Blefled, who fhalJ be united in
Spirit unto God, and in Body unto the Body of Jefus
Chrift.
1 4. After the Judgment , when God fhall take all 4- ^ndtht
Malignity from the Earth, and from all the Creatures \ Malignity
the Venom from Serpents, Scorpions, and other poy- b*"'Wd
fonous Beafts ; Maladies and Infirmities from the Bodies v om ali-
of Men and Beafts, and VVeakneffes from Spirits ; All Le Nouv.
this (hail be reduced into fome corner of the Earth, ciel.
all in a mate, that thefe Malignities may act together p. 127,
upon the Bodies of the damned, and that the Works 128,. 129.
of their hands be rendered unto them. For God never Renouv.
made any of all thefe Evils : He created all things de V Efp.
Good. Men only by their Wickednefs have given Ma- Ev nS«
lignity unto all created things, and therefore it ought to Part 2-
appertain to them, and to be rendered to them by the p* *32'
Right of Juftice, which will come to pais at thejudg- ??3; ^
ment ; when the Bodies of the Wicked fhall rife alio, thf\yarlJ
that none of the Works of God may perilTi , and fhall p;nt x
be fent into that miferable Corner with all the Evils p. 153.
which fhall be removed from the BlefTed, and from the
Earth, from Plants, Beafts, and all the Elements ; that
all thefe things may ferve them only for Delight and
Pleafure, without being able to do any more Evil, as
they were in the Beginning of their Creation, and all
their Malignities which they have contracted by the
Sins of Men, fhall be rendered unto their Authors
1 5. God having at the Firft Creation endued all living >■ W*» re-
Creatures with a Power of producing their like, and fl*reti ta
Man in his perfect State, being endued with the fame hu rirf£
Power of producing his like, without the help of ano- Statf-
ther, he fhall be re-eftablifli'd into the fame State ~0,.,e da
again : So that in the Kingdom of Heaven there will be l ar'"'
eternal Propagation, but altogether Holy, altogether Lic?hV of
Pure and Deified, without concupifcible Appetite, but the World
by pure Acts of Love to God, which will extend p3rC r.
it felf to the Production of New Creatures, to the p. j<5q.
Glory of their Creator, There there is not Male and
E 4 ' Female,
%6 Her Jeeeffory Sentiments. Parti,
1 Female, they neither marry nor are given in Marriage^
c but are as the Angels in Heaven.
XXXVIII XXXVIII. This a*, a Sum of her Acceflory Sentiments,
ihefe Sen- ancj they who fhall confider them without prejudice will
tmentsnot hardly think, that for them fhe deferves to be treated
damnable. ejtner as an Heritic^ or as a Mad IVhimfical Woman. It
has been already faid, that fhe does not propofe them as
Articles of Faith, neceflary to be believed by all ; that
according to. St. Auguftine , thele only are damnable
Doctrines which tend to deftroy Charity, the Love of
God, and Our Neighbour, which it is evident thofe Sen-
timents do not, and it were eafie to make appear that
many other Doctrines and Pr aclices do, which pals
among many for very Chriftian.
XXXIX. XXXlX.BeBdes it is evident that thefe Sentiments tend to
Thy dear c]ear anc] confirrn a[] tne Truths andDo&rines of Chriftian:-
the Do tv^ ?ncj t0 en(]car them to us. They fhew us the great De-
cfoifii ^gns °^ Goc* s Love in the Creation of Man, the excellent
nit! ^tIte *n which he made him, and the Happinefs to which
! r he defign'd him. They make appear evidently , that ali
our Evil is from our felves, and all our Good from God.
They mew us the Ground and Reafon why Man's Re-
clemption was fet about, and not the fallen Angels , why
jefus Chri/l took fuch Intereft in Man, became Intercef*
for and Surety for him ; and why his Mediation was ac-
cepted by God his Father ; and why after other means
effay'd, he at Jaft cloa&rul himfelf with Man's Mortali-
ty; why the following of his Counfels and Example,
is indifpenfibly neceffary to Salvation. < They represent
to us the horrid Corruption that Man is fallen into by
Sin, both as to Soul and Body, and all the Creation by
him ; and how mad we are to gratifie our corrupt Incli-
nations, and to love this prefenc World. They direft us
to a right life of the Rods and Judgments of God, and
awaken us to a fence of our prefent State, wherein all
the World lies in Wickednefs. They give us a profpeel: of
the World , and of all the Creation worthy of God.
They let us fee the Wifdom and Goodneis of God in
{ bringing about his great Defigns, tho' thwarted by the
Perverihefs and Rebellion of Man. They give us fome
glimpfe of the unfpeakable Glory to which Man is de-
signed, to partake of the Joys of Gpd, being united to
|ii m in Body and Spirit; a*id to receive the Delights of
;. ,, . ... ajJ
Part. I. The Agreement of her Sent imtnt /, cVc. £7
all his Works. They fhew us that Almighty God defi^n'd
this World and all the Creation for fome great End more
worthy of him, than to ferve Devils and Wicked Men as
a Theatre and Fewei of their Lufts , and Inflrument of
their difhonouring him. It is ufual for the Learned to
form Theories and Syftems of Divinity, whereby to give
a clear Account of the Doctrines of Faith. If Men will
be pleafed to conftder thele Sentiments in this View only,
and compare them with the Syftems given us by the
Divines of all Parties , they may come to be convine'd
that they hav£ a greater Tendency to promote True
Chriftianity.
XL. And as they are very futable to the known Articles XL.1
of Faith, Co they do not contradict the Holy Scriptures,77^ *r*
but feem to be insinuated and pointed out in them, and confonant
to ferve to clear Thoufands of PalTages there, which £ *fe mX
otherwife cannot be conceived , as A. B. her (elf makes cri$turci-
appear in feveral Inftances.
1. That all things were created Good and Beautiful at r- Jht9 *j.e
firft without any Deformity, appears both fromthe Na- Be,fu^ °*
ture of God, and from his Word. He is Perfect, vdMtta*W-
therefore cannot make any thing Imperfect. He is all Nouv.
Good,and can make nothing Evil: All things therefore have Ciel. F*8o°
been made by him perfectly Good and Beautiful, for the
Workman is known by his Works. A rare Painter or
Writer is known by his Pictures or Writings, tho we do
not know his Perfbn ; much more is God known by his
Works, for he can never fail or commit a Fault in them,
which the mod accomplifh'd Spirits amongft Men may
clo. This is then an Eternal Truth, that God created all
things Beautiful and Good, which the Scripture alfo veri-
ties , when it is faid, that God faw all that be had made, Gen. 131,.
and behold it was very Good : Which could not be, if
there were any Evil in it j as a thing cannot be Beautiful
if it have any Deformity. But we fee all his Works now
are not Good and Beautiful j in the Air, are Tempefts,
Whirlwinds , &c. deftroying Men by Sea or Land : In it
is obfeure Darknefs, nothing to be feen through it, if it
be not favoured with the Rays of the Sun or Stars. The
Earth has a filthy colour,^ that fullies all that touches it,
and is of fuch grofs Oblcurity, that we can fee nothing
in it ; and to make it bring forth Fruit, Men muft employ
she fweat gf their Body, and after ally it brings forth
often
58 The Agreement of her Sentiments Part I.
often nothing but corrupt Fruit ; and if it be not cul-
tivated , only Thorns and Thirties. The Water often
fwallows and furTocates Men ; its greateft MafTes are fait
or filthy. The Fire has in it a black Smoak ready to
itifle Men, if they were not fuccoured by the Air ; it
fpoils the Eyes of thofe who fteadily look on it, and con-
fumes Men , Beads , and all other things. Thele things
cannot be created by God as we fee and feel them, be-
caufe they are neither Good nor Beautiful : By a clear
Confequence then, we muft believe that the Air has been
created clear , fweet and agreeable, without thefe Tem-
pefts; and fo of the reft.
4. As a 2. It is as evident that our Bodies have not been created
the Beauty in the State they are now in, in which there is nothing
pf Man's good and beautiful, no more than in our Minds ; and that
P0fy they have been forirfd at firft in a glorious State, appears
by this, that it being generally acknowledged that Jefus
Chrift istoreftore 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 jefus Chrift, to change our vile Bodies, and to make
them like to his Glorious Body ;and we being told that when
at his firft Transfiguration on the Mount, he was pleafed
to give his three Difciples ibme Profpect of that Glory,
and to let fome Rays of his Glorious Body ftream forth
thro' his Mortality ; it is faid, his Countenance did [bine
as Lightning, and his Raiment was white as Snow, We
may think how glorious the Body of Man was before his
Fall, and mall be when this Mortal mail put on Immor-
tality, and this Corruption Incorruprion, and Death fhall
be fwallowed up in Victory.
3. As to 3. That Man in his firft Creation was endued with a Power
Mans be- of producing his Kind, appears in that at the Creation of
sng crca- fyjan [t \s exprefly faid that * God created Man, Male
ted to pro- and Female, and bid him be fruitful and multiply, and re-
duce his pfetrife the Earth, and tho'it be in the Original, he created
* • them,m the Plural, and nor in the Singular, he created him
Etoile du Male and Female *, yet that does not change the true Sence,
Mar. p. 64, face God created in Adam all Men who were to proceed
6B. from him, they were all originally in him. And Eve was
"^Gen.1.27. not as yet formed, and he had reftedfrom ail his Works be-
fore he proceeded to the Formation of her, how long after
it is not known. This feeins moft evident from the Story
of
Parti. with the Holy Scriptures, &c. $9
of the G eation, for the Account of the fix Days Works is
contained inthefirlt Chapter of Genefis, and that God f ax*
that all he made was very gtod\ but before the Formation Gen. 1.3 1.
of Eve out of Adam, we are told of God's retting on the
feventh Day from all his Works which he had made; of his
planting a Garden, and there making to grow out of the
Ground every Tree that is ple?fanc to the Sight and good
for Food j his placing Man there to drefs and keep it \ his
bringing all the Beads of the Field and Fowls of the Air
before Man, and Adam's giving each of them a Name ;
his finding it now not good that Man Jbould be alone, tho' Gen. 2 iff.
before he faw all that he had made, and behold it was
very good ; his Refolurion therefore to make a Help meet
for him, and therefore he caufed a deep Sleep to fall upon
Adam, and took one Principle out of him, called in the
Scripture- (tile one of his Ribs, and fo formed the Woman.
As from all this it feems evident that the Formation of
the Woman cannot be fuppofed to have been upon the
fixth Day, without a great Straining of the Hiftory; fo it
appears, that Adam was at firft created in fuch 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 himfelf in the Creatures, without referring
all to God. It is therefore faid, It is not good for Man
to be alone-, tho' before, God [aw all [that he had madc^
and behold it was very good. It feems therefore now that
all was not good as he had made it, that Man began
to abufe the Free Will that God had given him, to be lefs
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 himfelf, that in Loving this living
Image of the Divinity as himfelf, his Affection might be
raifed and ftrengthened in the Love of God.
4. That jefus Chrifl: was come immediately from Adam, T^at jSa
and that God in him did afTume the human Nature before JUi chnd
the Fall of Man, is insinuated by thole Inftances in the came of
Holy Scripture, that he is calVd peculiarly the Son o/Adain.
Man, there being none other fo but he, the fecond Adam\ Renouv.
that he is faid* to be the Firft-bom of every Creature, none de 1' Efp.
of the Creatures having produced any of their Kinds be-
fore
6o The Agreement of her Sentiments Part I.
Ev. part 2. fore Adam; that the Lord converted familiarly with Adamy
P- ?8. and fpoke with him Face to Face, and he heard the Lord
Etoile du walking in the Garden and hid himfelf. Thus it was God
Ma"n;^ in the human Nature, JefusChrift, that fpoke to Adam y
P- 32>33- to Noah, to Abraham, to Jacob, to Mofes, to the Patri-
archs and the Prophets. The Interpretations which by latter
Writers are given of thofe Apparitions, are an evident
Straining of the Text ; as to fay, that it is a created Angel,
a Simple Creature, who {ays, (a) I am the God of thy
Father, the God of Abraham, — And Moles hid his Facey
(V,)Exotl. for he was afraid to look^upon God. It (b) was he who
3.2.-6. in Perfon did lead the Ifraelites by Day in a Pillar of a
(£)c.i3 21 Cloud, and by Night in a Pillar of Fire, (c) out of which
he fpake to Mofes Face to Face, as a Friend fpeaketh to
(Oc.33.9, his Friend. Thus, (d) after the Idolatry of the Golden
ii. Calf, hethreatned not to go up any longer in the mid ft
(d) c. 33. of them, but to fend an Angel before them. And when
2» 3- Mofes defired to fee his Glory, (e) he was covered with
the Lord's Hand while he paifed by, and permitted only
(e) lb. v. t0 £te fas Dack Parts, hecaufe he could not fee his Face
*2> 23« and live, (the Weaknefs of our corrupt Nature not being
able to behold that Glory without being divTolv'dJ and
yet this Divine Body, tho* covered with a Cloud, made
fuch Impreffion by the Rays of its Glory on the Body of
Mofes,(f) as that after forty [days Conversation his Counte-
nance did fhine. And the ancient Fathers were fo fcn-
C/)ch.i4. fible that all this could not be faid of an Angel, that
28> 35- many of them were in the Opinion, that the Son of God
did affume a human Body before he was incarnate, and
therein appeared to Adam and the Patriarchs j (b Juftin
Martyr , Tertullian , Irenzus , &c. A very pious and
Dr. Scot's learned Divine of the Church of -England has of late
Chriftian made appear, that Jefus Chrift immediately after the
Life. Fall of Man became the Media.tior and Surety of a New
part 2. Covenant, and fo, under the mod high God and Father,
vol. 2. did immediately rule and govern his Church and People ;
p. 23 3 to and that therefore, 1. There was a certain extraordinary
258' Angel, who frequently appeared and fpoke to the Jewifh
Patriarchs, who is fometimes called Jehovah, who ordi-
narily aflumed to himfelf Divine Appellations, and to
whom the holy Men rend red Divine Flonours, Vows and
Sacrifices; and that he appear'd to them in the Form of
a Man, i- That he was a Divine Perfon, and no crea-
' tec!
Parti. with the Holy Script ares ■, &c. 6l
ted Being. 3. That he was that Divine Perfon that defended
upon Mount Sinai, and from thence removed into the Ta-
bernacle, and thence into the Temple. 4. That he was not
God the Father. 5. That he was God the Son, who ap-
peared to the Patriarchs, Job.%. 56,58. brought Ifrael out
of Egypt and defcended on Mount Sinai, Heb. 12. 16.
Epb. 4. 8. Pfal. 68. led them thro' the Wildernefs into Oh
naan, iCor. 10.9. dwelt in the Jewifh Tabernacle and Tem-
ple,?^: 1 2.4 1 . compared with Jf.6.\. and was that Jehovah
and DivineLord and King who under the mod high Father
presided over the Jemjh Church i^.5,14, with If.6o. I. If.
41.4. and 48. 12. with Rev. 1. 2,17. and 2. 8. and after
his coming into the World he ftill retained his Right and
Title of King of Ifrael, Matth. 2. 2. Job. 1. 49. and 12. 15.
Zech. 9. 9, 14, 15. Job. iS. 33, 34, 35* 36, 37- Now it
being evident, that immediately after the Fall of Man,
Jefus Chrift became a Mediatotfr and Surety for him 5 that
he took the immediate Care of his People, and often ap-
peared to them in the Form of a Man ; is it not as agree-
able with the Analogy of Faith and the Holy Scriptures, to
fay, he was truly fo, than to affirm that he took only
the Appearance of a Man, till he cloathed himfelf with
our Frailty and Mortality. Befides this is a wonderful
Inftance of the infinite VVifdom anil Goodnefs of God,
that fo many of the Angels having fallen from their
firft State, and fo all Intercourfe between God and them
broken off, to prevent the Fall of Man, or if he fhould
fall, that there might be a way for his Recovery, and that
there might be one for whofe Sake and Mediation he
might pardon Man and conferr new Graces on him; that
therefore the Eternal Son of God mould unite himfelf to
Man's Nature, and become Man, while Man was yet in his
Integrity and Innocency, fince afterwards the Divinity
would not have united it felf to frnful Man, and lb all In-
tercourse between God and Man fhould have been broken
off, as it is between him and the Fallen Angels.
5. That Sin did ftrangely deform the Body of Man, j.Tfof
and that it became quite another thing than it was before, Sin did
appears by this, that Man after his Sin, was afham'd of 'fir angel/
himfelf, faw his Nakednels, and was afham'd of it, and deform
fought fomething wherewith to cover it j whereas therd Man-
was nofuch Shame before, no more than the Sun can be
afliamed that his Light and Glory is not covered with Clouds
and Darknefs. 6 That
62 The Jgr cement ef her Sentiments Partf.
6, And the 6. That Sin has alio derorm'd the Creation, which is to
Creatum. be reftored to its primitive State, isexprefly pointed out in
( }Rom* *^e Holy Scriptures, we being told (a) that the Creature
o *J was mac^e fufyfl: to Vanity, and that the whole Creation
(b)v ' ii. Sroaneth and travelleth in Pain together until now, and that
(c)v.2i. it [ball be delivered from the Bondage of Corruption into
the glorious Liberty of the Children of God.
7. That aH 7. That all Men are the Natural OrF-fpring of Adam,
Men are as to their Souls as well as to their Bodies, feems to be a
fropagatei moft juft and true Sentiment. We fee in this vifible World
0/ Adam, Q0ft has endued ail living Creatures with a Power to pro-
both as to ^uce thejr ]ik6j from tne meaner* plant to the moft perfect
Soul and Animal Ail kinds of Birds, Beafts, and Fifhes produce
3> their Off-fpring, of the fame kind of Body, Life and Spi-
rit with themfelves, endued with the fame Power of pro-
ducing their like, which Life and Spirit, even the Learned
as well as the Vulgar, begin again to acknowledge to be
fomewhat elfe than meer Mechanifm. This Production all
the Art of the World cannot imitate, but it is derived
down from the rlrft of every Kind, to the relpeclive Series
of Individuals of that Kind, thro* all Generations. That
all Men do thus derive their OfF-fpring from Adam as to
their Bodies, no body will deny ; but the general Opinion
of the Learned has been, that our Souls are immediately
created or infus'd by God into our Bodies, and that we do
not derive them from our Parents, and fo from Adam.
But as God has endued Man with a Power of producing
the Bodies of his OrT-fpring, (b alio it feems evident, that
he has endued Man's Soul united to his Body with a Power
of producing Souls united to Bodies , which receive alfb
from their Conftituents the fame Power of producing 0-
ther Souls united to Bodies, and that altogether like them-
felves. There is no Contradiction in the Nature of the
Thing, and the Bleiling of Multiplying given to Man, is
as unlimited as that to the other Creatures ; and the Scrip-
ture fpeaks of the Children in the Parents Loins, and by
this we eafily conceive how the Corruption of Man's Na-
ture is communicated to his Pofterity, without any Blemifh
in the Holinefs and Righteoufneis ot God -, for he having
created Man Holy and Righteous with a Power to produce
his like, had he continued fo, the Souls which proceeded
from him, had been fb too *, but he being corrupted in his
Nature, he could derive no other to his Pofterity. For
Pro-
Part I. tvitfj the Holy Scripturesy &c. 63
Propagation is redoublingof the fame Being,andof the fame
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 left laid tcbe the Off- fpring of their
Parents than the Voting of the other living Creatures are
from them : lb that they all do more perre&ly produce
their Kinds than does Man. But above all, this will never
fatisfie as to the other great Truth, That all Souls are now
impure and corrupt from their Original, and Children o/Eph. 2. 3.
Wrath by Nature^ as the Scripture fays. It were blafphe-
mous to fay, That God creates Souls impure, ignorant and
corrupt, and it is no left evil to think that God creating J
them pure and holy, does immediately put them into Bo-
dies, where they nofooner are, but immediately they are
thereby reputed fo corrupt and guilty, as to merit an eter-
nal Separation from God. The devout and profound
S. AngHftine was fo fenfible of the Difficulties in this Mat- Aug. de-
ter, that he was undetermined what Side to take, and pro- lib. srb.
fefled that he had feen nothing that cleared them, and 1- 3 -• 21.
he was for bearing with one another as to a Difference of hen;
Sentiment in thefe Things. It is abfurd to conclude this Epur.Hie-
Sentiment to be falfe,becaufe we cannot conceive how Souls j0nnac*
fhould propagate Souls, without communicating of them- de.°nS'
felves in whole or in part; if the lad, they are divisible *™™'
and not fpiritual \ if the firft, they fhould ceafe to animate
their former Bodies : this is to reafon about Souls from the
Idea's we have of Bodies. Do not we experience ten
thoufand things in the World, thoJ we cannot conceive
how they are? We fee the Soul produces Thoughts, and
one Thought produces another,and this in infinitum. Now
it is eafie for God to make, that in certain Circumftances
the Divine productive Vertue of the Soul fhould beget a
Thought which has in it a Principle of Activity as it felf
has, and that this Principle after its Production fhould
not depend any longer on the producing Soul, but fubiift
by it felf.
8. It has been judged the greateft Uncharitablenefs 8. That
for her to declare to the World , that there are no True thtre art
Chriftians, whereas in Truth it is one of the greatelt Acts m tru-'
of Charity. If a number of Perfons were defperately Chr/Jhan.
Sick, and their Diilempers had fo craz'd the moil of them,
that they were not fenfible of their own Sicknefs and
Dangers, tho' they perceived fbfficienrty the Illneisof their
ihbcu:* :
54 The Agreement of her Sentiments Part I
Neighbours ; would it be Uncharitablenefi to awaken therri
and tell them of their Danger, and direft them to the true
Remedies ? even tho] fome of them were uiing the pro-
per means and tending to recovery, it were certainly a
Kindnefs done them all. She does not fay that there are
frorisS— }££ among Chriftians, who have good Purpofes and good
TJefires, and who are good in Comparifon of the Wicked,
A . . but none who are truly regenerately into?the Spirit of Jefus-
ffheol Chrilt# Snefa?s>* Tobe arrue Chriftian, is, to imitate
ELf° c o t^ie A&ions °^ Je^os Chrirt, and to obey his Inftru&ions:
tf } " '*' Thus Jefus Chrift fays, To enter into the Kingdom of Hea-
^ht of ven , we mud become as a little Child j we mud take the
jfcui'world kft Place ; we muft do Penitence ; we rauft be poor in
, P«i<onf.2 Spirit ; we muft: deny our Selves ; we muft love our Neigh-
\ hours as our felves; we mull: take the Kingdom of Hea-
ven by force ; we muft pluck out the Eye, or cut off the
Hand, that offends us ; we muft leave our Offering, to
go and be reconciled to our Brother ; we muft love our
Enemies, and do good to them that hate us ; that we can-
not ferve two Mafters ; we muft not care for the Morrow,
but lay up Treafures in Heaven ; we muft enter by the
ftrait Gate; that a rich Man will hardly enter into the
Kingdom of Heaven ; that we. muft take up our Crofs.
and follow him ; that we muft give an Account of every
idle Word ; that God hides his Secrets from the Wile and
Prudent, and reveals them to Babes ; that he came not to
be ferved, but to ferve, &c. She appeals to Chriftians,
ahhSt^i whether they be renewed into this Spirit, and makes^h rough
;'' ' all thefe Inftances how far they are from it, and how few.
there are who afpire after it : And to make People believe
otherwile, is but cheating Men into Damnation.
9. That 9. That the prefent State of Chriftendom is a Babely
Chriften where the Language is confounded, and the Builders do
dom is a not underftand one another, is but too fad a Truth to be
Babel. denied. If a wife Mafter Builder defign to build a glorious
Gonfuf City, and give particular Inftru6tions how the inferiour
d« Ouvr. Workmen (halt be trained up for if, and by what Marks
dt Babel, thev fhall be chofen, and what Meafures they mail obfervc.
in fquaring, fitting, and laying of the Stones; and if the
Workmen mall be trained up by quite different Meafures,
and chofen for the Office by other Marks, and if the Work-
men do fo far mittake their Meafures, Rules, and Inftru'&i-
ons , as that fome of therri fay he commanded one things
stteff
Parti. with the Hory Scriptures, &c. . 6<j
and others the quite contrary ; fome,that the Stones Jfhould
be hewn after fuch a way, and others after a quite different
way, and fliould live in a continual Debate and Scuifle ;
each fide contending that they were only in the right, and
driving to draw as many Stones as they could to themfelves,
and then inftead of carefully and wifely hewing them,
and fitting them for the Building, mould animate theft
Stones with the fame Spite againft the Fellow Workmen,
and Fellow Stones, which polTelt themfelves , and with
great Fury fliould throw them at them, and dam them
to pieces againft each chher, and lb render them unfit for
ever entring into the Building : This would certainly be
fuch a Babel, as that nothing could exceed it. The Par-
able is fo plain, it needs no Explication.
10. To make appear that we have gloried away the '^ThatK
Laws and Doctrines of jefus Chrift by our Explications of £lofs aw~
them, as much as the Scribes and Pharifces did MofesS*:,' J*?**
Law by their Traditions ; we need but confider , that as °tJets
the Pharifees, tho' they retained ftill the Letter of the r^'
Law, and were very zealous for it, yet their Lives were Tomb c?
contrary to it ; but they couM fo glofs and interpret it, as h hutlh
to reconcile it to their Practice : Even fo, tho' the Lives of Theol.
Chrirtians be in a far greater Contradiction to the Laws p. 1. let 1
of Jefus Chrift, and they retain and honour the Letter of
them ftill, yet they have learned fo to glofs and interpret
them, as to reconcile «their Life with the Hopes of Hea-
ven, and the Favour of God , and their Belief of their
being Good Chriftians.. For if they had not put falfe
GloiTes on the Dqttrine of Jefus Chrifl, there is no Chri-
ftian who defires to be laved that would live as they do
at prefent; for every one would fee, that he could not be
fav d after this manner, and that the Lives of Chriftians
now are quite contrary to thofe of the PrimitiveChurch,and
the Inftitution of Jefus Chrift. His Words are plain and
llmple, they need no GloiTes. He tells his Difeiples they
mult not lay up Treafures upon Earth ; they mult re-
nounce all they Poffefs ; they muft be poor in Spirit ; take
the laft Place, and deny themfelves. Now if they em-
ploy all their Life in getting and keeping of worldly
Goods ; if they feek after Places and Honours ; take their
Delights and Eafe ; follow their honeft Inclinations and
pleafe themfelves, their Life would feem a plain Contr.i-
di&ion to the Doctrine of Jefus Chrift i but we have
66 i The Jgrement of her Sentiments Parti.
learned to Glols fo , as to reconcile them. It is but the
Love of all thefe that Jefus Chrift forbids , and we are
ready to make our felves believe that our Hearts are not
Jet upon them ; as if the Bent of a Man's Defires and
Purfuit could be towards a thing all his Life-time, and his
Heart not fet upon it. Jefus Chrift knows well our Weak-
nefs and Frailty, that we cannot be immers'd in worldly
things without loving them, more than the Body can lie
in Snow without being chilfd by it, and that we know
not how much our Heart is glew'd to a thing, till we be
feparated from it, which is the mean alfo to wean our
Hearts *, and therefore that we might not put falie GlofTes
on his Doctrine, he has explained it by his own Life, he
himfelf lived in perfect Poverty, Contempt, and Afflicti-
on, was Poor as to Wealth , Friends, Honour, Reputa-
tion, Learning, Greatnefs, denied himfelf in every thing
that we Love and Value ; and embraced the things that
we abhor and dread. But this, we fay, was as our Re-
deemer, to fufFerand fatisfle the Juftice of God for our
Sins, and to merit for us Mercy and Pardon. It was fo,
but withal it was to give us an Example, that we fhould
follow his Steps : His whole Life and Death was a conti-
nual Sacrifice to God , renouncing all things that fenfible
Nature takes Pleafure in, that we might learn from him,
how to make thus a continual Sacrifice of our Will and
DeMres,and Satisfaction to God :Oh!-bnt we think he knows
our Frailty, and that we cannot do this j and we rejoice
that he has furfered thus for us, and we hope in his Merits
for Mercy and Salvation .* There is no Salvation indeed but
by his Merits , but they are apply 'd only to thofe who fol-
low his Example; for he tells us, none can come after
Matt. 1 6. him, but they who deny themfelves^ and take up their Crofs
34« and follow him\ and he lived after this manner, that he
might merit Grace for us to follow his Example; fo that
we have no True Faith in his Merits, when we think this
impracticable. But we have another Glois yet, whereby
to indulge and gratifie corrupt Nature. Jefus Chrift lived
after this manner, not that we fhould live a Life actually
ftrip d of all worldly things that gratifie Nature and Self,
as his was ; but to teach us to be as poor of them in Spi-
rit : If we have them outwardly in PoflefTion, not to have
our Hearts fet on .them ; and if we be deprived of them,
to be contented and refigned to the Will of God. Ind jed
Poverty
Parti. with the Holy Scriptves, &c 67
Poverty of Spirit is that in which Jefus Chrift would have
us mainly to follow him ; and if we be poor in Spirit, in the
midft of the greateft Abundance, we are truly his Difci-
ples : But he that is poor in Heart feeks not for Wealth,
nor Pleafures, nor Honours*, and if he have them j they are
a charge and burden to him, and he takes no more of them,
for himfelf, than fimply ferves the Neceffiries of Nature,
and that of the leaft and meaneft , rather than the bed
and choiceft. But the reafon why Jefus Chrift has given
us fuch an Example, and counfelled us to follow it, is, be-
caufe of our Weaknefs and Frailty. If we can be poor in
Spirit, in the midft of the greateft 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
tjie Kingdom of Heaven. He himfelf could have remained
poor in Spirit in the greateft Affluence of worldly things3
but he knew it was impofltble for us to do fo too; and there-
fore, in Confideration of our Frailty, and to give us an Ex-
ample, he came into the World ftrip'd of all that pleafes
and gratifies corrupt Nature , that he might teach us the
fafeft and fureft way to mortifie our Love to the World,
and to our felves, and to become poor in Spirit And that
all our Glofles and Explications on this Doctrine and Life
of Jefus Chrift are falfe, appears by the Fruits of them in
our Hearts and Lives.
11. That the Reign of Antichrift prevails in the World ii.thatwi
at prefent,few Protectants do deny : that his Empire is more *re in the
Univerfal than is generally believed , appears from this, Re'g* °f
that the Devil being properly the Antichrift by counter- dntiehrift.
acting the Defigns of Jefus Chrift, under a Cover of his
Religion, and being for him, and by infufing his Nature
and Qualities into Men , he has accordingly, inftead of the
Divine Qualities of Righteoufnefs, Goodnefs, and Truth,
tvith which Jefus Chrift came to infpire all his Difciples ;
he has, I fay , fhed among the Profeffors of Chriftianity
his contrary Evil Qualities of Injuftice, Malice, and Hypo-
criiie, under a Cover of Mattes, Communions, Prayers,
Preachings, and the other outward Forms of Chriftianity :
This is too evident a Truth to be denied. And under this
Cover keeps Men in a vain Amufemeht, and makes them
believe they are good ChriiKans, tho' really in their Hearts
they have not one of the Qualities of the Spirit of Jefus
Chrift. For Inftead of loving Poverty, they love the
g 1 Wealth
68 The Agreement of her Sentiments Part I.
Wealth of this World ; inftead of loving Sufferings, they
love their Pleafures, their Eaie, and their Contentments;
and inftead of being willing to be defpifed, they defire to
Antichr. be honoured, and fo of all the reft. And in LAntichrift
Decouv. DecoHvert, A. B. has made appear beyond all Exception,
!Sk8w °m l^at ^ *>Vnit °^ Antichrift prevails among all the Parties
theWorid o^ thrift endom^ and that thereby the Devil has with more
conf * Cunning, and more irreelaimably pofleft Men with his
Spirit, and efpecialiy the Well-meaning, fo that the Har-
lots, and openly Wicked, will enter into the Kingdom of
Heaven fooner than they, becaufe their Wickednefs being
manifeft, they are by the Grace of God more readily con-
,.-v verted, whereas in thefe the Spirit of the. Devil being goh-
f-<r»&l&(i .v€Hr*e4,Awith the Mask of Jefus Chrift, he ftill makes them
believe that they are guided by the Spirjt of God, when
they are really afted by the Spirit of Antichrift.
ii.TheCor- 12t f^at the Degeneracy of Chrifiendom proceeds from
rTp0tfi r ^e DeSeneracy or" *ts Guides and Paftors, is but too evi-
h s r t0 ^e denied, anc* tne ^vil *s more ^ anc* itremedi-
1/ Jl^tlghk that they cannot endure to have it told them. The
£V£ ' Corruption of the other States of Christendom may be
fpoken of, without exciting fo much of Mens Indignation ;
but if the Corruption of the Paftors be touch d, a Man
muft look for nothing but Rage and Refentment : This
cannot be fpoken of, but prefently it is a Combination
againft the Priefthood ; as our Lord was accufed, as defign-
ing to deftroy the Law, becaufe he expofed the Corruption
of the Scribes and Pharifees. All Proteftants do generally
. grant, that the Degeneracy of Chrifiendom, btfore the Re-
formation, was chiefly owing to the Degeneracy of its
Clergy ; and we being as far from True Chriftianity now,
as formerly , there is Ground to think the Matter is not
much mended. We fee what a ftrange Change the Holy
Lives and Doctrine of a few fimple Men wrought in the
Conversion of many Thoufands to the Faith and Spirit of
jefus Chrift in the Primitive Church, and how little is to
be feen of this now. The reafon of this Difference is not
becaufe of their working Miracles, for thefe ferve only to
confirm the Truth of a Doctrine, which being once con-
firmed, there is no more need of them, but they are as
effectual in all After- ages to-thofe who are firmly per-
i waded of them ; fo that to fuch as think they would be
bettered, if they faw fuch Miracles, is applicable that
of Jefus Chrift ; If they believe not Mofes and the Prophets,
neither
Parti. with the Holy Scriptures, &c. 69
neither will they be perfwaded M one jhould rife from the
De.td: Neither can this Difference be imputed to the grea-
ter Prevalence of Wickednefs now, the World being high-
ly corrupted alfo at that time, and that to no fmall De-
gree. It is to be attributed then to the Difference of the
Spirit, by which they were animated, from that by which
the Paftors of the Church are now generally led.
The things of God are not known but by the Spirit ofGod;
and where God finds pure and felf denied Souls, he delights
to communicate himfelf to them, and to make them the
Organs of conveying his Light and Spirit unto others, who
are not capable of receiving it immediately tnemfelves.
Mens Minds are generally fo extraverted, and turned to-
wards fcnhble things, that they cannot be affected with
the things of the Spirit of God, unlefs they be conveyed
to them by means that may affect their Senfes ; and this
is the realon of the great Neceflity and Ufefulnefs of the
Paftoral Office. For this Caufe the Word was madeFlefh
and dwelt among Men, full ot Grace and Truth. And
when he afcended into Heaven, he fent the Comforter,
who led his Apoftles into all Truth, and by their means
conveyed the fame Light and the fame Spirit into others,
and they were filled with the Holy Ghoft ; fo that it was
not fo much they who fpoke and acted , as the Spirit of . ,
God by them ; and thejre their Doctrine and Lives had a /fifrn^-
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 Cha-
rity did animate all their Words and Actions, and there
was nothing impoffible to fuch a Faith, and fuch a Cha-
rity ; this made them pray fervently to God for his Divine
Grace to others, and he would not deny the Requefts of
fuch ardent Charity : And his holy Spirit encreafing the
Vertue and Efficacy of their Prayers and Labours, did in-
feparably join his powerful Operations to awaken, con-
vert, and purifie the Hearts of others. This made St. Paul l ThefTa.
(ay, When ye received the Word of God, ye received it not as 1 3;
the" Word of Men,but (as it isinTruthjas the Word of God, 2 Cor-3-3-
which effectually worketh alfo in you that believe. And, For-
afmuch, as ye are manifeftly declared to be ihe E pi [lie of
Chrift, manifefed by us, written not with Ink, but with
the Spirit of the living God, not in Tables of Stone, but in
fiejhly Tables of the Heart, This wrought the Ccnverfion
F 3 *t
70 The Agreement of her Sentiments Part I.
atone time of 3000, and again of 5000 ac one Sermon of
St. Peter. This made the Officers, who were fent to ap-
prehend Jefus Chrift, fay, Never Man fpoke like this ; and
the Evangelifts of our Lords preaching, That he taught as
one having Authority, and not as the Scribes, and they were
aflonifh'dat his Dotlrine: For his Word was with Power,
or to (peak with St. Paul, in the Evidence and Demonftra-
tion 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 Holinefs of their Lives ; and their
Abftra uon from ail earthly things did procure Belief to all
they faid, and let the World fee, that they bid others do
nothing but what they firmly believed , and heartily fet
about themfelves So that the whole Body of the Church
was found ; when to be a Minifter of Jefus Chrift, it was
required only to embrace an Evangelical Life, and to give
Evidence of the lincere Love they bear unto Jefus Chrift,
and of being led by his Spirit.
Light of gut wicked and worldly Men crept into the Church, and
thcWorli tVjeir number increafing, they got themfelves in to be the
pirt^i. pallors of it ; then under an outward Cover of Piety and
Con*. 1,2, j^ejjgjon^ Men were turned away from an Evangelical Life,
Nouv^ciel an^ ^ t0 Donation : Then the Paftoral Office was tur-
tec. y. * ne^ *nt0 a Tra^e, wherehy Men might gain Honour, or
p. 147. Greatnefs, or Wealth in the World, or at leaft their Living :
— 16?. Then Men fitted themfelves for the Paftoral Office, not by
La Sainte Humility and Purity of Heart, but by Study and Learn-
Vifiere. ing ; then the Paftors becoming generally void of the Spi-
ch. 1, 2, 3. lit of God, were deprived of the true and living Know-
TomKck }ecjge 0f tne things of God, and retained only the outfide
-Tui anc* tnfe Letter, and varnifhed it over with their Learning
rhe0j- and Human Doclrines ; and fo the Blind led the Blind :
pare 1. Then inftead of the Gofpel Simplicity, Schools and Uni-
9 ^' verficies were multiplied, and there was nothing to be feen
but Difputes and Controversies: Then the Paftors being
void of true Charity , and of the Spirit of Jefus Chrift,
their preaching could have no Divine Force, more than
the Motions of Puppets, or the Words of Parrots : Then
they learned to preach the Gofpel by Study and Human
Learning, committing the Idea's of it to their Brain, as
Men learn other Trades, and varnifh over their Sermons
with the fame Words and Expreffions that Jefus Chrift
an4
Part I. with the Holy Scripture, &C. 7 ?
and his Apoftles ufed, without comprehending or convey-
ing to others the Divine Sence of them , and what came
from the Brain could go no farther than the Brain ; no-
thing can rife higher thanj its Original. Then the great
Buiinefsof Religion is turned upon the Pallor's fide into
an Art of Preaching, where on a Theatre he difplays his
Learning and Eloquence ; and on the Peoples fide into die
work of Hearing, and when they have continued daily in
thofe pious Exercifes for 20, 30, 40, or 50 Years, they
are for the moft part no more truly Vertuous than when
they began ; whereas, where the Word of the Lord is,
there is Power : Then the Pallors being proud and ambi-
tious, and envious, and worldly, and fenfual, and felfifh,
they feek their own things under a Cover of feeking the
things of Jefus Chrift; their Actions belie their Words; and
for their own Credit they fo glofs and explain the Do-
ctrine of Jefus Chrift, as to perfwade People they may be
good Chriftians, and good Minifters of Jefus Chrift, and
yet gratifie their Appetites and Inclinations ; Then being
void of true Faith and true Charity, they place Religion
in a Syftem of Opinions and Rites, and thoJ they agree in
the common Principles, yet differing in other things of
lefTer moment, they thereupon divide, difpute, and quar-
rel, form Parties, draw all they canto their Side , out of
a Pretence to the Glory of God, infpire them with Hatred
and Fury againft thofe that differ from them *, (both and
flatter the corrupt Inclinations of thofe of their own Par-
ty, or the Great, and thofe on whom they depend, and Mir
up Magiftrates and Princes to War and Bloodfhed, to per-
fecute thofe who differ from them : And as they make
War againft one another by their Difputes, fo they make
Princes and fecular Perfons to do it by their Swords. Thus
inftead of the Chanty, Peace, and Concord, which Jefus
Chrift left his Difciples, they beget Hatred, Strife, and
Envy among them ; and fuch is their Influence upon the
People, that they head their PafTions ; and what they hate
and call Herefie, fo do they. Inftead of the Self denial
and Mortification to the World, which Jefus Chrift and
the fir ft Paftors pra&ifed and taught, they teach by their
Example how to gratifie Self, and love the World ; and
yet feem greatly to honour Jefus Chrift, and to be Cham-
pions for his Religion. And if the Salt have loft its favour x
wherewith fball theFUfhbe • fatted i And ifjhey whafhpuld
F,4 t>5
72 The Agreement of her Sentiments Part. I.
be the Light of the World, and the Salt of the Earth, are
thus become Darknefs and without Savour, how great is
that Corruption ! And how great is that Darknefs! Thofe
of every Party do plainly difcern this Evil in the Guides
and Leaders of the opposite Parties , but our Self-love
blinds and hinders us from confiderjng it in our feives. This
is not to be understood but that there are Pallors of good
Inclinations and right Intentions amongft thefeveral Per-
fwafions, *and therefore what is faid ought not to be applied
to them ; but that this corrupt Spirit of Pride, Vain-glory,
Envy, Hatred, Strife, Avarice, the Love of Money, Flat-
tery, cunning and worldly Politicks , the pleafing of the
Appetites and Self, with an Averfion to the Humility, Sim-
plicity, Poverty, Contempt, and Crofs of Chrift, prevails
among the generality in all Parties, under a Cover of
Religious Rites and Opinions, and fo ferves ftiil to cor-
rupt Cbriftendom the more, is a fad Truth that cannot be
denied.
il.Tbat&e 13. That we are in the lad Times, that the Wickednefs
are now in of Men is as great and univerfal as in the Days of Noahy
theTimt 0/ that the Abomination of Defolation is in the Holy Place,
that we are now in the time of the laft Judgments of God
'fragments. ^ KV\{1(:\\ he will fweep the Wicked offrhe Earth; and
which (hall be more dreadful and terrible than any thai;
ever were 5 A. B, does ^0 fenfibly make appear in her Wri-
Li«ht of tings, particularly in the Light of the fVorld^ ' That they
rhe World.1 are real Enemies to Mens Souls who feoff at them, and
part 1. ' divert People from laying them to B&trt. She makes
Con. 2,29, l appear, that Iniquity is fo great and univerfal, that there
J ' is no more Faith nor Law among Men. People ftudy
1 nothing but to deceive their Neighbours ; the Father can-
4 not fruit his Son, nor the Son his Father ; the Brother
c riles up againft his Brother. Friendfliip is only feigned ;
4 Bufmels is full of Deceit and Fraud ; nothing but Pride
1 and Ambition reigning in the Hearts of all Men. Judges
* are without Equity; Priefts without Sincerity; Cloi-
* iters fiAd vvith Avarice, and the Devout full of Malice;
' which has been at all times in fame particular Perfons,
* but is at prefent lb multiplied, that it poffefles almoft all
. * Men ; And Charity" is not only wax'd cold, but alto-
their frozen and dead in the Hearts or Men. That the
c Signs of the laft Times are all fully accomp.Iifh'cl, par-
ticularly rhpfe in iThn.^.i.&c. and Matt. 24. Thafc
* -Mens
Part I. with the Holy Scriptures, &c. 7}
Mens Lives are the open Book in which thefe Truths
are written, and the Holy Scriptures are the equitable
Judge which pronounces the Sentence. That People
feoff at this and no Body will believe it, is a moft certain
Evidence of it. For Jefus Chrift fays, that it (hull be as
in the Days of Noah, they were eating and drinking, and
marrying, and giving in Carriage, and knew not unlit the
Flood came arid too\ them all away, &c. She makes ap-
pear how the Abomination and Defolation is in the
Holy Place , if Envy were loft, it might be recovered
in Cloifters ; if Avarice were dead, it would be revived
by the Priefts , Vain-glory and Pride is no where fo
prevailing as among the Clergy : In a word, Simonies
and all other Sins abound in that Place which ought to
be Holy : That thefe are the Stars which fail every Day
from Righteoufnels and Truth, for fome worldly Inte-'
reft, or humane Refpe&s. She makes appear, that Men
do not now embrace Penitence, nor defire Amendment,
that they rather grow every Day worfe, and cannot fuf-
fer that their Faults mould be truly fhewn them : That
at all times there have been wicked Perfbns, but when all
in general do forget him, it is to be believed that aflu-
redly we are in the laft Times, and that the Judgment
is given out, becaule the Meafure is full : That God can-
not fuffer an univerfal Evil, without an univerfal Cha-
ftifement ; and now Men having generally all of them
abandoned their God, have, in doing this, given Sentence
of the general Deftru&ion of the VVorld , which mall
not be recalled, becaufe the Will of Man is not inclined to
return to God, but rather to be the more eftrang'd from
him, if the Plagues mould yet be delayed : That there-
fore the irrevocable Sentence is given to purge the whole
World by divers Plagues of War , Peftilence, and Fa-
mine, which are framed of the Three Means, which have
caufed Men to abandon God ; Their Want of True Love
to one another ; their Love of this prefent Life, and
their being addicted to their fenfual Appetites ; the Plea-
fures of the Mouth and Belly. She (hews, that many
Signs have appeared in the Heavens ; fearful Comets, me-
nacing great Evils ; Fire has burnt many Cities ; many
have been fwallowed up by Earthquakes : That thefe did
affright fome at firft, but (b foon as the Devil had leifure
S to make his Adherents ftudy to find out Reafons, fhew-
i ME
74 The Agreement of her Sentiments Part I.
* ing that thefe were Natural things, he has made the fear
* of all thefe Threatnings of God, fent as the Forerun-
c ners of his Juftice, to evanifh out of Mens Minds ; fo
1 that no Body is converted to God, nor embraces the Spi-
* rit of Penitence ; but they mock at God's Warnings,
1 faying, Thefe are but Natural things. She asks thefe Ear-
* flatterers, If God ought not to fend his Plagues, but by
1 Supernatural things, and to make Chimera's in the Air ?
* He who has created all the Elements, muft he not make
1 ufe of them to chaftife the Offences which we commit
1 againft him ? Is there not need of I^atural things to
1 make our Bodies fuffer, which are likewife Natural ? The
1 Deludge was made by a Natural Rain ; and the laft
* Plagues will be made Peftilence, War, Famine, and Fire,
1 all Natural things, becaufe the Heaven, the Earth, and
* all the Elements ought to rife up againft us to avenge the
e Offence that we do againft their Creator and ours, &c.
I have tranfcrib'd all this, becaufe I think the prelent
Age ought to lay thefe things deeply to Heart. It is a
moft Remarkable Providence, that a fimple illiterate Maid
fhould give Warning to the World of the Approaching of
the laft general and dreadful judgments of God ; and
give fuch clear Grounds for it, from the Word of God, and
the State of the World j and declare that fhe is comman-
ded by God fo to do ; and that now, fince her Removal,
both the Wickednefs of Men, and the Signs and Judgments
of God, have been ft ill encreafing. There have been fuch
fignal and dreadful Earthquakes in many Places, fwallow-
ing up many Thoufands ; fuch univerfal Wars , deftroying
I&Bt/L there Hundreds of Thoufands, the Fire of which feems
only to be covered a while , to break out into a greater
Flame ; fuch peftilential Difeafes in many Places, particu-
larly in France, Scotland, America, {weeping off vaft Num-
bers ; and now moft grievous Dearth and Famine, which
for One Year fcourged France, but for thefe Three laft
Years has moft fignally vifited Scotland, and now this pre-
fent Year being the Fourth, is like to come to fo ireat a
heighth as to threaten an utter Defolation, Mens Hearts
failing them for fear ; all obferve fuch a general Change of
Seafons, 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, fo that this laft Plague
threatens to vifit other Nations likewife; yet the reft of
Part I. with the Eoly Scriptures , Sec. 75
Men, which are not killed of thefe Plagues da not repent
of the Works of their Hands, fo that we have juft ground
to apprehend that thefe are but the beginnings of Sorrows. Mat. 24. S.
It is high time for us then to awake out of our Stupidity,to
repent and do works meet for Repentance,that we may not
be found among the Scoffers in the laft: Days, who fay,
Where is the promt fe of his coming ? For tho' thefe were not 2 ™et' 3- 3*
the laft Plagues and Judgments, yet as A. B. fays, as ( if I
remember rightly) Vincentius of Terrara preached in his
time to one City, That within a few Years the laft Judg-
ment would be, and tho1 it was not, yet many thereby
were led to Repentance ; fo, tho' thefe were not the laft
general Judgments, yet they will be the laft particular
Judgments to ma»y Thoufands, and it is a good Office
to awaken Men thereby to Repentance.
14. That the Works of God fhall notperifh but endure I4 That
for ever, and fhall be wholly renewed and freed from all Cor- the Works
ruption, is exprefly declared in the Holy Scriptures, where of God /hall
we are told (a) that the Creature itfelf aifo fhall be deli- not perijb,
vered from the Bondage of Corruption, into the glorious Li- but be re-
berty of the Children of God : And (b) that according to ^wed.
bis Promife7 we look^ for new Heavens and a new Earth, W R°m«
■wherein dwelletb Righteoufnefs. And (c) it is faid, I John*'*1-
faw a new Heaven and a new Earth ; for the fir ft He a- ' ' 2 et*
ven and the firfl Earth were faffed away. And (d) we j\ r'
are told, that the Heavens mutt .receive Jefus Chrift until 2*
the time of the * Reftitution of all things , which God hath rj\ V a
fpoken by the Mouth of all his holy Prophets face the World 2J,
began. See If. 65. 17. 66.22.
15. That Jefus Chrift will come and Reign in Glory with That jefus
the Saints and Blefled for ever upon Earth appears from chrift via
many exprefs Teftimonies of Holy Scripture. Thus Da- reign for
vid {a) invites all Creatures, to rejoice and be glad before gver on the
the Lord, for he comes to judge the Earth j the World fhall Earth v;*k
be eftablifhedthat it fhall not be removed \ with Right eouf- t!°\^e(fed'
nefs fhall he judge the World, and the People with his Truth. W pf- 9&
Thus (J?) it is faid, that the Kingdom and Dominion^ and V!\ J?*'
the Greatnefs of the Kingdom under the whole Heaven fhall Udn-7v
be given to the People of the Saints of the mo ft High, whofe
Kingdom is an ever laft ing Kingdom, and all Dominions fhall f . 7 .
ferve and obey him. Thus it is faid [c) The Lord my God ( g &c*
* vethiyymGict, Renafcemia, Secundus Ortus Refiauratio.
fhall,
7 6 The Agreement of her Sentiments Part I.
(hall come and all the Saints with him. And it /hall come
to pafs in that Day, that the Light /ball not be clear nor
dari^ But it /ball be one Day which {hall be known to the
Lord) not Day. nor Night And the Lord /hall be King
over all the Earth ; In that day /hall there be one Lord,
(d)Ktv.$* and his Name one, (d) Thou has~b redeemed us to- God
9,10. by thy Blood, out of every Kindred, and Tongue, and People,
and Nation, and haft made us unto our God Kings and
(<?)Rev.u Pr lefts, and we (hall reign on the Earth. And (e) The
i J. Kingdoms of this World are become the Kingdom of our
Lord and of his Christ, and he (hall rei^n for ever and
(f) Rev. gyer. (f) And I John faw the Holy City New Jerufa-
21 -2* lem coming down from God out of Heaven, prepared as a
Bride adorned for her Husband-, and I heard a great Voice
out of Heaven , faying , Behold the Tabernacle of God is
with Men, and he will dwell with them , and "they /hall
be his People, and God himfelf /hall be with them, and be
(g) Rev. their God, &c. . fee all that and the next Chapter, (g ) And
22. 5. there /hall be no Night there , and they need no Candle^
neither Light of the Sun , for the Lord God giveth them
Light, and they /hall reign for ever and ever-, fesl/a. 6o.
In a Word, fhe makes appear that all the Holy Scriptures,
by Parables, Figures, and Prophecies, do point out this
Kingdom of jefus Chrift with Men, This being the Sum of
the Dejigns which God has over Men. And that this is a
juft and neceffary thing, it is unconceivable that God
would have created this beautiful World only for this
fhort Life of Penitence, only for our Mifery, only to ferve
Devils and Men, as Internments of their Wickednefs and
Rebellion againil him, and then fhould abolifli this great
Light of Work of his Hands: That it is moll juft, that all things
the world, be *e-eftab!ifVd in their fir ft State; that all things be re-
part 3. Itored ; that Reparation be made of all the Injuries and
Conf. 7. Affronts done to his Humanity, and to thofe who loved
and followed him ; and that all that has been done un-
juftly be repaired, both bodily and fpiritually, and that on
the fame Theatre; that God having given Man both a
Body and Soul, there mud be likewife a Paradife for
both ; the Prefence of God being the compleat Paradife of
the one, and all this vifible World with all things in it'freed
from all Malignity, and God dwelling vifibly and bodily
with Man therein, the Paradife of the other, which will
endure for ever ; For God s Recompenses are not tempo-
ral
Parti. with the Holy Scriptures, &c. 77
ral and finite, but eternal, as coming from an eternal God,
who cannot give finite or imperfect Gifts.
XLI. Thefe are the molt lingular of her AccefTory XLI.
Sentiments, and by what has been faid, it appears, that That tkofi
they are neither inconfiftent with themfelves nor with the Sentiments
Holy Scriptures, nor with the neceflary and eiTential Truths are ™*ther
of Chriftianity ; that they ferve to clear a thoufand Paf- '»«»#«»*
fages of the Word of God ; that they tend to promote ™th thm"
thejLoveof God and of all Men, and lead us to mortifieour^J^^flr'
corrupt Nature, and to defpife this prefent World. A. B. *lcrip(J9
herfelf did not at firft (peak or write of thefe Sentiments but
to fome Friends, and when they had fhewn them to
others, fhe was troubled, knowing that the Devil would
take Advantage thereby, to make them defpife the other
Truths neceflary for their Salvation, even as many of our
Saviour's Difciples, being offended at a hard Saying of
his, forfook him and' walked no more with him. And I j0f,t $ ^
would not have offered to give a Summary of thofe her
AccefTory Sentiments in this Apology, but that they being
now ill publick in her printed Writings, they who have
fet themfelves to give an odious Character of her and her
Sentiments to the World, will be fure to drefs them up
in a Fools Coat, to excite the People to cry out both
of her and them, Away with them^ Crucifie them : And
therefore I have chofen to give a fimple and true Narrative
of them, even of thofe which feem molt fingular and ex-
travagant. All the Works of God are a Myftery *, and the
molt ordinary things, the Formation of Man now, and
all the other Works, would feem to us as ftrange if we
were not accuftomed to fee them every Day. Such things
are not to be enquired into, neither out of vain Curiofity,
nor from a difputing Humour, which begets Preemption Mat. 1 r.
and Pride of Spirit ; for the Divine iViyfteries are rather 25.
to be admir'd and ador'd, than curioufly fearch'd into by
our blind Reafon. Let us make it our great Bufinefs to
imitate Jefus Chrift in Humility and Self-denial, if we j . «
would-be truly enlightned and delivered from all Blindneis *Gr j.f
of Heart. * '.God walks with the Simple, he reveals him- Deuscum
Simplicibus rcvelat fe Hurnilibus, dat intdleUurn Pzwulis, aperit fenfum puris
Mentibus, & ahflcondit Gratiam Curiojis & Superbis. Ratio hitman a dtbilit efl
& falli pot efl ; Fides aufem Vera f alii non pot efl, Th. a Kemp dc Imit. Cfar.
Lib. 4. c. 1 8. ftft 4.
felf
<7 8 The Agreement of her Sentiments Part F.
1 felf to the Humble, he gives Underftanding to little ones*
4 he opens his Meaning to pure Hearts, and he hides his
' Grace from the Curious and the Proud. Human Reafon
* is weak, and may be deceived,but true Faith cannot be de-
1 ceived. SeePp/. 18. 118.
XLII. XLII. Now the Account I have given of the Sentiments of
That this A. B. both as to the Etfentials and Acceffory Truths of
Account h Chriftianity > is a juft and true Reprefentation which may
juft, and be more fuDy and fatisfyingly had from her own Writings,
they who And I fhall leave it to all impartial Readers to confider
give con. whether the Character which fome have been pleafed to
trary Re- gjve of fer Sentiments, as heretical, blafphemous, ridicu-
^tUm**' *ous anc* extrava8ant> De iu^ and eQua^ t a°d tf lt be not the
notfa7r ^•e^u^t ratner of their Miftakes and Prejudices than a plain
3 and fair Account of her Doctrine and Sentiments. The
excellent Mon(ieurP^W,in hisPenfies Chretiennes, gives it
as the mofteiTential and diftinguifhingMark and Character
of true Religion, that it makes its chief Precept and the
great andleflential Duty of Man to be, To love God with all
our Hearts; and this, lie fays, is the peculiar and firfgular
Character of the Chriftian Religion in Contradiftin&ion to
all others. And if we fhall impartially compare the Do-
zy ctrine of Chriftianity as it reprefented in the Writings of
A. B. with the Accounts of it delivered to us in the Sy-
ftemsof Divinity of the refpe&ive Parties in Chriftendom,
f I think it will evidently appear that it is a moft diftinguifh-
Jnat ing Character of the former, the/ it makes the Love of
God the great End of Religicn,and all the otherDuties of it
means to bring us to that Endj and that the other thV they
cannot omit, when they give an Account of Chriftianity,
to mention this as one of its great Precepts ; yet they fb
fhuffle and confound Doctrines, and give it fiich a Place
in their Syftems, as may make People lay greater Strefs on
other things, and give them Ground to hope they may be
faved without it, or without conforming our Lives to the
Rules and Life of Jefus Chrift which lead to it.
The End of the Firjl Part,
( 79)
APOLOGY
FOR
M. AN7.B0VRIGN0N.
-
PART IL
An Anfwer to the Prejudices raifed
agdinjl her Sentiments and Wri-
tings.
I. /"H'^HERE is nothing more ordinary than for Peo- \>
pie, upon light and weak Grounds, to take up 7%ere *' *
P Prejudices againft the Perfons and Sentiments £'*T*/ .
of others, and to judge rafhly^ and inconfide- DiJP°fino*
rately of them ; and this is a Fault to which People of all "J" ge
Tempers are fubjecl:. The Learned, the Dogmatical, and
the Abettors of Parties cannot endure any thing that feems
to Jeffen the Credit of their Sentiments or their Party ; they
prefently raife a Hue-and-Cry, and do all they can to
animate the People. Thus the Scribes and Pharifees were
full of Spite and Prejudice againft our Lord Jefus Chrift,
and infpir'd the People with the fame Spirit. ^ The gene*
ralitj of Men fee with other Mens Eyes, and judge with
other Mens Underftandings ; they cannot be at the pains
to weigh and collider things impartially themfelves, but
they
So There is a great Difpcfttion to judge rtfoly .Part II.
they truft to the Skill and Sincerity of thofe who pretend
to judge for. them; and fuch for the moft part judging
rafhly, and by their Paffions lead the Multitude to do fo
too. Yea, even Per fens of good Inclinations, and who have
a true Zeal for God and Divine things, are apt to commie
the fame Fault. Thus St. Paul, before he was a Chriftian -,
being a Man full of Zeal, and of great Learning, and hear-
ing that there were Perfbns rifen up who would deftroy
the Law and feduce the Simple, and that they worshipped
the firft of thefe Impoftors who was hanged on a Tree,
and that thefe new Upftarts 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 Matters
and Teachers, the Priefts, the People, his Kinsfolks, and
Friends, inftead of informing himfelf without Prejudice
Hi thofe Men , their Doctrine , their Behaviour ,* which
would have prevented many falfe Steps, he is carried to
reproach, and hate, and perfecute them, that he may main-
tain the Truth of God, and cut off Error and Herene, and
the Seduction of the People. Now what has fallen out in
former Times, may fall out in this, and the moft innocent
Perfons and Writings, may meet with the moft univerfal
Reproaches and Prejudices. It is certainly the Devil's In-
tereft that it fhould be fo, and we fee how fuccefsful his
Attempts have been in former Ages. He ftill made it his
Bufinefs to get on his fide thofe who fet up to be the Guides
and Leaders of the People, and by this means always to
opprefs, blacken, and difcredit Truth and Innocence.
II. II. Now the Perfon and Writings of A. B. have been
The Wri* loaded with as many Reproaches and Prejudices as any
tings and jn tins Age *, and that both in her Life time, and fince her
Perfin of Death. Where-ever fne went, the Church- men of the re-
A. B.thus fpe&iveParties breath'd nothing but Fire and Faggot againit
reaud. j^ «n ^^ pamp'n}ets anc] pipits, made her to pais for
the worft of Herecicks, and her Writings for a Sink of all
Herefies and Blafphemies ; and thus it was eafie to infpire
People with Rage and Fury, fo that if they could have
~ had her to have fton'd her to Death, they would have thought
tyd they had done good Service, and no fooner is one of her Wri-
tings trandated into Englim for the fpiritual Good of well-
difpofed Souls, but immediately fome are pleased to found
the Trumpet, and to cry out, H'refi? and Blafphemy,
Errors and Delufions $ and this is enough to frighten a
whol§'
Part II. The *»]*ft Me.tfurcs cfber AAverfariei. 8 i
whole Illand from looking into thefe Writings , and to
breed an Averlion againft thofe who efteem and value them,
becaufe of the Truths of God contain 'd in them.
It was a remarkable Providence that flie met with fuch
Oppolition from all Parties, while fhe lived, whereby as
fhe difcovered impartially the Evils of the refpecftve Sefts
and Parties into which Cbriftendom is divided ; fo alio me
clearly vindicated her felf from being guilty of the Errors
and Herefies of which they accused her, diicovered the im-
pudence of their Calumnies and Slanders, and removd
from well-difpos'd Perfons the Prejudices which had been
given them again!!: her. We need only then give a fhort
Account of what was laid to her Charge, and her own Vin-
dication of her felf; by which, her Sincerity, her Innocency,
her diltincl: and mod rational Knowledge of the Truths
of Religion, her Orthodoxy, and the Subfervency of her
Writings to the great Ends of Chriftianity, will I hope
appear to all unbiafs'd Readers.
III. But firft let us premife the Complaint fhe makes in III.
general of the unjuft Meafures of her Adverfaries ; how the unjufi
void they were of true Charity and Equity. What ever Meafures
Good or Truth was inconteftably in her Writings, they tfkerAfc
conceal'd it, they leflen'd it ; whatever was capable of be- tofiritk
ing turn'd to an Evil Sence , they perverted it \ they pick'd
out half Sentences here and there throughout her YVritings,
and on thefe they put a Sence which fhe never intended,
concealing in the mean time what went before or after,that
'might ferve to clear the true fence and meaning of the Ex-
preflion. Any Doctrine of Chriftianity that was not fo fully
expreft in one Place, they were ready to accufe her of
denying it, tho' fhe mod clearly aflerted it in another.
They were ready to catch at her Words, and to interpret
them according to the Nicenefs of the Schools, not consi-
dering the fimplicity and plainnels with which fhe wrote,
fhe being intent to make known the Truth to ail fincere
and weD-difpofed Souls, without regarding that nice and
captious Wits would be ready to carp and quibble upon
this or the other Word, and not allow her to explain her
felf. In fhort, the great End of Chriftianin being to bring
Men to the Love of God, and the Mortification of their cor-
rupt Nature and Self-will, and this being the Butt of all
her Writings, as is moft evident to any who pleafes to
lead them, fhe makes appear that her Adverfaries cannot
G be
22 Their Spirit and Temper. Part If.
be Lovers of the Truth or of God, tha? their Aim is not
to maintain the Truth and oppofe En or ; elfe tl ey would
rejoice to fee this great End of Religion totx. c ;.e Butt and
Subftance of fo many Writings, ami that there are uneon-
teftably contain'd in them io great a number of Divine
Truths, all tending to this End They would own and
acknowledge this, they would wiih to meet wich the Truth
every where, even in the things which feem'd to them
obfcure and difagreeable to it 5 they would i ie if thefe were
more clearly explained in other Fiates, 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 deltru&ive of the true Love
©f God, and fo for the fake of them the whole Writings
need not be forbidden and difcredited.
|V. IV. They may be convinced of the Injufticc of the
fhcirsprit Meafure, by considering only how hard they would think
and Tem- it to have their own Writings fo treated ; how odd it would
fer like feem to them if one fhould deal with the Sacred Scriptures
that of the after that Method ; and what wretched Conclufions an Ene-
Scribesand my 0f Chriftianity might thereby draw from them; and
Pharifees. tnat [£ \t had been their Luck to have beerrbred up at the
Feet of Gamaliel, among the Jewifh Rabbies, or with
Porphjr, among'the Philofophers, the Spirit and Meafures
by which they judge of Perfens, Sentiments, and Wri-
tings, would have animated them as much againft Jefus
Chrift himfelf -7 and had they come but Sixteen Hundred
Years fooner into the World, and been leaven d with the
fame Spirit, they mould have been lifted among the Philo-
Jud&uss and the Porphjrs, and overlooking the Subftance'
of the Dcclrine and Life of Jefus Chrift, would have pick'd
out a half Sentence here , and a Word or two there, and
fome PafTages of his Life that prejudiced Minds would be
readied to judge hardly of, and wreft them to fuch a Sence,
and give all fuch a Turn, as might make him pafs for a
Blafpherner, a Seducer, a Subverter of the Law of God, a
Teacher of Doctrines that would turn the World upfide
down ; one Self-conceited, who fpoke well of himfelf, and
ill of others who were more learn'd and pious than him-
felf; in a word, give fuch a Character and Narrative of
him, patched up of fome fhreds of- the Story of his Life and
Do6trine written by his own Difciples, and drefs him up
m fuch a mock-Robe, as might make him and his Docirine
Part II. Prejudices cleared : I . Of the Holy Trinity.
the Object of the Scorn and Hatred of the People. I
know People flatter themfelves with the Opinion, that it
were impolfible for them to have treated Jefus Chrill at this
rate, as the Scribes and Pharifees in our Saviour's Days
imagin'd, that had they liv'd in the Days of their Fathers,
they would not have perfecuted and kill ci the Prophets as
their Fathers did; and yet our Lord mews them, thtry have
the fame Spirit ; tho' they feeirf d to honour the Prophets
* by building their Tombs, and garni jhing their Sepulchres, Matt. 2?,
and faying, Jfrve had been in the Days of our Fathers, we 29, 30.
would not have been Partakers with them in the Blood of the
Prophets. Yet they perfecuted thofe who were then fent
amongft: them; and that the fame Temper and Spirit
reigns now iri the World, A.B. makes appear in her Wri-
tings, and her Enemies did difcover it in their Practices.
V. But it will be laid they had good Reafon to treat her V.
as they did : We come therefore to confider the Prejudices Prejudibes
raifed againft her Doctrine, and they have not been want- dwsd.
ing to reprefent her as the Groffeft or Hereticks ; but Wif-
dom isjufiified of her Children, And,
I. They accufed her of denying the Holy Trinity, and r. of tfo
ground their Accufation upon this, that fhe did not ap- Holy TrU
prove of the Word Per Jon, to exprefs the Diitin6tion ofnit}-
the Trinity, and us'd to explain it by Companions and
Similitudes. Whereas fhe declares, That fhe believes
in one Divine Effence, the moll Holy Trinity, the Father,
the Son, and the Holy Ghoft ; that the EfTence of God is -
incomprehenfible, and fo is the My fiery of the Trinity ; Antic!?.
that it is a great Prefumption in Men, who cannot com- ^com-
prehend that which is in themfelves, what their Memory, part 2'-
Underftanding, and Will is, yet to imagine they will eafily p' 9> IQr
comprehend what is in God : That our Soul, which is no-
thing but a filly Creature, is yet invisible and incompre-
henfible to us, thoJ it be in us, and tho' we perceive and
Feel it to a£t and operate , that no Body can comprehend
what a Soul is ; and yet Men are fo prefumptcus as
that they will needs know what is in God, and what the
Three Perfons of the Trinity are, which are in him ; and
that not for to honour or love him the more, but that they
may be able to talk and difpute well of them, and to draw
evil Confluences from them : That God made St. Ah- Fierce Ai
guftin know that this was incomprehenfible by any Crea- Touchy
cure, when once walking by the Sea- fide and labouring to p- \lii
0 i Hndtfftatof11*'
84 Of the Holy Trinity. Part II.
underftand it, hefaw a Child running to fetch the Water
of the Sea in his Hands into a little Hole, which he obfer-
ving and asking the Child what he did , he replied he
would have all the W ater of the Ocean brought into that
little Pit ; at which St. Auguftin fmifd, faying, Ton can
never do this, my Child, give over this "Undertaking, The
Child replied, If ball fooner do this than you {hall understand,
what you would comprehend with your ZJnderfianding ; and
Antich. tnen evanifrf d. It is true fhe makes ufe of Similitudes to
Decouv. eXprefs it by, as, That there is in God the eternal Under-
P* 2' ^ ftanding, the eternal Word, the eternal Love, or Heart ;
n .314122. ag t^£re jg jn j^an tjie Underftanding, the Speech, and the
Heart .- That there is in Man the Underftanding, the Me-
mory, and the Will, which is a Figure of the Holy Tri-
nity ; that God, One inEffence, has in himfelf Three efTen-
tial Qualities which are diverfe , Righteoufnefs, Goodnefs,
and Truth ; and that nothing can be done by God but
with Righteoufnefs, Goodnefs, and Truth altogether, and
if one of thele Qualities be wanting, it cannot come from
^ G d, who is indivifible in thefe Three Qualities; which
#W- may be calfd Perfons : That fhe does not pretend thereby
to give adiquate Notions of the Myftery of the Trinity,
which me declares is incomprehenfible ; but that inftead
of the dark, dry, and barren Speculations of the Schools
thereabout, we may consider thofe Three Divine Quali-
ties, without which God never does any Work. And to
find if we are the Children of God, we mull: fee if we par-
take from him of thofe Three Qualities of the Righteouf-
nefs, Goodnefs, and Truth of God ; and if we do not find
them all Three together in our Souls, we ought not to
perfwade our felves that we are the Children of God ; for
as we approach unto him by Love, accordingly thofe Three
Qualities encreafe in the Soul ; and as we find our Souls to
be eftranged from Righteoufnets, Goodnefs, and Truth,
accordingly we are eflranged from God. In ufing Simili-
tudes thus to exprefs the Holy Trinity, fhe does nothing
Antich. • kuc wnat St. Augujtin, and other of the Ancient Fathers
Decouv. nave done; and fhe is far from faying, that nothing elfe is
pare 2. comprehended in the Holy Trinity ; but that we ought
n. j. to be taken up with fuch ufeful Confiderations of what is
in God, rather than feed our Minds with fruitlefs Specu-
lations, which tend only to nourifh Debate and Curiofi-
ty. And when once fome of her Friends told her that
the
Part II. Of the Divinity of Jefus Chriji 8 5
the Churchmen accus'd her of miking the whole Afyftery Lavice
of the Holy Tinny to con fi ft in the Right eoufnefs, Goodnefs% Continue
*nd Truth of God; flie anfwered exprefly, They Ije in foP- 5* 5 3>
fiying. They laid to her, that the had laid in the mean ***
time more than once, that Righteouthefs , Truth, and
Goodnelb were the Trinity that was in God ; fhe replied,
I had no defign to /earth into the Depth of this My fiery, and
to fay that all did confiji in this ; but that this was the moft pro-
fitable and the mo ft favitig Con f deration that we could have
in the matter of the Holy Trinity, of which the ordinary Spe-
culations arc eft en rafh and unprofitable, and for the moft part
injurious to God. ' She did not deftre to life often the Word Pierce de
' Perfbn, becaufe fhe look'don that as a Word proper to Touch.
* created Beings; that Jefus Chrift is indeed a Perfi n in P- *»*•
' God, being truly Man as we are. Vet fhe fometimes ex-
1 prelfes the Myftery by the Word Perfons : In Teritoign, de
1 Vcrite, Part 2. p. 199 Jke fays, I do not believe that there is
1 any Body living upon Earth , who does more honour
* the moft Holy Trinity than I do. And 1 believe firmly
' One only God in Three Perfons, as I have done from rny
c Childhood. And how could I deny the Divinity of
* Jefus Chrift, fince it is feenby all my Books that 1 I
4 Jefus Chrift for True God and True Man both together,
' even from the Beginning of the World \ winch is to
< honour him more, than to believe that he is God and
4 Man, only fince he was born in Bethlehem, and charg'd
' with our Miferies and Sorrows?
VI. They accus'd her alfo of denying the Divinity of vr.
Jefus Chrift, tho* there' be nothing moreFalfe, as appears of the Dim
through all her Writings. She declares exprefl} in the Pro~vimty °f
fjfion of her Faith, that fhe believes that Jefus Chrift is JeJ^chriflt
True Eternal God and True Man. And in Antich. Dccouv.
Part 2. p. 66, 67. fhe fays, * That Jefus Chrift True (an is
* alfo True God, that his Humanity is moft ftri&ly and
* infeparably united with his Divinity ; which is ciic Trqe
* Gcd and the Eternal Word that created aii things and
* and faves in Chrift. In the Third Part, p. 26,27. ftie
* tells how Antichrift has led fome to deny the Divinity of
< Jefus Chrift, and not to pray to him ; and .hews, char he
« is God and Man can fave us immediately, if we wifl fol-
i low him ; that he is the True Eternal God who alone cap
< fave as being God ; and he is our Mediator;, our Ma
$ our Phyficiam as Man, who is become our Pledge and
G 3 ' Sui
U Of the Stiisfatfion of Jefus Chrift. Part II.
c Surety to obtain our Deliverance; Co that they are wret-
1 ched Creatures , who lay they will not pray to Jefus
* Chrift , fince the Salvation of all Men depends on him,
c and without him no Body can be favd.
VII. VII. They affirmed that fh: denied the Merits of Jefus
js to the ChirftjOr any Sat faction made by him for the Sins of Men ;
Merits and ancj tn[s Calumny they have of late renewed ; affirming
Satis fafli* that ilie falls in with the vileSocinian Herefies, and even
en of jefus outdoes them. What Socinian has ever taught, That Man
c.jrijt. fry ^'IS g-m woui(l Ijave perifhd eternally, and never have ob-
tain d Pardon \ Ijad it not been fur Jefus Chrift, true eternal
God, and true Man, and for his Merits, (the Force and
Dignity of which proceed from his ZJnion with the Divinity)
and. that he has alfo obtain d for Men , Time, Grace, and
Means to enjoy this Pardon, and the Effetl of thofe Merits 5
And that he cloath'd himfelf with our Mortality^ and fatis-
fiedfor our Sins on his part ; that we, in imitating him, might
enjoy the Pardon and Recovery/ which his Merits have pur-
chased for us \ And yet this is the Subftance of the Do-
ctrine of A. B. upon this Head, as appears through all her
Writings; as in Temoign, de Verite, Part i.p. 201, 202,
fhe fays, * Your Preachers fay, that I reject the Merits of
' Jefus Ghrift , tho' in truth I efteem them more than any
* Body in the World. 1 believe I cannot befav'd but by the
* Merits of Jefus Chrift, yea, that none was ever fav'd from
6 the Beginning of the World but by the Merits of Jefus
Chrift ; for if Jefus Chrifl had not merited Pardon for
1 all len, with God his Father, after Adam had finn'd,
c all Men had remained in a Loft Eftate, as the Devils have
i done, becaufethey had no Interceffor with God to obtain
. l Pardon for their Sins as Men have had ; who having
* Jefus Chrift for their Brother, obtained by his Means the
c Remiflionof their Sins. I mean not, that Jefus Chrift
' has not alio larisfied for the Sins of Men fince Adam, fee-
c ing for them exprefly he cloatlfd himfelf with our Mor-
* tality, and came into the World to Redeem us from
1 Eternal Death, into which all Men had wilfully precipi-
c tated themfelves, and funk themfelves into a Forgetful-
c nefs of God, living according to the Motions of corrupt
' Nature, as the Beafts ; which Jefus Chrift perceiving, he
1 came from the Bofom of his Father unto the Earth to
* recal them : He comes to fhew them the State in which
* they were, and how they had abandon d their God to
* delight
Part II. Of the Satisfaltion of Jefus Chrift. 87
delight in other things than in him, and by what means
they might recover the Grace of God to attain toSalvation:
And he himfelf does before them the Works that they
ought to do after his example : And becaufe they had
turn'd away from the Love of God, to love the Goods
and Riches of this World, Jefui Chrift came in Poverty,
that Men might embrace it after his Example : And be-
caufe Men had forgotten God , through the Efteemthey
had of rhemfelves, jefus Chrift came in all Humility and
Sufferings to give them an Example : And becaufe Men
had left off their Obedience to God , to follow their
own Wills, 'efus Chrift came to fhew that he is Obedi-
dient, even to the Death of the Crofs, that he might
teach Men how they ought to be fubjeft and obedient
even to Death : And Jefus Chrift has done all this, with
many other things, for the Love he bear to Men, and that
by fuch Means he might draw them to his Father ; that
he might live with them to all Eternity, giving himfelf
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 thofe who will needs wilfully continue in their Sins
after having known the Law of the Gofpel, &c.
And in Antichr. deconv. Part 2. p. 76. ' They have,/Tt;i
Jhe fometimes argued againft me, that I deny the Satis-
faction of Jelus Chrift; But I believe this is becaufe I do not
hold.thatjefus Chrift has fatisrTd for Men after the Manner
that they hold it ; to wit, that Jefus Chrift has fatisfied
for aU Men, and that they mall be faved by his Sufferings;
without being obliged to fuffer rhemfelves; which is a
great Error, becaufe the Sufferings of Jefus Chrift will
never be applied to any but thole who fhail follow his
Life and Doctrine. <-
But becaufe, on the one hand , Men are apt to pervert
the Doftrine of the Merits and Satisfaction of jefus Chrift
to encourage the Indulging of their corrupt Nature, and
others to defpife it, and think they can'fave themfelves, I
think it will not be unacceptable to fhew how £he difcovers
the Evil of both, as in many of her Writings, fo particu-
larly in Antechr. decouvert. Part 3. f . 45, 46, &c. l Thofe
c Perfons, fays Jhe, (fhefpeaks of thofe who defpife Jefus
c Chrift, and think they can fave themfelves without him)
' perifh thro3 Fride , as well as they who fay that Jefus
• " F4 Chrift
83 Of the Sattfifttw of Jefus Chriji. Part II.
? Chrift has fatisfied all for them. All of them fall into
c the fame Sin of Pride and Ingratitude, tho* by different
' Ways. The one is proud to believe that he fhall be faved
f by his own Works ; and he is alfo very unthankful that
* he will not acknowledge what jefus Chrift has done for
* him, requiring his Benefits with Contempt and Irreve-
1 rence. And the others commit the fame Sin of Pride, in
c prefuming that they are God's fclecl:,and his Children, to
c when Salvation appertains, tho' they do not labour to
' obtain it ; and they fall alfo into the Sin of Ingratitude,
i in that they will not render unto jefus Chrift what he has
c paid for them. They know that he was their Pledge and
'.Surety, yea, that he effectively paid the Penalties due to
* their Sins, yet they will not ufe any Endeavours to make
5 Reftitution to him. Would it not be a great Ingratitude
' for a Perfoii to fay to him who had paid his Debt, as his
' Pledge and Surety, That knowing his Debt is paid he
£ refblves to live in Idlenefs, without taking Care to return
•c the fame Payment to him who had paid it for him ? Such
f. a Perfon would be look'd upon by us as wicked and un-
1 thankful > while we think our felves the Children of God
c in doing the tame things to the Perfon of Jefus Chrift.
1 We fay he is our Pledge, and by his Sufferings has paid
* the Penalty due to our Sins, having died to redeem us ;
4 while we will fuffer nothing, nor fharein his Pains, being
c well pleafed to have our Debts paid with the Goods of
' another.
* 7~Itis, on the other hand,a great Boldnefsin thofe who
1 think they {hall be faved by their own Merits without the
4 Merits of Jefus Chrift. For if Jefus Chrift had not me-
4 rited for them the Grace to do well, they were not capa-
1 ble of having fo much as one good Thought or Defire of
' doing one good Work. So that all the Grace they have
c of doing any Good, comes from the Merits of jefus Chrift,
* tho1 by Ignorance they defpife it, as poor blinded ones
6 who can difcern nothing thro' the vVeaknefs of their
' Sight. For if Jelus Chrift had nor come to bring Light
* to the World, no body would have perceived his own
■ miferable State; and if he had not interceded with his Fa-
* ther, no body would have had the Grace to receive his
' Light; fo that without Jefus Chrift all Men would have
1 remained loft, thro' their Blindnefs, and would never have
[ been able to comprehend by what Means they ought to
return
Part II. Of the Satisfaction of Jefus Christ 89
* return to God, if Jefus Chrift had not come to teach
1 them by Word and Deed. .And if he had only taught
' them by Word as the other Prophets, no body would
' have followed him ; fince they believe even yet that it is
* impoffible to imitate Jefus Chrift, and to follow the Evan-
1 gelical Life. But he himfelf has put it in Practice be-
4 fore Mens Eyes, that after his Example they mult endea-
1 vour to fatisfie the JufKce of God by the Union of his
i Sufferings, and of his Charity, which are Sacrifices more
* agreeable to God his Father, than our unclean Offerings
f and our Works defiled with Sin.
4 If one had mortally offended his Equal, he durft not
c of himfelf procure Peace and the Pardon of his Offence,
1 but he would interpofe fome Mediator who were a
* Friend of the offended Peifon, to fatisfie his juft Wrath.
c But they who would be fived by their good Works
t have too much Pride to take Jefus Chrift as Media-
c tor } but, with an up- lifted Head, they addrefs to God
c whom they have fo often offended ; that they rather draw
c down his avenging Hand upon their Heads than the Par-
1 don of their Sins ; for God refills the Proud, and gives
1 his Heart to the Mumble. If they joined their good
1 Works to the Humility of Jefus Chrift , they might
1 peradventure receive the Mercy of God by his Son Jefus
1 Chrift j but {landing up as the Pharifee who thanked
1 God for his good Works, they fhall no more be juftified
' than he was when he went out of the Temple.- Becaufe
1 he who is notcloathed with Jefus Chrift is not admitted
e to his Father ; fince before his Coming into the World
1 all Men were Enemies to God. So that he who is not
c cloathed with Jefus Chrift cannot be acknowledged for
4 his Friend, far lefs for his Son, feeing the Spirit of Je-
1 fus Chrift is the only Son in which he takes Pleafure,
* and not in another. He therefore who thinks to go to
c God without the -Mediation of Jefus Chrift, will be reje-
1 6ted as unworthy and rafh, becaufe Jefus Chrift is the only
1 Door of Salvation : They are Thieves who would enter
' by the Windows into the Kingdom of Heaven, for that
c only belongs to the Dilciples of Jefus Chrift.
4 In which thofe greatly deceive themfelves, who believe
1 that they may enter into it while they defpife him or re-
* je& his Merits, which have opened the Door to all thofe
* who will follow and imitate him ; Yet not to thofe who
efteem
go Of the Satisfaction ofjefus Christ. Part Ii:
efteem Jefus Chrift and his Merits; but with all this, will
notembracePenitence, under a Pretext that Jefiis Chrift
has fatisfi'd wholly for theirSins,comprehending even thofe
which they {hall commit in time to come, as well as thofe
which they have committed in time pad. In which Er-
ror are the moft part of thole who are called Chriftians,
yea, amongft others the moil perfect. We hear nothing
more ordinary in their pious Diicourfes, than to fay, God is
Good,he will fave us ; andjefus Chrift died to give usEntry
into Paradife. And with thefe fine Difcourfes every one
thinks they are fure of Paradife, even tho' they live and
die in their natural Motions and Sentiments, which is a
great Miftake ; for God, thoJ he be good, will fave no
body but him who fhall fatisfie his Divine Juftice. The
Merits of the Death and Suffering of Jefus Chrift will
never be applied but to Souls which are regenerated in
the Spirit of Jefus Chrift : For he has not fuffered but
for thofe who from a natural Life mail enter into a fpi-
ritual one. For Jefus Chrift fays, that all Righteoufnefs
muft be fulfilled. Now it were not juft that they who
have forfaken a Dependance upon God to depend upon
their own Wills, mould enjoy the Merits of Jefus Chrift
without being converted and embracing his Spirit, fince
he came not but to bring Sinners to Repentance \ and he
who continues toperfevere in his natural Life cannot re-
pent, and fo cannot enjoy the Merits of Jefus Chrift,
Hnce it is not for thofe that he has fuffered or merited,
but only for thofe who by Ignorance or Frailty have
quitted their Dependance upon God, and delight them-
felves in the Creatures without thinking they ought to de-
light themfelves in God alone. They lived in theDarknefs
of Death without knowing it : Therefore Chrift had Com-
panion on them, and offered himfelf to his Father, pro-
mifing unto him that they mould be converted and do
Penitence, provided he brought them the Light of Truths
by which they might get out of their Darknefs and their
Errors. In this jefus Chrift was our Pledge, and anfvvered
for our Penitence, with which we muft be faved and not
otherwife.
i Therefore they form to themfelves imaginary
Ways in the Air, who think that Jefus Chrift is come to.
fave us in a ipeculative Way, or by fome incomprehensi-
ble Myfteries, feeing our Redemption is accommodated
! to
Part II. Of the Satisfaction ofjtfus Chrift. 9 1
to our Capacity. But the Devil, to divert us from ta-
king the ftraight Way , thro* which Jefus Chrift walked,
blinds our Eyes with imaginary Things, that we may
never come to the Knowledge of the ftraight Truth, ma-
king fome believe that they cannot be faved by the Merits
of Jefus Chrift ; and others, that his Merits will lave them,
even though they ufe no Endeavours to imitate and fol-
low him. Many other Paifages might I bring out of
her Writings , but thele may fliew her Sentiments in this
Matter.
The Sum of her Sentiments comes to this, That Man the Sum of
turning away his Heart and his Affections from God, there- her Sen-
by ail Communion between God and Man ceas'd, and fo timents, as
Man was plungd into an irrecoverable State of Sin and Mi- t0 ^e Sa-
fery, as well as the fallen Angels, if there had been none '"/<*#"»
to interpofe for him with God , for vyhofe Sake he fhould ^tl'jf
fhew him Mercy, there being nothing now in Man that > '
could move God to have any Regard for him : That Jefus
Chrift, true God and true Man, infinitely beloved by his
Father, full of Love to him, and of Charity and Com-
panion for Man, ardently intercedes with God for him,
that he would have Mercy on him. His Father could re-
fufe him nothing that was confident with his Righteouf-
nefs and Truth. It was not juft that he fhould receive Man
into Favour, if he fhould continue ftill to turn away his
Love from God to the Creatures and to himlelf ; nor had it
been juft and fafeto have reftor'd him prefently to the fame
State of Divine Communion and Joy from whence he had
fallen; it was neceftary he fhould feel firft the Evil of
Forfaking his God, that fo his corrupt Nature might be
mortified, and he eftablifti'd in the Love of God. God
then for the Merits and Interceflion of Jefus Chrift, par-
dons Man upon Condition he turn again to the Love of
his God from the Creatures and himfelf; and for this End
he communicates again to him his Light and Grace, and
allows him a Time of Trial wherein he is to do Penitence
for offending his God, that thereby his corrupt Nature and
his Love to the Creatures and himfelf may be throughly
mortified, and he return and be eftablifhd in the Love of
God. Jefus Chrift accepts of the Terms, and becomes
Surety for Man that he fhali fulfil them, and applies
himfelf with ardent Love to bring Man back again to God.
The Delights of the Creatures being that which had turn'd
away
9* Of the Satisfattion of Jefrs Chrijl. Part IL
away Man's Affections from God, it was juft and necefla-
ry that he fhould deny himfelf to them, and make an en-
tire Sacrifice of all thofe Delights and of his Lufts after
them to the Love of God : To make which the more eafie
for him, the Earth was accurfed for his Sake. Jefus Chrift
coming now to interpofe with God, to bring him back to
his Duty, leaves no Means unelfay'd to erf equate it; of
inward Light and Grace, and outward Laws and Ordinan-
. ces, according to Man's State and Circum (lances. When the
Corruption of Man's Nature had refifted and baffl'd all thofe
Means, yet nothing being able to quench his Love, he at
laft cloaths himfelf with Man's mortal Nature, puts on all
his Infirmities, becomes in all things like to him, yet with-
out Sin, and, as if he had been the greateft Sinner, does Pe-
nitence for him, denies himfelf to all Honours, Riches,
Pleafures,Sciences,Eales,Accommodations5Self-feeking,and
Self- will, lives and dies in perfect Poverty, Contempt,and
Pain, makes an entire'Sacrifice of himfelf, his Life', and all
things of theWorld unto his God; and this,both that by his
Doctrine and by his perfect Example he might ihew Man
what Way to return to God, how to do Penitence for his
Sins, how to deny himfelf and take up his Crofs, and to
make a Sacrifice of himfelf and all unto God; and by doing
all this in Man's Nature,tofhe whim how pra6licable it was,
and alfo that for the fake of this pure and perfect Oblation
of himfelf, done from fo great Love to God and Charity to
Man, God might be ft ill moved to have Mercy on Man, to
grant him his Grace, and to accept of his Penitence, united
to this Sacrifice of Jefus Chrift : What Jefus Chrift has done
and furlered for Man on Earth has infinitely heightned his
Merits and the Power of his Intercellion with God, fo that
he obtains for Man, Pardon, and Grace, and Time to re-
pent, and the being received into perfect Favour with God,
upon his Penitence, as if he had never finned ? Jefus Chrift
has fatisfied on his part the Juftice of God, but they only
receive the Benefit of it who follow his Example in denying
themfelves, and taking up their Crois, and do thereby
mortifie their corrupt Nature and return to the Love of
God. It is in this Sence that we alfo muft fatisfie God's
Juftice, not that we can make any Satisfaction to God pro-
portionabie to our Demerits. Not that we can merit his
Pardon or Salvation ; but it being juft with God not to re-
ceive Man into Communion again with him till he do
Penitence
Part II. Of the Satisfaction of Jefus Chrifl.
Penitence for his Sins, and thereby mortihe his felfifh and
carnal Affections; not that God ftands in need of this, but
that it is abfolutely neceflary for Man's Recovery, we can-
not expect Salvation without fatisfying in this manner on
our part.
/The Satisfaction of Jefus Chrifl for our 'Sins may be ta»-
fcSn in two Sences, by way of Merits, or by way of Dif-
charge : The Firft way, That he has thereby merited Par-
don, Grace, and Salvation for aiJ who mail follow his Ex-
ample, is moil true : The Second, by way of Difcharge ,
That Jefus Chrift has fo fully fatisfied the Juilice of God,
for the Sins of his Eiecl, 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 Hood 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 themfelves will permit, and truft in ChrihVs
Merits for the rell. This, I fay, is mod falfe, Chrift ha-
ving 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 Subftitution, cr the having one
in our ftead to fatisfiethe Juilice of God for us: There is
a Subftitution of Self-love , and another of Charity, or
the Love of God : The Firft is, when we defire to gratifie
our fenfual and corrupt Nature, and follow our own Wills
and Lufts, and are very well pleased to hear that there is
one has fufTeredfor us, and fatisfied God's Juftice ; fothac
we are content to believe in him and hope in his. Merits,
going on in the mean time to indulge our corrupt Na-
ture, excufing our felves becaufe of our Frailty and Weak-
nefs, and that we cannot dootherwife ; but our Saviour
Jefus Chrift has made an Atonement for all, and we hope
in his Merits. This is a Falfe, Diabolical, and Antichriftian
Subftitution , as A. B, makes abundantly appear through
all her Writings. The Subftitution of Charity, is when
out of a deep Sence of our Bafenefs and Undutifulnefs to
God, and the Propensity of our Natures to continue fo
ftill, and to graririe our corrupt Inclinations , we apply
our felves by his Grace to deny our felves, and to make a
Sacrifice of all thatYdear to us to Gcd, in leading a Life
of conftant Penitence; but feeing our Penitence bears no
Proportion to the infinite Greatnef* and Goodncls of that
n
54 Of the SaiisfaEtion due hy Mix. Part IT.
God whom we have offended , we rejoice to know that
there is one of perfeft Purity, and in full Favour with God,
who for us has made a fuitable Oblation of himfelf, not
to difcharge us from a Life of Penitence, but to obtain
Grace for us to do it, and Acceptance of it with God, and
ihew us how to perform it : To him we file, and for his fake
we beg for the Acceptance of our imperfect Penitence, and
defire it may be united to his Sacrifice and done in his Spi-
rit, that he, dwelling in our Hearts by Faith, may com-
municate himfelf to us with all his Graces and Merits,
It is in the former Sence only that A. B. declares againft
the common Doctrine Of the Satisfaction of Jefits thrift,
as if it were a Subftitution of a total Difcharge, difpenfing
with the Obligation that lies on us to live a Life of Peni-
tence, and not at all in the Second.
They who read the Writings of A. B. will fee that this
is the Summ and Subftance of her Sentiments on this
Head, and that any fimple Expreffions which feem harfh
by themfelves are to be interpreted by this Meafure. And
they who confider by what Principles the Generality of
theChriftian World do, I do not fay fpeculate and talk,
but live and aft, and what Encouragement the Doftrine
and Gloffes of Men has given thereunto ; and how, tho*
they live in a perfeft Contradiction to the Life and Spi-
rit of Jefus ChriH, yet they hope and believe they mail
be faved by his Merits, will fee how neceflary and how
feafonable it is to inculcate thofe Truths upon the Hearts
of Men.
VIII. VIII. But becaufe it gives great Offence to fome, that
bfthe'sa-fiefaJSi ThoJ Chrift has fatisfied all for us on his part, yet
tisfaftion that the Merits of his Satisfaction will not be applied to
dm by us, unlefs we our felves do fatisfie the Jultice of God for
Man. our Sins, and in order to our Purification \ I fhall fet down
her Sentiment more particularly in this Matter : We fome-
times ftumble at Words and Terms when we grant the
thing it felf upon the matter, and it is like this is the
cafe with many here.
Le Te- i. Then, {he fays , That no Man could merit Eternal
moign. de Life, tho' Adam had never finn d ; for all our good Works
Verice. are DUt. Temporal, and bear no proportion to eternal Hap-
part i. pinefs. Heaven and eternal Life is the free Gift of God,
P- 83- which he prepared for Man before he created him , and
fo he could not merit it. He does not therefore bejtow.it
Part II. Of the Satisfaction due by Man. 9 5
for our Merits, but for his great Mercy, and for the Love Renouv.
he bears us : He is no Merchant, and will not fell his Para- de 1'Efpr.
dife at any price, but will give it freely ; and he has no Evang-
need of our good Works or Penitence, but becaufe of our avaoc-
Corruption and Infirmity we have great need of them, prop-
without which we muft perifh. n* 55«
2. That we having forfeited Gods Favour and eternal Preface,
Life, Jefus Chrift has merited for us Pardon, Grace, and n. 33, 40,
Life Eternal, upon Condition that we receive and corref- 47, 67-
pond with the Pardon and Grace offered, and turn again io3> n*>
to God with all our Hearts, and embrace the Means that *39> H0;
are necellary for this End, without which in Juftice, Par-
don, and Grace could not be demanded for Man ; and for
our Performance of this, Jefus Chrift becomes our Pledge
and Surety.
3. As fuch he cloaths himfelf with our Mortality, and
undergoes all the Parts of this Penitence himfelf, that he
might merit Grace and Pardon for Man , and might
ftrengthen and direct him how to embrace this Penitence,
and to follow his Example.
4. Upon his Interceftion, and obtaining of Grace and Par- Le Te-
don for Man, the Love of God is not immediatly conferred moign. de
Upon Man, but the Grace of doing Penitence , by which he Verite.
might recover it. And this was a greater Mercy to Man, ^arc T* .
than if God had limply pardon d him, and reftor'd him to "• *9, '
his Zwf, without fuffering the Earth to be accurfed, or all **
to be corrupted by Sin ; fince it is to be fear'd Man would
have quickly fallen back again into new Sins, finding him-
felf as before in all forts of Delights, fuch as Adam had.
For we lee how Men now turn away their Hearts from
God to love the Creafures and themfelves, even when they
fee they are fo wretched, weak, and imperfect, fubjeft to
all forts of Maladies and to Death, and that all the Crea-
tures now do them mifchief, whereas formerly they ho-
noured and obey'd them as their Lord ; and tho* they fee
themfelves and all the Creatures fo filthy, corrupt and mi-
ferable, yet they cannot abftain from loving them to the
Prejudice of the Love they owe to God. How much more
would Man have done fo, in cafe he had remained as beau-
tiful and perfect after his Sin, and all the other Creatures
had continued as lovely as before ? ft is to be rear'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 with-
. out
9<5 Of the Satisfaction due by Mm. Fart II,
out the Condition of doing Penitence; or without all the
other Creatures their being accurfed in him ; fince we fee
Men do yet love this Life that is fo miferable, and the Crea-
tures that are fo wretched , and Man feels in himfelf Con-
tradictions, Griefs, Difpleafures, and all forts of vicious
Paflions, which he cannot govern by his Reafon ; and yet
his Spirit is become fo brutifh, that it loves thofe Miferies
and Imperfections, tho' he find nothing in himfelf or the
other Creatures, but what is worthy of Contempt and
Hatred : Yet he loves and efteems them to the Contempt
of the Love of his God ; who knowing the Bafenefs of
Man's Heart, has given him Penitence as a neceflary 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 fame Reafon he has permitted all.
the Creatures which were fubjeft to Man, to contract with
him the Malediction of Sin ; that by this Mean, occafion
might be given to Man to return to the Love of his God,
the only lovely Object.
5. Since this Penitence contains the neceffary Means to
recover the Love of God, and we cannot do this fo long as
we love Self and the Creatures, and this corrupt Love can-
not be mortified fo long as we gratifie our Senfes, and our
Appetites, and enjoy a Paradife here; and our Lufts can-
not be fubdued without feeling the Bitternefs, Anguifh,
Griefs, and Pains of them, to extinguifh the Sence of the
unlawful Pleafure and Delight we took in them ; Peni-
tence Therefore is, 1. The turning away our Hearts and
Affections from every thing that hinders the Love of God.
Love not the Worlds &*c. 2. And in order to this, the avoid-
ing all the Occafions that may fofter the Love of other
things, and continually ftriving againft and doing Vio-
lence to Self-love, Self- will, and Corrupt Nature. He that
mill come after me, faith our Lord, let him deny himfelf.
And, 3. The embracing willingly the Anguifh, Bitternefs,
and Pains, the Afflictions both inward and outward, that
rauft| be endured for the purifying of our Hearts, and
bringing us to the Love of God; and let him take up his
Crofs.
Renouv. 5. jefus Chrift has taught us how to undergo this Pent-
de r Efpr. tence ty ^js i}03rine, and by his Example; and follow
Ev. Prcf. me^
7. it
Part II. Of the Satisfaction due by Man. £7
7. It is moft unreasonable to think that we are dif-
cbarg'd from this Penitence, becaufe Jefus Chrift did thus
live and fufTer for us ; for we muft have the Spirit of Chrift ;
our Old Man muft be crucified with him ; we muft be con- ^J
formed to his Image ; we muft fuffer with him, if we would
reign with him. His was meritorious, and expiatory, and
exemplary ; ours is abfolutely neceflary for our Purifica-
tion : By his he obtain d Pardon and Grace for us, and
changd the Eternal Punifhment wedeferved, into a Tern- iWULjf*
poral Penitence for our Purification and Recovery; and
to fay we cannot undergo this Penitence, is to have no
Faith in his Merits; to believe that it is enough that he did
undergo this for us, is the greateft Indignity done him,
and the greateft Cheat that we can put upon our Souls ; it
is to belie, and be falfe to our Surety and our Pledge : It
is like Bankrupts to fwagger and rant it out with our Cre-
ditor's Goods ; becaufe our Surety has paid the Debt for
us : It is to make Jefus our Slave to lufrer all manner of
Afflictions, Poverty, Reproach, and Pain for us, that we
may go to Heaven in the pleafant and oroad Way of Ho-
nours, Wealth, and Pleafures : It is to be well pleas'd that
the Phyfician has provided wholfome and neceflary Phy-
fick for our Recovery* and has taken it himfelf for our
Direction and Encouragement ; but tho' we be fick to
Death we will not tafte it our felves, becaufe of the Bit-
ternefsof it, believing that we (hall Recover nevertheless;
becaufe the Phyfician has taken it. Jefus Chrift led this
Life of Penitence for us in his vifible and mortal Body,, r
that he might fhew us how ready he is ftillto Undergo it*
in every one of us by his Spirit.
8. God has no need of this our Penitence, but we ftand ReruHrr.
in need of it to recover the Love of God. He does not cc- de P Ef|k
vet our Wealth, or Honours, or Friends, or Eafe, in that Evang.
he requires of us to be poor in Spirit, to deny our felves, avant-
to take up our Crofs and follow Chrift, to forfake aD things, Pr0P-
fince he created all things for Man, and would be well plea- a t4i 1$°
fed he could enjoy them ftill. But Man is become fo mi-
ferable that he cannot enjoy thefe things without letting
his Heart upon them and turning it away from God ; and
therefore Jefus Chrift has given this his GofpeLLaw, with-
out which no body can recover the Love of God. It is a
fad Miftake then to think that there is no neceflity of good
Works, but only by way of Gratitude and Thankfulnefs,
H ttf
98 Of the Satisfaction due by Man. Part II.
to God, as if he had need of our Acknowledgments, or as
if we could make him Prefents of our Good Works to
thank him ; which cannot be faid but in Contempt ot the
Riches of Gcd, who pofTefTes all in himfelf and feeks no-
thing without himfelf, and needs not that we fhould give
him any thing; all the good Works that Men can c*o, are
for no other End but to refill and overcome the Ev.Isof
their Corruption. And they are as neceflfary for our Sal-
vation, as Bread is for the Life of the Body ; for we can-
not be faved without fubduing our Corruption, and no
Body can do this but by 'be means of fuch good Works,
and fuch Penitence as (tine and mortifies the Vicesand Sins
which this Corruption has brought into the Soul.
Le Te- 9. It is a Pride to glory in our Penitence, fince it is en-
moign. dt joined us for our Sins ; it ought rather to fill us with Hu-
Vence. rnility and Confufion , for in the Beginning it was not fo.
p. 1. n.107 God created us to live in all forts of Delights without any
Pain. All this beautiful World was created to ferve for
Pleafures to the Body of Man, and God himfelf was the
Delight of his Soul. But Sin only has changed that excel*
lent Order, and made Man fubie£> ro that over which he
ought to rule, becaufe he had withdrawn his Subjection
from God. Our Sins have occaftontd the Law of Penirence,
which Jefus thrift came to teach us by Word and Deed.
Light of This Penitence does notconfift in 1 adergoing Pennances
theWorld chofen by our ielves and after our Fancy, by which the
part 2. Devil would drive us headlong and excitr i;s to Vain-glory,
eonf. ir. ancj vvhich ufually make Men preiumptuous , believing
themfelves to be better than others, and that God is obli-
ged to them for their good Works, as the Pharifee. All
this proceeds from Self-love •, but trpe Penitence confilts in
taking patiently whatfoever God permits to beta II us, ei-
ther to our Body, Eftate, or Mind, and willingly tofuffer
it in the Spirit of Penirence to fatisfie for our Sins j for
every Moment there falls out Occafions of buffering and
and SubmiiTion, fb that we need nor feek for them, h is
neceffary that we pra&ife this Rejlgnation of our Will to
God, for accomplishing the faving Penirence which he has
enjoined us, and for the Exercife of all fort of Vertues.
Renouv. 10. Since then the Juftice of God could not permit that
He r Efpr. Pardon and Grace mould be given to finful Man, but upon
E^- P 2- Condition that he turn away from Sin to God, and in order
nroj,ro6 t0 that live a Life of Penitence, and co-operate m& 'he
Spirias
Part If. Of the Satisfaction due by Man. gg
Spirit of Suffering, Self-denial and Mortification, which
God will communicate to him if he (incerely defire to be
laved ; it is neceflary that Man fat i> fie this Duty which is
iojtifi before God, and which the Juftice'of God requires,
as well as the Nature of the thing it felf. I his is that which
fhe calls Mans Satisfying God's Jttftice on his Part ; this is
that from which the Satisfaction of Jefus Chrift does n t pro-
cure us a Difpeniation, for then he had neither been juft 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 cap-
tious, and will needs carp at Words and ExprefTions, as
Satisfaction and the Satisfying the Juft ice of God, while they
underftand 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 faved by the
Merits and Satisfaction of Jefus Chrift, without the Mortifi-
cation of their corrupt Nature and the Recovery of the
Love of God.
It is a good Consideration which is now generally af- £* eft Ju*
figned, why God thought not fit as Governour of theft;*'* ^*
World to pardon Rebellious Man without the Intervention c^rit"do
of an expiatory Sacrifice in the Life and Death of Jefus aim B£m'S*
Chrift, that Men might thereby fee tftf Evil of Sin, and ™tatis
Gods infinite Hatred and Abhorrence of it, and fo might ~™tiaj
be diverted from continuing in it or returning to it. It is ^tqwnilm
for the very fame Reafon, that God thought not fit to par- bommm
don Man for the Sufferings of Jefus Chrift, unlefs he alfo inferiwum
follow him in a Life of Penitence and Sufferings ; for we dukedine
are not fo fenfible of what others furTer , neither does it decern fit-
breed in us fuch an Abhorrence of that which has occa- w, ama-
fioned their Sufferings, as when we fufter the iike Pains r'tudine
and Evils our felves, without which we have as fuperficial a fan^um
Senfe of them as of the Aclings on a Theatre. And there- Jf «"&"»"»■,
fore to give us the more lively Senfe of the Sufferings of X* ^"^ dc
Jefus Chrift, and to enrlame our Love to him, and to work ]^ra
in us the greater Deteftation of Sin and of cur corrupt CI**
Nature, God thinks fit that we fhould feel in our Souls
the Evil and the Bitternefs of Forfaking him, without
which they can never be purified nor come to fee Gcd.
IX. There is another Prejudice which has fome Affinity j£
to this, and which the generality of Proteftants are prepof- of a State
feffed with, and that is becaufe fhe affirms that there h a ofPurrfc+
H % Scare
i oo Of a State of Purification after this Life. Part II.
tion after State of Purification after this Life for fuch Souls as are
this Life, truly converted unto God, and yet are not wholly purified
from their Corruption, and fo are not immediately capa-
ble of enjoying God. All corrupt Doctrine has generally
fome Fond of Truth, with which they mingle many other
things that tend to promote Men's worldly Interefts; the
Wealth of the Clergy, and the Dependance of the People,
Thus in the Church of Rome they have founded a Purgatory
in a Place near to Hell, where Souls are tormented by a
material Fire, from whence they are delivered by fome
Soul- Mattes, fome fuperftitious Ceremonies, the dying in a
Cordeliers Habit, and a thoufand Fopperies of this Nature.
But that Souls which die truly converted unto God, and
yet have not attained to fuch a State of Purity as to be ca-
t/Etoile P^ble °f enjoying him, (hall undergo a State of Purifica-
du Matin. tlon before they can fee God, is more than probable. The
Let.25,26. $um °f ner Sentiments as to this are, 1. That is evident,
Le $Te- none can enjoy God who are not in a State of fo perfect
moign. de Purity,that there remains in them no Degree of Corruption
Verite. neither Actual nor Habitual: For no unclean thing can
pi. 11.53, enter into the Kingdom of Heaven: There is no Fellow/hip
66, between Light and Darknefs: And they are only the pure
in Heart who /hall fee 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 Perfon full of Sins and evil Habits be
in his Heart and Defires truly turned unto God, he receives
him into his Grace, thoJ his habitual Sins are not yet rooted
out ; much more him who is greatly advanced in the Mor-
tification of his corrupt Nature, but has not yet attained
to a State of perfect: Purity. 3. It is as certain that Con-
verfion and Regeneration are not one and the fame thing.
The firit being the turning away from Evil to Good, from
Sin to God ; the fecond being the Renovation of the
whole Man after the Image of God, a Creature altogether
new, whofe Will is wholly refigned to God, who lives no
longer but Chrift lives in it. 4. It is in Grace and fpiritual
things as it is in Nature and bodily things: All things ad-
vance to their Perfection by Degrees, and not in an Inftant.
God does all things in Order, in Number. Weight and Mea-
sure, and conformably to the Nature of the Beings he has
formed. We are firft Children before we are Men, and ws
advance by Degrees to the Stature and Wifdom of Men^
and
-,
Part II. Of a State of Purification after this Life. I o i
and put away Childifh Things. But if the Child come
forth of the Womb void of the bodily Life, it remains fo
ftiU. We are told of Children, and Youth, and Men in
Chrift Jefus, and we muft not think that all thefe States
are attain d to in an Inftant in the fpiritual Life no more
than in the bodily. 5. It cannot be denied but that many
who are faved do go out of this World truly converted un-
to God, but yet not throughly renewed and purified 5 and
as, on the one hand, God will not rejeel: and caft away
fuch Souls as feek him with ail their Heart ; fo on the other
hand in this State of Impurity they are not capableof en-
joying him : And therefore God in his infinite Goodnefs,
Truth, and Righteoufnefs, will place them in fuch a State
as whereby all their evil Habits may be wholly rooted our,
all their Corruption fubdued, all their Filthineis cleanfec),
and they purified as God is pure 6. This fo great and fo
extraordinary a Change cannot be fuppofed to be wrought
in an inftant, nor yet without mod fenfible Pain and La-
bour ro the Soul in whom this Change is wrought. The
Soul is of a moll: fenfible Nature, and when freed of this
mortal Body that ftupifies it, its Senfibilities muft be infi-
nitely more lively and piercing; and therefore the Sentiment
of being deprived of the glorious Prefence of God which it
ardently thirfts after, and of having within it Difpofitions
repugnant to this Enjoyment, which a Ray from God
manifefts it to , cannot but give it unfpeakable Pain and
Anguifh. We fee here no fenfible Being that is in Difor-
der can be reftored to its right State without Pain and
Trouble j a broken Leg, a disjointed Member, a Part of
the Body ulcered, corrupt Humours, cannot be rectified
without Pain and Trouble. If all the Parts and all the
Members of a Body were diflocated , corrupted and di£
ordered, the Pain and Trouble that would be felt in the
reftoring of that Body would be unfpeakably greater. All
this is but a faint Image of the State of the Soul ; all its Fa-
culties are more corrupted and difordered than it is polTible
for the Body to be; the Restitution of which by the Ope-
ration of the Divine Grace cannot be performed even in this
State of Stupidity without much Pain and Anguifh, but
after this Life when the Soul is fully awakened , it is fup-
ported by the Divine Grace to undergo this Change, rut
with Dolours beyond Comparifon greater. No living
thing can pafs from one State' to another without great
H 1 SenfV
ro2 Of a State of Purification after this Lift. PartIL
Senfibility, can enter into a new Element, unto which it is
not entirely conformable, without furTering its Impreftiqns
With Pain; weak and fickly Eyes cannot endure great
Light without Pain, nor a weak Body ftrong Nourifhment
without Trouble. So a Soul falling into the Element of
Eternity of the Divine Light, and of the Fire of the Di-
vine Love, if ic be yet weak and ill difpofed, if it have yet
many contrary Difpofitions, many things to be conlumed,
many Habits ro be rooted out \ this cannot be done with-
out great Sufferings. Not that God chaftifes in Wrath;
nor that he delights to torment the Soul ; but that the Soul,
full of contrary Difpofitions, full of Darknefs.cannot receive
his Light, ncrieelthe Flames of his Love, without mod
feniible and dolorous Sentiments , till by the Force and
Continuance of thefe Impreflions they have banifh'd out
ail that is contrary to his Divine Light and Love, which
then transforms the Soul wholly into its own Nature. It
is unreadable to oppofe that Paflage of Scripture, that the
Blood ofjcfus Chrifl cleanfeth from all Sins ; for the Mea-
ning of it is not, that becaufe iefusChrift ha? fhed his
Blood, we ought to be cleanfed from our Sins without
Mortifications and Sufferings, but the quite contrary \ for
the Blood of efus Chrift 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 Indifpofition requires..
This is a Doctrine very agreeable to the Tenour of the
Holy Scriptures, which tell us, that God will render to eve-
ry Man according to his Works ; that no unclean thing can
enter into the Kingdom of Heaven ; that only the pure in
Heartenly fliail fee God. The Sence of it feems to be
imprinted in the Spirits of all Men, from the Sence they
have of the Purity and Righteoufnefs of God. and their
Confcionfheis of their own Impurity. The Heathens ,
Jews, Turks ^ and Chrtftians have been perfwaded of it,
thofe of the Antient Church both Greekjind Latin. It is a
Doctrine that molt powerfully engages to lead a Life of
Penitence here, in which the Anguifh and Pain of Purifica-
tion is far lefs fenfible, and whereby a Soul may {till ac-
quire new Graces and Capacities of Attaining to a higher
Degree of Glory j whereas the Sufferings of Purification
after
Part II. Of a St Ate of Purification after this Life, i oj
after Death are unfpeakably more fenfible, and the Soul
is not capable of advancing to a higher State. It affords
alfo great Conflation to truly fincere and pious Souls who
feekGod unfeignedl}, but arefenHbleof the greatnefs of
theit Corruption, to know that God will not caft them
off, nor deny them his purifying Grace here and hereafter,
till he have made them fit Temples for himfelf to dwell
in ; and will Itili fo fupport them in the moft dolorous
Puriiication, with a full Acquiefcence in his righteous Will,
that they would not denre that it were other wife, but
will fay with Job , Tho he flay me, yet will I truth in
him, I mall conclude tbr with a Paflage of the moft
learned and pious Dr. Williim Forbes, fometimes Bifhop
of Edlnborough, who difproving the Popifh Purgatory,
and owning that the Gree\ Fathers and many of the La-
tins were for a State of Purification after this Life, tho' he
fays without Pain ; he concludes thus : Ad Contraverfiaw c . «
banc tollendam vel fait em mi%endam Rmanenfes Opinio- f r»}*
nem J nam de Purgatono pumtivo , quum minis cert is fideratio-
Fundamentis nee in Scripturis, nee in prim or urn ficulorum nes mode-
Patribus, nee in prifcis Conciliis nltatur, ut fupra demon- {}x & «u.
ftratum eft, pro Fidel Articulo nee habeant Ipfimet , tieque rificse.
aliis obtrudant. Prot eft antes etiam, quibus Opinio ifta im- $.266,267
probatur, & quidem Jure Meritoque, Herefeos tamen am
Impietatis aperte eandem ne damncnt. Sententia vero com-
muni Gracorum, atque etiam quorundam Firorum doclorum
in Latina Ecclejia de Pur gator io expiatorio ( quod fiium
Ptirgatorii Nomen proprie loquendo meretur ) in quo fine
Poems Gchennalibus, Anima Sanltorum, quorum quafi media
quadam Conditio eft, in Ceelis quidem, fed in Coclorum Loco
fill Deo noto, magis magifque ufque ad Diem Vifionis Del
dart, fruentes ConfpeUu & Confirtio Humanitatis Chrlfti
tfr fanflorum Angelorum perficiunt fe in Dei Char it ate
per fervida & amorofa Sufpiria , ut fupra ditlum eft%
nutri pertinaciter obluflentur. Sua enim atque ea qui-
dem baud exigua probabilitate mlnlme deftituitur.
There are others who give unjuft Reprefentations of
her Sentiments concerning Predeftination, Grace, and
Free-will ; I fhall therefore give a juft Account of them
from her own Writings, and in her own Words, and no
Reader needs think ftrange nor load her with Reproaches
upon that Head, if he find that in fbme things they differ
from the Doctrine which he has been accuftom'd to
H 4 hear*
1 04 Of Predeftimtiofi. Part IF.
hear, there are fuch differences of Sentiments upon thefe
Subjects, even among Perfbns of the fame Communion.
X. X. As to the Do&rine of Predeftination, me fays, That
Of Pre- God did certainly create all Men for Salvation, and none
deftina- for Damnation : That God being infinitely Good without
tion. any mixture of Evil, and his Nature Love, nothing can
come from him but what is Good j but if he had created
a Mais of abfoluteiy reprobated, he would * ave made Evil
things : That Predeftination to Damnation could not come
from God, fince the Damnation of a ^oulis the greateft
Evil in the World j that this had been to give them occa-
fion to curfe him to all Eternity, looking on him as very
unjuft toward them, for having predeftinated them for
Damnation before they had received a Being, without ha-
ving merited or demented any thing ; That in Truth and
3Tomb. de Juftice fuch might have faid , Why didfi thou not leave me
la fauf£ into nothings rather than to have created me for an eternal
*Theol. Damnation* What had I done before I had a Bei^g to render
Part 2. * me thus Miferable t? For it had been far better I had never \
Let. 3. yeen created, than to have created me only for Damnation.
I/Acad. How cruel is it to hear that God mould predeftinate a
des fcav. Mafs of Reprobates ! This is to proclaim God wicked in
\pieoJ. j-^g Creation of Man ! For elfe he would not have created
p. loCh.i. a ^a(-s 0f Reprobates to be Miferable to all Eternity, do
what they will ; he could noc create them for Damnation ,
but out of pure Maiice ! A greater Blafphemy cannot be
uttered againft God than this* For it (hocks all his Qua-
lities of Goodnefs, Righteoufnefs , and Truth, without
which he can never do any thing. If he had created one
part of Mentor Damnation, he mould not have done a juft
thing ; fince thole Reprobates did not merit Damnation
before they had a Being, and could not in Juftice be repro-
bated without having deferved it : Neither could he exer-
cife his Goodnefs in decreeing the Damnation of any thing ;
fince this Damnation is the greateft Evil in the World.
And how mould he be true in reprobating thofe of whom
he fays, that his Delight is to be with them, fince they are
the Children of Men.
Le Nouv. This is inqonfiftent with the original Defign of creating
Giel, Man, and the manner of his Formation. He made him to
p. 2 5, &c. rake his Delight with him ; and that Man might love and
enjoy his God , he form'd him for that End after his own
Image, He created one Man only> and in him all Men.
* • Would
Part II. Of Predeftinatton. 105
Would he predeftinate to Damnation a Creature whom Le Te-
he made to take his Delight with him , before he had a moign. do
He took not two MaiTes of Earth, to create the one of them
for Salvation, and the other for Damnation ; but one Mafs
only, with which he created one Man only for Salvation,
creating in him all the Men that ever were or fhall be; he
created them all in general in the State of Innocence and
Salvation, and for this End gave abundance of Graces both
bodily and fpiritual, and that equally to all, without Ex-
ception of any, giving to all a Divine Soul and Free-will,
that they might be capable of all manner of Good. And
feeing he thus created all Men in Adam, he could not have
created any for Reprobation, but all for Salvation.
Is it not to afcribe vitious PaflTions to God, to fay that jjg ^ ^
he reprobated Man becaufe of the forefight of the Sins the world
which he would commit after his Creation ; and that he part 3.
predeftinated him to Salvation, forefeeing his future Me- Conf 22.
rits ? Had God need of Man's Merits to fave him ? Can all
Men together with all their Merits bring one Ray of Glory
to God ? Is not this to go over to their hde, who fay, that
Men (hall be elected and faved by their good Works, and
not by Grace only ; in which they make God a Liar, who
has promifed ( as they grant ) that he will fave us by
Grace ?
To fay that God did not create Man for Damnation,
but reprobated Man after Adams Sin, which had undone
them all, is moft abfurd. For as all Men were created in
Adam, fb they were alfo all alike fallen in Adam, and all in
general reprobated by the fame Sin of Adam ; for he could
not have a divided Will, one part of it (bund, and another
damn d ; there being but one Man only, and he had but
one W ill, in which was included the Will of all Men that
fhould ever arife from him. And if God had left Adam
in the reprobated State wherein he fell, all Men had equally
remained fo. And when Adam received the Pardon of his
Sin, and was admitted to Penitence, all Men were ftill in
him, and confequently all were reftored 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
*he Curfe, without dividing Adam , and appointing one
part
I c 6 Of PrtAeftimttion. Part II.
part of his Body for Salvation, and another for Reproba-
tion 5 fmce there was but one Man. If there had been
two, it might have been faid of Men, what is faid of An-
gels, that one part of the Angels was damn'd, and another
confirm Jd in Grace ; but that of one Soul and one Body
there fhould proceed reprobated and faved by the Predefti-
nation of God, this is odious.
They who fay that God did not predeftinate to Damna-
tion, but only left one part of Men who were in Ad^m in
Damnation, and did ele6t another part to Salvation, do
directly contradict the Scriptures •, for the Scripture fays
exprefly, that with God there is no refpetl of Perfons, How
could he then predeftinate one part of Men to Salvation,and
leave the other part into the Damnation into which they
were ail equally plung'd ; fince all had equally linn'd in
Adamy and one no more than another e How then can it be
that God, who is no Refpe6ter of Perfons, can damn one
part and fave another, of the fame Mafs of Perfons, (which
have equally contracted the fame Sin) without Injuftice ,
which cannot be in God 2 And tho' he be Almighty to fave
one and damn another, as thofe Cafuifts fay, yet he will
never do it, for he will never do any Injuftice : For my part,
fays fhe% I would not commit the leaft Injuftice againft
my Enemies, not againft the Devil himfelf. How much
lefs would God, who is incomprehenribly more Juft than
I, do fuch an Injuftice as to damn one and lave another of
the Perfons who have committed the fame Fault, even
tho* it were in his Power.
They fay, may not a Man do with his own Goods what
he will \ how much more may God difpofe of Man as he
pleafes, who abfblutely belongs to him! and none can ask
him, why he faves one and lets another perifli. This, fays
fhe , feems a weak Argument even in the Companion ; for
it is not true that a Man can. do with his Goods what he
pleafes, he ought to ufe them according to Jufticeand Rea-
fbn; and if he do otherwife,he will bear his Punifhment be-
fore God, who will not fuffer Injuftice, nor us to abufe our
Goods without calling us to an Account at the Day of
Judgment. How much more will God difpofe of Men
juftly, eventhoJ they belong to him? How much lefs can
he commit this Injuftice of damning one and faving ano-
ther of thofe who have fallen into the fame Fault, and are
equally Guilty? It is true God is Almighty, and can do
what
Part II. Of Predeftination. 107
what he will, but he can never will to do any thing unjufl:-
ly, as this would be, which could not be without refpect
of Perfons, and this cannot be in God.
To fay that he exprefly predeftinated one part of them
to Damnation, is to fay that he had not Co much Righte-
oufnefs in himfelf, as that which he requires of Men ; for
he fays to them, Love your Enemies, do good to them that hate
you. This Counfel would have had no Authority, if he
himfelf had reprobated thofe who are become his Enemies.
This abfblute Reprobation would not be Good, but the
greateft Evil that could be imagined. How could he com-
mand Men to do Good to their Enemies, when he him-
felf would do fo great and eternal an Evil, for the Fault
they had committed againft him, and that while they were
yet in a State of Penitence, as they are during this Life,
where Reprobation fhall never have place, fince till the very
laft Inftant they may find Mercy and Pardon. This Re-
probation can only have place after Death, and not during
this Life. Becaufe 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 unjuft thing to oblige
thole to Penitence whom he abfolutely refolves to damn.
Men it teems confound the Times when theyfpeak of Pre-
deftination,and take the prefent for the time to come. For at
the Judgment God will feparaten*vd MafTes,the one ofElecl:,
the other of Reprobates, who ftiall then afturedly be dam-
ned, becaufe the Time of Penitence will then be paft ; but
during this Life there can be no predeftinated Reprobates.
If God has reprobated the Wicked to Damnation, he
would not give them fo many fecret and inward Warnings
to turn them unto him ; as all Sinners may know by expe-
rience, that even v/hen by Sin they have turned away from
God, they feel how oft he recals them by many Occasions,
and by Checks of Confcience. All the Souls who are dam-
ned have been often admonifhed by God both inwardly
and outwardly 5 as may be feen in the Holy Scriptures.
How often did he admonifh Pharoah and other wicked
Men ? If it were true that God had reprobated them, he
would not have been fincere in giving them Co many Ad-
monitions to turn them from their Wickednefs, or at lead
they were all vain Admonitions, fince being predeftinated to
Evil, it was impoflible for them to do Good. Muft God
tempt Men, or render them more guilty than otherwife
they would have been of themfelves i God
io8 OfPredeftinatio». Part II.
God has declared that as he Lives he has no pleafure in the
Death &f the fVickedy but that the wicked Man turn from
his -way and live \ and that he is not willing that any fhotild
Perijh. God then mould not be fincere in his words^ if
he had predeftinated ibme Souls to Damnation j which
cannot be faid of God who is Truth it felf, always faithful
in his Fromifes ; and no fooner is a Sinner converted, but he
receives him with Joy, according to the Parable of the Pro-
digal ; and therefore it is laid, there is Joy in Heaven at the
Convtrfion of a Sinner , more than over Ninety and Nine
righteoHs Perfons : All this fhews that God is fo far from
predeftinating any Soul to Damnation, that even he him-
felf comes to feek and to fave thofe who would damn them-
felves, as appears by the Good Shepherd that left his many
Sheep to go and feek^the One Sheep that had gone aftrayi and
brings it bacl^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 Predeftinatron or Pre-
tence of God ?
This Do&rine of Predeftination to Damnation is, {he
fay*) a moll blafphemous and dangerous Doctrine, robs
God of the Honour due to him, fhocks all his Attributes
of Righteoufnefs, Goodnefs, and Trurh, renders him very
unlovely to his Creatures •, ■gives thofe occahon atio think
they are reprobated to fpend all their Life in bhfpheming
God, for creating them to Damnation for no Faulc of
theirs, before they had a Being, and not rather leaving them
into nothing, and difcourages them from ail hndeavours
of becoming better, (ince of necelTity they mutt be dam-
ned however ; and it encourages thofe who think they are
predeftinated to Salvation to a Libertine kind of Life, fince
they are perfwaded that notwithftandin^ of this they fhall
be faved, and God will fome time or other bring them to
Repentance.
It feems Men have taken up thefe Sentiments that they
may attribute to God the Caufe of their Damnation, and
not to themfelves, which is a horrible Pride and Blafphe-
my ; or to flatter their Wickedneis in excufin ■'., it by Adams
Sin , and that they may not fulfill the Penitence that God
has enjoyn'd them by him. And being full of Patfions
themfelves without Righteoufnefs, Goodnels, and Truth,
they would give Authority to their Wickednefs, by making
a God
Part If. Of Vrefcftinmon. 109
a God to go before them, in the matter of their PafTions.
And as they fee thofe who rule over Men do according to
their Inclinations, difgrace or favour them, fo they would
make God as partial, faying , that he damns fome, and
faves others according to his Fleafure \ which will never be,
for God is no more fubjeft to Paflions than to Change.
Yet neverthelefs Men are ready to colour this Doctrine
with Paflages from the Holy Scripture, efpecially fome Ex-
pretfions mifunderftood in the Epiftles of St. Paul. The
Apoftle Peter when he touches this very Subject, and tells
us the realbn of the Long-furTering of God, becaufe he is
not wilting that any jhould Perifh, but that all jhould come to
Repentance, he adduces St. Pauls Teftimony to confirm
the Truth of it, and tells us that he has (aid the fame in
his Epiftles, but withal warns us that^ there are fome things
in them hard xm be underftood , which the Unliable wreil
to their own Deftru6tion, pointing out it feems to this
very Subject. The neceflary Duties of Chriftianity are
plainly fet down in the Holy Scriptures, and other things
cannot be well underftood but by the fame Spirit that endi-
ted them ; and the Rule already mention d for interpreting
the Holy Scripture may be of great ule, viz.. That we fo
interpret it as may coniift with the known Perfections of
the Divine Nature, and may lead us to the Love of God,
and to a fence of our own Nothingnefs j and if there be
multitudes of Places of Holy Scripture that do plainly
lead us to this, and fome few that are apt to be wrefted to
a Sence contrary to all thefe, we ought certainly to inter-
pret them by thofe plain Paflages of the Holy Scripture,
which do clearly reprefent the Perfections of God. Thus
fheinftanceth in that Expreftion, Jacob have I loved, and
Efau have I bated, and makes appear, that to take it in
the Sence of an irrefpe&ive and abfolute Predeftination and
Reprobation from all Eternity, is inconfiftent with the
Nature of God, and the other plain Directions of the
Holy Scripture ; which {hew that God has no refpeft of
Perfons. She fays, That ail the things of the Old Tefta-
ment are Figures of the New, and that Jacob and Efau
are the Figure of a Perfon fan&ified, and of him who
lives according to corrupt Nature ; of the Soul that loves
its God, and the Soul that loves it lelf. This is the Efau
and Jacob, which the Scripture underftands by thofe Twins
come from One Womb \ for all Men who are born fince
the
;
no 0/ FnwiU. Partly
the Sin of Adam, bring with them into the World the good
Spirir of Jacob , and the Evil of Efau : For God gave
Adam his good Spirit when he created him , and there-
after the Divil by the Confen t of the Will of Adam
and Eve produced there his Evil Spirit, fo that thofe two
are engendred in the Soul of all Men hefore they come out
of the Womb: They reiide in the Womb of the Free-will
that God has given us, and there ftruggle before they are
in a State to do Good or Evil, as Jacob and Efau did in their
Mother's Womb, which of them fhould get out fidt. All
Men proceeding from Adam do derive from him all his
Qualities by Nature and Grace (as the Seed and Plant mull
ftill be of the Nature of the Tree and Stock from whence
it comes,) an Inclination to Good being the Inltincl he
retain d of the Grace of God, and an Inclination to Evil
the Inftinft which he retained from the Corruption of his
Corrupt Nature. Sothefetwo Spirits live in Men before
they are born, as we fee the natural Inftincl: of Beafts as
foon as they are form'd, as a Duckling come out of the
Shell can fwim and duck in the Water without being
taught by its Mother ; fo this Evil Spirit of Efau gives all
Men this natural Inftinft to Evil, which they ftill follow
if the Spirit of Jacob do not conftrain them to Good, and
hinder them from Evil. Hence comes the War which
Man feels throughout all his Life, and according to the
Victory fo is his eternal Lot. This Evil Spirit of Efau
always gets firft out of the Wombs of our Free-will, which
is rather inclined to the things we fee, than to the Good
that is invifible ; the Pleafures of our Senfes, rather than
the divine and inward Pleafures, which we cannot perceive
6ut at a great Diftance, and through Darknefs. This we
cannot hinder till we have attain d the uieof Reafbn, when
we ought by all means to labour that the Spirit of Jacob
may get the uppermoft in difpite of wicked Efau. Thofe
things are true both in the Nature of thefe two Children,
and in that of the two Spirits. But Men not undemand-
ing the Scriptures, do wreft and explain them to a Sence
difhonourable to God, and blafphemous of him.
XT. XI. But it may be faid, if there be no fuch Predeftina-
O/ Fret- tion, how then comes any Man to be damnd ? How came
will. Sin into the World f Can any thing fall out againff, the
Will of God, and which he has not decreed to fall out 2
As I live, faith the Lord, I delight not in the Death of a Sin-
ner
Tart II. Of Free-will. in
tier. Let no Attn fay when he is temped, that he is tempted Academ.
of Cod. Olfrael/ thy Dejiruttion is of thy f elf . God did^eScav.
not decree that Man fhould fin, nor that he would per- Theo!.
mit him to fin, but took care by all meansto prevent it ; P-1 cb.r,*.
and has fpard no Mean to recover him from it. But Man
has wiltullv deftroyed himfelf.
God ere ite • him out ot pure Love to delight himfelf in Light of
him, and therefore to make this Love perfect and com- the Wot Id
pleat, hr cr- ited him altogether Free and Perfect. He £art >
would no» bound nor limit the Will of Man , whom he^01"* 2>
would need- make after his ownLikenels, to be his Spoufe, 2t' 22m
and not his Have ;>r conftrain d to do his Will, as are all
the other Creatui ft. But Man was created altogether Free,
as a little God, Sovereign and Ruler over the other Crea-
tures, and free to ufe them well or ill, as he would.
If he had received on 'y a limited Will, he would have Le Nouv.
had no Divine Quality for God to take his Delight with Ciel p.67.
him ; for that two Beings may find Contentment together, Renouv.
there muft be a Proportion and Sympathy between them, ^e l'Efpr,
God cannot take his Delight with any Creature of a boun- Evang-
ded Will, he himfelf being an infinite God ; there mull: be avant>
in Man fome infinite Quality by which he may unite him- Prop*
felf to God, and that is an abfolute Liberty of willing, which n* "' »
nothing can conftrain. This was the mod precious thing 24>25» 3l-
that God could give to Man, for by it he was made like to
God ; for otherwifehe fhould have been a limited Creature
in whom God could not take^ Pleafure. Could God take
Delight in a thing fo unlike himfelf J Could fo powerful
a God unite himfelf to fuch an impotent Creature that had
not Free-will to love him > God having no Bounds nor Li-
mits, could he take Pleafure in a Creature whofe Will was
bounded 2 And could a limited Will attain to the Love of a
God without Limits ? This is the only thing that makes
Man capable of being united to God. We fee in Nature
the Alliance is not true and agreeable, if two Perfons be
not united in their Wills in God ; if there be Force, Limi-
tation, or Conftraint on either fide, the Contentment can-
not be compleat. This is the Figure of the perfectly Free
Union that the Soul ought to have with God j and if the
Soul were conftrain d or fore'd to this Union, God could
not take perfect Delight in it. Where there is Conftraint,
there can be no perfect Love ; the Free Confent and Co-
operation of two united muft necefiarily concur to make
the Love compleat. As
ii3 Of Free-nill. PartIL
As God gave this Liberty to Man when he created him*
fo he will never take it from him ; for his Defigns are un-
changable , all his Works are Eternal, and his Gifts are
without Repentance. Both Devils and Men mall have
their Free-will to all Eternity, elfe they could not do Evil,
for God never retraces what he has once given; he will
never retake thofe Divine Qualities, the Divine Soul and
Eternal Liberty, and cannot bound them, becaufe he can-
not be changeable in his Gifts, nor can he take away what
he has been pleas'd once to give. If it be eftablifh'd among
Men to lay no longer Claim to a thing given, how much
more ought we to hoid,that God lays no Claim to the Free-
will of Devils and Men, to whom he voluntarily gave it.
The Devils and damned Souls will never ufe their Liberty
to do well, being fo habituated to Evil and in the Element:
of it ; as the Hoi/ Angels and Blefled Saints will never ufe
their Liberty to do Evil, it being fwailowed up in God.
From hence ir is evident, that God did not predeter-
mine Man from all Eternity to Good or Evil by any abfb-
lute Decree ; for this is to conftrain that which he would
have to be Free, to ranverfe the Order he had (b wifely
eftablifh d, and to take from Man the mod precious thing
that he gave him. If he had made Man a limited Crea-
ture, he would have predeftinated all Men to Salvation, fb
that none of them mould have perifhed. For all that God
makes abfblurely dependent on him, is always Good with-
out any mixture of Evil ; and it can never be that a limited
Creature can do Evil, fince God can create nothing that is
Evil.
God endued Man with fuch an unlimited Free-will,
that he would not only not predetermine him, but alio
not forefee how he mould difpofe of that Free-will, that
he might not thereby limit it, or oblige Man to do what
he had forefee n. His Power and Wifdom is as great, (yea
far more confpicuous ) 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-fight and Pre-
deftination
God being Almighty can fave or damn as he pleafes, and
no body can withftand him, for all are fubject to him;
but he neither does, nor ever will do it, but in the Ways
which his powerful Wifdom and the Love,hehas conceived
for Man,have refolved upon, whom he would needs create
like
PartIL Of Free-Will. 113
like unco himfelf by the abfolute Free-will he gave him,
and would neither conftrain him to Good, nor hinder him
from Evil ; but would have him his by pure Love, with the
free Confent of his Will, that he might delight in him, and
Man alio might voluntarily delight in the Love of his God.
Thus we fee how Sin came into the World, and how
Man damns himfelf. God neither willed it nor permitted
it, that he might bring Glory to himfelf -> (a molt blafphe-
mous Sentiment) but, againft the Will of God, Man abu-
fed the molt precious Gift that could be bellowed upon
him, his Free-will, and turned away his Love from God,
and placed it on himfelf and on the Creature. God does
not permit Man to do Evil, but by all Means reft rains
him. He permits him only to ufe the Free will he has given
him j and, having endued him with an immortal Soul, and
anjeternal Liberty, he can no more take away this Liberty
without deftroying his Nature and making him ceafe to be
Man, than he can make a Circle to be a Square without de-
ftroying the Nature of a Circle. God, bv giving Man Free-
will to make him capable tf the greateft Good, is no more
the Caufe of Man's Sm and Reprobation, than a Curler
would be the Caufe of a Lord's murthcring of his Brother,
becaufe it was done with a Weapon which he had made
for himofwell-temper'd Steel, of a fharp Edge, and for
good UferJ. It would be a cruel Malice to accufe the Cutler
of the Murther j the Malice is infinitely greater to Uy, that
God created us for Damnation, or is the Caufe of ic, be-
caufe he has given us Free-will.
' You fee, faith S. Auguftin, how * much Good is wan- * VjAgi
* ting to the Body where the Hands are wanting , and
€ yet he makes ill ufe of his Hands who acts any thing that
Carport, cui defunt Manns & tamer. Mambus male utitur, qui eis
operator ve I feva vel turpia. Sine Pe dibits ali quern fi affff Ceres \ fa-
terers deefje Integritati Corporis plurimum bonumy 0- t onsen eum qui
ad nocendfan cuipiam, vel feipfum dehoneftandum Pedibus uteretury
wale uti Pedibus no ft negares, Octilis hanc Luc em videmusi Formafq\
internofcimus Corporum \ Octilis tamen pier iq\ pier aq; agunt turpiter%
& eos militare cogunt Libidini: Et vides quantum bonum dejit in facie
Ji Oculi defint : Cum autem a if tint, quis loos dedit j mfi honor urn om-
nium Largitor Dcus. Quemadwodtm ergo, ijhi prohas in Corpore, &
non intuens eos qui male his utuntur , Lvidas ilium qui bacc ckdit
bona : Sic liber am volant atem fine qua nemo potcfl rech vivere, op-
p&riii & bonum effe & Divinities datum , & f otitis eos damnandos qui
I hoc
uantum
deft
ii4" Of Tree-Will. Part II.
hoc bono male utuntur, quam^ eum qui dederit^ dare non debuiffe fa-
tearis. Cum in Cor fore ergo Oculum concedas e(Je aliquod lonumy
quo amijjo tamen ad refie vivendum non impeditur, Voluntas libera
tibi videtur nullum bonum^ fine qua retle Nemo vivit ? — Non \ enim
quicquam tarn firme atque intime fentio quam me habere Voluntatemy
eaque me mover i adaliqud fruendam: Quid autem meum die am pror-
fus non invenio, fi Voluntas qua volo & nolo non efi mea ? quapropter
cui tribuendum efi, Jiquid per UUm Male facio1 nifi mihi ? Cum enim
bonus Deus mefecerit, nee bene aliquid faciam nifi per Voluntatem ad
hoc potius datam ejje a bono Deo fat is apparet : Aiotus autem quo hue
atque illuc convertitur, nifi ejfet voluntarius, atque in no fir a potius Po-
teftate, neque laudandus cum ad Superior a, neque culpandus Homo ejfet
cum ad inferior a detorquet quafi quendam cardinem Voluntatis : Neque
cmnino monendus ejfe'tj ut ffiis negletlis ' otter na vellet adipifci, atque ut
wale nollet vivere, vellet autem bene. Hoc autem monendum non ejfe
Hcminem quifquis exifiimat, de Hominum numero exterminandus eft,
S.AuguiideLibero arbitr. Lib. 2. c. 18. f Ibid. Lib. 3. c. 1.
is bafe or filthy with them. If you fhould fee any with-
out Feet, you would confefs there is much wanting to the
Perfection of the Body ; yet you would not deny but
that he,who fhould ufe them, either to hurt any one, or to
his own Difhonour, makes an ill life of his Feet. With
our Eyes we fee the Light, and difcern the Forms of
Bodies. — ■ Yet many acTt Evil with their Eyes and
make them the Inftruments of Luft ; Yet you fee what
a Defecl: there is in the Face without the Eyes. Now
where thefe are entire, who is the Giver of them but
God the Giver of all Good, vyherefore as you approve
of thofe in the Body, and without regarding thole that
mifufe them, give Praife to God that gave them: So it is
neceflary that the Free-wiD, without which no one can
order his Life aright, muft be both Good and alfo the
Gift of God. And you muft confefs that thofe rather
are to be condemned that make ill Ufe of this Good, than
that he fhould 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 li-
ving well j How can thatfeem to you no Good, without
which none can live aright ? For there is nothing
thai: 1 do fo firmly and intimately feel as that I have a
Will, and that by it I am moved to do this or that. And
I fee not why I jQiould call it mine, if the Will where-
c with
Part IT. Of Grace. 115
1 with' I do will and not will, is not mine. Wherefore to
1 whom mult it be attributed^ I commit Evil thereby, but
* to my felt* i For fince God hath made me, and I cannot
c do any thing well but by the Will \ it doth thence fufh-
1 ciently appear that the VVill was given rather tor this
1 End by the good God. And unlefs that Motion were
c voluntary and in our Power, whereby the Will is turned
' hither and thither, Man would be neither worthy of
* Praife when he lifteth it up to Things above , nor of
4 Blame when he wrefteth afide as it were a certain cardi-
c nal Point of the Will to Things belcw : Neither were
* he to be admoniilied, that neglecting thefc temporal, he
* fhould feekto gain Eternal Things; and that he fhould
c refufe to live ill, and chufe to live Well. Butv/hofoever
* thinks that Man is not to be admonifhed to this, ought
1 not to be fuffered among Men.
XII. But if Ada n have Free-will, can hedoGocdofhim- ^\\
[elf without the Grace of God; or if he turn away from God, of Grace,
can he recover again without God's Grace, or is God partial
in his Grace, denying it abfolutely to fomer and beJjtomxg it
on others t In all this, thefe are her Sentiments.
As to the fir ft , God is the Author of all Good, and Man And. de
can never do any Good of himfelf,but by the Grace of God, Sc v The
with which God requires that Man by his Free-will fhould olcS P-1-
cooperate, that he may give him more Grace. rfo con- c- *•
ceive how God gives his Grace to Man, and how he muffc
co-operate therewith , we need but confider the Order
that he has placed in Nature as to the human Body. It is
he who forms it independantly from the Creatures ; 10 that
Parents cannot add one Hair to the Head of their Infant.
Yet he brings no Men into the World but by the Co- opera-
tion of two Perfons, who are fo united as that two Bo-
dies are made one Flefh ; as Hearts and Wills ought to be
one in Chrift Jefus, for the Forming of the Holy Church.
God might have created all Men of the Duft of the Earth
ashedidy^w, or made them generate as Fifhesj but he
wills this Conjugal Cooperation, to maintain his Charity
among his Creatures, and produces no Men by any other
Way, tho* he be Almighty. Even fo he gives his Grace to
Man, that he may love him and work out his Salvation.
It is he alone who gives this Grace, and Man contributes
nothing to it, nor has ever merited it. Neverthelefs this
, Grace liberally given ,will never produce its Efteft, without
i 2
n6 Of Grace. Part It.
the Coftfent of the Free-will of Man and his Co-operation,
tho' he can add nothing to Grace , which comes imme-
diately from God, as does alfo the Generation of Men.
But the Ordinance of God will ftill (land, and Man
ought not to ask the Reafbn of it, or to fay, that the Grace
of God ought to operate alone ; or which is worfe, to fay
that Man can do Good of himfelf. Thefe are Sayings as
raiTi as prefumptuous, 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 furpaftlng that of Z»-
cifer, who would only equal himfelf to God ; whereas
Man who would do Good of himfelf, preferrs himfelf
to him, and will not take him for the Co-operator of
his Good , but will affume the Power of doing it by
himfelf.
That we may conceive how all Good comes from God,
and that Man can do no good of himfelf, we are to confi-
der, that Man being created to enjoy God, and to enjoy all
his Works, is made up of many feveral Faculties, Capaci-
ties or Vetfels, as it were , fitted for receiving and being
filled with their refpe&ive Goods from God and the Crea-
tures, and is endued with a Free-will, whereby he may
turn thefe Faculties to their refpective Objects, or turn
rhem away from them as he pleafes. We may conceive
this as to fpiritual things, by confidering the Cafe as to
bodily things. Thus his Eyes are formed to receive the
Lightand all the Objects which it prefents. The Light
furrounds him, he opens his Eyes and receives it ; or he fhuts-
them, and keeps it out, and walks in Darknefs ; or he en-
cornpaffes himfelf with a thick Wall that he may not behold
the Light ; or he does that which makes them blind, and fo
his Darknefs comprehends it not.Has he reafon to boaft him-
felf becaufe he opens his Eyes and beholds the Light as if he
were the Author of it, or had given himfelf the Power to
behold it; ortoaccufe the Light, when he fhuts his Eyes
againit it , or makes himfelf Blind. The Delight and
Good he receives is not from himfelf, but from the Lights
nor yet the Power of beholding it ; and the Evil cr Pri-
vation of it is purely owing to himfelf. Even fo God's
Delight is with the Soul, as the Light is to fhine into the
Eyes, if it ruin to him he fills it with Good; if it turn away
f&ra him,, k is all Mifery and Darknefs,
As
lenj.
Part II. Of Grace. 117
As to thtfecond^ if Man now by his own Free-will can
in his corrupt State do Good and turn to God ; floe fays,
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 VeiTel full of lincleannefs.
The Scripture tells us , a Man takes out of the Treafure of
his Heart that which is in it, to wit, from an evil Heart Renouv.
evil Things. For the Heart poflefs'd with Self-love, clea- de *' Sa-
ving to its Corruption, is filled only with evil Things, from ^Vm Plct-
whence nothing but Sin and Evil can proceed. It is a13, 22,
great Errour to think that Man by his Free-will may fave A 1
himfelf fince he was corrupted by Sin, as well as when he j^eo]
was in the State of Innocence. This is a great Self prefum- p , c , |
ption, for Men to boaft of a Grace and Vertue, which they
have bafely loft by their Wickednels and Sin, which has
fill'd them with all Evil, and deprived them of all Good ;
feeing Sin, having feparated them from God the Fountain
of all Good, has plung'd them into ail fort of Evil, which
is the Privation of all Good. And he can of himfelf no £jgi,f 0f
more recover God, than he that walks in grofs Darknefs the World
can fee the Light. And, being corrupted in all his Facul- parr j.
ties, he can no more Love God, than a blind Man can enjoy Conf. 8.
the Light; and being enclined and habituated to Evil, his
Free-will of it felf will notdefift nor change from it. So
that without the Grace of God , Man can do nothing,
but fin, which he does of himfelf; for God does not re-
tract the Liberty that he gave him in Creating him, which
being now bent to Evil, can freely do Evil againft the Will
of God, and without his Concurrence or Permiffion : But
he can in no wife do Good without the Grace of God, not
only that which he received at his Creation, but alfo Grace
concurring effectually in all our Actions. So that it is
Grace alone that works in us all our good Works and our
Salvation: For Man has nothing of himfelf but the Li-
berty to adhere to Good, which he received at his Creation,
and which will never be taken from him. Yet this Grace i$
not fufficient to work out his Salvation, if God do not con-
tinually give him new Grace: For, having once refifted the
firft Grace, he would never more recover it ; having volun-
tarily abandoned it; and his Cafe would have been like that
of the rebellious Angels whom God juftly abandoned and
fufpended his Graces upon the firft Rebellion of their Will,
which he might as jultly have done to Man, if the Love
I 3 be
Ii8 Of Grve. Part II.
he bare him had not far furpals'd that to the Angels,
which appears by the Graces he has imparted to him fince
his Sin ; for inftead of reprobating and condemning him to
Hell, he gives him new Grace that he may recover again.
Acad, de As to the third \ They do not know the Love that God
Theol. has for Man, who fay that their Reprobation proceeds from
p.i. c. 1,2, the Want of his Grace ; for it is never wanting on God's
Part, even towards the moil Wicked, and if it do not
produce its Operations, it is becaufe the Sin and Wicked-
nefs of Man refifts it : Even as the Sun by his Nature
darts his Rays as brightly on the Dunghill as on a Dia-
mond, yet the one receives more Splendour than the other,
becaufe of the Difference of the Objects which receive
them; the fame Sun makes the Dunghil to ftinkand the
Diamond to fparkle, yet he gives no more of himfelf to
the one than the other.
The Property of God is to give continually new Grace
to Man, to the Sinner and to the Juft ; yet if it do not
operate on the Wicked, his Sin hinders it; the fame Grace
that makes the Juft to Ihine, makes the Wicked more fil-
thy, he making life of it to fin the more. It is impoflible
for him to perceive this, becaufe of the Opposition which
his Sin makes, rendring him infenfible of it, even as a thick
Cloud before the Sun will neither let us fee his Light nor
feel his Heat. The Sun never ceafes to fhine and give heat
in all Seafons ; and God does notceafe always to give his
Grace, but our Oppohtion hinders the Operations and Ef-
fects of it in our Soul, purely thro' our own Fault; for if
we were faithful m little things he would place us over great
things.
Ke created Adam in a Grace as bright as the Sun at Noon-
Day; his Soul beheld and rafted his God. But after that,
by his Rebellion he oppofed his Will, this Sin fet it feif
againll the Grace of God, as a thick Wall before the Sun,
which hindred the Seeing and Feeling irs favourable Influ-
ences. God did not ceafe 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- feeing 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 Underftanding darkned as to Good, and
it knows not whither it goes; and therefore it was faid,
Ad,m} where art thoti ? after he had finned : For having loft
"• ■ < the
Part II. Of Grace. 119
the Light of Grace, no body knows where he is, nor can
find the Way to recover it; iho' Grace is not wanting on
Gods 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 mine.
It is only by the help of a Candle that he can difcern the
Objects that are about him ; fo it is only fenfible Lights
and Grace, fuch as are to be perceived by the Senfes, that
can make him difcern inward Good ; his Heart is fo 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 choofe the Good which he may know by this
Mean, he can never work out his Salvation. — Thus the
Sinner has always fome fenfible Grace fufficient to raife him
again, as Difpleafure for his Sin, the Difquiet it brings,
Remorfe of Confcience, or the Fear of his Damnation 5
which are fo many fenfible Graces that God gives him,
whereby to call him back again, making him fee as it were
by the help of a Candle, the Miferies that his Sin has
brought upon him, with a defire to rife again, and to re-
cover the Grace of God.
Thofe fenfible Graces are more than fufli:ient ro work
out Mans Salvation after a great many Sins, provided his
Free-will be effe&ualy refblved to detelf and abandon
his Sins with a (Irong Refinance, which breaks down at
leaft fome Stones of the Wall that is oppos'd to Grace ;
that he may perceive as it were by a chink, ibme fimll Ray
of that enlightning and warming Grace loft by Sin, which
will give him new force to break down mor'e and more of
this Oppofition to 'Grace, if fo be the Soul be faithful and
force it felf according as the Light manifefts it felf. It is
thus, that the Kingdom of Heaven fuffers Violence ', and that
the Violent take it by force ; for if the Will do not Violence
to it felf, to forfake its Sins, when Reafon makes it fee the
Evil they bring, and it feels Vexation of Spirit, with the
fear of Damnation, (all which are fenfible Graces which
Sin never deprives him of; no more than of his Free-will
to effectuate this Defire of getting out of his miserable
State: Unlefs his rebellious Will do yet refill thefe fenfible
Graces, and wilfully ftifle thofe Troubles and Fears, be-
caufe it loves the Pleafure of its Sin, more than the Love
of its God; this will harden the Heart, and fo thicken the
I 4 Wal|
1 20 Of Grace. Part II.
Wall of Oppofition to Grace, making it at laft uncapable
of being faved.
It is certain God cannot reprobrate any Man without
cearipg to be the Fountain of all Good, and Man cannot
fave himfelf. fince he is a Nothing who can do Nothing,
His Salvation can never come from himfelf, no more than
his Damnation can come from God ; for he created all
Men for Salvation, and none of them mail perifh for want
of his Grace, who never fails to give to every one what is
neceffary for his Salvation.
It is true, he fometimes makes particular Elections, as
of the Bleffed Virgin Mary fox the Mother of his Hu-
manity, St. Paul for his Difciple, and fome others ; but
he does not encreafe his Grace to them, but according to
their Co-operation with the Firft, with which they drive
to refill vicious Inclinations, and to break the Wall of Op-
pofition to Grace, that they may receive inward Light in
greater Abundance, which comes into their Souls from the
Abundance of his Grace, fo that they can no longer refill
it ; for their Sins being removed, Grace has its full Ope-
ration, dilating it felf into ail the parts of the Soul, and
there ft confumes all that is Imperfect , yea, the leaft In-
clinations to Evil ; fothat Grace dwells and rules in all the
Faculties of the Soul without any Impediment:, and at
laft deifies it, by yielding up entirely its Free will unto the
full Power and Liberty of its God who gave it.
Thefe, are the Souls whom I call the Bleti of God, becaufe
they can no more perifh ; and thofe whom I call the EleEb
who have chofen to follow God by the help of his Grace, are
all others who have chofen to follow Good and to forfake
Evil, Thefe laft may perifh, not having entirely relign'd
"their Free-will into the hands of God, nor broken down
the Wall of Sins which refill his Grace ; but they abide in
the Poffeffion of this Free-will, which fometimes enclines
them to Good, oft-times to Evil, co-operating fometimes
with Grace , and falling alfo ibmetimes into Sin, from
whence they arife again by the effort they make to break
down that Wall of Sin, which they know to be oppofite to
Grace, by the Difquiet it brings into the Soul, by checks
of Confcience, and at other times by the Attractions they
have to Good, and the fear of Damnation, which are fo
many Evidences that they have chofen to follow God by
his Grace, for if this Grace were not, they would not feel
Remorfe
PaxtIL Of Grace
Remorfe of Confcience, nor a defire to return to God after
their Sin. They are therefore Ele6t, not that they have
elected themfelves, for they could not have chofen God
before they had a Being ; but God who always was, may
have elected them from all Eternity, fince all is ftill pre-
sent to him, both what is part, and what is to come i but
he has chofen them conditionally, in cafe they co-operate
with his Grace, and no otherwife ; leaving their Free-will
ftill to aft, without which he forces no Body.
But when he has re taken^ the Free-will which thofe
firft Elect would yield up to him, then he conftrains them
by the force of his Love, and of his Grace ; fo that they
can no more forfake him s This is not of themfelves, but
by the force of his Love, which he manifefts to them ;
binding them to himfelf by an infeparable Bond of mutual
Love ; fo that the Soul becomes fo united to him, that it
can no more forfake God than he can forfake it without
Infidelity, which can never be in God, nor yet the want
of his Grace. And if a Soul (in after having received
much Grace from God, (as it fometimes falls out) cer-
tainly it has not effectually yielded up its Free-will unto
its God, but only us'd it felf to co-operate with his Grace;
to which if it abide faithful, it affuredly works out its Sal-
vation, which it has chofen to do by thefe Graces ; but if
it come in the End to refifl them, it may perifli, notwith-
Handing of much Grace received : For this Election is
not Abfolute, 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 Iaft let them
over all his Goods ; as he has promis'd in his Gofpel to the
Faithful, and from the Unfaithful he caufes to take the
Talent to give it to him who will put it to Profit. This
falls out daily as to our Souls. He affuredly gives them
his neceffary Grace, if they correfpond to it, he encreafes
it ; and the more they have, the more they fhall receive ;
their being faithful to one meafure of Grace procures al-
ways greater, and that infinitely ; for the Bounty of God
is great, that he delights continually to give and to en^
creafe his Gifts. But if the Soul refill the firft Graces, it
lofes them; and hinders the effect of others which would
have followed, had it not been for this Refiftance.
t To
I2i Of Grace. Part II.
To lay the Blame of this Refinance upon God is a great
Injury done him ; iince he gives liberally without being
obliged to it. If he would with-hold the Grace of co-
operating with it , it were better for him to with-hold
the firft Grace than to render the fecond Grace of co-ope-
rating therewith ufelefs. God does nothing in vain, if he
give Grace to be faved, he gives at the fame time Grace to
co-operate to this Salvation; and if Man refill this Co-
operation, this is only from his own depraved Will ; for
no Body can damn us but our felves. It is true, the De-
vils may tempt us many ways, but they can never force
our Free-will. Wicked Men may advife us to Evil, but
we are ftill free not to believe or follow them. Nothing
can conftrain the Free-will that God has given us to choofe
Good or Evil. We but flatter our felves when we fay or
believe it.
He flatters himfelf 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 himfelf and be-
lieves Falfhoods, which he may eafily difcover if he will
ferioufly examine his own Confcience , and remark how
oft God has prevented him with his Grace, which he has
refitted. How many good Thoughts God has put into
his Mind, which he has rejected ? How many fecret inward
Motions, which he has neglected ? How many good Books
and holy Admonitions which might help him to Salvation,
which he has defpiied f How many occafions favourable
for his Salvation, which he has usJd for his Damnation ?
So many Profperities, to make him acknowledge the Love
and Care that God had for him ! So many Adverfities to
recai him from his Sin, and to fet him in the way of Sal-
vation ! How many diverfe Accidents have fallen out as to
Neighbours, which have mov'd him to Contrition, as fud-
den Deaths, Slaughters, Plagues, Fire, and other things,
which no Man can avoid ! Neverthclefs, all thefe Graces and
Drawings have met with no Correfpondence from Man's
Will, on the contrary they turning away from the Crea-
tor, 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 infupportable Abufe ! That Man is not fatisfied to.
abufe the Grace of God, but he will alfo make him guilty
o^ his Damnation. *It is an unfpeakable Pride, when we
feel
PartIL Of Grace. 12 J
fe.el that we refill his Grace every Moment, and yet fay ,
our Damnation comes from the want of this Grace, in-
fteadof giving Sentence againil our Bafenefs and Wicked-
nefs, which we may fo fenfibly perceive and feel.
It were better to finite the Breaft and condemn our felves,
than to argue about the Grace of God , fince our own
Confcience is an irrefragable Witnefs that Grace has been
(till given us, yea even in the midit of our Sins. How
many amorous pulls has God given our Hearts to with-
draw them from Damnation ? How many new Graces for
our correfponding with fome fmall Grace ; always when
we have caft an Eye to God, and lifted up our Hands, yea.
a Finger, has he not drawn us ftrongly to himfelf and for-
given our Sins? What Effort did we ever make to refill: Sin,
without feeling immediately his Help and his Grace? Who
ever calVd on him without being help d, or fought him
without finding him ? No Body can fay it without a Lie,
for he always delights to do us Good, Our Prayers are
agreeable to him, and our Complaints are pleafant. 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 be-
caufe our Conversion is not (incere, and. we leek fome other
thing than God ; and often think we love him, when we
love our felves ; And it is no wonder then that we do not
find Grace, for we have nothing and can give nothing
either to our felves or others ; God, being the only True
Good, and all that is not God is nothing. We are often
forry that we have finn'd without regarding God, but our
felves, confidering the Sins as Evil or difagreeable to Men,
and this makes us forry to have committed them ; on the
other fide, we look on Vertue as beautiful, pleafant, and
honourable ; this makes us defire it, for Good is always
Lovely of it felf. But in thefe we do not refpecl: God, to
oblige him to give us his Grace. It is rather a Self-love
that makes us defire it. Yet our Wickednefs has the Im-
pudence to fay that we feek God and do not find him. Is
it a wonder if fuch a Soul feels not the Influence of his
God, Co long as it voluntarily Delights in the Creatures in
Contempt of the Creator.
L cannot exprefs the Refentment I have that we would
attribute to God the Caufe of our Damnation, or that it is
for she want of his Grace 5 fince I have found that Gcd has
often
j 24 Of Grace, PartIL
often prevented and recalled me, even when I would have
forfaken him : And if he had not prevented me, I would
have thruft my felf into all the ways that lead to Damna-
tion, being gone fo far as to fay to his inward Admoniti-
ons ; / will never have fie afar e in thinking always upon this*
I would have withdrawn from God, and he called upon
me again, inwardly to make me remember him ; and fo
foon as I returned to him, he received me lovingly, giving
me ftronger Grace to withftand all that would divert me
from him. All Men will find this, if they would enter
into themfelves, that God has ftill prevented them with
his Grace, even tho* they have been mod wicked. Why
then do Men fay, when they live ill, That they have not the
Grace of God, if he never fail to give it ? They ought to
fay , It is my Fault , for I have certainly refifted his Grace,
in fie ad of obliging him to give me more by my Correfpondence,
It is true God gives all ; the Will to do good, and to be
faved comes from him, as alfo the Courage and Conftancy
to perfevere 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 felves,
we fail yet into a greater Error than the former } for tho'
God mould not give us Grace, he is not obliged to it by
us, for he has no need of us : But to fay that we can do
Good and work out our Salvation of our felves, is moll:
falfe. For how can a Nothing do any thing that's Good J
Man in his Nothing was Nothing. If he be fince Some-
thing, it is by the Grace of God.
He who is all Good, cut of whom there is no Good,
v/ill not communicate himfelf to the Soul, but with its
Confent he firft fhews it its Good, he gives it the defire to
defire it ; thereafter he offers it. If the Soul accepts it,
it enjoys him; if it* refufe it, it remains depriv'd of it.
For God never gives his Graces by force, nor without the
Confent of the Soul; unlels it yield up it felf entirely unto
him.
God deals with the Soul as an honeft Lover who de-
fi^ns t© efpoufe his Miftrefs ; he ferves her, he courts her,
he careffes her, and by all means endeavours to gain her
Friendfhip. If his Love be agreeable to her, fhe loves him
reciprocally, and fully enjoys his Perfon, and ail his Goods.
If fhe difdain this Love-, and all his Offices of Good-
Will, he withdraws and leaves her3 tho' with regret, having
employed
Part II. Of Grace. 125
employed in vain to the utmoft all fort 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 chan-
ges, or that he is unconftant on his part j but becaule there
is no Correfpondence or Agreement on the part of his
Miftrefs. God loves the Soul as a perfect faithful Lover,
he fhews her the excellency of his Love, by Rays of inward
Light, which do fometimes warm the Soul with Love to -
him. He excites her by good Motions ; he draws her by
fomefweet inward Confolation; he gives herDefires to
love him ; he prevents her with many Favours, fhewing
her that he feeks her and would give himfelf to her by
the Vexations that fhe meets with in every other thing
that (he would love." But if after a long courfe of fo ma-
ny Favours, the Soul comes to reject them, and to difdain
the Friendfhip of her God, to wed her felf tofome other
thing, whether the Love of her felf or any Creatures ;
God then withdraws from her, and leaves her ; not that
on his part his Love changes, or can change ; but becaufe
the Soul difdains his Friendfhip, to which he would have
her to correfpond, that the love he bears to her might be
perfect, and that he might fully delight himfelf in her 5
not that he can delight in her for her felf, being a Subject
too remote from his Greatnefs , but for the Love he bears
himfelf: But (he only receives all the Advantages of thh
Love ; for fo foon as fhe gives her full Confent to the Love
of her God , fhe enjoys him and all his Graces in fueh
Abundance, that if God himfelf did not hold her in Life,
fhe would expire with fo many Coniblations iurpa&ng her ,
natural Strength.
What hinders all Men from enjoying this Abyfs of Hap-
pinefs? Nothing but Sin alone/ And what is Sin? No-
thing but the turning away from God, to turn to the Crea-
tures. They give divers Names to it, and yet all are bur
one and the fame thing, to wir, a turning away from God
to love the Creature.
Thus I havefet down at fomeJengtbj in her own Word?,
her Sentiments about thefe Matters -, wherein fhe makes
appear that all Men were created by God for Eternal Hap-
pinefsand to enjoy him, and therefore that God has noc
by an Eternal Decree reprobated any Man for Darr na-
tion, but is defirous that all fhould be laved. That he
gave Man irrevocably a Liberty and Free-will which lie
12*6 OfGrdce. PartlL
not limited by predetermining the A6ts of it from all Eter-
nity, or by any other manner of way ; becauie he would
have him to love him freely, and from a molt willing
Choice. That Sin came into the World neither by the
Will, nor Decree, nor PermiiTion of God , but by Man's
abufe of the Free-will which he had irrevocably given him,
the greateft Natural Gift that could be beftow'd upon him.
That Man notwithstanding of his Liberty can of himfelf
do nothing that is truly Good without the Grace of God,
there being nothing Good but what comes from God.
That in his Fallen Eftate he cannot of himfelf return a-
gain to God, without his preventing and concurring Grace.
That he denies his Grace to none, not to the mod Wicked.
That Man in his Corrupt State not ^being capable of his
mod inward enlightning Grace, he fails not to recal him
by fenfible Graces, Providence, Fears of Hell, Remorfe of
Confcience, good Defires and Purpoles, &c. That God
requires Man's Co-operation with his Grace, to which he
enables him, and will thereupon {till give him more Grace.
That if he deny this Co-operation with God's Grace he
deftroys himfelf , and puts a flop to the Operations of the
Divine Grace. That if he entirely and abiblutely 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
fo much live as Chrift lives in it, it is one of his abfolute
Elect and cannot fall away. Sure they who confider thefe
things without Prejudice, will fee how futable they are to
the Nature of God ; how truly they reprefent his Power,
and Righteoufnefs, and Wifdom, and Holinefs, and Love*
and Impartiality, and Conftancy, and Sincerity, and Truth,
and what a Confiftency there is between his Attributes
and his Providence ; how clear it is that Man's Sin and
Damnation is owing entirely to himfelf, and all his Good
to God ; what reafon we have to be deeply humbled, to
diftruft and deny ourfelves, and what great encourage^
inent to Prayer, to turn t© God with all our Heart, and
entirely to depend upon him. They will fee how clearly
the Difficulties about Providence are refolv'd, which are fo
unaccountable by the other Syftems. They who defire a
full view of all this, and an Anfwer to the Objections made
againft ir, will find it done with great Evidence and Clear-
ness in M. Poirets Oeconomy Divine ^ particularly Tom, 7.
Dc la Providence Vmverfeile, XIII. A no-
Part II. Of the Divine Prefcience. i zj
XIII. Another Prejudice againft the Sentiments of A. B. XIU.
is that concerning the Divine Prefcience, to wit, that God of the D«-
w ould not and did not abfolutely and determinately fore- *j«w Prt-
ice the Sin and Fall of Adam j and this fome aggravate as •£"*"•
a horrible Blafphemy againft the Omnifciency of God,
that he did not know or forefee from all Eternity in a moft
determinate manner all things that fliall come to pals in
the World. Would Men confider things calmly and with-
out Paflion, they would not be fo rafh in cenfuring others,
and the often Experiences they may have of the weaknefs
of their own Underftandings, and how often, and how
greatly they are miftaken thcmfelves, may make them lets
pofitive and dogmatical than they are. A. B. fajs, l That L1 Etofle
' God having created Man after his own likeneis, he there- d" Matia
* fore made him altogether free, without any Exception P* x$7
* or Conftraint. That he might be Iovd by Man moft
1 freely and willingly, and that fo God might take his
1 Delight in fo free and voluntary a Love from Man. He
c therefore would not only not predetermine him in his
c Actions, but would not limit his Free-will fo far as to
4 forefee how he mould difpofe of the fame. Not but that
* by his Almighty Power he could have forefeen and known
* all ; but he would not fo far limit the Liberty he had
* given, as that it fhould be neceflitated by any fuch fore-
c fight. Even, fays fhe, as if a Man, becaufe he loves his
c Wife and finds her Wife, would give her anabfolute Pef-
* million to difpofe of his Goods without his being deti-
c rous to know how (he fhould do it. Now as this is a
Principle that does not in the leaft infringe any of the
Divine Attributes, fo it clears the Riddles of Providence,
and fhews how fo great a part of the Creation has dege-
nerated, and Sin and Wickednefs overfpread the World, and
that without any manner of Concurrence on God's parr,
not the leaft Blemiih on his unfpotted Righteoufnefs,
Goodnels, Holinefs, and Purity. Whereas in all the other
Syftems it is acknowledged by all unbyafs'd Perfons, that
there are infuperable Difficulties how to reconcile the
Righteoufnels and Goodnefs of God, his Hatred of Sin,
his Sincerity and Truth, with the Events and Myfteries of
Providence; and whatever Difficulties are brought againft
Godsabfolute Predetermination to all Mens Aclions how
wicked and hainous foever,.have no lefs force againft his
determinate Prefcience of them. The Two greareft Ob-
jeclions
i 2 8> Of the Divine Prefcience. Part fit.
jections againft this Sentiment of A. B. are, that, i. It
encroaches on God's Omnifcienc?. 2. That it is incon-
fiftent with Prophecies and Predictions of future Events,
To clear the Firft, It is to be considered that God is infi-
nitely Self-fufficient, and (lands not in need of any other
Being in the Worlds nor the Idea of any other Being to
make him infinitely Perfect. So that all Beings befides
himfelf and all their Idea's are the refult of his Arbitrary
Will and Pleafure, and are therefore form'd of fuch Na-
tures and Perfections, as he in his infinite Wiflo'm and
Goodnefs, was freely pleased 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 forefee all their Acts or not, all this was indifferent to
God, who is Self-fufficient and ftands not in need of any
thing befides himfelf. God having created Man perfectly
free in his Light and Love, did forefee in the general all
the poffible ways, how he might determine the Liberty of
his Acts ; but would not determine them nor forefee them
determined, and far lefs determine or determinately forefee
that Man would turn away from God, and that by fuch
Ways and Actions, all determined and foremen. Now it
cannot be faid that God could not form a Man with fuchf
a Liberty. This would be indeed to deny his Omnipo-
tency, there is no Contradiction in the Nature of the
thing, and therefore it Was not impollible to God. Now
fuppofe that God determined fo to do, and actually did
form Man in this Nature, then his not roreieeing determi-
nately how he would difpofe of this Liberty is not a denial
of the Omnifcience of God. Such a forefight is not an Obje£t
of Knowledge. Our Concerns have no more relation to
his abfolute Perfections in himfelf, than the dim Light cf
z Candle has to the Sun. His Knowledge of us , as well
as his forming us, is but the effe6t of his Arbitrary Will.
Befides, if it be faid that God cannot make a Contradicti-
on to be true; Will we therefore affirm that fuch deny his
Omnipotence ? Not at all, for this is not the Object of it ;
even fo , to fay that the indeterminate A6iions of free
Agents are not determinately forefeen, is not to deny Om-
nifcience, becaufe this is not the Object of it ; yea, to
affirm the contrary is to afcribe to God a Knowledge that
is not conformable to the Nature of things \ for to know £
thing determinatelyjthat is5in its owrt '-Nafsre indeterminate
Part II. Of the Divine Vrefcknce. 1 39
ever till the free Agent determine himfelf, is to know it
contrary to its Nature, and not as it is in its fclf.
The Divine Decrees being the pure effect of his Good
Pleafure, without any neceffity in himfelf, it was free for
God, either to decree from all Eternity, all that he fhould
bring to pafs in all Events, and all Circumftances in all
Ages of the World. ^ Or other wife having efbblifhed
. his general Purpofes in creating of the World, to deter-
mine himfelf as to particular Events and Circumftances
in effectuating and bringing about the fame according to
Occurrences in the Correfponding of free Agents through-
out the feries of Ages. The former looks like the erta-
blifhing a Fate, to which not only all the Creatures but
God himfelf is fubje&ed, and by which he has bound up
his own Hands to all Eternity. And it lays an eternal Re-
ftraint both upon his Liberty and Power. If the other be:
granted, which is moffc futable to the Nature of an Infi-
nitely Free, Wife, Good, and Powerful Being, and is the
greateft encouragement to Prayer, and a continual Depen-
dance upon God, then all the reft of the Firft Objection
falls to the Ground.
The Learned Dr. Henry More, declares for this Senti- Divine
rnent upon the very fame Reafons. He fhews that as no Dialogue
Body thinks the Omnipotency of God maimed, becaufe Parc i-
he cannot do thofe things that imply a Contradiction .• So P- 2o>
if the certain Prefcience of uncertain things imply a Con- 8l> &**
tradi&ion, it may be ftruck out of the Omnifcience of
God, and yet God will neverthelefs be as Omnifcient as he
is Omnipotent. That this is no Impediment to his ordering
the Affairs of the World, for that eternal Mind that knows
ail things poffible to be known, comprehends all things,
and fo has laid fuch Trains of Caufes as fhall mod certain^
ly meet every one in due time in Judgment and Righteoufc
riefs, let him take what way he will. That the Perfecti-
on of Knowledge is to know things as they are in their
Nature, and therefore to know a free Agent which is un-
determinate to either part, to be fo undeterminate, and
that he may choofe which part he will, is the moft per feci:
Knowledge of fuch an Agent and of his A&icn, till he bs
perfeftly determinate and has made his Choree. And there-
fore to know him determined, before he be determined,
Or while he is free, is an Imperfection of Knowledge, oc
rather no Knowledge at all, but a Miftake and Error •• And:
130 Of the Divine Prefcieme. Part II-
ifideed is a Contradiction to the Nature of God, who can
. under (land nothing but according to the diftinct Idea's
of things in his own Mind. • And the Idea of a free Agent
is undeterminatenefs to one part before he has made his
Choice. Whence to forefee that a free Agent will pitch
upon fuch a part in his Choice, with Knowledge certain
and infallible, is to forefee a thing as certain even then
when it is uncertain j which is a plain Contradiction or
grofs Miflake.
And as to the Second Objection, that this is inconiiftenc
with Proprieties and Predictions of future Events, he fhews,
That there is ftill room enough for Millions of certain
Predictions, if God thought fit to communicate them fo
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
thofe, that are deeply lapfed into Corruption, and of thofe
few that are grown up to a more heroical State of Good-
nefs. It is certainly foreknowable what they will do in fuch
and fuch Circumftances. Not to add, fays he, That the
Divine Decrees, when they find not Men fitting Tools,
make them fo where Prophecies are peremptory, or un-
conditionate. This he tells, lie propofes by way of EfTay,
rather than that of Dogmatizing ; and when fo worthy and
pious a Member of the Church of England, fo rational a
Defender of the Faith of jefus Chrift, againft the Socini-
ans and Deifts, thought fit to offer this as an Effay for the
clearing of thofe Myfteries, it may teach others to be more
Sober in their Characters and Cenfures.
But this matter of the Divine Prefcience, and of the
certainty of Divine Predictions and Prophecies is at large
and mod diftinctly treated of in M. Point's Oeconomie de
U Providence, Chap. 10. upon more Juft and Divine Prin-
ciples than thofe which make the Introduction of Sin and
Wickednefs into the World , neceflary for the Glory of
God, for accomplifhing his great Defigns on Mankind, and
for the Manifeftation of his W ifdom, Mercy, Juftice, and
©ther Glorious Attributes ; a molt curfed and blafphemous
Principle. The former are moll Juft Reprefentations of
the Truth, and Righteoufnefs, and Goodnefs of God ; the
latter moil contrary to aii of them : A diftinct Account of
the former Principles is to be had beft from the Book it
felf,
Tart IT. Of the Vcffibility, &c.' i ? i
felf, and I am perfwaded a fincere and impartial Enquirer
into Truth will thank me for the Advertifement.
XIV. Another Errour in her Doftrine, they fay, is that XIV.
{he affirms, That it is poflible to keep the Commandments of the Pof
of God, and to imitate J efus Chrift, and to attain to a fibility of
State of Perfe&ion. One would think this fhould not kteP^g **>'
be reckoned a Herefie amongft Chriftians, who profefs to C^mfn<iSj
believe the Scriptures and the Gofpel of Jefus Chrift. She Vy^md
fays nothing but what the Apoftle fays : Of our [elves we %io„e"
cannot thinly one good Thought, but through Chrift that
ftrengthens us, we are able to do all things. l It is true, Renouv
fays fhe, if we confider only the Miferies and Weaknefs de P Efp.
of Man corrupted by Sin, the Gofpel-Law is impoflible, Evang.
but not if we have regard to the Power of God's Grate: avant-
This Jefus Chrift intimated to his Apoftles , when he prop,
told, as to a rich Mans enrring into the Kingdom of p. 18, if.
Heaven, that it was impojjtble with Men , but not with
God-, when a Man fhall entirely yield uphimfelf to him
to be wholly governed by him, God will eafily operate
in him a Gofpel- Life ; and Jefus Chrift has faid , ifjop
who are evil, know how to give good things to your Chil-
dren, how much more will your heavenly Father give his
holy Spirit to them that ask^ him I It is falfe therefore to
fay that the Gofpel-Law cannot be kept, fiince it was gi-
ven for no other End, and Jefus Chrift brought it from
Heaven as the only Remedy of all our Evils , and the
only Means of our Salvation ; and has faid, / have done
thefe things to give you an Example, And God will
never enjoyn Man to do any thing but what he will give
him Grace to accomplifti. But fuch is Man's Wickednefs,
that he would impute to God his own Faults, and the
Blame of his Damnation on him, as if he were fevere
and cruel, by laying on him Burthens of Commands
that are infupportable (that Man may thus be juitiried
and God condemned) tho* truly Man only is worthy
of Condemnation. ; For God ftill imparts his Graces'
to him, and all thofe Laws are fpecial Inftances of his
Love to Man, that by them he might bring him back to
the Love, of his God for his eternal Salvation. And in jleno^v
many Places of her Writings fhe fhews the Poffibility offer Efpr
Obeying God's Commands, and the Blafphemy of the tv. pare 2^
contrary Doctrine , from the Defign of them and the p. 66, C-j]
End for which God gave them. ' Open your Eyes, fays 6$,
K -x \ {be}
i j 2 Of the Vofftbility of keeping Part II.
1 {he, to fee this Light of Truth; That never any Body
. will be faved, who dies without the Love of God ; and
c that no Body can love God if he do not hate himfelf % Thefe
c are the Sentences which God has often confirmed to me,
'and given me Aflurance that they are true, and that all
4 the Laws and Commands which God has given to Men
c are only fo many Means to make them return to his
1 Love.
1 Now the whole Do6lrine of the Gofpelisnothing
c elfe but fo many Means to withdraw Man from Sin, that
* he may recover the Love of God. And when this Law
1 teaches him Poverty of Spirit, it is to fhew him that
* Covetoufnefs has withdrawn him from the Love of his
c 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 chuje . the lafi Place, it is becaule
f he had loft the Love of God, by loving himfelf, efteem-
* ing himfelf worthy of Honour and Glory, tho' he be
* worthy of nothing but Shame and Confufton. And he
* not knowing this, ftands in need of a Doctrine contrary
c to his Errours and Ignorance, to make him return to the
* Love of God which he had loft by his Pride. And when
* Jefus Chrift declares, that he came not to do his own Willy
* but the Will of him that Jent him ; it is to teach Men,
* that to fulfil their own corrupt and perverfe Wills, they
c have left off to do the Will of God and to love him,
* and that if they do not renounce their own Wills to
1 follow the Will of God, and thereby to return to his
* Lovey they cannot be faved.
* Behold how jefus Chrift has brought Phyfick for our
' Difeafes, being defirous to cure them by Remedies con-
4 traryto our Infirmities ; and yet thefe Ignorants would
' glofs away the Gofpel-Lawas if it were impoflible to
4 obferve it, as they fay it is impoflible to keep the Com-
1 mandments of God, tho' both thefe Laws be nothing elfe
1 but Remedies for our Difeafes.
Aveagle- « Chriftians, fhe fays, are guilty of Ingratitude, when
merit des < tnev fav thev cannot keep the Commandments of God
Hommes. c nor t^e ^aws 0f the Gofpel, fince all thefe are only true
p. 6o. i Means to recover the Love of God. For all the Com*
1 mandments are no other thing but Means to loofe Mens
* Hearts from Self Love and the evil Inclinations that Sin
* has brought into their Nature, — All the Commands
[ impors
Part II. the Commands of God, and of Perfection. 1 3 2
* import no other thing in Subftance, but that Man muft
1 always rehft his Self Love, refuting its Defires, becaufe,
€ being corrupted by Sin, it can delire nothing but what is
1 Evi , or tends to an evil End; which becaufe Men did
1 not well know , God wouid (hew them in particular
' what they ought to do and forbear, that they might re-
* cover his Love. - - Now rho' he has given his Commands
' becaufe of our Frailty, yet Man isfb ungrate as to fay
1 it is impolfibie for him to keep thofe Commands becaufe
' of that very Frailty, for the Help of which God has given
c 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 becaufe of his Frailty. For,
' if he had not had any frailty, God would never have gi-
* ven him any Laws, fince the Love he bare to God was
1 a Law to it felf, and had no need of any other Guide or
i Dire&our.
The Summ of her Sentiments in this Matter is,that all the The f^m
Laws of God are given to Man as Helps of his Frailty, as °f^er SeH*
Warnings to fhew him what Way he has ftrayd from*'™"" A*
Cod, and as indifpenfable and neceffary Means to recover *' c"!'
and bring him back again to the Love of God (even asif^f s **
a Father mould give his Son, who was become an habitual
Drunkard, or lewd Perfon, ftri<5r. Commands abfolutely to
forbear fuch Converfation and fuch Houfes which would
infallibly intangle and keep him ftill in his Sins) that Jefus
Chrift has in his own Example as a Man, (hewn us both
the Necelfity of this , and how pofTible and eafie it is to
obferve them : That no Man can obferve them by his own
Strength, but only by the Grace of God ; that we are hrft
Children before we are Men, and our Falls and Stumbles
ought not to difcourage us, but we muft get up and go
forward, and depend upon God, and he will be with us, as
the Child that is learning to walk muil not be difcouraged
by its Falls, but muft get up and go forward, and hold
more clofely by its Mother : That they who are truly re-
generated may live in Obedience to God, without Sin, but
are not impeccable, may fall from that State, and yet re-
cover it again by the Grace of God ; that to fay the Com-
mandments of God are impofliole, is to deny the Merits
of Jefus Chrift, the Efficacy of his IntercefTion, the Power
of his Grace, the Ufefulnefs of his Example ; to aftert the
Force of the Devil and corrupt Nature beyond that of God,
" K 3 *$
134 °f the Toffihility of keefing the Part II.
to accufe God of the greatefl: Cruelty in giving us Laws
which it is impoffible to obferve, and then to damn us for
not oblerving them ; that it is to indulge and gratifie our
corrupt Nature in following our own Wills and Inclina-
tions, and taking our Eafe and Pleafure here , and yet to
give us the fahe Hopes of eternal Life and Salvation here-
after, becaufe of fome fpeculative Doctrines and Opinions,
and fome fine Words and Complements that we give to
God. Whofoever impartially confiders the ordinary Sy-
stems that are given of the Chriftian Religion, and the
Ufe that rhe Generality of People make of them in their
Lives and Practice, will eafily fee that they are exactly
calculated for difpenfing with a Man s following clofely
the Life and Laws of Jefus Chrift, and allowing him to
gratifie his corrupt and finful Inclinations in things that do
not found harm in the World, and are not hateful before
Men, without ufing the indifpenfably neceflary Means of
mortifying the Love of himfelf and the World, and reco-
vering rhe Love of God.
&r. Henry It will not be impertinent on this Occafion,that the moft
More / pious Dr. Henry More^ in his Divine Dialogues, having fet
divine down hiskeafonsof hoping for a gloiious State of theChurch
Dialogues, an(] a Renovation of it approaching , lays down fome
Dial, y.* principles, the Practice of which he thinks would haften
p. U7-3 anc] advance thofe excellent Times ; and his laft and chief
Principle is, Faith in the Power of God, and the Spirit of*
our Lord Jefus Chrift, which he has promt 'fed to all Believers,
that by this <Affi fiance we may get the Conquefl over all our
Sins and Corruptions 5 and perfect Holinefs in the Fear of
God j that through the Spirit of Chrift dwelling in us, we
are able to be reduced to that Rectitude of Life and Spirit
which our Saviour fets out in his Sermon on the Mount,
andelfewhere in the Gofpels. It is this Doctrine,^" /*?.*, that
muft renew the World in Righteoufnefs, and bring on
thofe glorious Times. For what Doctrine but this,
fays he, can reach the Hypocrifie of Mens Hearts, who un-
der Colour of not being able to be rid of all their Sins,
will fet themfelves againft none, or but the lead considera-
ble, or will be fure to fpare their darling Sins, and perpe-
tually decline that Self-refignation which is indifpenfably
required of every true Chriftian ; nay, they will quit none
of them, under Pretence we muft neceftarily retain a gra-
dual Imperfection throughout. And they will be fure to
; pitch
Part II. Commands of God, and of Perfection. i j <;
pitch on that Degree that is mod for their own Eafe and
the Satisfaction of their own Lufts. It is this Faith,
be fays , in the Promife of the Atfiftance of the Spirit of p. 422.
Chrift in the new Birth, that mult renew the World into
the Living Image of God, and make all the Nations of the
Earth BlefTed, which mull: bring the new Jerufalem from
Heaven, and will call down God himfelf to pitch his Ta-
bernacle amongil Men. lean do all things through Chrift
that flrengthens me. Much more to this purpoie is faid
there by that excellent Perfon.
If this be a Doctrine fo neceflary for renewing the
World and awakening Men out of their deadly Sloth and
Slumber in their Sins, what need have all the Pattours of
the Church to lay it to heart themfelves, and withal to
inculcate it more earneftly on the People. And tho' per-
haps in fome particular Churches, their Sermons, Confef-
fions of Faith, and Catechifms have propagated quite con-
trary Doctrine ; yet that 0/ they may not continue to low
Pillows to the Armholes of Sinners, and blow them up
with the falfe Hopes of Salvation. Wo to the Watchmen
that do fo. Let us remember that the Poflibility of obey-
ing the Commands of God, and the Duty of tending al-
ways to Perfection thro' Faith in Jefus Chrift is the Do-
ftrine of the Holy Scriptures, and alfo of the holy Fa-
thers, (a) The Love of God is fhed abroad, by the Holy O) Rom.
Spirit, in the Hearts of thofe who are truly juftiiied : 5- y-
(b) And this begets the Love of our Neighbour and the (l0 Rcn*.
fulfilling of the Law. And (c) this is the Love of God r3- '©•
that.we keep his Commandments , and his Commandments (c> !J°*V
are not grievous ; for yphatfoever is born of God over- \j?%\ *
cometh the World, (d ) Whofoever Is born of God dothW fr
not commit Sin, for his Seed remaineth in him, die- i It *
1 is an impious thing to fay the Commands of the Spirit
1 are impoffible , Bafel. in verba Mof Attende tibi, &c.
1 We deteft, (fays S. Auguftin * ) the Blafphemy: of thofe * Sernr,
4 who fay that there is any thing impolTible commanded by 29f • d&
* God to Man,and that the Commands of God may not be temp.
* obferved by every Man. This D06I rine has no dangerous
Confequence, provided, 1. it be not founded on a Pre-
emption of Man's Strength, but only in the Power and
Strength of the Holy Spirit. 2. That they who h?.ve not
attained to Perfection, yet are not excluded from Salvation,
if they be in the Way to Perfection and tending to it.
K 4 3. Thy
%l6 Of the Pfffiilitj, &c. Part XL
$. r That it be not faid that in that State there is not a
Pojlibility of Sinning, yea, and of peddling. 4. That it
be acknowledged that this is not a Perfection of Degrees,
*Luk.r. free of all Imperfection, Yea, the Scripture tells us * of
5,6. fome that walked in all the Commandments of the Lord,
blamelefs. But that the contrary Doctrine has mifchievous
and mod damnable Confequences, has been madeappear.
M. Poiret Were ic not better, fays one, how imperfect fo ever we
Oeccno- are, yet to hearken to thofe rjncere and generous Souls,
mie df- that we may be animated by Hope, and ftrengthened in
vine. God, to become what we are not yet ; than to give ear
Tom. 6. to cowardly Seducers, who as the guilty Spies in Afofes's
V 467, Time make the Peoples Hearts to melt, anddifpofe them
468,4.69, j^ tjiejr diabolical Lyes and Calumnies to rebel againft
If'' God, and to return into Egypt? It is true, fay they, the
Land is a good Land, flowing with Milk and Honey, but
the Cities are great and ftrong, and there are mighty Giants
there, and a ftrong People, we cannot overcome them, for
they are ftronger than we. It is true, fay they, at prefent,
the State of Regeneration and of perfect Chriftianity is an
excellent thing, full of Divine Joy and Delight ; but it is
of hard Accefs ; there are high Walls of Difficulties; Sin and
the Devil are ftrongly fortified in the Hearts of Men ; there
are ftrongPaflions and a profound Corruption there; we can
never overcome this which is ftronger than we, who being
fo frail,cannot exa£Hy do that whichGod has commanded us
for that End. Thele are the execrable Tongues,and the living
Interpreters of the Will of Satan, whom they will curfe tp
all Eternity, who have been fo unhappy as to hearken to
them, and to live in Sloth, and be feduced by their Means.
Let us go up, let us go up, faid Caleb and Jofhuay wifely,
let us go up boldly and pofitefs this Land, certainly we fhall
be ftronger ; if we ftrive to pleafe the Lord, he will bring
us into it, and will give it to us. Let us not rebel againft
the Lord ; let us hot fear thofe Enemies, we fhall confume
them as Bread ; God will not defend them, and he is with
us ; therefore let us not fear them. Thus we ought to
animate all well-difpofed Perfons and let them fee that
the Ways and the End of Chriftianity are very poftible
with the Grace of God. — If this Method had been
taken, the Doctrine of Chriftian Perfection and its Pra-
ctice would not have been fo ftrange and forare a thing.
Part II. Of Impeccability. 137
XV. I fhall here mention another Accufation, as having XV.
Relation to this, from which fhe clearly vindicates herfelf- Ofimpec-
and that is, That they faid fhe believed herfelf impeccable, *»bilityt
and that her Friends did fo \ at haft , that jhe never mt t0 h
actually finned, no, not in Thought ; and that jhe derived no *itatnfi l*
Guilt and Corruption from Adam. She vindicates herfelf * " LiJe-
from this Accufation in a Letter to Serrarius, l In the Tomb, de
eighth Place, you accufe me, fays fhe, very falfcly, in f. Th.
faying that I fay, or that 1 believe I am impeccable, and part 2.
cannot fall any more ; for in Effect I have no other Fear p. 1 1 y,
but that of not abiding faithful to my God ; and I can- 1 16, &e.
not endure thofe who fay or believe that there is a State
of Perfection in this World in which Perfons are impec-
cable. I look on this as a great Errour and Self-pre-
fumption. Is it potfible that I mould hold my felf what
I blame fo much in others ? I fay God ought to be ferved
with Fear and Trembling ; and I never demand of others
what I do not firft my ielf ; If I fay that God ought to
be ferved with Fear, 1 frill do it firft j and I am fure
if God did withdraw his Grace from me, I mould fall
prefently.
4 You have been prefent feveral 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 felf be carried away to follow the Vanities of the
World, and refitted the Infpiration of God, which drew
me to the contrary; and becaufeof this RefiilanceJ defer-
ved that God mould withdraw from me, and I began to
pleafe my felf in the Pleafures and Divertifements of the
World, and the Praifes of Men , fo that this Fall was the
Caufethat I gave my felf 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 Di-
fciples and in your Pretence. Now if I relate fo freely
how I fell fo bafely from fo exalted a State of Grace in
which God had put me, how could I fay or believe that I
could not hll any more, or think my felf impeccable I
fince what a Perfon has done once, they may do many
times. The State of Integrity, in which I was before
my Fall, might raiher have rendred me impeccable, than
that in which I live after it.
c I do not believe that ever any Creature on Earth can
be impeccable during -this miferable Life, where there
c art
1 58 Of Impeccability. Part II.
are fo many Stones of Stumbling, a S. /V/«* the Apoftle,
a David according to God's own Heart, a Solomon filled
with the Holy Spirit, with fo many others, have com-
mitted grofs Faults and great Faults , after having re-
ceived great Grace from God : Should I be fo Ignorant as
to believe that I could not fall any more or tail of the
Grace of God ? I may do it affuredly every Moment,
if I mould withdraw my Converfation with God, to con-
vert with mySenfes; for God forces no Body, having
given to all Men Free-will, with which they mail acl: fo
all Eternity ; and as long as this Will abides ftVd in God,
it is impoilible that the Perfon fall \ but if this Will
withdraw it felf from a Dependance on its God, it falls
eafily, even tho' it had been exalted as high as a Sera-
phim. For this Caufe I faid, I have no other Fear in
the World, but that of not abiding faithful to God ;
becaufe I know that fo long as I fhall be united to him
I cannot fall; but if I withdraw my (elf from him I
fhall fall at the firft Step,- as an Infant that cannot
walk. And yet you dare fay, that I call my felf im-
peccable, and wten I ask where I have faid or written
fuch things? You teD you draw it from my Writings by
Confequences, But I would gladly ask you if in cafe I
had drawn by Confequences out of your Letters or
Words,that you are a wicked Man, would it be lawful for
me to go and publim it from Town to Town, as you do
the ill and abufive Confequences that you fay 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 fuch Confequences, directly
contrary to the true Sentiments that I profefs.
c I know not with what Confcience you can do this, and
fay that it is for Good, that you may warn Perfons that
I believe my felf impeccable, and that I exalt my felf and
fo forth ; but thoJ indeed there were in me any fuch
thing, it would neither be good nor neceffary to advertife
fo many Perfons of it. For Firft my Imperfections can-
not defile them, it is I that mud: account for them to God,
and my Words cannot wound them, becaufe all thofe
whom you fent to me are Perfons who have their Five
Senfes, and a good enough Judgment to difcern if what
I fay be Good or Evil, and to take only that that may
ferve them for Good, letting ths reft alone, fo that it is
* no(j
Part II. Of the Infer mr Will of J efts Chrift, &c. 139
4 not neceffary for you to go tell them the Faults which
1 your Fancy has imagin'd. Your procedure is very con^
1 trary to that of Jefus Chrift, who faid to the People,
* fpeaking of the Pharifees, Hypocrites, do what they bid
1 you, but do not as they do. You will grant I fay very good
* things, as the Truth is, but you would annihilate that
* Good, by the Evil, that you untruly fay is mine. The
' Evil that was in thefe Pharifees was not powerful enough
J to difcredit the Good that was in their Words ; but you
1 make my imaginary Sins mount to lb high a degree, that
1 they are capable of difcrediting all the Good, even that
* which you confefs to be there. If you were Juit, you
c would make a right Judgment of what yon ought to do
c and leave 5 and if you had Goodnefs, you would procure
1 to all thofe Perfons the Good that they might receive by
c the Light which God gives me, and if you had Truth,
* you would not perfwade them to believe a Lie in this,
I that I fay I am impeccable.
Thus, as on the one hand fhe evidently fhews the Duty
and Poflibility of obeying the Commands of God, and
of tending to Perfection by his Grace only, fo fhe as plain-
ly fhews her Abhorrence of the Prefumption of being im-
peccable in whatfoever ftate in this World.
XVI. Another Sentiment which gave no fmall Offence XVI.
was, that fhe fays, When Jefus Chrift took on him our °f the ^
Mortality, his inferiour Will or Self-will was Evil, fo that/«r/wJ*ra
he behovd never to follow, but always to refill it. This 9f ^ut
they cry out on as a Blafphemy and a great Difhonour ffVj !*'
done to Jefus Chrift ; but whofoever reads without Preju- VV j.J
dice the Sixth Letter of the Second Part of Solid Vert ue//jPe
and the Acceffory Letter in the end of that Part, will fee
how rafhly they condemn her. There fhe fays y i That Jefus Solid Ver-
Chrift was united always to his Heavenly Father in his tue.
Superiour part, is moft true. I have written that he ne- Part -2.
ver contracted Sin, tho' he contracted all the Maledi&i- Lett- <>•
ons of Sin, after he cloathed himfelf with our Mortality. Accel.
But he refolving to become a Mortal Man, fubje&ed him- Lett#
felf to all the Miferies 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 Confent, and refilled this
Rebellion, which he felt in his Corruption; for he fays,
/ came not to do my own Will, but the Will of him that fent
m. Now if his own natural Will had teea ib infepara-
: M*
04 1 Of the Infer lour Will Sf Jefus Chrijl Part IK
i
bly united to the Will of his Father, to what purpofe
would he have diftinguiftYd thefe two Wills, fince they
were but one. For he gives us fufficiently to underhand
thereby, that his own Will was Evil, fince he would not
follow it ; but that of his Father which alone he knew
to be Good ; for there is nothing Good bur God, and
Jefus Chrift himfelf had nothing Good in him but what
God did operate there ; fo that as he was Uod, he was
moft Good, mod Wife, and mod Powerful ; but as Man,
he was every way frail as all other Men, fince he volun-
tarily cloathed himfelf with their Miferies in the Womb
of the Virgin, and became then truly Man of the cor-
rupt Race of Adam : And in this corrupt mafs he felt a
Rebellion of his Will againft the Will of God, which ail
Men feel in themfeives. And therefore he behov'd to
refill his own Will, and contradict, it wich fo much Vehe-
mence , that he fweat Blood in the Garden, where he
fays alio to fhew his wreftings, my Soul is heavy even
unto Death ; and to his Father, Not my Will, but thine
be done, after his own Will had pray'd, If it be pojfible ,
let this Cup pafs from me ; and even being on the Crols,
he fays, My God, my God , why hafl thou forfaken me 2
— Could he fay in Truth that he was forfaken by his Fa^
ther, if he had not found in his Inferiour part the fepara-
tion of his Will from that of God \ he could not believe
nor fay that he was forfaken of his eternal Father, fince
his Superiour part was never divided from him one Mo-
ment : For if it had been never fo little feparated, he had
certainly fallen into Sin as other Men ; whereas it may
be (aid to the Praife of Jefus Chrift, exclufively of all
other, that he never finn'd, and that his Soul remain'd
ftill pure and immaculate in the Frailty and Rebellion
vyith which he charg'd himfelf, for the Love he bare to
us, doing as a moft faithful Brother, who throws him-
felf into a Sink of Uncleannefs to draw out his Brother,
whom he fees perifhing without Succour and Help. For
Jefus Chrift according to his humane Nature is truly our
Brother, come of Adam our common Father, and he
faw in the Bofom of his Father, that we were all loft in
the Sink of our Self-will. Therefore he would needs
throw himfelf into it, to draw us out and fave us from
thofe Dangers. Would you think it a dishonour if your
Brother mould voluntarily throw himfelf into a Sink to
get you out of it, when without his Help we could not
c Recover,
Part II- inclined to pleafs it felf. 141
* Recover, but mud perifli for ever; would you not ra-
1 ther oe obliged to honour fuch a Benefactor, and toefteem
1 as Jewels the Filth that he had contracted to deliver you
* from Death ? How can you think that this is to difhon-
c our Jefus Chrift t All thd(e things are fo 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
c Equals, and would attribute Honour to Chrift by the
* Contempt they have for his Perfon : Seeing he would
1 not be fo valuable in his humane Nature, if he had not
c therein a Will rebellious to the Superiour part of his
* Soul ; for in that cafe he would have had nothing to fight
* again ft, and confequently could not carry the Victory,
1 which belongs only to victorious Combatants, and not to
c thofe who are in Quiet, and without Enemies. And if
* Jefus Chrift had not charged himfelf with our corrupt
€ Will, he could not endure andfuffer, for in this cafe all
1 his Sufferings would have been infenfible, by the infepa-
1 table Union with God, who is ImpalTible as well as
1 Immortal. And of neceffity this Divinity of Jefus
c Chrift behov'd to be in fome way feparated from his
1 Humanity , for to work our Redemption : For abi-
c ding in this perfect Union with the Divinity, he could
* not fatisfie for Man, fince Man himfelf owes this Satis-
* faction to the Divinity^ feeing he alone had done Evil
' againft the Will of God, he alfb ought to repair it, but
' God ought not to fatisfie himfelf for guilty Man, fince
* being Independent on all things, he has no need of Men
1 nor of their Satisfaction ; but Jefus Chrift as Man, being
' the true natural Brother of Men, would needs for the
* Love he bare them, charge himfelf with the Miferies and
' Sins into which they had wilfully plung'd themfelves.
* And I think, Sir, you will find in the Scripture that Jefns
* Chrift was even made Sin for Men.
c Not that ic is to be underftood that Jefus Chrift ever
* finn d, or actually followed the rebellious Will of his hu-
* mane Nature. But the Inferiour and Mortal part gave
c him Combats and Affaults which Jefus Chrift behov'd to
* refill:. — Jefus Chrift alfo could not in Juftice fay to Men as
1 he does, Be ye Followers of me, if it had not been f b ; fince
c their rebellious Wills could not attain to the Perfection
1 of a Will altogether holy and united with that of God.
[ And if God required of Men the Imitation of Jefus
' -■ ~ i Chrift,
142 Of the Inferior Willof Jefus Chrift^ &C. Part II.
c Chrift, in cafe he had not had Rebellion in his humane
* Nature, he fhould have required of them impoflible
* things, as fome erroneous Peribns would maintain, fay-
1 ing and preaching that it is impoflible to keep the Com-
J mandments of God, or the Law of the Gofpel, and tho*
1 thefe are Blafphemies againft God, many believe them,
* becaufe this Doctrine flatters their Corruption, and lets
c them live quietly in their Sins and Negligence, on this
' falfe Suppofition, that they cannot keep the Commands
c of God, nor imitate Jefus Chrift.
' The Willof Jefus Chrift himfelf, hisApoftles* and all
c Perfons living in the World, even tho' they were rege-
1 nerated in the Spirit of Jefus Chrift, have ail of them
* their natural Evil- wills, and all their Vertues and Per-
* fe&ions confift in refilling them manfully, which they
c muft do even till Death j for tho3 they have overcome
* their own Wills by force of Refiftance, yet it is but a-
1 deep or mortified , and may be awakened or revive
1 by diverfe Accidents. Therefore a regenerate Perfbn
1 himfelf has ftill his Self-will to fight againft even to
* Death : Wherefore the Apoftle fays Our Life is a conti-
1 nual Warfare , and Jefus Chrift makes appear fufficiently
c that he had his Self-will to refift even to Death, when to-
* wards the end of Life he yet prays, Not my Will, but thy
1 Will, Father, be done.
* But if you cannot underftand thefe things, fays (he,
* leave them for tho(e who fhall underftand them ; take
* only of my Writings what is good and profitable for
* your Soul, and fufpend your Judgment as to the reft, till
* God give you Light ; for there are many things in them
* which it is not neceffary for the Salvation of many to un-
' derftand. — And it is far better to know well how to
i love God , than how to fpeak well of Vertue;
the reajon- Thus it appears with what Force and Evidence fhe ad-
abknefs c/vances this Sentiment, and yet how far fhe is from requi-
b»r Senti- ring a Belief of it from all as of neceflity to Salvation, how
went in clearly (he (hews, that it is fo far from difhonouring Jefus
this. Chrift, or being contrary to his Purity, (in that State of
Trial and Temptations to which he voluntarily fubje6ted
himfelf ) that on the contrary it manifefts the greatnefs
and conftancy of his Love to God, the ardency of his Cha-
rity for Men, the firmnefs of his Adherence to God amidft
all Temptations , the value of his Merits and Satisfacti-
on
Part If. Of the State of Infant s\ 143
on for us, and the encouragement he has given us by his
Example to refill all Temptations, and to follow his Steps,
and to depend on him for Succour and Compallion, fince
we have not a High-Priell who cannot be touched with the Heb.4.1 j,
feeling of our Infirmities, but was in all Points tempted
like as we are, yet without Sin. In this PafTage, we fee
alfo how exprefly fhe aflerts our Redemption by Jefus
Chrifl;, and his Satisfaction for our Sins. They who defirr
this Matter handled at more length, may find it in Occon*
Div. Part 5. p. 21, to 60. and in the Acceflbry Letter
above- mentioned. I fhall here only add, that we ought not
to (tumble at harfh Expreflions when we know the main
intent of them, as St. Paul lays, Chrifl: rvas made a Curfc
And Sin, which feems mod harfh. There is an ambiguity
in the; Words, Evil, Corrupted, and Corruption, which may
either fignifie Sin it felf, or the Effects and Confequences
of it. So the Will fignifies fometimes the Superiour Facul-
ties of the Soul ; fometimes the Bent and Inclination of
fenfible Nature to pleafe it felf, and in this lafl Sence one
may have a Self-will evil and corrupted, yet without fin-
ning when he refills it. So the Summ of her Sentiment
is, that Jefus Chrifl: took on him, not the act of Evil, or
Sin, but the Impulsions, the Inclinations , the Temptati-
ons, weaknefles of the Inferiour Will, of fenfible Nature,
not to confent to it in any thing, but to refill it, and to
make all thefe die in himfelf by the Power of his Spirit,
and his Eternal Light, and by means moil contrary to the
Inclinations of fenfible Nature, that he might the more
help and encourage his Brethren to the fame Fight and
Victory.
XVII. To fome, her Sentiments concerning the State of XVIT.
Children before they have attained the ufe of their Reafon, of the
is no fmall Humbling ; to wit, That the Will of Children is State ef
bound up in the Will of the Parents, till they have attained Infants
the ufe of their Reafon, and can ufe their own Free-will „
themfelves, then they are free to choofe Good or Evil, and V fc.c? .
to be fav'd, or damn themfelves, according to this Choice. u ' *tm*
c But before they come to the u(e of Reafon, this Choice ^c Jj^
' is in the Power of their Parents, who may fave or damn
c them, even as they can give them natural Life or Death ;
c becaufe of the (Iricrfc Union and Sympathy between the
4 Body of the Mother and of the Child in the Womb. If
\ fhe takes in Poyfon,the Child dies \ if Phyfick,it is healed ;
' for
144 Of the State of Infants. Part IL
1 for thefe two Bodies are but one and the fame Subftance
* divided into two parts. This is true alfo as to the Soul^
€ £o that if a Mother give the Child in her W omb to the
4 Devil, it is his, till being come to the ufe of Reafon, it
* refifts the Devil, renouncing him with its Free-will, and
1 abjuring its evil Inclinations to become the Child of God.
* And if Fathersor Mothers were true Chriftians, or
c Perfbns regenerated in the Spirit of Jefus Chrift, uhdoub-
* tedly they would produce alio Chriftian Children in this
* Regeneration, and till they had attain d the ufe of their,
* Reafon, they would always be God's, by the Free-will of
' their Parents j but if they become Wicked of their own
1 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 Juft to damn the Child oi' a wicked one, as it is to
* fave the Child of a juft Man ; for he has united infepa-
* rably the Will of the Father to that of the Child, as he
* has united the Body of the Child with that of the Mo-
c ther. — And if they will condemn this for an Injuftice,
€ they may as well hold it an Injuftice that all Men are fal-
* len in Adam, which would be a Blafphemy againft God.
i - — He created at the Beginning all Men in Adam, as he
4 did all the Trees of one kind in the firft Tree of that
e kind, &c. and all things with Seeds for to produce each
* one their like ; which will never change, for the Works
c of God are Eternal, being created by an Eternal God ;
•■ and Man not being capable of uftng this Free-will in his
1 Childhood, of neceflity it muft fubfift fomewhere to be
* preferv'd, till it may reftde in the Perfon for whom it
1 was created : As we fee, the Free-will of all Men was in
€ the Free-will of Adam, fince all are Partakers of his Sin
* and Miferies that he brought upon Man ; for it is mod
6 certain, that God could not have given to Man an incli-
* nation to Evil, which he feels from his Birth, nor the
* Miferies of Body and Mind in which he finds himfelf
6 For God being all Good, cannot do any Evil ; and we
' muft of necefltty conclude that the Free-wills of Men
* were in the Free-will of Adam when he finn'd. And
* fince all Chriftians believe that all Men fmrid in Adam,
* why ought they not by the fame Confluence to believe,
J tips •
Part II. Of the State of Infants. 145
that Children fin in their Parents, or are damn'd in
them.
' The Catholicks believe that all Children are fav'd, pro-
1 vided they be baptized, and that thole Children Hull be
1 damn'd who fhall die without Baptifm, but chat (hey
* fhall not endute the Pains of Hell, as thole who fin with
1 their Free-will. It is true as In Paradife there are diverfe
* Degrees of Glory, fignified by thofe Words of Scripture,
' which fay, In Gods Houfe there are many M-wfims, there
c are alfo diverfe Punifhments in Hell ; but it is not true
1 that all Children dying without outward Baptifm fhall
c be damn'd : For this is but a Teftimony of the Faith
c which the faithful Chriftian has in his Soul, which he
c declares to all Men by the means of the Water of ouc-
c ward Baptifm ; but if this living Faith is not in the
1 Man's Soul, this outward Baptifm will ferve him for no-
c thing. This is theReafon why Anabaptifts will not bap-
1 tize Children ; but they themfelves feem to have no more
1 Faith when they are grown Up, than when they were
* Children, for the Scripture fays, He who believes in Jefm
1 Cbrift^does the Works that he di'd> which they do not ; whieff
1 fhews they do not believe in him thoJ tney are not bap-
1 tiYd till they come to the ufe of Reafon. So the Soul oh
1 Man cannot receive Salvation by the means of outward
1 Baptifm, when he has not in him living Faith , or his
c Parents for him, if he be in Childhood. The Catholicks
1 then have no ground to believe that all Children who are
c baptized fhall be faved, and that they who die without
4 Baptifm fhall be damn d, fince this depends upon the
c Free-will of their Parents ; who offering willingly their
i Children to God to become true Chriftians, they are ac-
' cepted of God by the Will of their Parents, and willatTu-
1 redly be faved if they die before the ufe of Reafon : 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 re-
1 ceive the Baptifm of Water , which without Faith is
* null, and Faith without Baptifm in diverfe cafes does
t fave.
We fee with what ftrength of Reafon fhe declares this
Sentiment, and tho' there were nothing elfe but the Confi-
deration of our cafe in Adam, it ferves to confirm itj for
there is no partiality in God, no refpedt of Perfons, he a6ls
L by
14S Of the State of Infants. PartlL
by the fame Meafures , and the fame Rules , with Crea-
tures of the fame Kind and Qualities.
The reafon- The Offence we take at this, proceeds from our Igno-
abknefs e/ ranee of God and his Works, and the Defire we have to
this Semi- extenuate the Guilt and damnable Effects of our Unchri-
™ent- ftian Care of our Children. When God created things at
L'Ocon ^r^' ^ not eftablifh them in the Diforder in which we
Divine now ^ee tnem> but all good and excellent in their refpe&ive
part ' kinds. When he eftablifh/d the Propagation of Man to
p 29^ come from Man, it was not that they might communicate
loo, &c. Imperfections to one another, but the Perfections he had
given them; and God's wile and admirable Conducl: in this,
is thus in fome meafure reprefented. W hen he created free
and intelligent Beings, it was not poffible but that at firft
they muft be frail and capable of falling away , for then
they had no Habits to Good, which confiding in frequently
repeated Acls, and being acquired thereby; intelligent
Creatures at firft were not ftrengthned in Good, and thro1
their weaknefs they might abufe their Liberty and fall away.
God having feen this come to pafs in an infinite Number of
Angels, and defiring to fettle other Creatures in their room,
thought how he might place others who from their Birth
or Being might have Habits to Good, and fo being thus
eftablifh'd in it, might not fo eafily fall away. If then all
thofe Creatures fhouid come from one Source that were
habitually Good, then they who came of them fhouid be
born all with an habitual ftrength to Good, and they en-
ereafing and ftrengthning their good Habits, thofe who de-
fcended from them fhouid be yet much more eftabliftfd
and invincible in Goodnefs, and fo on by a continual Gra-
dation. But to accomplish this charitable Defign, the
firft Creature of that kind muft be produc'd in the com-
mon Lot, without an habitual Firrnnefs , but in a State
actually Good, and fuch care taken to prevent his Fall, as
that God bodily converfes with him. If therefore Man do
not correfpond to this Care, it is purely his own fault, who
of his Free-will has changed into a Source of Mifery that
which ought to have been a Source of Communication of
Good. Now the fame Reafon for which Men were to come
of one another by Propagation, is the Reafon alio why
the Lot of Children is the iame with rhat of the Parents
fb long as they have not the life of their Liberty. If Pa-
rents had rernain'd in the Perfection in which God plac'd
them,
Part II. Of Reafon. 147
them, and encreas'd in it according to his Eftabliilimenr,
this had been a great Happineis tor their Children, who
had thus been Partakers of habitual Good even from their
Original \ but if the contrary did afterwards happen, this
is neither from the Decree nor Defign of God, but purely
the fault of Man, with which Gods Decree has no concern,
Now fuppofe that God has appointed that Men mould de-
fcend of one another by Propagation, it follows immedi-
ately and naturally without the intervention ot a New
Decree, that the Lot and Liberty of the Children fhould
be bound up in the Parents fo long as they are not in a
Stare to make ufe of it freely themfelves. As long as an
Effect is in its Caufe, it is one and the fame with its Caufe t
And as long as it is not like to its Caufe, and is not Inde-
pendent on it , it is alfo in it ; for it goes out from it, but
according as it has it felf apart the natural and necefTary
Faculties and Fun6frons for its own Conftitution, and for
its individual Government, as its Caufe has, to be naturally
compleat. If therefore it have not as yet the free Conduct
of it felf, (being found to be a free Agent) it is as yet in re-
gard of that in its Caufe or in its Parents. Not that for
fome Years after a Child is born, his Free-will is yet in an
inherent manner in his Parents, and that it muft flow from
them into the Child, when he is farther advanc'd in Age0
But that the Parents produce a Body and a Soul in a Stare
imperfect enough, fo as yet to need their Care and Opera-
tion, fo to fpeak, for fome Years, before the Subject which
hitherto is imperfect become perfect. And fo long as it is
not, it belongs yet naturally to the producing Caufe, which
is obliged to have a care of it, as a part of it felf, as in
effect it is. Hence alfo comes the Right which Fathers and
Mothers have of educating their Children, which is not a
Right that is pofitive or may be difpenc'd with, or which
fimply regards the Body ; but a natural indifpenfible Right,
which much more refpecf s the Sou! than the Body.
XVIII. Another great Prejudice raised againft her was, XVIli
that fhe fpoke fo meanly of Reafon, did not look on it as ofReafin.
the furpeam Faculty of the Soul, nor the Exercife of it as
the beft Employment, and thought there were fuch dan-
gerous Fruits of Sciences, and humane Learning, and the '
means of acquiring them. In the Thoughts of M.- Pafeq/,
there are, I remember, excellent Reflections about the
Three different forts of Grandeur, which have their diffe-
h 2
Of Redfon.
Part II
rent Empires, Dignities, Honours, &c. and may be call'd
Divine, Rational, and Earthly ; the Grandeur of Charity
or the Love of God, that of Reafon, and that of worldly
Empire and Honour. Alexander and others have excelled
in the laft, and feem Great to the Eyes of Fleih ; Archi-
medes and others have excell'd in the fecond, and feem
Great to the Eyes of Reafon. Jefus Chrift appear'd in
none of thefe Grandeurs, had neither Learning nor world-
ly Greatnefs, and was of no regard neither to the Eyes of
the Flefh, nor thofe of the Great Philofophers , and of
Reafon ; but O / how Great was he in the Eyes of Cha-
rity / how Meek and Humble, and Parent and Self- denied,
in a Life of abfolute Poverty, Contempt, and Pain for the
Love of God and Men. Now all the Writings and Anions
of A. B. tending to draw Men into this Kingdom of Cha-
rity and the Love of God, whkh is of a quite diftincl: Rank
and Order from that of humane Reafon, as well as of
worldly Greatnefs, it was no wonder that (he put no great
Value on the one more than the other, they being both
unspeakable Hindrances in the way to it, and the iecond
more than the third.
La Sainte * She {hews that there is in the Soul a Principle far above
vifiere. i humane Reafon, and that is Divine Faith, which does
Tomb, de e not confift in believing only with the underftanding the
]* faufle
-fheol.
Part r.
Let
12.
Twelve Articles of the Creed, which may be done by a
humane Faith, as we believe the recital of fome Hiftory
when a Perfon worthy of Credit relates it; this gives not
to the Soul any Divine Vertues, which God only can ope-
rate in us. Faith is a Divine Light which God infufes
in the Soul, which makes us to know and defire Eternal
things , and defpife Temporal. It is not a natural Qua-
lity, as our Reafon, but a Divine Quality, which pro-
ceeds from God, as the Beams do from the Sun, as no-
thing can make us fee the Sun, but the Sun himfelf. It
was communicated to ail Men at their Creation, loft
by their Fall, renewed by the Merits and Grace of Jefus
Chrift. When it fliines in our Souls, it warms them with
the Love of God and Men who bear his Image and Like-
nels, and produces Charity : And this Charity regulates
all our Life, and gives weight and meafure to all our Acti-
ons*. For Divine Faith is always living and operating ;
It partakes of all the Divine Qualities, Righteoufnefs,
Goodnefs, and Truth, So that he who has Faith in his
' Soul
Part II. Of Re a for?. 149
Soul cannot be Unjull, nor a Liar, nor a Deceiver, nor
Wicked, nor leek his own Intereft, his own Glory, his
own Pleafure or Satisfa6iion ; leeing all thefe refpe& time
and earthly things. Humane Reafon is an Inftriour Prin-
ciple that may indeed convince us that there is a God, the
Author of Nature , who made and fuftains all things,
but this cannot produce in our Souls, Faith and Cha-
rity, 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 Underltand-
ing, is a greater Folly than'the Heathens committed in
worfhipping the Sun.
€ Ail Men being now void of humane Faith, take up
with a humane Belief, and divide, and difpute, and quar-
rel, and hate, and defpife one another, without knowing
wherefore, and without perceiving that the Folly they
have in themfelves is more to be defpifed than what they
require in their Brother.
The active Exercife of our Reafon,when deprived of the
Light of Faith, ferves but the more to confound and dar-
ken us, it keeps us in a vain Amufement, makes us
neglect the neceffary means of obtaining Divine Faith,
blows up the Heart with Pride, makes us defpife the
mod Divine Truths when they do not accord wicn our
Principles, and value our felves beyond others \ tho' hum-
ble ignorant Perfons are more to be regarded, as being
more difpofed to receive the Light of Faith, than thofe
Learned who have drunk in the Doctrine of Men. She blef-
fes God that preferv d her from this, for then flie fhould
have been uncapable of receiving that of the Holy Spirit.
JefusChrift call'd the Simple and Ignorant to be his Dif-
ciples and Apoftles, it was they whom he train'd up to
inftruct and teach others the way to Salvation. When a
Learned Nicodemus came to him, he told him, that unlels
he became as a little Child he could not enter into the
Kingdom of God.He founded no Colleges nor Academics
to train up his Followers in all forts of Learning, but
taught them by Word and Deed to deny themfelves in
all earthly things, and to take up their Crofs and follow
him. True Religion is preferved or received by the forne
means by which it is at firft inftituted and eftablifhed.
I 3 Thay
[i5o Of Reafon. Part II?
They who fay in another cafe that Chrift being more
faithful than Mofes^ in all the Houfe of God, who yet
left not a Pin of the Tabernacle unmade, and therefore
he furely could not be wanting in ordering what was fit
for his Church, may examine their own Meafures by this
Rule.
She fays, l The Schools and Doctrine of Men have cor-
rupted the true Sence of the Scriptures , and by their
Learning authorize ail forts of Sins ; that it feems the
Schools are exprefly inftituted to forge Cafes of Confci-
ence capable of leading Men to Hell. For what need is
there to Glofs the Gofpel, and the Life of Jefus Chrift ?
They are clear Truths which jefus Chrift taught by Word
and Detd, that we muft be poor in Spirit, humble in
Heart, defirous to fuffer Perfecution for Righteoufnefs
fake,and to do to others as we would have them do to us 5
but to corrupt all thefe things, the Learned make GloffeSj
that it is not againft Poverty of Spirit to labour or trade
that we may get Money , and make fome Fortune in the
World, and to flatter Men the better to their Ruine, they
add by Word , that we muft poflefs Riches as not poffef-
fing them ; which is a great Deceit, for Men are not now
fo difpos'd as thofe of the Old Teftamenr, who received
Temporal Goods from God as a Bleffing to employ them
to his Glory, not having their Hearts any ways wedded
to them, as thofe of our Time, who inceffantly covet
Riches, deiiring ftill more and more. It is an infallible
Truth that ail who would be faved muft love God with all
their Heart. And if we ask thole Divines if it be not
lawful for a Man to love his Father, Mother, Wife, Chil-
dren, Kinsfolk, Friends, yea his Country, Money, Houfe,
Honour, Divertifements , Meat, Drink, Cloaths , and
every other Creature; they will anfwer, yes ; becaufethey
love them themfelves,and yet imagine they fulfil theCom-
mand of God, of loving him with all their Heart ; and
to difguife this Lie the better; they will fay, We muft not
love ail thefe things inordinately, giving us to under-
ftand thereby, that our Hearts may be well divided intofo
many different Affections without finning, which has fo
authorized 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 forts of Creatures
and yet think to be fived ; for their Divines have found
[ out PhiloibphicU Reafons to maintain this. ' Yet3
fart II. Of Rcafon. i5,
c Yet, fie fays , what fhe has written of the Learned, is Appel. de
' not that fhe will defpife Learning or the Study of Sciences Dicu.
* and Languages ; Since all thefe things may ferve for the Pate *•
1 Glory of God, when we will apply them to thole Ends; P 58> 59-
1 and moral Vertuesgive Advantage to divine Vertues.For
1 a well bred Perlbn will ftill be more docile in the Practice
' of true Vertue, than one ill-bred ; and one of good Lear-
1 ning will be more able to underftand and receive true
1 Vertue than a rude and ignorant Perfon ; fo that what,
* fu)s fie-> makes me fear that few of the Learned and of
c the Great fhall enter into the Kingdom of Heaven, is that
* I fee in effect that very few of them are humble in Heart,
* and that it is impoflible (fpeaking naturally) that they
4 fliould not efteem themfelves more than another, as ha-
1 ving more ground for it. And unlefs by Divine Vertue ,
< a Learned Perfon know the Mifery and Ignorance into
1 which Sin has plung'd him, he can never be without Self-
' efteem and Prefumption of Spirit, which things God re-
4 lilts, and does not give them his Grace ; for of necelTity
c they mufl: be humble in Heart to enter into the Kingdom
c of Heaven.
But becaufe this Sentiment, concerning the Nature of The Na-
humane Reafon, is fo contrary to the common Opinion of *w and
the Learned, I fhall here briefly reprefent it in a Light and °^der °f
Method conformable to our ways of reafoning and enqui- . Facul'
ring into things; as it is mod rationally and fully accoun- tl*s y
ted for by M.Poiret in his Treatife De Eruditione, to which I J?n' .
refer thofe who defire to enquire farther into it for full £e ^d '
Satisfaction. ^0y^ fam
p. The Original Ends of God's creating Man being to perfic. &"
enjoy him and all his Works, the one as his EfTential Hap- faifa>
pinefs, and the other as AccefTory, he therefore gives him
an Immortal and Divine Soul and a Material Body, and en-
dues thefe with futable Faculties capable of enjoying this
twofold Happinefs; the one material and fenfible, his bodi-
ly Senfes by which he might take in the Beauty and De-
light of all the Creatures ; and the other Divine and Spiri-
tual, his Understanding, by which he might be capable of
enjoying God and Divine things, and of receiving his Light
and Love.
2. Thofe Faculties are patfive, and do not by any activity
of theirs, produce their Objects, but only are laid open and
£urn'd to them to receive them. Our Eyes do not form
L 4 the
i $*, Of Reafon* Part II.
the Light, but only paffwely receive it and the Beau-
ties of the other Creatures; and in the Night, tho* we open
and turn them about never (b earneftly, we meet with no-
thing but Darknefs. So is it as to our fpiritual Faculties
and their Objects.
3. Thofe refpe&ive Objects when they are prefent to
their refpective Faculties, do make fo ftrong and vivid an
Irnpreilion on them, that in their Abfence we are capa-
ble of forming to our felves in our Minds, Images and
Pictures of them, and of compounding, or dividing, or
comparing thefe Pictures together, and of forming Pro-
portions and Confutations about them, and according as
thefe paflive Faculties have received due and vivid Imprefli-
ons, or hint , or none at all, from their refpe&ive Objects,
we are accordingly capable of forming true or falfe Pictures
of them. And this is the active Faculty which we call
Reafon.
4 The Knowledge we have by the Impreffions from the
Objefts themfelves in our pafTive Faculties, is a loving, (b-
lid, real Knowledge, making us enjoy the Object, and the
Delight, and Happinels it can give us. The Knowledge we
have by the Exercife of this active Faculty of our Reafon,
• is a dead, dry, barren, fuperficial Knowledge, that com-
municates nothing to the Soul of the Delight and Reality
of the Objects themfelves. We fee what a difference there
is between beholding the Sun, and forming to our felves
Idea's and Pictures of him in his Abfence ; the firft enligh-
tens, warms, delights, directs us, lets us fee the Beauty of
all the Creation ; the other affords nothing of this *, and
if we had ftill been Blind and never feen the Light, even
the very Pictures of it, we fancy to our felves, would be
falfe as well as fuperficial. Now it is juft the fame as to the
fpiritual things •, the natural Man perceives not the things
of God, they feem Foolifhnefs to him. His Idea's and
Reafonings about them are like a Blind Man's Reafoning
about Colours, and tho' they were never fo Juft, yet they
cannot make him Happy, nor to enjoy the Object, them-
felves, no more than a Man's drawingthe Pictures of Light,
Fire, Meat, and Drink, can enlighten, warm, and nourifh
his Body. Our Souls muft be turn'd to God and taken off
from all other things ; And bleffed are the pure in Heart,
for they [ball fee God. _ The Knowledge we have by Rea-
fon then is a fuperficial, barren, and dead Knowledge,
does
Part II. Of forming a ntvo Sett. 155
does not bring to the Soul the true and living Knowledge
of God. They who give themfelves up to it,do really deny
God, make their Reaion their God, are guilty of a more
dangerous Idolatry than they who worfhip the Sun ; and
how univerfal 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 muft 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 weakeft or moft
blinded Eyes, and Reafoning will not recover them, more
than it will give Eyes to the Blind. Phyfick is indiipen-
fably neceflary to heal them, and the Laws and Life of
Jefus Chrift tranfcribed into our Hearts and Practice is the
only Remedy for them.
XIX. They accufed her that fhe defigned to form a XIX.
new Seel: and Party, and fo to encreafe the Divisions and of forming
Schifms in Chriftendom ; whereas no body did more de- 4 new Seel,
plore the Divifions of Chriftians than fhe. She faw that
Schifms and Seels ferved only to deftroy true Charity, the
Love of God and Men, and brought in nothing but Ha-
tred, Envy, and every evil Work, under a Cover of diffe-
rent Forms and Opinions : She defired nothing but to re-
unite Chriftians in one, in the Spirit of Jefus Chrift, and
to have obtained that, would have been willing to have
fpent to the laft Drop of her Blood. She protefted a hun*
dred and a hundred times, that me would eftablifh no
Party nor draw any after her, but fend all to Jefus Chrift,
and to the Practice of the Doctrine of the Gofpel. She
fhunned the Converfation of Men, and liv'd always fhut
up in a Chamber j fhe wiihed never to fee any Body, pro-
vided they were all united to God. To fet up a Seel:, is
to leave a Society and a certain publick Worfhip where
Perfons were once Members, and to eftablifh another, to
which they draw by human Motives as many Perfons as
they can, and acknowledge them as Members of it when
they make a verbal Profeflfion of this new Worfhip, and
are joined to thofe Perfons and their Opinions. Now fhe
eftablifh'd no new Worfhip, nor new Exercifes, nor Laws, •
nor Rules that favour of a Se&, but only by her Life and
Writings, calVd on People to return to the Love of God,
and to imitate the Life of Jefus Ghrift, in which State they
were not, and without which they could not be faved,
In
s<?4
Le Te-
moign. de
Verite.
part 2.
XX.
T*>atjhe de-
fpifed not
Sermons,
Sacra-
pients, Pa
flours.
Le Te-
moign. de
Verite.
part 2.
p. 199,200
That (he defpifed not Part II,
In her Letter to M. Reinboth, Superintendant in Holfteint
I am very far, ftys Jhe> from making a new Church, as
fome maliciouily (lander me, for I bring no new thing,
and Novelties are very difpleafing to me. 1 am careful
therefore not to introduce any; but I labour to advance
in a Gofpel-Life and to pra&ife it. And all myWritings,
and all I faid formerly to well-difpofed Perfons, aimed
only at this, and I forbear now to fpeak to them, becaule
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 Ho/ftein, I
have not made Acquaintance with fo much as one Per-
fon, not fo much as with my Landlady ; fo that I give
them no ground to fay or think that I drive to rjraw Peo-
ple to form a new Church, or teach a new Doctrine ;
feeing that which Jefus Chrift left us, is the moll perfect,
and the laft that God will fend unto Men. No new
thing needs be invented ; but we Jfhould labour to per-
fect our felves in it, and to put it truly in Practice inftead
of Difputing about it ; for all thefe Difputes are raifed by
the Devil, to bring Hatred, Divifions and Difcords a-
mongft Chriftians, whereas the Church of God mould
be united in Peace and Love, in the meek Spirit of Jefus
Chrift ; and it is now divided in as many Parties as there
are different Seels, which is lamentable, and difturbs the
Peace of Chriftian Souls, and makes that they do not
love one another ; tho* Jefus Chrift has fo earneftly re-
commended to them to love one another: They are all
partial, and only love the Party which they have under-
taken to ftand by, or defend : This proceeds from anAn-
tichriftian Spirit, and not from the Spirit of Chrift.
XX. They libeild her, that fhe defpifed Sermons, Sacra-
ments, Paftours, Priefthood, and all Government; which
were all moft horrid Calumnies. c This, fays /he, ( in her
1 Letter to Dr. Nieman, Superintendant in Holftein) is a
■ errofs Calumny; for I wifh with all my Heart that both
1 Church and State may continue in Vigour ; for otherwife
1 there would be no Knowledge of God in the Land, nor
1 Commonwealths maintained. Seeing Preachings and
1 Sacraments prefer ve amongft Men the Memory of facred
1 things ; and States keep their People in their Duty by
1 Juftice, or elfe there would be nothing but Confulion,
' and the Good would be deftroyed by the Wicked, if
' there
Part II. Sermons, Sacraments, Paffoursfac. 155
there were no Government and Magistrates to rule and
govern them. 1 indeed defpile the Abufe of Churches,
and Sermons, and Sacraments,but not the Ufeof them,nor
the Eflence of thefe, which are eftablifhed by God, as
is alio Government and Magiftracy. And there is a
great Difference between the defpifing a thing in it itlf,
and the Abufe that is made of it. For it is one thing
to fay that every Seel: abufes the Holy Scriptures, and
another tolly that the Scripture is of no Worth, or to
defpife it becaufe many abufe it. Now it feems Buchar-
d'is would make People believe that I defpife all thefe
Holy Things, when I defpife only the Abufe of them,
as true Chriitians ought to do, who lay to Heart Gods
Honour: They ought to lament when they fee Men to
degenerate as to the Love of God, that they feem to
hold meerly to the Bark of the things ordained by God,
without fquaring their Lives by them.
1 They fay I defpife the Sacraments and other Offices
of Piety ; while I believe there is no body that efleems
them more than I do; For the Quakers accufed me, by
their defamatory Treatife, That I had an abominable Do-
Urine, fending Perfons to Churches, Sermons, or Sacra-
ments, or other outward Solemnities ; defiring to infer
from this, that I had not the Spirit of God, fince I ftiil
lefteemed thofe outward Devotions, and alfo incited
others to make life of them as Means to approach un-
to God.
* Your Preachers may read what I have written in that
Advertiiement upon this Head, fo that I need not en-
large my felf farther here, but will fatisfie them as to
what they fay, That in ejfetl J defpife the Sacraments
and other outward Devotions, becaufe I do not go my felf
to the Church nor to the Sacraments \ and they will needs
reject all that I fay in the Praife of Holy Things, becaufe
I do not obferve them my felf to give an Example to
others ; and would infer from thence, That I fpeak with
Diffimulation in praife of Holy "Things, and not fmcerely
as I think^ in my Heart, This convinces me that they
no ways know me. For if they only knew me outward-
ly, they would fufficiently fee that I am fincere, and not
at all feigned or difTembled ; fo that if I had in my Heart
a Contempt for the Sacraments and other outward Devo-
tions, I would openly declare it by Word and Writ ; for
' I have
1^6 That (he defpifed not Part II.
I have overcome the World, and am not afraid to tell the
Truth of what I know.
1 I have indeed written againfl the Abufe of the Sacra-
ments and other outward Solemnities, but I never fpoke
againft the things themfelves, feeing they are good, and
have often ferv 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 becaufe I have no
longer fo great need of outward Means of Union with
God as I had formerly, when the Converfation of Men,
and the Diverfion of the Cares of temporal Affairs did
divert my Attention from God. I retired then to Chur-
ches, and approached the Sacraments, that I might be
the more recollected and united to God. But fince
God has given me the Grace to find this Recollection in
my little Chamber, and to entertain my felf in Spirit
with God in Solitude, I have not thought it fo neceffary
to ufe thefe outward Ceremonies , which fometimes
would ferve me for a Diftra6tion to my inward Recolle-
ction.
' This is partly the Reafon 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,
Jefus Chrift teaches me to obey the Laws both of God and
Men, as he himfelf did on Earth, obeying Cafar and
other Superiours , tho' they were fometimes evil, but
their Ordinances good, as I have particularly fhewn in
the faid Advertifement. — But I cannot go to Church
without hazard of my Life, and it is not lawful for me
to expofe my felf to fo evident Dangers, and Neceffity
has no Law. There are Perfons in the Roman Church
who do as your Preachers, and fay that I am become a
Heretick, and therefore would think they did God good
Service to take away my Life, and have even watched di-
vers Occafions to murther me, which God difcovered to
me timoufly that I might avoid them; and if I would
yet go to their Churches, I think I fhould not come out
alive, but they would ftone me as they did $. Stephen, for
having fpoke the Truth. And being born and brought
up in the Roman Church, it is not permitted me to go to
another without (inning mortally (according to their Or-
' dinancen4
Part II. Sermons , Sacraments, P aft ours, &c. 157
* dinances ) fo that by Force I muft ftay in Solitude and
1 not go to Church, which I fuffer willingly, and comfort
1 my felf that fo many Fathers Hermits were fo agree-
1 able to God while they lived in the Defarts, and did not
( ufe the Sacraments nor other outward Solemnities.
1 And in her forecited Letter to Mr. Reinboth. As to Le Tc
1 what you tell me, fays fhe, that you wifh /had not moign. dc
1 touched the Ecclefiajiick State, I could not omit it, fince Vericc.
1 for them particularly that Work was made ( The Light Part 2.
1 of the World) and they ought all to thank God that he P- 74i7*-
1 has permitted their Faults to be known, that they may
* amend them while they are yet in this World. But in
4 order to this, they muft really defire to become true Chri-
' ftians, fuch as I have delcribed them ; for otherwife they
1 will take God's Admonitions for the Reproofs of a Wife,
1 which they will not endure. I pardon them, for they
* do it out of Ignorance, thinking thefe are Novelties, tho'
* they be the ancient Truths of God , but a iittle grievous
c to thofe who live according to the Motions of corrupt Na-
* ture. For it would always bear Rule, be praifed and
' efteemed, and cannot endure Reproof, nor hear its Faults,
* without taking the Alarm or avenging it felf, oppoiing
1 ftill the Truth that reproves it, and will not acknowledge
c its Fault. This is the Way of a natural Man, who has
1 not yet overcome himfelf, in which your Paftours feern
* yet to be nVd ; fince they would blame me for fpeaking
* the Truth of the Degeneracy of the Ecclefiaftick
1 State, of which too much cannot be fpoken , and they
1 themfelves ought to publifh it if they were free of Pai>
c fions, and regarded more the Glory of God and the Sal-
{ vation of Souls. But impartial and difinterefted Perfons
1 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 Pa-
1 ftours blame me, fince I bring them no Profit, Advantage,
c or Vain- glory.
c This is not that I will not honour or prefer Church-
1 men in their Dignities, fince I efteem them as the Lieute-
* nantsof God, of which I have fpoken fufficiently in the
* Advertifement againft the Quakers. For I always diftin-
* guifh the State from the Perfon. I honour Priefts, Ma-
c gillrates, Judges, and other Superiours, becaufeGod has
[ eftablifh'd this Order upon Earth? without which, Men
* would
i 5 8 That Jhe defpifed net Part II;
c would be much more diforderly. But I cannot honour the
c Faults of all thole Perfons who are placed in State and
' Dignity, fince they feem to me more heinous in fuch,
* than in the Common People; and I remark that Jefus
1 Chrift defpifed wicked Prieits and Judges, more than he
' did private Sinners; for he difmifs d the Woman taken
* in Adultery, faying only to her, Go, and fin no more. He
1 called an Ufurer to be an Apoftle ; he fuffered a Magda-
1 len, a common Sinner, to kits and follow him. But he
* does not fo treat the Pharifaical Priefts or Judges and Su-
* periours, but gives them publickly many Reproaches and
' Contempts, calling them fo often Hypocrites, whited
* Sepulchers, Generation of Vipers, and faying they made
* clean the out-fide of the Cup and Platter, but within
c were full of Corruption and dead Mens Bones.
' And if you had liv'd, Sir, in the Time of Jefus Chrift,
c and heard him thus defpife and condemn the Priefts and
* Superiours, you would have taken Offence , that he
c blamed fo particularly the Ecclefiaftick State, fince you
* take Offence now that I blame the Faults which God has
' made known, to be univerfally in that State. And if you
4 believe there are amongft others fome good Men who are
* not guilty of the Faults that I have marked in that
1 Light of the World ; it is not of them that I fpeak, fince
t I will not blame the Office in it felf, feeing God has
1 eftablifhed it, and Jefus Chrift himfelf honour 'd it, even
€ in wicked Perfons, whom he reproved for many Faults ;
4 for after he had healed the Leper, he commanded him
6 to go fhew himfelf to the Prieft. It is not to be believ'd
€ that this was to a holy Prieft,fince he was of the fame Sy-
c nagogue with thofe who out of Envy crucified Jefus
* Chrift ; but he Would teach the Refpecl and Honour
6 that ought to be had to the Prieftly Dignity, tho' the
' Vices of the Perfons placed in that Dignity are much
* more difpleafing to God thantheVices of others, and they
5 will certainly be more punifiYd in Hell for their Digni-
* ties and Offices which they have unworthily diichargedo
c Therefore I had more ground to touch the Ecclefiaftick
? State than any other on that Occafion, when I was con-
1 verfing with Ecclefiaftick Perfons: For it would noc
' have touched them lb nearly to have fpoken to them of
1 the deplorable State in which Lawyers , Merchants,
5 Phyficians, and other tecular Perfons do now live, fmcc
c Kb*'
Part II. Sermons, Sacraments, Paflours, eVc. 159
1 the Vices of others could not be corrected by thofe
1 Church- men, and they might well correct their own
£ Vicvc which I difcover'd to them to be crept into the Ec-
c clefiaflick State j for they mult account for this before the
* great Judge.
4 I never repented of having touched on that Occafion
' the Ecclefiaftick State, fince this is the chief Caufe of
' the Degeneracy of Chriftendom : For if the Priefts had
c continued true Chriftians and Difciples of Jefus Chrift,
' undoubtedly they would yet draw to that State of Chri-
e ftianity a great Number^ of People after them. But
* when we fee the Heads of the Chriftian Church degene-
* rate from that Spirit, and that they will not fo much as
c hear their Degeneracy fpoken of, what can be hoped for
c from the People, but that they will become ftill worfe,
* as Experience makes appear, &c.
Thus it appears how far fhe is from overturning or de-
fpifing Priefthood and the outward Ordinances , how
plainly fhe diftinguifhes the Offices and Dignities from
the Perfons, the Ufe of Divine things from the Abufe of
them ; and that fhe as much honours the former, as {he
expofesthe Evils of the latter, and why it is the Church-
men on all fides raife fuch a Hue-and-Cry againft her. I
defigned once to have fet down here her execellent Vindi-
cation of the Sacraments and outward Ordinances, and the
Dignity and Reverence of the Priefthood from the Re-
proaches of the Quakers,in her Advertifement againft them.
But left it fhould make this Paper fwell too much, I have
for born it.
XXI. They accufed her that fhe rejected and defpifed XXI.
the Holy Scriptures ; from which fhe vindicates her (cl^in Nor reje-
many Places. ' This, 'fays Jke, is the greateft Falfhood of &ed the
1 all; for I faid from the Beginning, that if my Life and Holy Scrip.
* Words are not conformable to the faid Scriptures, they tures-
c ought not to believe me r This I have often repeated Tomb, de
* fince, and fay it over again now, and on all fit Occafions, lt[*ufc
* I tell every one that the Sence of the Scriptures is the rhe®1-
1 Nourifhment of Souls. It feemsto me, fays fhe, ^j*£f \
c a very ill thing to forbid Chriftians the Reading of the the world.
c Bible in the vulgar Tongue, fince it muft teach us all p3jt ,
* that we ought to do and forfake, &c p. for#
1 The only Good, fays fhe, that remains in the World Lurn. net
c !Sjthat the Text of Scripture remains in its Integrity, that en renebr.
4 theP.a. p.81.
160 Nor njeffed the Holy Scriptures. Part IL
c the Devil has never had Power to change and falfifie it>
* but to oppofe it only by theGloffes and Inventions ot
1 Men, who endeavour to accommodate it to the modern
c Corruption, but in vain; they cannot change it, fince
* they who will follow Jefus Chrift may yet find it entire,
1 and draw in its Fountain ail that is written by the Ap'o-
* ftles, Prophets, and other Souls filled with the Holy Spi-
c rit. In this the Promife of Jefus Chrift is fulfilled, That
1 Hell fhall never be able to pluck k out of the Hands of
' the Chriftians, that it may ferve for Food and Nourifh-
' ment to all true Believers, who not flopping at the bro-
' ken Cifterns of human Learning, fhall draw out of the
* Fountain of living Water to the End of the World.
In a Word, thro' all her Writings fhe recommends the
Reading of the Holy Scriptures, looks on it as one of the
greateft Miracles of Providence that they have been prefer-
ved uncorrupted and entire, to be a ftanding Teftimony
againft the Profeffors of Chriftianity, while their Lives are
a flat Contradiction to them. That the Doctrine of Jefus
Chrift contained in the Gofpels is the laft Doctrine that is
to come into the World, and fully directs us the Way to
eternal Life, and defires that her Life and Doctrine may
be examined thereby, and no Regard had to it but in fo
far as it is conformable thereunto; and that fhe aims at
nothing but to perfwade People to embrace in their Life
and Spirit, the Life and Do&rine of Jefus Chrift contained
in the Gofpel.
It is true, fhe did not give her felf to reading of the
Holy Scriptures, being immediately and inwardly taught
by God the fame Truths which are contained in them.
Every one, fays Jhe, ought to ufe the Means that lead
them beft to the Love of God, becaufe the Ways to this
Love are divers, fome attain to it by the Means of
reading ferioufly the Holy Scriptures, others by humble
afliduous Prayers, others by Solitude and retiring from
human Converfation, and fo of many others. It is of
fmall Moment to know by what Means others have at-
tained to this Love of God, provided we take the Means
that are moft fit for us to attain to it alfo.
Tomb, de * There are divers Ways, as there are divers Sins which
hfaufTe * are Hindrances in thofe Ways, which every one ought to
Theol c oppofe, according as he knows them to be in himfelf,
Part r. * without offering to make one general Law and Rule
p. 17,18, f whereby
Part II. Nor rejefled the Holy Scriptures. x6i
c thereby to lead all to God ; for he who is not immedi-
1 ately inftru&ed by the Holy Spirit, would do very ill,
1 if he fhould not make ufe of the reading of the Holy
1 Scripture, or if he fhould not fearch for thofe who fpeak
4 by the Holy Spirit ; for this would be to tempt God to
c Will that he fhould inftruft all Men immediately, while
c they are fo taken up with, or wedded to the Affairs of this
1 World. , And on the contrary it would be very ill done,
1 if one fhould make ufe of Reading or other outward
1 Means, when he has withdrawn from all Creatures, and
* finds the immediate Conduct of God. Such a Soul
' would oppofe the Holy Spirit, and would hinder the ope-
* ration of his Graces, if it fhould make ufe of Reading
1 or other outward Means, becaufe in this State it ought
* not any longer tp aft, but to be paflive, and follow the
€. Spirit, who guides it it, without operating any more it
■ felf.
In doing this, fhe is far from defpifing or reje&ing the
Holy Scriptures; when I am with a Friend and converfe
with him by Word of Mouth, and he anfwers me after
the fame manner, we will not then make ufe of Writing or
Letters, and yet it cannot be concluded from thence, that
I reject or defpife his Letters} this way of Communica-
tion by Letters is moil agreeable, but it is for the Abfenr.
They who fee and converfe with one another make no
ufe of Writing, but they do not defpife it ; they have i
more fpeedy and delightful way of communicating their
Thoughts. Thus A. B. having inward and immediate Con-
vention with God, had no need of the Scripture for to
know his Will, fhe learned it from his own Mouthv and
enjoy *d his Prefence, but they who have not recovered that
Divine Converfation, muft have Recourfe to the Scriptures,
and other outward Means,according as they find them help-
ful to bring them nearer to God, till they attain ia the
Enjoyment of himfelf.
And this is very agreeable to St. Atigtiftins De&rineiri
his excellent Treatife de Dottrina Chrijtiana. i He * there- * #'**
.* fore who is eftablifh'd in Faith, Hope, and Charity, and itwfi*'*
fpe & Cha-
rit ate Subnixus, eaque inconcujfe retinens, non indiget Scriptxris, rtifi ad alios
hfiruendos, itaque mttlti per hac tria in Solitudine fine Cedicibus Fivuvt, undt
in Mis arbitror jam completum ejfc quod dictum eft ; five Prophetic evacua*
buntur, five Long** cejfaiunt , five fcientia deftruttur, &c. Aug. de Do&r,
Chr. Lib. i. Cap. 3$.
M inviolably
i6z That there are no True Chrifthnsfec. Part II.
1 inviolably retains them, needs not the Scriptures, unlefs
1 it be to inftruct. others. Therefore many live in the De-
1 fart by thefe Three without Books. Hence I think that
1 in them is already fulfilld that which is laid ; whether
1 there be Prophecies, they fhall fail* whether there be
* Tongues, they fhall ceafe j whether there be Knowledge,
* it fhall vaniih away.
XXII. XXII. That me declared fo pofitively, that there are no
that there True Chriftians at prefent upon Earth, and that God would
are no True make her tjje Inftrument of renewing the Spirit of the
chriftians, Gofpel is another grievous Prejudice againft her ; this was
&c. often objec/ted to her, and is anfwered by her in many
Places of her Writings. It was not Uncharitablenefs, but
great Charity to Mens Souls, that mov'd her to declare
this to all the World. She was perfwaded that none were
True Chriftians but they in whom the Spirit of Chrift did
live, whofe Affections and Defires were let only on things
Eternal, and not on things Temporal ; that one could not
be a True Chriftian by ferving God and Mammon both,
by joining the Love of God and Self-love, feeking to pleafe
Men and to pleafe God too. She met with many of good
Tomb.de Inclinations, but none who were truly Regenerated. ' She
Ja fau/T <■ did wei]) asjbefajs, to tell this, and me had done a great
Theol. i £vji jn faying tne contrary ; for to have faid fo to others
Fart 2. < could not have profited them, even tho' it had been true \
& *H- * it could not encreafe their Holinefs, but rather give them
1 occafion of Vain-glory, Nature being tickled with lit-
' tie. But when we are told that we are not True Chri-
* ftians, we have reafon to ufe the means to become fo, and
c to humble our (elves before God, that we may obtain his
' Grace. If there are True Chriftians, they will become
' no lefs for this Saying; and if there are none, at leaft
s fome will be awakened out of their Security and en-
' deavour to become fo. If A. B. had faid, that God by
an unchangeable Decree from all Eternity had predeitina-
ted the greateft part of the World to Damnation, it might
then indeed be faid that fhe is void of Charity to God and
Man .-But when me declares that God is not willing that any
mould perifli, but that all fhould come to Repentance,
and yet that ail Men were living in a Contradiction to the
Life and Spirit of Jeftis Chrift, fhe could not do them a
more charitable Office than to warn them of their Dan-
ger. Will they fay the Pialmift was uncharitable, and
damn'd
Part II. Thdt there are no True Chrifiians^ &c. 163
damn'd all the World, becaufehe tells us, the Lord looted ?h\. 14.
down from Heaven upon the Children of Men, to fee if there 2, 3.
tv ere any that did under ji and and feck God ; they are all gone
ajide, they are altogether become ftithy, there is none that doeth
Good, no not one. Every Man ought to weigh the Truth
or Falfhood of this Saying as to him'elf, and (ee if he can
make this particular Exception to the general Saying, ,
There is no True Chriftians upon Earthy 5 let him fet at the
Foot of it, Except I my felf. And if his Conference dare
not write down this Exception* he has reafon to thank
the Chanty that put him to the Trial, without regard whe-
ther it be true or falfe as to others, which will avail him no-
thing fo long as it holds as to himfelf.
And as to the other part of the Prejudice, that God will That God
make her and her Writings the Mean of the Renovation of wuldmake
the Gofpel Spirit: She fays , * It is God who enlightens *£??&
Understandings, who warms Wills with his Love, who li^ninSt
produces Charity in Souls ; in fhort, who is the only *J Mean
Giver of all Good ; without any Creatures being able to '/ 7i*?/
caufe to be born in the Soul of another the Spirit of Re- ™xJtH"
generation, which is to live a^ain to God, and to die to Gofpel.
ones felf. This is a Mafterpiece of the Works of God Tomb,
much more rare and precious than the Body of Man, and de faaft
neverthelefs he will not do it but by the means of Crea- Theol.
tures, who fhall be fubjeci to him and will hear his Pare 2.
Voice ; who will make others Partakers of the Light p i6's
which God communicates to them, that by it they may i^2-
be enlightned and know their Errors and the Way to be-
come True Believers. The Understanding , the Speech,
and the Hand of fuch fpiritual Mothers is the Matter with
which God will beget his True Children, making them
comprehend his Truths by the Words, Writings, and
Actions or thofe who (hall receive the Word of God im-
mediately, who are few in number , becaufe Men are
now fo diverted in the Affairs and Bufinefs of this World,
that they cannot hear the Voice of God, tho' he fpeak
continually to their Hearc. And to fuppiy their Weak-
nefs and the Wandrings of their Spirit, his great Good-
nefs caufes to fpeak and v rite by fenhble and vifible
Obje&s, the things which may render all thofe True
Believers who truly defire to become fo. And that her
Writings are of this Nature, full of Divine and Saving
Truths, Simple and Solid, Milk for Babes > and Meat for
M % ' ftrcrrrg
1 64 That, thtre are no True Chrlfiknsy &c. Part IX
1 ftrohg Men, futed for all Capacities and all Ages ; they
* manifeft themfelves, as the Light does to thofe who are
1 not Blind.
Temoign. And as to their reproaching her, that being a Woman, yet
de vence.y^ would frefume to inflrutt the PVorld, when St. Paul
Part 2. would not fu iter a Woman to fpeak in the Church, and
?' 43> 44, therefore calling her in Contempt an Old Wife, {he fatd,
*' 6l- That for her being a Woman fhe could not hinder it. fince
no Body forms themfelves ; they rauft ask God, if they
would know why he created her a Woman and not a Man,
that fhe her felf had been difpleas'd at it, but fince God
made her know it was his Pleafure, fhe was content ; for fhe
lov'd rather to be a little Atom in the Will of God, than
a whole World in her own Will. And when fhe began to
teach by her Writings, it was by an exprefs Command of
God, which fhe long refilled, for which fhe begs Pardon ;
for fhe could not refolve on this becaufe fhe was a Woman,
who has never fo much Authority in matter of Do&rine
as a Man. — But fhe came over all humane Refpe&s, and
exposed her felf to all their Mockeries. She fays, If the
Truths of God mud be rejected becaufe they are dictated
by a Woman, all the Great and Learned that ever were in
the World ought alio to be rejected, feeing all are equally
come of a Woman. Why fhould they then defpife their
Origin , fince God does not defpife it, but makes ufe of
them to operate his greateft Marvels, and always Figures
fhe Church, his Spoufe, by a Woman. Women are as capa-
ble of receiving the Graces of God as Men, there being no
difference between their Souls, and the bodily difference
refpe&ing Nature only ; in which even Woman ought to
be more regarded than Men, feeing 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 greateft
Wonders by the means of Women. What Triumphant
Victory did Judith obtain againft Holof ernes ; and Eft her in
the Deliverance of God's People ? — And whereas it is faid,
it is not permitted Women to teach, theApoftle, fhe fays,
ordains the aged Women to teach the younger, and to in-
ftruft their Children and Family in the fear of God, and
both in the Old and New Teftament we read of many
Women-Propheteffes foretelling things to come. And the
Apoftle fays, it is an honour to a Woman to prophefie with
her Head covered. She fay st they ought to let God fpeak
Part II. Thst there are no True ChriftUns, &c. 16 5
by a Woman, if it be his Pleafure, fince he fpoke in for-
mer Times to a Prophet by a Beaft ; that he beftows his
Graces and Wifdom on whom he pleafes, and Man ought
not to ask him why he does fo. That before God it is not
Man or Woman that fignirles any thing, but the Spirit of
Righteoufnefs and Truth : That they ought not to regard
whether fhe be Man or Woman, but whether what fhe
fays be Juft and True: That fhe writes by an exprefs
Command of God, doing this as fecretly as fhe can,
fhut up in her Chamber : That Men are now lefs difposd
to receive his Divine Light than Women, fince their Hearts
are blown up with Pride, to apply all Glory and Autho-
rity to themfelves, inftead of referring it to God, and can-
not endure that a fimpie Woman as fhe, fhould fpeak of
Divine Things, leaft their Learning fhould be lefs eiteena'd.
So thofe Great Philofophers will not let God do his Marvels
by the means of a Virgin, but will oblige him to operate
by Great Divines, not remembring that he has faid, * He l C°r- P
has chofen the weak things of the' World to confound the things 2?> 2^-
thap are mighty , and the foolifh things of the World to con-
found the wife, and bafe things of the World, and things which
are defpisd , yea^ and things which are not, to bring to nought
things that are, that no Flejb fhould glory in his Prefence*
And thus he deftroys the Wifdom of the Wife, and brings
to nothing the Underftanding of the Prudent ; fo that it
/hall be faid, where is the Wile, Where is the Scribe, where
is the Difputer of this World 3 This they will acknow^
ledge was the way of God's Dealing in former Times, and
why would they have him to alter it now, when the Pa-
yors, Doctors , and Teachers , the Learned, the Scribes,
and the Difputers of the Age, are as full of their own Wif-
dom, of their humane Studies and Learning, as ever the
Scribes and Pharifees, the Wifemen and Philofophers were
when God rais'd up Publicans and Fifhermen to con-
found their Wifdom and Learning by the Simplicity of
their Words.
That it is not St. Paul's Meaning that God may not ' Tim- 2-
thus communicate his Light and Truth to a Woman as IT' I2-
well as Men, for the Good of others, is evident from the ! ' ,4'
Sayings themfelves. In his time, when the Faithful met pj^/g
together, it was not as now, when a Man who has his ^ pokier
Head full of Learning declaims an Hour or two alone, p 2lj°2u
very often with Conceitednefs enough, to the People, who 2y
M 3 muft
\6f> Accufations ag/tinsi her of Pride. Part XL
trnift take for good Coin all that he (ays is fuch, and which
he ftimps with Paflfages of Holy Scripture. But then
there were mutual Conferences where each of the Faith-
ful were allowed to tell their Sentiment, or ask that of his
Brethren and Elders ; but that all might be done in Or-
der, St. Paul ordains that their Women might not be of the
number of the Interlocutors, either by telling their own
Thoughts, or asking thofe of others; but that they fhould
do this a: Home, 'and even there fhould not pretend to
tea:h their lusbmds, but learn of them. It is evident
thei, hv fpea.<s ofondinary Women, married, andencum-
bred wil h the Cares of their Houfe, who have need to learn,
and yet would be thought very Knowing, and it is a Rule
of Decency to avoid Confulion* But at prefent they would
have St. Pauls Meaning to be, that Women enlightned by
God, in a free State, always employed about Divine things,
fhould, I do not fay abftain from fpeaking publickly, but
even not write in fecret, in their own Houfes, the faving
Light that God communicates to them , and commands
them , and that when there is no fear of Confufion, fince
fuch being very rare, it is not to be fear'd that their num-
ber will bring Confufion. This is as far from his Opinion,
as Falihood from Truth, who a little before allows a Wo-
men to Prophefie, (if fhe have the Gift of it) provided fhe
be vaifd ; who knew that Anna, fpoke in the Temple, and
had feen Four Virgins Prophefie, which were the Daugh-
ters of Philip the Evangelift. Thus thofe envious Ufur-
pers of the Key of Knowledge and Inftru&ion, are they
become fuch abfolute Matters of it as to oblige God to
give it to no Body but to them? A^ Paflfageof the Life of
Terefi is remarkable to this purpofe, as they fpoke to her
one Day of thole Words of St. Paul, and (he thought on
them, God (aid to her, Tell them not to be diretled by one
jingle Parage of Scripture, but let them confider other Places 5
and ask, them, if they mil bind tip my Hands ?
XXIII. XXIII. They accufed her of intolerable and blafphemous
The sUju- Pnde^ in fpeaking well of her felf , in pretending to know the
jaiioft of Accompli floment of the Holy Scriptures ; yea, and to under-
if' ft and them better than they who wrote them-, that fhe calls
her felf a Mother of True Believers, and that the exalts her
felf above the Prophets, Affiles, the Virgin Mary ; yea, a-
bovcGod himfelf. It is ea(ie to give an ill turn to ones
Words, but Charity thinks no Evil, and interprets them
by
Part H. 'Accnfations tgainfl her of Pride. 167
by the whole Tenour of their Life , Spirit, and Senti-
ments.
1. ' That fhe exalted her felf more than the Prophets, lt That fit
Apoftles, the Virgin Mary, &c. (he faid was an impu- exa'tcdher
dent Lie ; for I know very well, fays fhe, that 1 am z felf above
fimple humane Creature as all other Men, come of the Prophets,
corrupt mafs of Adam, And I do not fay, that I am ei- ^pottles.
ther Prophet or Apoftle, or Virgin Mary, or God him- Picrre de
felf, as this Buccbardus fays, but I declare I am a frail Touch.
Greature as all others, to whom neverthelefs God has fenc p' a*7*
his Light of Truth to communicate it to Men.
* Did they believe truly that there is a living God, they
durft not treat fo ill the things which are declared from
God, and caufe 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
fee me write, know very well that I do it without any hu-
mane 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 Pow-
er than mine.-; — Many Perfons are Witneffes of this.
God alfo has given me a more fure Teftimony, by im-
parting to me his Righteoufnefs, his Truth, and his Cha-
rity ; for thefe things cannot come from Nature, which
being corrupt, cannot produce any Good, nor any Divine
Vermes; becaufe I am come from the corrupt mais of
Adam, as all the reft of Men, there could net be in me
any Righteoufnefs , 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 Juft and True. And
no Body can glory in the Righteoufnefs, Truth, and
Charity that he poffetfes, without having a difordered
Mind ; becaufe thefe Vertues are no ways in the Perfbn,
but in God alone, who imparts them to whom he pleafes.
And he .who has received any of thefe Vertues ought to
glorifie God, and not to glory in himfelf for them, as by
the Grace of God I do not glory in my felf. And I do
not fear that any Body can prove that I afcribe any Per-
fection or Vertue any manner of way to my (elf; for
God has given me too much of the Light o{ Truth to dp
this, having made me fee clearly that all Good comes
from God, and all Evil from Man and from the Devil ;
M 4 [ which
1 68 rjiccufation$ agafoft her of Pride. PartH#
which two Creatures being equally withdrawn from God,
the Fountain of all Good, are fallen into all fort of Evil.
And therefore nothing can proceed from the corrupt Na-
ture of Man but Evil and Sin; for this caufe a Man can
have ho bccafian of glorying in himfelf for his Vermes,
which are not his, nor at his difpofal. And therefore Bhc*
cbardus has faid mod injurioufly in his Book , that I
efteem my (elf more than the Prophets, Apoftles, &c,
of whom I do not know to what Degrees of Grace they
arriv'd, that I fhould compare them to the Graces that
God has imparted to me. I know well that I am a poor
Creature fubjecl: to many Miferies and infirmities, which
makes me often humble my felf before God and Man .*
But I well know alfo that God dwells in my Heart by his
Righteoufnefs, Truth, and Charity, and that he makes
me govern all my Actions by the (quare of thefe Vertues,
which is a fufficient Evidence to me that it is God who
guides me, fince the Devil and Nature have nothing of
thefe Vertues. And therefore there cannot be a furer
Teftimony that a Soul is guided by the Holy Spirit, than
when it is polled with the Righteoufnefs, Truth, and
Charity of God.
c I imagine if Bucchardus heard that I fay, I have the
Truth, Righteoufnefs, and Charity of Mofes, he will
condemn ine more than ever, having done it fo often thro*
his Book, tho* I had not there fpoken openly of the
Graees which God had given me. But the being con-
demnd by fo imperfect a Man, can do no hurt to my
Soul. For God knows, it is he who commands me to do
this, and it matters little whether it pleafe or difpleafe
Men \ it is enough to me, when it pleafes God. Yet I
will not fay that I have the fame Degrees of the Vertues,
Righteoufnefs, and Charity that Mofes had : For God
has not reveal d to me how much or them he imparted
to him ; but I will only fay, that my Soul is polled in pro^
portion with the fame Charity, Righteoufnefs, and Truth
that Mofes\$A\ but if he had a Pound of each of
thefe Vertues, and I an Ounce only, I do not at all know,
neither will I ask ; for the Vertue of another does not
concern me, it is enough for me that I be faithful in
what is committed fo me. If God has given me his Z);-
vine Love, I muft do all my Actions, and form all my
J Intentions for this Love, without feeking in any thing
! my
Part II. rJccufations againft her of Pride. 169
1 my own, or the Satisfaction of Men ; and if God has gi-
* ven me his Righteoufnefs, I muft exercife this Vertue
' equally in things great and little, according to my Era-
* ploy, doing always juftly to every one, even to my Ene-
1 mies. And God has fo planted this Righteoufnefs in the
s bottom of my Soul, that I cannot fuffer Injuftice to*
1 wards the Beafts, far lefs towards any Perfon. And the
t Truth that God has imparted to me is fo rooted in my
c Soul, that I fuffer for it all fort of Perfecutions. And
1 tho' it be hard for me to fuffer fo much for having told
* the Truth which God commands me, I cannot ceafe to
i do it. For it is better to obey God than Man.
As to the Accufation of Pride, for faying that (he under- 1. That 'fa
der flood all the Holy Scriptures without having read them, underiJood
that it was enough for the Fathers that they under flood what tbe t &fy
Men had need of then , that God now reveals the Secrets Scr'lPtHr*'
which he would then have kept to be hid\ that the Prophets "'**?**
have indeed declar'd all that muft come to pajsy but neither **!"£
they them] elves nor any others under flood their Sayings ; that ^L *""
all this was fpoken without blafphemous Pride, appears by
the reft of the Difcourfe, and the comparing it with all her
Writings. That the Prophets had Vifions of things to
come, which they themfelves did not perfectly Underftand,
cannot be denied; that God may give a fuller understan-
ding of them near the time of their Accomplifhment is no
abfurd nor impoffible thing ; that he has been pleas'd (b to
do to this Virgin, all her Writings do teftifie ; that (he de-
clares this without Pride, as it appears in all her Writings, .
fo in that very place cited. Where fhe fays, * Yes, Sir, I ¥*§/,.
* may fay it with Confufion, that it has pleas'd God to ""World
c communicate his Secrets to me which he has hid from the Fart f'
t Wife and Great of the Earth. If fuch has been his Will, P; ****
* who can reprove it, or find fault with that which he finds 37*
* Good ? Is not he the abfolute Lord of all things? That
' which he will,be can do without Mans being able to con-
4 tradift it, for no Body is capable of giving Law to him ;
* he is as Powerful, as Juft, and Good, let us only adore
? his Defigns. Tho' I were even the moft wicked Creature
' in the World, he might ferve himfelf of me jn what
* pleafes him, and then might damn me in the end, if I
' have merited it. Ail things being fubjeft to him, all
' muft obey him, the Infernal Powers, as well as {he Ce-
J leftial ancj Terreftrial. Nothing can refift his Almighty
! Arm,
170
3. That /he
calls her-
felf a Mo-
ther of true
Belivers.
Tomb, de
f. Theol.
Part 2.
p. 41, 42*
43-
Accufations againft her of Pride. Part II.
Arm, I rauft fubmit, if God will declare his Marvels by
me, I cannot hinder him. If he will (peak by a Stone or
Wood, he ought to be heard with refpect.
And as to "the Expreffion in one of her Letters, where-
n fhe calls her felf a Mother of True Believers, for which
the Anabaptifts or Mennonifts accufe her of blaf phemous
Pride, fhe unanfwerably vindicates her felf. * 1 do not
wonder, fays jhe, that thofe Mennonifts are (candaliz'd
at it, for they do not know from what Fund it is
taken ; and while they think I am led by the fame Spirit
with them, they muft needs be fcandalizd at the fimple
Truth with which I exprefs my Sentiments. They think
I would do better to ftudy humble Words, to fpeak fo-
berly in what relates to me ; and that I ought not to tell
fo openly the things which God communicates to me ;
for they practice the quite contrary to my Sentiments,
and yet think they poffefs the fined Vertues. They have
for a Maxim , to learn to fpeak humbly ; and have for
Rules, to be fimply apparerd,to be ftrictly united to their
Party, and not to converfe nor drink or eat with thofe
who are cut off from it, and far lefs to aflift them any
manner of way. And all thele things are contrary to
what God has planted in my Soul. To ftudy to fpeak
humbly of ones felf, having a proud Heart, is a great
Pride accompanied with Deceit and Lying : The Pride
confifts in defiring to be thought Humble before Men, by
fpeaking humbly; the Lying confifts in faying often that
which is Falfe; for he who fays he is Weak and has no
Good in him, is fometimes fo proud at the Bottom, that
he cannot endure that another fhould have fo mean
Thoughts of him, and would be ill content to hear ibme
one fay that he has not Vertue, or that he is not in a State
of Perfection.
1 Do you not remember, Sir, that fome of thofe learned
Perfons ask'd you, if 1 durft fay that they are not rege-
nerated in Jefus Chrift , while none of their Actions do
difcover this Regeneration ? For we fee them* as much
wedded to earthly things as other Men *, for they are well
pleased to be honoured, and ferved, and eftecmed by eve-
ry Body. If they were regenerated , ail thefe Defires
would be dead in them ; the Spirit of Poverty, Sufferings;,
Humility , and Charity would effectually live in their
Souls ; for Regeneration confifts in dying to ones felf to
* live
Part II. Accttfations againfi her of Pride. 171
live to God,and if they were dead to the World, they wuold
leek the things which are above, and no longer thofe
which are on Earth. And yet they who are funk into
the Traffick of the World, and gain as much as is pofli-
ble for them, would have it be believ d that they are re-
generated in the Spirit of Jefus Chrift, tho' all their Acti-
ons be quite contrary to thofe of Jefus Chrift and his Spi-
rit; for tho' they lpeak humbly, and have an humble
Shew and Geftures, yet they have a very proud Heart,
and then they would have it believed that they are rege-
nerated, and would take it in ill part if I would fay they
are not. They do not perceive that it is a greater Pride
in them to fay that they are regenerated, than in me to
fay, that I am a Mother of true Believers; for he who is
regenerated in the Spirit of Jefus Chrift, lives no longer,
but Jefus Chrift lives in him. And a Mother of True
Believers, is nothing but a frail Creature, who may yet Cm
and undo her felf. — It is afmall matter to be a Mother
or Father of True Believers, as to our own Perfection,
this gives us no more. If God give us fufficient Light for
the Conduct of our own Life in particular, or if he give
us of it in Abundance to enlighten others alfo, this will
not add one Degree of Glory to our Soul, but in as far
as we have been faithful Difpenfers 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
ferve as well as a living Perfon ; for as much as God is not
tied to any thing, he can as well fpeak by the Organ of a
Statue of Wood or Stone, as he did heretofore by Clouds,
by a burning Bufh ; by Thunder ; all thefe matters can-
not boaft themfelves becaufe God operates by them, for
he has equally Power over all things, and makes ufe of
fuch Inftruments as he pleafes. 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 Mennonifts therefore
are very unjuftto take Scandal at the Works of God, af-
ter I had explaind to them what I meant by that Word,
a Mother of True Believers, that I underftood that all
thofe whom God fhall make ufe of for the Conversion of
others, fhall be the True Fathers and Mothers of thofe
who mail become True Believers by their means ; and
that it is after this manner that St. Paul faid, I have begot-
tendon. The Apoftle knew weD that he had not Power
■ to
1 7 s \&fc£ufatio#$ agawft her of Pr?dp. Part II.
€ to beget Children to God; but he perceived weH that God
* gave him Light in his Underftanding, and Words in his
* Mouth, and Charity in his Heart ; and that by all tfyefe
* things many would be regenerated, by becoming True
* Children of God, and dying to the Flejh, to live to the
c Spirit.
Ibid.p.58. c I have explain d this Word of Mother of True Belie-
1 vers, by faying,that God by my Organ will give his Light
* to Men, by which they fhall fee their Darknefs, and re-
* ceiye the Underftanding of the Truth. This Light with
e which he will produce True Believers is not mine, tho'
€ he produce them by my Mouth, my Hand, or my Spi*
* rit, but it is God's, even as our Bodies are not our Pa-
* rents, but of God, for they cannot make one Hair of our
* Head , yet God calls them Fathers and Mothers , and
c commands to obey them, under pain of Damnation.
This one Inftance of an Expreflion fo highly exaggera-
ted formerly, and of late, which I think flie vindicates as
to the true Sence and Meaning, to the Satisfaction of all
equitable Readers, (upon the fuppofition of her being
endued with Light by God for the Good of others,) this
Inftance I fay may ferve for a Sample to fhew how unjuft
Men are in forming Characters of Perfons from (hreds of
Expreflions gathered here and there and put altogether,
without letting the World fee the Contexts of them, the
main Scope of them, or the Sence and Meaning given of
them by the Perfons concern 'd, and how highly thereby
they fin againft the Truth , murther the Reputation of
fuch , impole upon the reft of Mankind, and beget (and
become real Fathers of) Hatred and Averfion in their Minds
and Spirits. Lord open their £yesy and lay not this Sin to
their Charge.
+ Thatjhe As we are very apt to take up with falfe Vertues our
extols her felves, fo we are ready to judge rafhly of others, and to ac~
felf as a cufe them of Pride, of which we our felves are more guilty.
pattern. Thus the Jews treated Jefus Chrift : Abraham, fay they, is
Joh. S.52, dead, and the Propthes; and thou fay eft , If a man keep my
53- Saying he fhall never tafte of Death: Art thou greater than
our Father Abraham which is dead ? and the Prophets are
dead , whom makeft thou thy felf? We fee the Saints have
often fpoke well of themfelves, and yet with the Spirit of
Humility. Thus David fays of himfelf, / have more Vn-
derftandingthan all my Teachers 5 I under ft and more than the
Ancients*
Pfal
5>9>
rr9.
100.
Part II. Of her affixing Doctrines on other s, 8cc. 1 7 j
Ancients. Thus S. Paul throughout all his Epiftles fpealflf
often well of himfelf, propofes him felf and his Vertue for
a Pattern and Example. So that you fee one may fpeak
well of themfelves, and not from a Spirit of Pride or Self-
glorying, as our Lord Jefus Chrift, David, S. Paul, and
other Saints have done. Falfe Humility fpeaks meanly of
ones felf to cover its fecret Pride, and to get the Reputation
of being humble. True Humility fpeaks the Truth in
Simplicity, whether of ones felf or others, without regar-
ding that the World will Cenfure it as an Effe6tt)f Pride
and Vain- glory. By this Spirit the Saints were acled, from
this Principle A. B. fpoke thus of herfelf, and that I dare
lay, withlefs Pride and Vain-glory than others have written
againft her.
XXIV. Some accufe her of great Injuftice,in affixing Do- XXIV.
ffrines, Sentiments and Opinions, upon Parties and Per- of her sf-
fons, which they do not own ; She, fay they, makes Men fajH &**
more guilty than they are ; fhe imputes to particular ar™" in
Perfbns, to Do&ors, and even to whole Parties , Senti- -?rsh ' ,
ments, Vices and Sins which they have not, and of which J *?
all think them innocent. With this alfb the Enemies of *n*m
Jelus Chrift did reproach him, that he falfly imputed to
them Evils of which they were innocent, as Murther:
Thou haft a Devil who feeks to klU thee i Jefus Chrift tells Joh. 7. to,
that we mult not judge according to Abearance, but righ-
teous Judgment. In an unregenerate State Men do not
know themfelves ; but they think they are what they are
not, and what they truly are, that they will not believe,
and they wholly difclaim it. The Jews, no doubt, were
aftonifh'd when the Prophets imputed to them atheiftical,
profane, and Epicurean Sentiments, as the Denying of Di-
vine Providence, and the Immortality of the Soul, and ma-
king their chief Happinefs to confift in being wicked. No
doubt they would cry out againft them as Calumniators,
and imputing to them Sentiments quite contrary to what
they had. It is like this was not their Doclrine, nor the
Sentiments according to which they reafoned, far lefs the
Subject of their publick Inftru6tions. And yet God by his
Prophets reproaches them with it, as if they had taught it
in expreis Terms. Ez^k[el fays of them *, They jay the £zek 9 «
Lord fceth not. Efay accufes them that they had Bid, lf.a2! 13
Let us eat and drinks, for to morrow we muft die-, we 28. 15.
have made^ a Covenant with Death ^ and with Hell we are at
Agreement ',
1^4 ®f ^er Ivjuftice to others. Part II.
Agreement; for we have made Lies our Refuge, and under
Mai. 3.14. Falfhood have we hid our felves. Malachy : It is in vain
for us to ferve the Lord, we will call the Proud Happy, &cl
This was not true in the Sight of Men, but it was true in
the Sight of God, who law that there were no living Im-
preflions in their Hearts of the Divine Providence, of a
happy or miferable Eternity, of the great Happinefs of
Vertue, &c.
There are generally two forts of Principles and Senti-
ments in Men, which do widely differ from one another 5
one by which they reafon , and difcourle, and preach, and
write Books, and teach Doctrines ; and this is their fpecu-
lative Principle. The other is that by which a Man acts
and governs both his inward Affections and his Life. This
laft only is a Man's true Sentiments and Principle, tho' for
the mod part this is unknown to the Man himfelf. S. Paul,
before his Converfion, and e'er he was enlightned by the
Holy Ghoft, would have been highly offended with any
that fhould have call'd him a Blafphemer, a Perfecuter of
God,and good Men, and the Chief of Sinners, as imputing
to him Crimes and Sentiments of which he not only thought
himfelf innocent, but that thofe very things were Vertues
In the Sight of God ; tho* when God opened his Eyes, he
found he had been truly fuch. So ftrange is the Blindnefs
of corrupt Man ! Therefore" when God would deliver Men
from Death, he flops not at the outward Appearance, and
what Men fay, and at their dead Reafonings and Sentiments,
who may tell him, We teach Vertue, we preach good Works ,
we recommend Mortification of the Old Man, we detefl Se-
curity and Prefumption, &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 yec
perceive, and tells them, that tho' they prcfefs to know him^
yet by their Works they deny him, being abominable, difobedient,
and to every good Work^ reprobate. Now it is according to
this Meafure that A B. fpeaks 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 thegreateft part of particular Perfons in that Society
have certain Sentiments, as to I ter theipfelves that they
are in the State of Grace, or prec3 .mated to Salvation, it is
certain
Part W.Of tvrongExplicAticns of thzHolyScriptures* 175
certain that the Society, in the grofs, may be faid to have
thefe Sentiments. If, while they live in a worldly and yj je prc£
carnal Manner, yet they commonly believe they fhall be apolog.
faved by the Ufe of the Ceremonies and Sacraments, this is Le Tc-
to be reckoned the real Sentiment of the Society in grofs, moign. de
thoVthe Speculations of fome particular Perfbns and Do- Verire.
dors do not fay fo. It is the People that makes the Church, Part 1 .
and not a imall Number of learned Heads. It is the living P- 9°-
and inward Principles, Inclinations and Difpofitions of the
Spirits and Hearts of the People that makes the Sentiments
of the Church, and not fome vain Theories of the Lear-
ned, which are oft-times dead and barren in their own
Hearts. When in a Society fome particular Perlbns teach
exprefly evil Doctrines, as the Juftifying of horrid Mur-
thers, or that we may be faved without the Love of God,
and direct Souls according to thefe Doctrines ; if the whole
Body of fuch a Church, knowing this, do not openly and
loudly extirpate fuch a Doctrine by their Councils or other
proper Means, undoubtedly fuch a Society, and particu-
larly they who prefide in it, are reckoned by God as if they
themfelves authoritatively taught and maintained thefe de-
teftable Maxims. Now if what A. B. fays as to theJPrinci-
ples, Sentiments, and Evils of Parties or Perlbns be exa-
mined by thefe Rules, it will appear that fhe imputes no-
thing to them falfly.
XXV. Another Accufation brought againft A. B. is, that XXV.
fhe gives wrong Explications of feveral Parages in the Holy of wrong
Scripture,asher applying that ofS.Pau^We know in part foe. Explica-
te a greater Degree of knowledge and Illumination than uons °f
God will give in this laft Age of the World. Pier under- the Holy
(landing the Words of our Saviour, Job. 12, 23. of his Scri2tUTet<
glorious Appearing in the End of the World, when the
Context fhews it is meant of his Death and Sufferings;
her lingular Exposition of the Lord's Prayer, as containing
things that we are to obtain only in Perfection when Chrift
comes to reign in Glory. We fee what Expofitions the
Apoftles give of the. Scriptures of the Old Teftament, and
the Fathers, of both the Old and New, which oft-times
feem very different from the Sence that naturally offers.
S. Auguftins Rule, already mentioned, has Place here,
* That whofoever gives Inch a Sence of the Scripture as
< ferves to promote the Love of God and our Neighbour?,
< which is the great End, tho' it cannot be made appear
' that
i *]6 OfwrongExplications oftheHoly Scriptures.Va.xtll.
4 that the Pen- man of the Scripture did fo underftand it in
* that particular Place, he does not err damnably, nor does
Aug. de --Hie make a Lye. But that other remarkable Rule he gives,
Doft. Chr. ferves fully to remove this Accufation. 4 That as to all the
Lib.3x.27' Sences that are given of the Holy Scripture, which are
4 not repugnant to the Truth, it is to be believed they
* were intended by the H©ly Spirit. That when many
* Sences are given of the fame Words, if it appear from
* Other Places of the Scripture, that they are agreeable to
4 the Truth and to Faith, there is no Danger. For perhaps
4 the Author of thofe Writings did perceive the fame
4 Sence of them ; and certainly the Spirit of *God, Who
i wrought by him, forefaw without doubt that this would
* occur to the Reader and the Hearer, yea, took care that it
4 fhould occur. For what more liberal and bountiful Provi-
* fron could be made by God in theDivine Oracles, than that
4 the fame Words fhould be underftood in many Sences, all
4 which the other no lefs Divine Writings might confirm:
M. Weye- * Agreeable to this, we have a Divine Maxim of a pious
ri Effata. C Writer of the laft Age. That, according to the State
EfE 1. ' ^at Man is in, fo he underftands the Holy Scripture?
4 if he be as yet in the State of Nature, he explains it of
4 Natural Things ; if he have afcended higher, he under-
4 ftands it of more fublime Things j and the higher State
4 he is advanced to, he ftill finds fo much the more fublime
4 Teftimonies of things in the Scripture. Inferiour things
4 are the Image and Similitude of the fuperiour : If a Manr
4 therefore be in the loweft Degree, the Scripture propofes
4 low things to him ; but if he be placed in fuperiour De-
4 gree?, it points out to him higher things.
4 When Paul fays, Not in Rioting and Drunkenne/sy not
1 in Chambering and Wantonnefs, &c Rom. 13. 19. this
4 concerns a Man according to the different State of this
4 Life, either literally or fpiritually: If he live carnally ,it is
4 to be underftood of the vifible Fleflt : If he lives fpiri-
4 tually, it denotes alfo the Flefh, but a more fubtile Flefli,
4 to which he muft likewife die. But before he die to it,
4 he muft firft live to it; but he cannot live to it until he
4 be firft dead to the more grofs Carnality.
4 It is impoflible that a Man can conceive this fublime
4 Way of Dying until he have attained to that Degree ;'
4 but if any attain it rather in the Contemplation than as to
4 the true Eflence of things, there is great Hazard of Erring,
4 TW
Part W%Ofmongvxfli cations of theHoly Scriptures. 177
c The carnal Life fpiritually underftood, is moft clearly
c exprefs d in that rich Alan who was cloathed in PttrpLey
1 and fared fumpttiouflj; while ontheothet hand Lazarus
c was lying poor, and hmgry, and nJ^d, and full of Sores,
1 But what's the Event? Riches are reduu^ into die ex-
1 treameft Poverty, and extream Poverty is exchanged for
' the greateft Riches.
We ought to confider that the Holy Scriptures are dif-
penfed by the Spirit of God,, to afford Life ana ivounfh-
ment for Mens Souls, according ro all;the different States
of Men, and all the feveral Ages of the Church, to the end
of the World ; and as the fame Holy Spirit that endited
them gives the true Understanding of them only to hum-
ble and (imple Souls, fo he gives them different JLegrees
of Light and Notices from them, accordi. ,0 to the diffe-
rent States they are advanced to, when it is: for their own
fpiritual Profit only ; or according to the diiierent States
of the Church, when it is for the fpiritual Good of the reft
of Mankind, and when he is to accomplifh the things
he has foretold 5 and all thpfe Sences are intended by
the Holy Spirit, one of them always being not only true
in it Mfy but alfo 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 fee an
Image of this in Natural Things. Thus the Buds of Fruit-
trees in the Winter-feafon are ;very fmall to Appearance,
and feerri nothing but a little dry Excrefcence ; but when
the Spring comes, firft the. Leaves break forth, and after
them the Flowers and Bloffoms, and laft of all the Fruit,
which by Degrees advances to Ripenefs and Perfection ; ail
which are not new formed, but were originally in the Bud,
even in the Winter-feafon, and were difcoverable by mag-
nifying GlafTes, fo they are only an Evolution and Difplay-
ing of what was all formerly fhut up in the Bud, according
to the different Seafons. Thus from the fmall Eggs of In-
fects there break out firft Caterpillars and fmall Worms,
which afterwards calling Skins, put on another Shape, and
at laft break forth into Butterflies, or Flies of their refpe-
6t.ive Kinds, which is no Transformation, but an Evolution
of Parts which were formerly wrapp'd up within the Ca-
terpillar^ as it were in Swaddling-cloaths ( as Dr. Swam*
merdam moft ingeniouQy difcovers ) and were no doubt
ajfo originally within the little Egg. So the fame Seed
N &2
178 OfwovgExpliaticns oftheHoly Scriptures. .Part IL
of the Word of God, which to the natural Man feems dry
and infipid, does by the Warmth and Operation of God s
Spirit diiplay different Degrees of Light and Truth, accor-
ding to the different Degrees by which the Soul advances
towards God, or the Periods of Time in which things are
to be accomplifhed, the Difplaying of one Degree flill
making Way for another. Thus God in his Wordhas pro-
hibited Idolatry ; when all the Heathen Nations were given
to the Wcrfhipping of Idols, and the GrofTnels and Rude-
nefs of the Jewijh Nation was fuch,that they were eafily led
to imitate them, the Commandment was underftood no
farther. But when afterwards in our Saviour's Days they
had afufficknt Averfion from the worfhipping of outward
Idols in Groves or Temples ; but in the mean time their
Hearts were ftt upon Riches and this Worlds Goods, the
Commandment was farther explained, and they were told
that that was Idolatry, and that they could not ferve God
and Mammon. And as the Soul is weaned from this Idol
andadvances to another State, the Spirit of God does there
alib difcover to it other more fpiritual things which it is
ready to worfhip inftead of God, and fo the Sence of God s
Law is difplayed to it, far beyond what could be at firft
conceived. So true is that of the Pfalmift, / have Jeen an
end of all Perfections , but thy Commandments is excee-
ding broad.
This, with thole who are not difpofed to cavil, will ferve
to clear A. B. as to this Accufation form/ d againft. her. And
as to thePaflages mentioned, as 1 Cor. 13. $.&c. tho3 ulti-
'mately it is to be underitood of the Life to come, yet it is
no Abfurdity, to fay that it may imply alfoa more plenti-
ful Light and Communication of God's Spirit in after-
times. S.Augufjtin, we fee, gives an Interpretation of it
Aue c?e rating even co tn^s prefent Life. ' They, fays he, who
Do& Cftr ' n?tVe Faith, Hope, and Charity, and do firmly cleave to
L.i. c 3©.' ' them, do not need the Scriptures except for Inftru6ting
' c others. And therefore many live by thefe Three in the
1 Defart, without Books. Whence I think that Saying is
1 already fulfilled in them; Whether there be Prophecies,
* they fhall fail ; whether there be Tongues, they fhall
1 ceafe ; whether there be Knowledge, it fhall vanifh
1 away. AstoJ^. 12. 32. I think it will be granted that
the full Completion of it is not yet come to pafs, but is
that we look for. As for her Exposition of the Lords
Prayer,
Part II. Of Tautologies And Repetitions. i 79
Prayer, no Body who loves not to carp, will be fcandaliz'd
at it. She fays, ' That in it is comprehended all that we Light of
1 can ever ask of God for his Honour and our Salvation ; ^e *J°r*y
* all the Adorations we owe to God j all the Thankfgivings ^0lv
* we can render him ; all that we may or ought to* ask of
'him for our felves or for all others : And therefore tho'
it contain all the things that relate to our Pilgrimage in our
way to Eternal Blifs, and fo may be underftood in that
Sence likewife, as fhe does fo interpret it in other Places*
yet iince 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 moll reafonable to conclude that this mod excellent
Prayer in its compleat and per feci: Sence refers to a future
State, which he would have us always to long after, (as
the Jews did Jerufiilcm when they were by the Rivers of
Babylon) and in which we fhall obtain in Perfection the
effecl: of our Requeits.
XXVI. Some are greatly difgufted becaufe they think XXVI.
her Writings are full of Tautologies and Repetitions, and °f Tduti*
without exaclnefs of Order and Method. Had fhe put her loi>ies . a™
Thoughts in an orderly Syftem as the Learned do, ; they RePc(itl'
might have look'd into them ; but when the fame things °^s.: ty
are faid over and over again, this paffes in their Stile for ^ruth 0S
Cant, and they naufeateit. I take Cant for a multitude of chnftfen
Words without any True and Divine Sence, and not How- Religion,
ing from an inward Life and Spirit, and of this there is By Mad,
but too much in the World. But the Writings of A. B. P. i.S. 3.
are of another Temper ; and no Body will naufeate them c. 2. and f;
upon this Head, but they who have a fecret Difguft for the Oecono-
Holy Scriptures. God's Ways are not as our ways : When m)e ®im
we write, we feekour felves, we ftrive to difcover our Rea- vine- p -«
fon and our Learning, and itudy what may pleafe the Co- £'.■*' "
riofity, the Fancy, and the Nicenefs of others. The Holy ace*
Writings are moft unlike to ours, both as to Matter, and
Manner, and Method, and Stile; they are not written to
pleafe the Learned, the Orator, the Pkilofopher, the Cri-
cick, the Curious; but to bring down every lofty Imagina-
tion, and tomortifieour Self-conceit, to Comfort the Hum-
ble and the Afflicted, to give Light and Knowledge to the
Poor and Simple, and to fend the Rich away empty. They ,
repeat again and again the great and neceflary things of
God's Law, to mortifie our Nicenefs and Curiohty, and to
N 2-
180 Of her making a Mahumetan Paradife. Part If.
beat them in upon us by all means, while we think it e-
nough to know thefe things , thoJ we are not fo happy
as to do them. Now Writings that partake fo much of
this Spirit, will not be defpis'd oh this Head by any fincere
Chriftkn.
JCXVII. AXVII. Some endeavour to render her Sentiments ridi-
ofher ma- culous concerning the State of the BlefTed in the Life to
king *Ma- come ; and they fay fhe eftablifhes a Mahumetan Paradife,
humetan Eating and Drinking, apd Generation in the Kingdom of
Paradife. Heaven, making the Earth to become that Heaven, and
that it fliali be st Place of all fenfaive Delights Vnto the
pure all things are pure 5 but unto them that are defiled and
unbelieving, is nothing pure ; but even their Mind and Con-
fcience is defiled. I would gladly ask fuch, if Adam had
continued always in the State of Innocence perfectly Pure
and Holy , whether they would have called his State a
' Mahumetan Paradife, and a fenfual Life. If there were no
ConcupiTcence in Man's Nature, but a mod ardent* pure,
and habitual Love cf God, the Beauties and Delights of
all the Creatures would ferve to enflame the Soul (till the
more with the Love of God. There needs no more but
to underftand her Sentiments, to be convinced of the im-
pudent Falfhood of their Reproaches.
She fays then, That the Earth, and all this vifible World
beine wholly renewed and reftored to that glorious State
m which it was at firft formed, (of which in the Firft Part)
ihail be the Seat of the Kingdom of God with Men for
ever , where Jefus Chrift, God-Man, will reign with the
BlefTed, both as to his Divinity and Humanity. That Hea-
ven, as to the Soul, is the Prefenceof 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 Augufiin interprets, Our
Father which art in the Heavens ; but as God has given us
both a Body and Soul, he has given us alfo a Paradife of
both, the Soul can have its compleat Paradife in the Pre-
face of God, but the Body mult have a material and bo-
dily one, like it felf : For this end, the Earth, and ail this
viable VV orld, and all that therein is, were created, and for
She fame Reafon God would have become Man, tho' Man
had never finn'd, that he might live with him both bodily
and lpii itually, and to make his Happinefs compleat. And
therefore he being unchangeable in his infinitely Wile and
Good Defignsj he will certainly make, not an imaginary,
but
Part II. Of far miking a Mahumetan Paradije. 181
but a real, divine, and corporeal Reparation of all things to
lalt for ever ; tor his Recompences are Eternal, and will
purge away from all the Creatures the Malignity and Cor-
ruption that Sin has brought upon them. And in this
State every individual Saint being reftored in Body and
Soul to the State in which Adam was in his greatelt. purity
before the Woman was formed out of him ; fhall pro-
duce his like of himfelf alone through all Eternity, from
a Principle of the Love of God, and by an ardent Defire
that there may be ftill more Creatures to love and praife
the Divine Majefty. This then fhall not be a corrupt, luil-
ful, and fhameful Propagation, like to that of this cor-
rupt World, but altogether Pure, Holy, and Glorious;
as we fee in a manner an earthly Figure of it (till in all the
Plants and Trees. In the Refurrcftion they neither marry Matt. 22,
nor are given in Marriage -, but are as the Angels of God 30.
in Heaven.
Now what is there in all this, unworthy of God, or un-
stable to the State of the BlerTed , or contrary to the
Holy Scriptures, or to the Nature ot things ? It is certain
none of the Works of God fhall perifh, but all fhall be
reftored to their primitive Perfection. The* Scripture tells
us there fhall be a new Heaven and a new Earth. Whole
Habitation would the Earth have been if Man had never
finn'd , and if the Earth had never been accurfed ? And
whofe Habitation fhall it be when it is renewed and made
a new Earth ? When Men fancied all the Works of God
to be fhut up as ic were in a round Sphere, and the Earth
to be its Centre, and the Planetary and Starry Heavens
fo many firm and folid Orbs moving round about it, and
the Empyreal Heaven above all, this Sentiment about the
Earth might have been thought abfurd. But in the Age
we live in, wherein is made known the vaftnefs of the Uni-
verfe, and that all the nVd Stars are probably Suns and
Centres of different Syftems of the whole, and aU the o-
ther Planets as well as our Earth among which ic moves,
replenifh'd no doubt with variety of living and intelligent
Beings, we have reafcn to admire the Providence of God
in giving Difcover;es to a (imple unlearned Woman, of the
State and Habitation of the BlefTed, futable to what is now
known of the Frame of the Univerfe, which is alfo fully
confirmed from the Holy Scriptures, as was fhe-wn in the
Firfi Part -7 and does fo clearly demonilrate the imchange-
N 3 &!;
1 82 Of her making ^Mahumetan Paradife. Part IT,
able Wifdom and Goodnefs of God , who having created
Man in a Pure and Happy State, and the Delights and Beau-
ties of this World for his Acceflbry Felicity ; and the Devil
by his Craft and Subtiky having perverted both, and made
this Earth for many Ages nothing but Scenes of Wicked-
nefs and Mifery ; yet God by his infinitely Wife Conduct
and Providence brir^o about at laft the perfect Renovation
of Man, and of his Habitation, the Earth, and of all the
Creatures, and makes it an Eternal Paradife of unfpotted
Purity and Biifs .* Whereas on the other Hand it is moil
unaccountable how infinite Wifdom and Goodnefs, who
changes not, after he had forrn d Man and this World in
fo excellent a State, and both are corrupted by the Devils,
iliould continue the Earth for fo many Ages, to be the
Theatre of iheir Wickednefs, and then entirely deftroy it.
Might it not then be (aid, as fhe expreffes it, That God
had created the Ear.h and fo many reafonable 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
bis Glory.
And as to Man's Propagation of his like to all Eter-
nity; if Man had continued Pure and Holy, I am furethis
would not have been thought a fenfual State. A Power to
produce a Creature that is capable of loving and enjoying
God, is an att.onifhing Perfection ; only Concupifcence has
now fo polluted our Hearts that we cannot think of this,
but our Imagination prefently defiles it, and we joyn it to
the feniual Idea's that Sin and Luft have brought into
the World, and cannot conceive how the one can be with-
out the other% judging of things according to our Corrupt
Nature ; and we prefently cry out.A Adahumetm Paradife \
Which truly difcovers only the Filthinefs 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 en-
dued it with a Power of producing its like, this Producti-
on would be no A 61: of Concupifcence, but an Aft of the
mort ardent Love of God. This is the State, fbefays, the
.Saints fiiall be in to all Eternity, which, whatever be of
fhe Truth of it, is no Mahumetan Paradife *, and as there
remarkable Places of Scripture cited for the Proof of
ir.( io the Reafbn fhe aiTigns is very weighty, to wit, That
the. Works of God are Eternal, and his Gifts with-
out
Part II. The Conclusion. I S3
out Repentance; and if there were no fuch Frodu&ion
to all Eternity, a very fmall number of Men would blefs
him for ever, whereas fo many reafonable Creatures are
become Adherents to the Devil. It mult needs be then,
that the Generation of the BleiTed multiply eternally, as
the Generation of the Miferable has 'multiplied temporally
from the Beginning of the World.
And why mould we think it abfurd to fay, that Angels
do thus produce their like to all Eternity 1 We fee here in
this vilible World that all Creatures who have any Degree
of Life, from the highed to the lowed, are endued with this
Power of producing their like ; ail the Plants and Trees, all
the Beads, Birds, Fifhes and Infe£ls, and the reafonable
Creature, Man, both as to his Soul and Body, as has been
made appear ; and you know the Rule cf Analogy is ot
great weight as to all the Works of Nature. And there-
fore unlels we fhould fuppofe God to act unlike himfelf,
as to a higher Degree of living Beings, we have all the
Reafon that the Nature and Analogy of things does fugged,
to conclude that Angels alfo do produce their like, to all
Eternity.
XXVin.lt is not pcdible to forefee all the Prejudices that XXVIIT.
People may conceive, or that may be fuggefted to them TheConclw
againd the Writings and Sentiments of A. B, far lefs to An- Pm-
fwer them all particular!y,in this Apology.] have confidered
only the mod Remarkable of thofe which do ufually oc-
cur, and have for the -mod part fet down her own Anfwers
in this, the former, and the following Parts; which tho' ic
has made it the longer, yet I hope it will make it the
more u&ful. I am not afharrfd roCopy ; for I write only
Narratives and not Originals. IF others write Originals
when they pretend to write Narratives , I fhall not envy
them. I am only forry that fome are at fuch pains to deter
Men from perufing thofe Writings which may be mod
ufeful to help them in the way to Eternal Happinefs. If
they will not make that good ufe of them themfelyes, they
need not hinder ethers from profiting by them j Thou-
fands perhaps would be awakened to a deeper fenfe of the
neceffityof mortifying and dying to their Corrupt Nature,
who would never be dumbled at the things which they
carp at, but pals them over. Whatever are her lingular
Sentiments, fuch as this lad mentioned, you may look up-
on them all if you pleale as Dreams and Romances, but
N 4
The Conckfion. FartIL
flnce the neceffary Duties or Chriftianity, and the plain.
Way to Eternal Life, are fo clearly, fo forcibly, and fo
divinely inculcated, and preft in all thole Writings, and no
ftrefs laid on thole other things ; O / that the Love of God,
and of Mens Souls, and our own Salvation, may con-
(train us to the ferious practice of them our {elves, and
make us carefully to avoid the being an Offence and Stum-
bling- Block to others. O fit ant am ad hiberen: diligentiam
ad extirpanda vitia7 & Virtutes inferendas, ficuti aamoven-
dasiqttaftiones ! tunc von fierent tanta mala & fcandaU in
ppulo. Tho. a Kemp, de Imitat. Chrift. /. i. c . 3. nt 5,
The End of the Second Part,
( i85)
APOLOGY
FOR
M. ANT.BOVRIGNON.
TIM I | ■ . WIIMIIH I »!■■«■ I I I I III I I II 1
PART. III.
i— — M— i— — — — — II ■ |
font dining the Evidences which /he
brings jbatjhe was led by the Spi-
rit of God. With her Anfwers to
the Prejudices againfi the fame.
To which is added, A Dijfertation of Dr. De
Heyde, on the fame Subject.
I
f.^Nthe Age wherein we live there needs no greater I.
Prejudice againft a Perfon , his Sentiments , and Pretence tt
Writings, than for him to declare that he is imme- Divine in-
diatly led by the Spirit of God. This is enough tofPiration>
make us rejeft all he can fay, without any farther Enqui- a &reat
ry. We ptefently conclude he is Brainfick, Hypochon- T f
driack, Melancholly and Craz'd, at lead as to that Point, *''
however Rational he may be in other things ; or other-
wife that he is a Knave, who defigns to put a Trick upon
Mankind ; and that all who efteem him are as much Fools
or Knaves as he. II. The
1 86 Pretence to Dhine InfpirAtion, Part III.
II. II. The Wife and the Learned of the World, and from
For diffe- them the generality of Men are enclind to think fo, upon
rent Rea- different Grounds and Principles.
ims- r i. Some disbelieve all Revelation from God, and con-
i Somedij- cjucje t^ as ajj otjier Creatures have natural Powers gi-
KeveLtton Ven t^iem t0 gU^e t^ieni t0 t^ie Enc* anC* Per^e^l°n °f tneir
Being, fo has Man ; and that there is nothing neceiTary
for him to lead him to the End and Perfection of his
Being, but only the right life and Improvement of his
Reafon.
2. others, 2. Others are convinced of the fhortnefs and infufficien-
Any fince cy of Humane Reafon, to lead Man to Happinefs; and of
ckrijl and the Truth and NecetTity of Divine Revelation : But then
hu ^2Qm God having fpoken at fundry times and in diverfe manners
Ples- unto the Fathers by the Prophets, and in thefe laft Days
by his only Begotten Son, and all this being confign'd in
Writing to be a (landing Rule to all Generations, and con-
firmed by mod fatisfying Evidences to be from God ; they
conclude that we muft not look for any to be thus imme-
diately infpir'd and enlightned by God now, by whom he
fhould fpeak to us, and that any who pretend to it are
Impoftours, or^Brainfick Perfons, who will needs ape what
they read or hear of in the Holy Scriptures, and fancy they
are fuch Perfons immediately enlightned by God, as they
read of in thofe Holy Writings : and to own any now as
infpir'd by God, is to render the Scriptures ufelefs, to give
way to a Private Spirit, and to all manner of Confufion
and Impofture.
3. Both , 3. And both thefe are the more confirmed in their Sen-
confirm'd timents, by feeing the many falfe Pretenders to Divine In-
fromfalfe fpiration, which have been in the World. The Devil ftu-
Pretences ^ies always to ape and counteract God, and fince he can
ioDivire ea^jy transform himfelf into an Angel of Light, he mod:
¥&*** effeaually undermines the True Religion of Jefus Chrift,
by appearing to be for it, and under a Cover of Religion,
he infinuates into Mens Minds his Infernal Qualities of
Pride, Hypocrifie, and Unrighteoufnefs ; and one of the
Difguites under which he a£ts, is that of a Pretence to Di-
vine Infpiration, and the being led by the Spirit of God.
And this he has done in all Ages, both before and Rnce
the Coming of Jefus Chrift. lie rais'd up among the Jews
falfe Prophets, and that efpecudly when there were any
truly infpir'd by God, that thofe laft might be difcredited
and
Fart III. a gre.it Prejudice in this Age. 1 S 7
and defpifed, becaufe of the Impoltures of the other : And
this is alfo one of the Artifices he had ufed among Chri-
stians, through all the Ages of the Church, and particu-
larly in this laft Age, fetting up whole Orders and Societies
of Perfons who pretend to be immediately enlightned and
guided by the Spirit of God, tho' the quite contrary ap-
pear by their Life and Spirit. And thereby he not only
infatuates ibme, but makes them alfo fuch a Stumbling-
JBlock to others, as to make (bme of them to defpife all
Revelation from God, and to look upon it as an Impofture,
and others to be altogether prejudice! againft any who may
be truly infpir'd by God, in this prefent Age, tho' the Evi-
dences were never fo Unconteitable and Convincing ; how-
ever, they own the Divine Authority of the Holy Scrip-
tures , becaufe the Convincing Reafons which prove it,
have not the Prejudices of a contrary Education to with-
ftand them. And thus the Devil is become mod fuccefs-
ful in Difparaging and putting out of Credit with the Wife,
the Rational , and the Learned , all immediate Infpi-
ration by the Spirit of God in .this Age of the World,
tho' it were ever fo clear and evident.
III. As for thofe who are Enemies to all Divine Revela- III.
tion, it is a folly to think of Convincing them that God No great
has been pleas'd to communicate to any in this Age, the Hopes of
immediate Knowledge of his Will by the Light of his convincing
Holy Spirit; for if they believe not Mofes and the Pro- thefirft ,
phets, jefus Chrift, and hisApoftles, neither will they be [ho enofb
perfwaded, tho' one fhould rife from the Dead. Yet if they )\e*™JiL
were fincerely, and truly rational, and not fantaftically fo, ^e"a(io°n if
it would certainly aftonifh them, and awaken their Confi- trujy R^
deration to fee a Chain of Sentiments, fo well connected, ona!.
fo agreeable to True Reafon, fo worthy of God, fo (u ta-
ble to his Divine Perfections, fo clearly pointing out the
Nature and Duty of Man, the great End of his Being, and
the true way to profecute it, fo plainly unfolding the My-
fleries of Providence, and the part , prefent , and future
State of the World \ fo far beyond all that ever any, or
all of the Philofophers have faid of former or later Ages ;
and that declared by an illiterate Woman, void of all Study
and Learning^ without converting with Men cr Books, but
living retir'd from the World, in a continual Dependance
upon God, and Elevation of her Spirit to him, and in a
Conformity of her Heart and Life to thofe Sentiments :
alld
1 88 That God (hot* Id immediately enlighten SotdsY&vt III.
And if xthey are not greatly partial and prejudiced, they
mull neeMs acknowledge that here is the Finger of God.
The fecottd But they who own the Holy Scriptures to be the Word
cannot 0f God/' and that the Penmen of them were infpir'd by
*bilnrtim' xh^n°ly SPirit> that Holy Me« of God fcake of old time
pfible or as. they were mov d by the Holy Ghoft, tho* there were
tmpro a- t^Qn ^aj^e propiiets among tne People, as there fball be
now falfe Teachers among Chriftjans ; they can neither
think it impoffible nor improbable that God fhould even
in this Age immediately enlighten and guide by his Holy
Spirit, Souls truly denied to the World and to themfelves,
and wholly refignd to him.
IV. IV. For God having created Man after his own Image,
God crea* t0 iove ancj t0 enj0y njs Maker, and that he might take his
ted mnt0 Delight with Man, his Soul was originaUy defignd for
""uhim ^od>s TemPIe and DweUing^place, that he might refide
C(df to™im m ltj and $ *c w*tn ^ Light and Love. And tho' Man
and the ' by turning away from God, did wilfully deprive himfelf
things of °^ this Happineft, yet through the Merits and Interceflion
Cod cannot of Jef us Chrift, God has pity on him, and continues to
be under- profecute his firft Defign of taking his Delight with him ;
$1ood but And this is the End of all his outward Difpenfations to-
by the spi- ward Man. Therefore, fays St. Chrjfojiom , ' We ought
rit of God. « in all things to lead fo pure a Life, as that we fhould no
St. Chryf. c wayS neecj tne help 0f Letters, but inftead of them
mA r i ( ^ouId ufe the Grace of the Holy Spirit > thatthe HoIy
Mtt ' Sp*rit miSnt wr*te uPon tne Ta^e °^ our Hearts, as they
V* a - i wrjte Up0n pap£r# gut fmce we nave thruft this Grace
1 from us, let us at lead: rrjake ufe of the fecond Mercy. But
c that the firft was far more fublime, God makes appear
1 both by his Words and Deeds. For he fpoke to Noah,
1 and Abraham, and his Pofterity, and to Jofeph, and Mo-
c fes not by Scripture, but by himfelf, becaufe he found
1 their Hearts Pure. But when all the People of Ifrael
1 did degenerate into the Sink of Vices, then Scripture and
€ Tables were given them , by which they were warn'd.
' And we fee this happened not only to the Holy Men of
c the Old Teftament, but alfo of the New. For Ch rift;
4 did not deliver any Writing to the Apoftles, but inftead
c of Scripture promifed to give them the Grace of the Ho-
£ ly Spirit : He, fays be, will teach you all things. And
€ that you may know that this is far better than the other,
c hear what' the Lord fays by the Prophet ; And I, faith
1 the
'Part III. ndto, is neither impoflible nor improbable. 189
i the Lord, will make a New Covenant v?ith you : I vviH
put my Laws in your Minds, and write them in your
Hearts, and they fhall be all taught of God. St. Paul alfo,
i to fhew the Excellency of this, fays, he had receiv'd the
c Law not in Tables of Stone, but in fleifhly Tables of the
« Heart. But becaufe in procefs of time many had ftray'd
i from the right way, they needed therefore again that
c Warning that is given by Scripture. Confider then what
< a Degree of Madnefs it is, that when we ought to lead
t a Life of fuch Integrity and Perfection, as not to need
t Scripture, but fhould yield up our Hearts to the Holy
t Spirit for Paper to be writ upon ; how is it, I fay, if
< when we have loft this firft Dignity, and ftand in need of
t the lefler, yet we will not ufe aright even this fecond Re-
medy for our Salvation. Thus he begins the Preface to
his Homilies on St. Matt, fhewing, that if Mens Hearts - •
were pure, God would fpeak inwardly to them by his Holy
Spirit; that he has done fo to pure and well-difpofed Souls
both under the Old and New Teftament ; and that the
Scriptures are a fecond Remedy which God makes ufe of
becaufe of the Blindnefs and Impurity of Mens Hearts. ¥ .
Thus St. Auguftin * likewife makes appear that the Scrip- D ^cf~ e
tures, and all the outward Difpenfations of the Gofpel do r£ ' ^
lead us to this, and that a pure Heart, and a good Life are M ' '
neceflary Difpofitions for it. St. John fays, that (a) In the (*jj0hnr
Beginning re as the Word, and the Word was with God, and the Xj 4 - 9'
Word was God. In him was Life, and the Life was the Light 1^.
of Men, and the Light fhineth in T>arknefs, and the Darl^-
nefs comprehended it not. That was the true Light which*
ligheth every Man that cometh into the World. And the Word
was made Flefh and dwelt among us, (and we beheld his Glo-
ry, the Glory as of the only Begotten of the Father) full of
Grace and Truth. 'And our Saviour fays, He (b) thzt hath my n\ j^-
Commandments andkeepeth them, he it is that loveth me, and ,4 2 1 22
be that loveth me [hall be loved of my Father, and I will love 2j,
him, and will manif eft my f elf to him. And when one of
his Difciples ask'd how he would manif eft himfelf to them
and not to the World* Jefus faid, If a Man love me, he will
keep my Words ; and my Father will love him, and we will
come unto him and wake our abode with him. And the Apo-
itle allures us, (c) thac tht things of God cannot be known but (c) 1 Cor.
by the Spirit of God, and that the natural Man receiveth nvt 2. 14. j
the things of the Spirit of God} for thy are Foolijhufs to
him%
190 Ihxt Godfbouldimmediately enlighten SotthVari III,
him, neither can they know them , becaufe he are fpiritually
(d) Rom. difcerned: He tells us likewife, that (d) they who are in
8. 9, 14. Chrift Je fus, the Spirit of God dwells in them \ and that if
they have not the Spirit of Chrifi, 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. V. They whom God employs for the Good and Salva-
0/ which tion of others, he not only endues them with the Light
they whom and Grace neceffary for their own Conduct and Salvation,
he employs but alfo with Divine Light and Wifdom that may make
to fa<ve 0- them fit Organs and Instruments to communicate the fame
then mujl jBIelling to others. This is evident from the Holy Scrip-
^/f/'tures.
tabu Me*- yi Such is the infinke Go0(jnefs 0f God towarcjs Man,
VI t^,at vvnen ne nas g*ven Men n^s Law j and made known
He us'd to t0 t^em theiv whole Duty, yet when they have generally
fend fuch Grayed from it, and both Prieft and Feople have corrup-
whenPriefi ted their Ways, God has been pleasd to raife up extraor-
and People dinary Prophets, to let them fee how grofly they had mifta-
were cor- ken and perverted God's Law, to awaken and call them to
rupted. Repentance, and to warn them of Gods approaching
Judgments.
VII. VIL The Inftruments that God made ufe of on fuch
Who had Occasions were generally Perfons who had no worldly nor
no outward humane Advantages to recommend them, were neither
Qualities Learned, nor Great, nor Rich, nor Honourable, nor Wife
to recom jn the v/orld's efteem ; but he chofe the weak and the
«'»^w> foolifh things of the World to confound the Wife and
1 kings «the Mighty. Elijha, a Labourer of the Ground ; Amos7
->9Kines aHerd(raan; David, a Shepherd ; John, and James, Peter,
' j * and Andrew, Fifhermen j Mathcw, a Publican. Simpli-
Jer. 29! c^y anc* humility of Heart were the chief Qualities which
26, 27. recommended them to his Choice. They were generally
Amos 7. defpis'd, rejected, and condemned by the People of the
14. Age wherein they lived. Above all, they were peifecu ted
Matt. 1 1. by the Paltours and Priefts who had the Dexterity by their
'8- Learning and Subtiity to wreft and criticize upon their
Joh. 8. 48. Words and Writings, and turn them into Herefies and Blaf-
phemies, that they might make the People abhor and per-
fecute them ; and it was in the following Ages after their
Death, that Men began generally to efteera and honour
them.
VIII. The
Part III. nov, is neither impoffible nor improbable. 191
VIII. The Holy Perfons thus infpir'd by God, were far Vllf.
from defpifing his Word and the Holy Scriptures j thefe They d*.
they could not contradict, for the Spirit of. God cannot fPis'<* no*
contradict himfelf; but they {hew People how greatly the W9rd-
they ftrayed from them in their Life and Practice. They m^0rcil'
did not 'contemn his Ordinances, but they made appear ^nJ", **
how Temple and all was an Abomination to God, fo lcng /ecfar^
as they who profefs'd to be his People and to worfhip him peopies ^
by them, did live wickedly and neglect the weightier^/ of
Matters of the Law. They were far from making any them.
Schifm, or fetting up a New Sect and Party ; but they
plainly told both the People, and the Priefts and Paftours,
their Sins and Degeneracy, and warned them to flee from
the Wrath to come.
IX. There were not wanting at the fame time falfe Pro- IX.
phets to oppofe and deftroy the Credit of the true, and The Devil
they wrought Signs and Wonders to procure Belief ; but rais'd uf
the Truth and Sincerity of the one was ftill difcernable from faVe Pr0m
the Paint and Falfhood of the other, by fuch as were truly ?herts t0 °?~
fincere themfelves : And he that did the Will of God %&£%,
would know of the Doctrine, whether it were of God, or J£j *
whether Men fpoke of themfelves. They who were truly
led by the Spirit of Gcd liv'd as they fpake, they required
not of others what they did not fir ft themfelves ; they did
not flatter the People in their Vices, nor promife them
Peace, Peace , when fudden Deftruction was near ; nor
did they feek themfelves.
X. As God did thus immediately enlighten by his Holy x.
Spirit fome pure and well-difpofed Souls before the Com- Itisneithft
ing of Jefus Chrift, and after his Afcenfion, fo it is nei- impcflihh
ther impotfible nor improbable that our infinitely Good nor impr».
God fliould (hew the fame Mercy in after Ages. It is not faMe that
againft his Nature, no more than it is againft the Nature the sftri*
of the Sun to fend his Light and Heat through ail where °[ God
Clouds and Walls do not fhut them out, for his Delight M^'«--
is to be with the Children of Men. Neither has he declar'd ™J-'Xul
any where- that he will not do it •, as for the Curfe de- ^f ^*
nounc'd, Revel. 22. 18. againft thofe that ftialj add co the MS Mg as
things contain'd therein, upon which fome underitand as tefore tfa
fuch a Declaration from God, as it relates only to chat Coming of
Prophefie , fo it lays a reftrainr on Men only, and not on Jefus
God, as appears by comparing ic with that of Be/n.4.2. ch>. .
12,32. If it be fold that no immediate Revelation for the
Inftruftion
[192, Thrt Godfhould immedidtety enlighten 8ouls?axt III.
Inftru&ion of Mankind is to be expe&ed after the Days
of the Apoftles, becaufe the Will of God , and the Way
of Salvation were clearfy and fully declared by Jefus Chrift;
if this Argument were good, it would follow that the Do-
ctrine of the Apoftles is not to be received as a Divine Re-
velation, but in fo far as it contains a Relation of that
which was delivered to them by Jefus Chrift, whereas it is
certain they delivered to the Church many other things
immediately taught them by the Spirit of God. Where-
fore from the Fulnefs, Clearnefs, and Perfection of the
Doctrine of Jefus Chrift we may well infer that there fhall
be no Revelation of a New Doclrine or a New Religion
sifter it ; but neverthelefs, an immediate Revelation ten-
ding to explain and illuftrate the Doctrine of Jefus Chrift,
fo vindicate it from the falfe GloiTes of Corrupt Teachers,
and to awaken and excite Men to follow and obey it, may
be both ufeful and necefTary. The Jewifh State did no
more call for his Mercy , than does ours : Have we the
whole Will of God and our Duty confign'd to us in Writ?
So had they : Was it that from time to time their Faith
and Hope might be (trengthned and encouraged in the
Approach of the MeJJiab ? the fame need have we, who
are bidden hope and look for his Coming again in Glory,
and yet in thefe laft Days there are Scoffers walking after
their own Lufts, and faying, Where is the Promife of his
Coming ? Was it becaufe of the great Degeneracy both
of the Prieft and People, that they needed inch extraordi-
nary MeiTages and Warnings from God ? So do we : Ought
we to reject all who lay any Claim to Divine Inspiration'
Without any farther Enquiry, becaufe there are in this Age
many Impoftours, Enthufiails, who faKfy pretend to be
led by the Spirit of God, and are not? So might they
Were they m Circnmftances to difcern thofe who were
truly led by the Spirit of God, from thofe who were acled
by a Lying Spirit ? So may we. So that from the Nature
of God , the Methods of his dealing with Men, and the
prefent State of the World, and of Mankind, this appears
to be no impoluble nor improbable thing.
XI". XI. Nay, there are ftrong Prefumptions on the other
There arc fide, that God will fliew his Mercy to Mankind. vVe are
ffrong Pre- forbidden to believe every Spirit, but are bidden try the
functions spirits whether they are of God or not. If none are infpir'd
'**? h by God, what need is there to try any, but to rejeel all ?
TVlll HO it. * * " \fiTg
Part III. nov, is neither iw( office nor i»prohrfe. iqf)
We are told that in the laft Days God will (<•) pour out of(a)Jotl z.
his Spirit upon all Flcjh. And when the Apoftle S. Peter -8.
(b) applies this Prophecy to the Ddcent of the Holy fO A&. :.
(J h oft upon the Apoitles in the Day of Penjtecoft, he l°>l7>
meant not thereby to limit that Prornife to that Time, as
If it had its full Completion, but to fhew that then it be-
gan to be fulfilled, and that Jefus being now afcended to
his Father, and having received the Prornife of the Holy
Ghoft, had flied forth this upon them. And it evidently
appears that he did not limit it to that Time, but fhew
that that was rather the fit ft Fruits of it, and that it was
to be fulfilled and continued in all After ages ; he faying
exprefly, (c) Repent and be baptized, every one of you in the /£\ ^^ „
Name of Jefus Chrijt, for the Remijjim of Sins, and ye ,g *#.
fhall receive the Gift of the Holy Ghoft. For the Yron.ifc is
unto you and to your Children, and to all that are afar off, even
as many as the Lord our God fhall call. Which was as it
were a Preludium and firft Fruits of what they might ex-
peel. For it is not God's Manner to prornife largely and
liberally, and to perform meanly and fp'afingly j and the
Number of Perfons on whom the Gifts of the Spirit were
poured out in thofe Days was toofmall to fill up the Ex-
tent of Joel's Prophecy, efpecially if we compare it with
and interpret it by other Prophecies of the fame Nature, k
will appear that this is a Mercy which God dexigns to com-
municate in a higher Meafure after the coming of Jefus
Chrift than formerly. For he has promifed that he mil put
his Law in their inward Parts, and Write it in their Hearts,
•— And they fhall teach no more every Aiayi his Neighbour , Jer. j 1 .
and every Alan his Brother, fayivg^ Know the Lord, for they 33, 34.
fhall all know me , from the leaf of them unto the great eft of
them, faith the Lord. And we are told that the Earth fhall .f
be full of the KnowL dge of the Lord, as the Waters cover the a' llfw
Sea. So that the Reafon why this is Co little experienced
among Chriftians now adays, is notbecaufe the Lord's Hand
is fhortned, that he cannot do it, or that this was a Mercy to
be fhewn only to the firft Chriftians 5 but becaufe our Sins
have feparated between us and our God.
XII. There have not been wanting in the feveral Ages XII.
of the Church, fome pure and holy Souls extraordinarily There have
enlightned by the Spirit of God , as Anthony , and Paulsen fome
the Hermit, and many others of the Ancient Fathers fuck in ail
af the Defart; and in the later Ages, Thaukrusy Tfa- *&'•
Q mas
1 94 Thrt God fbould immediately enlighten SoulsYzxt IlL
mas & Kempis, and fome other extraordinary Perfons, as they
who read theirLives or Writings without prejudice may fee.
XIII. It is generally believed by all Proteftants that we
are at prefent in the Reign of Antichrift ; and it is generally
XITT. ownd by all, That before the End of the World there will
The prefint be a Deftru6tion of the Antichriftian State, and a glorious
and future State of the Church of [ Jefus Chrift in Purity and Holinefs,
state of the without which the Converfion of the Jews and the bring-
World calls jng jn 0f the f ulnefs of the Gentiles cannot be hoped for.
for it. Au the Prophecies both of the Old and New Teftament
If. ri ^° Vomt at this , and their Defcription of it is fo great
&c# and magnificent, that it were abfurd to apply it to any E-
c i2. i \ vent nas fallen out already; for in DivineThings the Reali-
se. J' ty of them does vaftly tranfeend the moil magnificent De*
c. 6o. r, 2, fcriptions that can be given of them. There is nothing more
19. 2/, plain from the Holy Scriptures and the State of the World,
22, &c. than that the glorious Times foretold by the Spirit of God
c. 1 1*9,1 i, are not yet come. And confidering the great Corruption of
c. 30. 26. the World, and how unlikely it is, that by human Wifdom
£•■44- 3- or Reafon fuch a Change will be wrought (iince the World
Jer. 3 1.3 1, ^ wifdom knows not God ) there is all Ground to believe
Ez-k3% anc^ k°pe t^at ^ w^> ^v an extraordinaryEffufion of his
35,26,27- sPirit> Dring aD0Ut f° great a Change,
c. 39 29. c. 47. 1, 12. Zech. 12. 8. Matth. 11. if. Rev. 11. 8, 15.
c. 21.2, 5,4, 6,12,14,15, 16,17.
XIV. XIV. There being a two-fold Coming of Jefus Chrift,
characters and a double Completion of Prophecies in relation to
of the spj- both ; therefore as the Preaching of John the Baptift was
tit of Eiias tne f]rft Coming again of Elias, fo many judge the Prophe-
to come. Cy imp0rts a second Coming, not of his Perfon , but of
Dr. H. M. fbme in his Spirit to reftore all things. Jefus Chrift telling us
Divine (even after John was beheaded) that Elias will come indeed
Dialog. ancj reftore all things. To this Purpofe a very fincere En-
Dial. y. qUjrer int0 tne Prophetick Stile, takes out of the Prophe-
P-35 5>359cies anc] Hiftory concerning Elias and John Baptift, a Cha-
racter of that Spirit of Elias that mult renew the World .-
(a) Mai 1 ^at lts ^°^rme muft be (a) that of cafting away all Cor- .
122. rapt ion, Infincerity and Hypocrijie. ( b) Declaring against
(b^if.&o.i a", Dijiortion or Perverfion of the Simplicity of Chriftian
4, $. Truth by proud or politick Ferfons, (c) which will be no
(c) Mai. fitlarian Spirit, to rend and tear, but a reconciling Spirit
4.5. Rev. 16. 16. Matth. 17. io, 11.
to
Part III. #01', is neither impofjible nor improbable. 19^
to folder together the Affections of Alen 1 Which will nei-
ther abrogate what is authentic^, nor introduce what is new,
but be 4 Refiorer only of what ufeful Truths and Pratlices
may feem to have been loH in the long Delate of Ages,
(d) And perhaps of fuch clear and plainPrinciples as may five (d) Kings
the mo jt concerning Difficulties that human Reafonis fubjecl l8- 8>9>
to be entangled with. He is that Voice in the Wildernefs , **?•
Prepare ye the Way of the Lord, and make his Paths ftraight : Ma**n-1»
that they fhall be of a Spirit fepar ate from the World, and *' c"
untainted and unfophifticated by the unwholfom Converfeof
Aden : That this Spirit will appear rough and rude to the
World \ becaufe it will Jo freely and impartially reprehend
the World, and declare the Truth in all Plainnefs and Simpli-
city of Heart ; with an holy Boldnefs and ZJn daunt ednefs
of Courage to witnefs to the Truth, and a raifing of Alen
out of a falfe Security from external or carnal Refpetls,
as did the Baptifi, the Sadducees and Pharifees; with d
vehement Jealoujie in behalf of the Purity of God's Worfhip,
againfi all Poly the fin and Idolatry ; and ujtng only the Power
of the Spirit from on High, to oppofe all Weapons of any
€arnal Warfare, Chara&ers which one would think had
been purpofely defign'd for the prefent Subjeci.
XV. Thus then we ought to be fo far from looking on XV.
it as an abfurd or impoflible thing that any mould be ex- We wgfo
traordinarily and immediately led by the Spirit of God in "ot ta re"
this laft Age of theWorld, that we have Ground rather to£** aj}
hope and look for it, if God fhall find Subjects capable of it. f^-T7"
We ought not therefore in Prudence indifferently to reject ^^™
all that come to us,as from God,gwith a Thus faith the Lord, tiona^or
in their Mouths ; for by fo doing, we may chance to repulfe blindly ta
God's Meflengers, and refufe to hear from him that which receive a-
may be of great Importance to our Salvation : Not ought ny, but to
we on the other hand, to receive blindly all as fuch, who try them.
pretend to be led by the Spirit of God, (ince many -falfe
Prophets do and mail arife and deceive many; but we ought
to follow the Apoftle's Advice, apd 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 Pre-
tender, which were an infinite Labour and Expence of
Time in aa=.Age that abounds witi? Multitudes of Pre-
tenders. We> are difpenfed from that when the Falfhood
of the Pretention difcovers it felf by fome plain Mark or
Sign, as the wicked or even worldly Life of the Pretender,
O a his
ig6 The Evidences A.B. brings of Part IIL
his Difowning the Holy Scriptures, or denying or oppofing
any eflential Truth of Religion. But when there are no
fuch evident Marks of the Falfhood of one's Pretenfions
to immediate Revelation, but they are back'd with fuch
Confederations, and attended with fuch Circumftances as
make the Truth of them probable , we are concern d in
Prudence to give our felves the Trouble of Enqui-
ring into them, and tho' upon Tryal they be found empty,
we muft not think our Pains loft ; becaufe it is better to
be at fome Pains in Examining a falfe Pretention to Reve-
lation, than to reject a true one , becaufe we would not
give our felves the Trouble to enquire into it.
XVI XVI. Seeing then the Pretenfions of A. B. to Divine
The Preten- Infpiration are of this laft Sort, and that by the Teftimo-
fans of A. °y of one of her moft furious Enemies. There are Perfons
B. dtferve who have the Reputation of Sence, Probity and Learning,
this En- who look upon her as one immediately enlightned by the
qttiry. Spirit of God, and feeing the Things that me declares to
tis are of the greateft Moment, and do moft nearly concern
us, we ought in Prudence to hear and weigh the Evidences
brought to make appear that fhe is immediately led by
the Spirit of God, and fee whether they be fuch as may be-
long to Impoftours or to deluded Perfons, and what Marks
are given whereby we may difcern thofe who are truly in-
fpired by God, from Impoftours, falfe Prophets, and fuch
as either a6ted by the Spirit of the Devil, or the Heat of
their own Imaginations. I mall fet down thofe Marks
and Evidences in her own Words.
XtW. XVII. ' Sufpefr, fays fhe, all that I fay to you as from
ASumm of1 God, in cafe that you obferve my Life, my Manners and
the Evt- ' my Actions are not all conformable to thofe of Jefus
dences fhe c ChrihV, and that my Doctrine is not entirely like to the
hnngs of < HolyScripture j forifitisGod that fpeaks to me,he is un-
beingled < changeable, he never changes ; what he faid to his Apo-
• fed ' ^esanc* n*s Difciples, is the fame thing which he declares
nt of God. i nQW inwarcjly to the Soul. There can be no Change in
' God.
Lum. nee c Befides this, the Word of God is Living and Operative,
en tenebr. ' The Operations that you feel inwardly of my Words
Part i. ' ought to be a fure Evidence to you, that it is God; for
P- 2, 3. c; it would be a kind of Idolatry to attribute That to the
c Creature which belongs to the Creator. 1 am a pure No-
J thing, but God is All in me ; he teaches me, he acts, he
* fpeak*
Part III. her being led by the Spirit of God. 1 97
* fpeaks in me without Nature's contributing any thing,
1 but as_ a fimple Organ, as a Pencil contributes to the Arc
1 of a fine Painter.
1 Your natural Spirit is capable of judging this ; for
1 where fhould a little Girl Iearrt all the Law of God,
1 which is imprinted in the Marrow of my Bones withouc
* Study and without Books ?
' — If I perceive the mod fecret Thoughts of your
1 Heart, from whence can this come, but from God only?
1 Confider always what Properties the Spirit of God has in
1 himfeif, and the Spirit of the Devil, and do not believe
1 every Spirit ; for this is the Time of the Reign of Anti-
1 chrift, and he has great Dominion over the Spirits of
* Men now, deceiving them with falfe Appearances under
6 the Pretext of Goodnefs and Vertue > and transforms
* himfeif into an Angel of Light, to feduce the Well«-
c meaning. I intreat you to take good heed and remark
' rather the Life and Behaviour of the Perfon who fays he
1 has Communication with God, than his Words; for the
1 Devil can fpeak well of Divine Secrets as when he was
1 an Angel. He has not loft his Lights, but they ferve him
1 for a Hell; therefore he tempts the beft by Divine
* Lights, but he cannot give them in Effect the Proper-
* ties that the Spirit of God brings along with him : Read
[ them with Attention.
The Properties of Gcd.
1 He is Truth.
' He is the Way.
c He is Life.
c He who lives in God walks always in Truth.
1 He who lives in God is conformed to the Life of
4 Jefus Chrift.
f He who lives in God walks in Sincerity of Spirit and
1 Simplicity of Heart.
* He who lives in God fears nothing.
1 He who lives in God feeks nothing,
f He who lives in God hopes for nothing out of God,
i for he finds all in him.
O 3 '&*
198 The Evidences A.B. brings of Part III,
1
1 The Properties of the Devil.
i He is the Father of Lies, the Mafter of Inconftancy,
' the Inventer of Hypocrifie.
c He who is of the Devil deals in Lies,
' He who is of the Devil is inconftant.
' He who is of the Devil is difTembled, counterfeit,
1 hypocritical.
* He who does an unfeemly thing hates the Light,
' that his Deeds may not be known.
• He who is of the Devil feeks Darknefs for fear that
' he be dhcovered.
■ He who is of the Devil is haughty, proud, and de*
* firous of Honour.
■ He who is of the Devil has a Deference to none.
Tomb, de .' The fareft Mark to know true Prophets, is to remark
la faufT f ^ tnev wno ca^ themfelves fuch are true Chriftians,
Theol. ' foce of Neceffity they muft firft be this , before they
Part r. c can be true Prophets, r— Examine if they have the
P- 77; 78. c Qualities of a true Chriftian, and if they truly know
* God. — He who truly knows him, loves him, and he can-
1 not love him without partaking of his Divine Qualities
' and being transformed into them : As God is good, righ-
1 teous and true, fo will he be who truly knows and loves
' him. If we fee in t-hefe Prophets any thing contrary to
1 the Goodnefs, Righteoufnefs and Truth of God, we muft
* not believe that they are fent from him, becaufe he who
■ is his Friend is always transformed into him, and par-
c takes exprefly of his Three Qualities, Righteoufnefs,
1 Goodnefs and Truth , bringing them forth in all his
A Works.
' They alfo are not true Chriftians who are not true Di-
1 (ciples and Followers of Jefus Chrift. To be his Difciple
' we muft do as he did ; and to be his Follower we muft
' depend in all things on God as he depended ; and be
* willing, for the Salvation of our Neighbour, to endure
c hard Treatments, Affronts, Pains, yea, Death. And if
* they who call themfelves Prophets are not pofTefs'd with
f this Sentiment, they have not true Charity, are not true
? Chriftians, nor the Difciples of Jefus Chrift.
! —You
Part III. her being led by the Spirit of God. 199
1 — You may ask me if I do not believe that I am a
true Chriftian \ I wiU anfwer, My Belief may perhaps
deceive me ; but if you do not obferve in me the Qua-
lities of Charity, the Fruits and Gifts of the Holy Spi-
rit, and the Eight Beatitudes, you ought not to believe
it : For thefe Marks are infallible to a truly Chriltian
Soul ; fo that they who have them not, or at lealt do
not labour to obtain them, cannot be call'd truly Chri-
ftian, far lefs Prophets, fay what they pleafe.
* The Affectation of Defiring that People believe them,
is a Sign that they leek their own Glory : For the Pro-
phet of God afTe&s nothing and forces nothing. He
only declares his Commiflion to him to whom he is
fent, as a Meflenger that has no Concern in the Contents
of the Letter that he carries. Therefore they ufe to
make themfelves be believed ; the Defires they have
that their Prophecies may come to pals, and their Ea~
gernefs to a<5fc in their Defigns, fhew that they feek
their own Satisfaction ; For the Friend of God acts al-
ways with Meeknefs and Indifferency, leaving all the
Succefs of his Commitfion to God \ 'and he is as content
with his own Confufion as with his Honour, feeking
and aiming at no other thing but to have fatisfied him
who fent him.
c If thofe Prophets were of God, they would all fpeak Ibid.p.76.
conformably and alio with Conftancy ; for there can be
no mutablility in God ; what he laid to the Ancient
Prophets, he fays yet now adays to the Souls which he
poffefleth. They can be no new Prophecies, for God
has foretold all from ancient Times; but he gives now
the understanding and clearing of thefe ancient Prophe-
cies to Souls refign d to him. Neither do they bring new
Laws or Inftruciions, becaufe jefus Chrift has brought
the laft which is the Gofpel, and he teaches all things in
Perfection, and what Men ought to do and avoid, that
they may return to a Dependance upon God , from
whence they have ftrayed; and this fo perfectly, that he
has perfectly compleated all the Laws and all faving In-
ftrucf ions : So that if any would teach another thing, he
is a Seducer and ought not to be believed.
' But when one comes from God to awaken Men,that they
may confider how they are fallen from the Doctrine of
Jefus Chrift, and how far they are eftranged from a De-
0 4 \ pendancy
200 TheEvidtvces A.B. brings of Part III.
pendance upon God, making this appear to them by eter~
nal 1 ruths and by fo clear Reafons, that all Men of found
judgment may comprehend it; thefe things ought not
to be rejected becaufe they are good in themfelves, and
cannot but profit thofe who believe them, tho' they
fhould come from the Mouth of a falfe Prophet, yea of
the Devil himfelf. We ought not then to iticklb much
at examining the Inftrument from whence thofe Truths
came, to know if it be true and good, and aim at God's
Glory and the Salvation of Souls. For God makes u(e
fometimes of Perfons who are imperfe&l and vicious,
yea, of the Devii himfelf, to declare to us the Truth
that is neceflary for us, that we may not pretend Igno-
rance, or blame God for our Damnation, as being wan-
ting to warn us. He therefore fometimes makes Beads,
wicked and poflefs'd Perfons to fpeak, that they may
manifelt his Will to us ; but we mult not therefore make
reckoning of the Beafts, Devils, and wicked Perfons, but
Profit by the Things that God makes known to us by
them, when that which they fay is good and true.
1 If a Soul be truly poffeft with the Holy Spirit , he
diicovers himfelf fuffic-iently by his Operations. He
brings forth there always his Fruits, he brings thither in-
fallibly his Gifts, by which we may truly know that it
is he. Tho' he be an invifible Spirit, he is feen and (en-
fibly comprehended by his vifibie Works, and by the
Operations he works in the Soul and Underftanding of
him who poffeiTes him, which may be clearly feen in the
Converfation of the Perfbn who lays he poflefles him.
For he muft be Charitable, joyful, Peaceable, Patient,
Perfevering , Good, Gentle, Meek, Faithful, Modeft,
Continent, and Chaft. The Holy Spirit cannot be in a
Soul without producing thofe Fruits, no more than the
Sun can be without giving Light to the Earth, which feels
irs Heat and Splendour, tho' it does nor comprehend the
I ilcnce of the Star.- — There may be Fruits in the Soul
refembling thefe/ which are only Senfualities and Self-
love, and Moral Venues, tho' they may take the Name
of the Fruits of the Spirit, they are vain, becaufe they
refpeft only the prefent time. They who do notpof-
fefs the Holy Spirit cannot difcern if he refide in another,
but by the Wifdom of the lame Spirit, which is known
by the Holy Scriptures,without which there is nothing but
( Darknefs
Part III. htr being led by the Spirit of God. 201
Darknefs and Ignorance. If we would difcover that a
Soul has True Charity, we muft fee if its Works are
accompanied with the Conditions of that Charity de-
fcribed by St. Paul.
1 That we may give Credit to the Sayings of thofe who Ibid.p.ij.
fay they are led by the Holy Spirit, we muft firft fee if
what they fay be conformable to the Holy Scriptures ;
for the Holy Spirit is Uniform through all. He infpir'd
the Prophets of the ancient Law, and thereafter the Apo-
ftles and Difciples of Jefus Chrift, as he does Souls living
at prefent upon Earth. There muft be a Conformity in
Subftance between all thole Infpirations, if they proceed-
ed from one and the fame Holy Spirit. All being but the
fame DoCfrine and the fame Spirit, in which there can
never be any Deceit , becaufe the Spirit of God is un-
changeable, always contiftent with himfelf; and no Bo-
dy can be miftaken in following what is conformable to
the Gofpel, even thoJ it were declard by a wicked Per-
fon, yea, by the Devil himfelf.
' But if fome one declare fome particular thing refpefr-
ing the Salvation or Damnation of any, they muft fee
from whence this Knowledge comes. If fuch have it by
the Light of the Holy Spirit, they muft believe it as the
Scripture *, or elfe they be in Hazard of being forfaken
by God, for defpifing the Warnings which he often gives
us by fome one of his Friends, whom he makes ufe of to
declare his Will to thofe who would not hear it fo par-
ticularly themfelves : As he did to David by the Prophet
Nathan, to declare his Sin to him of which he was be-
come infenfible, and fo many others whom he has with-
drawn from the way to Hell, by the Warnings of fome
Souls enlightned by him ; as he does fometimes yet at
prefent.
1 A True Prophet never feeks himfelf, defires not to Ibid.p. 17,
pleafe Men, aims at nothing but to fatisfie the Will of
God, thoitcoft him his Life. He fpeaks of his Com-
mitfion without fear or refpeft of any. He has no fofc
Words that flatter the Ears, but hard ones that pierce
Hearts. He declares the Truths that reprove Men more
willingly than thofe which commend them. A True
Prophet rejoyces more to be hated than lov'd, becaufe
he fees then he is more conformable to his Mafter, who
J in doing Good was hated and perfecuted by Men. — There
! i$
202 The Evidences A. B. brings, &c. Part III.
c is not a more certain Mark than the Reproach and Con-
1 tradi61ions of Men, whereby to difcern a True Prophet
1 from a Falfe ; for Falfhood always flatters, and (b is lo-
c ved by the People, who are willingly flattered,
ifcid.p.sr. < The Holy Spirit can have no regard 'to what pleafes
c or difplf afes, but to what is pure Truth without refpect
c of Perfons.-— And if there remain any doubt if it is
' the Holy Spirit who fpeaks by a Perfon who fays fo, we
* muft try if that Perfon poffefs the Twelve Fruits of the
c Holy Spirit, his Seven Gifts, and the Eight Beatitudes;
1 fo you fhall fee vifibly in them the Holy Spirit , by his
* infallible Operations.
Thus you fee what excellent and true Marks and Cha-
racters fhe gives, whereby we may try whether any be tru-
ly endued with the Spirit of God or not ; and the more her
Doctrine, Life and Spirit are enquired into by the Lovers
of Sincerity and Truth , the more they will abide this
Touchftone : And it will dill the more clearly appear that
her Doctrine is the fame in Subftance with the Gofpel ;
her Life and Spirit a Tranfcript of it ; that the Law of
God was written in her Heart, from whence her Doctrine
came as from a Fountain of Living Water fpringing up to
Everlafting Life, and was not derived from the broken
Citterns of humane Learning , Converfation , Study, and
Books : And that her Words are fharp and piercing, iearch-
ing into the Heart and Confcience , and far from foothing
and flattering the Corruptions of Men.
XXVIII. XVIII. M. Pafcal has given it as a diftinguifliing Marfe
AiPafcalV and Character of the Chriftian Religion, in Contradicti-
diflinguifb on t0 a[j other Religions of the World, as an Argument
ingMark 0f jts £)jvine Authority and Original, that it makes Cha-
• .a%" r*tv> or tne ^ove °^ ^od *ts Prmc'Pal &nd> a°d Man's chief
Tholh Tf ^utv' which no other Religion does. And I think it may
the'chrL ^e g'ven as a diftinguifhing Character of the Doctrine of
Jlisn Rett* ^- B- ns De^n§ a true Reprelentation of Chrirtianity, in
gion. Contradiction to mod of the Syftems of the Doctrine of
Jefus Chrift, which have been advancd in this Iaft Age of
the World, tha"t fhe makes Charity, or the Love of God,
the great End of that Religion, and the Precepts and Life
of jefus Chriit,the neceflary Means ro bring us to that End,
and when this is fo clearly difcovered and reprefented to us
by an illiterate Child , without the ufe of any humane
Helps, and our falfe Glofles, whereby we have perverted
the
Part III. Prejudices anfvctnJL , &c. 20 j
theDo&rine of Jefus Chrift, are laid open to us ; to afcribe
this to Natural Judgment, Heat of Fancy, any Humane
or Diabolical Means, or to think to confound it with our
BurToonry and Criticks, is a Spiritual Infatuation like that
of the Scribes and Pharifees.
XIX. Now all that has been or can be oppofed to thofe XIX.
Evidences of A. B. her being led by the Spirit of God, The Preju*
come under thefe Two Heads, viz. it is either affirmed that #&* *-
thefe Marks and Characters are not fufficient Evidences, &a'lnfi heT
even tho* me had them, or that they do not all belong to ^/w| le*m
her. I (hall give you then her own Vindication of her felf y.*™ ^'j
in anfwering fome Prejudices relating to thefe Heads. 'propofe/
Firft then, they objected that there could be no fuffici- raJd JcUar^
ent Evidence of her being led by the Spirit of God, unlefs ed h her"
ihe were endued with the Power of working Miracles. In j£if
Anfwer to which ihe fays. ijhexoant
' It is a great Ignorance to defire to fee Miracles that we of Mir*.
* may believe that a Soul is poffeft with the Holy Spirit ; ch$ an-
1 for the Devil at this time can eafily do Wonders. Jefus fared.
* Chrift has affurJd us that in the laft Times many falfe Tomb, de
1 Prophets will arife that {hall do great Signs and Won- !i/au?e
1 ders. And we live now in the Reign of Antichrift. They Tneoi.
* who ask now for Miracles deferve to be feduc'd by Satan ; *•
' for what need is there of them, fince God is not to fend ^' ir"
1 into the World a New Dodlrine. The Gofpel Law is the
* laft and moft perfect of all Laws. Nothing New will
1 come to inftruct Men, except the fulfilling of the Gof-
1 pel Law, which was fufficiently confirmed by Jefus Chrift
* and his Apoftles, who needed then for the Hardnefs of
* Mens Hearts to work outward Miracles, becaufe of their
' Unbelief. For thofe Perfbns, Signs were wrought that
* were vifible to their Senfes. But now Men are fufficient-
4 ly confirm'd in the Gofpel Law. There are no Chriftians
< incredulous in this Point. And therefore Miracles would
1 ferve to no purpofe now , fince nothing is taught but
* what Jefus Chrift and his Apoftles taught, and this is be*
J lieyed both by good and bad Chriftians.
1 I think you have not the true Touch ftone to difcern if Ibid. p.' 13*
* a Perfon has the Spirit of God, when you would try him
* by Miracles ; for the Spirit of Satan may do great Signs
* and Wonders in the Perfbns where he dwells. I have
1 feen Perfons poffeft with that unclean Spirit who would
I have done admirable things, Some were Blind for fome
Years,
£04 Prejudices iwfmred : Part III.
c Years, and recovered their Sight in an Inftant; others
* were Dumb, and recovered their Speech by fupernatural
4 Means ; others did hang and flee vifibly in the Air, before
* all the People ; others were without Pulfe and Motion
4 for feme Nights and Days , and in an Inftant would
1 arife and walk chearfully. Are not here the Dead raifed,
L the Sick healed, the Blind recovered to their Sight, the
* Dumb to their Speech, and Bodies fufpended in the Air
* by the Power of the Devil > How could you judge then
e by Miracles if a Perfon be led by the Spirit of God, or
1 of the Devil t
c You will tell me that you would try the Spirit of God by
1 true Miracles, and not by fuch as come by the Interventi-
* on of the Devil. I ask by what means you fhall difcem
1 between thele, fo long as you have not that Holy Spirit
1 which would learn you all Truth ? Then you would di-
: fcem all things, and would not need to ask Miracles to
i know if another be guided by that true Spirit. For Faith
1 alone would give you Evidence enough. When the
s Pharifees ask'd Miracles of Chrift, and he had done fome,
c they faid prefently, he had a Devil, and that he caft out
t Devils by the Power of Beelzebub who was more Power-
c ful than the inferiour Devils. Do you not think that the
1 fame would happen now, and if I alfo wrought Miracles,
1 would they not undoubtedly fay that I were a Sorcerefs,
r- which were even to be feared ; fince now there is no more
c need of Miracles, except to bewitch Mens Spirits with
c Admiration, our Faith being fufficiently confirm'd, and
1 the Gofpel Law verified. There is nothing wanting but
1 that it is not put in practice ; and there is no need of Mi-
; racles to allure all Chriftians that they cannot be fav'd
1 without the practice of it, fince Jefus Chrift and his Apo-
1 ftles have fo itrongly affirrrfd it. One muft deny the Gof-
: pel to believe that he can be fayed without imitating Jefus
1 Chrift, feeing he fays, that he is the way, and that he who
1 enters by him Jhail be faved, that he alfo is the Door ; and
1 that we cannot enter into the Kingdom of Heaven but
■ by him. What Miracles will you require, Sir, from one
1 who does no other thing but repeat the fame Words
' which Jelbs Chrift and his Apoftles pronoune'd, and fays
* no other thing but that to be a Chriftian we muft have
? the Spirit of Jefus Chrift,
I I have
Part III. Firjf, The r»a»t of Miracles* 3o$
* I have done no ill to any Body, nor faid any other
c thing in Subftance.but that Men are fallen from the Faith,
c and that they have by their Sins drawn down the Judg-
1 ments of God upon their Heads ; that of neceflity we
' muft be converted to God, and take up the Spirit of the
* Chriftians of the Primitive Church, or otherwife we are
* not True Chriftians. AD thefe Truths are fo clear that
* all Men ought to become filent and confounded by them ;
1 filent in that they cannot bely the Truth ; and confoun-
1 ded to fee that they are fo far from God, and the practice
1 of True Chriftians. But being unwilling to yield to this
* Truth, and to be afham'd that their Degeneracy is laid
1 open, they will not be filent, but ftrive to reproach thofe
1 who tell this Truth , and tempt them with Foreign
* Qu^eftions and Arguments, even demanding of them out-
1 ward Signs and Miracles, as if they were of the Ef~
1 fence of Vertue, while they cannot give the leaft Ray of
* Vertue to him who works them ; for True Miracles come
* from God, and not from the Perfon that does them, who
1 is only his Inftrument to fhew to Men that which God
c operates. — So that you cannot be affured that a Perfon
* has the Holy Spirit, even tho' he fhould work outward
* Miracles, fince Judas did them as well as the other Apo-
1 ftles, and yet was a Devil. We need another Touchftone
c to know the Spirit of God, for St. Paul fays, tho we could 1 Cor. 13.
* remove Mountains, and bad the Gift of Prophecy, all this i, 2.
4 would be nothing without Charity. Ibid.p.26*
1 It is a great Blindnefs to (eek for Miracles, and outward
* Signs, that we may believe that a Soul is guided by the
' Holy Spirit. It were better to fearch in the Scriptures
* what Gifts and Fruits the Holy Spirit brings always along
* with him, and obferve if they who fay they are endued
1 with the Holy Spirit have in them thofe Gifts and Fruits,
1 for then it is certain they arepofteft with the Holy Spirit,
c for all thefe things are Supernatural and Divine.
* Not that I would exclude True Miracles from Souls ibid.p.i;.
* that love God j for they would certainly do them in this
' prefentTime, as much as the Apoftles did them in their
c Days, if it were necefTary for God's Glory, who will al-
* ways do the Will of thofe who love him in all Times
4 and Places: But I have faid all this, to make appear to
1 you that this is the leaft Favour that Gcd dots in this
I World to a faithful Sowl, that it has the Gift of Pro
4 piiccy
2©6 Prejudices afffwsred :Tbat all might be Part III*
1 phecy or of doing Miracles ; and that thefe things ought
' not to be valued in refpec~l of Faith and Charity which
1 unite Souls to God. Thefe are True Miracles with re-
* fpe6l to the Souls of their Neighbour,they reftore to them
* Sight,Health, and Life, and with thofe Philofophers Stones
* of Living Faith and Charity, they change earthly Soul*
1 into the pure Gold of Divine Charity. Thefe are the
1 True Miracles which fhall be done in this Fulnefs of
c Time, to prove the force of the Holy Spirit, by the Cure
e of Souls more worthy beyond Comparifon than Mortal
* Bodies.
The Summ of what me fays on this Head is this, That it
is not neceffary that every one who is immediately taught
by the Spirit of God mould prove the fame by outward
Miracles ; that they are neceflary only for the Confirma-
tion of a New Doctrine : That fhe declares no other Do-
ftrine than the Gofpel of Jefus Chrift, which our Lord and
his Apoftles have lufficiently confirmed already : That to
demand Miracles now, is to tempt God, and to expofe our
felves to be deluded by the Devil; who we are told will
in thefe laft Times by his falfe Prophets do Signs and Ly-
ing Wonders, which without the Spirit of God cannot eafi-
ly be diftinguifhed from true Ones r That they are not the
fureft Touch (tones 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 thefe
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 thefe laft Times,
God will manifeft the Power of his Spirit by working thefe
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 Pro-
prieties were generally for After-times , and not fulfilled in
their own Days ; yet the People were bound to receive
them as fent from God7 and there were fufficient Evidences
for it in their Doctrine and Lives. Befides, it was no lefs
than a Miracle , and beyond the Power<of Nature, that fhe
knew the Thoughts of other Mens Hearts and their inward
Difpofitions, not that frie always did fo, but when God
thought fit to difcover them to her, either for her own
Safety, or for the Good of others. This is oft-times
/ declared,
Part III. from the Devil^ or her own Im Agin At ion. 207
declared, and Inftarices given of it, not only by her (elf, but
alfo by M. de Corty Poirct, Tie Hens , Francken, and many
others. The manner alfo of having fo clear and compre-
hensive a Knowledge of Divine Things, without Study,
Conferences, Meditation, or Books, is no lefs ilrange and
extraordinary.
XX. 2. It is objected againft her being led by the Spi- XX.
rit of God, that many have had Vifions and Revelations 2- That a^
and yet not from God, but that they have been a&ed either ™igh:have
by the Heat of their own Imagination, or by Illufions beenfrom
from the Devil, who can transform himfelf into an Angel De(Vl1
of Light, and work upon the Fancies and Imaginations ^J*^!!*
of corrupt Men, fo as to make hisJJlufions pafs for Imme- ,^'^jl
diate Communications ftztn God, and therefore fhe may rwered.
be reckoned among the Enthudafts and Vifionaries with
which the World abounds. Entbufiaft is a Word which at
firft had a Good meaning, viz,, one truly led by the Spirit
of God ; but now generally it is taken for one who falfe-
ly pretends to it, and is not. And of fuch there are feve-
ral forts of falfe Enthuflafts in the World, thoJ all of them
do not go under that Name. 1. Many there are who in-
dulging ftill their corrupt Nature, and being ftrongly a&ed
by their own Imagination, or by Impulfes of the Devil,
pretend to Divine Infpiration, and vent impious, abfurd
and corrupt things, as infpir'd by God. By their Fruits ye
fhall know them. Others are become Idolaters of their
Reafon , make it their God. But the tnGlt ordinary falfe
Enthuflafts are they who leaft of all will own the Name,
thofe I mean, who pretend to be EmbafTadours from God,
and that to refill: them is all one as to refift the Spirit of
God, and that their Sermons, and Explications of the
Holy Scriptures are to be received as the Word of God,
tho' in the mean time they have not the Spirit of Jefus
Chrift, are far from being enlightned by him , venting
their own Notions, Pafllons, Errors, and Wranglings for
the Word of God, wrefting it to fpeak as they would have
it *, and in the mean time hating and perfecuting thole who
are truly taught of God, and calling them by the odious
Names that belong to themfelves.
True Divine Infpiration, fo far as we can conceive it,
from the Reprefentations of thofe who have been truly
and immediately Illuminated of God, may be confideied
under thefe Two general Heads: 1. EirherGod commu-
nicates
2o8 Prejudices anfwered : Thai all might be Part Ilk
nicates himfelf, his Light, and Truth, immediately to the
Soul without the Intervention of any fenfible Idea or
Image. Or, 2. He makes ufe of fenfible Images to affect
the Soul, and that after different manners, by Dreams, Vi-
rions, Voices, &c. and it is in thefe efpecially, and not in
the former, that the Devil labours to ape God and to de-
lude Souls, or that Men are deluded by their own warm
Imaginations, and the Devil's lilufions, or their own Fan-
cies pafs for Divine Virions, &c.
Now that the Motions and Sentiments of A. B. were
not the Effect of fuch an Enthufiafm, feems evidently to
appear from her own Writings. It is bed to hear her felf.
La Lum. ' That I may fatisfie ( fays fhe to a great Lawyer) the
nee en te- c Qpeftion fo oft propofed by you, how I underftand and
nebr. c fpeak with God, I fhall tell you in Simplicity what I can
Pare 1. c fay of it.
Let. r < God is a Spirit ; the Soul is a Spirit ; they communi-
c cate in Spirit ; they are not verbal Difcourfes, but fpiri-
c tual Notices ; {Intelligences Sprituelles) which neverthe-
c lefs are more intelligible than the bed Eloquence of the
' World.
' God makes himfelf to be underftood by the Soul, by
g inward Motions, which the Soul underftands and com-
6 prehends according as it is freed of earthly Idea s, and in
* fo far as the Faculties of the Soul do ceafe, the Motions
1 of God are fo much the more intelligible unto it.
* The Notices of God are infallible when the Soul is
8 free of ail Images, and in a Forgetfulnefs of all created
' things ; but they are doubtful when it acts by Imagina-
* tions, and leek Senfibilities, or any other thing that is
1 not purely God.
* The Saints themfelves have in this Point committed
c Miftakes by Virions, vocal Words, Extafies, or other
e Senfibilities, to which the Imagination contributes.
c God is a Spirit, the Soul purified is transform'd into
c him, and has no need or Words nor of Sight to under-
* ftand him, more than we need an Eye or a Tongue to
6 underftand our own Conceptions.
1 It is hard to declare how this is done, it mud be hard
c alio to believe it, and in Effect it is fubjecl: to Decep-
1 tions and Illufions of the Devil, or the Imagination, if
*" thele inward Notices and Knowledge be not declared by
* a Perfon whofe Life and Words are conformable to the
4 Gofoefy
Part in. from the Devi/, or her wn Imagination. 209
* Gofpel, as being infpir'd by one and the fame Spirit. The
' reft of this Letter is tranfcrib'd above.
1 There is nothing more Difficult for Man's Underftan- Ibid. p. 8.
' ding than to difcern Spirits, to know if they are of God,
1 or of the Devil, or from Nature; to difcern this, a Di-
* vine Light is neceiTary ; for the fame things which the
* Spirit of God operates , that of the Devil or of Nature
* may do alfo.
* If the Spirit of God make a Soul fay that which is to
c its Praife, by a Spirit of hmple Truth ; that of the Devil
1 will make the fame things be fpoken through pure Pride 3
1 that of Nature, to get Etteem; being fo fubtile in its
* Flatteries, that it will fometimes utcer things- to its Con-
4 tempt, that it may appear Humble before thcfe who
1 hear them. The fame thing may be Holy, Diabolical,
1 or Humane, according to the inward Intention and Mo-
* tion of the Soul that operates, which God alone knows
1 evidently ; in which fo many deceive themfelves who
1 prefume to difcern Spirits, and to guide Souls by their
' own natural Light. Thefe are the Blind who lead the
c Blind, and both fall into the Ditch.
' I entreat you to remark that the Holy Spirit is not Ibid.p.j^.
' vifible to be feen by the Eyes of the Body where he re-
1 fides, but he manifefts himfelf fufficiently by- the Ope*
1 rations which he produces in thofe Souls which pofTcis
1 him : They are adorn'd with all his Gifts and Fruits,
1 which are fure Marks of his Operations ; for neither the
' Devil nor Nature can work fuch ErTecls , no more than
' natural Fruits can be brought forth without the Trees, by
1 which Fruits we difcern the Trees ; fo ought we to dt-
1 fcern Souls that are filled with the Holy Spiric ; for to
* regard only the Bark, which are the outward Actions
1 and Words, there is occafion of being greatly deceived j
1 for the Devil covers himfelf with the Garment of feem-
1 ing Vertue and Sanctity, and under this, deceives the moft
* Pious, and the moll: Learned.
* The Twelve Fruits, and the Seven Gifts of the Holy ^ , ,
1 Spirit, and the Eight Beatitudes, have always their Ope s ' Q
1 rations in the Perfon who poffeffes the Holy Spirit, who xheo!
1 cannot refide any where without them, more than the parC j]
1 Sun can be without Light, lb that it is in vain to feek p. 22) ^
1 other Signs whereby to difcern this Spirit, fince thefe on-
\ ly are the tvm Qne?
P < So
2IO
Pierre de
Touch,
p. 203.
V- *95.
Tomb, de
la fau fTe
Theol.
Part 3.
p. 49.
Prejudices avftvered : Tte all might be Part III.
c So that we may know if a Perfon be animated by the
Holy Spirit, or by the Devil, or by Nature, by the Ope-
ration of his Works *, we need only confider them with
a fingleEye, with a pure Intention, without Curiofity or
Affe&ation, and then we cannot be deceived; for God
promifes, that if our Eye be Single, our whole Body fhall
be full of Light ; and if it be Evil, it will be full of
Darknefs.-^— For tho' a Soul have not in it felf the Holy
Spirit, yet it fhall have the Underftanding enlightned to
difcover him in others, provided it behold them with a
fingle Eye, without Diflimulation or Surprize; but in
the Simplicity of a Child, as Jefus Chrift fays we muft
be in, if we would enter into the Kingdom of Heaven.
* They who fee me write, know well that I do it with-
out any Study or humane Speculation ; and that it flows
from my Spirit as Water flows from its Fountain, and that
I do nothing but lend my jHand and my Spirit to another
Power than mine.-— And God gives yet a more fure
Teftimony, by imparting to me his Righteoufnefs, Truth,
and Charity.
1 For thele things cannot come from Nature, which
being corrupted, can produce no Good, nor any Divine
Vermes ; becaufe I am come of the Corrupt Mafs of
Adam, as all the reft of Men, there could not be in me
any Righteoufnefs , Truth, and Charity, which are all
Divine and Supernatural Vertutfs, which cannot enter in-
to the Soul of Men, but by the Work of the Holy Spirit.
1 This gives me a fufficient Teftimony that I am led
by God , fince the Devil and Nature have nothing of
thofe Vertues. And therefore we cannot find a furer
Evidence that a Soul is led by the Holy Spirit, than when
it is pofTeft of the Righteoufnefs, Truth, and Charity of
God : For if we defire to fee Miracles for a Proof, we
may be deceived , fince the Devil can do Miracles , or
things which feem Supernatural ; but he can never have
in him the Righteoufnefs, Truth, and Love of God.
1 The Good Spirit, and the Evil, may be known by the
Qualities which they have. The Spirit of God has in
him a Peace and Sweetnefs that comforts the Soul, and
draws it to an inward Quiet. But the Spirit of the De-
vil difturbs the Underftanding, difquiets it, and robs it of
Tranquility and Reft. The Spirit of God a6ts fvveetly
and ftrongiy m Peace and Tranquility of Mind. Ail
• that
Part III. from the Devil, or her crvn Imagination. 2 1 1
that comes from the Spirit of God, is always accompa-
nied with the Qualities of God, which are Goodnefs,
Righteoufnefs, and Truth. And that which comes from
the Spirit of the Devil, carries always. the Qualities of
the Devil, which are Malice, Injuitlce, and Lying.— The
Evil Spirit may fometimes move to do a good thing, to
draw Evil out of it ; but that feeming Goodnefs can
never be accompanied with Righteoufnefs, and Truth,
which are the inieparable Qualities of God ; which the
Devil may fometimes feparately make ufe of to deceive
Men, aping the Works of God 5 but he can never do a
thing that is Good, Juft, and True, altogether; fince this
appertains to God only, who cannot be divided in any
of thefe Qualities.
i God does not fpeak to me by Voices, Thundrings, Pierre de
and Lightnings, as he did of Old to the Prophets ; or as Touch,
he fpake to Tobit, by Angels in the Likenefs of Young P- 299>
Men ; or as he fpoke to Jacob in the Virion of a Ladder, 3°°-
upon which Angels did afcend and defcend ; or as he
fpoke to Jofeph in a Dream , faying to him , Take the
Child and the Mother, and flee into Egypt: For I cfufft
not rely upon all thefe things, in which the Devil and
the Fancy of Man may mingle themfelves, and make
fuch things be feen and heard, as if they came from the
Spirit of God. But I fix on the folid Truth of God, on
his Righteoufnefs, and on his Love, becaufein fuch things
the Devil can have no hold. I have fometimes had
Dreams and Virions coming from God, as I may after-
wards make appear by Experience ; but I do not rely
on thefe Dreams and Virions, unlefs the fame things that
I have feen and dream'd be confirmed unto me by a fecret
Notice, (Intelligence,) after the manner that I converfe
ordinarily with God. For fo foon as the Soul is free of
all Image, and delivered from the agitation of its Pafiions,
and the Imagination ceafes to operate ; then I hear the
Voice of God, and his Reafoning, not with my Ears,
but with my Underftanding. And after this manner he
makes me fee and hear ail that I need to know both for
my own Conduct, and that of others; which many have
experience and found that I have told them the moll:
fecret things of their Hearts, which neither Mentor De-
vils could kilovv,
P £ * Never
a 1 2 Prejudices anfmred : That all might be Part III.
Tomb, de c Never amufe your felf with Difcourfes, Vifions, or Re-
la faufle c velations made to you or others, if you do not perceive
Theol. « afTuredly that they are accompanied with the Qualities
Part 4. < 0f the Goed Spirit of God, or other wife you will be cali-
ph 5 7» c ly deceived. Remark always if what you fay or do be
c accompanied with the Righteoufnefs , Goodnefs , and
1 Truth of God, and then you fhaU afTuredly hear God
c fpeak to your Soul. For if you walk in thefe Quali-
1 ties, you will be in God, and the Devil can deceive you
1 no longer by Illufions, or falfe Imaginations ; as he will
* eafily do, fo long as you do not poflefs thofe effential
* Vertues of the Righteoufnete, Goodnefs, and Truth of
1 God, in which you ought always to walk, if you would
e not be feduced by Satan.
Part r, ' The Devil' can give Vifions , Ravifliments, or fuper-
p. 60, 70. * natural Extafies to Sorcerers ; yea, make them foretel
c things to come, being a fubtile Spirit, and forefeeing a-
1 far, and by conjectures, what will come to pafs, and he
4 may make them fall out by the means of his Sorcerers ;
c who being powerful and numerous, may by their Power
1 and Authority bring about what has been Fore told.
* Therefore it is fit to receive nothing for Truth, but
c the things which lead us to a more flricrb Union with God,
c and Denial of our felves. Thefe things are always Good,
1 even thoJ they fhould come from the Devil himfelf, we
* cannot be deceived in believing them.
Lum. nee c I can never have the leafl doubt as if it were an evil
en tenebr. l Spirit that communicates himfelf to my Underflanding ;
Part 3. l for the evil Spirit could not in my Judgment produce
p. 18 f l fo good and foconftant Operations, fuch as the Love of
* God, and the Hatred of ones Self; Moreover he could
1 not feparate the Soul from the Pleafures of this Life,
' nor remove from it the coveting the Riches and Honours
* of the World ; nor give it a full Contentment in the
' want of all humane Confolation , nor yet Joy in Hard-
c fhips and Contempt. All thefe things cannot come from
1 the Devil, for he is too oppgfite to all thefe Vertues,
* and leads ordinarily to all fort of Evil ; tho' at firft he
1 cover them with Vertuts. The End of his Operations
1 make appear fufficiently the Deeds of the Author, and
c make knov\ n the Workman by his Works.
Thus you fee how certain Marks fhe gives whereby to
diftinguifh true from falfe Enthufialin j the Conduct «and
Infpiration
Part III. from the Deviiy or her own Imagination. 213
Infpiration of the Spirit of God from the lllufions of the
Devil, or Ones own Imagination, and how Men may pre-
ferve themfelves from being impos'd upon by the laft :
That where a Soul is truly purified, and the Communica-
tions of God's Spirit are to the inferiour Understanding,
without the ufe of the Imagination or Senfes, or the im-
printing on them Images, Virions, or Voices, there neither
the Devil nor Man s Imagination can- have any hold \ that
the Devil cannot work on the Imagination of fuch, as he
does on Wicked and Brain- lick Perfons : That when Viri-
ons, Voices, and fenfible Raptures are communicated to
fiich, that they may be aflured that they are from God,
they ought to apply to him in that inward way in which he
is pleas'd to communicate himfelf, the Soul being delive-
red from the agitation of its PatTions, and the Imaginati-
on : That the Spirit of God brings along with him Peace
and Tranquility of Soul, and his Divine Qualities of Good -
nefs, Righteoufnefs, and Truth, and his Operations are
both good and abiding \ but the Spirit of the Devil difturbs
the Understanding, robs it of Tranquility and Reft, and
that which proceeds from that Spirit carries always with
it the Qualities of the Devil, Injuftice, Malice, Hypocrifie.
Thefe are the diftinguifhing Evidences for ones felf. And
for others, that they may not be imposed upon by any pre-
tending to be led by the Spirit of God, when it may be
they are guided by the lllufions of the Devil or their own
Fancy \ that there is no Hazard of being miftaken, if we
follow that only which is conformable to the Gofpel, th \
it were declared by a wicked Perfon or the Devil himfelf;
that there cannot be a furer Teftimony that cne 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
Righteoufnefs, Goodnefs, and Charity, and by their means
produce the fame good Effects in others : That the evil
Spirit may fometimes move to do a good thing to draw
Evil out of it, but can never do that that is Jult, and
Good, and True altogether, which comes from God only ;
and tho5 the Devil cover his Wickednefs at firft with feem-
ing Vertues, yet the End of all his Operations fhew from
whom they come.
Thus A. B. lays no ftrefs on Virions, Extafies, Raptures,
or other Sensibilities to which the Imagination contributes,
and where the Devil and Fancy may impole, but upon the
P 3 immediate
2 1 4 Prejudices anfwered : That all might be Part III.
immediate Notices of God to the Underftanding ; 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 (he constantly
ileer'd all her Anions : And that no Body may be deceived
by her declaring things as Truths from God which are not ;
ihe defires they may receive them only in fo far as they
are conformable to the Gofpel, and then there is no Hazard
of being deceived, thofe Truths being fo well confirmed
already, and fo neceffary for all who would be faved j and
in fo far as they lead us to a more itricl: Union with
God, and Denial of ones felf. And thefe are always Good;
tho* the Devil mould declare them, we cannot be deceived
in believing them.
^xl- XXI. 3. It was faid, that ihe was a Woman of a fine
3 ' I** f'1 natural Spirit, of a clear and piercing Judgment, and a
^th iff? ^ve^y Itnagination, and being retired and thoughtful, it
•fa great was n0 wonc^er tn0 ^e nac^ c^ear anc^ extraordinary
Natural Thoughts and Sentiments beyond others; all this might
'judgment be the EfTeft of the excellency of her Natural Spirit, and
anfasred. not from the Spirit of God. This Thought always readily
occurs to thofe who upon the reading of her Writings are
convinced of the excellency of her Sentiments, and it was
objected to her felf. I fliall here fet down her own Anfwer.
Tomb de ' You ought to have, mort Charity for me, than to call
^t, ' me W!Ie-> an<^ °f a E>00^ Natural Judgment , when you
Theol. < judge that / am Proud, for your faying, ferves only to
|" * make me more fo. I have always faid, that I am nothing
1*> c but a fimple Child,* and now I hear Divines and the
' Learned fay, that I have a great Natural Spirit, which
4 makes me lay and write things which (b many Perfons do
c admire. — I have always referred them to the Spirit of
e God, who produces them immediately in me, and now
c you would have me fo Prefumptuous as to believe that
£ all this comes from my felf, or from my Natural Judg-
c mtntl I mould be a wife Girl indeed, if I had found
* out Co many excellent Truths, without School or Study,
4 without Books, and without Mafters. I believe it is Ig-
c norance that makes you fpeak fb, and that you know
c not what the Spirit of God is, nor what a Natural Spirit
j and cannot diftinguifh that which comes from Na-
c ture, from that which comes from Grace, as not being
imciently advanced in the Wifdom of the Holy Spirit.
* lam
O'c
Part III. the Effect of a great Natural Judgment. 2 1 5
4 I am afraid my Judgment may offend you; but I will
make it appear to you, that it is molt true, and that you
have not yet penetrated nor difcovered how the Spirit of
God a6b? and how the Spirit of Nature a&s ; and not
having this Touchftone which difcovers fine Gold from
the Counterfeit,youea(ily take the one for the other : You
will needs hold the rank of Matters, whereas it were your
Happinels to be good Scholars. To fhew 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 mifta-
ken. I will tell you what Operations proceed from both
thefe Spirits, and how they mult be animated. The thing
is clear and certain, eafie to be underltood by thofe who
will ufe their Reafon, and they who do not ufe it are
Beafts, for nothing diitinguifhes a Man from a Beait, but
Faith, and Reafon.
1 I fet down therefore for the chief Mark and Ground
of difcerning Spirits, that the Spirit of God has this Qua-
lity, that he never a&s and operates but for things Di-
vine and Eternal, or tending to Eternity ; and that the
Natural Spirit never a&s nor aims but for things Earth-
ly 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 (elf, without knowing or tending
to any other thing, but what is conformable to Nature.
' When you would know then if it be Nature that di-
rects the Actions of a Perfon, remark only if by what
they fay or do, they aim only at things earthly and tran-
fitory ; in this cafe you may well judge, that they have
but a Natural Spirit, and not the Spirit of God, fince
this never a6h but for Divine things tending to Eternity.
So that when you fee Perfons labour to gain Money, or
to have Pleafure and Satisfaction* in this World, it may
be abfolutely faid, they have but Natural Spirits, and
cannot thereby find God , nor Life Eternal ; for tho*
they flatter themfelves, and fay, that they trade, only to
make a right ufe of their Wealth ; and itudy, that they
may make a right ufe of their Learning ; all this is but
for Time and earthly Things, proceeding only from the
Natural Spirit that cloaks it felf with the Spirit of
God, for this Divine Spirit never tends but to Divine
Things.
P4 Mf
2\6 Prejudices a&fwered : That it might be Part III#
1 If you had obferved, Sir, that that fine Spirit which
you attribute to me, had been applied to get Wealth oi
to gain Praife, or to Convention, to take Pleafure with
Men, you would have had fome Reafon to fay that I had
nothing but a natural Spirit ; or if you had difcovered in
my Words any Ornament of Language to make me be
efteemed Eloquent; or in my Writing any Affectation of
fpeaking well, that I might be praifed ; thefe would be
all Marks of a human Spirit. — *-
' I would gladly ask you, Sir, if you have ever feen me
acted by this natural Spirit? Fir It, if I have ever done
any thing to gain Money ? Or, if I have defrYd any fen-
fual Pleafures, or fed my feif with Praifes, or lov'd the
Converfation of Men ? Have you not rather perceiv'd
that I ask nothing of any Body ? For I can fay 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 Converfations and Divertifements of the World are
a Wearinefs to me ; and if I affected to be prais'd for
my Words or Writings, I would ftudy to fpeak well, to
write well, and to fpell well ; whereas I have nothing
but a fimple vulgar Language, nakedly to tlgnifie my
Thoughts, without Curiofity or any Circumfpeftion.
And tor my Writings, do you not fee they are without
any Study or Ornament, full or Faults of Writing and
Orthography, without any human Regard or Reflection,
* Do you think I have not enough of Spirit to correct
all thefe Faults, and to learn in a little time to write and
fpell perfectly, that Men might fee my Skill ? I am far
from thefe Sentiments; for I would never learn any thing
of Men, becaufe I defired not to be prais'd by them;
One would have freely taught me Orthography, another
Poety, another the Mathematicks , another the Latin
Tongue ; and I defpis'd all this, to content my felf with
writing on my Knees, on a little piece of Board, the
things that God fheds into my Spirit, without defiling to
make any Reflection to fee if I wrote well or iil,or if what
I fay will pieafe one or difpleafe another, whether they will
be well received and approved, or defpis'd or cenfur'd : I
have no other aim in Speaking or Writing but eternal
things, without caring for temporal and earthly things;
; no Pretentions upon Earth , but only that of p£a-
Part III. the Effetf of 'a gvtxt Natural 'Judgment. 217
fingGod, and ftirring up my Neighbour to his Love.
This cannot proceed from a Natural Spirit which is con-
fined to earthly things, and cannot aim to pleafe God,
nor at eternal things ; for Nature cannot find its Plea-
fure and Satisfaction in a God which it does not fee and
feel: What is beyond Senfe, is not Food agreeable to
Nature, more than precious Stones can be Food for Hor-
tes; for neither of thefe are Aliments proportioned to
the Nature of either : For the Natural Senfes will no
more be filled with God and things Eternal, than a Horfe
will be fatisfied with Jewels for his Food, but he loves the
Grafs and Hay far better, as Food more futable to his
Nature.
1 Even fo it is of the Natural Spirit and Senfes, they do
far more efteem things earthly and fenfual, than God,
who is an Invifible Spirit ; or things Eternal , which
they do not perceive and feel with their Senfes. Whence
we may draw a fure Confequence, that he who does not
feek or defire the Goods and Pleafures which tickle our
Senfes, has the Spirit of God, and lives fupernaturally;
and he who feeks nothing but God and things Eternal,
cannot have this from a Natural Spirit ; and when you
will needs fay that my Writings proceed from a Natnrai
Spirit, you muft prove that they aim at fome Profit,
Pleafure, or Praife from Men. If I defired to Profit by
them, I would endeavour to pleafe them, and to gain
their Friendfhip ; and if I defired to take Pleafure among
them, I would draw them to me as you do ; and if I de-
fired their Praifes, I would fpeak that which they would
willingly hear, and would not fay, that they are not true
Chriftians : For if I would fay, that all who have vifited
me are vertuous Souls and true Chriftians, undoubtedly
every one would efteem me, and greatly praife me; but
when I do the quite contrary, I fhew it is the Spirit of
God who acls in my Writings, fince they aim at nothing
but to make known the Truth of God, which alone can
guide Souls to eternal Life, and that the fame Writings
fpeak nothing but of defpifing earthly and temporal
things.
There cannot be a more evident mark of Diftindtion
between the actings of the Spiri of God, and that of Na-
ture, than what is affign'd by her ; the laft tending only
to things Temporal, and the other to things Eternal *, and
that
2l8
XXII.
4. That fhe
afcribed
all her
Mi fakes to
the Spirit
of God
anfwered*
La vie
Continue
p. 271.
I/Avea-
•jJement
des Horn,
Part 2.
p. 1 71 foe.
Prejudices anfrvered : That (he afcribed PartllF.
that the Spirit fhe was guided by had this conftant Ten-
dency to God and Eternity, and not to Honour, Praife,
Wealth, or Pleafure, or any Temporal and Earthly things,
appears by the whole Courfe of her Life and Converfation.
XXII. 4. It was alledged as another Preemption, that
fhe could not be led by the Spirit of God, but by her own
wild Imagination, that they fay fhe was ready to afcribe
to the Spirit of God, even ail her Miftakes in writing or
citing of Paftages of Scripture, naming Peter for Paul, or
the like ; and for an Evidence of this, they cite the Story
concerning M. Noel, a Divine in Flanders, who when he
rlrft read fome of her Writings, they being full of Faults
of Orthography and Language, and not (0 methodically
ordered, and the fame things often repeated in different
places, thoJ after a different manner; he offered to put
them in a better Order and Stile, without changing the
Effence of the Truth *, but when fhe ask'd Counfel of
God, it was (aid to her : What rafhnefs is it for Men to
offer to Correal the Works of God. All this may be very
true, and yet it does not follow, that fhe afcribes all her
Miftakes to the Dictates of the Spirit of God ; yea, fhe
plainly affirms the contrary, and that all the Miftakes and
Errors fhe falls into, are from her felf, and not from God.
' When you ask, fays fhe, If there be anything humane
in my Motions, Words, and Deeds \ This Queftion feems
to me Ridiculous. Since being a humane Creature, as
well as others, I muft have natural Motions and Facul-
ties as others have ; other wife I fhould be an Angel, or a
Statue of Wood, Stone, or Metal , which Inftruments
God never makes ufe of for declaring his Truths to Men.
But the Devil has oft fpoken by iuch Oracles. But God
fpake by his Holy Prophets, Natural Perfons as others
are, .who through their natural Frailty did often commit
very great Faults ; yea, fometimes grofs Sins- Muft we
doubt if Mofes had the Spirit of God, and that he fpake
to his People by him , becaufe he was incredulous, and
rendred himfelf unworthy of entring into the promis'd
Land? Mail we not believe the Holy Scripture endited
by Solomon, becaufe he fell into Idolatry ? Or ought we
to doubt if David had the Spirit of God, becaufe he. fell
into Adultery and other Sins ? Truly this would be very
extravagant, and render all the Works of God fufpecled
and doubtful, b:cau(e of the Frailty of Men. For in the
4 New
Part III. all her Miftakes to the Spirit of God. 2 I 9
New Teftament, does not the Apoftle make this Di-
ltinction of his own Spirit from the Spirit of God ? When
he fays, It is I who fays or does this-, and elfc where, It is
the Spirit of God whofiys it. Even Jefus Chrilt, had he
not the Spirit of God in him, and the Natural Spirit
both ? W hen he prays to his F.ather, that his own Will
might not be done. If he had not had a Natural Wi U, he
would not have prayed thus. And it could not be the
Spirit of God that made him fay : If it be pojfible let this
Cup pafs from me \ Nor which made him doubt that he
was forfaken of his Father in the very brink of Death :
of necefftty thefe were (imply natural Motions which
mov d him to all thefe things, and not at ail the Motions
of the Holy Spirit.
1 Why .would they then have me of another Stuff than
the Prophets, Apoftles, and Jefus Chriit himfelf ; and
hinder that my natural Motions mould not act. any more
in me, after that I have received the Holy Spirit? Muft
I become immoveable in Body and Spirit , that I may
move no longer naturally? Muft the Spirit of God. make
all the, Functions of my Spirit and Body to ceafe, that
he alone may operate in them .? Truly God would make
ufe of a ftrange Figure, againft his Ordinary, fince he
always makes ufe of humane Creatures to fpeak to Men,
and to make known his Will to them by Organs of thole
like themfelves. And for this Caufe Jefus Chrift took a
truly humane Body, that by means palpable to their Hu-
manity, he might make himfelf to be underftood and
obeyed. And the Body and Spirit of Jefus Chriit did acl:
humanly. And the Apoftles a6ted in many things ac-
cording to their natural Motions , and in many things
were miftaken; for we read that the Apoftles being one A£ls 12.
night afjembled, after that they had received the Holy 12, 13.6?.
Spirit, when St. Peter was in Prifon ; from whence being
come out miraculoufly, he k'?ocl(d at the Gate where they
were ajj'ewbled, and the Maid, Roda, told them he was at
the Gate, they thought with one common Judgment that
the Maid dream Jd, faying, to her, that Jhe was a Fool. All
the Motions which this Holy Aflembly had, could not
come but from Nature. Muft we conclude from thence
that they had not received the Holy Spirit, or that they
had loft him becaufe of fuch Miftakes, or becaufe they
acted according to their natural PaiTions or Functions in
this Opinion. \ I think
£20 Prejudices anfmtei: That {he afcribed Part III.
1 I think we fhould commit a great Sin ro believe any
fuch thing, or to fufpeft the Holy Spirit in them, becaufe
they are miftaken in fome things ; for thele Faults and
Miftakes are annexed to humane Nature fince Sin ; which
has fo blinded Man's Underftanding, that he is oft-times
miftaken in that which he fees before his Eyes : But the
Holy Spirit can never be miftaken in any thing, nor in-
fpire things that are not true. And it would be an abo-
minable thing to believe it, or to judge that a Perfon were
not guided by the Holy Spirit, becaufe he is miftaken in
fome indifferent things. For the Holy Spirit does not
teach the Soul that he poffeffes all the Circumftances of
that which it ought to do and fay ; but he teaches it the
effentlal things of Right eoafnefs, Goodnefs, and Truth, in
all that it ought to do or avoid. And it is the Bufinels
of the Underftanding to comprehend and fearch out the
means to attain to thefe Ends ; whetting its Spirit and all
the Faculties of its Soul, that it may rightly accomplifli
in all things Righteoufnefs, Goodnefs, and Truth. And
if tfiofe natural Functions were made to ceafe acting
after this manner, the Holy Spirit could do nothing by
the Perlbn, who is the vilible and feniible Organ, an In-
ftrument of God, without which Inftrument he cannot
make grofs and natural Men to underftand him. There-
fore the Angels themfelves have fometimes taken humane
Bodies, to make themfelves be feen and perceived by Men,
according to their natural Sight and Sentiments.
6 Now it is true that God has given me his Holy Spirit
promifed by Jefus Cbrift, which leaches 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 Let-
ters or Syllables that 1 write, far lefs all the Motions of
my Body ; for this is done humanly by my own Spirit
or my vilible Body. For if the Holy Spirit did dictate to
me all the Words that I muft pronounce, or all the
Words that I muft write, I could never commit Faults
in Speaking or Writing, which I do often commit, not
knowing fometimes where to rind Words to exprefs my
felf well, nor Orthography to write well ; which I have
declared in my printed Writings, faying ; It is the Spirit
that teaches me the Dotlrine which I write, but as {or the
Faults which are in the Pen or the Words, it is I who com-
mits thsmj and not the Holy] [Spirit \ which may fatisfie all
\ captious
Fart III. allltr Mijlakcs to the S fir it ofGcd. 221
captious Spirits, who feek to difcredit the Wifdcm of
God, by the Faults that I might have done Naturally;
Since the Proverb fays, that all Men do fail and mi flake
tbemfelves, and the Perfett are in Heaven, becaufe there
are no Perfect ^s but in God alone.
1 And it would be to tempt him, to require of a human
Creature the Perfection of all things \ fince this apper-
tains to God only, and not to Men , who have only a
limited Perfection, eyery one his Talent ; one the Perfe-
ction of fpeaking well, another of writing well, another
of ringing well, with other natural Gifts, which do not
come immediately from the Holy Spirit, tho* he makes
ufe of all thofe Gifts, when they may fervefor the Glory
of God, and when the Perfon offers and refigns them up
to his Government. For Example : God has given me
an Ability to compofe my Writings, and it is his Will
that I do it for his Glory, and the Good of Souls. Thefe
things come in Subftance 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 ma-
terial Faults ; but there can be no Faults in the thing it
felf; every one may afluredly believe and follow that,
without amufing himfelf whether I have any Defecl in
the Manner, or if there be any thing of natural mingled
with it, finceGod makes ufe of Mature and even or irs
Defects, to teach Men to feek thofe things that are above,
and not the things that are uyon the Earth.
4 For all that fine Learning,and (ludied Words', yea thefe
Niceties of the precife Truth of Terms, are things en
Earth, efteemed by vain Men, who feek Praife and Cu-
riofities more than the EfTence of the Means of their Sal-
vation, and the Holy Spirit vvill not encourage rhefe
Niceties, but infpires always Simplicity. For this Caufe
I do not reflect upon theMiftake that I oft times commit
of naming Peter for Paul, or Wood for Stone. It is
enough to me that I make the Subftance of the thing be
underitood, that Men may return to the Love of God.
And he having permitted me to caufe to be printed all
my Writings, has not appointed in what Time, by what
Perfon, in what Place, or by- what Means I might do it.
I muif. therefore apply my natural spirit to find out thele
Means. I have writ of it to my Friends, and adver-
tifed them that it was the Will of God that this fhould
! be
222 Prejudices anfa'ered : That {he afcribed part III.
k be done for his Gldry. And if I had not a&ed naturally
\ in this, thefe Perfons could not know this'exprefs Will of
' God,becaufe they are not yet fo difengaged that they may
* hear the Voice of God. Ought I therefore to hold my
' Peace and not to write, becaufe the Holy Spirit does not
f dictate to me all the Words, and becaufe I make ufe of
1 thofe which I fpeak in my homely vulgar Language ?
* And mult I prove otherwise than by my Words, that it is
1 the Holy Spirit who a£ts in me 2
They who consider this without an evil Eye, will, I am
perfwaded, be convincd that fhe is far from attributing
her Miftakes and Defects to the Dictates of the Spirit of
God, and that yet it might be very well faid to him who
was defirous to reduce her Writings to a greater Exa&nefs,
free of all Miftakes, What Rafbnefs is it for Men to offer-
to correal the Works of God? For God thinks fit to chufe
Tveak^andfooiifb things to confound the wife and mighty, and to
make his ft rength appear in their weaknefs ; that when we
fee the great and fubitantial Truths of God declared by one
of fuch Simplicity, without Difguife and Affectation,
without all Human Learning, and the Artifices and Ex-
a&nefs whereby we recommend our Writings to the World,
we may clearly fee that it is not her own Natural Spirit,
that by its Induftry and Application fearches out and dis-
covers thofe Divine Truths (tho' its Defects and Weaknefs
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 Learn-
ing, are very unconcerned as to fine Cloaths and other out-
ward things, about which others are very nice and ready to
laugh at their unfafhionablenefs ; fo one who is wholly ta-
ken up with the great and fubftantial Truths of God and
Eternity, and intent to imprefs them on the Hearts of
Others, has no regard to nicenefs of Words and Terms, is
not curious to avoid little Miftakes about letter and acci-
dental Matters; but earned only to inculcate to them the
great things of Eternity. And that this was the Difpofition
of A. B's Spirit, appears thro' all her Writings.
It may be Jofhuah knew not whether it was the Sun or
Earth that ftood (till ; and Efay thought that Hez,ekiah
ivould undoubtedly die of his Difeafc ; and S. Matthew
that Jeremy had written that which Zachary had faid, and
that there were two Thieves who upbraided Jefus Chrift
on
Part III. all her Mi/lakes to the Sp:rit of God. 223
on the Crofs, tho' S. Luke tells it was but one of them j and
jefusChrift himfelf, that there were Figs on a Fig-Tree
when there were none. But what, will tome fay, 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 miftaken in fome Words when he
offered it ; as that he faid it was bak'd fuch a Day, whereas
it was on another Day 5 or that it came fromP^r's Houfe
whereas it came from Johns \ or that the Corn it was
made of came from France , when it was from Ger-
many ; from whence the poor famifh'd Man would fancy
that the Bread could not nourifli him, that it was not
good, that they who were miftaken in this, might be
miftaken in taking, it may be, Poifon or Tares for Corn,
or Arfnick for Meal.
But what, ought fuch Miftakes to be imputed to the
Holy Spirit? God forbid ! they belong only to the Crea-
ture. And when it pleafes the Holy Spirit for fo faving
Ends, as to recommend Simplicity, the ftudy of Purifica-
tion, the cleaving to the one thing needful ; to teach thofe
who defire to be enlightned by God, that they mult leave
off the ways of humane Exa&neis and Speculation, and of
confounding the linderftanding with a Thoufand barren
and needlefs Curiofities, which certainly devour. much pre-
cious time, without making us well-pleafing to God, or
advancing one ftep in his Love, but have rather turn'd us
away from it,and occupied and blown us up with thefe ufe-
lefs Vanities : That the Holy Spirit,I fay, fhould permit, for
fo faving an Advantage, fome Miftakes which regard Acci-
dental, Foreign, and AccelTory things, to remain fbrne
time in the Instruments which he makes ufe of molt cer-
tainly and infallibly in the rhings 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 Divfne
Authority of thofe fent by God to guide Man without fail
to this fupreamEnd.
Th -Difference that is obferved amongftPerfons infpired by
God, and fometimes of the fame Perfon from himfelf con irs
from this, that they have not the fame Gifts by Nature, or
are not equally enlightned, or the fame Perfon is not fo
much at one time as at another, even touching Divine
Things, when they are Acceflbries. Thus the Apoltles
knew
224 Prejudices anfwered: That {he tout radioed Part II f;
knew not from the Beginning that the Gentiles would be
called to the Gof pel, and therefore at firft they lived exact-
ly after the Manner of the Jews. But when God gave and
encreafed this Light, they acted and fpoke otherwise; muft
we conclude from this, , that they were firft deceived, or
that the Holy Spirit did not infpire them, or did not in-
fpire them aright ? Not at all. But that at firft it was not
neceflary itfhould be made known to them, till the faving
Doctrine of the Gofpel were eftablifhed among the Jews.
So that we niuft hence conclude only that the Holy Spirit
gives and encreafes his Light as he fees it expedient forMen's
Salvation. Thus A. B. in her younger Tears had not re-
ceived the Light which refpects the glorious State in which
Adam was created before Eve, and therefore fpake of A-
dam then according to the common Opinion, but after-
wards in a more fublime Manner.
XXIII. XXIII. 5, It was again objected to her,, that fhe con-
5. zft*'/fc*tradic1ed both the Holy Scriptures and herfelfj and there-
Tj^r fore COuId n0t be led ^ the SPirit of God- To this &*
I Sri ^ reF!Iied J ' That thlS Cann°C be trUe indeed' if her Wri"
turu'and * r*nSs encnted bY tne Spirit of God, who cannot con-
ker.fdf C tradi& himlelf; for God is Yefterday and to day the
anfwred. * &me> unchangeable, and always equal to himlelf, from
1 whom no Variableness nor Contradiction can proceed. But
Avertif. < jf ner Adverfary would examine all the Holy Scripture
T°tr M ' a/cer t^ie banner ne nad done ner Writings ,■ he would
1 rembl. « £ncj manv more fuch f^eming Contradictions in the Bible,
P' " c For indeed there are many more according to the narrow
1 Apprehenfion and fhallow Judgment of Men, who being
c earthly and carnal^ cannot underftand fpiritual things,
* or thofe endited by the Holy Spirit, and they forge in
* their little Brains Errours out of moft folid Truths, and
1 Contradictions out^of the greateft Conformities.
c From hence have fprung fo many Errours, Schifms,
( and Divifions in the Church of God ; becaufe every one
1 would underftand the Scripture after their own Mode,
* they have invented fo many different Religions; and
' each fays, This is founded on the Holy Scripture : tho*
1 very often they have different Sentiments, and contradict
1 one another in the fame Truths, while every one thinks
1 he underftands them aright. Tho' they are uncapa-
c ble of underftanding Divine Things ; for the fame Spirit
' that endited the Holy Scriptures, gives the Underftanding
* of
Part III. contradicted the Holy Scriptures, cVc. 22 $
of them ; and when the Spirit of Man undertakes to do
It, he ftill falls from one Errour into anorher, and lofes
himfelf in that great Ocean of Divine Wifdom, which he
cannot underftand nor comprehend.
4 — It does not trouble me that there appears to be
Contradictions in my Writings to the Judgments of Men,
fince they will hardly find two Prophets fpeak the fame
Words upon the fame Matter ; and the four Evangelifts
do not relate the fame Things after the fame Manner ;
Muft it therefore be faid that there are Contradictions in
the Holy Scriptures, as this Benjamin Furly fays there are
in my Writings? ■ — God commands to honour Father
and Mother \ and Jefus Chrift lays we muft hate Father
and Mother j adding, that he who does not for fake Father
and Motherland all things, cannot be his DifcifU. How
will this Benjamin reconcile thefe two PaiTages. — For,
to honour Father and Mother, is a thing quite contrary
to the hating and forfaking them. And Jefus Chrift fays
that he is not come to bring Peace upon Earth, but War
between Father and Son, &c. And elfewhere he fays, my
Peace I give you, In one Place he fays, Drunkards
and Gluttons fhall not enter into the Kingdom of Heaven ;
and elfewhere he fays, that that which enters into the
Mouth does not defile the Soul.
1 — Truth is invincible and does not dunge, for all that
maybe thundered againft it; but it is the more eftabli-
fhed when it is oppofed and contradicted by ignorant
Perfons, as this Benjamin, who cannot difcern Truth from
Lying and from Contradictions.
1 He confounds one time with another, and will needs
give general Rules for all forts of Occafions ; and when
thefe Rules are not punctually obferved at all times, he
thinks that Perfons do change or contradict themfelves.
And if he had been an Apoftle of jefus Chrift when he
lived upon Earth, he would have often reproved him ( as
at prefent he does me.) For when Jefus Chrift was afraid
of his Enemies, he bids his Apoftles buy Swords, and if
they wanted money to do it, that they fhouldfell their Gar-
ment s\ and a little after he commands to put up the
Sword, and threatens that he who ftrikes with the Stvordy
fhall be ftrucken by it. — - If this Benjamin had been
in S. Peters Place when he cut off Malchus's Ear, he
would certainly have been difpleafed at Jefus Chrift, and
Q ■ blamed
226 Prejudices anfwered : That (he contradicted Part IlF.
* blamed him for Inconftancy and Contradiction , becaufe
' he could not difcern the time when he ought to ftrike,
1 and when he ought to forbear. He reproaches me that
4 I have written fomewhere, that I might fay fomething
1 that is not true, without lying or finning. He does not
c consider that there are material Lies which are not Sins.
« He would have Words precifely fpoken, which are
* true according to his Caprice; for it is a chief Ankle of
4 the Quakers to juftifie" themfeives before Men ; for they
4 ftudy precife Words, that they* may not commit a mate-
4 rial Lie, and they dare not call a Christian by that Name,
* without adding as thej call them, fearing to Lie by calling
c him a Chriftian when he is not truly fuch.; —
4 For my part I am far from thefe Maxims, for I never
4 regard the pronunciation of Words, but the Eflence of
4 the Truth of the things which I advance. If I exprefs
4 them in this or that Term, it is all one to me, provided
4 I deceive no Body, and that I make the things to be un-
4 derftood which 1 would fignifie. ^ But there is this difTe-
* rence between the Spirit that guides me, and the Spirit
* that guides that Se£t5 that they would be efteem ct by
4 Men for good Men, and for the Peop le of God; whereas
* I am not concernd how they efteem me, for I am con-
* tent with the Teftimony of my own Confcience, and
* feek not the Approbation of Men, far lefs will I fay any
* Words to the end they may think that I am Juft and gui-
4 ded by God. It fuffices me that I know it, and God
4 knows it j for it is written, He who would fleafe Men is not
4 the Servant of Jefus Chrift. Therefore 1 will freely fpeak
4 a material Lie, when I believe the thing is true : for Ex-
4 ample, I have often faid that I was Two Years youn-
4 ger than I find I am fince I causd one to fearch the
4 Regifter of my Baptifm. ^ I grant I have thus made
4 many material Lies, yet without finning thereby or ly-
4 ing', fmce a Lie is a Deceit or Falfenefs of the Heart tha£
4 kills the Soul; which I could not do by faying that I
4 was Two Years younger ; for I aim'd not thereby to
4 deceive any Body, nor to fpeak againft the Truth. I
4 have uttered many fuch material Lies. I love ra-
4 ther to poflels the Eflence of Truth in the bottom of
4 my Soul, than to fpeak verbally true Words through
* Hypocrifie.
1 For
Part III. the tidy Scriptures, and her Self. 227
' For what elfe is it to call Men by the Name of C
1 ans, 2nd to add to it as they call them than Hjpocrifie, and
1 Contempt of the Truth , fuch as the Jews had, when
1 they laid to Pilate, that he ought, to w; ire on the CroCi
1 of Jefus Chrift, that he was King of the Jews, by adding
1 to it, as be [aid; which Pihte would not add, faying on-
1 ly, What is written, is written; as I alfo anfwer to t'lis
' Benjamin, when he would teach me to fpeak Words
1 which are true before Men : For I know well that all
1 whom I call Chriftians, are not truly Chriftians before
1 God ; yet I will not learn from the Quakers to add to
1 the Name of Chriftian, as they call them; fince this feems
1 to me fuperfluous, and I have no other Intention in cal-
' ling them (imply Chriftians, but to male it be understood
c of whom I (peak, to wit, that I fpeak not of the Jews
1 or Heathens, but of thofe only whom 1 call Chrjftians,
* yet without defign to maintain that they are true Chri-
1 ftians. Since I declare clfewhere, that I know no true
1 Chriftians, it cannot be understood that I know them
c for true Chriftians, becaufe I call them by that Name ;
c but I conform my felf in this, to the Dilpofition of thofe
* who hear me, and not to the Truth of what they are :
1 Which if I would follow, I behov'd fometimes to call
c thofe nominal Chriftians , Atheifts , or Antichriftians ,
c which fcarce any Man would underftand ; therefore to
1 make my felf be^nderftood, I muft ufe common and
1 ordinary Terms, and pronounce them as briefly as I can ;
1 fince "we muft give an account of every idle Word, I ought
c not to add ufelefly to the Name of Chri/l/ans, as they call
1 them, fince it is underftood well enough of it felf, with-
€ out pronouncing thofe Words as the Quakers do.
To make appear how fully fhe clears her felf as to Con-
tradictions which they were ready to impute to her, I (hall
here adduce one Inftance. l I understand , fays fhe , by Avis fs-
yours, that my Writings have had fome good Operation lut- P- 84»
in your Soul; but withal that you have found (as it feems 8S- &'•
to you) fome Contradiction in them, in that I fay abfa-
lutely, that to be a true Chriftian one muft abandon all
that he pojfeffes, and neverthelefs you find in one of my
Letters, that a Man muft keep his Goods for his Necejfi-
ties , fince the World is now without Charity y and they would
leave the Juft without help in his need,
%i i Both
2 1 8 Prejud ces afff&ered : Thr.tfbe covtradifled Part III.
4 Eoth thefe things are moft true, and- do not at all
4 contradict one another ; for a Man muft abfolutely a-
4 bandon the Love of earthly Goods, if he would become
* a true Chriftian. jefus Chrift has very often affirm' d this
1 Truth in his Gofpel, and faid, that he who does not renounce
4 all that he pojfeJJ'es cannot be his Difciple. I bring no No-
* velties, when through all my Writings I prefs this Neceffi-
4 ty of forfaking all things to be a Difcipleof Jefus Chrift,
4 fince Jefus Chrift, his Apoftles, and all who have recei-
4 ved the Holy Spirit, fay the fame thing, and there is but
4 one Truth, which is God, which fays through all the
4 fame thing : So that they whofpeakotherwife, are Liars
4 and Seducers of the People, who flatter Men to deftroy
4 them, under the Pretext of GlofTes , and falfe Reafons
4 which they draw from the Holy Scriptures, without any
4 Ground.- — This I have declared fufficiently in my Wri-
4 tings, as you have well obferv'd and approved as you
4 fay ; feeing I very much blam'd a Woman of Friefland,
4 who was yet careful what fhe fhould eat and drink, and
4 wherewithal fhe fhould becloathed, after fhe had refoi-
* ved to become a true Chriftian, as you have remarked in
4 the Second Letter of the Fourth Part of La lumt nee en
1 tenebres. And 1 am (till of the fame Sentiment, that
4 when one relies upon temporal things, and wiil not vo-
* luntarily abandon them to follow Jefus Chrift, he cannot
4 be his Difciple ; and that Woman will never be one, fo
4 long as fhe is not difengag' d from temporal Goods : Tho'
4 flie be now gone out of her Country with a defign to em-
4 brace a Gofpel Life, fhe cannot attain to it,becauieof the
* AfTeclicn fhe has ftill for her Eafe and Conveniences,
* which proceeds from Self-love, being anxious for the
* temporal Part, and fearing Want. And I can aflure all
4 thofe who are ftill in that Difpofition, that they are not
4 true Chriftians.
4 But when I wrote to one of my Friends, in the 24th.
4 Letter ot the Fourth Part of La lum. nee en tenebr. as
4 you ailedge, that he ought to keep his Goods for his own
4 NeceffitieSy or that of others ; without leaving them to his
* Friends, or giving them to the Poor now adays : I had rea-
c fon to do it, becaufe this Man was more difengag'd in his
4 Soul from temporal Wealth than that Woman, and had
4 already refolv'd to abandon them all, fo that his Heart
4 wa§ free to poffefs them, as if he did not poilefs them :
4 which
Part III. the Holy Scripture^ anihtrSdf. 229
1 which a Perfon wedded to them could not do,tho' it feems
* to him he couli, and he will fry fo wirh his Mouth \
4 for there is nothing more deceitful than the Heart of Aitw\
4 which none knows hut God, and he to whom God reveals it.
4 And I had reaibn to advife this Man to keep his Goods,
* and that Woman that (he mould not care for the Mor-
4 row, without any Contradiction in my Advices ; but in
4 the Difpofition of thofe Two Perfons whom you men-
* tion: Since the one was free to poffcfs Wealth without
* (inning, and not the other ; and a good Ph) lician ought
4 always to confider the Original of his Patient's Difeafe,
* if he would heal him. For if he ordain ihs fame Phy-
* iick for all forts of Maladies, he would kill more than
* all the Executioners together.- So you muft not think
4 that there is a Contradiction in my Two Letters menti-
1 oned by you, but that there are Two divers Remedies for
4 Two different Difeafes ; to wit, one Remedy againft the
4 Love or Delire of earthly things; and another againft
4 too great Liberality or Indifcretion.
Again, A. B. fays fomewhere That no Body ever was or
can be faved but bj the Merits of Jefus Chrift, and fome
Pages after in the fame Treatife, fne fays, that no Body
can be faved by the Merits of another : This feems con-
tradictory, as well as thofe Two Proportions, the one o f
St. Paul, and the Other of St. James ; Man is juftified by
Faith without the Works of the Law ; and Man is jnfiifcd
by Works and not by Faith only. This lalt Contradiction s
reconciled by faying that St. P<*#/underfta:nrls that the Prin-
ciple which admits in us that true Righteoufnefs 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 Righteoufnefs of God, is Faith ; but that
Faith is not deftitute of Works, for if Faith were without
Works, it were a dead Faith , which would jafiirie no
Body. Thus thefe have no Contradiction, and yet are har-
der to reconcile than any Paflases of the Writings of A. B.
Thus as to the forecited Paffige , when fhe fays, that
no Body is faved but by the Merits of Jefns Chrift , her
meaning is, that jefjs Chrift is the Author and meritori-
ous Caufe of the Salvation of Men, who will accept of this
Salvation by the ways that God teaches them ; and when
fhe (ays, that no Body can be faved by the Merits of another^
this fignifies that none who wiil not co- operate to their
Salvation by the ways that God pre bribes them, c. n be
Q^ 3 iavcd
23
XXIV.
6 That the
predictions
fat down in
her Wrl
tings did
not corns
to pafs.
/in f wed.
Joh. a
Cruce.
Afcenfus
Montis
Carmeli.
Lib. 2.
Cap. 19,
ao.
Prejudices an/wired : That thtPrtditiionsY&xt III.
faved by the Merits of Jefus Chrift, or that the Merits of
Jefus Chrift will not fave thofe who will not follow the
way of Salvation.
Thus you fee how eafte it is for critical and captious Spi-
rits to find Contradictions where there are none j that the
Holy Scriptures themfelves have many feeming Contra-
dictions, tho' none in Truth j that they who are led by
the Spirit of God write in great Simplicity, regarding the
Effence and Subftance of divine Truths, and not the nice-
nefs of Terms 5 and how captious Spirits may mifinter-
pret them ; and divine Truths had need to be read andcon-
fidered with the fame Spirit that dictates them , at leaft
with a (ingle Eye ; for to an evil Eye they look as the
Cloud which guided the Israelites did appear to the £gyp-
tian'/j tho3 ir was all Light to. the firft, yet to the kit it
was all Darknefs and Confudon.
XXIV. 6. It is farther objected , If thefe Communi-
cations are from God, how comes it that they have not
their AccOimplimaieht, according as it was promised to her.
The Apoftls foretold that in the la(t Days there Jhould come
Scoffers walQpg after their own Lufts, and faying, Where is
the Bromifi of his Coming* For fince the Fathers fell afleep,
all things coninue as they were fince the Beginning of the
Creation. For the removal of this Prejudice, there is ad-
duced an excellent PaiTage of a Devout Author, which I
fhall tranferibe here like wife, fince it gives fo great Light
in this Matter.
' The Virions and Words of God, fays that Author, tho'
' they are always true and certain in themfelves, yet are
1 not always fo after our way of underftanding them, and
* that for Two Reaibns, the one proceeds from the Imper-
1 feclion of our way of underftanding them ; and the o-
c ther from the Reafons and Grounds upon which the di-
* vine Words and Virions are eftablifTi'd ; for oft-times
6 they are Comminations, and of a conditional Nature, or
* Condition; for Example, that iuch fhall amend, fuch a
£ thing (hall be done ; tho' neverthelefs the divine Word,
* to take it in the Letter, is abfolute, and does not exprefs
< this Condition. Thefe two things I prove by Authorities
* of Holy Scripture.
* Firft, it is evident that the Word of God is not always,
c and does not alway scome to pafs, after our way of under-
* (landing it,becaufe of the weaknefs and imperfe&ionof our
1 Underftanding.
Part HLfet down in her Writings dil not comt to pafs 1 5 1
Underftanding. For God being Immenfe and Profound,
it is no wonder that in his Words and Revelations then}
is ordinarily a fenfe and meaning far beyond our com-
mon way of conceiving them , and which fhall be fo
much the more true and certain in themfelves, the lefs
probability and certainty th- Teem to us to have. We
rind very often in the Scripture that the Ancients found
many of the Divine Words and Prophecies to fall out
quite otherwife than they conceiv'd and hop'd for after
their grofs way of underftanding them: For Example.
4 God faid to Abraham, after he had led him into the
Land of thzCanaawitesJ will give thee this Land. Gen. 13. '
15, 17. and he often repeats this to him; neverthelels
Abraham waxed Old, and God did net give it to him :
therefore when God faid to him the fame Words once
again , Abraham feeing no erfe^t of them , ask'd him,
Lord, whereby [ball I know that I Jhall inherit fr\ Gtn 15.
7,8. Then God made known to him, that it was not
his Perfon .that fhould pofTefs that Land, but his Chil-
dren and Pofterity, and that not till after 400 Years.
Abraham thereby underftood that God's Promife was
mod true in it lelf, becaufe God giving it to his Children,
and that out of Love to him, this was to give it to him-
felfi Abraham was therefore miftaken in his way of
conceiving it, and if he had a&ed at firft according to his
way of underftanding that Promife , he might have
really deceived himfelf, the Promife not being expreOy
annext to that time. And they who had feen Abraham
die without pofleiTing that Land, after that God had pro-
mised it to him, might have remained confounded, and
believed that it was falfe.
4 This alfo befell Jacob , when J'feph made him come
from Canaan to Egypt, with ail his Houfe, to lave him
from the general Famine ; God appear'd to him in the
way, and faid to him, Fear not Jacob, go down into
Egypt ', I will go with thee, and I will fur el) bring thee up
again, Gen. 46. 3, 4. Yet this came not to pafs, as we
would have taken it, after our way of conceiving things ;
for we know Jacob died there : It was irt his Pofterity
that this was to be accomplifrfd, and it was long after
that God brought back his Race. Now he who had
known whilft Jacob liv'd, that God had made this Pro-
mife to him j would without doubt have b.liev'd and
Ct4 [ though^
2 j 2 Prejudices anfivered : That the VrtcliBlonsYzxx. III#
' thought that Jacob going down to Egypt in Life, muft
e by the Favour of God come out of it in Life alfo. Yet
1 he would have been miftaken, and would have wonder'd
' to fee him die in Egypt without feeing any Accomplifh-
* ment of what he might have hoped for. We may there-
1 fore be miftaken in the Words of God, which yet are
1 mod true in themfelves.
4 We read in the Hiftory of the Judges, that all the
( Tribes of Ifrael being affembled to fight againft Ben-
c jamin, and to punifh a Crime to which they had con-
* fented, God having appointed who fhould fight firft,
£ they were Co perfwaded of the Victory, that having been
1 defeated with the lofs of 22000 of their Men,, they were
* greatly aftonifh'd at it, and wept before the Lord till Mid-
c night ; for they could not conceive, how having looked on
1 the Victory as fo certain, they fhould be fo greatly de-
* feated. And having ask'd, if they fhould fight again }
c And God having anfwered them, ifes ; they reckoned at
c this time the Victory to be altogether certain : But being
1 put to flight again with the lofs of 18000 Men , they
£ were fo amazed that they knew not what to think of it,
c when they faw that with 40000, and withal the exprefs
c Command of God, they could not ftand before 26000.
€ But they were miftaken in their way of conceiving God's
c Word, who would needs chaftife and humble them, by
1 allowing them to fight, yet without promising them the
c Victory, except at the third time, when they overcame,
€ but with much pains, and a ftratagem which they be-
* hov'd to make ufe of.
* After this and many other ways, it falls out that Souls
€ deceive themfelves, as to the Revelations and Word of
* God, taking it too literally. Gods main defign when
1 he fpeaks, is to fhew and give the Spirit which is con-
■ tain'd and hid under thefe Words, which Men after their
£ way of conceiving do not fo eafily comprehend, for it is
c much more ample than the Letter, beyond its Bounds
1 and Extraordinary. So that whofoever will tie himfelf
* to the Letter of God's Word, and to the Appearances of
* the divine Vilions, do what he will, he cannot mifs to be
( much miftaken, and to come fhort of, and be confoun-
1 ded as to the full and true meaning, becaufe he has fol-
* lowed his way of conceiving, and has not given place to
c the Spirit, emptying himfelf of his own Sentiment ; the
'Letter
Part lll.fet down in her Writings did not come to pafs. 2 J J
Letter kith, f*J* St. Paul, bat the Spirit quickneth. On a Cor.3.6.
this Occafion therefore, we ought to loofe our felves
from the Letter, and yield to a Faith , which will make
our Sentiments pafs for Darknefs : For this Faith finds
the Spirit, which Senfe cannot comprehend. For this
Caufe, the Sayings and Predictions of the Prophets did
not fucceed to many of the Children of Jjrael according
to their Hope, for they took them too much in the Let-
ter; and becaufe they came not to pafs as they under-
ftood them, they afterwards defpis'd them, and would no
longer believe them, fo as to mock and make a by- Word
of what the Prophets faid to them. Even Jeremy him-
felf thought he was much miftaken, when he faw not
the Effect of the p,ood Promifes that God had made to
his People ; Ah ! Lord God, furely thou haft greatly de-Je*- 4- I3-
ceived this People, and Jerufalem, faying, Te {hall have
Peace, whereas the Sword reacheth unto the Soul. The
fame Difficulty of not being able to comprehend the
Word of God, according to our way of conceiving it,
befel the very Difciples of Jefus Chrift, who had con-
versed with him, they were miftaken and thought them-
felves deceived , witnefs the two, who after his Death,
going to Emmaus fad and without hope, faid, Wetrufied Luke 24.
that it had been he who fhottld have redeemed Ifrael, and be- 2I»
fide all this, to Day is the third Day fince thefe things were
done. And even when Jefus Chrift afcended into Heaven,
fome ask'd him, if at this time he would reftore Ifrael. ^s *• "•
The Holy Spirit makes many things be faid in another
Senfe than Men underftand it, as in what he mzdcCaiphas
fay, concerning Jefus Chrift, that it was expedient that one J°"n l u
Man Jkoxld die, that the whole People perifh not \ which he
fpoke not of himfelf, and underftood in another manner,
and for a quite different end than that of the Holy Spirit.
4 Thus we fee we may be eafily miftaken by our way
of underftanding the Words and Revelations of God.
They are an Abyfs and Depth of Spirit, which our na-
tural Senfe cannot comprehend. We muft 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 obfcure and dark. There we fhali
receive the Abundance of the Spirit, Wifdom, and Un-
derftanding proper for conceiving aright the Words oi
God, which no Man that is not Spiritual can compre-
* hend>
2 J 4 Prejudices anfrvercd : That tber^rzdictions Part III.
hend or judge of, they being Divine. He cannot judge
even reafonably of them, and if he judge of them accor-
ding to the outfide, he is not Spiritual : For tho5 they be
covered with this outride, yet he cannot underftand them;
as St. Paul fays, that the natural Man does not conceive the
things -which are of the Soirit of God, for they are foolifbnefs
to him, and he cannot under ft and them, becaufe they are
Spiritual : But the fpiritual Man difcerns all things. It
is a rafhnels therefore to give our ielves the Liberty to
treat of Divine things by a way of comprehending them
naturally, when they require a Difcerning that is Super-
natural to Senfe.
* Let us conceive this alfo by fome Examples : Suppofe
a Holy Perfon fees he is persecuted by his Enemies, and
God fays to him, / "will deliver thee from them all, (lee
Jer. i, 1 9. J this Prophecy may be true , tho' his Ene-
mies kill him, (as it happened to that Prophet :) there-
fore he who fhould underftand this Prediction in a tem-
poral way , fhould be deceived ; for God might have
fpoken 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 Delive-
rance. And in this Senfe, that Prediction was more true
and ample, than the Man would have conceived it to be,
if he underftood it only for this temporal Life • For the
Words of God do comprehend always the principal and
moft ufeful Senfe, and Man may underftand them af-
ter his way according to the lefs principal Senfe, and Co
be miftaken. (Add, that if a Perfon to whom God has
given fuch a Promife, be the Head of a Family or Society,
bodily or fpiritual , the Promife may concern his Chil-
dren, or thofe aflbciated with him bodily, and may be
fulfilled in them, tho' as to the Death of the Head, the
Promife is annihilated.) Even fo if a Soul defiring to
die a Martyr for?God, receive this Word from him, Thou
fhalt be a Martyr, it may fall out that the Perfon fhall
not die a a Martyr, and yet the Promife remain true ;
for it will be accompliflid according to the principal
and elTential part, God giving him the Love and Recom-
pence of Martyrdom, making him a Martyr of Love, gi-
ving him a Martyrdom lengthned out in Labours, the
continuance of which will be more troublefome than
I Deathc
Part lU.ftt dwn in her Writings did not come to psfs. 2 ] 5
Death. In which he will accomplifh both the defireof
the Soul, and his own Promife ; for the defire of the
Soul was not (imply that kind of Death, which of it felf
would fignihe nothing without God s Friendfhip j but
to render to God the Service and the Love of a Martyr :
The other, becaufe God will give molt perfectly the
Reality and Rccompence of this, the' by other means.
God has promifed to fulfil the Defire of the Righteous, be-
caufe their Defires are juft and true, If therefore God
do not fulfil them during this temporal Lite, it is cer-
tain he will do it after this Life, and in a moll; perfect
manner ; fo that the Promifes do (till remain molt true.
1 The fecand Caufe why divine Words and Y7ifions, tho*
always true in themfelves, yet neverthelefs are not al-
ways certain as to us, is becaufe of the Reafons, Motives,
and Grounds upon which they are built, fince they may
change, the EfTecl: does not follow. We muft therefore be-
lieve that thefe things will infallibly come to pafs, fo long
as that fhall remain which moves and incites God : for
Example, to punifh, as if God (aid, Within a Tear I will
fend fuch a Plague upon this Kingdom y the Ground of this
Threatning is a certain Tranigreffion which they com-
mit in this Kingdom againlt God. If therefore the
TranfgrefTion ceafe or vary , the Punifhment may alfo
ceafe or be changed. Neverthelefs the Threatning was
true, forafmuch 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 Ninevahy whither God fent the Prophet Jonah to de-
nounce from him y Tet Forty Days, and Ninevah Jh*ll
be deftroyed. Which neverthelefs was not fulfilled , be-
caufe the Caufe of this Threatning ceas'd, which was the
Sins of the People , who immediately repented ; other-
wife this Denunciation from God would certainly have
taken efte6t. The fame thing as to the matter of divine
Threatning we fee in King Ahaby whom God threatned
by the Prophet Elias with a great Judgment, Him, his
Houfe, and Kingdom. But becaufe he rent his Gar-
ments with Grief, covered himfelf with Sackcloth s
fafted and lay in Sackcloth and Afhes, humbled and af-
flicted himfelf, God immediately tells him by the fame
Prophet, that he would not fend that Evil in his Days.
Where we fee , becaufe Ahab changed , the Threatning
and Sentence of God ceas'd alfo, * From
2 J 6 Prejudices anfrvered: That the Predictions Part III.
' From hence we muft conclude, that tho* God reveal or
* fpeak affirmatively to a Soul any thing in Good or Evil
1 concerning it felf or others j this may change more or lefs,
c or none at all, according to the Change of the Affection or
c Difpofition of that or thefe Souls, and according to the
c Caufe and Reafoo that God looks to ; and this will not be
1 fulfilld after the Manner that we look forit,even without
1 knpwingfometimes wherefore, but God only knows. For
* thoJ he fay, and teach, andpromiie things many times,
* this is not that they are to be underftood, received » or
c pofTeffed at the fame time, but that they are to be after-
c wards underftood, or when it fhall be fit to give Clea'r-
c nefs in them, or when the Effect: fhall follow ; as this
c fell out often even to the Difciples of Jefus Chrift, of
Job. 1 2. 16 t whom $p jgto fays . ihefe things underftood not his Di-
1 fiip/es at the fir ft , but when Jefus was glorified, then remem-
1 bred they that thefe things were written of him. There
1 may pafs many particular things after this Manner, which
4 cannot be underftood before their Time.
4 To fhew this in the Matter of the Promifes of God,
1 which are not fulfilled to thofe to whom they were made
* for want of good Difpofirionsj we read in the Book of
4 the Kings, that God being provoked againft the High-
4 Prieft Eliy becaufe of the Sins of his Children whom he
4 did not correct, (ent to tell him thefe Words by Samuel;
i Sam.20. i J faid, indeed, that thy Houfe and the Houfe of thy Father
3**. < fhouldwalh^ before me for ever, (as to the Priefthood ) but
4 now the Lord faith, be it far from me. For this Office be-
4 ing founded on this, that he ought to glorifieand honour
1 God, and God having promifed the Continuance of it to
* him upon the fame Ground , prefuppofing that on his
4 Part he would not be wanting in his Duty, it came to
4 pals that Eli coming Ibort in his Zeal for Gods Honour,
* who, as the Lord complains of him, honoured his Sons
4 more than God him felf, diftembling their Sins for fear of
■ dishonouring them; it fell out, I fay, that Gods Pro-
* mife failed him alfo, which would have been firm, if they
* had remained firm in their Piety.
4 We muft not therefore think that Divine Vifions and
4 Revelations, tho5 true in themfelves, ought to fall outin-
4 frllibly as they found, particularly when by the Order of
4 God they depend upon human things, which may vary,
I change, be omitted, or not. Now God knows when Re-
* velations
Part III. ftt down in her Writings d'd not ccme topafs. 237
velations are thus annex'd to Conditions and Difpoiitions
which depend upon Men, and he does not always difcover
it, and oftentimes he fpeaks or reveals the Thing without
faying any thing of the Condition, as he did to the Nine-
vites, to whom he foretold determinately, that they
fhould perifh within Forty Days. Sometimes alfo God
declares this Condition, as he did to Roboam : Jf thou
keep my Commandments as my Servant David, / alfo will
be with thee, and mil build thee a ft able Houfe as J did
to David.
1 But whether he declare thefe Conditions or not, it ap-
pears by what has been faid hitherto, that we cannot be
allured by the natural Way of Perceiving,that we are not
miftaken in the Underftanding of Divine Revelations.
They will fay, it may be, Why then does God commu-
nicate them ? It is to make them be underftood in their
Time, by the Order of him who has told them ; and he
fhall conceive them to whom it fhall pleafe God to give
the Underftanding of them [yea, even thofe fhall fee the
Ratification of them who fhall be in the Difpofitions re-
quifire and annex'd to thofe Declarations.] Laying afide
this, People expofe themfelves to great Dangers of Error
and Confufion, when they will needs judge determinately
and abfolutely of them, by what feems and appears ac
firft outwardly of them.
1 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 ; becaufe a great Pare
of the Predictions did not fall out according to theSence
of the Letter [nor fo foon as they look'd for them] which
made the Prophets fo ridiculous, that Jeremy faid, I am in -
Deri (ion daily, every one mocketh me ; for fine e I fpahe, /Jer' a6- ©»
cried 0 fit, J cried Violence and Spoil) but the Word of the
Lord was made a Reproach unto me, and a Deri (ion daily.
Then I faid 1 will not make mention of him, nor fpeal^
any more in his Name. And the Reafon why Jonah fled
when God lent him to denounce the Deftru&ion of
Ninevah, was, that he could not comprehend afluredly
the Truth of the Divine Words, ncr determinately un-
derftand their Sence. So for fear they fhould mock at
him, if this Prophecy came not to pafs, he chofe rather to
flee than to prophefie ; and having prophefied, he abode
[ forty Days without the City, to fee if his Prophecv
' fhould
2j8
Jon. 4. 2
Avertif.
contr. fe
TVembl.
h 96.
XXV.
that jhe
3j?.f s impo-
fed upon by
lmpoJlorstis
no Argu-
ment that
Jhe had not
the Spirit
of God.
Prejudices an/n ercd : Part III.
c fhould be fulfilled ; which when it was not, he was fo far
• ' grieved, as to fay to God in his Complaint ; I pray thee,
1 O Lord) was not this my Saying when I was jet in my
4 Country ? Therefore 1 fled before unto Tarfhifh, for I know
1 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. Muft we therefore be aftoniflVd
* if the things that God reveals to his Friends do not fall
* out as they might have conceived them, and far lefs as
* others underftood them ? For fuppofe God declare unto
* them fome Good or Evil for them or others ; if thefe
* things are founded on certain Difpofitions of Spirit, the
* Obedience of thofe Souls as to God, and a certain Per-
* feverance, and that this muft fail out upon thefe Con-
* ditions ; yet it is not certain for this, that the Event fhall
* fail out as the Words found, fo long as the Condition and
* Perfeverance are uncertain and do not appear.
Here is more than fufficient for folving all the Difficul-
ties that may occur in the Writings of A. B. as to any Pre-
dictions. And as to the Promifes and Declarations of God
how abfolute foever they may feem in Words , yet the
Completion of them is not to be look'd for, when there is
not a Correfpondence by an entire Converfion unto God,
in thofe to whom they are given. God does not retract
his Promifes, but he leaves them to whom they were gi-
ven, takes his Talents from them to give them to others,
till he find fuch as will profit by them. A. B. has decla-
red all that has been faid on this Head, in Two or Three
Lines. ' God, fays fhe7 is always True and cannot Lie:
' But Men do not underftand his Language,or do not know
1 the Time of his Predictions, or they hinder the Effect of
* his Promifes by their Sins or Indifpofitions.
XXV. In the laft Place it is given as an Inftance that
A. B. was not led by the Spirit of God, and that fhe had
not the Gift of Difcerning if Spirits were of God or not, in
that fhe was deceived for many Years by S. «SW/>»,and
others. It is to be considered, that the Holy Spirit does
not confer his Gifts upon thofe in whom Self-will does yet
reign, and who are guided by it, but on thofe only who are
dead to their own Wills. When thefe are endued with the
Gifts of the Holy Spirit, they do not exercife them accor-
ding to their own Will, or as they pleafe, but they are re-
fignd to God, that he may do in them, and by them,
when,
Part III. That (he was imptfed upon by Impoflors. 2^9
when , and how he pleafe. For Example : St. Paul had
without doubt the Gift of Miracles ; he ftruck (a) Elymas (a) A&s
Blind, raifed the Young Man that fell down dead, and 13- 20.28.
healed others. And yet neverthelefs when he was taken
he made none Blind, that he might efcape from his Per-
secutors, neither did he miraculoully heal Lpapbirtts, Tro-
phimus, Timothy, (b) And even fo when the Light of God, (^) Phil.i,
the Gift of Knowledge, &c. is given unto the Saints ; they 27.
do not therefore difcover all things in that Light and by Tic. 4 20.
that Gift, according to their Will ♦, but being dead to their u Tim. %
own Will, and refign d to the Will of God, they difcover 23*
in that Light of God, thofe things only which he is pleated
to manifeft unto them in it : fo that if God in his YVifdom
fee it convenient for them that they be ignorant of the
Evils of fome with whom they converfe, whether to §xer-
cife them , or that fome external things may be done to
them by thefe Hypocrites, or for other Ends known to his
infinite Wifdom \ then without any Prejudice to the Light
of God, or the Gift of Difcerning of Spirits, they fhall
not know thefe Hypocrites, till God be pleas'd to bring
that Gift into a6t, as to that Matter, which he ufes to do
when he fees it neceflary 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 ma-
naged by, Mens Self-will, or Self- wifdom, and from hence
to conclude, that that Perlon to whom the inward Dif-
pofition of others was known for fome time, did not only
want the Gift of Difcerning Spirits, but that alfo it is from
hence evident that it cannot be known from fuch a Perfon s
Life and Doctrine that he was led by the Spirit of God,
fince he did embrace in others that which was but Ap-
pearance and Impofture only, for Truth : For (c) David^ ,cxpfa. <f,
Jeremy^ another true Prophet j they who baptized Simon 4 * ,j /
Magus , PAhI (as to Demas) have fometimes taker* the j«r 11.19,
Appearance or Impofture of fome Hypocrites or Liars for iKingsij,
Truth : Does it from hence follow that it could not be 2 Tim. +
known by their Life and Doctrine, that they were led by
the Spirit of God? As if the ftrefs of their whole Life and
Doclrine were to be laid upon fome one or other innocent
Miftake. Or, as if rather from hence it ought not to be
inferred, that God in his Wifdom faw it expedient that
they mould be ignorant of the Hypocrifie of fuch Perfons
for fome time? and that the Gift of Difcerning of Spirits
fhould
240 The whole Evidence fwntnJL up. Part III.
fhould be differently directed and applied in thofe who
are a&ed by the Spirit of God, according to his Will ; who
can truly fay, Not Hive, but Chrifi lives in me.
Thus I have given 'a plain and true Narrative of the
Sentiments of Antonia Bonrignon, both as to the Effential
and Acceflbry Truths ; And of the Prejudices generally
raifed againft her ; and the juft Defences me makes for her
(elf, by which fhe clears and removes them ; and of the
Evidences fhe 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 Anfwers given to what is opposd
againft it. And tho3 1 might have contracted all into left-
fer Bounds, yet I chofe rather to give ic in her own Words,
and to let her fpeak for her felf. And now after all, I beg
leave to fumm up the Evidence.
XXVI. XXVI* If any pretend to be led by the Spirit of God,
The whole and in the mean time are worldly, or fenfual, or felfifh, or
Evidence contradict the Doctrine of Jefus Chrift, it is evident they
fumm'dup. are not of God. But if any pnblifh to the World a Do-
ctrine that is Pure.and Holy, tending only to mortifie Cor-
rupt Nature, and to recover the Love of God ; if it be
wholly conformable unto, and the fame with the Doctrine
of Jefus Chrift and of his Gofpel : If they who publifli it
do ftill live conformably unto it, and bring forth the Fruits
of the Spirit of God in their whole Life and Practice, de-
fpifing ail temporal things, and tending only to things eter-
nal; and manifefting the Righteoufnefs , Goodnefs, and
Truth of God in all their Actions; if their Words be ac-
companied with a Force and Power which reaches the
Heart and convinces the Confcience ; If they difcover often
the fecret Thoughts of the Hearts of others, and their
Difpofitions , even fometimes tho* their Perfons be un-
known to them ; If they be Perfons full of Simplicity and
Sincerity, having no worldly Aim, doing nothing to pleafe
Men, nor to gain their Efteem, but declaring the Truth
in Simplicity, even in things which they know will be molt
unpleafing to Men , and will bring upon them Hatred,
Contempt, and Perfection from Men , inftead of their
Favour and Efteem ; If they are altogether Illiterate, and
have acquired no Knowledge by the humane means of
Study , Reading , Conversation, and Meditation ; and yet
rnanifeft a clear, diftin6t, and comprehensive Knowledge
of Divine Things, far beyond the mod Learned Divines :
If
Part III. Tie wlole Evidence fumrnduj*. 241
If in declaring thofe Truths to the World by writing, they
flowed from them as Water does from a Fountain, as faftas
their Hand could guide the Pen, without mufing or medi-
tating what to write, or changing and corre£ting what
they had once written , or reading it over again ; and yet all
as to the main is of a Thread, moft rational , and clear,
and confident, and no real Contradiction either to the Ho-
ly Scriptures, or amongft thole Writings themfelves as to
the EfTence and Subftance of them : And if fuch declare
to the World, that of themfelves they are finful Nothings,
of the corrupt Mafs of Adam% from whence nothing can
come but Evil $ and that all the Good that is in them, and
all the Truths they communicate to the World, is not from
them, but from God and the immediate Operation of his
Holy Spirit, who is pleafed to make ufe of weak and fim-
ple Means to confound the Mighty and Wife : If all thefe
can be truly faid of any, thefe are certainly Evidences that
will abide the Verdift of an impartial Jury ; even tho*
there be no vifible Miracles, as John the Baptift, and many
of the ancient Prophets did none , there being no New
Doctrine publiiuYd, but the prefling and clearing of that
already declared and confirm'd by jefus Chriit, and his
Apoftles.
Now this is the Summ of the Plea cf Antonio, Bourig*
non ; and for the Proof of it, as to her Do&rine and Sen-
timents, (he refers to her Writings, which any that pleafe
may confult ; as to her Life and Spirit, to thofe who were
daily WitnefTes of it, (of which there are a Cloud of Telti-
monies made publick,) as alio for the manner of compo-
fing her Writings : As to the Force and Efficacy of them,
to thofe who by their Experience have found and do atteft
it. And thefe are the greateft Evidences that can be given
to thofe who were not Eye- WitnefTes, nor have experi-
enced that Efficacy of her Writings themfelves.
XXVII. And feeing by the Teftimony of her greateft XXVII.
Enemies, thefe Writings are valued and efteem'd by fome what
who have the Reputation of being Men of Senfe, Learning, Wei&ht
and Probity, and that there are others highly deferving that the TeH'
Charaaer (till alive, who were Witnefles of her Life and ^ 9J
Spirit, and have found fo much of the Divine Power ac- ha'Je ' y
companying thofe Writings, as has made them abandon
the Love and Care of all Temporal things,to mind and pre-
pare for Eternity. And feeing they are known to be Men
R • of
24* The whole Eviknce fuwrrfd up. Part III.
of no Hypochondriac!* nor Enthufiaftick Spirit, do not
pretend to immediate Revelations themfelves, are not led
by the heat ot Fancy or Imagination, but were addicted to
all the forts of rational Learing, and to the mechanical Phi-
lofophy, wherewith the World now abounds ; this may fo
far Counter- ballance the Prejudices raifed by fome other
Men of Reputation for Learning and Parts, (who never
read thofe Writings till they came to them with an evil
Eye, with a defign to expofe, ridicule, and confute them)
this, I hy, may fo far Counter- ballance that Prejudice, as
to encline People not to throw them away, as unworthy of
their notice, but impartially to weigh and consider what
they fay.
XXVIIL XXVIII. And I am the more bold and earned to per-
Tke imper- fwade this, becaufe they contain the matters of the grea-
tanccofthe teft Importance in the World : They encourage no New
Matter in $eft nor Schifm, fet up no New Creeds, teach no Difobe-
thofc Wn~ ^jence ro Super iours, Civil or Ecclefiaftick, no Contempt
*'"&• ct the Holy Scriptures or Divine Ordinances; they do not
teach Men to diftinguifh themfelves from the reft of the
World by a Precifenefs, in Words, Geftures, Apparel, or
other outward indifferent things ; But they clearly man*-
fed the horrid Corruption of our Nature ; the indifpen-
fahle neceiTity of the Love of God to be faved; the only
means to recover it by following the Life and Doctrine of
Jef us Chrift : how contrary all Men walk to this and yet
flatter themfelves with their falfe GlofTes on Chrift's Life
and Doclrine ; and the great and univerlal judgments that
God is now to bring upon the World, as he did in the
Days of Noak% its Wickednefs being as Univerfal, and at
as great a Height : With many other important Truths
which I cannot now repeat. And as they are of fuch
Weight and Moment, fo they are fo clearly and rationally
reprefented as to convince our natural Reafon-
XXIX. XXIX. It needs divert none from laying to Heart thofe
That tht great and neceffary Truths, becaufe they may meet with
Mcujfory other aceefiory things which they cannot reiifh y they are
things need told they may lay them afide, fufpend their belief of them,
deter mne. they may be lav d without them. And whereas it is re-
plied, That they being declared to be revealed by the Spi-
rit of God, we ought to believe them : It is anfwered, That
it is not neceifary to Salvation to believe that thofe Wri-
tings are Divinely infpir'd j many may believe the Divine
Effentiaf
Part III. The whole Evidence fumn?A up. 243
Effential Truths contain'd in them becaufe of their
Agreement with the Holy Scripture, and labour to form
their Lives and Hearts accordingly, and yet not be per-
fwaded that fhe had immediate Revelation ; befides, the
fame Spirit that declares even thofe acceffory Truths, de-
clares alfo that they are not neceffaryto Salvation, and that
they who do not relifh them, and are not bettered by them,
may let them alone. Even as God of his infinite Bounty,
has provided not only for the NecevTities of Man's Life,
but alfo variety of Entertainment, of which fome is agree-
able to fome Palates and naufeous to others : It is not need-
ful that every Man mould eat of all forts of Food, but it
is fit he take that only which is moft convenient for his
Health, not defpifing other Food, becaufe he cannot relifh
it, for it may be very agreeable and healthful to others ;
however he may let it alone.
God grant us all the Spirit of divine Charity and 2
found Mind ; and that whereto we have already attain'd, .
(the Effential Truths we all acknowledge) we may walk ™" 3- » U
by the fame Rule, and mind the fame things: And then l6'
if in any thing we be ' otherwife minded t God will reveal
this unto us.
R 2
244 ^art ft**
Advertifement,
IN Oppofetion to all the Prejudices rais'd again ft the Wri-
tings 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 thinkjit to put into their Narratives, thofe
on the other hand who give good Characters of them, aim at
nothing thereby but to perfwade People impartially to read and
confider the Writings them/elves, and not to trufjt them upon
their Words, no more than thofe who be f patter them \ even as
we Proteftants perfwade the People to read the Holy Scrip-
tures, and thofe of the Roman Church do all they can to hin-
der them, as being confcious that they make again ft them.
And as thus the Intention of thefe Wttnejfes is much more
Candid and Juft than the other ; Jo their Teftimony will by all
impartial Judges be ejleemd no left Weighty: The one are
Eye-Witneffes, and the other only upon Conjecture, Inferences,
cr Hear fay, and they who thruft in to be Evidences uptn no
better Grounds, giveoccafion tofufpeEl them as falfe Witnef-
fes, and to put them to the Oath of Calumny e'er they be ad-
mitted. And as they had far the Advantage of knowing the
Truth of what they declare beyond thefe others', fo their
Ability to make a right Judgment and their Probity is un~
queftionable -, of thefe I /hall in fiance only in two. The one
is the great Anatomift and Naturalift, Dr.Swammerdam,
whofe Writings are well known and efteem'd by all Enquirers
into the History of Nature, and it is certain that that Genius
does not lead to a Brainfeck Enthufiafm ; but after that he
had feen fome of the Writings of A. B. and conversd with
her, he was fully per haded in his Conscience that fhe was led
by the Spirit of God, and found the happy Effect of it upon
cwn his Heart* and Spirit. The other is Dr. Ant. de Heyde,
known alfo to the World by fome curious Enquiries and Obfer-
vations in the History of Nature and in Phyfick , who for
many Years had no /mall Contempt and Averfion for A. B. and
her Writings, fo that it was the force of Truth only, and no
favourable Prepoffeffion that brought him to efteem them,
who has now abandon* d all earthly things to follow his Af after
Jefus Chrift, and fuch powerful a Mean they were for this
End, appears from this following Account, which he permits
to be communicated to the World, being heartily defer ous to
sontribute for the Go$d of thofe who labour under the fame
hdifpcfitionsi A
Part III. 24*
DISSERTATION
O F
Dr. Ant, de Heyde,
Famous Phyfician of Midd/eturg in,
Zealand.
CONCERNING
The San&ity and Divine Illumination
of Jntonia Bourignon.
Tranflated from the Original Latin M. S.
Queft. i. If A. B. did lead a Pious and Holy
Life? 2. If [he was moved by the Spirit of
God to write for the enlightning of others ?
I. TpH A T we may know if A. B. did lead a Pious and j.
JL Holy Life, we muft firft underftand wherein true what /&.
Holinels and Piety does confift, to wit, in the Love «f God linefs is.
only, and of thofe things -which are Eternal. And feeing
two Contraries cannot be lov'd at the fame 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 Alan can ferve two Mafters, but he mujt
needs hate the one and love the other. St. Paul fays exprefly,
If ye be rifen with Chrifi, feek^ thofe things which are above y
and fit not your Affeclions upon thofe things which are on
Earth. And St. John warns us, That we iove not the Worlds Col. 3. 1.
nor the things which are in the World ; for if we do fo, the 1 Joh. 2.
Love of the Father is not in us. 15.
R 3 II. This
2^6 A Dijfertation concerning the Sinflity Part III,
II. II. This is likewife confirm'd by the Example of all the
To be di- Holy Patriarchs, Prophets, and Apoftles, as he who reads
fceru'd by tne Holy Scriptures will find through all, fo that there is no
Divine nee(j t0 produce Teftimonies here. But feeing this Love
Light cw//.0f God^ and of things Eternal, is hidden in the Heart, and
the Heart is known by God only, it is therefore difficult
to know if any truly love God. This Difficulty is lb
much the greater, that Hypocrites and wicked Perfons
can fo craftily counterfeit the outward Actions which are
the Signs and Fruits of this Love, that it is hard to diftin-
guifh them. That this Difficulty may be removed, it is
tobeobierved and confidered : i. That there are neverthe-
lefs fure Signs by which one may be convinc'd of the
Holinefs of another, and that he is endued with the Love
of God. For we affirm that Abraham, Ifaac^ Jacob, and
the other Patriarchs, Prophets, and Apoftles, were Holy,
and that with (b much Affurance, that we look upon it as
an Example which we ought to imitate. But 2. it is to be
confidered that we cannot know but by Divine Light, and
not at all by Natural Reafon, if one be Holy and a Lover
of God : And this is bellowed on thofe only who are Holy
themfelves, or at leaft endeavour in Sincerity of Heart to
become fo. To fuch God reveals his Secrets, in fo 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 feek after earthly things, they really cannot
know if any be truly Holy and a Lover of God or not. Ne-
verthelefs they take upon them to judge magisterially of
all things, as if they only <iid poflefs all divine and humane
Wifdom ; tho' in the mean time they are ignorant of the
E (fence of things, and content themlelves with their out-
fide and furface. So that their Teftimony as to Holinefs
and the Love of God , even of the Patriarchs, Prophets,
and Apoftles , is founded meerly upon their own Advan-
tage ; For they judge that to be Good and Holy which ad-
vances this; but on the other hand they account that to
\?s Evil and Prophane which brings them in no temporal
Gain.
HI- III. It is juft of this Matter as it is of the Light, of
flluflratcd w\\kh a Blind Man cannot judge, neither can he torm the
fijthema- j^ea of it, becaufe his Eyes, by which alone the material
f/r;f Light is perceived, are ill-difpofed for it. Yet this does not
4r* hinder, but that he whofe Eyes are well-difpofed may be
certain
Part III. and Divine Illumination of A. B. 247
certain that he fees the Light, becaufe when he opens his
Eyes, he difcovers many things round about him, wfcich
without this Light could not be difcern d, and withal he
can walk and do other Works which would be impollible
for him, if he were deprivd of that Light: And when he
fees other Men walk refolutely and fteddil?, and do their
Works by fure Rules, he has reafon to conclude that thefe
Men do alfo enjoy the Light. This may be eafily applied
to Spiritual things. For tho' the natural Man turning his
clofed Eyes towards the Divine Light , is Blind in Spi-
ritual things, neither can he know if one be Holy and have
the Love of God, yet this does not hinder , but that he
who has the Eyes of his Mind opened, may be aifured
that he himfelf and others like unro him, are illuminated
by God ; for when the inward Stare of his Soul isdifcovered
to him, and the work of God in his Soul, and the means
that are to be made ufe of for the preferving and ftrength-
ning of that Work, he juftly concludes from hence that
he enjoys the Divine Light, and he, walking in that Light,
and abandoning all the Creatures, that he may love the
Creator only , may be certain that he loves God, and is
Holy: And obferving the like in others, he concludes that
they alfo do truly love God and are Holy. Upon fuch
Grounds is founded that Knowledge by which Holy
Men do underftand their own State, and the State of other
Holy Men. And after this manner are they perfwaded
that the Patriarchs , Prophets, and Apoitles were Holy
Men.
IV. Some perhaps may reply to all this. Altho1 Good jy.
and Holy Men may mutually know their own and others t*o forts
State, yet it is not fo with thole who has net as yet at- »ffpiritw
tain'd to Holinefs and the Love of God. I anfwer, fuch ally Blind.
imperfect -?erfons may be of two forts, to wit, fome know The j. 'a-
that they are Blind and therefore are defirous of the means Pa&k *f
whereby they may fee and be enlightned ; others, z\t\\o Jecin&> tfje
they be more Blind, than Moles, yet they do not defire 2* mt-
to fee; either becaufe they imagine that they are enlight-
ned and fee fufficiently, or for that they are fo funk into
and carried away by the Love of the Creatures, that they
have no thought ot the Creator and of things Eternal.
Thofeof this fecond kind are fo far from being able to know
their own State or that of others that they cannot form
any Idea of it. more than a Blind Man can judge of
II ± Li^hs
248 A Dijfertation concerning the Santfity Part III.
Light and Colours. Hence it would be to no purpofe to
endeavour to demoftrate to fuch that one is Holy, and in
the Love of God. But as for thofe of the firft lort, who
know they are Blind and defire the Light, they, according
to our Saviour's Promife, (hall fee. And as they are con-
fcious of their own Blindnefs, and anxious about it j fo
God will reveal unto them the Holinefs and Illumination
of his beloved ones, in fo far as that may be a Mean of
recovering them out of Darknefs into Light, and from
Sin to Holinefs. So St. Paul was inftru£ted by Ananias ;
Cornelius ■, the Centurion, by St. Peter. And God in all
times has employed Holy Men for the enlightning of others,
and for guiding them by their Examples, Words, and
Writings into the way of Holinefs. This is the Ground
and Origine of the Divine Miniftery, which for this very
Reafon is highly neceffary, to wit, that they who live holi-
ly, and are illuminated by God may fhine 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
choofe a Guide who may lead us into the right and fhorteft
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 beft and fhorteft way, fo there
are fure Marks whereby we may know if any be Holy and
enlightned by God, and do truly love him. This is a fign ;
if he feek thole things that are above , and not thole
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 faUs out but too often that Hypocrites and wicked
Perfons may outwardly fo behave themfelves, as if they
were truly Holy and in the Love of God, that by their
feigned Piety, the Good may be feduced ; yet God will
not permit their Hyprocifie to be always hid, efpecially
when the Salvation of others is thereby in hazard.
V. V. It is therefore certain and acknowedg d by aU Men
Five Tefli- of found Reafon, that it may be known by manifeft and
monies of undoubted Signs if any love God and is Holy. So all Chri-
Holinejs i» ftians are fully perfwaded that Abraham , Jfaac, Jacob,
*T}7- , Mofes, and the other Patriarchs , and alio the Apoftles
were Holy Men. This we know, 1. by the Evidence they
gave from their Deeds, Words, and Writings, that they
faw clearly that God, and things invifible, were far more
excellent
Part III. and Divine Illumination of A. B. 249
excellent than the Creatures and things vifible, and were
thereby engaged to foriake thefe things and count them as
nothing, and only to feek and love thofe other things with
all their Heart. Believing that God is, and that he is a
Rewarder of thofe who leek him. To this Teftimony,
2. there is added the Teftimony of others, who well knew
the thing, and are not moved by any Self-Intereft or Ad-
vantage, to give this Teftimony ; which gives us fo much
Afturance that we may acquiefce in it, as we do in the
Teftimonies of Hiftorians, Geographers, and Naturalifts, in
things of which they have been Eye Witnefles in their re-
fpe&ive Sciences. To this add, 3. that fo long as thete is
nothing made appear contrary to thele Teftimonies, there
is no reafon to call them in Qyeftion. 4. VV e may be cer-
tain of the Holinefs of another, and of their Love of
God by the Teftimony of our own Confcience ; tor he
who is truly Holy and poflefles the Love of God, does
rightly infer from the Conformity of anothers Anions to
his, that that other Perfon is Holy and loves God. But he
who has not attain d to this Perfection, may yet be cer-
tain of the Holinefs of others , by observing that their
Actions do as far excel and tranfeend his, as the Actions
of him who fees clearly and walks at Noon-day, do tran-
icend thofe of a Blind Man, or of one groping in the Dark.
But as for thofe of an evil Eye, as they are Blind, tho'
they boaft that they fee, fo they are not in a State of Judg-
ing of others. Befides it would ferve them to no purpofe,
fo long as they remain in that damnable State, to know
if others be Holy or not. To thefe may be added, 5-. as
a Teftimony of the Holinefs of any the Miracles and won-
derful Works which fuch Men do, and the extraordinary
Light communicated unto them by God. But whereas
there are alfo lyin* Wonders, by which falfe Prophets do
feduce many, and the Dragon is worfhipped by all the
World ; and feeing the Devil has great Knowledge, there-
fore this Teftimony alone without the foregoing, is not
enough to afcertain us of the Holinefs of any.
VI. But that we may come more clofely to the matter VI.
in hand j I fay, if it can be made appear that the Eviden- 4W tbifi
ces and Signs which convince us that the Patriarchs, Pro- *"; A. B,
phets, and Apoftles, were endued with Holinefs and the
Love of God , have place alfo as to Antonia Bourignon^
then
2$o A Differ t At ion concerning the SwtTtty Part III.
then we may be aflured likewife, that this Virgin was Holy,
and in the Love of God.
VII. VII. That Antonio, Bourignon teftifies this of her felf, is
i. Hewer- not doubted by any who has look'd though but fuperficially
M rep- into her Writings : For flie bears Witnefs in many places
mony of 0f her San&ity and extraordinary Love of God. So that
berfelfy*- ner Adverfaries take occafion from hence to reproach her,
UdrM*dn9 ts jf it were not futabie to the Sanctity of Holy Perfons
pZdc c^at tney tncm^ves would publifh the Grace given
them by God ; and they would moft abfurdly difcre-
dit fuch a Teftimony. As the corrupt Jews did for the
fame Reaibn reject JefusChrift, becaufe he bore Witnefs
of himfelf. But our Saviour did (b little regard this, that
he faid nothing elfe, but, / have fpoken the Truth, and if
ye will not believe me, believe the Works which I do. Thus
we fee alio , that Mofes, David, Paul , and other Holy
Writers were not afraid to declare the Grace given them
by God. Which TeMimony ought not in any wife to be
look'd upon as a Token of Pride, becaufe thefe Holy Men
were convinced that they were nothing, that they were
come of the corrupt mafs of Adam, and fo worthy of
Damnation ; that of themfelves they could not think one
good Thought, but that all their fufficiency was of God,
and that they had no Good, but what they had received.
Moreover thofe Holy Men were commanded by God to
bear Witnefs to the Truth of themfelves, that they might
ftop the Mouths of Gainfayers , and might encourage
the Good to yield up themfelves wholly to God, who can
do even in the weakeft, when they deny themfelves, ex-
ceeding abundantly above all that we can ask or think.
For God has no refpecl: of Perfons, but he gives to every
one liberally. And that Antonia Bourignon did truly imi-
tate thofe Holy Men, is abundantly demonftrated in her
Writings, even to the Confufion of Gainfayers ; for fhe
was in that State, that fhe endeavour'd always to fpeak the
Truth only, whether it made for her or againft her, not
Studying to pleafe Men, as becomes the Servants of Jefus
Chrift.
VIII. VIII. But that we may fee whether we ought to give
lie Tem. Credit to this verbal Teftimony of A. B. we come to con-
awry of frier her Actions. And thefe were fuch that throughout
her Afti- an ner Ljfe fhe fought only God and things Eternal, en?
pm: tiiely abandoning all the Creatures and things Temporal.
Part III. and Divine Illumination of A. B. 151
If you except fome Years, in which fhe followed the
Vanities of the World, not out of Inclination, but that
fhe might pleafe Men ; tho* even then (he did nothing
that by Chriftians now adays is reckon'd to be Evil, or
blameworthy : Yet this withdrawing from God did greatly
hurt her; while (he enjoy 'd worldly Delights , fhe loft the
Divine Ones, and that with fuch bitter Remorfe of Con-
fcience, that fhe thought her felf in Hell. She got no reft
till fne forfook the World , the Things of the World
and Self, that fhe might love God only, and be refign'd to
his Will in every thing. In which Refolution fhe perfe-
yered fo faithfully, even to the end of her Life, that fhe
would rather have died aThoufand times, than have defi-
red any Creature, or followed her own Will in any thing j
never undertaking any thing till fhe was firft perfwaded
that it was the Good- will of God. As appears every where
in the Writings of Antonio, Bowignon, particularly in the
Account of her inward and outward Life, and the Conti-
nuation of it; where this is fufficiently demonftrated:
Which Teftimony thos given by her felf, is neverthelefs
true, as I have made appear in the Seventh Seciion.
IX. Moreover this Teftimony is confirmed by many jx.
Good and Pious Men who knew AntonU Bourignon from 2. The Te-
her Infancy, and did narrowly obferveher Converfation '.jlimmj §f
Many fuch Teftimonies are to be met with, in that Trea* $thers.
tife of A. B. which is called, The Teftimony of the Truth.
It is worthy of Obfervation, that thefe Teftimonies feem
to have been publifhed 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 (topped, not only by Two or Three WitnefTes,
by whofe Mouth every Truth is eftablifhed ; but by fuch
a Cloud of WitnefTes ; who afiure us that the Thoughts
and Words of Antonia Bourignon were ferious and pious,
even from her early Infancy ; fo that obferving the change
that Man is fubjecl to throughout all his Life, and that
he muft part with all at Death, while he feems to propofe
to himfelf, 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, eter- .
nal, and blefled Life ; of which fhe became fo defirous,
that fhe counted all bodily Delights, Recreations, Plea-
fures, fine Cloaths, and aD other perifhing things, as Dung
and
252 4. DifferUtion concerning the Sa,0ity Part III.
and Lofs , for the Love of thofe good things which were
Eternal, and would never fail. And about the Fourth
Year of her Age, Having learned that our Lord Jefus Chrift
and his Apoftles did lead a Life wholly free of all earthly
and temporal Cares and Defires, that they might only
care and leek for thofe things which are above, and are
eternal, fhe look'd on fuch a Life as moft reafonable and
worthy of a Man ; but obferving that the Life of Chrifti-
ans now adays was altogether contrary to that kind of Life,
hence fhe concluded that they were not True Chriflians,
and begging that her Parents would have her to the Coun-
try where the Chriftians liv'd, fhe vehemently thirfted
to go thither, that fhe might lead a truly Chriftian Life.
And tho' they endeavoured to perfwade her that fhe liv d
amongft Chriftians, yet fhe could not believe this,efpecially
when advancing more in Years fhe found that the beft a-
mong ail the Parties of Chrijiendom, did (till love and feek
after earthly things ; fo that their Deeds were directly op-
pofite to the Deeds of Jefus Chrift, and of the Firft Chri-
ftians. While in the mean time our Saviour fays exprefly,
That the Difeiple ought to be like his Mafter, and that he who
believes in him Jhall do the Works that he did^ yea^ greater
Works than thefe-7 as the Children of Abraham do the
Works of Abraham.
X. X. As Antonio, Bourignon grew in Years, the Love of God
Her soli- and her Neighbour did encreafe in her, of which fhe gave
tuM. infallible Proofs on all Occafions ; for obferving that
the Converfation of Men was an effe&ual Mean to with-
draw us from God, and to deprive us of his Love, fhe
therefore lived as iolitarily as was poffible ; not that fhe was
Melancholly or Brainfick, for fuch alio feek to be Solitary,
but that applying her felf to the Contemplation of God,
and of his Perfections, fhe might the better continue in
his Love. She was otherwife of a chearful, fociable, and
ingenuous Temper, and underftood well how they ought
to carry themfelves who defire to be lov'd by the World ;
as appear 'd ill the time that fhe applied her felf to the
Converfation of the World.
XI. XI. Moreover fhe denied her felf as to Meat, Drink, Ap-
Her sdf-t yzxtX, &c. all things that were not abfolutely neceffary
denial. for tne fupport of Life } and this, both that fhe might not
adhere to any Creature, and that fhe might beftow on the
Poor, and the Sick, what fhe had beyond her Neceflity.
And
,
Part III. and Divine Illumination of A. B. 2 5 j
And that Antonia Bonrlgnon did thefe things, not that fhe
might be feen of Men, like unto the Hypocrites, but only
from the Love of God, and her Neighbour, and things
Eternal, appears from hence, that (he did ail thefe things
in fecret, as much as was poffible, entering into her Cham-
ber, and (hutting the Door, pray'd to her Father in Secret,
and gave Alms, her Lefthand not knowing what her Right-
hand was doing: She (hew'd fuch a chearful Countenance,
that none but her pious Mother knew that (lie faffed.
XII. That the Deeds and Actions of Antonia Bomignon XII.
did proceed from the Love of God, appears alfo from this, Her firm
that (he perfever'd in them conft antly to the end of her ptrfew-
Life ; except that (hort time in which (lie engaged her r*nc'ht9
felf n the Vanities of the World, and no Reproaches, Per- Death-
(ecutions, hard Ufages with which (lie wreftled through-
out all her Life, did ever make her fiacken ; nor yet the De-
ceit, fair Words, and feign'd Sanctity of Hypocrites and
Impoftours, who continually endeavourd by many ways
to diftraft her, and to withdraw her from the Love of God.
So that (he had received the Gift of Fortitude from the
Holy Spirit, to fuch a Degree, that (he would not have
done any thing againft the Will of God, nor omitted that
which (he knew to be agreeable to the Will of God, no not
for the whole World. And thoJ fhe greatly defired Soli-
tude, becaufe there (he had learned to converfe with God,
and to hear him in a profound Silence, yet when the Glory
of God, or the Salvation of her Neighbour did require thac
fhe fhould converfe with Men, (he willingly left that Soli-
tude : For fhe ever obferved 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 alfo to be blotted out
of Gods Book, and with St. Paul, to be an Anathema
for her Chriftian Brethren.
XIII. Antonia Bourigmn finding that Virginity was moft XIII.
acceptable to God, and an effectual Mean of perfevering The purit?
in the Love of God; (lie therefore from her Childhood °fker Vir-
beggd of God that fhe might be the Spoufe of Jefus Chrilf ,g<" State-
earneftly defiring never to be married to any Man. This
fhe obtained fo perfect ly from God, that fhe never enter-
tain'd a Thought contiary to it, tho' (he was ofr-times *
fought in Marriage by Peribns who could have afforded
her many worldly Advantages, and her Parents were feli-
citous
254 ^ Differ tition concerning the Santfity Part III*
citous to have her married; Yea, her Father, contrary to
her Will, promifed her in Marriage to a rich Merchant*
And that ihe might avoid that Stroke, fhe feparated her
felf from the World , and from all Creatures , and a-
boutthe Eighteenth Year of her Age, having put on the
Habit of a Hermit, fhe left her Father's Houfe, without
taking with her fo much as a Penny, forfaking Wealth,
Accommodations, Delights, and all temporal Things, only
for the Love of God. The abandoning of all which, was (b
well-pleafing to God, that he wonderfully guided and pre-
ferved her, and delivered her out of the Hands of wicked
Men, and committed her to the Care of fuch as were truly
Good, who were ready to be helpful to her in all things.
XIV. That I may not be too tedious, as to the Tefti-
XIV. mony which others give concerning the Piety and San&i-
©/ Faith, ty of Antonia Bourignon, I fhall only propofe fome Re-
Hope, and marks as to thofe Three principal Vertues : i.Faith. 2.Cha-
charity. x\tyt ^ Hope. For if there can be fufficient Evidences
brought, whereby it can be made appear that A. B. did pof-
fefs thefe, there can be then no doubt but that Jfhe was
Holy and Pious. That this may be made appear, it is not
needful to examine each of thefe Vertues particularly by
it felf, becaufe they always go together. There is no doubt
then, yea, we may be allured of it, that he who pofTeffes
one of thefe Vertues, does poffefs them all. Faith then is the
fieb.ii.i. Subjiftence of things hoped for, and the Evidence of things
notfeen : 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 Underftanding
are unconceivable. t In this Senfe, Faith is communicatee!
unto all Men ; for it is that true Light that enlightens eve-
ry Man that comes into the World. But this Light is fo
darkned and hindred to encreafe, by the Love of the Crea-
tures and of temporal Things, in which Sin confifts, that
Faith, being without Life and Spirit, becomes dead and in-
efTe&ual. To make appear therefore that any has Faith,
it is not enough that he is endued with this firft innate
Light, becaufe in that Senfe all Men have Faith, while in
the mean time all are not Holy. But here we fpeak of the
( Faith which all have not, but they only who do not refift
this Divine Light, nor ftrive to quench it; and who they
are that follow it, and walk in it, and who(e Faith work-
eth by Love, mull and ought to be made evident by their
Worki,
Part III. *nd Divine Illumination of A- B. 355
Works , that it may appear to be living and not dead.
This was the Faith in Abel, Enoch, Noah, Abraham , Mo-
fes, and the reft of the Holy Men, lpoken of Heb. 1 1. who
feeing the invifible God , contemned all vifible Things,
fuffering all manner of Reproaches , Perfections , and
Torments, that they might ever fee and enjoy him, and
this with fo great Refolution, as the whole World could
not divert them from their purpofe, or feparate them from
the Love of God, becaule they knew certainly that the
Hope they had, would never make them afhamed.
XV. Now that in A.B. Faith did thus work by Love, XV.
with an affured Hope of enjoying God, appears by all her Tkst theft
Life, as has been already fhewn. And that we may have <*M #w
the greater Evidence of this, we need read only the Account *n* *&****
of her Life, given both by her feif and others. Among in- in btr'
numerable Inftances it is very remarkable, that A, B. took
upon her the Care of governing, educating, and inftru&ing
in the Chriftian Religion, many poor Orphan Girls in an
Hofpital, and that without any Tie or Obligation, or any
other End, but the Hope (he had of bringing up thefeOr-
phins in the Fear of God, and of forming them to be true
Chriftians ; employing in this Office all her Induftry, her
Goods, and the Strength both of her Body and Mind. In
which Work of Charity, fhe continued for Nine Years,
confiding fo firmly in God, that tho* fhe was tofs'd with in-
finite Afflictions, her Refuge was in him alone, and that
with fuch an affured Hope, that fhe was never confoun-
ded nor fruftrated of her End. In fuch Works of Cha-
rity, A, B. continued even to Death, but with this Cau-
tion afterwards, that having found by Experience that
moft of the Poor, and other Men alfo, did abule Alms,
and the other Offices of Charity, to encourage themfelves
the more in their Sins, fhe did difpence the Gifts of Cha-
rity more warily, enquiring firft if they might promote
the Salvation of her Neighbour, which ought to be our
great aim ; and being once perfwaded of this, fhe fpar'd
neither Money, nor Travel, nor her own Life, where fhe
could contribute for the Salvation of others. But where
fhe faw that her good Works could contribute nothing to
this, fhe endeavoured to live in as much Retirednefs and
Quiet with God as was poffible, that fhe might work out
her own Salvation with fear and rrembling, being thus
truly helpful to all, when a few had rejected her Help.
Th«
2 $6 A Difjertation concerning the SmBity Part III.
The Malicious therefore have no realbn to accufe A. B. of
Avarice,or Cruelty, becaufe fhe did not diftribute her Goods
indifferently to all the Poor; for this did not fpring from
Co evil an Original, but from true Charity, that fhe might
not concur by the Poors abufing of her Alms to the mul-
tiplying of their Sins, and fo to the aggravating of their
Damnation. This proceeded alfo from the Care fhe had
that the Goods which God had committed unto her, as
to a Steward, might be faithfully diftributed.
XVI. XVI. It was premifed in the third place, that we ought
3. The con- to admit the fore- mentioned Evidences for proving a Per-
twy to fon to be Holy, and a Lover of God, as good and valid,
thofe Evi- f0 long as the contrary is not made appear. Now as to the
Jences, not Holinefs of Antonia Bortrigwn, and her Love to God, that
made ap- fa contrarv js not vet macje appear, is evident from this,
$CMr' that no body could ever yet difcover that her Life and
Actions were at any time blameworthy, even then, when
to follow the Vanity of the World, fhe lived for fome time
diftracled from God. But from hence we ought not to
conclude, as fome malicious Perfons have done, that Ant,
Bonrignon and her Friends do affirm, that fhe neither finn'd
• in Adam nor in her felf ; which is moft falfe .* For A. B,
declares in many places that fhe, as well as other Men,
was born of the corrupt mafsof Adam , and did fin in him.
And not only fo, but that turning afide from God unto
the World, fhe fiWd in her felf; tho* fhe never did any
thing that is blame worthy before Men. For fhe was fully
perfwaded that every turning afide from God unto the Cre-
tures, is a Sin that deferves Damnation.
XVIL XVII. The Fourth Evidence, to wit, that of our Con-
4. The Te- fcience, as to the Sanctity of A. B. is moft abundant; for
Himonj o/many Perfons of all Parties of Chriftians, of all forts of
the Con- Ranks, and thofe moft Pious, do decalre that they have
fcience of felt fuch Operations in their Souls by the Prefence, the
•thers. Words, and Writings of Antonia Bonrignon^ that they were
fufficiently convinced in their Confcience that A. B. was
Holy, and in the Love of God, and that to fuch a Degree,
that this Love feem'd to flow from her into them and other
well-difpofed Souls , becaufe many are brought by her to
abandon their own Wills and the Creatures, that they
may Love God only, and fubje6t. themfelves wholly to his
Will. And I am perfwaded that her Writings will have
fuch Operations in all thofe, who flull read them with a
fineerc
Part III. and Divine Illumination of A. B. 2 57
fincere and hearty defire to find the faving Truth, and to
endeavour to walk in it, in fo far as they know it. Unlefs
they be fo far potfeit with Prejudices, as that they will
admit of nothing for Truth, but what isconlon nt to their
formerly received Opinions, looking upon every thing that
differs from them, or feems contrary unto them, as Lies
and Error. This' is as if one looking always through a
coloured Glafs, by which all Bodies would appear to him
of the fame Colour, fhould imagine and affirm, that other
Men who look with the naked and (ingle Eye, are perfect-
ly miftaken when they fay that they fee clearly that every
Body has its own dillincyb Colour.
XVIII. Unto thefe Four Evidences of the Sanctis of XVIir.
A. B. this Fifth ought to be added ; to wit, the wonderful The won*
Works that A. B, did, and the extraordinary Divine Lights trful
that God communicated to her. To reckon up all thefe Worksjhe
. we behov'd to narrate her whole Life, and to adduce all did> and
her Writings, which are full of fuch wonderful Works and . P'™?*
Light. Therefore let every one that loves the Truth, apply Lig h &l~
to thefe Writings, and (which foever he fhall be pleased ven
to perufe) he will by them be fufficiently convinced of this
matter. But that fome Inftance of this may be given,
it is to be considered, that this ought to be looked upon
as a great Miracle in A. B. that fhe fo generoufly fought
againft her corrupt Nature, that fhe wholly fubdued it,
not by her own Strength, which could do nothing but Evil,
but by the Grace of God, through which the weakeft can
do all things. This Miracle ought to be more elteemed
than raifing the Dead, giving Sight to the Blind, and fuch
like, which ferve only for this prefent Life, and therefore
may be performed by Men who are not Holy. But to
overcome corrupt Nature is an infallible mark of Holi-
nefs, for the obtaining of which all other Miracles ought
to be done, otherwife they avail nothing, but on the con-
trary do much hurt. Among the innumerable Divine
Lights communicated to Antonia Bourignon , this is the
chief, that fhe had explained the Truths of the Gofpel
more clearly and efficacioufly than any has done hitherto^
demonftrating that an Obedience to them is abfolutely
neceflary for Salvation, and refcuing them from the Glofc
fes and falfe Expoiitions by which the Learned have fb per-
verted the Truths of the Gofpel, that almofl every Chri-
S ftian
258 A Differ t a: ion concerning the Sanctity Part III,
XIX
tng the
Firfi.
ftian promifes Salvation to himfelf, although he do not
walk according to thefe Truths.
XIX. Since then it feems to appear fufficiently from
The Second what has been {aid, that A. B. was Holy, and in the Love
Quefiion 0f q0& . }t wj[] be now fit to confider the Second Quefti-
fHjwered, on propofed, to wit, If fhe was moved by the Spirit of
£f "!*' Go{^ t0 wr*te an^ t0 enlighten others . I or anfwer to this
Queftion there; needs nothing be adducd .but what has been
faid as to the Firft Qiieftion : For if A. B. was Holy and
in the Love of God, .the would not have committed fo
great a Sin, as to pretend that fhe was moved to write by
the Spirit of God, if it was falfe, or if fhe was not certain
that it was mod true. But that I may anfwer fomething
in particular to this Second Queftion, it is to be confidered,
how we may be allured 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 ail Chriftians do believe.
XX. That we may proceed aright in this Enquiry, it
is to be remarked, that God gives unto Men Breath, and
Life, and all Things, for in him we live and move, and have
our Being. Neverthelefs, he has given to all Creatures
the Faculty whereby to continue in their Being, or to
exiit. For God is Eternal, and his Gifts are without Re-
pentance, therefore his Works do never perifh ; befides
they are endued with a Power of multiplying themfelves,
cl7£ U^m anc* producing their like. It is true, many things perifh,
but thefe are not the Works of God, but Corruption and
Vanity, brought into the World, and yet coming into it
by Sin and Luft. But befides thefe Faculties of prefer-
ving themfelves, and producing their like, God gave to
Man the Liberty of turning himfelf to God, that he might
be governed and ruled by him, or of acf ing by the Strength
already given him, without asking new Strength from
God. If he do fo, he departs from God the Author of all
Light and Good \ and then fuch a Man of neceffity be-
comes Miferable, and is funk in Darknefs, as appear'd in
the Fall of Adam, and is to be feen daily in thofe who fol-
low their own Wills ; that is, who aft by the Strength
once given them, and will not ask new Strength from God,
nor yield up themfelves to be govern d by him. But if a
Man yield up himfelf to God, and ask help from him in
every thing he goes about, he will find God ready to help
him.
XX.
Natural
Gifts can>
not make
'Happy,
•mithont a
continual
Depen
Gfd.
Fart III. dnd Divide lllumintiYon of A B. a 59
him. Even as one in a very clofe Chamber is in the Day-
time immediately enlightned by the Sun, how foon he per-
mits the Windows of the Chamber to be opened, and the
more Windows there are opened, he receives the greater
Light.
XXL From what ha3 been faid, it appears that when we XXT.
fiy, that the Hol> Scripture is endited by God, we under- How it ap+
ftand thereby that the Holy Men, who committed it to p**rs the
Writing, did fo wholly deny their own Strength, whether Holy Scrip.
innate unto them, or acquired by* Diligence, Learning, and ttrj! ™€re
Meditation, that they willingly acknowledged that there- "! !? , *
by they could do no good nor any thing that was accept- ' e .**
able to God, but did fo entirely yield up themlelves to be A
govern'd by God, that they no longer lived to themlelves,
but God did live and operate in them. Now that we may
be aflured that the Holy Scriptures were penned by fuch
Men, we mull examine what Operation the Holy Scrip-
tures have in our Souls. When then we experience thai:
the Thoughts of our Hearts are manifefted by them,
which can be done by none but God, who alone knows the
Heart; and if this Holy Scripture be a powerful Meari
for looting our Hearts from the Love of Temporal things,
and drawing them to the Love of God and of things
Eternal : For the Word of God is quick, and powerful,
and (harper than any Two-edged Sword ; piercing everi
to the dividing afunder of the Soul and Spirit, the joynts
and Marrow ; and is a difcerner of the Thoughts and In-
tents of the Heart ; overthrowing every Imagination and
Thought that exalts it felf again It God : So that an Un-
believer perceiving that by this Word the inward Thoughts
of his Heart are made manifeft and laid open, he is for-
ced to fall down upon his Face and to acknowledge thae
it is God who fpeaks unto him. This one Mark is fuftv
cient to prove the Divine Authority of the Holy Scripture,
and it is fo clear that it may be underitood by the mod
fimple, moreover it is moft certain and infallible. To this,
many other Marks might be added, which for brevity's fake
I pafs over, and fo much the rather that they are to be ^**
had abundantly from thofe Wrirers who have designedly T£t ^
treated of the Divine Authority of the Holy Scriptures. Writing
XXII. Now that this may be applied to the Writings of sf ^ ^
Antonia Bourignon, both I my felf and many Perfons of were endt*
Probity hay§ e*pefiened and do dally experience that thofe ud by tbt
Writings nbhSfitiu
260 A Differtation concerning the Santtity Part III.
Writings do as clearly lay before us our inward State, as if
God were immediately fpeaking unto us. Moreover, they
do fo clearly and fo lively fet before our Eyes the Vanity
and Nothingnefs of aU Earthly and Temporal things, and
the Glory of Heavenly and Eternal things, that we are
forced, unlefs we would do Violence to our Confcience, to
love and feek after thefe laft things only, and abfolutely to
forfake and avoid the other. And there is no doubt but
that all they who lincerely defire to do the Will of God,
and to embrace and pra&ice the Truth which they know,
fhall experience in themfelves the fame Effects from the
reading of thofe Writings, and give Teftiraony that they
are endited by the Spirit of God.
XXIII. XXIII. Moreover the Writings of Antonia Bourignon arc
They are fo confonant to the Holy Scriptures of the Old and New
ionfonant Teftament, that from hence it appears more clearly than
to the Holy tne $un at Noon- day, that the fame Spirit has endited
Scriptures, both. yea? tne Writings of Antonia Bourignon are as a
snda Key £e^ whereDy the Sacred Scriptures are opened and ex-
$$ thtm. p0uncied. So that the great Myfteries hitherto underftood
by none, are expounded by thefe Writings, and the Diffi-
culties which hitherto have been raoft intricate, are refolved.
It is alfo moil worthy of Obfervation, that a Virgin, fo
fimple as Antonia Bourignon, fhould without Study or Me-
ditation commit to Writing the moft folid, clear, and faving
Truths. Being moved to write againft her natural Incli-
nation, only for promoting the Glory of God, and the
Good of her Neighbour , without the profpect of any
temporal Advantage ; but on the contrary, forefeeing that
fhe muft furTer much becaufe of thefe Writings, as the
Event did confirm ; for becaufe (he did fb clearly and effi-
cacioufly declare the faving Truth, the Churchmen and the
Learned of all Sefts and Parties, did prolecute her with
Hatred, Calumnies, and Perfecution, even to her Death.
XXIV. XXIV. We judge therefore that we have abundance of
The Onclu- Reafons and Arguments to conclude that A. B. was moved
/«*. by the Spirit of God, to write for the enlightning of others,
The End of the Third Part.
A N
Part IV. 25f
An Advertifement to the Reader.
TFJET who efteem the Writings and Sentiments of A. B.
veil/ no doubt be defirous to know the Hi ft or y of her
Life-, and they who m.ihe it their Bufinefs to traduce and de-
fame her to the World, do make it necejfay to be known j there-
by to prevent or remove the Prejudices which they may breed
in the Minds of we ll-difpo fed Perfons, again ft Writings which
would be fo helpful to them, in the way to Eternal Life.
The inward Sentiments of others cannot be known but from
themfelves, or by the Spirit of God, and their Sincerity may
Appear from the conftant Tenour of their Actions in the while
courfe of their Lives ; and the Story of their Life and Atli-
ons may be had both from themfelves, and from thofe who have
been Eye-Witnejfes of their Converfation, both Friends and
indifferent Perfons. The Teftimony of Enemies in befpatter-
ing and defaming them, is no more to be regarded than that of
falfe Witnefjes, when there are unqueft ion able Evidences to
the contrary. It is eafie alfo for thofe who confider things with
an evil Eye, to give fuch a turn to the Actions of the Besl,
as may make them hateful and ridiculous, witnefs the Author
of Diftionaire Hiftorique & Critique, in his Char abler of
the King and Prophet David.
The inward Life of A. B. And the outward likewife , for a
Courfe of many Tears, is written by her (elf, and the Conti-
nuation of it to her Death, by a Perfon of known Integrity, who
was with her for fome of the laft Tears of her Life, and was
helped in it by her own Memorials and thofe of her Friends,
and often led her to relate unto him her whole Life. Bejides,
there are fome fixtyTe ft monies, fome private, others public k
before Judges, Magi ft rates upon Oath, of Perfons to whom
fhc was well known, which do refer to a good part of the mo ft
remarkable Events of her Life. From thefe Originals then,
J have drawn the following Summary of her Life, the fuller
Account being to be had from thofe Writings themfelves.
I know there are many who fit 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
dees not efcape their Lafb. God's ways are fo different from
Mans, that the natural Man perceiveth not the things
that are of God, but they feem FooliiTmefs to him. We
have ftrong Attachments to Parents, Friends, Wife, Children^
$ 1 W
%6i An Advcrti fement to the Reader. Part IV
to our Guides, the Learned, the Eloquent, the Great , to St ti-
dy, aw d Learning, and worldly Accommodations , and therein
gratifie and cherifh the corrupt Inclinations of our Hearts*
God will have Inforuments 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 forfa^e their
Wives and Children, or if they be free, not to be bound, God
makes A4en forfik? their Country^ and their Friends, and go
they know r,r( where, upon his Word only. He choofes Chil-
dren, Perfons without Learnings forbidding them to ftudy or
to fellow the Con dull and Wifdom of Men, He choofes them
Wea^and Simple, without Authority or Power, without a
Following or Applaufe, keeps them for the moB part in Soli-
tude, either that they may converfe with God, or to preferve
them from the Perfections of Men, of thofe efpeciatly who
call t hem 7 elves 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 laft die in Afflitlion and Mifery. Flow im-
pertinent does this Conduct feem to the. Wifdom of humane
Feafon, and yet by thefe Rules God has form'd Men for his;
Service in zll Ages, Abraham, Jacob, Mofes, David, Eli-
fba, Jeremiah, Amos, John Baptift, ^ efus Chrift him/elf
all the Apoftles, and the true Saints who have followed him.
When Alen then are fo wife in their own Eyes as to condemn
this in the Perfon of A. B. they muft k^iow that they condemn
the Conduct of God himfelf m his Saints, who will thereby
have their Hearts and Wills wholly difengagd from f elf and
all worldly things, and entirely repgnd unto him.
It is net for thofe Scoffers then, that I have written this
Abridgment , but for thofe who defire in the Simplicity of
their Hearts to be helped on in the way to Eternal Life.
J efus Chi ft is the way, and we are made believe that his Life
is unimitable. The fir ft Chrifiians followed him in a Life of
Poverty, Reproach, and Pains ; in which now we thinly he
neither can nor ought to be followed. Here 's an Inftance of
one in this laft Age of the World, who, as (he declares to all,
that there is no Salvation without following the Example
and Dotlrine of Jefus Chrift, fo fie made him her confiani
Pattern, and this her great Worl^from the Eighteenth Tear
of her rfge to her Death, and thereby encourages and invites
us all to deny our fclves, and take up cur Crofs and follow him.
Give her rhen of the Fruit of her Hands, and let her own
Works praife her in the Gates.
AN
( 2*?)
APOLOGY
FOR
M. ANT.BOVRIGNON.
PARI IV.
CONTAINING
An Abridgment of her LIFE.
To which are added^ Two Letters concerning the
Preface to the Snake in the Grafs, and
Bourignianifm Detected; by different
Hands.
I. ^k /§ Rs. Antonia Bourignon was born in the Town of I-
m /I Lijle in Flanders, the 13th. of January, 16 16. A. B. &»•
Y J| baptiz d in the Parifh of St. Maurice, and B;Vf^ "^
mm & Antonia-, herFzthwwas John Bourignon, ParaIt<,&''
an Italian by Nation, and her Mother Margaret Becquarty
born near to Z//Z? ; 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 eldeft Daughter who lived till the ••
Thirty Sixth Year of her Age, and was twice married.
She died Anno 1647. Her Mother in July 164 1. Her Father
married again in Ottober, being more than Sixty Years Old,
S 4 and
her Child'
hood.
264 An Abridgment of the Life of Part IV#
and died April y 1648. And Anton'14 remained the only
Heirefs of her Mother , her Sifter having died without
Children.
H. II. When fhe came into the World, her Mother thought
Her Mo- fhe had borne a Monfter, becaufe her whole Forehead was
tbtnsAver- covered with black Hair even to her Eyes, and her upper
[ton n her, yp was faftne[j t0 jier ^0fe> ancj (0 her Mouth flood open ;
and way. they conceal'd her for fome Months, and the Hair fell off
of it felf, and the Lip was untied by a Surgeon, and fhe
encreaft in Comlinefs ; yet her Mother could not forget
the Averfion fhe had conceived, and could not love her as
fhe did her other Children ; but flighted her from'her In-
fancy, and could hardly look upon her ; the other Chil-
dren alfo treated her rudely, without her Father's know-
ledge, who then loved her bed of all his Children : But his
Affairs kept him ftill abroad, except at Meals.
III. This rough Treatment made her retire fromchil-
Thefprious Mfa pjayS) an(j be much alone. God then drew her pow-
tscf erfully to himfelf, as foon as fhe had any ufe of Reafon ;
" all her Thoughts were ferious, and her Reafonings feem'd
not to proceed from a Child ; and having been inftru&ed
by her Parents, when about Four Years of Age, of the
Firft Principles of Chriftianity, and of all that Jefus Chrift
had done and fuflered for Men, fhe was defirous to be in-
formed in what Country the Chrift ians lived? and profeft
a great denre to go thither ; and when her Parents mock'd
her, and told her fhe was in the Country of Chriftians, fhe
laid, that could not be, for Jefus Chrift was born in a
Stable, and liv'd in Poverty, whereas they all love to have
fine Houfes, and fine Furniture, and much Wealth; and
therefore fhe concluded they were not Chriftians, and that
fhe would go into the Country where the Chriftians do.
live ; but no Body underftood this Language, but turn'd
it into Raillery, and lb fhe was conftrain'd to hold her
Peace.
IV. IV. Finding fo little Satisfaction in the World, fhe tur-
tter early necj ber felf unco God by Prayer , and he being always
power/a reacjy to be found of them that feek him with their whole
tfan with j.]eai.t? efpecially little Children, fhe from her Infancy had
** daily Converfation with God, he fpeaking inwardly to her
Heart ; and fhe thought this Divine Converfation was a
thing common to all. Then every thing fervd her for an,
Qccalion to Addrefs to God. Thus for Inftance, remark-
Fart IV. Mrs. Antonia Bourignon. 265
ing that her Father was furly to her Mother, and oft-times
tranfported with Anger againft her, after having endea-
vour'd to appeale him by her childifh Embraces, fhe
would retire apart, and confidering how hard a thing it was
to be married to a troublelbm Husband, would fay to God,
Aiy God, my God, grant I may never marry, and fhe beg'd
that inftead of being married, he would give her the Grace
to become his Spoufe. Her Prayer was fo well- pleating to
God, that he granted her the full Accomplifhment of it,
giving her from her Infancy the Gift of Chaftity and Con-
tinence in fo perfect a manner, that fhe often faid, fhe
never had in all her Life, even by Temptation or Surprize,
the leaft Thought unworthy of the Chaftity and Purity of
the Virgin State.
V. Her Sifter was much addicted to the Vanities of the v-
World , and could not look upon her Retirednefs and she fu™f
Averfion from them, without Indignation and Difpleafure, t0?wij
and among her Companions fhe made all this pals for an '
EfTeft of Stupidity and Dulnefs. This made her quit her
firfi Simplicity to follow for fome time the Vanities of the
World, not that her Heart was let upon them, but to fhew
that fhe had enough of Spirit, and was not a Fool as her
Sifter would make them believe. Thus the Devil laid
Snares for her to entrap her, and the fweetnefs of her Hu-
mour gain 'd her the Love of the Young People they con-
verft with, beyond her Sifter. Thus fhe continued to Drefs,
to frequent their Company, to recreate her felf with them
in their Plays , Dances , and other youthful Divertife-
ments, tho' in all Honefty, if that may be call'd Honefty
which turns away the Heart from God, however, it paft
for fuch in the World. Thus (he greatly pleasd her Pa-
rents, particularly her Father, who deny 'd her nothing
whereby fhe might appear with Advantage in the World,
Her Parents wer^anxious to have her married, being Rich,
and having but Two Daughters, and many Young Men
would have had her for their Wife, but fhe could never
refolve to marry, having an Averfion to it. Yet fhe took
Pleafure in the Conversation of the Youth, till they urg d
her to marry, and then fhe withdrew from them, and
would difcourfe with them no more. She began al(b
to take Pleafure in the Praifes and Efteem of Men, becaufe
they faid fhe was fair and lovely, whereas her Mother had
flil] calld her ugly , and defpis'd her on all Occafions.
VI. But
7.66 An Abridgment of the Life of Part IV.
VF/ VI, But as the World took place in her Soul, God with-
God with- drew from it by degrees j fo that flie felt no longer that
draws Devotion or Pleafure in Prayer or Solitude, which for-
from her. meriv gave jjer f0 much Contentment. This made her
Melancholly, and the more fbe endeavoured to divert it
by Company ,the more it encreaft : For her Soul was never
at reft, and God who had fo much comforted her in Pray-
er, all the time that jfhe was defpifed, now withdrew from
her ; and her Prayers were without any fervour. Her
CGafcience often check'd her when me did or faid any
thing to pleafe the World, but (he had not the courage
to withdraw from it. But God had pity on her who had
abandoned him to turn to the Creatures. She oft-times felt
inward Motions from God, and even in the midft of her
Divertifements and Dancings, fhe had fometimes fecret
Reproofs from him, piercing her Heart with thofe inward
Words. Will you for fake me then for another? Will you.
find a Lover more compleat and more faithful than I am ?
But a little after, Company and Divertifements got the
Afcendant ; and even when fhe was excited by thofe in-
ward Motions to abandon all, fhe would reply, Then I
fhould never have Pleafure ! It is fit for one to ta\e jome
Pleafure in their Tout hi
VII. VII. Then God feeing that his gentle Motions avail'd
New Moti- nothing, took more fevere means to recover her, and fill'd
ens fnm her Spirit with fearful Apprehensions of Death, judgment,
God, and and Hell ; the hearing of the Deaths of others, and Ser-
her Com- mons about Death and Judgment, did before that touch
bats there- |ier but verv little, like the Stories of Foreign Countries,
*?0ft* and fhe would not let her felf think that fhe was concerned
in them. But when God was pleas'd to open her Eyes, and
let her fee (he muft Die, and appear at the great Judg-
ment, then unexprelTible Apprehensions feiz'd her , and
all the Day long, when fhe was alone, me would fay to
her felf, Poor Creature ! Wloat will become of thee f Thou
muft die ; alt the things of the World cannot fave thee from
this fearful Death ; thou canft not efcape it And what
wilt thou fay when that Hour (kail cornel This fhe often
repeated both in her Mind and by Word. They with
whom flie conversed obferving her Sadnefs, endeavour'd
tochear and divert her, but all in vain : For then fhe had
a difguft of ail Recreations and earthly Pleafures. AncJ
ffhen fhe fore d her felf to take Contentment in any thing,
Pa't IV. Mrs. Antonia Bourignon. 267
flie thought it was (aid to her Heart, To what purpofe take ft
thou Pt'eafure, fince thou ?naft die ? For what trill this ferve
thee before God f But the ienfitive part of her Soul was very
ciifpleas d to fee itftlf thus afflicted, and laid in its mute
Language, Thou fhalt never be well, if thou put not thtfe
Fancies out of thy Head ; but will die very fhortly if thou
continue in fitch Apprehcnfions : This made her leave oft
for fome time. But as Toon as fhe came to her felf, the
fuperiour part faid, Forget Death as much as you will %
it fh all not forget thee. It is a folly to thinly to free thy felf
of it by fhutting it out of thy Memory. It will find thee
every where, and does not wait till thou be ready ; but comes
at its time unlock d for, and when thou (halt thinly leaft of
it. And if the Idea of it only does fo affright, yea put thy
Life in hazard; how w>ll the reality of it make thee afraid ,
when thy Soul (hall be in Danger. Give place to thofe Truths,
without flattering thy felf with any Reafons.
VJII. Thefe were the Debates which tofs'd her Spirit viIL
without ceafing. She refolv'd then to quit all the World, The
and prepare for Death and prevent it, fince it followed thoughts
her ib hard. But fhe found great Difficulty to do it, be- of Death
ing Young and in the midft of all worldly Advantages, fix* d upon
fo that {he might promife to her felf as much of worldly her Spirit-
Pleafures, Honour, and Wealth, as any of her rank. Ne-
verthelefs the thoughts of Death had yet greater force,
when fhe thought on the future State. She faid to her lelf,
It is very true, Mirth is agreeable, Vleafures are fweet, and
Wealth delightful-, but this lafts bat for a little time-, Death
will ccme and change all; and all muft be farted with, with
a lamentable regret, and it may be an eternal Punifhment
for a good of fo fhort continuance. So that perceiving clear-
ly this Truth , fhe prayed eameftly 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 (he obtained, after a long perfeverance in this Prayer.
And to fix it the more upon her Spirit, fhe went oft to
the Cfiurch-yard, where looking on the Bones of the dead,
fh<: faid, See my Body ; what will become of thee \ Thy own
Head, and thy own Hands will be very fhortly thrown into
this Company ; and fhe was afraid to look upon them, and
fore'd her lelf to approach them, being naturally timo-
rous, and to handle them, faying, 0 miferable Creature !
Wilt thou have a Horror for thy felf I Draw near boldly.
Thou
268 An AhrUgmtut of the Life of Part IV.
Thou fha.lt be a Thoufand times more vile, when the Worms
fhall e&t thee i and this will be the great eft. Honour that can
befal thee to be ranked with thefe Bones here.
IX. IX. This gave her a great difguft for the Body which
Her Cm* fhe formerly cherifh'd, and a hatred, and feverity againft
verpon her felf ; and after her Sifter was married, fhe retired from
and Pent* al] forc 0f Company, (laid alone in her Chamber, entered
fence. Up0n a verv auftere Life, Lying hard, Sleeping little, Fad-
ing much, mingling what fhe did eat with Afhes to mor-
tifie her Tafte, wearing hair cloath next to her Skin, and
• afflicting her Body, and praying, and weeping the moil
part of her time, for Grief that fhe had left the fweet Con-
vention fhe had with God, to pleafe her felf in the Diver-
tifements of the World. She vifited the Poor and Sick,
frequented the Churches and Sacraments, not knowing by
what means fhe could recover the Favour of God, which
fhe had loft through her own Fault. She durft fcarce deep
in the Night, fearing to fall into Hell while afleep , and
that the Earth would not bear her. So terrible were her
Apprehenfions of the Judgments of God , that fhe durft
not fhut her Eyes becaufe of her Sins, which feem'd to her
fo great, that none had ever committed the like, not that
fhe was guilty of any Crime or wicked Deed, but becaufe
fhe had forfaken the fweet Conversation that her Soul had
with God, to plea(e her felf with the Divertifements of
the World, after having received fo many Favours from
God, which deferved the Thankfgiving of her whole Life.
This appeared to her fo great a Sin, that Hell was not fuffi-
cifnt to punifh it. She continued in thofe Aufterities and
Mortification for Seven Years, and would have done fo ft ill,
if God had not commanded her when fhe 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 j for fhe was of the
moft ferene and chearful Temper, even to her Death.
But fhe chaftis'd her felf with an inward Contentment
and Tranquillity, out of a Principle of Juftice: And her
Floods of Tears flowing from the Love of God, whofe
Friendfhip fhe had loft through her own Fault, were at-
tended with a fecret and moft folid Pleafure, founded up-
on this, that there was nothing more juft than to bewail
the Fault of ceafing to love fo Lovely a God. Yet fhe
confeft that fhe had run too far to an Extremity in her
Mortifi-
Part IV. Mrs. Antonia Bourignon. 269
Mortifications, and that fo great, that fhe would never
tell it but to one, and would never advife any to do as fhe
had done, but only to } ield up themfelves to God, and
fuffer themfelves to be exercis'd by him, and by the Events
which he fends them.
X. Thus fhe fpent whole Nights in Prayer, oft repeat- X-
ing, Lord what wilt thou have me to do ? And being one injlruEti-
Night in a mod profound Penitence, fhe faid from the iw/m»
bottom of her Heart. ' O, my Lord ! What rauft I do G*d.
' to pleafe thee ? For I have no body to teach me. Speak
* to my Soul, and it will hear thee. At that Inftant
(he heard, as if another had fpoke within her ; Forfake all
earthly things. Separate thy fe if from the Love of the Crea-
tures. Deny thy [elf.
XI. She was quite aftonifh/ d , not understanding this XL
Language, and mus'd long on rhefe Three Points, think- Me would
ing how fhe could fulfil them. She thought fhe could not I9 int9 *
live without earthly things, nor without loving the Crea- Monajlerj.
tures, nor without loving her felf. Yet fhe faid, By thy
Grace I will do it, Lord. But when fhe would perform her
Promife, fhe knew not where to begin , finding her felf
flrongly engaged in the Love of all earthly things, which
fhe did not obferve before, and knew not how to be difen-
gaged. Having thought on the Religious in Monafteries,
that they forfbok all earthly things, and the Converfation
of the Creatures, by being fhut up in a Cloyfter, and the
Love of themfelves, by fubjeding of their Wills: Sheask'd
leave of her Father to enter|into a Cloyfter, of the difcal-
ceated Carmelites, but he would not permit it, faying, He
had rather fee her laid in her Grave. This feem'd to her
a great Cruelty ; for fhe thought to find in the Cloyfters
the True Chriftians fhe had been feeking, but fhe found
afterwards that he knew the Cloyfters better than fhe ; 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 fhe went to Father Laurens, the Director,
and offered to ferve in the Monaftery, and work hard for
her Bread, and be content with little, if he would re-
ceive her : At which he fmiled, and faid, That cannot be,
we mtift have Money to build ; we ta\e no ' Maids without
Money, y oh mn ft find the way to get it ; elfe there is no entry
here. This aftonifh'd her greatly, and fhe was thereby
undeceiv'd as to the Cloyfters, refblving to fbrfake all
Company
370 ^yin Abridgment of tie Ltfe of Part IV.
Company, and live alone, till it mould pleafe God to {hew
her what fhe ought to do, and whither to go.
XII. XII. The more fhe entered into her felf, the more fhe
God's Call, was enclin'd to abandon all, and to retire fomewhere,
without knowing whether her Heart was difengag'd from
temporal Goods, from worldly Pleafures, from all Crea-
tures. Yet (he did not find her felf altogether free nof
entirely united unto God, for fhe was apt fometimes to
turn again to what fhe had left. She ask'd always
earneftly, c When (hall I be perfectly thine , O, my God?
And fhe thought he {till anfwered her, When thou Jhalt
no longer^poflefs .any thing, and fhalt die to thy felf, ' And
' where fhall I do that, Lord? He anfwered her In the
Dcjart. This made (6 ftfong an ImprelTion on her Soul,
that fhe afpired after this j but being a Maid, of Eighteen
Years only, fhe was afraid of unlucky chances, and was
never us'd to travel, and knew no way. She laid afide
all thefe Doubts, and faid, c Lord, thou wilt guide me
* how and where it fhall pleafe thee. It is for thee that
c I do it. I will lay afide my Habit of a Maid, and will
c take that of a Hermit, that I may pafs unknown.
XIIL XIII. Having then fecretly made ready this Habit, while
she leaves her Parents thought to have married her, her Father ha-
her Fa- ving promised her to a rich French Merchant, fhe preven-
thers ted the time, and on E after Evening, having cut her Hair,
HuJe* put on the Habit, and flept a little, fhe went out of her
Chamber about Four in the Morning, taking nothing but
One Penny to buy Bread for that Day ; and it being faid
to her in the going out, IVhere is thy Faith ? in a Penny.
She threw it a way, begging pardonof God for her Fault,
and faying, ' No, Lord, my Faith is not in a Penny, but
1 in thee alone. Thus fhe went away wholly delivered from
the heavy Burthen of the Cares and good Things of this
World, and found her Soul fo fatisfied, that fhe no longer
wihYd for any thing upon Earth, retting entirely upon
God, with this only fear, leaft fhe mould be discovered
and be obliged to return home ; for fhe felt already more
Content in this Poverty , than fhe had done for all her
Life, in all the Delights of the World.
XIV. XIV. She knew no way, nor whither to go- She went out
Is difeove* at the Gate that leads to Tournayy and came thither about
red and Ten a Clock ; then paft into the Province of Hainault,
delivered, and coming through a Village called Bajjec) where were
arrived
Part IV. Mrs. Antonia Bourignon. 17 1
arriv'd that Day a Company of Soldiers, who were play-
ing in the Market- Place, when fhe had paft by them, and
come to the end of the Village, fhe met a number of Chil-
dren at their Play, who looking on her, began to fay it
was a Maid, and crying this fo loud to one another, the
Soldiers ran to know the Fray , and then taking Horfe,
they overtook her in the Fields, and ftopt her, asking who
fhe was, and whither fhe went. She was furpriz'd, but
looking before her, fhe faw a Church, and hoping there
might be fome good Paftor there to deliver her, fhe faid
fhe was going to the Paftor who would fatisfie them. The
Commander brought her to the next Village, Blattony to
the old Mayor's Houfe, promifing to have her to the
Paftor Js when once his Men were lodged. There he
thought to have abused her by force or enticement, but
fhe told him frefolutely that be fliould firft kill her or
fhe him, and that fhe believ'd the Earth would open to
fwallow him up. The old Mayor and his Wife defended
her, and he threatned to burn the Houfe, and calPd his
Men to Arms about it, The Maid of the Houfe got out
at a Window, and told the Paftor, who coming into the
Chamber where the Captain was, raging like one mad,
gravely rebuked him, and taking her by the Hand, he
with his Chaplain, led her through the Soldiers into his
Lodging, the Captain finking into an Aftonifhment a-
gainft the Wrall without ftirring ; for the Paftor was a
grave and vertuous Man, of great Age, whofe Words had
ftruck the Captain and taken away all his Strength and
Spirit. But when this was over, he came with his Men
to the Paftour's Houfe to fearch for her, and not finding
her, and being made believe fhe was gone, they gallop cl
toward Mons, thinking to overtake her.
XV. The Paftor ask'd who fhe was ; fhe told the Truth, XV.
and that fhe fled out of the Dangers of the World to fol- The ?atiw
low Jefas Chrift \ the good Man wept, and his Soul was •/ B,lac"
confounded, to fee a Child, like her, quit all the Wealth and *°n ' r
Pleafures or the World to embrace Poverty and Hard- ^'m 9j
jfhips, while he after fo many Years of Penitence was not er'
come to fuch a Difengagement. Ye, he was a very Holy
Man who liv'd in continual Prayer and Penitence, the
Story of whofe Life is molt remarkable, the fumm of
it is thus,
XV. This
272 An Abridgzmnt of the Life of Part lVm
XVI. XVI. This Paftor of BUtton, George de Lifle, was de-
Hh Life, fign'd for the Paftoral Office from his Youth, and train'd
up after the ordinary ways of Study and Learning. He
had for fome Years exercis'd the Functions of the Pafto-
ral Charge, after the manner that is ufually done ; living
after the way of the World in God's Judgment, though
Honeftly and without Scandal in the World's Senfe, being
often in Company as others of his rank, and there diver-
ting himfelf, 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-
Tuefday to make good Chear with the Lord of the Man-
nor, after having part a part of the Night in Feafting, as
they came home about Midnight, an enraged Soldier
met them, who had fworn to kill the firfthe met with, he
fhot the Mayor, who fell down dead at the Paftor s
Feet, who immediately was inwardly ftruck by God with
thefe Thoughts. ' How is it that thou art not in the
1 place of this Man? And if thou wert there, in what
* State could thy Soul be, but that of eternal Damnati-
1 on ; dying in fo wretched a Difpofition as the fulnefs of
c Meat, Wine, and good Cheer, which thou haft made ?
c O my God, faid he, (turning fuddenly to God) What
* Mercy haft thou (hewn to make me now efcape the eter-
1 nal and certain Damnation of my Soul ? Ill now watch
1 and take care to be in a better Difpofition. Which he
refolv'd and executed from that very Moment, beginning
to lead a Penitent and Chriftian Life, without ever draw*
ing back from it, to his Death.
Firft he refolv'd to live Solitary for fome time, to
ftrengthen him in Good, and having fubftituted one to
wait on his Cure for Six Months, he fought out a Holy
Perfon by whom he might be directed, who accordingly
for Six Months treated him with great Aufterity. And
when he returned to his Cure, he encreas'd and continued
what he had begun. He refolved to mortifie his Body,
becaufe it was fo ready to tempt his Soul, and to punifh
it for having taken too much its Eafe and Pleafures- Be-
caufe he had pleas'd himfelf with fine Linen, and fine
Cloaths, he never wore Linens any more, and girded him-
felf with a great Chain of Iron, which went twice about
and funk into his Flefh, Becaufe he had lov'd to Sleep
at
Part IV- Mrs. Anfonia Bourignon. 27}
at Eafe 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 reft of his Life. Becaule
he had taken too much Reft, and pa!t?fometimes a pare
of the Night in Mirth and Laughter, he fpent 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 Blindnefs
and Hardnefs. Becaufe he had plesa'd himfelf with com-
modious Lodging, he ftaid in an Apartment which was
almoft always full of Smoke. To punifli the Excefs he
thought he had committed in Eating and Drinking, he
not only abftain'd from Flefh and Wine, all his Days, but
alfo Seven whole Years from drinking Wine, Water, or
any Liquor. He would have been in the heat? of Sum-
mer as in a Furnace all dry, Mouth, Tongue , Palate,
Lips peefd, on Fire , and like one in a burning Fever.
He renounced all Studies, and all curious Learning, refer-
ving only Two Books, the Holy Bible, and the Lives of
the Saints, in the one of which he read every Day a Chap-
ter, and in the other a Life; faying of thefe Two Books,
Here's the Dc&rine, {the Bible ; ) and here s the PraElice,
(the Lives of the Saints?) He had led this Life many
Years when A. B. met with him firft, being then Sixty
Years of Age , and continued in it Twelve Years more.
This Holy Man had received Power from God over un-
clean Spirits, and cur'd many pofleft with Devils ; a Lo-
rain Soldier was brought to him afflicted with a Devil ;
he ftaid with him for fome Months, and finding himfelf
better, went away; the Paftor exhorting him to live in
the fear of God, leaft if he fhould fall again into Sin, the
Devil get more hold of him than formerly. But he gi-
ving up himfelf to all fort of Licentioufnefs, the Devil
made him more wicked than before, and among other
things, infpir'd him with fuch a hellifh Rage againft the
Paftor, that he refolv'd to kill him, becaufe he had remen-
ftrated 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 advertised the Paftor, but he
judged it was nothing but Menaces, and thought himfelf
unworthy to die the Death of a Martyr. On Good-Friday
having heard the ConfefTions of his Parifhioners who pre-
par'd to communicate at Eafter, and all being gone out,
T as
274 ^n Abridgment of the Lift of Part IV,
as he was riling from the Confeflional Chair, and pro-
ftrate before the High Altar to bewail their Sins, and hi?
own, and beg God's Pardon •, this Soldier lurking among
the Seats with his Carbine, fhot at him, who fell fuddenly
down, calling upon God : The Villain perceiving that he
yet breathed,ran and gave him many ftrokes with h?s drawn
Sword in the Head, till he cleav'd it fo as the Brains reil on
the Pavement. Some Children who had ftaid in the
Church, ran and publifh'd the Murther. He was carried
into his Houfe and lived till the next Morning, tho' with-
out Senfes. The Soldier died by the hand of Juftice with-
out (hewing any Repentance.
A> B. fometimes askd him about his great Aufterities,
how he came to continue them, being fo old, fince to be
well pleafing to God, there is nothing needful but to love
him. He replied, c You do not know me: In the Age
' in which you fee me, I allure you my Flefh is yet (b
rebellious, that if I did not tame it and make it fuffer,
it would yet rife up againft my Spirit, it would rule
over, me and carry my Affections to things below, to feek
Pleafure and Satisfaction in them, which would certain-
ly turn me away from the Love of God. I mud there-
fore keep it in Subjection and Slavery, leaft it become
Miftrels.
XVII. xvj] But to return to A.B.the Paftor fhut \ her up
Her conjQ. -m a jjttje ^partment 0f the Church, where fhe was full of
Kb™]} / i Corrf°lati°n » feeing her felf difengag d from all earthly
™p% th' tnmgs> anc* retaining no Affection for any thing but a
church of Perfe& Union with God. Next Day he came to fee her,
Biatcon. an^ me urging to purfue her Journey to the Defart, he
by no means would fuffer her , but having brought her
f'ome Refrefhment, went to Mons to acquaint the Arch-
bilhop of Cambray of her, who bid him Keep her till he
came there; this greatly troubled her, fearing to be de-
tained, and making her Complaint to God, feeing he faid
fhe jfhould ferve him perfectly in the Defart, it was told
her, That the time was not yet come, many Societies of A4en
and Women mn ft follow her thither, and that fhe Jhostld re-
eftablijh his Go/pel Spirit. And when (he could not com-
prehend how this could be, being an ignorant Child, who
had never learnt of any what a Gofpel Life was, and knew
none, and had no Authority ; it was (aid to her, Behtld
thefe Trees in the Church-Yard, they feem dry Wood without
Leaves
Part IV. Mrs. Antonia Bourignon, 275
Leaves or Fruity or any Appearance ; neverthelefs, when the
Seafon comes, they Jhall bring forth Leaves, Flowers, and
Fruit in abundance , wit ho at any Bodies touching theny.
So [ball it be of my IVork.
XVIII. The Archbifhop Vanderburgh came about Three XVIIL
Weeks after, and fpoke with her, and was perfwaded that The Arch*
fhe was guided by the Spirit of God, but would not let ^jhop of
her go to the Defart, but obliged her to live a Reclufe there Cambray
in a little Houfe which the Paftour offer *d to make for COTn*s tQ f"
her in the Church-yard. But the fame Day her Parents "er-
came thither from Lifle to find her, and with great Diffi-
culty (he was prevailed with to return with them, her Fa-
ther faithfully promifing to the Archbifhop to allow her all
freedom to ferve God in the Perfection fhe defired, with-
out engaging her in worldly Affairs, or urging her to
Marry ; the Archbifhop being furety he fhould perform
it, and if not, he would take her into his own Care.
XIX. But after fome Months, her Father engagd her XIX.
again into his Affairs, and on divers Occafions fpoke to she returns
her of Marriage, contrary to his Promife, which greatly home with
troubled her. She beg'd leave to return to the Archbifhop, herParsntj,
which he would not permit. She exercis'd her felf in
vifiting the Sick and Poor, in frequenting the Churches,
learn'd the Offices, and other vocal Prayers in which fhe
found great Devotion , and confefl and communicated
thrice a Week ; but fhe found at length that the Poor
were deceitful, and not thankful to God, but by what
they got, finn d the more. She left off vifiting them, yet
gave for God all fhe could. All Creatures became Hin-
drances to her, and fhe gave her felf more to Solitude and
Silence, and went feldomer to Church, finding more Re-
collection in her Chamber. She could not fay her Office,
being ftill interrupted with inward Converfation * She
1 beg d of God to know if he had forfaken her, or if fhe
had become (loathful. He faid, / am Spirit, fpeahjo me in
Spirit , I will operate now in Spirit and in Trtuh. Ceafe,
and 1 will do all. She refign'd her felf wholly to him,
banifhing all Imaginations of her own. And fhe under-
ftood more clearly the Infpirations of God.
XX. The Religious of the feveral Orders came to her, XX.
to warn her of her Danger of being deluded by the De- Her Con*
vil for want of a Director, and each offered their Service./#r«
She thank'd them, and was warn d by God to apply to
T 2 hsr
276 Jin AbriJgmpnt of the Life of Part IV.
her own Paftor, and never had any other ConfefTor. She
continued in her Retirement and interiour Prayers with
great delight. The Devil faild not to difturb her there-
in by Spectres and other Noifes. She was greatly afraid,
but addreffing to God and purfuing her Prayers ; he faid,
Fear not ; lam with thee. And thus (he acquired (b much
firmnefs that fhe fear d nothing but Sin.
XXI. XXL Being ftill warned to go from her Father's Houfe,
The Reafin and not having obtain d his leave, nor finding any difpos'd
of God's to go with her, fhe proposed to ftay till fhe knew the
choice of Place and Perfons that were to follow her, that fhe might
her. go feek them, tho' to the end of the World. It was faid
to her, Seek^ none, but cultivate what {ball be delivered and
put into your Hands : Declare only my Defigns. It trou-
bled her to declare thofe Defigns out of fear of Vain-
glory, and concealed the Graces of God to her, even
from her ConfefTor. She pray'd to God, that he would
deliver her from this Enterprize, and choofe another ; fhe
being a fimple Girl , void of all Force and Authority ,
every way weak. He faid to her, I mil be thy All 5 My
Power is not limited. Give thy Confent. She faid, Where-
fore haft thou not made me a Man ? I would have had
more Advantage and Capacity that thou mighteft ierve
thy felf of me. He anfwered, / mil ferve my felf of the
vilefi Matter to confound the Pride of Aden, I will give
thee all that thou {halt need, be faithful to me.
XXII. XXII. Refolving then to go tell the Archbifliop what
She leaves the Will of God was, after fhe had {raid for a Year and a
again her half with her Parents-, fhe begg'd leave of her Father,
Father s on her Knees, and his Blefting, telling him that God had
Houje. ca\Yd her out of the World : Her ConfefTor, and the Pri-
or of the Capuchins, her Father's intimate Friend, folia-
ting him to grant it -, but he would not do it, threatning
his Malediction if me fhould go. The Prior and Paftor
told him that his Malediction could not reach her, being
in the Grace or God, and they defir'd her to go freely whi-
ther God calTd her.
XXTII. XXIII. She came to the Archbifhop at Mons, and de-
Her Propo- clar'd to him that God had tau -lit her to lead a Gofpel
fal io the Life, and to live as the firft Chriftians, difengagd from all
Arehbi\btf earthly things, from all Creatures, and from the Love of her
of Cam- {If and that many would follow her therein ; and begg'd
bray. Permiflicn to take a Place in the Country in his Diocefs
to
Part IV. Mrs. Antonia Bourignon. 277
to begin it. He askd what fhe meant by a Life difcn-
gagd from all earthly Goods? We cannot live upon no-
thing. She (aid, c We will labour the Ground, and have
4 our Neceflaries from the Fields, without asking Money
€ of thofe who would come thither. Poor and Rich fhall
1 be alike welcome. We aiming at no Commodity on
- Earth , but pure Neceflaries and to pleafe God. He
* faid, fhe proposed great things, and he would think on
* it, and caused to lodge her in a Houfeof Devout Maids
€ of Notre Dame , which was better regulated than the
1 Cloifters.
( XXIV. Two Days thereafter hefent Pere du Bois, Supe- XXIV.
riour of the Oratory at Maubeuge, to examine her, who ^ere du
having heard her Proportions adrmYd them, and was per- Bo,s> and
fwaded fhe was taught of God. Four Maids of the Houfe J'™ Maids
obferving her Behaviour and Retirednefs , chat fhe ftaid eJ '
alone in her Chamber, had no Bed, fought no Eafe nor
Pleafure, eat but once a Day, at Night, and that moftly
Bread and Water, defired earneftly to fpeak with her, and
were fo perfwaded of her being led by the Holy Spirit,
that they refolvd to follow her wherever fhe mould go.
XXV. The Jefuits being the Directors of that Houfe, XXV.
kt themfelves to counteract her, thoJ they knew not her The Jefi"**
Defign; they bid the Maids beware of her, faid fhe w^ai^urbher'
guided by an evil Spirit, that one fuch was plague enough
in a Community : And told her felf that the Devil con-
ducted her, that he transformed himlelf into an Angel of
Light y that there needed no other proof than her living
without a Director, and fhe would mine her fclf, if me
did not fubmit to their Direction. They preis'd her by
fo many Reafons, that fhe doubted it might be true. She
had recourfe to God, but her Spirit being toft with divers
Paflions, fhe difcern'd nothing, being wholly in Darknefs.
She went to the Archbifhop, who being perfwaded fhe
was guided by the Holy Spirit, thought fhe ought not to
take the Direction of Men. Pere da Bois confirmed the
fame. She refted upon this, yet begg'd leave of the Arch-
bifhop to read the New Teftament, that fhe might difco-
ver her Errors, by confronting her Sentiments with the
Gofpel. She no fooner began to read attentively the Gof-
pels, than fhe perceived fuch a Conformity with her in-
ward Sentiments , that if fhe were to fet them down in
Writing, fhe fhould write fuch a Book in Sublhnce ?s
T 3 the
278 An Jbidgment of the Life of Part IV.
the Gofpel- She left off to read more, becaufe God
taught her inwardly all that ihe needed ; and that his
Conduct and the Gofpel were the fame thing*
XXVI. XXVT. The Archbimop, with the Confent of his Coun-
rhe Bijhop cil, judging the Undertaking to be^ from God, gave her his
grants her Bleiling and Permiflion to begin iuch a Society at Blatton ,
dejire. where a Widow- Woman had offered a piece of Ground ;
for which fhe afterwards paid her, and there was a Houfe
begun but not finimd, becaufe of the Death of the Pa-
lter G, de Lifle, and the Churchmen applied with all Vi-
gour to flop it, as they did. He askJd her, * Whereupon
c they would live ? She faid, upon their little Garden, and
* God would provide for the reft. That he never faifd
* thofe who ferv'd him truly; and if they ferv'd him ill,
c far better that all be diffolved than to deceive the World
c by Hypocrifie. He ask'd, If fhe would make Vows.
* She faid, None. He faid, Each ones Love was not fo
1 ftrong as to make them perfevere freely. She faid, They
1 who have it not, will not come r And if they lofe the
* Love of God when they are there, it is far better they
£ return to the World, than to dilbrder others or make
1 them lukewarm.
XXVII. XXV II She had communicated to Pere du Bois, upon
The clergy his importunity, a Writing wherein fhe reprefented that
incenfeda- God had made known to her that all the Evils of the
gainjl her. church came from the Churchmen, and that they mud
amend, if they would turn away God's Wrath. This Pa-
per was quickly fpread abroad, of which flic complained
to Pere dn Bots, who faid he was oblig d in Confcience to
do it. All the Churchmen and Religious Orders were fo
far from amending there Faults thereby, that it fill'd them
with Hatred and Revenge againft her, uttering many
Reproaches , fome of them declaring that if they could
have her, they would drown her.
XXVIII. XXVIII. The Jefuits learning the Defign fhe had of re-
The Bifbop eftablii/hng a Chriftian Life in a Community, let on the
retraBs his Archbifhop with fo much Earneftnefs, and fo many Ca-
Perm'tffion. lumnies againft her, that they entirely chang'd him, and
he retracled his PermifTion. She remonftrated to him his
c Sin in being fo eafily perfwaded by Men to change his
R.e(oJutions, and to oppofe what he knew came from God,
and forewarned him that for a Punilhment he fhould die
very fhortly, as he did about Six Months thereafter.
Pere
Part IV. Mrr. Antonia Bourignon. 279
Pere du Bois perftvaded her to go to Liege where fhe
would obtain her defire, but before fhe returned , the Jefuits
had conilrain'd the poor Maids to promife by Oath not
to follow her, and even not to fpeak to her. Two of the
beft of them Mary Aialapert, and La Barre the youn-
ger, died fhortiy after, through the Anguifh and Afflicti-
on of Spirit in which they put them. A. B. fays of Mary
MdUfert ;';atfhe was thepureft Soul that ever flu -.new,
and the only Perfon fhe ever knew in the World in a
State of compieat Regeneration and Union with Cod ;
which {he enjoyed without knowing it weD her felf; not
but that when fhe enpyed a£tual Converfation with God,
fhe was then moil certain of it; but when fhe returnd
to her Directors, they knew fo well to d'ftracl- her by out-
ward things, by conitraind Ri^es and clouds of foreign
Thoughtr, that fl e knew not where fhe was, nor the true
State of her Soul. And one o^ the rhree things for which
A. B. always blefs'd God was, that he had preierv'd her
from the DireElion of Men.
XXIX. Having after this, ftald for fome time at Bktton, XXIX.
and then by Pere du Boi/s Advice, with the Countefs of she -waits
TVallcrwaly who living in Calibacy, and defigning to cm- on her Mz*
ploy her Wealth to the Glory of God, defired to fee her, thtr at het
where fhe met with nothing but Diftra&ion ; fhe was Deatly
call'd back to Li/ley by the Sicknefs of her Mother, who kc(?s h%er ■
long'd to fee her before fhe died. She found her lick to F'Jth-/s
Death , who blefs'd God that he had granted her defire, ™^f-
and foretold her what grievous Afflictions were to befal eMar',
her. After her Mother's Death, fhe refolving to retire a^/"^
again, her Father and Friends urge her that all the Laws
both of God and Man do oblige her, though fhe had been
in a Defart or a Cloyfter, to come and affilt her aged
Father in his Affairs. She was perfwaded lb to do, and fo
ordered her Hours of Recollection and the Times of mana-
ging his Affairs, that fhe did all to his Contentment. Vet,
thoJ Sixty Years of Age, he would needs marry without
his Childrens knowledge, a poor Maid for his Fancy,
without either Wit or Vertue. A. B. ftaid with them four
Months to acquaint her with the Affairs, in which rime
fhe fuffered grievoufly by her. She refolv d to retire, and
defired of her Father fome of her Mother's Goods for her
Subftance , which he utterly refufed. k is well known
that the Laws and Cuftoms of the Low-Countries are quite
T 4 different
280 An Abridgment of the Life of Part IV-
different from thofe 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 felf ;
the Husband has nothing but the Ufe and Profit of the
Portion during the Wife's Life, and fhe may difpofe of,
and trade with her other Goods as fhe pleafes, and at her
Death the Propriety and Profit alfo 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
Sifter what had paft, and that their Father faid all their
Mother's Goods belonged to him. Upon which her Sifter's
Husband refolv d to oblige him by Law, and accordingly
prefented a Bill to the Magiftrate. But he being a Man
of Wit and Credit, drew them into a Procefs, in which
they could not get Juftice; for during it, her Brother in-
Law fell Tick and died, upon which fhe defifted from that
purfmr, and retired to a little Houfe at the Church of
St. Andrew near Lijle.
XXX. XXX. There fhe liv d alone, wrought to gain her living,
Lives in was more contented than ever, being rid of the Affairs of
great Soli- tjje World, and conversed with no body. A poor Maid
*AA****' krouSnt far Food once a Week, and very often the Door
Andrew. wag nQt 0penezj tj[j flie came agaul. xne Confolations
fhe received from God in that Place were unexpreftible,
full of fpirituai Delights : So that fhe often paft whole
Days without eating or drinking , not knowing it was
Night. She was fo tranfported with them, that fhe ask'd
of God if there was any thing beyond them in Life Eternah
He anfwered, Infinitely more beyond Comparifon. Ton ought-
not during this Life to delight your felf in fuch Senjibili-
ties. The leafi fenfible Motions of the Soul are the motf per-
fecl, and of which the Devil can take no hold, as he does in.
the fen fib le ones. Thus he delivered her from all corpo-
real Sen fibili ties, to which fhe was no more fubje6t, and
ihe afterward walked furely in Spirit and in Truth. And
whereas fhe would fix her Residence in that Place of
Delights, he faid to her, Thou fhalt wall^yet in the World
and be oerfecnted and reproached. Thou (halt fly into the
Defart through rugged Ways. Prefer my Glory to thy Con~
XXXF ' :eYltm! "■■"•"• I had no Repofe upon Earth.
idiflnrb.d 5 Cf. She was troubled there for fome time by the
by An info, puifuic of a foolifh Youth, Nephew to the Paftor there,
Up Tmth. , Vvbo
Fart IV. Mrs. Antonia Bourignon. 281
who having feen her, became defperately in Love with
her, and ftill haunted about her Houfe : She complaind
to his Uncle, who having threatned to put him away if
he (hould not dcfift, he changed his Love into Fury, and
feveral times (hot a Fuzee through her Chamber, and at
laft gave out he had married her ; and in lefs than an
Hour all Lifle was full of it , every one (poke of her
with Contempt, (he knowing nothing of it till her Con-
feffor fent to ask her , and the Preachers publifli d the
Falfhood of it to the People.
XXXII. After Four Years (lay in this Retreat, fhe was XXXII.
fore d to flee in hafte, the French coming into this Village U forced
to fur prize Lifle, She retired into the Town in the Houfe from thence
of a poor devout Maid, who gave her a Corner in a Gar- htkeWar-
ret, where in the Winter (he furTered great Cold, being
oft covered with Snow in the Morning when (he awak'd.
The Countefs of Willerwall wrote to her earneftly to re-
turn to her, which (he did, and (laid with her about a
¥ear, till (he was calVd to Lifle , her Father being a
dying.
XXXIII. Having done the laft Offices to her Father, XXXIII.
and her Sifter being dead Childlefs, and (he remaining Does the
the fole Heirefs of her Mother, (he was doubtful whether laft offices
fhe (hould meddle with the Succeftion. She confidered '» her Fa-
on the one hand, that after having forfaken all worldly thcr, an<l
Goods to follow the Poverty of Jefus Chrift, (he ought f**&*** *
not to take them up again ; on the other fide, (he knew T" **"
not to whom to leave it, fearing to do Evil, and to par- * er 7
take in the Sins of thofe who (hould poffefs it. Her 00 '
Mother- in-Law had wafted thofe Goods more than a half
for the Five Years (he had liv'd with him, and thoJ at his
Marriage he had 20000 Florins in Ca(h, yet (he had not
only fpent that, but great Revenues of his own Goods,
\ and of his firft Wife's ; befides the Revenues of his Office,
\ capable of maintaining honourably all his Family ; (0
\ that at his Death there was not wherewith to bury him.
yShe would not be guilty therefore of leaving them to one
Vho would make no other ufe of them but to offend
uod : In this Perplexity (he advis'd with her Confeflbr,
who thought that fhe ought to take what belonged to
her, and difpofe of it in Alms ; remitting her neverthelefs
to be determined by God. After fome Days of earneil
Prayers to God, that he would direel her what to do in this
matter,
2S2 An Abridgment of the Life of Part I V.
matter, he faid to her, Ptirfne your Right* take your Goods ,
youfhall have need of them for my Glory. She claimed then
the half of the Goods, due to her by Law and Cuftom,
as the fole Heirefs of her Mother, leaving the other for
the Children of the fecond Marriage ; and was toft with
many Troubles before that Procefs was at an end.
XXXIV. ^ XXXIV. Some are ready to interpret this as a hanker-
Notking in jng after the World, as fhe forefaw they would, and that
this, con- her Declaration, that it was the Will of God that fhe
trary ntht fcm\fi p0ffefs her Rights, was purely her own Invention
*f£s °f to cover this. We are (till apt to meafure others by our
' or (elves, and to think that their Actions cannot proceed from
another Spirit and Principle than what we are confcious
ours would flow from in the fame Circumftances. But
they who confider the whole traft of her Life, will not be
(b rafh in their Judgment : Worldly Goods are not Evil
in themfelves, the only Evil is, that when we poffefs them,
we are not as thoJ we poffeft them not, but our Hearts are
fet on them -, and therefore God commands either the for-
faking or keeping of them, and we ought either to aban-
don or poffefs them, according as our Hearts are apt to be
fet upon them, or are wholly mortified to them. A. B.
had been habituated to a State of Mortification to the
World, and all earthly things, by an a6tual abandoning of
it in a courfe of many Years, God having thus tried her, as
he did Abraham in relation to his Son Jfaac, and this was
become her Delight and Element. And when me came to
poffefs them again, it appears through all her Life that
fhe did it as tho' me polled them not, looking on her felf
only as a Steward of them, to employ them for her Ma-
fter's life, and they as a weighty Charge to her, which fhe
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 felf but firnple Ne-
ceffaries , no more than if fhe had been in the greateft
Poverty.
XXXV. XXXV. Being one Day in the Street about her Affairs,
St. Sau- a Man wnom fhe knew not accofted her, and afterwards
lieu accojis came t0 her Lodging, telling her there were multitudes
( of poor Infants made Orphans by the Wars, in great
Want both as to Body and Soul, and that fhe might re-
medy this great Evil, God having given her Talents and
Commodities to undertake fo good a Work, and prz.yd
her
Part IV. Mrs. Antonia Bourignon. 285
her to recommend this Propofition to God, who would
make known his WiU to her thereabout. The Man had
a great Appearance of Piety , and fpoke fo divinely of
fpiritual Things, that (lie thought he was taught by the
Holy Spirit. He told her, He was calfd John S.'Saulie^
born near Dorway, that he had never ftudied Letters but
for his own Perfection j that he had (till con vers 'd with
Vertuous Perfons , and (laid fome time with an Hermit,
and had now for his Director the Paltor of St. Stephens,
at Lijle\ (and a Character being ask'd of him, he faid he
was a Man of an Apotlolick Zeal.) He walk'd on the
Streets with his Countenance (till bow'd down, without
Curiofity. In the Churches he was almoft dill on his
Knees, as in a profound Devotion : He vitited the Poor and
Sick, giving them all he had ; and if he had found any
w ithout cloathing , in the Winter , on the Streets , he
would have gone aftde and taken off his own Garment
and given them ; he gave many Appearances of extraor-
dinary Piety, fo that all judg'ri him a Holy Perfon. Many
Prielts and godly Perfons confulted him in fpiritual Mat-
ters, in which he was very Knowing, and gave Counfel
to every one. He told her he was dead to Nature, and
fo difengag'd from all worldly Goods that he could take
no Pleafure in them, and that by Abftinence he had loft
the tafte of all Meats, fo that all were alike to him.
XXXVI. He continued to follicite her to this Employ, XXXVL
for a Year and a half, as that whereby fhe could bed pro- she under-
mote the Glory of God. In November, therefore, 1653.'"*" the
about the 37th. Year of her Age fhe undertakes the Care Carcof *
of a Hofpital of Orphan Maids , founded by one John HpPltf
Stappart a Merchant in Lifle, fome Twelve or Thirteen 0JOr?ha™-
Years before. She found all Filthy, and in Diforder. 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 fame
Table, and obferv'd the fame Rule. All went well out-
wardly, but her greater!: Companion was for their Souls.
She found them as Rude and Ignorant as little Beads.
Girls received into the Houfe of Fourteen or Fifteen Years
of Age, knew not they had a Soul. This gave her fuch
Companion that fhe wiflVd fhe could take them all into
her Houfe. It encreasd to more than Fifty, though the
Fond was but for Ten or Twelve. And God gave her
fpiritually
284 An Abridgment of the Life of Part IV
fpiritually and bodily all that fhe had need of. And fhe
employed her own Goods to maintain them, and her
Time to inftrucl them. They learnd the Chriftian Do-
ftrine, and fome Calling to gain their Living, each accor-
ding to their Capacity. And fhe brought all things into
fuch Order, that there was almoft no Trouble in gover-
ning this great Family. All was regulated from Morning
till Night without IntermiiTion. They rofe precifely at
Five ; and after having fpent half an Hour in d reding
and Prayer, they learn cl to read and write till half after
Six : Then they went to Church : At Seven they were fet
to work, with which they recited the common Prayers .-
They breakfaft at Eight, and read fome pious Book : At
Nine they fung fpiritual Songs : The next Hour they pad
in filence at work: At Eleven they repeated the Cate-
chifm : And din'd at Noon : After which they took half
an Hours Recreation. And from One to Eight they paft
over the fame Exercifes which they had done in the Fore-
noon : When they had fup'd, at Eight they went into the
Oratory to pray ; and after that, lay down in filence, and
all the Lamps were put out at Nine. Thus the Houfe
was eftabiluYd in good Order and Difcipline , and the
Citizens were deftrous to have Servant-Maids out of it,
when they had fpent fome time there, becaufe they were
Honeft and Faithful.
XXX VII. XXXVII. A. B. was much afflicted in this Hofpital
Her fre- with frequent Sicknefles, which would often feize her fud-
quent sick- denly, and bring her to the Gates of Death ; they feem'd
neffes there, not to be natural, and afterwards the Children confeft
they had endeavoured to poyfon her by Diabolical Pow-
ders. Stappart and S. Saulieu came oft to vifit her, and
feem'd greatly pleas'd with the good Government of the
Koufe. S.SahIUu had had for fome Years the Care of
another Houfe of Orphan Boys, which about this time
broke up, the Rent being exhaufted. He folicited A. B.
to contribute to the building of another. He and Stap-
part told her one Day of a Project to take Farms of the
City, where he would gain 2000 Florins a Year in recei-
ving them, if fhe would be Surety for him. And this
would begin a Fond for fuch a Houfe. She confented, fo
he got the Profit of Three Years which came to 6000 Flo-
rins ; but no more Word of the Poor, he faid all was his,
and the Fruit of his Labour.
XXXVIII. One
r
Part IV. Mrs. Antonia Bourignon. 285
XXXVIII. One Day he proposed to A. B. that they XXXVIII
might marry together, and yet live in Virginity, that he St. Sau-
might aifift her in the Cares of the Houfe. She told him, lieu>' Pa"
Marriage was not needful for that. He began from time ffcution •/
to time to give little Demonftrations of Friendfhip, which her-
fhe did not take notice of, becaufe of the good Opinion
fhe had of him. But by degrees he difcover'd entirely his
Paflion, telling her this Love muft be from God, for he
could never affect any Maid to efpoufe her, and now
Night and Day he was enclin'd to marry her, and could
not refill: God. She fhew'd great Difpleafure ; and he beg d
Pardon with Tears, offering to do Pennance, and faid it
was only a Tentation had furpriz'd him. Out of Natu-
ral Goodnefs fhe believ d it was fo. But whereas he began
the lame feveral times, fhe would needs banifh him the
Houfe. Then he told her, fhe muft be his Wife or he
would kill her. She endeavoured to reafon him out of his
Madnefs, reprefenting to him the Sanctity of his former
Difcourfes, the Zeal of his Charity, the Honefty of his
Converfation, and the Reputation he had acquired amongft
good Men, asking the Reafon of fuch a Change. He told
her, c He was not what he had appeared to be ; that ha-
1 vingfrom his Youth a haughty Mind, hedenYd to di-
t ftinguifh himfelf from the People, which fince he could
1 not do by Birth or Wealth, he refolvd to put on the
* Appearance of Vertue and Piety, as being more efteem'd,
c which made him pra&ife outward Works of Mortifica-
' tion and Devotion ; that he learned to fpeak after fo
c fublime a manner of inward things , by reading care-
1 fully fpiritual Books, and obferving her Words, Senti-
c ments, and way of Behaviour : That the firft time lie
' faw her on the Street he was ftruck with Love of her,
c and all he had done and faid fince, was to infinuate into
' her Friendfhip , and to enjoy her by Love or Force ;
1 which he was refolvd upon, tho' he /hould hang for it.
She threatning to (end for the Three Paftors, the Over-
feers of the Houfe, he faid he would then proclaim fhe
was his Wife, and that he had lain with her, and divers
Cafuifts were in the Opinion one might do fo, and fo with
a good Confcience he might follow this probable Opinion. XXXIX
XXXIX. A. B. refolving rather to be expcs'd to the Her De;-
Perfecution of evil Tongues, than to the Brutality of ver* fom
this Villain, fhe acquaints the Paftors, and he Continuing him, and
HOC his end-.
286 o^ Jbridgment of the Life of Part IV.
notwithstanding to moleft her, knocking at the Gates,
and threatning to break up her Doors and Windows, fhe
applies to the Magistrates, and after the Affair was exa-
mined, he being afraid to be imprifon'd, or even hang'd
for offering to force the Houfe, he by the Jefuits, among
whom he had a Brother, employs many Friends to foli-
cite the Magiftrates and A. £. to ceafe the Procefs, offer-
ing to make what Reparation fhe pleas'd. So there was
an Auchentick Accord made and feal'd with the great Seal
of the City, the 17 th. of Augnft, 1658. Wherein he re-
traces the Slanders he had uttered againft her, obliging
himfelf under a great Penalty never to come again into
her Prefence, and paying all the Expences of the Procefs.
After this, he debauched, 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 ftirring up all the Mifchief he could againft A. B.
But at the end of Three Fears 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,
c Why he permitted her to remain Co long in Blindnefs
' as to that Man, while fhe often knew the State of the
* Souls of others whom fhe never faw ? She was told,
It was to exercifi her.
XL. XL. To prevent the like Dangers, A. B. would needs
She turns have her Houfe fhut up as a Cloyfter, that no Men might
her Houfe have occafion to come to her, which was done by Order
into a cloy- md under Protection of the Bifhop of Tournay. She was
fier. now greatly comforted and in quiet, being out of the
Hazard of the Converfation of Men.^ The Children alfo
lived more fatisfied, learning all things more perfectly.
She applied more clofely to teach them, and to obferve
their Faults. She endeavoured to her Power to perfect
their Souls, and to make them capable alfo to gain their
Living, they greatly lov d and obey cl her, and livd in great
Concord, tho' of different Countries and Tempers, and
every one thought thofe Children happy, and that they
were like little Angels, as they outwardly appeared.
XLI. XL I. About Three Years after, fhe was thus fhut up,
The Difco- one 0f tne <jjrjs 0f Fifteen Years having done fome Fault,
njep.0Jth* was fhut clofe up for a Pennance in the Priibn of the
Children* Houf wifhi an Hour ^ fa came • t ^ Work.
*"'""• ' Houfe
Part IV. Mrs. Antonia Bourignon. i8
Houfe where all the reft were, tho* the Provifor had Iock'd
her up within Three Gates, and was gone to the Mar-
ket, and had the Keys at her Girdle. A. B. upon enqui-
ry, rinding all this to be true, ask'd her How fhe got out ?
She faid, ' A Man had taken her out. And after Dinner
having call'd her to her, and fhe giving the fame Anfwer,
She ask'd If fhe knew him. She faid, * Very well, it was
' the Devil. At this A. B. trembled, faying, The Devil
is a Spirit, not a Man. The Girl faid, c He comes to me
? in the form of a Man, and I calling him to help me
1 when fhut up, he opened the Door and took me out.
A. B. ask'd if (he had known this Man of a long time. She
faid, c Yes, all her Life, that her Mother from her Child-
f. hood had carried her to the Sabbath of the Witches,
1 which is kept in the Night, and that fhe being a little
* Child, this Devil Man was then alfo a Young Boy, and
1 grew up as fhe did, being always her Lover, and carefs'd
* her Day and Nighty A. B. could not conceive this, for
fhe had never heard of fuch things.
She immediately wrote for the Three Paftors, the
Overfeers of the Houle, to whom the Maid declared that
fhe had given her Soul to the Devil , and denied God,
and to confirm the Gift had received a Mark in her Foot,
which fhe did freely when Twelve Years of Age, though
long before this Lover had Hill entertain'd her and car-
ried her to the Sabbaths of 'Sorcerers in great Caftles,
where they met to eat, drink, dance, ilng, and do a thou-
fand other Infolencies. She put her out of the Houfe the
fame Day, fearing leaft the other Girls mould be corrupted.
It grieved her to fee the Devil had fuch Power, and yet
fhe could not believe that this Beliotte (for the Girl was
fo calVd) was <a. Witch, for fhe ftill thought they were
filthy and deforrnd Creatures, as fhe had heard they trans-
form^ themfelves into Cats or other Animals. She pray'd
to God to difcover her unknown Sins, and continued in
her pious Exercifes, believing fhe had purg'd the Houle
of fuch Perfons.
About Three Months after, another Girl of Fifteen
Years was going to be imprifon'd for Stealing, fhe faid the
Devil made her do it; and fhe was immediately put out
of the Houfe that it might be purg d of fuch. Bur Three
Months after, another of Eleven Years was going to be
whip d for the fame Fault, and fhe faid do it not, and I
wUl
288 An Abridgment of the Life of Part IV.
will tell who made* me do this Evil. And A. B. taking
her to her Chamber, fhe faid it 'was the Devil; that
being Young and playing with the Girls of the Town,
they ask'd her if fhe would go with them to the Dedica-
tion, that fhe fhould have good Cheer and a Lover, how
foon fhe was Content, the Lover came on a little Horfe,
and took her by the Hand, asking if fhe would be his
Miftrefs ; fhe confenting, was carried through the Air with
him, and the other Girls, into a great Caftle, where they
had ail fort of Feafting and Mirth , that fhe has been
there ever fince, Three or Four times a Week : That at
the Age of Ten Years fhe gave her Soul to the Devil, re-
nounc'd God and her Baptilm, and receivd a Mark in her
Head, which was afterwards found to be infenfible; for
they put a Pin the length of ones Finger into her Head
without her feeling any Pain.
The Pallors having examined this Girl, thought not fit
to put her out of the Houfe, till it were difcovered from
whence this Evil might arife. She was kept in a Cham-
ber apart, and Peter Salmon, Paftor of St. Sauvear, under-
took to examine her daily, and to endeavour her Conver-
fion ; and asking her one Day, if there were any other in
the Houfe like to her, fhe faid there were Two who went
with her daily to the Sabbath. They being call'd, and
fpoke with feparately in private, confeft ingenuoufly that
they were in Covenant with the Devil. Thefe Two faid,
there were yet other Two in the Houle , and being defi-
red to name them, each of them name! Two different
Perfons, who being call'd, confeft, each of thefe naming
yet Two different Perfons who were of the fame Crew i
So that from Two to Four, from Four to Eight, it was
difcovered that all the Two and Thirty Girls which were
then in the Houfe, were all in general , and each one in
particular bound to the Devil, of their own Free-will, ha-
ving contracted it diverfly ; fome from their Fathers, o-
thers from their Mothers, fome had learn d it by little
Girls in playing together, as they declared both to A. B.
and to the faid Paftor, who put in Writing all they faid
to h(m.
A. B. was in no little Perplexity to be fhut up in a
Houfe, from whence fhe could not get out, with Thirty
Two Perfons who declared they had given their Souls to
the Devil, and that fhe muft eat and drink with them, or
wl ac
Part 17. Mrs. Antonia Bourignon. 289
what they made ready. She propos'd to difmifs them by
degrees, but then fear d to be guilty of the Mifchiefs they
would do to others, for they confeft they had made both
Men and Beads die. The Parlors thought it fitted to
keep them ; faid there were Hopes they might b# conver-
ted to God, having been engag'd to the Devil before the
Ufe of their Reafon, and promifed to come every Day to
admonifh and exercife them, and pray for their Conver-
(ion. This was done for the fpace of Eight Months, in
which the Girls made great fhewsof Conversion, by Tears,
repeated ConfefTions, Prayers, and attending to the Admo-
nitions given them, but without Sincerity. Their Hearts
were wedded to thefeniual Pleafures which the Devil gave
them. So that they had not the Defire to change or leave
thofe wretched Pleafures; as one of them , of Twenty
Two Years, faid one Day to A. B. No fays fhe, 1 1 would
' not be otherwife, I find too much Contentment in it
* to leave it, I am always carefs'd : I have been fo from
* Eight Years to Two and Twenty.
XLII. Paftor Salmon wrote down their Confttfions, they XLIF.
declar'd plainly they had daily carnal Convention with Th1eir De'
the Devil, that they went to the Sabbath, where they eat, claraU9n'-
drank, dancd, and committed other Senfualities. Each
had their Devil in form of a Man, .and the xVlen theirs in
form of a Woman; that they never faw more numerous
Meetings in the City than at their Sabbaths, of People of
all Ranks, Young and Old, Rich and Poor, Noble and
Ignoble, but above all, of all forts of Monks and Nuns,
Priefts and Prelates, and that every one kept their Rank
there, as they are in the World. Many of them fhed
plenty of Tears when A. B. fpoke to them of the Judg-
ments of God, of the Joys of Paradife, and the Pains of
Hell; and when fhe ask'd fome of the moff. fenfible of
them, If thofe Tears were fine ere ; they faid, ' They pro-
1 ceeded from a Grief of having denied God, and given
? up themfelves to the Devils ; but this lafted no longer
1 than they were fpoke to, or thought] upon their
' miferable State, and then prefently the Devil came and
* ask'd them if they would leave him, and the Pleafures
* they had together, and fo carefs'd them, that they re-
* newed their Covenant with him, forgetting all their
* former good Pur poles.
V She
290 / ^yin Abridgment of the Life of Part IV.
She ask'd, If the Admonitions, Exorc'ifms , and Prayers
of the Paflors did not deprive the Devil of Power to keep
them fttbjeft to him. They faid, c The Devil mock'd at
€ thefe things, and did ape the Paftors: When they kneeled
1 to pray, he did (o behind them, and with a Book mum-
1 bled the fame Words. When they preacrfd, hens'dthe
1 fame Geftures , and alfo threw Holy Water , and In-
' censJd as they did, aping them always in Mockery.
She ask'd , How they could fray or fing fi many good
Prayers all Day, being in Covenant with the Devil. They
faid, ' He prayed and fang with them, becaufe their Pray-
* ers were without Attention; and inftead of ringing Prai-
' fes to God, their Intentions were to fing Praifes to the
c Devil, in which he gloried and valued himfelf. She
ask'd, How they could approach the Table of the Lord, and
receive the Sacrament. They faid, l The Devil incited
i them to do it as often as they could, and the greateft
c Pennance fhe could ordain them was to make them ab-
1 (lain from the Sacrament, which cover 'd their Wicked-
c nefs, and made them pafs for p,ood Perfons before Men :
4 Befides, the Devil did his moft mifchievous Deeds with
c the Confecrated Bread. She faid, All this would affuredly
lead them to Hell. They faid, c They knew it very well;
4 but the Devil promifed them the fame carnal and fen-
f fual Pleafures 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 fo, and if they knew there was a Hell, and
a Paradife before they came into her Houfe. They faid,
Ves ; for the Devil taught them that , and had often
catechis'd them, and taught them there was a God, a
Paradife, a* Hell, and a Devil; that they who did his
Will, could never fee God, but mould be his Compani-
ons in Hell to ail Eternity. She ask'd, Hw they could
belong to the Devil from their Infancy. They laid, * This
came from their Parents. When Fathers or Mothers
give themfelves to the Devil, they give all that is theirs,
and it is rare to fee, 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 Careifes and
lenfual Pleafures, he Co gains upon them , that they
would
Part IV. Mrs. Antonia Bouri^non. 291
' would not quit him for any thing, after they have been
c ib allur'd by his Senfualiries, fuch as all Men could not
4 give them : For he contrives to make them eat all fort
1 of Meats lavoury to their Talle, all fort of Liquors plea-
f fant to their Throat, all fort of Mufick to their Ears, of
. Odour to their Smell , of Ticklings to their Flefli , fo
* that being brought up thus, it is almoft: impoiTible to
c defire to leave them ; and therefore, fay they, we would
1 not change our Condition, for we find more Pleafure
1 in it than Men can give us.
She bewail'd their Mifery, and fhew'd them all was but
Deceit and Illuflon : For In fiance , t hat they had net eaten
nor drunken at their Sabbaths , they would have been very
hungry in the Aforning, and eaten with good appetite great
Lumps of Buttery yea, dry Bread ■ when given them. A'id
if they had been eating fuch dainty Aleat, they would have
dlfrelifh'd fuch grofs Food. They faid, c They had never-
c thelefs the tafte and pleafure of all thefe, and therefore
c would not leave them.
She ask'd. How it was pofflble that Parents fhould thus
offer their Children to the Devil, and not to God who crea-
ted them. They faid, 4 Thofe who are thus bound to the
* Devil, will have no other God but him, and therefore
1 offer him all they have that is moil dear, and even are
* conrVran'd to offer their Children , elfe he would beat
* them, and hinder them from being married or having
4 Children ; both which he can hinder by his Adherents •
c That when a Child thus offered comes to the life of
t Reafon, he then asks their Soul, makes them deny
c God, renounce their Baptifm and Faith , and promife
c Faith and Fidelity to the Devil, after the manner of an
1 Efpoufal. And inftead of a Ring, gives them fome
( Mark, as with an Awl of Iron, in ibme pare of the Bo-
1 dy, which Marks he renews as oft as they have a defire
' to leave him, and binds them more ffrdngly by new
* Promifes, giving them thofe new Marks for a Pledge
* that they mall continue faithful to him : And how foon
c they come to Age capable of having Children, he makes
* them offer the Will they have of marrying to his Ho-
1 nour, and therewith all the Fruit.that can proceed from
* their Marriage, which they promife willingly, that they
' toy attain their Defigns ; othenvife the Devil threatens
V 2 c to
292 An Abridgment of the Life of Part IV.
1 to hinder them, by all fort of means from marrying or
1 bringing forth Children.
XLIII. XL1II. Some can hardly believe that all thefe Girls
No ground could have been in Compact with the Devil, far iefs.that
to disbe- Declaration of A. B. as from God, that fo vaft a multi-
lieve this tufe 0f people on the Earth are in Compa6t with him.
story or yiB. could as little believe it as any, for fhe thought
*£?!?' none but the vileft Mifcreants were fuch, till there were
yorld undoubted Proofs given her of it. The voluntary Con-
wirtfuch Mon °* al1 the Girls> *he Preternatural A6ts done by
J ' them in her Prefence, their Agreement in their Confetti-
ons as to their Sabbaths, the manner of Dovoting them-
felves to the Devil, &c: Their Declaration of all this to
the Three Paftors, ibme of them (till owning their Con-
fellion, (thoJ others were eafily perfwaded to deny it again,
finding they were carefs'd by the Magiftrates for fo doing)
and the Atteftation of the Truth of all this by the Three
Paftors ("Copies of which are in the La vie Contlnute^ and
the Originals in the Hands of the Writer of it) are fuch
Evidences as will fatisfie all, but they who will not be
fatisfied. And as for the other, we need not think it fo
extravagant, if we confider that it is Satan's earneft De-
fire and Ambition to have Men devoted to him by exprefs
Covenant ; that the more he have of fuch, he is the more
capable of doing Mifchief to the reft of Mankind than
he can do by himfelf without them ; that he obliges all
who are fo, to devote to him all their Pofterity; that he
ftill labours to alie and marry them with the Good, that
fo he may corrupt their OfT-fpring, that they who are thus
devoted to him, being once habituated to all manner of
fenfual Delights , can hardly ever will to be reclaimed
again ; that in outward Appearance they differ nothing
from others, but put on for the moft part the greateft
pretences to Devotion ; that when ever any of them are
difcovered and tried, if ftricl: Enquiry' be made about
them, their number appears incredible ; witnefs the late
Trials in the Weft of Scotland, thofe of Sweden^ New
England^ and what the Learned Boditws tells from his
own Knowledge, That when Pardon was 'granted to a
Sorcerer upon Condition to difcover his Complices , he
difcovered (b many of all Ranks, that at length he plainly
told there would be One Hundred Thoufand in that
Country,
XLIV. About
Part IV. Mrs. Antonia Bourignon. 293
XLIV. About the end of that time, an old Woman of XLIV.
Lifle importun'd A.B.xo take into the Houfe a Girl o^The Pa-
Nine Years, who being difcovered to be one of the Coven, renti ac~
was immediately thrult out again, telling the old Woman cufe her
that all their Secrets were difcovered r o the Regent of the t0'"e Ma'
Hofpital. She run about immediately to the Magiftrates,^™'!7*
and the Parents of the Children, telling how their Repu-
tation was quite broken by A. B. by faying they were
Witches. She obtain'd of the Magiitrates that Enquiry
fhould be made into the Life of A. B. without her know-
ledge. And the Criminal Clerk took Informations upon
Oath in the Town, and neighbouring Towns and Villages,
all which (erv'd only to make her Innocence and Purity
the more evident; for the Witneflfes they had pitched up-
on as moil animated againft her, could depone nothing
but what was good and praife-worthy, and could lay no-
thing to her Charge. Which he who received the Dpofitions
admired ; faying, he knew no Body, who if their Life had
been examined from their Childhood, by Enemies, and
with the fame Rigour, could have undergone the Trial
fo unblameably, without being guilty of fomething. Siie
was afterwards allowed Witneffes for her Exculpation,
and when fome of them were heard, he faid, there needs
no more, for there is almoft enough already for to Cano-
nize her, and declare her a Saint. All thefe Depoiitions
are ftill in the Regilter of the Town of Lifle.
XLV. On the 9th. of February, 1662. they fent the XLV.
Lieutenant and Sergeants armed , and broke open her r% ?crfe-
Houfe, and carried her violently to the ToWn-Houfe, cute ^*r-
with a great Noife and croud of People, who imagin'd
fhe was feiz'd for a Witch, becaufe of the Report fpre?d
about the Children, where they examin'd her moil: itricty
Six Hours, and made her give an Account of all the
Affairs that concerned the Hofpital, which fhe did with
fuch a prefence of Mind, as made her remember all, and
anfwer moft pertinently ; fa they "behov'd to acknow-
ledge they could not find any Fault in her. Yet they
brought her before them after the fame manner atfeveraj
-times, without granting her Requeft of calling her in the
Evening to avoid Scandal. They caus'd bring the Ch.il- .
dren alfo to fee what they could draw from them againft
her, but they could fay nothing againft. her; only fome
of them faid, a* Servant-Maid of hers had chaftis'd one of
V 3 the
f 294 An Abridgment of the Life of Part IV*
the Girls with a Wand, and not long after that fhe died.
So they causVl feize the poor Servant as if fhe had kifl'd the
Girl, and refolv'd to do fo to the Miftrefs, under pretext
that the Correction was by her Order ; but four Perfons
declare! upon Oath that this was mod falfe and that the
Gird died by eating to excefs of green Fruits out of the
Lodging. One of the Magistrates faid to the Children,
1 She accufes you of Witchcraft, and going to the Sab-
c baths; Why do you not accufe her too. But the Girls,
c how wicked foever, trembling at fuch a black Malice,
* faid immediately, No, No, our Mother, (fo they call d
c her) is no Witch , lhe goes not to the Sabbath > Our Mo-
£ ther is a Saint, fhe is all full of God.
XL VI. XLYT. They confpir'd in the Houfe to take away her
Malcfius Life by Maleikes \ the Devil had Meetings with Twenty
to take a Five of them, how to effectuate it, and with their Con-
&*} ker fent made an Unguent of divers matters , of which there
Ltfe. were J3aljs given to put in her Broth. S. Saulieu was at
the Meeting, for he alfo kept the Sabbaths, and ftirred
them up to make her away. One of the eldeft of them
difcoveredit to her, and went with her to one of the Girls
Bed and found the Ball. She advertised the Paftors, and
they the Magiftrates, and lhe was told if lhe was afraid,
fhe might remove, and they would place another in her
room. She ftaid till lhe difcovered Fourteen Children
who had of thefe Balls to deftroy her. She then chofe a
Regent and retired, entring a Proteftation before the Ma-
gistrates, that flie did not abandon the Regency having
Itft one in her Place. When the Magiftrates examined
the Girls, the eldeft declared all the Truth, and the Ma-
- rates laboured to make her unfay it, which (Hq would
The ethers who denied all, they fent away cheerful,
laying one to another, the Magiftrates are for us. Two
Days after lhe retired, the Magiftrates thruft the Widow
out of the Regency. The jefuits got the Overfight of
it, there they plac'd one of their Maids, they admitted the
Girls prefenriy to Confeflion and Communion, making
them pals for little Saints, and A. B. for Guilty.
IXVil. XLVif. She retired to Gaum, and from thence to Me-
-ij. thljjf, and fornVd a Procefs before the King's Council at
draws to Bruffels', againft the Magiftrates at Lifle, for the Reco-
GaimcW vjery of the Hofpital, and iho it did appear moft evident-
Mechlin- Ij that Hie was Innocent, and that they had a6ted again ft
her
Part IV. Mrs. Antonio. Bourignon. 295
her with inexcusable Violence, yet they would not venture
to give Sentence for her againil a Party fo Powerful, and
far more Considerable before Men , than was the Inno-
cence of a (imple private Maid : So the Procefs remains
undecided to this Day, and flie could no longer abide in
Safety in Li fie, unlefs in fecret.
XLVIII She ftaid Four Years in Flanders, at Gaunt, XLVIU.
and Aiechlin, after ill? had left the Hofpital, and many /' efltenfd
well difpos'd Perfons made Acquaintance with her. The b Learned
firft flie fpoke with at Mechlin was one Mr. Coriathe, an and Gooe*
Archdeacon, who became afterwards Vicar General. At his Men there-
Requeft fhe wrote the firit Treatife of her Life, call d
La Parole de Dieu. She wrote to him alfo many Letters
which are printed in the Firlt and Second Parts of La km.
nee en tenebr. She had alfo there in the number of her
Friends, a Learned and Pious Divine, M. Peter Noel ,
Licentiate in Divinity, Ptieft and Canon, who had been
Secretary of the Famous Cornelius Janfemus , Bifhop of
Tpres. This Man being of the Sentiments of Auguft'w ,
engaged her in Conferences concerning Grace, where fhe
unravell'd in an admirable manner all the Difficulties
which have hitherto been inexplicable by Mens Spirits.
This gave occasion to her writing the Treatife, calld Aca*
demis des S$avans Tbeologiens, becaufe of the great Con-
tefts which were then between the Janfenifts and Moli-
nifts, concerning Grace, and the great Noife that was rriade
about the Doclrine of the Cafuifts concerning Atrri
Contrition, Probability, and their Morals; where! n her,
Friends, being all Janieniib, diijrours'd to her often of
the Excefs of their Adversaries, which flie could hardly
believe till me went and heard feme of their Preachers
who Vented fometimes their fine Morality. She was
touched with Companion , for the Blind that were led \
and with Indignation at the Blind Leaders. It pitied her
to fee the general Abufe among the Churchmen, the Re-
ligious, and the People, who relied on Trifles and a meer
Outride, which the Blindnefs of fome Guides recommen-
ded as a fure way to Salvation, tho' they never thought of
being purified from their inward and fecret Sins, nor of
returning to the Love of God. In this Treatife all thefe
things are handled witji great Penetration, Clearnefs, and
Solfdity. Monfieur Noel was perfwaded that (he was full
of the Holy Spirit, but on the other hand it troubled hi n
V 4 to
296 An Abridgment of the Life of Part IV.
to fee that the Holy Fathers had not ftill the iame Light
with her in Theologisal Matters, or as to divers Places
of the Holy Scripture. She wrote to him feveral Let-
ters on this and other Subjects, which are- in La Luw.
Tiee en tenebres.
Another of her Acquaintances was M.Gillemans , Ca*
non and Archprieft of Gattnt, who one Day asking her
Opinion of the Doftrine of the Cafuifts, that one might
be faved by Attrition without Contrition, and telling her
he had written a great Volume agairtft the Jefuits upon
that Subject ; fhe rold him her Thoughts, and that fhe
had lately put them into Writing. After having oft foli-
cited for this Paper, he obtain d a fight of it for fome
Days, which he read with fuch Admiration, that when
he returned it, he faid, Yon have [aid more things, and more
convincing on this Subject , in thefe Three Leaves, than I
have done in all my Bvoh^, which has cofi me fo much Time,
Labour, and Ex fences , and therefore I condemn my Boo\
never to fee the Light. This Writing is the Fifth Chap-
ter of the Firft Part of Academie des Sgavans Theologiens:
She return 5d to Life, May, 1664. where ibe ftaid pri-
vately for fome Months about her Affairs, for the moft
part in the Houle of her Pallor Monfieur Lamberti, where
fhe wrote the Explication of the 24th. and 25th. Chapters
of .St. Matthew , which are in La Lum ne: en tenebres e
To him fhe wrote many Letters, after her firft Return to
Life, in the 2 ^d> and 24th. Years of her Age, which was
the firft of all her Writings, and it is call'd LAppel de
' Dieu & le Rufus des Homme s, Part I.
XUX. XLIX. But the moft faithful and conftant Friend me
Particu- had in Flanders, was M. Chriftian de Cort , Paftor of the
Urly by chief Church at Mechlin, and Superiour of the Fathers of
JU.deCort. the Oratory there : A Man full of Zeal for God, and Cha-
rity for his Neighbour, and void of all Self-feeking. From
the firft time that A. B. fpoke to him, he was fo touch'd,
enlightn'd, and enfianVd by God, that immediately he
refoiv'd absolutely to follow Jefus Chrift even to Death,
in the abandoning ail Honour, Pleafures, and Wealth of
this World, which he promis'd a little after to A. B. and
. perform'd with an inviolable Fidelity. He no fooner
difcovered that God had hid in her the Treafures of jiis
Divine Wifdom, than he took all Occafions to be in-
. lifted by her, af]d when alone, fee down in Writing the
'^' ■ ■ ' ■ ■■ Summ
Part IV. Mrs. AntoniaBourignon. 297
Summ of what had pad in their Converfation, but briefly
and without order. He acquainted her with his Refo-
lution to publifh this to the World ; thinking himfelf
oblig'd in Conlcience to undeceive others, as by thofe Di-
vine Truths he was undeceiv'd himfelf. But when fhe
had feen his Papers, and read a little of them, fhe told
him, they would be ufeful for himfelf but not for others,
becaufe they often anfwerd the Thoughts of his own
Mind, which no Body perceived but himfelf; and being
folicited by him to compote this Work anew,returning him
his Papers, fhe her (elf wrote by way of Conference, the
things which God brought into her Memory, in the fame
manner as they are now publifh'd, in the Three Parts Of
the Light of the World.
L. In September, 1667. fhe went for Holland, at the ^
Solicitation of M. deCort, in order to the printing of this**?" r*
Book, her Friends having atfur'd her that fhe would not HoIlan^
be permitted to do it in Brabant, and fhe propos'd to retire
from thence to the Jfie. of Noordftrand, where fhe had
bought a Farm from M. de Cort, the Director of ir. She
had Debates with her felf before fhe could refolve 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
monftrousand infectious. But having recommended this
Affair to God, fhe was told, That thefe common Differences
of Religion do not bring Salvation, bat the Love of God only,
and Vert tie , which we ought to love in all Per fans who afvire
to it, without regarding what outward Religion they frofefs ;
that fhe ought to ao Good to all, and to communicate to all,
the Light of the Divine Truth, of what Religion foev'er they
be. This wrought in her Soul fuch a perfect Imparti-
ality, that fhe never afterwards enquired of what Reli-
gion one was, provided only he defired to put in practice
the Do&rine of Jefus Chrik, and to recover the Love of
God.
LI. When they came to Amfterdam, fhe chofe a little U
Houfe in a very private Place, to live folitarily in Confor- J: fuk at
tnity to the Private, Poor, and Mean State of Jefus Ghrift; Amder-
but a dangerous Sicknefs feizing her, fhe permitted M. de ?tB,» -*H
Cort to bring to her a Phyfician of his Acquaintance, who '/ pl'r
could not forbear fpeaking of her to others, (b that in a i J!p™m
little time her Fame went through all the Country, and rwarlvm '
People J "
298 An 'Abridgment of the Life of Part IV.
People of all forts defired to fpeak with her. She thought
that God might, perhaps, by this means, open the Eyes
of fome, make them fee the miferable State of the World,
' and difpofe them to embrace a Chriftian Life. And indeed
many were mov'd to this, fo far as to encline to refolve
upon it. But it was as in the Days of Jefus Chrift, one
Day one would follow him, and a little after withdraw
from him, without thinking any more on him, unlefs it
were, it may be, to defame him, or ftone him, or cry,
Crucifie him ; Every one had Bufinefs and Excufes which
hindred them from Correfponding with the Calls of God.
The Anabaptifts or Mennonifisy came to her, and feem'd
greatly to efteem the Graces of God in her, but fhe no
looner difcover'd the Nature and Properties of Hypocri-
fie, and the generality of the Corruption even in the molt
Holy, but finding themfelves included, they all declared
againft her. She look'd on them as a Set of Perfons, who
under modeft and humble Words, Cloaths, and Geftures,
did conceal proud, worldly, and unregenerate Hearts. Of
them fhe writes in La Lum. nee en tcnebres, Part 2.
Serrarius, Famous enough tor his Writings and Cor-
refpondence, at firft highly efteem'd her, proclaimd her as
a living Gofpel: And all the time he found her Thoughts
agree with his, as to the laft Plagues, the Converfion of
the jews, Re-eftablifhment of the Church, and the King-
dom of Jefus Chrift upon Earth , ail went well ; but
when he found that fhe was not for the Re eftablimment
of a certain Leviticai Worfhip which he. fancied, nor made
any reckoning of an Impoftor among the Jews, who was
rifen up in the Eaft, he declared againft her, and ftudied
to eft ice every where the good f mprelfions he had given
of her. She clears her felt by a publick Print, Tomb, dc
'JafauJJe Theol. Part 2. Letter 14.
At that time Labadie and his Difciples, had as much
Efteem for her and her Writings, as afterwards they con-
ceived an AverHon for both : They endeavoured to bring
her over to them by M. de Corty offering great Summs
of Money to buy Noordjiradty'ind to. go with them, but
to no purpofe. She found he. had no other Light but
what Reading, barren Speculations, and fome Acts of his
own Underftanding gave him ; and for a Motive of his
Conduct, fome ftrong Conceits and Motions of bis cor-
rupt Padions, without being any ways enlightned by the
Spirit
Part IV. Mrs. Antonia Bourignon. . 299
Spirit of God, or govern'd by the calm Motions of the Di-
vine Infpiration. Therefore he and his, fail'd not to blacken
her on all Occasions, the molt pioully and cunningly they
could, that the People might reckon her to be an lnihu-
ment of Satan, and abhor her as the Devil himlclf.
M.Commenius, ib Famous among the Learned , being
then acquainted with her, had quite other Thoughts.
But his Knowledge had not purT'd him up, thoJ it gave
him fome Prejudices , which made him propcfe fome
Difficulties , in which {he ftfisfisd him. On his Death-
Bed he bid tell her to give him the laft Vifit, faying, O
the Holy Maid ! Where is Jhe I 'May I have the Happinefs
to fee her yet once before I die ! All the Knowledge and
Sciences I have had, are nothing but Productions of Reajon,
and of the Aiind of Man \ but jhe has a IVifdom and Light v
that comes from none but God alone, immediately by the
Holy Spirit. A B. faid often of him, that fhe never knew
a Learned Man who had a better and more humble Heart
than he. ' I was viiited alfo, fays fhe, by the Socinians, Tomh. de
? who do altogether defpife jefus Chrift, faying, that it ll^f*
1 is Idolatry to worfhip him: And they ask'ci me one J',eo'-
? Day, If I believed alfo in a created God, as jefus Chrifl . * 2'
1 was ? I did not much reafon with them, becaufe fuch
i impertinent Queftions deferv'd no Aofwer, telling them
j only, that they ought not to come to me with fiich im-
c pertinent Difcourfe, fo they withdrew theml'elves. Yen
* fome affirm, that I am of their Sentiments, from which
{ I pray God preferve me.
Many falfe Prophets and Prophetess came to viftt her:
One mewing her his Sword half drawn, faid he was going
to behead all the Kings of the Earth, and would begin
at England-, and fo entring into a little Bark, it is not
known what became of him. Another,^/?// Roth, had made
ready Standards for the Twelve Tribes of Ifrael, whom
he was to re eftablifh , and fome well- meaning People
followed him. In fome Vilits he made her, fheeahly dis-
covered the Illufion, and wanVd her Friends to beware
of him, being expreOy told by God, that he was a pre-
fumptuous Man over whom the Devil had much Power.
God gave her the fame Sentiments of thofe of his Cabal,
particularly of one Quirin Kuhlman. The <Qus.l>ers alfo
would try if they could draw her over to" their Se.fr> but
they foon gave ever their Hopes, and one- wrote agatnit
■ her
jo© An Abridgment of the Life of Part IV?
her, upon which afterwards, when in Holftein, fhe wrote
the Advert ifement contre les Trembleurs. Thus it feems
the Devil defignd to diftract or i educe her by all thefe
forts of Perfons. But God would thereby exercife her,
and make her know by experience to what height the
Folly and Prefumption of Man can go, when joyn d with
the lllufions of the L/evil, never letting her be deceived
by them. He defign'd alfo thereby to let the World fee
the vaft difference between the falfe Lights of the Devil or
the Imagination, and the true Light that God fends in
a way fo fblid , fo clear, and (b little capable of being
fufpe&ed, fince fhe, by whom he communicates it, feeks
to draw no body after her, aiming at nothing but a fim-
ple, retired, folitary Life, difengag'd from all Pleafures,
Riches , and Honours , imitating jefus Chrift , without
obliging any body to believe any other thing, as neceflary
for Salvation, but the Love of God, and the denying of
ones felf; looking on all other Knowledge , and even
things of Revelation, as not neceffary for thofe who have
not yet Light and Grace enough neceffary to receive
them. In which it is abfolutely impoifible that Seduction
fhould mingle it felf. God made her alio fee how far the
bed cultivated humane Spirits are blinded and removed
from the Kingdom of God , by fome Converfations fhe
had with the Carte pans, both Divines and Philofophersy
particularly with the ProfefTors, Heydanus and Burman-
nus ; upon which occafion fhe wrote the Twelfth Letter
of the Firft Part of Tomb, de la faujje TheoL The Philo-
fophers would perfwade her, that in fpiritual things fhe
came near their Principles. She told them their Malady
was, that they would needs comprehend all by the acti-
vity of Humane Reafon , without giving place to the
Light of Divine Faith, which requires a Ceffation of the
activity of our Reafon; that God may fhed 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 banifhd out of the Soul by this activity of our cor-
rupt Mind and Reafon ; which is a real kind of Atheifm,
and rejecting of God. They were fo full of their Idea's,
that they mock'd at he'r Remonftrances : But one of
them being a little after feizd with a mortal Sicknefs, in
the Flower of his Age, and God opening his Eyes to kt
him fee his Error, he began to lament and cry, 2s'ght and
Day,
Part IV. Mrs. Antonia Bourignort.
Day, My Vnderftanding ! my Under flanding, to what haft
thou brought me I Alas, my Reafon, in which I fo much
trufted ! what ajftftance can ft thou give me now ! Now thou
can ft give me neither Salvation , nor the hope of it ! Imuft
be damned ! There can be no Mercy for me. A Friend of
A. B. going to fee him in that State, endeavourd to com-
fort him j but the other finding no Quiet, ask'd him ilifl,
If he thought there was yet any Mercy to be hop'd for
his Soul. And then , catting again his Eyes and Arms
from one fide to another , began again his Complaints j
My Under ft anding ! my Vnderftanding \ Whether haft thou
guided me? Some of his Friends, amongft others, Stem
and Swammerdam, came often to vifit and comfort him ;
but nothing could calm him. At laft he turns, to the Friend
of A. B. faying, c Go tell that good Soul (meaning A. B.)
' to pray to God for me, that I may obtain the Pardon of
' thisSin,otherwife lam damned or muft fuffer a very long
* Purgatory. O, if I could recover of this Sicknefs, I
1 would turn wholly unto God, and would follow quite
' another Way. But when this was told to A. B. She an-
fwered, He fhall not rife again, but he wilt die; for if he
fhould recover, he would fall again more profoundly into
this pernicious Err our. He died , his Judgment being
found and good, but with great Repentance and Contrition,
adoring, with great Fervency, j efus Chrift crucified, to the
Greeks and to the Philofophers, Foolifhnefs.
A. B. had fuch an Horrour for this wicked Difpofition of
the Philofophers,that fhe could not fuffer it, affirming that
God had declared to her exprefly, That this Errour of Car-
te ftanifm was the worft and mo ft curfed of all the Herefies
in the World, and a formal Atheifm or arejetling of God, in
whofe Place corrupt Reafon did fet up it filf, lnoc that
this Idol of corrupt Reafon is nor . thing common to all
the Learned, and to all forts of Philofophers, as well as the
Carteftans \ but thefe are incomparably more wedded to it \
they think they are in PoflefTion of it above all, and they
will admit of nothing but by this Way.
After fhe had been vifited by all forts of Perfons who
reaped not that Profit they mi&ht have done, God fent her
two or three fincere and well-difpofed Men, who finding in
her Life and Converfation the Means to approach unto God,
and to advance the Perfection of their Souls , left the
World, their Bufinefs and Fnends5 and continued with her
to
302 o4fc AhrUgmtnt of the Life of Part IV.
all the time of her Life and theirs. All others withdrew
to her great Satisfaction. She laid, ' God had made her
c fee by this Converfe with People of all Sorts whom fhe
c had admitted indifferently by his Divine Order , how
' few are to be gained in the World, even among the beft,
\ and thofe who feek the Truth; and that after thefe Vifits,
1 God would never more engage her to fuch a Diftra&ion,
* and that fhe fhould lead a retired Life all the reft of
* her Days. Which fell out, and fhe begun it then in Am-
LIT fterdam, and did not give accefs as formerly.
Wrote here LII. she employed moll of this Time to compofe many
fime of her Books, Of which thefe are the Principal; The Funeral of
Beaks. fa/fe Divinity, in 4 Parts. Upon Occaiion of fome Con-
ferences with the Carte fian Philofophers, fhe wrote the Holy
Perfpetlive. There fhe wrote alfo her Outward Life, and
the New Heaven and the New Earth. In the writing of
which,fhe was fo ravifhed that fhe often forgot her necefla-
ry Food. She defigned to have continued thefe Wonders :
But God faid unto her, Leave that Workj Men are not
-worthy nor capable of it ; they will imagine that they have
the Difpofitions requijite for that glorious State, but they are
very jar 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 Antichrift who now rules
over them without their apprehending it. Write to them of
the Reign of Antichrift, So fhe laid by her Pen and that
Work, faying to God, / (hall do it, Lord , and wrote
afterwards the Treatife of Antichrift difcovered, in Three
Parts. She began another Treatife, called The /aft Mercy
of God, but did not finifh it, for the Reafons told in the
Conclusion of it, and the Traverfes fhe met with in the
Imprifonment of M. de Cort, and her own Perfections and
Flights kept her from the Purfuing that and other Works
LTIL which fhe had begun.
Mr% de ' LIII. Had M. de Cort followed her Counfel, he miglft
Cort caji haveavoided all theMifchief he fell into; but the Sincerity
into aDun and Goodnefs of his Nature would not let him think that
geon by the he had fuch' cruel Enemies, efpecially amongit his Brethren
Janfenifts. and Friends, the Priefts, Churchmen, and his own Difci-
ples whom he had brought up, and to whom he had
hitherto left and given all j he could not believe that they
would feek to impvifbn him, or endeavour to poifbn him,
as fhe forewarn d him of both3 and Mill bid him take heed
of them. 'The
Part IV. Mrs. Antonia Bourignon. 30$
The true Caufe of this Imprifonment was, that God
having touched his Heart to hearken to the Divine Truths
declared unto him by A. B. he reiolved not only to embrace
them, but to publifh them alio to others, defigning to re-
tire to the Jfle of Noordftrand, of which he was Director,
and had the beft Part of it at hisDifpofal, and to invite
good Men thither, who defir'd to lead a Chriftian Life.
This feemd to his Brethren an Apoftacy,and the fetting up
a new Herefie \ they refolve therefore to ruin him. But this
Pretext would not do at Amfterdam or Holfteiny and there-
fore they muft devile another.
At Amfterdam there is a Dungeon, where at the Inftance
of Creditors they arreft and fhut up Strangers who are in
Debt, till they have fatisfied it. There are ufually ten or
twelve Prifoners there, living in Defpair as mad, patting
the time in fwearing, blafpheming, and committing a
thoufand Impieties, and fometimes killing one another,
having no Food but a piece of brown Bread and a little
fmallBeer; and there fome of them dieinMifery. They
thought this Place would do as well as one of the Pri-
fons of the Roman lnquifition ; and to get him there,
this Expedient was thought upon.
Monfieur Gorin, who was truly Monfieur de Saint A-
mour, who was fent to Rome in the Affair between the
Janfenifts and Jefults ; and on that Occalion wrote the fa-
mous Journal of St. Amour, having bought from Monfieur
de Cort fome Lands in Noordftrand, who had affured him
that he would have Eight per Cent, of yearly Revenue,
and if it did not yield that , promifed to reftore him his
Principal, and to take back the faid Lands, and by a Trick
he got him to fign a Paper for this ; in which Paper the
principal Summ was fet at 12000 Florins French Money;
and when M. de Cort faid the Price of the Lands was only
8000 Florins, Gorin faid, it's true, 'but 8000 of Dutch
Money make 12000 of French; and lb the good Man re-
plying , he did not know the Value of the Exchange,
haitily figned the Writing when he was taking Horfe
at Paris, whither he had gone to fee his good Friends, the
Janfenifts, who were' then perlecuted, and to whom he
would have given all his Lands if they had ask'd them.
So Gorin being Procurator for the other French Janftnifts
who had bought intereits in Noordftrand, refolves to de-
mand hisjFrincipal and more, as havinggot only 4 or 5 per
Cent.
jo4 An Abridgment of the Life of Pan IV,
Cent, of yearly Revenue, and he knew M. de Cort
had not Money to re-imburfe him. The other Partners
confent , and efpecially the Fathers of the Oratory at
Mechlin, who had not yet deprived themfelves of the
Poffeflion of M. de Cort's Goods, and thought this would
be a Mean to perpetuate it. The Matter flood thus ; M. de
Cort had purchafed a confiderable Intereft in Noordftrand,
befides the Tythes,and the being the Director of it,he being
perfwaded that God would make thatliland a Place of Re-
fuge for his Perfecuted Servants, and looking then, on the
Janfenifts as fuch, he drew them out of France, Flanders^
and Holland, into this Ifle, of which he fold them Parcels :
And he himfelf having contracted Debts in making of
this Purchafe, the Fathers of the Oratory at Mechlin urg'd
him to leave all his own PofTeffions and Rights there, to
their Congregation* He confented, provided they would
pay his Debts which he had contracted in the Acquisition.
This they promifed to .do; but, to authorize their Right,
they would have it by Way of Contraci, .as if they had
had given him fuch Summs for his Poflellions ( tho3 he
never received any ) and made him leave out the Condi-
tion of Paying his Debts, for that they would have him
truft their Word -, alledging that otherwife his Creditors
might fall upon them all at once to their Ruin. Thus they
entred in PofFelTion j 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 con-
fents, provided he fatisfie the Fathers within a Year and
a half, and the fame is ratified by the Duke ofHo/fiein, the
Prince of thelfland. Thus he was ready to free his Pof-
fellions of all their Pretentions againfl them, and to retire
thither with thofe who loved the Truth. But their Ava-
rice, and Hatred of him as a Deferter, made them confpire
his Ruin.
The 7 th of 'A4arcb, 1669. M. Gorin, or Sc. Amour, came
with two others to make a friendly Vifit to M. de Cort in
his Lodging. Within two Days he came again , and
M. de Cort being abfent, he fpoke with A.B. who offered to
give him his principal Summ for the Lands he had of M. de
Cort, at which he feem d well fatisfled. The fame Day he
obtained an Order for feizing his Perfon upon the Pretences
already faid. Within two Days he invites him friendly to
come to the Houfe of John de Swaan, to treat with the
Partners
Partly. Mrs. Antonia Bourignon. 30$
Partners about the new Dike he deftgned to make in
JSToordftrand, and having the Sergeants ready, he was im-
mediately feized and made Prifoner at the Inltance of
M. Gorin.
LIV. Tho1 the Fathers of the Oratory potted all his LIV.
Revenues, they fent him not one Penny in his Mifcry. Her Con-
A.B. offered fufficient Bail, folicited to have him Pri- cern for
foner in theTown-Houfe, obtain'd Orders from the Duke him, and
of Holftein, to his oppofite Party, to fet him at Liberty, his Deliy*
that both might anfwer at his Courts, their proper Judge -^anet.
fpar'd neither Procurators nor Advocates; wrote for his
Juftification, to all concerned , pleading with a force of
Reafon and Equity, worthy of the greateft Civilian ; but
all in vain. They fought to feize her as the only Perfbn
that fupplied him with Food and 'other things, and fhe
was forc'd to leave her Lodgings and conceal her felf. She
wrote him many Letters for his Conduct and Cor.folation ;
and being fpent with Labours and Afflictions , and praying
earneftly toGod to afiift him whomnoCreaturewotild help,
it was told her, That he Mould be his Advocate arid deliver
him\ upon which flie left off to foliciteany. When Bail
was offered, they got ftiil fome new Pretenfions to arreit
him. God made ufe of the fame means for his Libera-
tion. One of his Creditors, Mugenhove, took a Reitiorfe
for this Arreft, and calling together his Brethren and Or-
ders, Coheirs, brought them to fign a Paper for his :
verance, which was prefented to the grand Officer atvfo-
ftercUm, M. Hafeher, who rinding it fign'd with Co many
Hands thought it was a general Warrant, and gave Order .
to fet him at Liberty, which was done, after i miferable
State of Six Months, by which God purg'd his Soul, and
gave him fo abfolute a Patience, Tranquility, and Resig-
nation to his Will, that he fcem'd quite another Man.
He immediately pall: over to Holftein, his Enemies being
enrag'd at his unexpected Deliverance.
LV. But their Malice ceafl not there: About Six LV.
Weeks after, he came to Holftein^ there came to him a TheyPeyfm
Stranger, pretending to be lent from one of his Friends him in
at Hamburg, to fee Noordftrand, and to be a Lover of the HoHhio,
Truth. And after having entertained him kindly for fome
Days, fpeaking of fome bodily Indifpofition he bad con-
tracted in the Prifon , and of the Gravel ; the Stranger
faid he had a moil lingular Powder for it ; He was pre-
X VaiTd
3o6 ^~yfn Abridgment of the Life of Part IV.
vail'd with to take it, and at the fecond time was ftruck
next Morning' with an univerfal Palfie , making Signs
that he was poyfon'd by the Stranger, who had got away
early in the Morning, and paft oyer in the firfl Boat 5 he
died fome Days after, November , 1669.
I,VI. LVI. About this time A. B. was feiz'd with a long and
Her long grievous Sicknefs, which brought her often to the Gates
skknefs. of Death. She could not move her felf, nbr often ex-
prefs her Needs. Her Friends, who were but one or two,
durft not go fee her in the Day-time, lead me mould be
difcovered. There was none to alTift her but a (loathful
Maid , who let her iurTer a Thoufand Neceflities. About
this time the Murtherer came to ask for her, and bad tell
her he was come from her Friend from Noordftrand, with
Letters from him, and fomething to tell her by word of
Mouth. No fooner did one of her Friends break it of!
to her, than me was feiz d with an Averfion and a Divine
Warning, and bid them beware to let him come into her
Chamber, but remove him prefently out of the Houfe.
Some Weeks after, £he got the fad News of M. de Cort's
Death, the only Afliftance me had in the World. This
at firft made her complain to God, but upon a Warning
from him, me faid to him who had brought her the News :
Since it was the Will of God fo to permit it, I am content
and fat 1 'sfied, and 1 dejire not that it fhonld be othermfe.
LVII, LVII. M.de Con being dead, they levell'd all their Rage
M°f 'Cort againft A. B. whom he had constituted his Heireis, when
I ff* he was formerly in Noordftrand, Anno. 1668. When
Rl h 1S 'walking one Day folitary in the Fields, as he was wont,
Noord-'9 anc* °^er^nS UP his Prayers, to God, and asking what he
ftrand. fhould do with that Ifle, it was anfwer'd him thrice, as
with an intelligible Voice , Give this Ifle to Anthoinette
Bourignon. He believ d at firft fome Body near him
might have fpoke fo, 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 Tene-
ment with his own Hand, laying up one Copy of it feal'd
among the Regifters of the Ifle, and fending another by
Poft to Amfterdam, in a Letter to A. B. praying her to
examine it, and alter it as (he pleas'd. She threw it on the
Table without opening it, laying to her Friends, 1 have
nothing to do with aTeitament, for my own Goods are a
Burthen to me, and fo it remained feal'd long after bis
Death.
Part IV". Mrs. Antonia Bourignon. -zj
Death. This greatly afflicted him when he returned to
Amfterdam, and when me told him there would be no
want of Perfbns to accept his Teilament, he (aid, Not
fuch as J wijb : For if I leave my Goods to the Oratory,
they will not fay my Debts ; and if Heave them to my friends,
they will deftroy one another with Procejjes, and even o;-,e
will take what he can in Confufion. She faid, Let tis fpeak^
of other things.
LVIII. This ferv'd them for a Pretext to purfue her, LVIII.
and they thought to get her ihut up in the Place where They perfc.
he had been ; therefore they purfue the grand Officer for cu-e hsr
fetting M.deCortzt Liberty, that to be free of them, he ihcref°r*
might put A. B. into the fame Place. They had many
Meetings and Contrivances on this Subject. It had been eafie
to execute all againft a poor Languishing Creature that
could riot ftir ; but God hindered them both by Mori-
ons of Piety, and the Fear of God which he inspired in
to the grand Officer , and by difcovering to her in her
Spirit, their Plots when they were contriving them. She
told her Friends who were with her ; c I fee, fays me, in
5 my Spirit fuch and fuch Enemies met together, who
1 devife how to feizeme: They have fent for the grand
1 Officer ; fuch propofe to him that 1 am Heirefs of M. de
1 Cort, he has a right to feize me, and treat me as M. dt C r:
4 was, other wife they will purfue hifn. Ke hears rhemj
* he wavers fomewhat ; but I perceive yet in his Heart
* Piety, and the Fear of God, that hinder him from
c yielding to the Solicitations of my Enemies: this was
* fo true, that the grand Officer declared moie than once
6 all the fame things to two of her Friends. After the
Death of M. de Cort, fhe wrote to Brabant , that if any
of his Kinsfolks would be his Heir, provided they would
pay his Debts, me 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
defrYe to meddle with it, fo that fhe was obliged to do
it for the Honour of his Memory, and for the Payment
of his Creditors, which fhe ftill offered to do, if they
would liquitale their Claims, and give her Accefs to his .
Inheritance.
LIX. But her Enemies Malice ftill encreafing, me found LIX.
it necelTary to leek to preferve her Life by flight, and being Me S°e? t9
fo (ick and weak that (he could not (land, (he was carried Holltcio.
X 2 io
508 An Abridgment of the Life of Part IV.
in the Night to the other end of the City, to a Merchant's
Houle, where fhe was hid Eleven Months, with no lels
Hazards than thofe Jfhe had efcaped, being left without
Help, and without NecefTaries, when fhe could not rife
of her felf. Yet God was pleas'd to give her Health by
degrees, and returning to her firft Lodging, fhe publifh'd
fome of her Books ; and then went from Amfterdam to
Harlem , after fhe had petition Jd to be allowed .to (lay
under the Security of a Habeas Corpus ; and it being made
known to her, That it was the Will of God {he [hould go to
pofjefs Noordftrand, fhe took Shipping for Holflein at
Encbuyfen, a Town in North-Holland, .Four of her Friends
going with her, they landed at Tonningue in Holftein, the
13th. of June, 167 1. and in, July, went to Slefwick^, where
fhe livd peaceably for fome time under the Duke's Pro-
tection. Many Nobles and Officers both of the Court of
Holftcin, and Denmark^, came to fee her, and difcourfe with
her of fpiritual things, and did highly efteem both her and
her Writings.
LX. LX. About this time, the Quakers publifh'd a Book a-
The&ua^ gainft her, in low Dutch, to defame her, and within
kers »r,'% Three Months the Anfwer was composed, tranllated into
and jbe £)urcn> an(j printed at Amfterdam, under the Title of
Anjwn. ^n jtivert{fement agdnft the Sett of Quakers : Where fhe
makes appear how far they are from being led by the Spi-
rit of Jeius Chrift , and does fo plainly point out their
Spirit, that as to the general Temper of their Seel: and
Party, they may therein fee themfelves as in a Mirrour .•
It contains alfo the Foundations of all forts of States,
Order, Juftice, Manners, and Commerce amongft Men,
and gives a perfect Idea of a True Chriftian, or a Rege-
nerate Perfon. *
LXI. LXI. When the War broke out at that time between
Some Ana- France and Holland , feveral Perfbns of Friejland, to the
bapujh ^/number of Twenty, who were convinced of the Truth of
Frielland ner Writings, but were not difengagd enough from the
come to world, came to Holjtein to live with A. B. and to em-
brace, as they faid , an Evangelical Life; their Defign
might be juftly fufpe&ed, fince the Incommodity of War
had made them abandon .the World. But fince, in the
Parable of the Gofpel , the King received to his Feall
thofe who came there by Conitraint, fo fhe would not
refute thefe, tho' it appeared there was Conitraint mingled
in
Part IV. Mrs. Antonia Bourignon. 309
in their Procedure. This is properly the Compel them to
come in of the Gofpel, and not that Men ought to con:
(train one another by force, to embrace fome Religion
which they judge belt ; Which is intirely Diabolical, and
cannot pleale God, who requires a free and willing Ser-
vice i for the molt EfTential Fart of Religion, is an Offer
of our Liberty, our Will, and our Heart unto God, and
not a forced Act of a Perfon, who might fay to God j
1 Lord, I render thee fuch and fuch a Worfhip and Scr-
* vice , but it is much againft my Will, they conftrain
{ me to it, and I would not do it, were it not to avoid
* barbarous Ufage, and to gain fome Money, Pleafures,
1 and Honours. This is the Difpofaion of Heart, to
which thefe deteftable Murtherers of Confcience and Re-
ligion do reduce Men, and which they call, the Conver-
sion of Hereticks, and the Compel them to come in of fhe
Parable. Whereas that Conltraint of the Gofpel, is no-
thing but the Declaration of God's Judgments upon good
Men, who would needs (lay in the World, and that thefe
fhall partake of its Plagues and Scourges which God will
pour out on all the Earth.
XLII. A. B. caufed 'em to hire a great Lodging for thole LVfl.
Perfons, in the Town of Safum refolving to leave Slef- Their Ee-
reick^ to (tay with them, to fee if they were difpos'd to haviour.
embrace a truly Chriftian Life. She came thither in Jttfy,
1672. but inltead of rinding Perfons difpofed to embrace
a Gofpel Life, fhe was alionifhed to fee a. Company of Peo-
ple who feemd to be come as to a Country Fair, to eat,
drink, do nothing, to obferve no Rules, nor good Man-
ners, nor Difcretion ; t > feek every one their own, their
Eafe, and what accommodated them belt, the belt things,
their Fancy, and their own Will : each delired to be belt
treated , molt fpar'd , molt honoured , and which was
worit, none would unlearn this foft Life, nor deny them-
felves to embrace another. She foon faw that this would
not agree with the Dcfigns and Will of God, and after
fome trial of them, fhe rid her felf of them by degrees ;
all of them engaging in the World, the Flefh, and earth-
ly Things, more than ever, and the molt part of them
became her Enemies and Slanderers where ever they went.
On this Occafion fhe wrote many Letters , where fhe •
makes appear the Qualities and Difpoiit sons which one
mult have to become a True Chriftian, and the Indifpo-
X 3 iiaoiiS
j to An Jbridgment of the Life of Part IV.
iitions which render Perfons uncapahle of this ; they
make up the Book calVd, The Stones of the New Jerusa-
lem. She wrote alfo upon the fame Occafton, The Blind-
vefs of Aden now- a- days; which contains the Hiftory of
thefe Frieflanders , and refutes the Errors to which the
nioft part of the Mennonifts or Anabaptifts are fubjecl:,
as thefe were.
About this time alfb fhe wrote, for her Friends , the
Firft Part of the Treatife of Solid Venue, where fhe lays
down the Grounds of the Apprenticeship of a Chriftian
Life, of the Imitation of Jefus] Chrift, of Vertue, and
of the Conflict, we muft undertake againft all the Infults
of the Devil. ( She defigtfd to.caufe her Books to be prin-
ted in her own Houfe, and therefore brought from Holland
compleat Furniture for a Printing- Office. But one little
Effey, gave her Enemies Occaiion to perfecute her to a
high Degree.
y v?r ; LXIII. A Young Man of the Reformed Church of
Wk'lf- ^^j near Hamburg, being ill treated by hisPaftors, and
on of™ ^or^^ tne Loircfe Supper, for reading and exprefling his
°vew Pcrfc &&€sm °f f°me °f ner Writings, took occafion to fearch
cution: f°r her, and came to Hufum*, which fo vext thefe Gen-
tlemen , that under the Name of the Vifiter of their Sick,
they pubiiuYd Two Treat ifes in High Dutch againft her?
and put them in the Gazettes, accufing her both of Here-
fie, and of an evil Life. She perceiving that the Devil
defign'd to pre-occupy Men againft the Truth, by the
Defamation of her Perfon in a Country where fhe was
not known, and in a Tongue which fhe did not under-
Hand, writes a Book, which fhe caufes to be tranflated
and printed in her own Houfe in High Dutch, under the
« Title of The Teftimony of Truth \ where fhe makes appear
the Injuftice of the Calumnies and Accufations, and that
the true Caufe why they perfecuted her, was, that no Body
would lieu* the Truth which reproves and diftuvbs them
jn the Enjoyment of their Pleasures, Honours, and Am
hirion , wherein the Churchmen and Paftorsareas much
or more engaged than the reft of Men ; and fhews that
jfbe lias no Aim but to lead Perfons to Jefus Chrift, not to
herfelf, nor to any Secltnewor old. To this, fhe joins a
• Collection of authentick Atteftations of Perfons who
knew her in her native Country (many of them being upon
Oath before judges) and of thofe who were with her;
thai
Part IV. Mrs. Antonia Bourignon. 311
that She might ftop all the Ways by which they would de-
fame her, and render in her Perfon the Truth of God
hateful and contemptible.
LXIV. This made a terrible Alarm. It was not written LXIV.
againft the Lutheran Paftours, yet thofe of Holftein rook The Pa-
it to them. M. Ouve of' Flesburg, and Burchardus of flours of
Slefwicl^, animate the reft by their Writings, Preachings, Holftein
and Difcourfes, they Stir up the People againft her, who *r* alar-
would have maflacred her if they had found her in the m^.
Streets; they ftir up the Judges and Magiftrates, impute to
her a thoufand horrible Crimes worthy of Death, as Blas-
phemy, the Overturning of Chriftianity, and of all States,
both Civil and Ecclefiaftick ; they charge her with a thou-
fand Herefies , tell that fuch and fuch Hereticks were burnt
alive, and fuch after their Death, and fhe was worfc than
them all. Some among them would not dip their Hands
in innocent Blood, particularly M. Reinboth, Superinten-
dant and Paftour of Dw, a Man of Honefty and Confci-
ence, who would let none of the Paftours under his Care,
vent their Spleen againft her, while he liv'd ; but Dr. Nemo,
who fucceeded him, was not to moderate.
LXV. The Paftours of Sufum and *S/<f/Wf^ obtain 'd of the LXV.
Court and Magiftrates, a Sentence to forbid her Printing- She is per-
Office, and then an Qrdcr to take Informations concer- fluted at
ning her and hers at Hnfum-, but they could find no- Ptenf-
thing but that they were good People, and lived a good, bourg.
juft, chaft, and exemplary Life. Ytt they continued their
Purfuits. She retired out of the Jurisdiction of the Duke
of Holftein to Flcns bourg, till the Cloud were over. She
was but few Days there, tho in the greateft Privacy ; when
thePaftours were advertifed, and it being at Chriftmas when
the People fhew more Zeal and Devotion than ordinary,
and the Paftours preach oftner, all their Sermons tended
to infpire the People with a Spirit of Rage and Horrour
againft this Woman; fo that the Mob in their Fit of Zeal
would have thought it great Service to God, to have tern
in Pieces fuch a Perfon if they could have found her. So
fhe returned to Slefwick^ the 5th of January, 1674. The
next Day the Paftours came to have found her, and the
Magiftrates came and broke up her Coffers, examining the
Widow, that came with her, at their Town-Houfe, •
and removing her out of Town with a Rabble. Upon
which A, B. wrote a Letter to them, complaining of their
X 4 Injuftice,
?! 2 An Abridgment of the Life of Part IV
Injuftice, forbidding her Friend to give it till he was about
to go out of Town. How foon 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 fhe behoved to fend, eKe he mud pe-
ri 111 in the Prifon. Then brought him by the Hangman
thro' a Guard to the Place of Execution , and caufed to
be' burnt her Books which they found in the Coffer, and
the Letter before him, wifhing they had her to burn there
with them ; and the Hangman led him out of the Town,
and they banifh/d him all Holftein. The Paftours read an
Ordinance of the Magiftrates from the Pulpits, forbidding
to lodge any of the Friends of this Maid, or to keep any
Correspondence with them. The Animofity was no lefs
every where. The Roman Prieft, the Jefuit of Frederick^
fiaat, wiflVd he might furnifh Fewel to burn her. Peter
Gerard Paiiri7 Prieft of the Oratory at Mechlin, who (laid
at Ncordfirand, and poffefs'd it for the Society and others
of the Oratory, detainned her Goods, rejoiced in her Per-
fecutions, and made feveral Attempts to rid themfelves
of her.
LXVI. LXVT. When fhe returned to Hufum, fhe had as little
At Ha- Security there. The Churchmen continued fecretly their
fum, and Purfuits to deftroy her : And where they become a Party
rebFd of ^ they are an inexhauftible Source of Enmity ; and, as all the
J PpUpL •PeoP^e count them holyMen,at leaft zealous for the Truth,
'b^\ d f° t^e^ never want Men enough ready to devote them-
'igt * T ftlves to the Execution of their unjuft PafTions. When they
*:. ' forbad, her to print anymore there was in thePreis, unfl-
hifh/din Low and High- Dutch, the Treatifeof SolidVertue^
and fince it treated of no Controverfie, fhe might have
finifh'd the Sheets that were wanting, but fhe chd it not.
However, Surmifes being made to the Paftours that the
Fiefs was going , they obtained Orders from the Court,
rhat the Fifcalof Slefivicl^ftiould feize the Prefs and what
; to it ; and under Colour of this, by the Inftiga-
tion of [he Paftours and other Enemies, he came with
Fury, Feb. 2. with Force to aflirV him, entred the Houfe
with Infolence, Cries and Menaces, broke up the Chefts
, and Chambers; fearched throJ all , took not only the Prefs
it belonged to it, but many thoufands of Books
com Wlarid) a Hundred Reams of White-Paper, her
Pap.. ooks which concerned her Goods j her Procefs,
! ' . hei
Part IV. Mrs. Antonia Bourignon. }i j
her Books of Rentals, Obligations, Titles, Papers of the
Executory of M.dc Corr, being two Days a pillaging, and
all the Rabble about them. All was had to the Town-
Houfe of Sufum, and from thence tranfported in ten or
twelve Carts. The Fifcal tore the Books in the Streets,
and gave them to any Body that pleas'd to have them ;
crying, Here s the ungodly and blafphemous Books of Antoi-
nette. Her Lofs amounted to more than Six thoufand
Florins.
LWII. Yet the Paftors, infatiable in their Perfecutions, LXVII.
continued their Complaints at the Court of Gottorp, com- GaursU
plaining that me was differed ft.il) to write and fpeak, and Ma)or
that any were permitted to go near her ; the Duke wea- Vanrier-
ried with their Importunities, Confents that fhe mall be wyck> *?-
put in perpetual Imprifonment, and the Order is lent to Vars 'or
General- Major Vanderwyck. He was a Man of Probity, tr
and one that fear'd God, and by a remarkable Rencoun-
ter, thole very Perfecutions had brought him to know and
efteem her •, for the Soldiers who were Centinels at the
General's Gate, having catch'd fome flying Leaves of her
Book, when they were tranfporting them in Carts, the
General coming in, took out of one of their Hands one of
thefe Sheets, which was of the Treatife of Solid Vertue,
he thinking it had been a Gazette; but having read k, he
was fo aftonifrfd, and fo touched, that he iigh'd for the
Injuftice done to thole good Perfons, of whom he had
never heard any thing fpoken but ill. Is this, fays he, the
Dcffirine and the People of -whom they fpeak. J° much Evil,
and vehom they treat at this rate ? From that time he loved
them. ' When he received this Order, he was fo much
toucb/d with Indignation and Grief, that he immediately
went to ask the Prince thecaufe of hisCommHiion, and
if he had heard the Accufed in their own Defence. The
Prince faid, not, but the Paftors would not give him reft,
and faid fo much ill of her, that he mult needs remove
the Occafion. But the General excused himfeif from
executing the Order, faid he could not do it in Confer-
ence, and that his Highnefs fhonld confider, that even
the Heathens condemned no Body without having fir It
heard them ; that he fhould not let himfeif be fo much
pre-cccupied by thofe Paftors, *p 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
314 An Abridgment of the Life of Part IV.
he had hindred fo unjuft an Execution, and immediately
he generoufly revoked the Sentence which the Paftors had
furpriz'd from him by their cunning Lies. A Pattern for
all Primes to imitate.
LXVIIL LXVIIL The Paftours finding they had not Audience
The Paftors enough at Court, refolve to make the World ring with
write *- their Slanders and bloody Reproaches againft an innocent
gainjt her. Maid. Burchardas writes a Book called Chriftian and
Solid Remarks on the blafahemous Errors of Antoinette Bou-
rignon ; which fhe anfwered by a Writing, Entituled, Toe
Touchjlone. lA.Ottwe wrote another Pafquil, called Apo-
calipfis H<erefeosy &c. but he is (b befide himfelf, that he
fights with his own Shadow, and there could be no better
Anfwer to him than to let him alone. All their Writings
and Calumnies can never alter the Heart of a good Man
that is truly touched with a fence of Divine things One
Line of Truth is more Powerful than all their Sophiftries.
One of their Defigns in writing, was to engage her to
anfwer, that they might have a Pretence to feize her, flie
being forbid to publifh any thing, and this they threatned
to her Friends. She refolved to go where fhe might be in
more Security. •
LXIX. LXIX. In the middle of the hard Winter, 1674. which
She lives in was fo Extraordinary both for Froft and Snow, fhe went
great Se- t0 siefmck^ where ilie was in as great Hazard as at Sufum.
crecy and, jfe jate £Xpi0jt againft her, and the Calumnies and Ser-
^faick mons of the Paftors had alarum'd al1 the People. They
the People tnougnt ner f°me ftrange Monfter of a W oman who had
heine in- w"^e" Books which were burnt in fome Places, and confif-
fiaim'd by cated in other, and againft which the Paftors thundred with
\bePaftois. Co much Zeal, and concluded her worfe than the Here-
ricks that had been burnt. To receive her into their Hou-
fes they rHought was to take in one worfe than the Devil,
and they would not have faifd to turn her out to the Streets
again. The People were earneft to enquire for her every
where, and even as fhe paft fometimes, tho' unknown,
they would be enchVd to think that it was Amhoinette,
thoJ they \ud never i"QQn her, and knew only that (he
was a French Woman , and unmarried , and fo nimble
a Fugitive that fhe would be whiles here whiles there, as
it were by a Charm, without knowing how. She was
fore'd to change from one Houfe to another, for fh^ was
no foxier omeinto any, but they would prefently th
iiaps
Part IV. Mrs. Antonia Bourignon. jij
perhags this wis Antoinette, and became Co prying* and
lnquiiitive, that fhe was (till neceffitated to feek out ano-
ther. At laft a Friend hired for her in his own Name, a
Jittle Chamber being but the half of a Room, divided in
two by fo thin a Wall, that all that was done or fpoken
was heard in the other, where lived Perfons pre-occupied
with the common Fame and Animofity. There fhe re-
main'd under the Protection of God alone, lying, during
fhe Nights of a cold Winter, on the Floor, without put-
ting off her Cloaths, without Bed , Straw or Covering.
Neverthelefs, the Peace of God fill'd her Heart with Joy
to fee that her State and Treatment was a Copy taken from
the Original of the Life of her Suffering and perfecuted
Saviour, who becaufe he declared the Truth, was fo per-
fecuted by the Priefts and Pharifees, as to be obliged to flee
here and there, fo that he could not enjoy the Advantage
which the molt miferable Beafts have, who have fafe Re-
treats, Holes, and Neils, while he had not where to lay
his Head. Here fhe wrote the Treatile called The Touch-
[tone : She was then in an extream want of all things.
Her Friends were all difperfs'd in Holland, Hufum, Noord-
fflrand, and elfe where. Her Mother- in -Law cau fed con-
iifcate her Goods and Revenues* at Lijle to the King of
France his Profit, under a Pretence that there being War
between France and Holland, fhe was in an Enemies Coun-
try ; which wasfalfe, fhe having left Holland before the War
was proclaimed. She gave them to the Hofpital of Lip,
which fhe had govern d, to free them from this unjuft
Confifcation.
LXX. Lies prevail, but for a time, and however Men LXX.
have been pre-occupied, yet at laft they dehre to be rightly The fiat-
informed, and fo it fell out here. Thofe of Judgment UrinZ the
and Underftanding were defirous to know at the bottom sJ-ects °f
what the Doctrine of that Maid was, againft whom the JrrBo[ >
Paftors were fo enrag'd. The pillaging of the Books, and tLC°r7,S m
the fcattering Sheets of them here and there, contributed rJes *f™~
much to this. Both great and fmali found thereby, that paa/rfm
fhe had been greatly wrongU The Inns and Private
Houfes were full of thefe Leaves, wrapping up their To-
bacco and other fmall Wares, fo rhat many who had ccca-
(ion to read them, were fo convine'd of the Truth, as to
pronounce her Innocent, and the Paftors Guilty of wrong-
ing her by their Calumnies. At the Court they began
to
5 1 6 Aft Abridgment of the Life of Part IV.
to fpeak well of them, and to read them. The General
declared openly for them, the Grand Prefident, M. Kiel-
many and others began to efteem them. Some in a Con-
verfation at Court having faid that if the Accufations of
the Paftours were Falfhoods, fhe ought to have anfwered
them: Another anfwered, that nothing ought to be in-
ferred from her Silence, fhe being forbid to write againft
them, and that if his Higbnefs fhould permit her to an-
fwer, fhe would do it very quickly. The Duke faid, if it
depended upon his PermiiTion, he gave it willingly. The
Prefident caufed her to be acquainted with this ; and im-
mediately fhe caufed to be delivered to him a fair Copy of
her Anfwer, The Tottcbftone. He read it with great Satis-
faction, and gave it to many of the Court. They were
thereupon perfwaded of her Innocence. The Prefident
offered to caufe her Prefs and Books to be reftored. She
faid, all this would ferve her for nothing, fo long as they
kept her out of her Inheritance at Noordftrandy which the
Fathers of the Oratory unjuftly occupied j alfo fhe offered
to fatisfie all the Creditors as it fhould be found juft. The
Prefident promifed to aflift her in it.
LXXI LXXf. Thus fhe breathed a little more freely ; the
The Cmrt Prince took her again into his Protection, her Friends who
s fa were fcattered, returned to her again. She itaid in a con-
itcteBion. venient Lodging with four of them peaceably from the
Fear 1675.10 the next. The Churchmen of Holfiein were
not a little enraged to hear of giving her PotTeffion of
Ncordftrand. They renewed their Clamours at Court,
and when they could not get it ftopp'd, they fuggefted
to clog it with a thoufand Reft ricl ions ; fometimes, that
fhe fhould poffefs it upon Condition of printing nothing;
fometimes. that fhe fhould not publi \h her Doctrine ; her
People fhould not fpeak of it to any Body ; fhe fhould be
anfwerable for all the YVords and Actions of her Friends,
and fuchlike, under Pain of lofing all her Goods. When
ihe fiie wed the Invalidity of thefe Projects, they propofed
others, the Nullity of which fhe as evidently made appear.
So that at lair the Prefident faid he was weary of thefe
Priefts and their Abfurdities, (till renewing their old Com-
plaints, without being willing to hear Reafon. On this
Occahon there pafTed fcveral Letters between A. B. and
the Superintendant Nieman: But he would y eld as little
to Reafon and Equity as he thought it difhonourable for a
learned
Part IV*. Mrs. Antonia Bourignon. 3 17
learned Do&or to yield to a Maid., in fpiritual Things.
Thele Letters to him are in the Second Part of The Tejii-
mony of the Truth.
LXXII. The Prefident rinding him to be as unreasonable LXXH.
as the reft, faw there was nothing to be done with them, she gives
and advifed her to make and prefent to his Highnels a '" * &*•
fhort ConfefTion of her Faith, becaufe Great Men are not flJTlcn °f
taken up in the Reading of Controversies, and lb her Re- h:r Fait^
plies and Duplies with the Priefts would be of little Ufe;
But a fhort ConfeiTion of Faith would confound their Lies
and convince the Prince. She did fo; and it is already fee
down in the Firft Part of this Apology. After this, People
were entirely per (waded of her Irtnocence, and that the
Paftours Accufations were Slanders, thoJ theyceafed not to
fay that herProrelTion was contrary to her Sentiments •, and
would catch at,and tear out Pieces of Sentences in her Wri-
tings to prove it ; but it is evident that what they do or can
cite out of herWritings, contrary to the Articles of this Con-
fefTion,is fundamentally difmembred and falfly interpreted ;
and the Confequences they may draw from her Writings,
contrary to this ConfefTion, are falfe Confequences, which
ihe wholly difclaims ; and if there be any thing obicure
and ambiguous in her Writings, it may and ought to be
taken in a Sence and Signification agreeable to this Confci-
iion, which is the Key, the»Rule, the Subftance and the A-
bridgment of all her Writings.
LXXIII. Yet the Churchmen prevailed fo far at Court as IXXUi.
to protract the Affair of her Eftabliftiment at Noordfirand, The Chwcb
and to make them relent, and at laft give over their Inciina mm ?re'
ticntodoher Juftice; upon which, fhe openly declared VAtl"
her Sentiments to the Court in Writing, That Gcd had ex-
preflyfent her into the Country of Holftein, that fhe might there
lead a retired and Chrifiian Life with her Friends ; ana I
he promt fed to take in his Protection the Country that fhould
receive her \ and to fhed his B/e flings there , while his Plasties
fhould be felt over all the Earth : That for this EfftU
deft ed they would let her go into the I fie of Nooraftrahd,
to the Succeffion of M. deCort, which the Oratory detained
unjuftly from her, and that fhe might there enjoy the Li-
berties and Privileges which his Highnefs had granted to
the Partners of that Jfle ; that fhe had nothing to do w;:h
the Pafiours of Holftem; her Enemies, that fhe a^diers
would let them and their Hearers do and fay what
3 1 8 c^i Abridgment of the Life of Part I Va
pleafed ; fW w/?//<? they gave Offence to no body, but iivd
honeftly and jufily, and even brought temporal Advantage to
the Inhabitants of the Country, and had nothing but just
Dejigns, they ought not to oppofe them, fearing thereby to
oppofe God : That otherwife God would take Vengeance on
them ; and that jhe was much afraid that he might punijh
the Country and the Inhabitants in the fame Manner that
fhe had been and might yet be treated by them. It is like
the Difcourfes of the Paftours made all this vanifh, but
they could not put olf what follow'd fome Months after.
However, fhe refolv'd to wait with Patience to fee if they
would grant her juft Requelts.
She applied herfelft© take a particular Care of forming
the Souls of thole who were with her according to the Will
of God, both as to fpiritual and temporal. She wrote
for their fpiritu a I Direction, befides many particular Let-
ters, 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 Treatife called
Sound Advices , and alfo The Rules of ChrifUans, which
laft is joined to the Treatife called The Stones of the New
Jerufalem. As fhe prefcrib'd them nothing of herfelf, fhe
ask'd God his Will as to the Government of outward
Things, for which he gave her particular Rules, which
are already put into Englifh 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 pafled over aU the
Country, and the Prefident being then fecur'd, the Pa-
ftours applied to the Kings Council, who then took the
Government of the Country, to caufe her to be feiz'd ; fhe
immediately after went for Hambourg with one Maid, lea-
ving her Friends in the Houle which fhe had bought but
fome 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 fuffer
private and publick Hardfhips, which were long and fevere
enough.
LXXIV. LXXIV. She came to Hambourg, the lalt of March,
She goes' 1676- where there was Appearance fhe might live long
to Ham- enough retiredly, in a Place whofe Freedom, Greatnefc,
bourg. and Trade , keeps them from taking exact Notice of
Strangers
Part IV. Mrs. Antonia Bourignon. 519
Strangers and private Perfons that live there. The firft
Traverfe fhe met with, was that fhe could find no where
a free Chamber, where fhe might live retir'd ; io that after
having waited ajl Day, fhe was forcd to go lodge in a
Soldier's Houfe, who offer'd her a little Chamber, where
fhe ftaid fifteen Months for want of a Retreat elfewhere.
In the Spring time fhe applied herfeif to make a little Gar-
den of a Court which was ufelefs to the Lodging, and ac-
commodated it very well and profitably. She repaired and
whitened her Chamber and a Part of the Lodging,vrafh'd her
own Linen , and ferv'd herfeif in every thing except the
Buying of Provifions, not daring to go abroad led ihe
fhould meet with fome of her Acquaintance. She was
molt exact in all the outward things which Neceflity and
good Order required, and faid, this pleafcd God mote than
the moit fublime Contemplations, which often gratifies
Self-love, and thereafter gives Occa (ion of Diforder and
Difpleafure to the Soul, by the Confufion that Negligence
has brought in outward things. Whereas outward Labour
even in the meaneft things, humbles* the Heart, mnplifies
it, begets an entire and exacl Submiffton to God, a laudable
Charity and Care for our Neighbour, and a certain Repofe
and Contentment of Soul, which did more fatisfie S.jifeph
in being a Carpenter, than were the Doclors of the Law,
in preaching in Mofes\ Chair. She told how S. Terefe ha-
ving begun to write one of her fublimeft Works, and having
interrupted it for to Spin, when her Religious Nuns begg'd
fhe would continue to write , fhe anfwered them, that fhe
mull firft have done with her Diftaff. This A. B. told
fometimes fmiling, to thofe who would jperfwade her not
to employ her felf in outward Labours, that fhe might
beftow all her Time in writing fpititual Things.
LXXV. She wrote then the Second Part of Solid Venue, LXXV.
and the excellent Preface to The Renovation of the Evaxge- Her Exer~
Heal Spirit, and the Preface before The Blindnefs of Men eft and
now adays ; for fhe refolv'd to prepare all her Writings to Writings
be publifhed , after that God had made known to her there-
thatfuch was his Will ; for by them the Go/pel of the King-
dom fhall be preached thro' all the World. There were fe-
veral Perfons who came to her at this time from feveral
Parts, and being convinced of the Truth, offered her ail the
Services they were capable of. And ihe offered them al-
ways unto God, thu fhe might know ht»w to behave with
them,
3 ao An Abridgment of the Life of Part IV;
them. She was again furrounded with Affli&ions on all
fides. In Slefwick^ her Friends were robb'd, beaten and
wounded by the Soldiers and Rabble, and forced to leave
the Lodging and flee into the Woods, and from thence
thro' the Snow into the Town of Kiel. * In Noordftrand
the Peafanrs ftote the Beaft and other Goods fhe had bought ,
with her Money, her Friends there neglecting to fue after *
them. She herfelf at Hambourg was feized with fome Fits
of Sicknefs which brought her very low. And perceiving
that fome Friends who were then with her, were troubled
with the Thoughts of her being to be taken from them
(hortly by Death; fhe faid, Why do you make. fitch Reckoning
of me ? I am nothing but a human Creature. Fix upon
God, and cleave to him. From him you muft call for Help,
him you muft ftrive to pleafe. Ton are to have no Concern at
all for me as to my Perfon : It is to God only and to his Spirit
that you muft cleave \ If I come to die, what matters it f Tou
■ muft not for this leave off in the leas~b to cleave unto God
and continue faithful unto him. If you tru ft in me, you will
deceive your felves. ti may die as any other Perfon. And
if God did not ft ill Preferve my Life, as by a Miracle,
amidft fo much Weaknefs and Perils, I fbould have been
dead already a thoufand times.
They were fo perfwaded of this particular Protection of
God, that it made them too confident that God would yet
* preferve her Life for a long time One of them faid to
her, l I do not believe that you can die fo fbon, whatever
4 Evil befall you. And I, fays fhe, do certainly believe I
may die even at this Aloment. What reafon have you to
believe the contrary ? * Becaufe, replied he, God has given
c you Promifes which are 'not yet fulfilled , and we are
1 lure that God will not be wanting in his Word. He has
1 promifed, that you fliall have Children who mall imi-
i tare you -, that you fliall re-eftablifh his Gofpel Spirit up-
' on Earth among Men and Women j that a great Num-
' ber fhall follow you to the Defart , and out of the
* Hurry of the World, and fuch like Promifes, which
1 not being yet fulfilled , it follows you cannot die yet,
c fir.ce the Work for which God raifed you up is not yec
' done; and God will notforfake his Work. Sheanfwer'd,
God tv 1 11 not give over his PVork^, neither will he fail in his
Promlfe, but I have already feen enough th.it may fave
tic Truth of his Promlfc tho I die; I have feen the Ac-
compllfhment
Part IV. Mrs. Antonia Bourignon. j2i
plijhment of it in part, by the fir ft Fruit s, t ho not fo perfectly.
God fats already given rue fever al Children, I have fome
of them who are gone tj) him. I have [cen fume of thsm
follow me in Retiring from the World, and hear me with all
their Heart, and that of all forts ; tho they have neither
been in fo great Numbers nor fo perfeEl. Never the lefs this is
enough, to have feen by the firfl Fruits the Truth of the
Promifes of God, which on his Part he never fails to fulfil
entirely. But when Men do not correfpond thereto, God
leaves them, retakes from them his Gifts, and feeks out
other Subjetls fitter to receive the Accomplifhment of
what he promifes : Whereas Aden at prefent do render them-
felves unworthy of it, and will not acknowledge nor re-
ceive the remarkable Graces that God offers them. 1 greatly
fear left God withdraw his Gifts from them, and turn
himfdf to others ; fo I cannot affure you that I Jhall not
die fhortly. On the contrary, when 1 confider the Ingra-
titude and XJnthanhfulnefs which Men Jhew for the Fa-
vours of God, I doubt if God will not fhortly take me out
of the World. But, added fhe , juppofe God withdraw me,
what is your Concern with my Perfon f Tou ought not for
this, to leave off to feel^ God, to cleave to him, to do the
best that is poffible for you, to enjoy his Spirit, and then
you (hall have no more need of my Perfon , for there is
nothing in me to be efteemed, nor fought after, nor followed,
but the Spirit that guides me.
LXXV1. So long as her Enemies knew not that fhe LXXVT.
was at Hamburgh, fhe liv'd peaceably enough ; but it she is per-
comingat laft to the Ears of the Lutheran Paitors, they fecuted by
were the more affected with it, that one or two of their the Pa-
Hearers reliuYd the Truth of her Writings, which putV?^ there.
them into an extream Je^loufie, the predominant Faflion
of Churchmen. They fet Spies on her Friends who went
to fee her, and having thereby found her Lodging, and be-
ing certainly inform cl of her being there, they affemble
in Confiftory, and conclude to depute two of their num-
ber to Morrow Morning, to reprefent this to the Magi-
ftrates, that they might preferve the City and Religion
from being infected with fo great an Evil. A. B. was
advertifed of this , and convey'd about Ten a Clock at
Night to a little Garret, befide a poor Man, having fent
her Manufcripts before her. On the Morrow the Council
lent four armed Sergeants to bring her to the Town- Houie,
Y tut
3 2 2 ^yfn Abridgment of the Life of Part IV.
but did not find her. She (laid fifteen Days in this little
Garret, from whence fhe wrote Letters to encourage her
Friends. But her Enemies perfifting in their fearch for
her, fne refolved to go to Friejland, to a Baron who had
invited her thither. So fhe parted from Hamburg the
26th. of June, 1677.
LXXVII. LXXVII. After feveral Troubles in her Journey, fhe
Goes to carae at ia}j. to the Lordfhip of Lutzburgh, in Eaft-Frief
Lurzrburg, ^^ . ancj bejng weu received by the Lord of the Place,
in bnel- £enJ. ^ ^ friends to Slefwick, who had endured much
from the Rage of the People and Paftors there. Reflect-
ing on the Place where fhe was, fhe judged it proper to
live in according to the Defigns of God , who had al-
ready faid to her .* The Perfection that I defire, is tv have
your Heart entirely loafs' d from all the Goods of the World
idly, from all the Creatures. %dly. From the Love of ones
felf, and to defire nothing but God alone To live in a for-
getfulnefs of all the World. To fhut up your felves in fome
Place apart. To offer and give up your felves entirely unto
God. Not to aim at any good things upon Earth. To live all
in common on the fame Revenue, and the fame Entertain-
ment. And that without any other Engagement or Bond but
the Love of God, and without any other Rule but the Holy
Gofpel. To receive all Souls who are fit and difpe/d for ity
without regarding whether they have temporal Means or not,
and this offer the fame Manner with the Chrifiians of the
Primitive Church. God had alfo faid unto her formerly
upon Occafion of this Petition which fhe often put up
unto him. ' Lord, what wilt thou have me to do ,? Sepa-
rate your felves entirely from Men. Keep jilence. Pojfefs
nothing in Property, the Earth is fuficient to maintain your
Life. Do not entertain your Body but with its own Labour.
Never give it any thing but its Neceffity. Let nothing be
in the Lodging but that the ufe of which is necefjary. Con-
tinue always in Simplicity and Poverty of Spirit. Have no
Prirfts but for neceffity. 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 loofen Souls from the Earth, I will take care of
LXXVIII tJoe reA'
Her Em- ' LXXVIII. She accepted the Care of a Hofpital, with
ployment, which the Baron was charged by his Anceftors, for a Re-
mnd v/rl- treat to Strangers and the Persecuted j and to her great
tinii lUrs. Satisfaction
Part IV. Mrs. Antonia Bourignon. 523
Satisfaction (he was freed of this Charge by a Letter from
the Baron , after having born it about two Years with
Trouble, and without any Fruit for the Glory of God.
There came thither fome Strangers from Holland, Ham-
burgh, and elfewhere, to lead , as they (aid, a Chriftian
Life with her; but really they gave her only much Trou-
ble , by bringing Difpofitions quite contrary to that De-
(ign. So they returned whither they pleased. While (he
and hers enjoy Jd any Health, they applied themfelves to
the care of Houfliold Affairs, to a Country Life, to Hus-
bandry, the feeding of Beafts; (he fometimes to write,
and others to tranfiate her Writings, or put them in a
Condition of being printed. She was vifited by many
Perfons, even of Quality, who came more than once ,
and from feveral Places to converfe with her. She wrote
here the Letter which makes the Body of the Firft Part
of The Renovation of the G'ofpel Spirit ; and the Introdtdthi-
on that is prefixt to it. She finifh'd there the Second Part
which (he had began formerly, and began the Third
which is not fini(hJd, (he being employed in it when the
Jaft Perfecutions and Death came upon her \ (he made
ready alio the beft part of her Manufcripts for the Prefs.
LXXIX. She had there two long SickneiTes, the firft LXXIX.
a continued Fever for fome Months, and the other a vio- Lw& s
lent Quartan Ague which lafted for fixteen or eighteen ne->'-
Months. When (he was at the worft, two of her beft
Friends who were with her, fell fick alfo unto Death, but
God upheld them; they were all three expos'd to the
Mercy of fome wicked Servants who had horrible Pro-
jects againft them, if God by the Warnings he gave her,
and by the Arrival of fome Friends from Amfterdam, had
not prevented it.
LXXX. Thofe Servants began by robbing all that was LXXX.
in the Lodging, which they confeft they confumd in their Perficutcd
nightly Sabbaths. After this, they reiblved in their Sab- anw , by
baths, at the Solicitation of the Devil, to murther her by her Ser-
Night, and her two Friends that was then lick. They want's Sor-
declar'd they had been preft to it by fome who had pro- ^erers.
mis'd them a Thoufand Crowns ; that for fix Days they
were watching an Occafion, and for three Nights came to •
the Door of the Apartment where (lie was, arnYd with
Swords and Hatchets to execute the Defign. That they
gave it over one of the Nights, becaufe they could not
Y 2 agree
j 24 An AbrVgrnznt of the Lift of Part IV.
agree whether to begin at her, or her two Friends 5 and
the two other Nights they found the Door fhut which
they had left open \ and thereafter fome Friends came,
they confeft they had tried often before to poyfon her with
Diabolical Powders amongtl her Meat, and that of her
Friends j not doubting but that might be the caufe of
their continual Maladies.
LXXXL LXXXL Alter this, came the laft Perfecution thatbefel
By thofe ' her, of which the Author of the Continuation of her Life,
-who ' fre- thinks fit to give only a general Account, without men-
t ended tioning the Particulars, hoping that God may give Repen-
to frotetl tance to fome of thofe who had a hand in it. The Occa-
hir. fion was this : She had caufed to be brought from Holland
of the Effects that belong d to her Friends to the Value
of many thoufands, which were lent in this Country
under her Name, thinking, it may be, that this would
ferve to make them protect her , that they might the
longer enjoy thefe Advantages ; and fhe could not credit
the Suggeltions made to her, that perhaps they would
endeavour to pick a Quarrel with her, that they might
have a Pretext to keep her Goods, after they had treated
her ill and chas'd her away. This feem'd the quieted
Time fhe had yet enjoyed \ the Fever had left her, tho*
Weaknefs confined her for the moft part^ to her Bed,
and there was nothing but Aflurances of Friendship, but
underhand it was quite another thing.
- Quid rum mm ali a peftora cogis7
Ami Jacrd fames f
LXXXII. LXXXIf. She had at Rambottrgfoxnz Enemies who hated
7 he Pre- her mortally ; they prompt a Child of eight or nine Years
tence for it, of Age to utter many Falfhcods againft her and her Friends,
and the becauie he iiad (laid with them, they made him fay he
n ue Caufe. ^j been prefs'd by fevere Chaftifements to declare certain
things to the Disadvantage of fome. Which were pure
Falfhoods invented becauie of fix ftripes with a Wand
which his Mailer gave him for fome little Faults with-
out the knowledge of A. B. and that many Weeks before
, the pretended Faclof the rigorous Treatment, which they
fuggefted to him to complain of. However, how foon this
is heard of" in Eajt-Friejhnd it was enough to turn all into
a Civil or Capital Crime, into Criminal Tortures inflicted
privately
Part IV. Mrs. Antonia Bourignon. 325
privately by Order of that Maid, againit the Right of
Authority ; f: which her Perfun and Goods ought to be
arretted : ..... Letters were fent to the Magiftrates of
Hamburg co caufe the Child to depone judicially, and (end
the Aft to them, that the Crime might not go un-
puniih'd, and to other three to abet this, and that two
of them would come ftraight to Eaft-Friefiand and infill
againil her, demanding to ieize her Perfon, and arreit her
Goods, alluring them of Succefs. The Magiftrates judged
it unworthy of their Notice, but a Lutheran Prieft took
the Deposition by Writing, and in ail the eight Articles ic
contained, there was not one thing againft A. E. but a
Friend of hers, whole Reputation and Probity fufEc'd to
preferve him from Sufpicion cf any bafe tfeing» When
ihQ heard of all, fhe faid, Ah, this w. s unhappllj lent Sil-
ver : Then faid, / find I mttft absolutely leave this Pi'cs
qttickl). And tho' fhe knew not where to retire, ye: /he
took Courage, and God gave her fuddenly Strength to
walk, which fhe had loit for more than a Year.
LXXXIII. She parted from thence fecretly into Frane- LXXXIII.
ker, in Weft-Frieflandy which is under the juriicii&ion of Goes to
the States- General ; taking one Friend along with her,there Franeker.
fhe turned in into a Houfe of one of her Acquaints
fending her Friend to Amfterdxm, that he hiring a L
ing there, fhe might afterwards retire to it. So fhe was
refolved to pafs the Winter there ; but the Inconveniency
of the Lodging brought fuch an Alteration on her Body,
that her Fever returned with greater Violence , with a
Flux and a continual Vomiting, Otbober , 8th. St. Vet.
her Malady encreas'd daily. She prepared to die, (poke
to thofe of the Lodging about her Burial : That they
fliould caufe her Body to interr'd in the moll mean and
fimple manner, as if fhe had been a fimple Maid-Servant,
and that quickly and without noiie. She fpoke many
things addreffing her felf to God, but thofe of the Houfe
not understanding French, could give fmall Account of jr.
Thofe of the Lodging being taken up about their Affairs,
after they had waited on her for fome Days, committed LXXXIV.
her to the care of two old Women, who had no regard HerDe*tf>.
for her. She became every Day weaker, and her Difeafe ,
encreas'd, fo that the 20th. of Gcbber, St. fet. Anno. 1680.
her Soul was feparated from her earthly Tabernacle, ha-
ving lived 64 Years, 9 Months, and 14 Days.
Y 3 L XXXV. 1. Aitth
326 An Abridgment of the Life of Part IV.
XXXV. LXXXV. i. Antonia Bourignon was of a middle Stature,'
er cba- and Slender; her Countenance was agreeable, her Com-
&er plexion brown , her Forehead without Wrinkles , her
Looks full of Ingenuity ; her Mien, her Speech, her Ad-
drefs without A fetation and agreeable. She had a lively
Spirit, a quick Ear, a ftrong Sight, a good Memory, a
clear judgment.
2- Thp' fhe was of a healthful Body and a 'cheerful
iVh,.<; , of an agreeable Temper and lively Spirit, had
abundance of temporal Goods , and all the Advantages
that could be defired to lead a pleafant and honourable
Life in the World ; yet in the flower of her Age fhe defpi-
fed ail thefe to follow Jefus Chriit in a Life of Poverty,
Contempt, and Trouble, and perfevered in it till Death ;
rnaugre all the Scorn, Oppoiitions, Hardfhips, and Dif-
couragements fhe met with.
3. In all things fhe ftudied to be poor in Spirit, and
ftiil chofe for her feif the meaneft and the leaft things ,
when fhe might have had the beft, and in the greateft
Abundance. Her Diet was fober, without Abundance or
Delicacies : She made no difference of Meats, except that
(lie fhunn'd thofe which were too dear, or which were
more for gratifying the Palate than for neceffary Nou-
rifhrnent. She was modeft in Apparel, without affe&ing
Singularity, accommodating her ie-lf to the Cuftom of the
Place where fhe was, only fhe took care to imitate the
Lowlinefs of jefus Chrift, and therefore never chofe the
fineft Stuffs,* Linens, &c. but the courfeft and cheapeft.
To thefe, her Lodging and Accommodation were futable,
a little Chamber, a few old Chairs^ a little Table, and
fometimes a piece of Board upon her Knees to write up-
on, her Bed and its Furnituee of the fame kind, yet all
neat and cleanly. She always ferved her felf, and was
never ferved by others, but in cafe of neceihty; but moft
ready to ferve others whether Poor or Rich indifferently,
if this only could be of any Profit to the Soul, or if any
urgent NecefTity called for Help, no Service was then too
mean for her, and to fpsre others fhe would readily go
and do the meaneft Offices, even to wafh the Difhes,
fcour the Pots, takeoff the Afhes, wafh the Linen, fweep
and clean the Houfe, not excepting any Employ how low
foever, provided Health, good Order, or other Reafons
did permit it.
4. Vet,
Part IV. Mrt. -Antonia Bcurignon. 327
4. Vet, in all thefe, fhe never let to her felf any parti-
cular Rules, and advifed her Friends never to amufe them-
ielves with particular Rules of fome outward Cuitoms
of humble Habits and pious Countenances, which tome
Perfbns and Sects do obferve to fhew they are Devout
and Spiritual, as to wear their Apparel only of fuch a
Faffiion, or fuch a Colour,or fuch a Stuff, or to choole par-
ticular Meats, or the like, whereby they diilinguifh them-
ielves from the reft of the World, as being more rioh and
more Vertuous than they. This, fhe laid, begets in fuch
an Elteem of themfelves and a Contempt of others, is Matth. 16.
real Hypocrihe and the greateft Pride, and far from the 48. 73.
Doctrine and Practice of Jefus Chrilt, who could not be
diftinguifli'd from his Difciples by his Enemies when ihcy
came to apprehend him, without a Sign from Judas of his
killing him ; nor his Difciples from the reft of the Peopiev
but when their Speech bewrayed them.
5. She was molt diligent in her Affairs, did all things
both for the Body and Soul, with Forefight and good
Order, without letting any thing be fpoiied, but put all
to fomegood ufe, being always well employed in fome-
thing, and afling 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 haftily, nor
go about with it Precipitation, not to have it fcon dene buc
to have it well done. She took time firft to recommend
it to God, and being once perfwaded that it was agreeable
to his Will, fhe did it leifurely, but with Perfeverar.ee, as
God, fhefaid, did ail his Works, Document & Fortement^
this, fhe faid, was good both for Body and Soul , and ad-
vanced any Affair better than too much V7ehemence.
6. She was fo little concern'd for to be efteerrfd and
honoured by Men, that their Praifes and Reproaches did
equally touch her as little as if fhe had never heard of
them, feeking nothing in the World but that God might
be honoured, and the Souls of Men faved. Her Buhnefs
and her Thoughts never aimed to procure Honour, Eafe,
Wealth , or Pleafures for her felf or others. Ail her
Pleafure was to delight in God in her Solitude, out cf the
Converfation of Men, and to bring ro light what he gave
her for the Salvatian of Souls : This made her Hay, for the
molt part Solitary, in her Chamber, and even when Hie
was taken up in fowing or any other Work, fhe lov'd Mill
Y4 SO
328 Jn Abridgment of the Life of Part IV.
to be alone to keep her Spirit always united to God, and
if the Salvation of her Neighbour had not required it,
fhe would certainly have broken oil from all Society.
7. Tho" Soii-rude was a thoufand times more agreeable
to her than any Company, yet fhe would part with it,
and make her iell 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 Re-
signation unto God, chat what me once knew to be his
Will, tho' contrary to her Inclinations and Quiet, tho*
fhe law fhe would meet with nothing but Contempt,
Reproach, and Perfecution in it, yet the made a Sacrifice
of all to follow it.
8. Her conftant Rule was Righteoufhefs, not only to
render to every one in outward things what appertain^ to
them, but it extended to all things, tothofe of the Soul as
well as of the Body. She did not defpife the Good that was
in her Enemies, norexcufe the Evil that was in her Friends.
She never judged according to Paflions, but according to
Equity. She would not be Partaker of other Mens Sins.
9. Truth was the Rock on which fhe flood firm, and
to which fhe did adhere and cleave without Refpecl: of
Parties or Perlons ; fo that they who oppofed it, might
well hurt themfelves, they could not make her, and tho'
all the Learned in the World would have fet themfelves
againft her, fhe would have regarded it no more than if
they had been Children, being fo eftabiifh'd in the Truth.
So free was fhe from all humane and worldly Refpecte,
that /he would not for all the Wealth, Friendfhip, 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 fhe
lived : She delighted in him only, defpifed all earthly
things for him, and? adhered to him fo ftrongly, that fhe
would do nothing without his Divine Will.
11. All her Life was a conftant Proof of her Charity
to Men. From this Spirit fhe employed her Time, La-
boured 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 againft Mens Will,
and endeavours to the contrary, the Light that God gave
her for the Good of their Souls, denuding her felf of all
Accommodations, and lurlering all manner of Reproaches,
and
Part IV. Mrs. Antonia Bourignon. $29
and Hardfhips, that {he might do them the greateft Good,
and bring them to God.
12- And fuch was her Perfeverance and Fortitude in this,
that all the Scorn, and Contempt , and Hardfhips, and
Perfections that me met with in a Courie of many Years,
did not {hake nor alter her.
1 3. She was fo difinterefs'd , fo far from feeking her felf,
that {he would never feek for any, nor draw any Body
over unto her Sentiments, and would not let thole who
were with her, drive any ways to draw in others, even
tho' they by this way had been able to bring over the molt
Powerful and the moll Learned in the World, and from
whom fhe and hers might have received more of outward
Advantages and Support. Her Rules for her felf and
Friends were ; Seel^ none, let God operate in Souls , other-
wife all will be nothing but the Works of Mens hands, which
will perijh. As fhe had no other Butt, but to fend all to
God, fo {he would have no other thing for the Motive and
Principle, but the being moved by God.
14. She had always a ferenity and cheerfulnefs of Spi-
rit, a tranquility of Mind, and joy that even appeared out-
wardly. And whatever Emotion fhe might be feiz d with
upon ibme extraordinary Accident, or ibrne great Fault
committed by others, yet it was foon over ; and {he no
fooner entred into her Chamber, or her Solitude, but fhe
returned again with great Tranquility. She ufually faid,
That fhe hated nothing but, Honour and Sin.
15. Her Patience and Resignation was lingular in the
Sicknefles, Pains, and other Adverflties which befel her,
and her bearing with the Faults and Infirmities of thofe
who were with her ; tho* upon Occafions her Zeal and
Fervour made her rebuke them earneftly, efpecially when
they finned wilfully and maliciouQy : For they who were
of good Inclinations, and finned through Infirmity or
Ignorance, {he bear with them,- or corrected them with
great Mildnefs and Lenity ; but if any who had been of-
ten admonimed, did fin wilfully and maiicioufiy, {he did
rebuke them vehemently, and being moved with a lively
Zeal, fet her felf againft their Iniquity : and we fee it was
ufual for themoft Holy to do fo, Mofes, Paul, and others,
yea, and Jefus Chrift himfelf.
16. Her Faith in God did uphold her on all Occafions,
never doubting of the Truth of his Word, waiting his
Time
3 jo An Abridgment of th> Life of Part I V.
Timefor the fulfilling of it, and looking dill to the things
which are not feen, and which are eternal.
1 7. Her admirable Knowledge in Divine Things, ap-
pears by all her Writings, and the manner of acquiring
it, was no lefs Admirable , not by the means of Books,
Schools, or Men ; ( as was evident to all who conversed
Temoign. w"h her, and appears from all her Writings) c But all my
de Vertie, c Books, fajs /he, and Library confilt in the Convention
Part r. ' of my Spirit with God, and my School is to learn to
p. 146. l purge my Soul from Sin, and to withdraw its Affe&i-
1 ons from ail earthly things, that it may love only thofe
c which are Eternal. The manner alio of compofing her
Writings, as has been already mentioned, was no lefs lin-
gular and extraordinary. Her Knowledge was fingular
alfo in other things, as there was occafion for it \ parti-
cularly in the Law, in the Matters of Right and juftice,
fo that the greateft Lawyer could not have more diftincl:-
ly deduced an Affair, nor urged it with ftronger Reafons,
as appears in the Affairs of M. de Cort^ and of Noord-
ftrand,
18. Her Humility and Lowlinefs did ihine forth in her
Aclions, fo that they who converfed with her do declare,
they could not obferve in her any thing of Pride or Self-
efteem. Yet this was not exprefsd by artificial humble
Words and Ge (lures, which affett the Reputation of be-
ing thought fo, and cover the greateft Pride, buc 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 ; fhe not only would
not deceive Men, but alfo would not deceive her felf ; and
becaufe of this iingle Eye, her whole Body was full of
Light ; for God makes wife the Simple.
20. She often blefs'd God for three Things : 1. That he
never let her drink in the Doctrine of Men; for this, fhe
faid, 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 (lie would have loft the Liberty of
cleaving to God only 3. That he gave her Peace and Tran-
quility of Mind in all Rencounters \ for otherwife fhe
would
Part IV. Mrs. Antonia Bouiignon. jji
would have oft times ftumbled or fallen in the fo many
different Accidents and Miferies to which fhe was expc I
21. Her Life was a continual Prayer, her Spirit being Tom!->. <!;
always turned towards God, whether fhe was writing, or la fauffc
working, or eating, or walking, or in her Chamb Tneol.
veiling; every thing gave her Occafion of begging his ^art 3-
Help, or to blefs him for his Favours, or to adore arid better '•
celebrate his Perfe£tions. nu- 'ft1*-
22. As fhe heartily regrated the Divifions of Chriften-
dom, fo fhe advifed thole of her Friends who had with-
drawn themfelves from the World to lead a Chriilian Lite,
not to make new fpiritual AfTemblies and Meetings. She
faid , Chriftians ought always to entertain one another
with fpiritual Things; and that all their Words and
Works fhould be Sermons tor 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 ac-
quire true Vertue, and to preach to themfelves and others
by their Life. Not but that fhe thought publick AfTemblies
were neceflary for thofe who were ftill taken up about
Worldly Affairs, and who would apply the whole time of
their Life in temporal Affairs , if there were not fome
Times appointed for Prayer, or fome Places for hearing In-
ftru&ion. Nor did fhe think publick AfTemblies unlaw- *
ful when they flncerely fought the Glory of God : Nor
that they who were truly regenerated themfelves and endu'd
with Divine Light to inftruft others, ought not to teach
them. But fhe gave this Counfel to her Friends , both
that they might avoid the Scandal of Forming a new Se6t,
and the drawing upon themfelves unnecefTary Perfections
and Hatred in Places where fuch AfTemblies were not tole-
rated, and that they might not be tempted to Vain-glory,
Curiofity, and Deftruftion, by offering to teach others be-
fore they were well taught themfelves for their own Per-
fection, or by defiring to learn from others that which they
did not practice.
23. Being askd concerning the Eucharift, if fhe held
Tranfubftantiation, or Confubftantiation, or a figurative
Reprefentation only ; She faid, Thefe were all unprofita-
ble Speculations, about which Men difpute to no purpofe,
and yet none of them can tell how this Myftery is. Nei-
ther is it neceffary for Salvation, nor for the Fruit of true
Communicating. As for me, fays (he, I never apply my
felf
3 j 2 An Abridgment of the Life of Part IV.
felf to thefe Formalities,but in Simplicity I lift up my Heart
and Spirit unto God, and place my felf always as in his
Prefence, and I communicate, uniting my Defign , and
my Intention with that of Jefus Chrift, and in his Spirit,
without troubling my felf with other Particularities, pro-
vided my Spirit be united to his, and in a true Difpofition
of conforming my felf to him, and of following him.
24. Tho3 me had the Liberty to Converfe with many,
Avisfalut. c ^et> fa fa^ fhe faw it not fit, fince Men now are fo
Utt. 133. c accuftomed to fee affected Geftures and counterfeit
' Vermes, that they cannot receive True Vertue, fays Jhe,
1 unlefs it be accompanied with that Surlinefs and thofe
1 Hypocritical Geftures which I abhor ; for God will not
* lead me by thefe Ways. He gives me a Tranquility of
c Mind, and a Joy in my Soul, that even appears out-
c wardly. I have no infolent Laughters, but a continual
' Joy that oftentimes chears thofe who converfe with me,
* when they know that my Joy does not proceed from
c any human Satisfaction , but from my Converfation
4 with God. But they who do not underftand thefe things,
1 do imagine that one who has received the Holy Spirit
c mould be ft ill melancholy, fad and ferious to the utmoft:
* Degree, thinking that he ought not to do or fpeak the
1 leaft thing that Men fee or know; painting out Vertue
1 like to a hideous Old Wife wafted with Penitence ; tho'
c all thefe things may be done in Hypocrifie and a Study
1 of Self efteem. But the Spirit of God gives Liberty to
1 thofe whom he governs, (rendring them fincere, affable,
* and friendly, without any Diflimulationj) to treat with
* an open Heart with the Friends of God, without any
* Referve or Windings, but freely and openly, , tho' with
* Prudence towards the Wicked : This is to be fimple
c as Doves and wife as Serpents, and to beware of Men, as
c 'fays the Scripture.
But her Character is to be had beft from her Writings,
, and from the Spirit that guided her.
The End of the Fourth Part.
LETTER
( m>
LETTER
CONCERNING
The Preface to the Snake in the Grafs^ and
Bcurignianifm detefted*
SIR,
I, ^BT TOU tell me that you have feen a written I.
^f Apology for A. B. and that you thought The Occa*
ft range to find no Mention thereof the Pre- /ion of the
face to the Snake in the Grafs, and Bourignia- Letter.
nifm deteEled. Sir, I am perfwaded that the Writer of the
Apology did that upon a good Defign ; he faw how hard
it was to reafon with Men in Paflion and not become angry
too, or inflame them the more: He thought it was bell
not to anfwer, and yet to anfwer them ■> and by this Means
to preferve the Quiet of his own Mind, and yet give them a
fair Occafion to reflecl upon their own Miftakes. Yet
finceyoufay, that Zeal for the Truths of the Gofpel of
Jefus Chrift, and Charity to Mens Souls, efpecially thofe
who may have conceived Prejudices from their Mifrepre-
fentations, and to the Authors themfelves in particular,
do require a more particular Application to thele Writings.
I fhaU therefore freely and plainly tell my Sentiments of
them, with that Candour and Charity to the Perfons
concernd, that, I hope, they will take them for the
Reproofs of a Friend, and fo count them better than the
deceitful KirTes of Flatterer?, or the groundlels Plaudites
of unthinking Perfons, who are more taken with an Air
of Confidence, and a bold Way of Reprefenting things,
than with Truth and Reality.
II. They who take upon them to write Narratives, and jj,
to give the World Characters of the Sentiments, Spirit, wecetfary
and Writings of any Perfon (as thofe two Authours do of Qualifier
A B.
334
tions in
Writers of
Narra-
tives und
Chara-
cters. '
III.
Thefe wan-
ting in the
Authours
of the Pre-
face to the
Snake, in
the Grafs,
and Bou-
rignanifm
decefted.
A Letter contenting the Preface to the
A. B. the one in fome Inftances only, the other more
fully) ought to have thefe Qualifications, if they would do it
aright, i. They ought throughly to be acquainted with
the Writings and Sentiments, before they can give a juft
and true Account of them, things being cleared, exprefsd
and owned in one Place that are not fo in another.
2. They ought to consider the great Scope and Defign of
the Writer, and the Means by which he profecutes it , and
( it both the one and the other be good and excellent ) to
give his Words and Sentiments in other things as favou-
rable an Interpretation as they will bear, futable to the
main Scope and Subftance of the Writings: If they be
Things wherein they have no Knowledge nor Experience,
they ought neither to judge nor cenfure them ; and if there
be even Miftakes in leffer Things, they ought not to aggra-
vate nor ridicule them, but to extenuate and cover them
for the fake of the main things that are fo excellent and
praife- worthy. This fame Rule alfo is to be obferved in
judging of the Lives of Perfons, to confider the main Scope
of them, whether it be Time or Eternity; and the Means
by which they profecute that great End , and not rafhly
to judge or give a Character of them, from fome outward
Actions which may be good or evil according to the in-
ward Principle they proceed from. 3. They ought to
look upon the Sentiments and Aclions they would judge of,
with a fimple, unprejudiced Eye, otherwife they cannot
judge aright, they look in coloured GlafTes, and fo deceive
both themfelves and others wholiften to them. 4. Narrators
ought to be faithful and fincere, not falfifying in the lead,
nor fingling out Pieces of Sentences or Purpofes, or fome
Circumltances of Aclions, ftudying thereby to blacken
them, and defignedly concealing what would ferve to clear
and juftifie them, but faithfully and honeftly narrating the
whole.
III. Now, I am forry, I rauft fay that in this Affair
thofe Authors have been greatly wanting as to thefe Re-
quires, and fo were very unfit for fuch 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 fuch as were done in Engllfh \ and the other had read
few or none of them, till he applied himfelf to confute
them; and tho' he never knew her himfelf, will now,
Eighteen Years after her Death, eflay to blacken her by
moft
Snake in the Grafs, *nd Bourignianifm detected. 335
moll horrid Imputations; tho' her Innocence and Purity
be fufficiently attetled by Perfons of unqueftionable
Credit and Integrity. 2. In their Narratives they have
neither regarded nor mentioned the great Scope of all her
Writing?, which is to^rfwadeAlen to the Love of God, and to
convince them that they are eft ranged from it : Nor the Means
by which fhe profecutes this End ; the leading Men to the
Imitation of the Life of Jefpts Chrijt , in Mortifying their
corrupt Nature, and living a Life of Penitence. And how
fhe makes it appear they do it not. Nor does the Doctor
in the Character of her Life reprefent the great Scope
thereof, the Travelling towards Eternity ; nor the Means
fhe ufed in order thereto. 3. It is vifible, That what they
have read of her Writings , has been with an evil Eye,
with a Defign to ca p at them, to pick out fuch Expref-
fions, as might ferve them to render her and her Writings
hateful and ridiculous to the World. They who com-
pare their Narratives with her Writings , will eafily be
convinc d of this, when they find them skipping over the
mod excellent Matters, and fixing only upon fuch Things
as they thought capable of being perverted and empoi-
foned by their falfe Turns and malicious GlofTes ; while
hundreds of indifferent Perfons have acknowledged that
they could not read any of her Writings without being
touch'd with a ferious Senfe of Divine Things; and that
they fee the practical Part of Chriftianity reprefented in
them with a Clearnefs beyond any that is to be feen in
moll practical Writers. And, 4. It is no lefs evident, that
they have not been faithful and ingenuous, but have either
iingled out fome mangled Sentences, concealing the Context
that might clear them , or tack'd t ogether a Number
of Paffages of different Places, to make them ridiculous,
or molt untruly tranflated them; of which I fhall hereafter
give fome Inftances.
IV. One would have thought that the Author of the/V*- IV.
face to the Snake in the Grafs , who expofes others for their the firfl \
furious, fpiteful and foul Language, and gives a necelfary duthour's
Caution, That in Anfwering his Book, they fliould not r*fi and
after their ufual Pafhion corf at fame Word or ExpreJfion/Pitefut
and neglecl the whole Subfttmce of the Matter ; and who C . r&e. a'
had fuhicient Caution given him in the Preface to thei^A.B.
Light of the World, not to affix fuch a Sence to anyfingle
Expreffions or Paffages of A £s Writings, as runs
contrary
336 A Lttter concerning the Preface to the
contrary to the whole Tenour of them, and to a Protec-
tion concerning the Summary of her Sentiments, with
Refpect to the Effentials of Chriftianity there inferted ;
for thus the beft Authors may be traduced, by the moft
fhameful Manglings, malicious Interpretations, deceitful
Calumnies, injurious Confequences, &c. One would have
thought that after all this, he fhould not have followed
thefe Meafures himlelf ; and yet we find him palpably
forming the high Charge of: i. Blafphemous Pride:
2. Overturning all Priefthoodand Ordinances of the G of pel :
3. Uncharitablenefs and damning all the World : 4. The mif-
reprefenting the Dejign and Import of the Gofpel: 5. The
•perverting the DoBrine of the Gofpel : 6. A Contempt of the
Holy Scriptures ; and laftly, of wild and barbarous Notions ,
againfl her, upon the fame Falfe and Difingenuous Pro-
ceedings, and not abftaining from the Furious and Spite-
ful Words, Cloven Foot, the Devil of a Saint, Mad, Craz/d,
Bigotted. How fahe this Charge is, how ill founded, how
contrary to the Temper of her Spirit, and the ftrain of her
Writings, the Author might have obferved from her own
"Writings, if he had considered without Prejudice or Paf-
fion ; and may now further fee in the Apology : I need
not fully refume the Particulars, but only touch upon
and direcl: him to the Places where he may have Satis-
faction concerning them.
V. V. She is vindicated from the 1. of Blafphemous Pride,
A.B.FIndi' \n t|ie Second Part of the Apology, p. 166, &c. where it
*?'* 7 aPPears> tnat ^e ls far fr°m exal^ng her felf above the
lirl Prophets, or Apoftles, or Fathers, far lets above Jefus
mousPrid Cnr^ himfelf ; that (he acknowledges her felf a poor, frail
" Creature of the corrupt mafs of Adam, fubject to Sins and
Infirmities, who greatly ftraied from God in her younger
Years, that of her felf fhe has nothing but Evil, and that
all Good comes from God ; and that fince it may pleafe
God in the latter Ages of the World, by fome of his Ser-
vants, more clearly to explain and unfold the hidden Pro-
phecies and Parables of the Old and New Teftament when
the time of their Accomplifhment draws near ; it will not
be found, that thofe, to whom God fhall pleafe to make
fuch Difcoveries, are thereby exalted above the Prophets,
or jefus Chrift himfelf; or that they, by owning and de-
claring them, do exalt themfelves : Thus A. B. when (he
fpeaks of God's Graces to her, does it with the greateft
humility
Snake in the Grafs, *nd Bourignianifm dete<9.cd. ^7
Humility as is evident from thefe very Places cited by rhe
Author, whence he culls his half Sentences , where ihe
afTumesto her felf no Prerogative above the moil Wicked
of all Creatures, or even a Stone or Wood, wherewith, ihe
declares God might have ferved himielf in declaring of his
Marvels, if it had been his Pleafure, whom >et fhe cannot
refill,, fince he pleales to declare his Marvels by her, and
that he may damn her (if fhe has merited it) in the End,
being abfolute Lord of all things *, to this Purpofe 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 alfo p. 132 of the Light of the World. l 1 would
* be very prefumptuous, fays fhe, to believe that thefe fb
1 clear Interpretations come from my felf. Yea, on the
other hand it fhould pafs for an Inftance of great Self-
denial, and humble Resignation unto the Will of God,
in any who wiD, even by the Command of God, declare
themfelves to be the Organ of his Spirit for more clear
Explications of thofe things that have been formerly ex-
prefs'd in dark Similitudes and Parables, when they know
afluredly that they will meet with nothing but Sccrn and
Reproach from Men upon that Account. And if this be
the Cafe of A. B. as the Third Part of the Apolrgy gives
ftrong Prefumptions for it, and many are perfwaded it is,
then her Declaration of the Truth of this is no Inftance
of Pride, or that ihe exalts^ her felf above others, but a
great Inftance of Self-denial and humble Resignation.
To this, Purpofe fhe exprefleth her felf : c I muft not, fays p , ,
1 fhe, becaufe of the Reproach and Confufion I may D*™ e e
c meet with, conceal that which God will have publi- p I2'7
c fried and obferved. It does not become a poor Worm
1 of the Earth to give Laws to God. He knows by whom
1 and how he will operate, without regard to our Meannefs
4 and Unworthinefs.
As to that other Proof of her Blafphemous Pride, ta-
ken from the high Characters given her by others whom
he calls her Bigotted Difciples , fome of them twenty
Years after her Death, (as that in the Englifh Preface to
the Light of the World) it is a new way of Reafoning,
owing, I think, purely to the Author : Yet there, fhe is
not preferred to the Blefled 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
z ti*
S 3 8 A Letter cctscerning the Preface to the
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
BI tiled Virgin. When, becaufe of the high Characters
given her by fome while fhe lived, it was objected to her,
that .(lie arle&ed the Praife of Men, and fufTered M. de
Temoig. CV/, and others, highly to extol the inward Graces that
de verite. God imparted to her: She faid, ' That if fuch had fek
Part 5. l the Operations of God in their Souls by her means, as
P 47- * M, de Curt, and fome others had done, they would have
' faid the fame jthat they did not praife her Perfon(in which
4 there was nothing praife worthy ) but the Light and
* Truth of G3d, which they faw and heard by her means.
c Tliis, fhe laid, did not puff her up, fince the Works of
' God, which fhe remarked, did humble her Heart, the
{ more fhe difcovered them ; for I difcern, fays fhe, the
' Spirit of God from that of Nature, and fee clearly that
c all that comes from God is Good, and all that comes
c from my felf is Evil, fo that I have no Ground to glory
i in my Evil, and I know no Good out of God, this Rule
Ibid. p. 59, * keeps me fteady from falling into Vainglory. Jt is
°'c- J no wonder that fome judge, that I pleafe my felf with
' riie Praifes of Men, in fuffering that Preface to be publi-
* flied \ when they will needs meafure me by themfelves,
c they cannot judge other ways but that I take Pleafure to
1 hear my own Praifes, feeling in themfelves;that they could
c not hear their own Praifes without vain Complacency 5
' and meafuring every one by themfelves, every one thinks,
1 another is as he himfelf is^: A Thief trufts no Body,
1 thinking jthat another is as 'much Thief as himfelf: A
1 lewd Perfon cannot believe that another would live ia
1 Continence, when he has a fair Occafion to fatisfie his
* Lull: ; and fo a proud Perfon cannot believe that one
* would hear their own Praifes without having their Heart
1 pufT'd up with Pride, becaufe he himfelf cannot hear his
4 Praifes, without deriving Vain glory from them. This
' befals all thofe who live ftill in the Sentiments of cor-
c rupt Nature. — But I am, fays fhe, by the Grace of God,
c arrived at that State, that the Praifes and Reproaches of
c Men are all one to me, and I make no more reckoning
1 of the one than of the other , becaufe of the fmall
1 Efteem 1 have of the Judgment of Men , who often
' praife that which they ought to defpile , and defpife
6 that which they ought truly to efteem.
Snake in the Grafs, avd Bourignianifm deteftec7. :
1 Jf, fays flie, M de Cort \us laid in his Preface that I Ibid. p.8i,
c have more Light than all the Authors that he had ever 82.
4 read, this does not infer that he would place me above
1 the Prophets, Apoftles, or Jefas Chrift himklr, 1 as you
c alledge ) but he would only declare that he received
' more Light by my Dilcourfes. than by reading of all
* the Authors he had ever ken , yea, even the Scripture
5 it (elf, fince it is oblcure in fome places ; whereas our
c daily Conferences gave him mote Ciearnefs, and my
* Practice made him penetrate the true Sence of the
1 Scriptures, in which he had read many things, whereof
1 he underftood nothing at all. If the Author had not
been hafty to condemn her, but had calmly heard and
considered what fhe had to fay for her felf, he would not
perhaps have pall fo hard a Cenfure, but would have been
convinced, that the mod humble may fpeak well of them-
felves, and fuffer others to do Co too , and that without
the leall Tin&ure of Pride or Vain- glory. If we would
firft fet our felves to caft out the Beam out of our own
Eye, we mould then fee clearly to take the Beam out of
anothers.
VI. The Second Accufation, that/be overturn dPrlefi hood VI.
and the Ordinances, is evinced to be as palpable a Mi flake, From the
as the former, in the Second Part 0/ the Apology, pag. 154, 2> Thatjhe
155, &c. It was no fair dealing in the Author to pick oevertu™<f
out fome few Words of a Paffage,and not relate the whole, p^l£ft"ood.
as it is in p. 54. of the Firft Part of the Light of the World, &Ct
* And whereas you ask, fays fhe, whether all thefe out-
' ward Derations, which are now in ufe in Chriflendom%
1 are good arid faving, I doubt ic very much; for Ch rift
' taught no fuch Varieties of Devotions as we fee now adays,
c but he taught folid inward Vermes, as Faith, Hope, and
' Charity, thefe are the Infttf?tions of Jefus Chrift, but
* they who are at prefentcall'd Churchmen, teach no other
* thing but to refort to Churches, to frequent Sacraments,
* and to fay a great many vocal Prayers by rote and num-
' ber *, and with thefe outward things they make them
1 believe that they are True Christians, which cannot be,
* lince Chriftianity confifts in an inward fpiritual Lite,
* for it is Divine and not Humane. Which Words might
have born a more favourable Conftrucl ion, than the over-
turning of all Pr ieft hood and the Ordinances of the Gof-
pl\ they, being truly levelled ag^nft the Corruptions of
Z x the
j 40 A Letter concerning the Preface to the
the Ordinances, and might have beenfo underftood ; efpe-
cially if the Author had considered , that A. B. had never
yet been without the Bounds of the Roman Communion,
whofe Churchmen all Proteitants do accufe of laying the
Strefs of Religion too much upon the Varieties of their
outward Devotions and. Ceremonies. And when it is
told, that A. B. has written an exprefs Apology for Pa-
llors, the Palloral Office, and the Publick Ordinances ; ic
is, I rnuit fay, a lingular way of anfwering, to reply, that
thofe Enthufiafts are all Contradictions to themfelves , and
oppojite to one another, as if one could not blame the Abufes
of the Priefthood and outward Devotions, and yet ftand
up for the Office of Paftors and the Miniftry , without
a Contradiction. Sure the Holy Scripture is a good
Frefident , which eftablifheth thefe , and yet condemns
the Abufes of them in a thoufand Places, calling the Pa-
ftors , Deceivers , Dumb Dogs , Hirelings , Hypocrites ,
Thieves, Wolves, and many other Names of this nature.
$e If. i. * God abhors his own Inftitutions when corrupted. Church-
men have their Corruption as well as others, and to flat-
ter them in them, is but to fow Pillows to their Arm-
holes. When the Paftoral Office is turn'd into a Trade,
whereby Men chiefly propofe to get a Living, and Repu-
tation in the World, when the great End of it is defpi-
fed, and the Duties of ic done fuperficially, in order to
thefe other Ends : This is a Prieftcraft that fhould be
decried, and they who have the greateft love to Chriftia-
riity will be moft forward to do it ; and it is in this Re-
fpeft only that A. B. condemns the Abufes of the Prieft-
hood and the outward Ordinances, and not the Function
and the Offices themfelves.
VII. VII. The Author's Thi^d Point of her Vncharitablenefs,
From the 3 , and damning all the World, ,\ cleared in the Apology * A. B.
Of Unchn- declares that God would have all Men to be faved, and
rltablenefs, that no Body can be faved without being regenerated into
*• the Spirit of Jefus Chrift ; (the Spirit of Charity, Humi-
P* °3> lity, and Poverty ) and without leading his Life ; and that
, in the mean time all generally have ftrayd 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 warn-
1 ing of this, is an Aft of the greateft Charity : If morta!
and peftilential Difeafes had overfpread the whole Earth*
and the Contagion were univerfally derived from Parents
upon
Snake in theGraft, and, Bourignianifm dete&ed. 341
upon the Children, and the molt part were infenfible of
their Difeafe, and could hardly be perfwaded that they
were fick; if notwithstanding ic mould pleaie God to
raife up a skiiful and infallioie Phyhcian, who had provi-
ded certain and undoubted Remedies , taken them firft
himfelf, and left plain Directions how to ule them, and
greac numbers at ririt by following his Rules and Exam-
ple had fully recovered their Health : If yet in procefs of
Time the generality of Men, few or none excepted, left
off to follow the Precepts, would not be confined to fuch
itrict. links of Phyftck, as to Air, Diet, Company, Self-
will, &c. as if they were all contagious) and thought the
Phyfician's Rules and Example unpra&icable j but yet
made a Camion of honouring him, and proceeded fo far
as toreftrain the grolT-ft outward Eruptions, which would
make them loathlome to their Neighbours, thoJ inwardly
they ilill laboured under mortal Difeaies, and could hard-
ly be convinced of it. Would it be thought want of Cha-
rity in any to give loud Warning of this to the World? If
any h id recovered ,or were upon the recoveringHand,would
they think tiiemfelves greatly injured by any who mould
fay, that now there were none in Health, and they did not
lee how any could recover after the manner they lived
now r* They would rather think it might well be faid fo,
the Number being fo few, that they might be called none
at all, and this might perhaps excite and awaken fome of
thofe who remained ftill infenfible of their State, to take
the true Meafures for their Recovery : That this is a true
Figure of the Spiritual State of the World at prefent, is
but too evident. If God has declared in different Ages of
the World, that all Fltfh has corrupted his Ways ; that there q *
was none that did Good , no not one\ that the good Man is pt~ '
ferifhed out of the Earth, and there is none ZJpright among jyjjc 7. 2,
Men : And at the fame time there might have been fome
few who fought God with all their Hearts, God's Saying
was not to damn, but to refcue from Damnation ; Why
may not •the fame be now declared, if the World be in
as bad a State. I am fure the Vncharitablenefs and Dam-
?nng lies on the other fide. If any pleafes to read the en-
tire PafTages out of which the Author has cull d his half
Sentences, it is like they will have other Impretfions of her
Spirit, than what he would give them. She {hews, what
is the true Doctrine of Jefus Chrift. ( b ) ' And there-
Z 3 ' fore.
342 J Letter concerning the Preface to the
( b ) Light ( fore, fays (lie, I fear there mall be fo few Souls at prefent
°f the < faved, becaufe few or none follow indeed this Do&rine
World, t 0j. jefus chri(t, and there is nothing more true than that
Part i. c wichout doing this, we cannot be laved, as you alfo ac-
?' 4J. * knowledge, (c) c It were better, as {he fays, for every
icii de"0 i 0n* t0 *ecircil t^ie^r 0vVn Hearts, and to difcover if they
veriie * really pofleis the Qualities, which the Spirit of Jefus
Part 2. c Chriit has, than to difpute whether there be yet any
p 71, c True Chriftians upon Earth; feeing this touches no
i Body in general , but every one for himfelf ought to
4 labour to become a true Chriftian , without being (b
* curious to know, whether his Neighbour be fo or not ;
1 fince though all the Men of the World were fo, and I
* were not, this would avail me nothing. The Defign
of fuch Words, is not, that we may nicely and critically
quibble upon the Words , but that we may impartially
feareh our own Hearts, and fee what Truth there is in
them as to our (elves.
v***- VIII. One could hardly have imagined, that the Author
Fromthe+tCQUi£ |-iave formed his fourth Accufation, of her mifrepre-
Ofhertm/' j}nr;ng t^e jj^gn an£ import of the Gofpel, and founded it
V\ thTue- llP011 tne ^a^a8es ne c''ces* $ne favs> t,ie l^e^gn of the
1fan and " Gofpel is, to recover Men to the Love of God ; and that
Import of tne Laws and the Life of jefus Chrift, are the neceffary
the Gf pel. means to .that End. She never underftood it, that all ufe
of Riches was forbidden; or that Riches without any
more were an infallible Sign of not being a Chriftian ; but
that we ought to be poor in Spirir, even when we have
Riches, and if they prove an Impediment to that, rather
to abandon them, than not to afpire to the oth«r. The
fir ft Paffage the Author cites to prove his Charge, is a
Saying of hers , when a Child of Four Fears, occafi-
oned by the difference fhe then obferved betwixt the Lives
of them about her, and the Character fhe had then lear-
ned of jefus Chrift, which, taking her own Sence of them,
do not in the leaft differ from the true De(ign and Import
of theGofpel. ' This , fays fhey is an Eternal Truth, that
* the Spirit of God, loves and delires nothing bdt things
c Eternal, and the natural Spirit only loves and feeks after
' things Temporal : This was clearly fhewn me from my
c Childhood, and therefore at the Age of Four Years, I
* was defirous to go and find out the Country, where the
c Chriftians lived; reafoning with my little judgment,
that
Snake in the Grafs, avdBo\uig\ iinilmdeteilccl. 54 j
' that thofe could not be True Chrifl:ians,who feek after, or
( defire the Honours, Pleafures, and Riches of this World ;
1 but that they ought only to leek after things Eternal. In
the other Place, fhe is fpeaking againft the excetiive Pomp
of the Church of Rome. c The Practice of thofe, fays
1 fhe, who are Members of Rome, does fufficiently evidence
1 to me, That the Holy Spirit cannot be the Author of
c thofe things which are contrary to the Practice of Jefus
* Chrilr. : We fee the Prelates attended with Servants, and
' Coaches, and Trains, like to Secular Princes^ their Hon-
1 fes and Furniture do furpafs them ; (this the Author
c leaves out) if they had Faith to believe that God being
* Man, was poor and defpifed, they wouh! blufh for
* Shame, (as all other Chriitians) to make themfelves thus
c to be honoured. All which might have been (aid, with-
out fb harm a Cenfure , from a Protectant Minifter, ?.s
that fhe had miftaken the whole Dejtgn and Import of the
Gofpel. I thought Hill that to defire, and love, and make
cne Mf to be honoured, had been Pride and Ambition ;
as well, as to defire Riches, is Covetoufhefs ; and that it
fcad been inconfiitent with the Spirit of the Gofpel in
Churchmen as well as in others. Our Author in the next
Impreflion of his Preface, by his way of Reafohing, may
bring in our Saviour, miftaking the Dejjgn of his own
Gofpel, when he (ays, Woe to yon that are Rich, how h.ird
it is for a rich Man to enter into the Kingdom of Heaven ;'
JVoetoyon that are f fill: Woe to you that laugh : Woe to ypn
Pharifees, for you love the uppermoft Seats in the Synagogues ,
And greetings in the Markets ^ and to go in long C loathing,
and to have the uppermoft Rooms at Feafis ; he may as
confequentially infer, that the Rich, and fuch as live Plen-
tifully, and make themfelves to be honoured, are accor-
ding to ChrihYs Doctrine, in a State of Damnation} as that
according to A. B's Doctrine, all Prelates, and all Chri-
itians who have Servants or Coaches, or make themfelves
to be honoured, do all run blindly to Damnation : Hue
if he can put fuch a Sence upon our Saviours Words, as
is confident with the Ufe of Riches, and giving honour
to whom it is due; why may not he candidly conltrucl:
her Words, without inferring that fhe deftrbys all Rela- • •
tions among Men.
The Author's Friend , it feems , hath no regard to
Truth, when he makes him inconfiderately publifh to
Z 4 man y
344 4 Letter concerning the Preface to the
many Falfhoods. The Jefiiits never cheated A. B. of any
of her Eltacej fhe Iefc not M. Poiret a Penny , and he
always was, and (till is, as found and fober in his Mind
and Reafbn as die Author.
I ■.. But the moft grievous Accufation, and that in which
, he moft triumphs, is the 5th. that fhe miferably perverts
the Doctrine of the Gofpely falling in with the vile Socinian
HereJteSy and even outdoing them\ and that fhe abfolutely
denies nnd difputes again fl any Satisfaclion made by the Death
and Sufferings of Jefus Chrift : From this, her own Wri-
tings fully vindicate her, as is made appear in the Apology*.
The Socinians its known, deny the Foundation of all Merit
in Jefus Chrift, his Divinity and^ Perfonal Union with the
Godhead ; they deny the very laving Means and Reme-
dies that flow from his Merks, viz,, the inward renewing
and fanctifying Grace and Operations of Jefus Chrift puri-
fying the Soul; they deny the Difeafe it (elf that needs
thefe Remedies, viz.. the vail and unfpeakable Corrup-
tion 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 jefus Chrift 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 fhall
be faved, but by his Interceffion and Merits ; that he be-
came their Pledge and Surety, and effectively paid the
Penalty ; that he cloathed himfelf with our Mortality, and
gave himfelf in Sacrifice for the Redemption of his Bre-
thren ; that from his Life, his Aclions, his Sufferings, and
Death, do flow all the (aving Means both outward and
inward, that are neceffary for removing the horrid Cor-
ruption of Mankind, both as to Body and Soul ; for de-
ftroying in us all Evil, all Wickednefs, and the Image of
the Devil ; and for recovering us unto and perfecting us in
Holinefs ; and in the Love and Image of God. This is the
EiTence of the true Orthodox Chriftian Doctrine, as to the
Merits and Satisfaclion of Jefus Chrift; and the Reafon why
many of her Exprefltons are fo mifunderftood upon this
Subject, feems to be, that fhe endeavoured to undeceive
fuch as foothed and flattered themfeives in the loofenefs
and irregularity of their Lives, (from the Pretence of the
utter Impoflibility to keep the Commandments of God,
and the full Satisfaction of Jefus Chrift, and the Penalties
paid
Snake in the Grafs, */*iBoiirignianifm dete&ed. 34^
paid by hiraJ by declaring diftinfrly, that as Jefus Chrift
had done enough on his Part tor their Salvation, procuring
them Pardon and Time to repent, and Grace to return to
the Love of God ; fo they mull do what is required on
their Parts, repent and return to the Love of God, and the
Inftruc-tions and Commands Jefus Chrift left wirh them,
are the neceffary Means to brinfj them to it. If we would
reign with Chrift, we muft fnfFer with him. It is well
known that the vulgar way of explaining this Doctrine,
had too great a tendency to the Flattering of corrupt Na-
ture , that the Do6frine of the Antinomians is now
owned by many, and as to Mens Practices, it feerns to be
the Principle of all : What need is there then to caution
againftfo damnable a Principle? And grant once that none
can be faved by Jefus Chrift, but they who follow his Life
and Doctrine , and the Sentiments of A. B. will allow,
the Doctrine of the Satisfaction of Jefus Chrift to be re-
ceived in the higheft Senfe, that may fhew God s Indig-
nation againft Sin, his Companion to Sinners, his Regard
to the Holinefs and Authority of his Laws, and may lay
a powerful Obligation upon Men not to trample upon
them. In this manner the Do&rine of the Satisfaction
has been explained and cleared by the Reverend Dr. Stil-
lingfleet, Dr.Outram, Dr. Scot, and others, and I know
none who Efteemthe Sentiments of A. B. who would not
thus cordially embrace it. How unjuft and injurious the
Author is in this Matter to A. B. evidently appears by the
6tb. and 8th. Letters, of the Third Part of Lum. en tene-
bres, the laft whereof is fubjoined to this Apology among
fome others tranflated into Englifh.
The Occasions of thefe ExprefTions cited by the Author,
upon which he grounds this Accufation, is a peculiar Sen-
timent of A. B. That fuch is God's Love to Mankind,
and his Delight with the Children of Men, that he de-
figned to become like to Man, as he had made Man like
to him felt, that there might be mutual Contentment in a
mutual Likenefs -, and he might live fpiritually and bodi-
ly with Men to all Eternity, even tho' Man had never
finned 5 yea, that he united himlelf to the humane Na-
ture from the Beginning in the fid t Born in Adam *, and * Sy Ap~
after that Man had plunged himfelf into Sin and Mifery, logy,
he became in all things like to him, yet without Sin, that P- 59>&c-
he might redeem and fave them. Now the only difference
between
34^ <A Letter concerning the Preface to the
between this and the generally received Do&rine, lying
in thefe two, that God would have become Man though
Adam had not finned, and that he united himfelf to Man's
Nature even in the Beginning, (which the Author if he
pleafes may look upon as Dreams, fince no Body fays
they are neceftary to Salvation) fhe might well have ufed
thefe Expreffions cited by the Author, without denying
Light of thereby any Satisfaction by Jefus Chrift. She gives good
the World Reafons, for faying, that God had no need to become Man
P- J39- to redeem us; he is not fubjeft to any Neceffity; that he
might have fuffered Man to perifh eternally, and created
a Thoufand Adams^ and a Thoufand earthly Paradices,
with the fame Perfections in which he created the firft,
out of Nothing : She does not deny that Jefus Chrift,
coming to redeem Man, muft furTer, ( and fo the Texts the
Author brings to prove this are needleis ) but affirms, that
God would have become Man, tho3 Adam had not finned :
And the Reafon why fhe fays he would needs furTer and
die by Accident, for the Inftru6lion and Relief of Men,
is becaufe fhe was perfwaded that Sin came into the World
by Accident ; by Man's abufe of his free Will, againft the
Will of God, and contrary to the firft and effential De-
figns that he had in creating Man , which was, that he
might take his Delight with him, and not that Man might
fin, and thereby give him an Occafion to magnifie his
fuftice and Mercy . And God's' primary Defign in becom-
ing Man, was, that he might make an eternal Alliance
with Man ; and Man's falling into Sin, gave Occafion to
his profecuting his firft Defign by a State of Humiliation
and Suffering, that fo he might recover Fallen Man.
( Altho' Jefus Chrift did highly glorifie God, by the Di-
vine Vermes of Meeknefs, Patience, Charity, &c. mani-
ft{{cd by him in his Sufferings, yet certainly the unwor-
thy Treatment he met with in the World , from thole
whom he came to fave, muft needs be Matter of the grea-
ter!: Grief and Sorrow to thofe pious Souls that beheld it,
and to ail that ever knew it; and therefore it is no won-
der, tho' that Day, in the beholding whereof, the Fathers
in the ancient Law are faid to rejoyce, be interpreted, of
■ the Day of his fecond Coming in Glory, and not of his
firft Coming to Suffer.
^ The Author is greatly miftaken in what he calls her
fecond Argument , as if fhe affirmed that none of the
Holy
Snake in the Grafs, and Boungnianifm detected. 347
Holy Prophets (poke of Jefus Chriit's Coming to Suffer ;
for all that fhe affirms, is, ' That if you read attentively Light of
1 the Prophets, you will find they lpeak much more of the World.
c his Coming in Glory, than of that in Reproach* And p. 142.
there has been Occafion given of miftaking the PafTage
cited by the Author in the End of the 2 2d p. of his Pre-
face, by the Trnflation of it, for it imports no more in the
Original, but that, of the Holy Prophets, who foretold
the Coming of Tefus Chrift in the Flefh, many of them
did not fpeak or his Sufferings.
X. The Author is moil: injurious to A. B. in alledging, X.
for a 6th. Accufation, that fhe joyns with the Quakers in From the 6 >
the Dijign of leading Aden from the Ufe of the HAy Scrip- Of her Con-
tares : The Contrary is raoft evident in all her Writings, ttmpt «f
as appears from the Apology*. She thinks the Scriptures'^ llob
contain the true fpiritual Food and Nourifhment of Souls 5 Scnpturtt.
and the Prefervation of them in their Purity, notwith- P; I?2»
ftanding their Contradiction to Mens Lives, in whofe hands ®'c'
they are, to be a (landing Miracle j and the Do&rine of
Jefus Chrilt to be the Iaft and moft perfect: Doftrine, that
is to come into the World , and the Standard by which
all others are to be examine! and tried ; and defires no
body may receive her Sentiments, but in fo far as they are
agreeable thereunto; and condemns the Practice of the
Roman Church, in with-holding the Ufe of the Scrip-
tures from the People, as a heinous Injuftice and Impie-
ty. Tho' fhe does not think, that God has bound up him-
felf only to this way of communicating his Light, but
may when he pleafes, immediately communicate the fame
to any Perfon without the Ufe of the Holy Scriptures,
and fuch Perfons may forbear the reading of them, as fhe
did, without defpifing them, as one needs not be taken up
with reading his Friend's Letter, when he is immediately
converging with him. And for an Evidence of it , fhe
appeals to the Truths which fhe declares are communi-
cated to her by God, if they are not the fame in Subftance
with thofe contained in the Holy Scriptures.
XL The Author comes next to fome of her Opinions, XI.
which fhe her felf has often declared are not neceffary to From the 7,
be believed, and which if Men pleafe, they may count Qfhrwild
them Dreams and Fancies. He calls them mid and bar- andfarka-
barous, and indeed as he conceives and reprefents them, rous Ngti~
he would make fome of them appear Extravagant enough \0NS-
thoJ
348 d Letter concerning the Preface to the
tho* a candid Interpretation of them will render them both
amiable and ufeful. Thus, what Wildnefs or Barbarity
is there, in Aflerting that Jefus Chrift 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 Myftical Body, which is the Church ? or in Averting
that the laft judgment, by which fhe means the Univerfal
Plagues by which God will in a Courfe of many Years de-
•* Seethe ftroy the Wicked from off the Earth, is at hand *? Few
Apology. who ferioufiy confider the State of the World will think
/. 72. &c this a wild and barbarous Notion, but the Scoffers who
walk^ after their own Lufts, and fay, Where is the Promt fe
*Ibid. of his coming* She maintains no Mahometan Par adife* ,
p.iSo.&c. butfuch a one as Man would have enjoy 'd in the tote of
Innocence, when as yet he bid no Luft or ConcupKcence.
ZJnto the Pure all things are Pure, but unto them that are
defiled and unbelieving, is nothing Pure, but even their
jCiind and Confcience is defiled. She fays, with our Saviour,
That the Saints after the RefurreUion neither marry nor are
given in Marriage, but are as the Angels in Heaven. She
condemns human Learning no farther than it fbfters Pride,
Amufement, Self-conceit, and the Luft of the Eye, or
Curiofity, and deftroys Charity and the Love of God.
There is no greater Abfurdity in faying that Jefus Chrift
thought fit to appear in our human Nature, void of hu-
man Learning, no Mathematician, no Philofopher, nor
Critick, than to fay that he appear'd poor and defpifed of
aU, not having where to lay his Head, fince he thought fit
to deny himfelf of all that we make the Object of our
Vanity and Concupifcence.
XII. XII. What the Author is pleas'd to fay of M. Poiret,
iheundi- that he was crazd, and is ftill fa reputed, being utterly
fireet falfe, can do him no Hurt with fuch as are either acquainted
Treatment with himfelf or his Writings; but it mews that Mens
#/ M. Poi- Paflions will make them raflily utter falfe and extravagant
ret- Things , which they themfelves do not believe. For the
Author himfelf in the next Page reckons him among the
Men of Sence and Learning, who have written in Defence
of A. B. abroad. It is no wonder then, that fome in Bri-
tain admire his Books, for (he is no fuperficial rambling
Writer ) as they difcover more than an ordinary Degree
of Sence and Learning, fo they direct to the folid Know-
ledge and Practice of true Chriftianity. Freed from the
falfe
Snake in the Grafs, and Bourignianifm detected. 349
falfeGloflesor Parties and theDifguifes of Self- Love and cor-
rupt Nature- the Charge of his de»)ingtbe Divine Prefcience
\s clear din the Apology*. They do alfo endeavour to make p*g. .117,
him odious, by publifhing an Expreflion which they fay &c.
he ufed in a private Conversation with two Gentlemen of
their Acquaintance. M. Poiret himfelf fays, it is not eafie
for him to remember the Converfations he hath with all who
come to fee him ; nor if he had fuch an Expreflion to any,
but that, if he had, thofe Genclemen may think he had
Reafon for whathefpoke, and he is well pleafed that ail the
World know it ; that as he is fully perfwaded that God
is, fo he is perfwaded that A. B. was illuminated and in*
fpired by his Holy Spirit. Both the(e are Truths, but it
does not follow that he looks upon both as of equal Mo-
ment, or that he believes them upon equal Grounds.
XIII. After the Author has formed fo grievous and un- XIII.
juft a Charge, laying afide a Chriftian Temper, he proceeds The Fury of
in his 8. Se6t. to found the Trumpet, and excite others to *& Zeal
Fury and Indignation •, and in his late Book of the Hi- wron£ le"
(lory of Sin and Herefie, p. 33. he repeats over the famew^
Charge, with all the hard Words that Spite and Fury could
invent, and insinuates his Fears of a Growing Seel: and
Party. It is ftrange to fee Men more alarm'd and enrag d
againfl Enemies created by their own Fancy, than they are
againft real ones. If the Author of the Preface were once
out of the Heat that his Imagination has put him in, it
were eafie, I fhould think, to convince him that thefehe
calls Bourignianifts are no fuch Enemies as he has fanfied
to himfelf. I can allure him, they do heartily own that
our Reconciliation with God is obtained only by the Merits
and Satisfaction of Jefus Chrift; That the Word of God
contained in the Holy Scriptures is the Standard by which
we are to try and examine all Doctrines; That no In-
fpiration can come from God that does not fill the Soul
with Humility, and Charity ; or, That inftills, under the
Sheeps Clothing of Devotion and Piety, any Herefie, or
any thing that tends to Schifm , or to withdraw Obedience
from their lawful Bifhop, or to let up new Setts ; and that
Corruptions in the Church are better amended by living in
the Communion of it, and there, by good Example3 tore-
claim, than by open Defertion, to fet up oppolue Factions,
which heightens Animofities , embitters Spirits , renders
them deaf to one anothers Advices, and often proceeds to
Blocd
3 50 A Letter concerning the Preface to the
Blood and Slaughter , as the Author of the Preface does
fo rationally conclude k,in the Marks he gives to diitinguifh
between Inspirations from God , and Diabolical Enthu-
fiafrn. And if there be any thing in the Writings of A. B.
contrary to thefe, or to the Doctrine of Jefus Chrift, they
do openly difown and difclaim the fame, and fland up for
them no farther than they tend to promote the great Inte-
reils of Chriitianity, Truth, Holinefs, and Peace,
vm XIV. I come now to fpeak with the Author of Bourig-
The Dokot ™a9}ifin detected, who might have allowed one of the Wri-
the Author tin'& °f A &- t0 De put in Englifh. , and recommended as
of *&:Nar-iferul t0 advance the Intereft: of true Chrillianity, without
ratives,^ making fuch a Noife about it ; yet it no fooner comes to
Occafion of his Hands, but he prefently raife&theHue-and-Cry, Delu-
all this fioris and Errours, and magnifies it into a new anjd growing
Hoifij Sect, that he might get himfelf a Name, and have the
Glory to encounter, and, as he hop'd, to defeat it. But
the Doctor is not fo dreadful an Enemy as he would feem
at firil On-fet ; they who blufler moil are not always the
moll dangerous. They who have read the Writings of
A. B. and find that the Marrow and Subilance of them
are the EfTential Truths of Chrillianity, and that her lin-
gular Sentiments (which fbe fays are not nece.flary to be
believed) do not contradict thofe Eifential Truths, do juft-
ly wonder what has moved the Doctor to raife all this
Dull and Glamour. I know he once profeiVd a great
Veneration for Thomas a Kitnpis his Book de Imitutione
Cbrijti\ (but he being a Mylliok, and one who feems to
own his being immediately enlightned by the Spirit of
God } it may be the Doclor defpifes him now, as in his
late Letter he declares ke has long fmce turrVd off fuch
Conversation ) and a deceased Friend of his had not only
a great Efteem for that Book , but alfo for others of the
fame Nature, fuch as the Life of M. de Renti, &c. The
Perfon I mean, was the moll pious and learn'd H. Scou~
gal/, of whom the Reverend Dr. Burnet, now Bifhop of
Sarmn, gave fo defer v'd a Character, in his Preface to
Bifhop Bcdal\ Life, and with whom heprevaild to let
him publift his Devout Treatife of the Life of God in
the Soul of Man ( to which he was pleas'd to prefix a
Preface, and to fubjoin a Difcourfe of his own, of a Spiri-
tual Life ) which little Bock alfo contains an excellent
Idea of the Divine Life in the Soul, and particularly a
Notion
Snake in the Grafs, ani Bourignianifm detc&ed. 3 <; i
Notion of Faith far above the Common, and appro: ching
as near as any I know to that of A. B. viz.. that it is
a hind of Senfe, and feeling Perfwdfion of Spiritual Things,
and has the fame Place in the Divine Life, thatSenfe hath
in the Natural. Now the Doclor profclfing a grea t Elleem
for thefe Writings, and acknowledging that they contain
the Marrow and Subftance of Chriliianity ; and the Wri-
tings of A. B. being the fame in Subftance, and fhe requi-
ring no Regard to be had to her acceitory Sentiments,
but in fofar as any fhould find them ufeful for increafing
in them the Love or God;, fome think it unaccountable,
why the Doftor fhould fall fo foul upon her for her accef-
fory Opinions, and does not rather honour her for the fake
of the main Truths , and more favourably and candidly
conftrucl the others.
XV. There are Variety of Dimes in fpiritual as well as XV.
in bodily Food, and that may be very agreeable and health- Great Cau-
ful to one Palate , which another cannot relifh ; why tiotfto be
fhould the Doctor then fet up to be a Tarter to all the ujed in
World ; and becaufe his nice and learned Palate cannot judging of
relifh fomecourfe and homely, tho' very fubftantial Fare, spiritual
fhould he therefore cry out, There is Death in the Pot, Things.
and frighten all others from tafting of it, as far as his
Teftimony can have Influence? We do not ufe to drive
our Flocks from a good Pafture , even tho' all the Herbs
in it be not equally nourifhing. They who have a true
Senfe and Relifh of Divine Things, if they were reading
the Writings of A. B. would be fo affe&ed with the Divine
Truths contained therein, as they would quite pafs over
the accefTory Opinions, they would run to the Pearls and
gather the wholfom Food, and apply themfelves only to
Things which direct them to the Love of God and the
mortifying of their corrupt Natures. The Doctor fhould
have confidered the Woe pronounced againit all them by
whom Offences do come , and not rafhly have laid a
Stumbling-block before his Brethren, and by his abufive
and unlovely Characters endeavoured to raife Preju-
dices again ft* and frighten many from A. Bs Wri-
tings , where they might have reaped fo much Good
and Profit, and been brought to a true and lively Senfe
of Divine Things. t • «*•
XVI. The
3 $a A Letter concerning the Preface to the
XVI. XVI. The Doc~br is unjuft in his Title Page, where he
The Falfe- calls his Narratives The Delnfions and Erronrs of A. B. and
tiejs of the her Growing Sett. I know no fuch Sett in the World.
Charge of ^ £ was grjevecj there were (b many Seels already, fo
* ^e«- far was me from defigning to make a new one : I know
none who efteem her Writings that are fornfd into any
Se£k. I know of no feparate Meeting, nor new Rites, nor
other Symbols, that diftinguifh this Seel. There be Ro-
manifls, Cdvinifts, Lutherans ; there be of the Epifcopal
and Presbyterian Perl vvafions, who elteem thofe Writings
as they do other good Books, yet they form no new Seel: or
Party ; there are none farther from the Spirit of a Seel:
than they, unlefs this be called a new Se6t, to endeavour
after the Spirit of the Primitive Church, viz,, an entire and
XVII. brotherly Union in Divine Charity.
HuUncha- XVII. He is neither kind nor juffc to his Country-men,
ritablenefs in telling the World the Infettion has feized many in Scot-
to hlsCoun- land, and fome of the better Sort, who have been refuted
try-men. Men of Sence, learning and Probity. They might have
read thofe Writings as they do other good Books, without
being branded for Hereticks and Settarians ; he might have
difcovered what he thought to be Delufions or Errours,
without defaming his Country- men, or bringing up an evil
Report upon them ; his Books might have inftructed and
confuted them, without pointing them out. I am per-
fwaded the Doclor would think it a crying Sin to proclaim
thofe Perfons to be Thieves, Robbers and Murtherers, tho*
I think his faying fo, would do them no great Hurt; and
if he would confider things calmly, he would find it no lefs,
and perhaps a greater injuftice to tell the World they are
become Hereticks, BUfohcmers, Idolaters, and new Setta-
rians, and fo thereby, as far as in him lies, to murther their
Reputation, make fome to defpife and abhor them, and
excite others to perfecute them as Men unworthy to live :
But,as a Conquerour,he was refblv'd upon to a Triumph,and
XVIII. t0 ac^ t0 tne Glory, they muft be led at his Chariot.
in both the X VIII. The Do&or has taken up two long Narratives in
Narra- fighting with his own Shadow; the fir ft, in proving that
fives he we ought not to believe the high Characters which M. de
fights with Cort, M. Poiret and others give of the Perfon and Sen-
bis vrvfi timents of A. B. upon their bare Word ; and the lecond,
shadow, that we are not to believe the Characters (he gives of her-
felf and her own Sentiments, upon her own Teftimony,
without fufficient Enquiry and Evidence : And in both
thefe,
Snafie in the Grafs, and Bourignianifm detected, j <; j
thefe, I know none will contend with him. In the Firft,
he would make Men believe, that the great Bufmefs of her
Friends is to recommend her to ail the World, by a great
many Elogies of all Sorts, that Men all might extol her an<J
adhere to her for the Making up of a New Seel. Iri the
Second, he gives this Idea of herfelf, as it her great De-
fign was to boaft that fhe was endued wirh all Sore of
Prerogatives, that fhe might draw Souls to follow her, as
if fhe aim'd to be the Head of a Party in Religion, and
to draw Difciples after her. Now there is nothing more
falfe than all this, for the Friends ofy£ B. had no other
Aim, but to leek after the Truth as it is in Chrift Jefus.
2. And having found the Truths of the Gofpel of jefus
Chrift, moft purely and favingly reprefented in the Wri-
tings and Converfation of A. B. they do highly value
them, and endeavour to conform their Hearts and Lives
unto them. 3. They defire that thefe Truths in their
Purity and Force may be communicated unto others, for
the Glory of God and the Salvation of their Souls. 4. And
therefore thought themfelves obliged to vindicate the Au-
thor from the many Afperfions, Calumnies and Reproaches
call upon her at the Inftigation of Satan, by wicked and
malicious Men, by declaring what they had feen and known
for many Years of this Virgin, that fo the Weak might not
be frighted away from the Truth by the malicious Lies
of Slanderers. As for A. B. herfelf, the bent of her Heart
was to live retired with God, and to conceal rather than
publifh his Graces to her Soul ; and thus fhe did for more
than fifty Years, and would have done fo ftill , had ride
God commanded, and Providence ordered her fu'ch Ccca-
(ions as oblig d her to publifh thefe Truths. tr That an
prefent there are no true Chriftians upon Earth. 2. By
what Means the Spirit of true Chriftianity is to be attain d
according to the true Precepts of the Gofpel which vyere
difguifed by the Glories of Men. 3. That they who did
not fincerely labour after this, would be fhortly confjrn'd
by the juft judgments of God. The various Exceptions
and Objections that were brought againft her, oblig'd her
to declare feveral other Truths in Vindication of berfeff
and Dofrrine ; and thus (he is obliged to declare to fome, t ^
that God, who makes Ufe of weak and iimple Means to
confound the Wife, had lent her to make known the
Truths of Jefus Chrift to others, that by the Grace of
A a God
354 -A Letfer concerning the Preface to the
God thofe Things are done in her, from the doing of
which they excufe themielves , as if they were impoflible;
to others fhe was oblig d to fpeak of God's Million, his
Call to teach others, and the Gifts and Capacities he be-
ftows for that End ; and that there might be no Obftacle
in her to hinder others from embracing the Truths of Jefus
Chrift, fhe clears herfelf from the reproachful Calumnies
and Lies formed againft her, by the contrary Vertues and
Favours which God had beftow d on her, and by the un-
queftionable Evidences and Testimonies of thofe to whom
flie was well known. This is true Matter of Fac~t, and thefe
were the Occafions and Reafons which led both her and
her Friends to fpeak of the Graces of God beftowed
on her.
XIX. XIX. The Doctor's firft Narrative contains his Cha-
His Dijtn racier of A B. taken, as he fays, from her Friends, with his
genuity in Inferences from it ; and then his Collection of the Rea-
hs Nana- fons why they have fuch Sentiments of her, with hisCen-
tions fure of them. In the Firft, there is not one Inftance of a
fair and ingenuous Narration, but many of great Injultice,
Difingenuity, and foul Dealing, moft unbecoming a Wri-
ter of Narratives. For,
XX. XX. i. The Method he follows , palpably difcovers
appears in that his great Aim was to blacken her. l{ one defigned
hisunjaji to make a beautiful Perfon appear ugly, he could not do
Way °f it more effectually, than if he fhould firft deprive her of
firming aj[ Ljfe ancj Sp}rit) then take off the Skin of the Body,
her Ctara- an(j difmember it all in Pieces, and quite invert the Or-
is v'e- ^erof ^ts Parts> and ta^e withal only fome Bits of it to
c'in/totre- ^et tnem together, and at laft befpatter all with Filth and
thfrhMf Spittle, crying, Here is the Woman. And fuch is the
Sentiments Do&or's fingular Way of making Characters. They who
from differ have reaped great fpiritual Advantages from the Writings
rem Places, and Converfation of any Perfon, do fpeak of fuch a Per-
fon with more Efteem and Admiration, than others who
not having had fuchExperiences will think their Expreffions?
extravagant, efpecially when half Sentences are taken out
by themfelves, and pieced with others at a great Diftance
from them;tand 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 Sen-
tences that might be ferviceable to his evil Defign. In the
reft of his Narrative, he takes out little Tallages of her
Life,
Snake in the Grafs, and Bourignianifm detefted. j <; 5
Life, here and there, without narrating ingenuoufly the
true Circumftances of them, he drefles them up with his;
fine Reflexions, and fo expofes them to the World as a
Character of her Life. The ^nfwer he gives to this in his
Letter to his Friend at London, Art.XlV. is frivolous, and
needs no Reply ; it fhewsonly how willing he is to fay
any thing rather than ingenuoufly confefs a real and a
heinous Sin.
2. The Doctor's foul Dealing appears farther in making 2- Bj far-
up this Character by borrowing Pieces of it, not from her r0"»jgpit'
own or herFriends\Vritings,but from thofe of hers and their c" °* **
avowed Enemies; ( as the next Day fome of the Doctor's ^Tv'sT"
Temper and Acquaintance will , it may be, take her ^
Character as given by her Friends upon his Word, and fo
fill it with horrid Untruths). Thus he takes* a Part of their * Nar. u
Character of her from the Author of the Lcipfick Tranfatbi- p. 75.
0«.r,which Part is fhewn to be a molt abominable Falmood
in the Alomtum ad Aft a Erudit.Leipf.a.n<\ what Regard is
to be had to the Teftimony and Judgment of the Colle-
ctor of the Ltipfick^ A6fcs in this Matter, appears by the
Account of a Friend of his, who fbeaks thus of that Sub-
ject: Flrmiter ferfuaftts [urn fmfje Bourignoniam Virgi-
nem pttjfimam, &c. ' I am firmly perfwaded that the
* Virgin A. Boarignon was mod pious, and her Heart the
c Temple of the Holy Spirit; her Doctrine, as to the
1 main, is holy and found, and her Books moft worthy ro
* be perufed by the Serious. As to her Sentiments con-
1 cerning fome Myfteries, fhe wrote, no doubt, according
1 to her Perfwafion , and it favours nothing of Folly of
i Enthufiafm, if you fhall read her Writings without Pre-.
c judice [and a fectarian Infallibility, even tho' you be of
1 another Opinion your felf* I impute it to human Weak-
c nefs, if fhe thought that no Body would be faved but
c they who embraced her Sentiments; yetfhe herfelf ufes
c to diitinguifh between the Sentiments about the Myfteries
1 of Religion , and the Doctrine of Godlinefs. '1 he Col-
4 lectors of the Leipfick Acts have pafs'd a (evere Cenfure
* againft her and our Author ( M. Polret). Yet 1 knew
1 the Author of that fevere Cenfure wrote according to his
c Perfwafion. I got at a publicly Auftiou, that Copy of . ^
1 the Works of A B> which the Author of :Ue Cenfure
£ made ufe of ; and, with great wonder, I oblerved the
* Weaknefs of Man, The Author was a wife Man, of
A* a greac
j ^6 A Letter concerning the Preface to the
c great Judgment and Sincerity ; but what cannot Preju-
1 dices do, that grow up with us ? I found many Places
c marked with a little Line on the Margent, which if you
* confider them alone, cannot but make the Docirine of
* A. B. look fufpicious, yea blafphemous j but if you join
4 them with what goes before and follows after in her Wri-
' tings, they have an excellent and pious Sence The Au-
c thor, who while he liv'd was moft dear to me, and whom
1 I am bound to honour now he is dead , had fuch Pru-
* dence, Judgment and Sincerity, that he would never
1 have made fuch Exceptions, if the preconceiv'd Opinion
c of a Seel: (as it daily happens t > others) had not bewitched
' him j neverthelefs, I am perfwaded that if he had lived
c till now, he would have come to fee his Errour. This is
the judgment of Dr. Chriftianus Thomafius, Counfellorto
the Elector of Brandenbourg: and Profeffor of the Law
in the Univerfity of Hale in Saxony, and is pubhfhed in
one of his Difcourfes before the Treatiie Be Erudition*
folida, &c. which he caufed to be reprinted in Germany ,
and I wifh with all my heart that Doctor Cockbourn and
his Friend may impartially confider it, and it may pleafe
God to open their Eyes, and let them fee their Mi-
stakes.
3. By ob- 3' So zealous is the Doctor to blacken her, that to com-
truding pleat the Extravagancy of the Character, he ventures to
falfeTranf- translate their Words falfly, and e^en of thofe Falfe
lations. TranOations, will tack together two half Sentences that are
more than a Page diftant in the Original, as if they had
been written in the blafphemous Way that he repreients
them in one Breath. Thus, iWr. 1./7. 4. tin.-], 8, 9. he
makes the Author of the Continuation of her Life fay of
her, She is the divine Sun of Right eoufnefs: ( and with the
fame Breath) She is pure Truth, and the only Truth that
can guide one to Heaven and eternal Life : As if he had af-
firrnd both of her, and both in one Period *, whereas they
are in two different Paragraphs, and neither of them fpo-
ken of her. The firft is a Petition put up to Almighty
God, by the Author of the Vie Continuee, p. 599. ' That
' he would pleafe to fix him in the Heaven of his Truth^
1 that the Dragon might not be able to caft him upon the
* Earth by his Violence, nor by his Artifice ; That, fays he,
* J may then always receive the Light of the Divine Sun of
c Right tou fiefs, in which thou haft placed thine Handmaid.
And
Snake in the Grafs, anA Bourignianifm detected. $ $7
And then in the next Section, when he had appealed unto
God the Searcher of Hearts, concerning his Integrity in
feeking after Truth, and his Impartiality in examining
the Life and Wricings of A. B. concerning his Readinefs
to difprove , 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,^. he conrinues his
Appeal in thefe Words ; ' Is it not with the utmoft Sin-
4 cerity of my Heart , that I proteft openly , that the
1 Words of eternal Life have been with an incomparable
' Purity, Clearnefs and Solidity in this Soul which thou
* haft fan&ified, and are yet in her Writings : Certainty the
' Way that is recommended there , as necejjary to Salvation,
' is the only and true Way (this is the Life and Doctrine of
* Jefus Chrift) and there is no Danger to give up oar /elves
1 to it entirely ; for this is Truth it J elf This is the Truth, This
1 is the pure Truth Thus we fee- there cannot be a more
palpable Difingenuity, in citing and translating, than this
is, which can bear no Apology, b it an ingenuous Acknow-
ledgment of the Pevarication. Again, Nar. i.p. 9 Jin. 18.
he makes M. de Cart complain, that no body makes Prayers
to her, in the Times of Univerfal Scourges. The Origi-
nal is ( ni la point faire prier ) and the true Translation is ,
they do not dejire her to pray. I {hall not enquire what
Ssnce the Doctor would have the Reader put upon his
Trandation , but mult fay, that he himfelf mould not
have aggravated his Guilt by calling that a clofe and lite-
ral Translation (Art. XIII. of his Letter) when he can-
not be ignorant, that it is both a falfe and a foul one.
Again, Nar. 1. p. 17. he mikes the Author of the Preface
Apologet. prefixed to her Life, pag. (97. fay, that A B. was
the pure 'ft , mo ft difinterefted and fe if denied Soul, and the
mo ft rejigued to God , that ever was upon Earth. The
Words in the Original are , ' Or je puis dire avec
verity que M. Bour. eftoit me ame des plus pur es, des
plus degagres^&c. and the true Trandation thus, that jbe
was one among the Souls which have been mo ft pure, &c.
his falfe Trandation would have him to exalt her above
all humane Creature i ; the true, lifts her only among the
Saints of the firft Form, among the hundred forty four • «*'
thou/and which follow the Lamb whitherfoever he goes. "ev"# 4-!4
Again, Nar. 1. p. 74. forming an Argument againit her
Chaftiry, from a paifage of her Life, and her own Account
A a 3 of
j 58 -^ Le/^r concerning the Preface to the
of it, La Parole de Dieu, n. 158. (and by the way I mud
fay, that no Lover of Purity would have perverted this
Parage to the Sence that he has done, nor is there any
thing in the Embraces of Parents and Children, that can
be fuppofed to defile the Imagination of a Soul fuch as
hers was in a truly regenerate State, and in a profound
Recollection and Communion with God) hefalfely tran-
dates the laft Part of it : The Original is, l Je penfay
1 de concevor cinque Perfonnages, que je tiens gens de
1 bien : The true Verfion, I thought I conceived Five Per-
fons whom I reckon to be good Men. But the Doctor muft
render iiPive comely Perfonsfiax. it might ferve his^Defigns
and afford Matter for impure Jeft.
4. By affirm- 4. It is no fair dealing in a Narrater, to affirm things
ing things as fpoken or written by others, in his own Words, with-
dsfaid of out giving Evidence for them. But the Doctor in his own
her with- Words tells us, * c That if fhe may be believed, Chrift
cut giving c on{y 1^ the Foundation for her Works, and did no
Evidence, c more kut prepare the way for her Defign. That the
Preface, ( ja^ ancj greateft Manifeftation of the Divine Wifdom,
^' 2* c Power, Love, and Goodnefs, was referved to her, and
1 therefore fhe is and muft be a greater Perfon than jefus
* p.3. §. 3. J Chrift himfelf. And,* fays he if we will take the Words of
* the Anonymous Author of La vie Continue?, and fome
€ others, this Woman was above all that's Humane.— That
c God derlgned fhe fhould be the greater!: Bleillng that
* ever was conferred on Mankind. — That they fet her on
c the fame Level with Jefus Chrift.That they draw a Paral-
* lei betwixt him and her , and do make him the Type^ of
* her, and not him but her, the laft and higheft Expreflion
1 of God's Love to Mankind. — And that all her Words
c and Writings are Sacred as Scripture it felt", and ought
* to have the fame Authority. For thefe and fuch like
p. ?. §• 4. Expreffions, he fhould have given us his Vouchers; for the
Places cited by him, import no fuch thing; but we are
hopeful, no impartial Reader will believe the Doctor in
thefe, upon his own bare Credit and Authority, after the
Sample he has given of his way of writing Narratives.
$.Bydravc>- $. It is againft natural Equity , as well as Chriftian
fagGpnft- Charity, to draw hateful Confequences from, or put Sen-
§mnces ces upon the Sayings and Writings of others, which may
contrary to joa(] t\Km witj1 Reproach and Hatred : Which the Sayings
their Prw- ^Q noc neceflaiiiy infer , but are capable of a more
*'"> v . . . benign
Snake in the Grafs, and Bourignianifin detected. $ ^9
benign Interpretation ; which are againll their known Prin- vhichthetr
ciples, and openly and fincerely declaimed by them. But s*yi»gs d*
fuch is the Do6lor's way. The Perfons whom hetradu- ***,'*$**
ces, having a deep Sence of the Divine Truths of God, *~9
and of the Gofpel of Jefus Chritt, contained in the Wri- ^r\-
tings, and mining forth in the Life and Spirit of A. B. lJC aim'
were perfwaded that all who would perufe them with
fincerity and (implicity of Heart, would rind great Prorit
to their Souls , and therefore they recommended them
with much concern to others, but were far from inten-
ding to affirm thofe things, to which the Do6tor perverts
their Words; or the odious Confequences which he wide {r' I'
ly draws from then r 4 As, that A. B. is the greatelf. that jV,1 §,l0h
4 ever was born of a Woman, above all the ancient Pa-
( triarchs, to be preferred to Mofes and the Prophets, to
4 John the Baptilt and the Apoftles, and at feaft ought
1 to be honoured equally with jefus Chrift, who is laid
* to be God BlefTed for ever •, that me was as much with-
* out Sin as he, and her Body of a better Frame : —That
4 it is a clear Confequence from what they fay , That
* fhe mull either have always been perfbnally united to
* the Deity, and fo to be efteemed God-Woman,or elfethat
4 her Body and humane Nature were not real, but a meer
( Phantome , by which God was pleafed to declare bis
* Will to Man : That all her Words and Writings, are of
* the fame Authority with the Sacred Scriptures. — That
4 there ought to be a Commemoration of her in the pub-
4 lick Liturgies, as well as of our Lord Jefus Chrift*, and
4 inftead of the God and Father of our Lord jefus Chrift,
4 now we fhould fay the God of A. B. and the Spirit that
€ fpoke by her. The Perfons cited by the Doctor, do
abhor fuch Confequences; their Words compared with the
reft of their Writings will not bear them : And in the
Sence he puts on them, they difclaim them as none of
theirs. Every Body can beft explain their own Senfe and ■
Meaning, and what is apt to be mifunderftood in one
Place, Equity requires that we interpret it by anorher,
where a Man does more diftinclly exprefs and explain his
Mind in relation to that very thing. The Doctor knows
how M. Poiret vindicates himfelf, in his Anfwer to M. Jn- . .♦
rieus Critique of him, ' M. Jurietf- fays he, is offended j^ pa;x
4 that I have an Efteem for A. B. tho' I have left Attach- <je bonnes
4 ment to her, than he has to Calvin^ and many of his~ames.
Aa 4 Hearersp.i8&dr*j
360 A Letter concerning the Preface to the
Hearers have to him. I have never regarded through
all but the Wifdom and Truth of God, and it was al-
ways 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 Calvinift, a
Lutheran, &c. I will approach to it, not becaufe of the
Organ that God makes ufe of, but becaufe of the Truth
that he communicates thereby. It would be ridiculous
to infult over a Perfon of Senfe, who goes to a Foun-
tain, as if he went thither out of Love to the Wooden
Pipe. Yet as to me this is the admirable Procedure of
M. Jurieu, &c. Thus M. Poiret clears himfelf, in his
Anfwer to M. Jurieu, and if the Doctor will accept of it,
I fhall give him his Vindication of himfelf, in a Letter to
a Friend, upon Occafion of the Do6lor5s Firft Narrative,
c As, faith he, I never recommended Mrs. A. B. for any
c other Reafon, but becaufe (he propofes the Do&rine of
c Jefus Chrift, with all Clearness and Purity, and draws
? Souls to none but to him, fo it is againft Truth and'
' Equity, what the Narrator fays of me, in Oppofition
c to St. Pauly who defired to know nothing but Jefus Chrift
1 Crucified, that 7, it feemed, defired to know nothing but
c M. A. B. To recommend an Inftrument that leads to
i none but Jefus Chrift ; is that to recommend this Inftru-
c ment in Oppofition to Chrift, or to him who recom-
1 mends none but Chrift 2 By this Reafoning, neither Saint
f Paul, nor any other, ought to be recommended. Be-
\ fides, I have publifhed many Books, wherein I have not
■ fpoken one Word of her, as ufually I do not fpeak of
' her to any, unlefs they (peak of her to me firft ; and
1 the Elogies f gave of her were extorted by the Reproa-
1 ches, Slanders, and Perfections of her Adversaries.
f My Defian was very far from exalting her above Jefus
: Chrift, (as he would infinuate againft the Truthj but
c ilnce 1 faw that good Souls might be deprived of that
: faving Profit, which they would reap from her Wri-
: tings if they were diverted from them, by the Evil Im-
: preflions or Defamers ; I only aimed (imply to bring
: them to an even Ballance, by this Confederation, that
: there are other Perfons convinced that fhe (M. A. B )
was quite another Perfon than fhe is reprefented to have
been by her Defamers, who never converfed with her,
never knew her, and whole Character of her (while
J they
Snake in the Grafs, WBourignianifm detefted. 361
1 they decry one who had no other Defign, but to recom-
c mend the Practice of the Doctrine of Jefus Chrift) is
c contrary to Righteoufnefs and Charity. Whereas the
1 recommending of fuch Perfons , and the interpreting
1 Candidly all they fay, is by St. Paul, afcribed to Cha-
1 rity. And as for any Perfonal Attachment to Mrs. A. B.
* I am (b free from it, as I have already publickly decla-
* red, That if the Univerfal Defamation of her, might
4 ferve to advance the Glory of God, and the Salvation of
1 Men, I fhould be well pleas d that (he were calumnia-
c ted every where, without Reply. Thus for M.Poiret.
XXI. After the Doctor has patch'd up her Character, XXL
and given his Comment upon it, he is at great pains, Art- The Dr's
tick XII. to prove that which no Body denies, viz, That£r'** Mi~
we ought not to receive A. B. as fo highly dignified of ^ake as t9
God, and her Scheme of Religion, and Syftem of Opini- the Re£"rd
ons, .as divine, and abfolutely neceffary to be followed, r€?ttl^ia^
upon the bare Authority and Teftimony of thole Men lJon ejJ"
whom he had formerly quoted. For as to the embracing ™J
her Syftem of Opinions, as abfolutely neceflary, they do
not require any fuch thing. A. B. her Mf does exprefly
declare, That fhe does not require any to believe the
Truths fhe writes, bceaufe fhe fays they are revealed to her
by the Spirit of God, but to examine if they be not the
Truths of the Gofpel of Jefus Chrift; fhe would have
Men take up the Spirit of the firft Chriftiar.s, and let the
good Seed of the Doctrine of the Gofpel fpring up in
their Souls, and not her Doctrine ; For fhe has no par-
ticular nor new Dcclrine , as to the Conduct of Mens
Souls*; and that when fhe adds any thing in herWri-5^£ j0-
tings, that does not concern the Doctrine of the Gofpel, ^v p *
they ought to lay it afide till God give them a more clear frt%
Llnderftanding of ir. And as to her Friend's Tellimonies,
they were defigned in fome meafure to ballance the bold
and impudent Cenfures and Calumnies of her Enemies,
and to excite Men to examine and weigh her Writings
impartially, and not to fuffer their Minds to be foreftali'd
by Prejudices, or to judge rafhly and inconfidtrately of
things before they know them. So the Doctor might have
fpared this Narrative, and it may be all that is to fol- „
low ; for his only Bufinefs ought to have been to let the
World fee, that what fhe calls the Dc&rine of the Gcfydy
and seceffary to Salvation, really is not fo, or that her
other
362 A tetter concerning the Preface to the
other Sentiments do deftroy it ; for, provided that Men.
be perfwaded of the Truth oi this, that none can be
faved without the Love of God, and will follow the only
way to come at this, the mortifying corrupt Nature, and
following the Life and Doctrine of Jefus Chrift , fhe is
content to undergo all reproach her felf , and that all her
other Sentiments and Doctrines pafs for Dreams and Ro-
mances. If the Doctor fay , as he does in his Letter Art-
tick XV. that he finds nothing good in her Writings, but
what is common and handled in every Practical Treatife,
and the Subject of daily Sermons. Well, might not the
Doctor have fuffered her Books to pafs among Practical
'Treatifes, and even to be preferred to mod of them, by
fuch who fee the Doctrine of Chrift more clearly and
purely reprefented in them, than in others^ without the
Gloffes of corrupt Nature ; and feel a Divine Force,
Power, and Spirit accompanying them } who fee in them
the horrid Corruption of our Nature, and of our Wills,
clearly laid before them , the Chriftian Vertues mod
lively reprefented, and moll excellent Directions how
to copy them out according to the great Original, jefus
Chrift.
XXII. XXII. The other Part of the Doctor's Narrative , is
The true fpent in difproving the Reafons why A. B. is fo much
Beajons admired, and faid to be divinely infpired, &c. and I am
«fc/A. B. forry that his Paftions or Prejudices do as much darken
was highly his Reafon, and with-hold him from candour and fair deal-
*Becmedt }nghere, as in the former. The Reafons which they bring,
mt addu' are to be had more truly from her and their Writings, and
ctdby the are fe £j0Wf) ^ tke xhjrd part 0f the Apology-, and fome
J **;, of thofe mentioned by the Doctor , were never brought
adduced by them as Reafons why they thought her divinely infpir'd,
fufficiently but upon other Grounds ; or which afterwards.
Jifproved : fhe fir ft he considers is her Sznttity, which he fays, is
As i. her not always attended with extraordinary Illuminations;
Sanctity, and then inferrs, that fuppofe her to be truly and extraor-
dinarily Holy, flie is not therefore to be reckoned to know
the Mind of God in all things, by immediate Revelation *,
ail which is readily granted : But make once the Doctor's
„ . Suppofiiion, and then add, that the Perfbn fo 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 whit (he
declares
Snake in the Grals, avcl Bourignianifm detected. 36}
declares is the fame with theGofpel of JefusChrift, and
what God has already revealed by his Spirit, this I chink
may be reckoned a weighty Evidence of Divine Inipira-
ration 5 for a Perfon fo truly Holy would not lye, nor
would God fuffer fuch a one to be fc deluded. The Do-
ctor (ingles out every Reafon by it felf. and would prove,
that fuppofe it were true, the Confluence is not juft, and
fo rejects the Confequence drawn from them alrogrher ;
which is juft as if one fhould reafon that 2 and 4 and 6 do
not make 12, becaufe 2 makes not 12, and 4 makes it not,
nor yet 6, Ergo, &c.
In the reft of this Article, he has a long Difcourfe to
fhew, c How far Saints mould keep their Diltance, and be
* cloathed with Humility, and h ;w others fhould beware
i of running into excefs when they honour them, not to
' exalt them to an equality with God, nor near it ; we
c ought to honour thofe whom God hath honoured, yet
c only fb as to make them the fubjeft Matter of honouring
* God. A. B. and her Friends, do perfectly join with the
Doftor, what goes beyond this, they abhor it. Where there
is no Humility, there is no Sanctity; for that is the Foun-
dation of this ; but we may be greatly miilaken, to call
that Humility which is the great eft Pride, to fpeak meanly
of our felves, when it appears by all our Actions that we
are not fo in our Hearts : the Saints may declare the Grace
of God to themfeives with the greateit Humility, afcri-
hing all to God, and feeing the more their own Nothing-
nefs. As David, Paul, &c. and what A. B. fays of htr
-felf, may proceed from the fame Spirit, notwithstanding
of all the Doctors Reafons. That her Friends publim
blafphemous Encomiums of her, and are guilty of Ido-
latry, as to her, is a bold, unjuft, and malicious Calumny,
which rhey utterly deny.
In the XV. Article, he juilifies his Zeal againft her
and them, for exalting her above the prefent State and
Capacity of humane Nature, only, that all her metaphy-
seal Whimfies, which M. Poiret is palfionately fond of,
might be received for Divine Truths. I have already
replied to this, that neither A. B. nor M, Poii ct, do bid
any believe, what he calls Whimfies to be Divine Truths, ^,
but only entreat Men to be True Chriftians, and if they
pleafe, they may look upon ail her other Thoughts, that
have no immediate relation to this, to be really metaphy-
seal
564 A Letter concerning the Preface to the
fical Whimftes. It is a wrong Imagination of his, thac
they make her impeccable, or at lead never to have actu-
* S'M.Apo- ally finned. * She afferts the contrary her felf, and they
logy, believed no fuch thing, as I have already fhewn. M. de
p. 137- Cort.s Expreflion, (As if Adam had never finned in her)
implies no fuch thing as the Doctor inferrs from it, but
that during the time he converfed with her, he obferved
in her fuch a compleat and folid Vertue, that he thinks,
fhe could not have been in a purer State, tho' fhe had not
been born of the corrupt mafs of Adam, as indeed fhe
was. So this is the Subject of another Confederation ,
whether by the Grace of God, a Perfon may be advanced
to fuch a State of Vertue, as not actually to commit any
Sin, neither in Heart nor Life, thoJ they be born of the
corrupt mafs of Adam , are not impeccable , and have
been guilty of many Sins.
The Dotfor In the Sixteenth and Seventeenth Article, he proceeds
not faith- to fhew, That the things they inftance in her, are not
jnlinrda- certain Proofs of Sanctity, and firlt excufes himfelf, that
ting the he offers to judge and cenfure her Actions. If he fatisfie
proofs of himfelf, I fhall excufe him ; but can find no excnfe for
her S<mfti<> his Mifreprefentations , and giving thefe as the greatell
V- Proofs of Sanctity , adduced by her Friends, which neither
fhe nor they reckon to be fuch, via. Affetlcd Solitude and
Retirement , Celibacy, Fafiings , Watchings , Humiliations ,
wearing of Sackcloth , a contempt of the common Orna-
ments of her Sex, with fuch like Aufterities , and great
Raptures, and Extafies in Devotion ; and declaring, that
he perceives no lingular Inftance of Sanctity mention d
by them, befide thofe : For it was eafie to obferve from the
Accounts given of her, that fhe lived as one conftaotly
travelling towards Eternity, and as fuch , ftudied in all
things to conform her Life to that of Jefus Chrilt. I
fh.ilj not here recount the many Inftances of this, which
• Seg fo0m are to bz feen in the Firft Part of the Apology * , and in
3ogy tne Character given of her, in the end of the Apology ; but
p 42f 45. fhill refer the Doctor to the Places cited on the Margent,
in which Places he will fee fome Inftances of true Sancti-
ty, which he did not think fie to notice, how obfervable
foever they be in her own Writings, and in the Accounts
that are given of her by thofe 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. Frank?n Merchant in Atnfterdam. In
Snake in the Grafs, and Bourignianifm detected. 36?
In the Eighteenth Article , he fpeaks as if A. B. and
others, in comparing her Life with that of Jefus Chrift,
thought that there were an Equality, without giving
any Evidence for it ; the thing is utterly falfe, both fhe
and they affirm only, that fhe was a Follower of Jefus
Chrift , fhe makes the Eflence of Chriftianity to conCill
in the Imitation of Jefus Chrift, 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
fermonizing : And if her Vertueg were truly Tranfcripts
of the Life of Jefus, it is very Juft that they be repre-
fented to the World as fuch, that fo 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 fuch an In-
ftance we may be ftirred up to be true Followers of Jefus
Chrift.
In the next Article, he hath a long Difcourfe upon Soli-
tude: c Becaufe, he fays, it is recommended as a fpeciat
• hSt of Sanctity by the Example and Sentiments of
c A. B. and becaufe it has been much debated by Hea-
' thens and Chriftians, by Ancients and Modern, yet few,
4 fays he, have offered a juft Decifton of the Matter: I
was in good Hopes this fhould have been done by him,
yet at laft he will not determine which of the States, the
Active, or the Contemplative is fitted : but then he thinks,
1 A mixt State the happieft, (which is plainly every Bo-
4 dies State) and gives his Reafons for it , and corrects a
4 vulgar Error concerning the Clergy, as if they all ought
c to be Men of Study and Retirement, which, he fays, is
4 a great Miftake, fince they are to fhew the Poflibility of
4 the Divine Laws, by their Practice , and he who can
4 hear himfelf prais'd without Vanity, and accufed with-
4 out Wrath, can accept of good things when they are
* offered, without a brutal Joy, and yet never be out of
4 Humour when are they wanting. — Such a one profecutes
4 the End of his Calling better, and his Converfation does
4 more good, &c.
A. B. confiders and determines this Matter upon other
Principles, and by another Spirit. ' It is not which of
4 the States makes a Man a Drone or a Drudge, in which ~—
c a Man may enjoy himfelf beft , or do moft good; ac-
c quire Knowledge and Experience ; give himfelf to Study
4 or to Bufinefs : Which are the Meafures by which the
I doctor
$66 A Letter concerning the Preface to the
Doftor determines. But, fhe fays, we are all travelling
to Eternity, and our great Bufinefs, both as Men and Chri-
ftians, is to give our whole Love to God \ and to keep
our felves unfpotted from the World ; that every one is
obliged fincerely to examin their own Hearts and Consci-
ences, and whatever they rind to be a Hindrance to the
Love of God, by all means to avoid it, and whatever they
find to be to them a neceflary Help to it, to embrace it 5
that the Corruptions abounding in the World make it very
hard for fome to converfe with it, and not become Parta-
kers of their Sin \ that many are fo weak or fo eafie to be
furprized by the Temptations it offers, that they find it
for their Safety as much as they can to avoid them by Soli-
tude and Retirement; that Babylon is prefently over ail,
and God calls to all his Children to come out of her, leafl
they be Partakers of her Sins> and fo of her Plagues alfo,
That nevertheleis , God has different Ways of bringing
Souls unto himfelf ; and therefore what Method one fol-
lows, and finds for his Eternal goodj he is not to impofe
upon others, nor are others to defpife him.
XXIII. XXIII- In the 20th. Article, the Doctor brings, as he
Hi; Rea- thinks, certain Proofs, that fhe had no Sa&nity.
fins again f }- That till the 1 8th [Year of her Age, fhe ran into a
her Sanfii- vain and light Converfation, by which fhe loft her Conver-
ty difpro- fation with God •, where, in his Judgment, he fhews a flat
<ved ; and Contradiction in the Preface to the Englifh Reader, of
fhe vindi- the Light of the World ; becaufe a few Lines before he had
catedfrom, affirmed this, he had faid, that from her Childhood fhe had
**?£*' a mwai'd Converfation with God, as if any could lofe a thing
a ig t and ^ neVer had,or never lofe it becaufe they had it from their
wwLiwT Childhood : However, this he thinks proves, c That fhe
4 could not be anointed by the Spirit of God to declare
c his Will j for if it had been fo, it is no ways likely he
1 would have left her fo foon to her felf, or fuffered her
1 to be corrupted, whom he had appointed to be fo great
c a Light, efpecially when that which tempted her was
c but the Cenfures and Mifconftruftions of other Men:
4 What, could not the Spirit of God break through this
c Temptation? Was her Grace too weak to refill: it? Muffc
1 fo Holv a Perfon do Evil, merely to pafs for a Wit?
The Doctor reafons upon other Principles different from
thofe of the relt of Mankind , when he comes to fpeak
of A. B, Were not David and Solomon feparated from
the
Snake in the Grafs, mi Bourignianifm detected-
the Womb? Did not their Graces and San&ity appear
early \ Did they not fall into grievous Sins f Is this a
Proof that God did not anoint them to declare his Will ?
Could not the Spirit of God break through their Temp-
tations ? &c. But moreover , it is to be conlidered, that
it was no grofs and icandalous Sin, by which fhe loll her
Converfation with God, and yet notwithstanding fhe lived
a Life of great Mortification for it , for feveral Years.
2. His next Proof is, that even after this, which is pre-
tended to be the Time of her Converfation , ' She did not
1 determine the great State of her Life, by Motives and
( Principles of Religion, but by her own Humour; fhe re-
* folved upon a Celibate Life, only becaufe fhe would not
( be crolt, &c But the Doctor fets this in a falfe Light,
as he does every thing elfe that concerns her. The true
Cafe is this, when fhe was a Child, it troubled her to fee
her Father fometimes fo rough to her Mother, and when
he was in Wrath, fhe would run and embrace his Knees
to appeaie him, and then would retire and pray, that Gcd
would never fuffer her to marry, but that he would take
her for his Spoufe. This was before her turning afide
from God, to divert her lelf wirh the \7aniries of the
World. In the 18th Year of her Age, fhe was ftruck with
a deep Remorfe for her ftraying from God, and led a Life
of moft fevere Penitence for Seven Years ; fo rhat other
Considerations did then arTe6t her, and draw her to a
State of Celibacy. As for the Doctor's immodeft Insinu-
ations upon this Occafion , I fhall leave it to his own
Confcience to check him for them ; but for the other
Reafon he gives for her Celibacy , That fhe undervalued
all fhe faw, and could find none of Merit enough to deferve
her^ &c. its purely his own Invention, without the kail
Ground given for it, in her Life or Writings, or any man-
ner of way, and will be judged by every enquiring Rea-
der, to be a malicious and wilful Calumny.
3. A Third Evidence againft her Sanctity is, fays he,
her Difobedience to her Parents ; contrary to whole exprefs
Commands, fhe was importunate to go into a Cloyiter,
and when that would not do , ftole away from her Fa-
ther's Houfe privately. He exaggerates this matter great-
ly, but is not aware of one Reafon he brings, which de-
termines the Cafe clearly on her fide; ' If the Cafe.had
\ been, fays he, about turning Chriftian ,. fixe ouj.hc to
' have
?*7
1. From j si-
lo wing her
own Hu-
mour with-
out any re-
gard to tfo
Principles
of Religion,
3. From htr
Difobedi-
ence to her
Patents,
368 A Letter concerning the Preface to the
* have done it, even without a particular Revelation \
1 whether her Father would or not. The Cafe was the very
fame with her, and a particular Command from God to
ftrengthen it : She faw me could not become a true Chri-
ftian, without abandoning the World, and that while fhe
was in her Father's Houfe, fhe could not fufficiently difin-
gage her felf from it, and therefore refolved to obey Jefus
Chrift, who bids us forfake Father and Mother and all
that we have, for his fake. Our Lord called James and
John, the Sons of Zebedee, from waiting on their Father,
and they forfook^ all and followed him.
4. From 4. The Doctor triumphs greatly in his Fourth Inftance,
Coveteuf- her fuing her Father at Law, to divide his Goods with
nefsybecaufe her after his Second Marriage 5 which does not agree, he
of her Law faySj wjtj1 cornmon Meafures of Grace and good Nature,
Suits. becaufe it proceeded from an inordinate Love of the
World, and could not be managed without great difrefpecl:
to her Father. The Doctor's Paflftons make him fo difin-
genuous in every thing that relates to this Virgin, that it
will not be thought ftrange to tell that he is manifeftly
Co in this Inftance. Mr. Poirets Reply to this being fo full
in the fore-mentioned Letter to a Friend, I need only ad-
duce it for her Vindication, and this the rather, becaufe
the Doctor thinks that the Reafon why he who conti-
nued her Life, takes no Notice of this PafTage, (tho' fhe
gives an Account of it herfelf) was, becaufe he knew not
how to juftifie it. ' It is not true, fays he, (M. Poiret) that
* I had any Intereft to defend the Life and Actions of
1 Mrs. A. B. by a Legacy which fhe left me, (as the Nar-
1 rator fays) fhe did not leave me in Legacy to the Value
* of a Penny. But there is nothing more contrary to
1 Truth, as well as to Juftice and Charity, than what he
1 fays of the Law- Suits of Mrs. A. B. with her Father,
* and Step Mother*; I pray God he may not have a£ted
c malicioufly, againft his Knowledge, in the Judgment
i that he would have the Englifh and Scots to make of
1 her Civil Actions, whofe Civil Laws are different from
* thofe of her Country. It may be, it would be a Crime
4 in England, or Scotland, for a younger Daughter, after her
*, . * Mother's Death, to require by Law, of her Father, the
c Goods of her deceased Mother. But in France, where
' among Citizens, in the 'matter of Succelfion, there is no
1 Diftincf ion between Son or Daughter, elder or younger,
it
Snake in the Grafs, and BoUrignianiihl dete&ed. 369
k is the Law and Cuftom in many Places, That after
the Deceafe of the Mother, her Goods are tak n from
the Administration of the Father, and put under other
Curators, to be after equally divided amongft the Chil-
dren : And in Mrs. A B s. Country the Lav/ is, That the
Widow-Husband canndt marry again, until he hrit di-
vide with the Children of the firft Marriage, and give
them their Mother's Goods, and to refufe this, is to vio-
late Law and Juftice; now this is what the Father of
A. B. did, whofe Injuftice our Doctor thinks fit to jufti-
fle, and for this end, to fupprefs, change, and falfifie
the Circumftances of the Affair, againft. the Truth of
what he had read of it, .
c To render Mrs. A.jB. faulty and impious againft her
Father, he fpeaks nothing of the Laws or Cuftoms of the
Place , (a) (tho' they were exprefly mention d in her Ac f*)Vi*e««
count of the Affair) according to which' the Father is ter, n
the Breaker of them, and the Daughter would have
them obferved. He fays, the Father would have main-
tained her in his Houfe ; but he does not tell that his new
Wife whom he had taken clandeftinly, tho' fhe was but
a poor Girl, without Wit or Vertue3 ftudied to wafts
and confume the Goods of A. B. perfecuting her, for
the Four Months file ftaid with her Father, in fo con-
tinual and cruel a manner, as cannot be expreffecf.
(b) Mrs. A. B. faw and experienced, that this wasinconfi- (I) Par rfe
ftentwich her ReccDecHon, and contrary to the Will of(''-u n 9.
God. He fays, that Mrs. A. B. was picqued, beeatife her ^li-* exter,
Father refufed her Money, but does not tell that her n ^ *i*
Father was then in a moil plentiful Condition, (c) that as K\ ^id.
for her felf, fhe had not a Penny, that fhe ask'd only n a-
what was neceffary for her : That he (irritated by his
Wife) was fo cruel as not to affift her with a Penny Wbtri
fhe was dangeroufly Sick; that for Want of Ccnyeni-
ence fhe was obliged to lie under a Roof, when the Snow
and Cold deprived her even of the Nights reft, id) fo that (d) Vie
Strangers were mov'd to give her Alms. He would have exter3
it to bs underftood, that fhe entered into- a Law Sute n. 52, j{,
againft her Father^ of her own head, and therefore fays,
that her Sifter was already dead, and that her Brother- -_.
in-Law perfwaded her to proceed, hoping afterwards to
* wheedle her out of it, all which is falfe. Her Married
* Sifter Was yet living, and lived Five Years thereafter, and
B far < v
(c) ib, a J,
(/)ib.
p. 1 80.
(g) ib.and
Part
de Diea
np.p.itfj.
A Letter concerning the Preface to the \J
about Four Years after her Husband, (e) The half of
the Mothers Goods belonging to the Sifter and her Hus-
band, they refolved to require their ' Father to deliver
them, to whom they did not appertain j ( f) and it was
only byway of Concomitance and Adjunction, that Mi-
ftrefs A. B. inttrven'd in it5, it not being Juft that fhe
fhould wrong her Brother in- Law, and Sitter, by refu-
ting her Affent to this Affair, and it appears that fhe
came in but acceiTorily ; for how foon her Brother-in-
Law died, fhe wholly deiiited from it. (g) So that the
Queftion comes to this:
4 If in a Place where the Laws require that a Father,
before he marry again, leave the Goods of the deceased
Wife to the Children that he had by her, a Daughter of
more than Twenty Years of Age, perlecuted by a Mo-
ther- in-L aw, who waftes her Goods , does commit a
Crime, when, (after having asked in vain, but only fimple
NecefTaries, from her Father who is in a plentiful Con-
dition fhe con fen ts, that her elder living Married Sifter
and her Husband, fhould apply to the Judges, to de*
mand their own Goods which are wafted, and a Portion
for this Maid, while they conftantly refufe to allow her
the leaft fhare, for the neccftities of Life, fo as to leave
her generally without any Help, even in her Maladies,
how dangerous foever they were, or might be ?
1 No Man living hitherto, not even any of hergreateft
Enemies, had fo much as a Thought to give her the leaft
Reproach for it -, and this is the Reafon why he who con-
tinued her Life, had no ground nor thought of making
any Apology for this. Fifteen or Twenty Years after this,
a certain Defter lifts up himfelf to accufe her for this
of Impiety, and an inordinate Love to the World, and
that fne had neither Law nor Reafon on her fide, and
glories publickly in this fine Difcovery , which ought
rather to fill him with Confufion before God and Men,
confidering • the Artifices wherewith he hath difguifed
and perverted the Matter of Fa<5t; God's forbidding to
meddle with other Mens Matters j and the wretched
Injuftice with which he takes part againft the Right of
oppreiltd Innocence. — Having given an Account cf
he juft Reafon fhe had to refume the Sine after her Fa-
ther's Death, he thus concludes, c As there was nothing
in this, but what was according to Divine, Natural, and
' Civil
Snake in the Grafs, a^Bourignianifm dete&ecl. 2-ji
5 Civil Equity, and fince Mrs. A, Z?. affirmed, that fhe
1 acted in this by the Will and Motion of God, and a-
1 gainfl her particular Inclination, and in fhort, fince the
' Effect makes appear, that fhe made ufe of her Goods
1 for the Glory of God, and the Advantage of the Poor,
* in the Erection of a Hofpital, which fubliils to this Day,
' and to which fhe left all her Goods : What is here in
1 all this, that deferves not to be efteemed in the Judg-
1 ments of all good Men ? So far M. Poiret.
The Doctor is unjuft, when he would have it pafs for an
Invention of M. Poiret's, c That fhe was commanded by
1 God to purfue her Right, and that fhe fhould need it for
• his Glory, &c.^ He knows that M. A. B. declares (h) (h) Parolo
that fhe was exprefly mov'd to it by God. And the Sin- de Dim,
cerity that appears in all her Life and Actions, and that p. 67.
Poverty cf Spirit which fhe dill poffefTed in the midft of
Abundance, may convince any unprejudiced Perfon of the
Truth of her Declaration ; and that fhe was not acted by
an inordinate Love of the World.
That this was not inconfiftent with her Abftractednefs
from the World, as ic appears by an excellent Refolution
which fhe gave on another Occafion, ( i) the Extract of , „.
which you fee in the Third Part of the Apology, N. 23.^. p^gj"
p. 227. So he who continues her Life does fufficiently ,p'
evince it in the Place cited by the Doctor, ( tho' net with
that Juttice and Candour that might be expected from a
Narrator) ( k) by fome Reflections upon God's Dealing (k)Av's &
with her in that Matter, fuch as, that this happened after iur.p. 26.
he had made Trial of her hearty Sincerity by a twelve Years
actual Difingagement from the World; that it wasagainft
her Will, but by God's exprefs Command, that fhe refu-
nded her Goods ; that fhe poftefs'd them in a molt real
Diiingagement, and employed them in God's Service only,
and concludes with this llluttration of the Matter, ( (/) If (!) Vie
* we had not feen Abraham pafs three Days with Peace and Continue*
* Tranquility of Mind, in the Refolutions and actual Pre- cap. 12.
1 parations to kill his Son ; if we had not feen him ready to p.i*8,i =?-
* ftab him, and putting the Knife to his Throat, we could
1 not have known, and hehimfelf could not have certainly
* known whether his Affections were fo difingaged from his
c Son, as to give him wholly to God. But after this Proof,
* God gives him back that which he might afterwards pof-
1 fefs according co God, It is fuch an Abandoning of all,
B b i ' that
g72 A Letter cower nin% the Preface to the
'that God requires of all true Chriftians (tho' not of all
after the fame Manner) after which he reftores unto them
their abandoned Goods, or not, as he fees fit; and if he
give them , they are a Charge to them who pofTefs them
then, when their Difingagement is true, they pofTefs
them then as Goods which are not theirs , but given
them of God, that they may employ them for God onIy2
who allows them to take of then) their fimple NecefTa-
ries and no more; all the reft ought to be for him and
on his Account. This is what truly befel M. A. B. who
on this Occafion receiv'd and difpens'd God's Goods with
an exemplary and unviolable Fidelity , and fpared no
Pains to maintain what was GodJs, becaufe he had de-
clared, that fuch was his holy Will.
The other Branch of the Doctor's Accufation, as to Co-
vetoufnefs in her filing her Rteht to the Ifle of Noord*
ftrand, is no Ids unjuil than the former ; and his Account
Temoign. of it is not fair nor ingenuous M. deCurt left her fole
de Verire, Heirefs by his latter Will, wichout her Knowledge or Con-
Part 2. fent, when he was far diftanr from. her in Noordftrandy
P 3023303 and when fhe terrified an Averfion unto if, her own Goods
being a Charge to her already ; he rold her, with Grief,
there was none elfe that he could trull with it, for if he
fhould leave it to the Fathers of the Oratory, they would
not pay his Debts; if to his Relations, they would deftroy
one another with L^w-Suirs. The Doctor might have ta-
ken the true Narrative of irwhereitwas to be had, and
not from M. Bayls DiEthnalre Crlitgkt , if he had given
her own Defences again rt his malicious Accufation when
it was brought againft her with the fame Spite and Fury,
by Benjamin Fnrly the Quaker ; he might have fpared all
his Inlults, or the Reader would have found them to be
very ridiculous. Her Defence is to be had at large in the
Avertif. Place cited * on the Margent,in her own Words, theSub-
contre ]es ftance whereof, in fhort, is this: That it could not be Co-
\ vetoufnefs that acfed her in that Bufinefs of Noord-
^* x*>**c' ftrand, fince fhe was told it was burdened with Debts more
than it was worth, and was therefore refufed by his Blood-
Relations, when fhe proffered it unto them with the
k^- fame Conditions fhe her felt held it: That fhe had given
fufficeint Teftimonvcf her Detachment from the World,
when at the Age of Eighteen fhe voluntarily abandoned
all that fhe might have poffeffed with rich Parents; and
when
Snake in the Grafs, 4/^Bourignianifm deteQed. 575
when afterward fhe had an exprefs Command from God,
to airume her Goods; fhe rook them only as a great Charge
and Burthen to her, nor knowing how to employ them
according to the Will of God j that fhe was herfcif fads-
fied with fimple Necelfaries, and employ d all in theGlory
of God, and in Charity to her Neighbour ; that fhe
fpent herfelf, and Goods and Cares in training up young
Girls, fomerimes Fifrv at a Time, providing both for their
Souls and for their Bodies, &c. She afterwards adds,' That
* he {Benjamin Ftirly ) wrongfully accufes me, that I fce^
* worldly Goods, and that I pojfefs my own Goods in Cove-
1 toufnefs, and alfo thofe of others, viz. thofe of the decexs'd
1 M de Cort. I know not what this Covetoufnefs would
* ferve for, fines I have refolved to live foberly without
1 all Attendance 6r Service, which I have no more dehred
c Cmcs I poiTelTed my own Goods, than I did before ; and
< would not do, even tho' I mould po<Tefs Noordftrand^
c yea thoJ I fhould poflefs a whole- Kingdom : Became
4 the Refolution I have to imitate the Lownefs of jefus
* Chrift, is more valuable in my Judgment, than all the
■ Wealth , Pleafures , and Commodities in the World :
f Which Refolution I will never alter, and therefore I
c have no need to covet this World's Goods, to make my
* felf Great, or to take my Delights here ; for 1 look for
1 them after Death, and when it fhall b^ lawful to enjoy
c all forts of Contentments : but it is not lawful in this
c Valley of Tears, which is the time of Penitence.
XXI V. The Doctor's 5th. Inftance to difprove her San- XXIV.
clity is confidered already : ^nd now lince the Doctor is A jujl Re-
an intimate Acquaintance of Mr. Bayle, and well vcrlr fcfron u?~
in his Ditl ion aire , Hi ft or. & Critique y he being one ofontheDr's
his great Vouchers, whom it feems he approves in his way wa^inZ
of treating Divine Things and Perfons, he ltifl fpeaking C'tatl0*s
honourably of him, tho' Men of another Character, fuch'g m. ,
as Dw'Tillorfon, and Dr. Wj%, how far foever they feein ryj&V
to be out of his Road, cannot efcape his laili: I would na-re ^
entreat him to compare his own Character of A, B. with
Mr. Bayle s of the Royal Prophet and Pfalmifl: David, and
he will find that tho* he has been very foiicirous in draw-
ing of her Picture, not to render her very Lovely, yjtf if
he compare it with his Friends Picture of David, ic will
be found, that what appeared to him , as he lays, like
ugly Scabs and Ulcers, are reallv Marks of Beauty (the*
Bb 3 taken
174 4 Letter concerning the Preface to the
taken in his own Senfe) in Refpeft of the Lineaments
his Friend gives the other : There is hardly any Crime
or Vice, wherein he does not make him exceed the word
King of his Age, and that throughout all his Life, and
yet he fays, it cannot be deny'd that he was infpired by
the Holy Spirit , becaufe he wrote the Pfalms. If the
Doctor approve ot his Critique, he confounds his own,
if not, how can he pretend Zeal for God and the Autho-
rity of his Holy Word, and yet make him one of his moft
familiar and moft intimate Friends, cite the Authority
of his Book on ail Occafions, to juftifie his Narratives,
which good Men are afhamed to fay they have look'd
into, as well becaufe of the Impudicity of it, as of his
impious Undermining of the Sacred Scriptures, by ftudy-
ing with the moft malicious Art, utterly to difcredit the
Writers of them, as Men void of all True Vertue.
XXV. XXV. In the XXI. Article . the Doftor very weakly
a. Her difproves her Knowledge of fecret Thoughts, by deny-
Knowledge ing the thing , as being aflferted only by M. de Cort :
of feeret Whereas there be feveral Inftances given of it by Mr. Fran-
Thoughts l?en, Mr. Van de Velde, Tiellens, and others, in Temoignage
mt difpro- 4e fa Verlte. It is true, God is the only Searcher of Hearts,
ve*' but it is neither againft Reafon nor Scripture, that one
fhould know the Thoughts and Heart of another, when
God is pleas'd to reveal it to him, and that the Thoughts
and Difpofitions of the Hearts of fome, were made
known by God to Mrs. A. B, and declared by her, is more
than once teftified both in her Life, and in the Temoign,
de la Verire,
XXVI. XXVI. As to the XXII. Article, as the foretelling of
3. Herfore- things to come, is no infallible Sign of Divine Infpira-
telling t]on unlejs it be joined with the real Holinefs of the
things to perfori) an(j the Purity of the Do&rine : So, that things
d^rovcd ^° noz ^mmec^ately come r9 Pa^ in the time and after
*ijprovc . t|^ manner t^at we thinfc tney nave been foretold, is no
fufhcient Proof that they who foretold them are falfe
* A polo- Propers, as appears in the Third Part of the Apology*.
sy p 250 Jon'*h foretold that Ninevah fhould be deftroyed within
&V ' Forty Days, and yet it was not deftroyed : And tho' he
4w^ fiys, flte told things very pofitively, which are not yet
come to pafs, yet that does not infer that fhe was not
infpired by God ; her Meaning as to the laft Judgments,
is touched upon already, and is miftaken by the Pool or :
BefideSj
Smlce in the Grafs, Ana, Bourignianifm dete£ted. 375-
Belides, we are to confider, thai thofe inspired by God,
have their Minds fo h i led witl the Reprcfentatjons of
Divine and Future Things, that they appear to them
near even at the Door. So bt. Panl fpeaks or the la(l
Judgments, and or Chrift s Coming in the Clouds, and of
their being to be changed, who were then upon the Larth
at his Coming, as if ail were to be accomplifhed in his
own Days.
It is much that has obliged the Doftor to fay one good
Word of her, Cure the Matter mult be very notorious,
that he had not the Confidence to pais it by, and conceal
it: He fays Article XXIU. 4 It mull be acknowledged,
' that (he fpeaks and writes more plainly and intelligibly
c than any of the Myftick Seel, and is fomewhat more on
* the Moral than others of that Gang. But as if it were
againft the grain to fay any thing that might feem in the
kail to commend her, he dafhes all again, by telling,
1 That her high Flights were effects of Fancy rather than
c Judgment, as not having much Reafon and Medication.
* That her Notions are Sublime, but lb are a Bedlamite?.
Well A. B. will not quarrel with any, who diflmguifhing
the AccefTories from the £vTentials of Chriilianity in her
Writings, do firmly adhere to, and practice the firft, tho*
they look upon the laft as Dreams or metaphyseal Whim-
fies : For me requires no Body to believe them, if they fee
no Clearness in them, fhe lays no Strefs upon them. He
undertakes to prove that her Notions do neither hang well
together, nor are confonant to the Scriptures, and pawns
his Reputation for the Performance : But he did not well
to hazard what he fo highly values, where the Probability
of lofing was lb great.
XXVII. In the XXIV. Article, He is at a (land what XXVU.
Reply to give to the Account of the Supernatural Means 4. The Su*
by which me came to her Knowledge, without Reading, p^^o-*/
without confulting Men and Books, and even without Means of
Meditation. He fays, 4 It mull be owned that fhe con- ber K»q»-
1 fulted Men and Books very little, forme had both in '*'?£' "or
' great Contempt: And yet within Eight Lines he fays, ^rw'1''^
c That her fublime Thoughts were fuggefted by her Con-
' verfation with others, by Sermons which fhe heard, and
* by Conferences with ConfefTors , Priclts , and Learned
1 Men. The Do6lor who is fo ready to fallen Contradi-
&ions upon others, would do well to clear him (elf of them,
B b 4 here
376 -A Letter concerning the Preface to the
here he feems to contradict himfelf, with his Pen in his
Hand, f O, but, fays he, no matter how fhe came by
' them/unlefs they be Solid and True. But if they be
both Solid and True, it is certainly worth the while to con-
sider both them and the Source of them. His Calumny of
her defpijjng the Scriptures, is already anfwered. It had
been good the Doctor had given us a Specimen of the fine
Thoughts of the metaphyseal mean Perfon of his Neigh-
bour Parifh ; he has been unkind to his Acquaintance
there, that he never let them know of this fine Wit ; he
rni^ht have given a Narrative of him in BourignUnifm
detetled. As for the Singular Talents of his Weaver, he
may meet with (uch in every Parifh,
XXVIIf. XXVIII. One of his great Talents in his Narratives, lies
Comets not \n making long Common Places, and then giving fuch a
given as a turn t0 fome £Xpreffion 0f A. B, or of her Friends, as
hlv-rcr n?ay amule tne Reader , and make him think that they
JTh*'n a(^"' or write* contrary to the Vertues or Divine Truths,
Efteem ' a^9uc which he has been preaching, or are guilty of the
abfurd things he has been expofing ; and when he comes
to the Application, he fpeak's not Truth in one Article 5
but has the Art of darknine and confounding things, in-
Head of putting them in a true Light \ this appears in his
XXV. A/ticie, as well as in all the former. It is not true,
that the Appearance of Comets is given as a Reafon for
having Mrs- A. B. in fo high efteem ; tor they were not
mentioned as Signs of her, but as Prefiges of the ap-
proaching Judgments of God which me alfo declared,
c. 34. concerning which the Author of the Vic continvk, had good
P- 5. 6. Reafon ro regret that the Devil ihould prevail fo far, as
to get Books and Sermons publifhed, to efface out of Mens
Hearts the Fear of God's Judgments, which might ariie
See Apo- from the Considerations of luch wo?iderful Appearances, by
I /} ■■ ling that Comets are Natural things, and fo there is no
£f Reafon to be apprehensive of them ; as jf the greateiV
kjg'j* judgments were not inflicled by natural Means ; as that
w u Author there confiders to excellent Purpofe. And as A. B.
p 40f§ *n the Place cited on theMargent, c Many Signs, fays
Corf ' 0 ' ^e' naye 'appeared in Heaven, in the Sun, in the Stats,
p 'IfijL?' ' fearful Comets, menacing great Evils, which did af-
19o ' flight fome at firft : But fo ibon as the Devil had leifure
1 ro make his Adherents fludy to find out Reafons, fhevv-
1 ing that thek were but Natural things, he made the
c Fear
Snake in the Grafs, and Bourignianifm deteQecL 377
Fear of thefe Threatniags rf God, tent as the Fore-run-
ners of his Juftice, to evanifh out of their Minds,. &c.
c —It teems Men mock (now) at God's. Warnings, casing
* them Natural things. — The Deluge was made by a
c Natural Rain, and the lair. Plagues will be made by
1 Peltilence, War, Famine, and Fire, all Natural things.But
' the Devil to divert us from believing that thele thing!
c are the Beginnings of the lalt Plagues, makes it be laid
* by his Adherents, That thefe are Natural things ; thae
' no Body may turn to Repentance. So nothing could
occur more naturally in the writing of the Life or fijcfa a
Perfon, giving warning of fuch approaching judgments,
than to excite Men alfo to con fide r Gods Warnings from
the Heavens. From all which, there was not the lead
Ground for the Doctor to make the Inferences which he
does, or to call his Brother Fool, not tearing the Danger
incurred by fo doing. But the Docfor with his Friend,
the Author of Pen fees diver fes far ies Cometes , will tell
us, c They are all the fuperltitious Obfervers of Comets,
c who look upon them as Prefages of Divine Wrath, and
* that Echpfes were fometimes as formidable; and Co-
5 metsnow come to be better underftood. And in all Ap-
pearance, the better they are underftood, they will be-
come the more dreadful and terrible, not only as Prefa-
ges and Warnings of God's Judgments, but alfo as the
moft dreadful and immediate Instruments of them.
XXIX. As the true Reafons for which A. B. and her XXTX.
Writings are eiteemed by fome, are not at all weakened ?ufl Re"
by the Doctor , but rather confirmed, fo neither is theTe- m^r suPorJ
ftimony of M. de Cort, and M.Poiret, (being Men led by *im.mtt*
1 ruth, more than raflicn or Fancy) by all that he ai- tye ^ar-
ledges to the contrary. What fhe faid at the Age of Four rarive. *
Years, being fo weighty a Truth, and the Text of her
whole Life, is meft deservedly laid before the Doctors
and Teachers, by the Author of her Life, and the life
that every good Man will make of ir, will be, to fearch
his own Heart, and not to leflen the weight and due Im- ■
preflion of any of God's Calls % even out of the Mouths
of Babes and Sucklings.
What he (ays to difparage the Purity of her Soul, as
well as of her Life, fhews only the Diiorder of his own
Mind, who from Spiritual things, ftudies to excite in him-
felf, and others, impure Imaginations. Vnto the ?nr€i
all
5 7 8 -^ Letf er conctrnlng the Preface to the
a// f£%j ^ f/*r*. ■ The Contradiction he finds out in
M. Poiret, lies only in his own Fancy; Jefus Chrift, the
Sain;s, the Holy Scriptures, do certainly fend forth an
Odour of Truth, Charity, Holinefs, Chaftity , and of
all Vertues j but this is not perceptible but only by them
who are rightly difpofed, and who truly feek God ; Where-
as they who love Falfhood and Impurity, are fo far from
feeling thofe ImprefTions, that their Patfions are rather
excited to the contrary ; as appears by the Enemies of
the Gofpel, So the Writings and Conversion of A. B.
might make Divine ImprefTions or Charity and Purity
upon fome, and yet the Spite, and Malice, and evil Paf-
fions of others, might be thereby the more enflamed ; and
that this is neither a Falfliood nor a Contradiction, daily
Experience does teftirle.
Narra I. As t0 tne ^a^a§e Clte^ ouc °^ tne Preface to M.Poiret's
p. 7S[ ' Divine ^Economie, whofoever fhall read it at length, as
it is in the Preface it felf, will find the Thought fo juit
and fo excellent, that he will fee the Doclor has bewrayed
only the Weaknefs of his own Underftanding in cenfu-
ring of it. We fee the Art that is now moft magnified
for finding out the Truth, and upon which the Mathe-
maticians do fo much value themfeves , (and I hope the
the Doclor is a Friend to the Mathematicks, tho' not to
the Metaphy ticks,) is that of [hutting out all Ideas foraign
to the thing in Que ft ion ; that the Mind may fearch after
the Truth, without Refpeft to its former Conceptions of
it, upon which the Truth does not at aU depend.
Ibid p 76 ^ tnere be unqueftionable and fufficient Evidences of
the Divine Illumination of a Perfon , this is not a fuffi-
cient Ground to defpife them, or to difparage the Judg-
ment of others who think well of them, that there are
many things in r.hem which appear unto us wild and unin-
telligible. God may reveal things under mod myfterious
Figures, altogether dark and hidden from us, and yet be-
fore the Confummation of all things,may make them plain
• and evident; as we fee in Ezekje/, Daniel, and the Reve-
lations: We mud not therefore defpife them, becaufe we
have unqueftionable Evidences of thofe Perfons their be-
ing infpired by the Spirit of God. So, rather than with
the Doclor,to fpeak Evil of the things which I do not know,
1 will conclude, Q#a intellcxi^ optima fnM\ puto item &
qua non intellexi,
XXX. I
Snake in the Grafs, and Bourignianifm.dete£ted. $79
XX \. I have detained you fo long upon the Doctor's XXX.
firft. Narrative, that I (hall need to fay little of the iecond,Some Re-
for what anlwers the firft ferves for an Anfvver to the marks up-
(econd alfo ; where he has done nothing toward the fatis- on ^eJf"
fying Peoples Expectations, which he rais'd by his big . Nar"
Promifes. I (hall let it pafs with three or four Remarks rative-
only.
1. He continues ftill to give falfe Reprefentations of I'J*'.?'?'
her. It is not true, that (he pretends to a Sanctity above /r ,V*
the Prophets or the Apoftles, a Sanctity next to that oi'^jijf
God ; nor to a comprehensive Knowledge Natural and,™!!
Divine, and all manner or fpeculative 1 ruths, nor to the
Knowledge of all matters of Fafl , at what diftance of
Time and Place, or how fecret foever ; nor that (he con-
tradicts her felf, as if (he afferted fometimes, that both
the Divine Truths which (he declares, and all the Words
by which (he utters them, were infpired by the Spirit of
God, and fometimes the firft only; nor that (he makes
Jefus Chrift a Type of her; nor that The is the Mother
of all that (hail be converted unto God; her Sayings im-
port no fuch thing, when they are considered without Pre-
judice in her own Writings, as is made appear already.
2. Notwithstanding of the" Narrator's great Sincerity, 2. 7» his
and that he intends to fet down her own Pretences in her Curtailings
own Words, without adding to, or diminiihing from, or *w^G/»/-
curtaiiing any Paifage which may be neceflary to qualified'- .
the Meaning of them ; yet (b earneft is he to make her
odious, that he forgets him felf, and either by truly curtailing
the Paffages, or by his Comments on them, he makes her
fpeak quite otherwife than (he intended : So that they
who would not judge rafhly, may pleafe to read them in
her own Writings without the Doctor's Curtailings and
GlofTes. Thus as to his falfe Gloffes, when he fays, yl/> Nan.p 4.
Thoughts, Words, and Actions, nwft have the Three flua- Light of
lities of Right eoufiiefs, Goodnefs, and Truth, elfe I /hc^fdlh'cW(n]^
be as a founding Brafs, &c. Does this infer that fhe arro- ^1V* ~"
gates to her felf a Sanctity above the Prophets and Apo- P *'
(lies, and next to God himfclf? Souls truly regenerate,
are Partakers of the Divine Nature, Chrift lives in them ;
Piety cannot be true, as he himfelf grants, without a Per-
fection of Parts, tho' not of Degrees, without an Uni-
verfal Conformity to the Will of God , fo that their
Thoughts , Words , and Aftions , mull be both Jarf,
Good,
380 A Letter concerning the Preface to the
Good, and True *, now as one Star differs from another
in Glory, fo do regenerate Souls. Her Words then im-
ply no more, but that God had truly renewed and rege-
nerated her by his Holy Spirit, and not that me exceeded
all others in San&ity, as his malicious Glofs would have
Light of it. Thus when (he fays, / do not remember J ever com-
the World, mitted any Fmlts^ but when I believed the Comfel of Men.
Part 1. It is far from her Meaning that me was born without
p. 9*- Sin, or that Original Corruption was perfectly cured
Nar.2.p.j. jn her, as appears by all her Writings, and by that very
Place cited : but that as Plants and Trees feem ail Dead
and without Life, in the Winter-Seafon , till the warm
Spring make them all bud anew, and difcover the Life
and Spirit that was in the Root, fo Mens natural Corrup-
tion, which feems dead and mortified, is awakened and
exerts it felf, according to the diffirent outward Occa-
fions, conformable to the Variety and Difference of Peo-
ple's Inclinations , and that this was her weak fide , by
which her Self-love and Vanity did exert it felf.
Again, when fhe give* a convincing Reafon for what
fhe fays, or fpeaks of her felt with the greateft Humility,
or limits general Sayings, fo as to confine them to her
true Senfe and Meaning, all this he very cautioufly keeps
out, and conceals, as appears in the Citations, out of the
Light of the World, in the 9, 11, 17, 20, and 21(1. p. of
the N.trrative. Thus where fhe wonderfully Illuftrates
how the Holy Spirit communicates to pure Souls fuch a
comprehenfive Divine Light and Knowledge , as cannot
be exprefs'd by many Words; the Doctor induttrioully
skips ic over, and joins the foregoing and following Sen-
tences together. ' I have need, fays (he, to exprefs my
\ c felf by humane Reafons and Cornparifons , becaufe
£ otherwife they could not underhand me ; for the Holy
1 Spirit fpeaks fo. iucomcily., that one Word makes me
* connrehend many things. He gives Subtility to
1 the Llnderihnding to conceive great things, by one of
€ his fmall Motions. It is jult as if one were in a fine
] c Room well adorned with Variety or* Furniture and Ra-
c rities, but there were no Light in it whereby to fee all
c thsfe things: In fuch a Cafe it would need a great many
i ' Words, to make him who had never feen them, under -
i c ftand in particular all the fine Things and Furniture
*J that were in the Room, telling him here be fuch and
1
Snake in the Grafs, and Bourignianifm dere&ed. 3 g 1
fuch Pictures, fuch Tables, fuch Seats , and fuch like
things j 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 Diicourfes that were uttered to make them known.
So it is with the Light of the Holy Spirit, when it en-
ters into a Soul, it makes it know and comprehend all
things, very clearly. Neverthelefs, thefe things cannot
be {^n by Souls, who are yet in the Darknefs and Ob-
fcurity of their own Paffions ; many Words and Dif-
courfes muft be ufed , to make them underftand the
Rarities that are in the Works of God. So far A. B,
All this is left out by the Doctor, except only the firft
and laft two Lines the reft did not ferve his turn ; he
defignd to confound and darken all, and they gave too di-
ftin6l and convincing a Light. They who fhall be plea-
fed to perufe that whole Conference, will lee how little
Ground there is for his fcurrilous Jells, if we confider the
thing in Theft ^ without relation to A. B. that when the
Spirit of God does immediately enlighten a Soul, he does
not endite all the precife Words that it ought to make nfe
of in explaining that Light and Truth to others, only
that he brings along with him the Gift of Wifdom, to
exprefs it felf fo as to make the Divine Truths to be'un-
derftood. It cannot be miftaken then as to the Subftance,
and Eflence of the Truths, thoJ it may be, as to Faults
of Speech through its own Weaknefs and Ignorance, which
Faults come from it felf, and not from the Holy Spirit:
And yet it is not the Will of God that it fhould be taken
up about the Correcting of thefe Faults, both becaufe
this would divert its immediate Attention from Gcd, and
make it lofe the Divine Light, and withal his immediate
Force and Power is teen in its Weaknefs.
Again, in the 17th. p. of his Narrative, when he cites
a part of this i3th. Conference, of the 2d. Part of the Light
of the World., to prove that fhe pretended to know all mat-
ters of Fact whatsoever j he leaves out that which ferves .
to qualifie the Meaning of it. ' All that is needful in this, ^X P$j
' fays fhe, is to difmgage our Soul from earthly Affefti- p^ ,
1 ons, and to refign it to the Will of God; then he go- ' ■
* verns and illuminates it in fuch fort, as that it cannot 9'
be
j 8 2 J Letter concerning the Preface to the
1 be ignorant of any thing that it ought to know : For as
1 for Jimple Curiofities we ought never, to as^ or defire
€ them , but only that which is well-pie afing to God or pro-
* fitable to our Neighbours j the Knowledge of which
* things , God does not deny to Souls, who are faithfully
1 dedicated to him. Thus the Spirit of God made known
* to Peter, the matter of Fa6l of Ananias and Saphira ;
* and to Elijah, that of Gheazi ; where is there Occa-
* (ion from this, for all the Narrators idle Jefts, in the
1 19th. and 20th. p. of the Narrative?
3, Makes 3. The Doclor ftarts a great many Quertions upon a
Que ft ions Falfe Suppofition, p. 3 1. it being already told in the Eng-
uponafalfe Hfh Preface to the Light of the World^ that not M. ds Cort,
Suppofeien. but M. A. B. did write all the Conferences of the Light
of the Worlds which are now publifhed.
4. Heoppo- 4. lam forry that he feems to have drunk in the Hete-
feth the todox* Sentiments of his new Friends, and to declare him-
Tmth, rfWfelf fo much Pelagian as to deny all kind of Union be-
joins with', twixt a regenerate Soul and God : For one of the Articles
the Pela- 0f his Impeachment of A. B. feems to import no lefs \
gmns. for fce accufes her becaufe fhe afTerts, that there was fome
kjnd of Vnion betwixt her and God, and that he dwelt with
her, in fome ineffable and incomprehensible manner. I
thought that all God's Woorks had been incomprehjenfi-
ble, and that if he dwell in any Soul, it is in an ineffable
manner : And Jefus has faid, if any Man love me , he
will keep rn^ Words, and my Father will love him; and
we will come unto him and make our Abode with him :
and St. Paul declares that Chrift lived in him ; and that if
any Man have not the Spirit of Chrift, he is none of his :
I thought all this did import fome kind of Union be-
twixt a regenerate Soul and God.
If any will pleafe to read the half Sentence, if you
knew me, you (hould alfo know God, in the Original it Mfy
tight of tnev WM *~ee h°w far jme *s fr°m n*s Insinuations of Paral-
theWorld ielling her felf with Jefus Chrift, or making her felf equal
Part 2. with God. ' If, fays (he, I fhould fay things contrary
Conf. 13. i to the Gofpel, do not believe me : For you ought not
p. 85. * to believe any thing becaufe I fay it to you, but only
1 becaufe it is really true: And if you knew me, you
(e) 1 Cor. < fhould a! fa know God ; becaufe he is one and the fame
6; j7. < Spirit in all things, (e) So far as you fhall difcern
1 Ri&hteoufhels, Goodnefs, and Truth, in any Perfon, fo
. ' f,r
Snake !n the Grafs, and Bourignianifmdetefted. 38 ^
c far fhall you difcern God living in them, and no farther.
The Do&or wilfully miftakes her Meaning in the other
PaiTage he cites, (^Light of the World, Part 2. Conference, D C.
17. p. 128, 129,) and keeps out of the midft of it, thatNar.p.3^
which clears it moft. She makes not a Diftin&ion be- 37.
twixt a Doctrine as from one 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 Accom-
plifhment, he declares them more manifellly, with fuch
Clearnefs and Reafons, as bring along with them their
own Evidence : And that he communicates now a Light,
not of prophecying things to come, but of fhewing the
approaching and prefent Accomplifhment of what has
been foretold already. ' The Prophecies, fays fhe, of the
Antient Prophets will all of them very fhortly be ful-
filled ; there is no need of any longer having obfcure
Prophecies, becaufe we ave fallen into the laft Times,
wherein all the Prophecies fhall ceafe, and we fhall fee
them all entirely accomplifhed, and wefhallnot receive
any more new ones; becaufe the King of all the Pro-
phets will himfelf, govern his People, and will give an
entire Accomplifhment to all that has been prophefied
of him ; fo tho' , Sir, you fhall not need to fay, that
you hold thefe Truths from a Prophet, becaufe the Work
does always bear witnefs who the Workman has been.
Thus A B. in the midft of the PafTage which the Do&cr
has cited. No doubt when the Doctor began this Narra-
tive, he refolved to be Ingenuous, and to curtail no Pa£
fage that might qualifie her Meaning- But when he writes
againft A. B. it will not do with him.
Naturam expel/as furca licet, ufque rec arret.
5- * juft
5. M. Print being (till alive, the Narrator mould have c^a}.f'rL
dealt by him as a prudent Man, and a Christian Part or ; Jj r M l',J*
he mould have pleafed to tell him his Fault, an/1 endea- £ ££m
vour'd toreftore him in the Spirit of Meeknefsj if there tn?s BW-
were any Defects and Errcrs,.I am perfwaded he would cjjrt(aan
have found him eafily convinced of them, for he is none faa'i\ng
of the cracl^d, whimjical, bigotted, Heterodox and Bhf'fbe. with him^
mopts Fools, which he and his Friend reprefent him to be ;«
He is a ProreiUnt Minilter whom Providence has dischar-
ged
584 A Letter ionhrntnz the Preface to the
ged from the exercifing of his Office, by the DiiTolution
of his Congregation, through the Miferies of Wars; he
has a found Mind, a folid Head, a clear Underftanding,
a penetrating Reafon and judgment, a cheerful Temper,
and a ilncere Mind : He is not wedded to any Party or
Perfon, farther than they are united to the Truth as it is
in Chrift Jefus 5 lie values the Writings of A. B. becaufe
they contain the true Doctrine of Jefus Chrift refcued
from the falfe GlofTes of corrupt Nature, and becaufe her
Life and Spirit were conformable to her Writings ; he
mod firmly believes and adheres to all the Articles'.of the
Chriftian Faith, and labours to have them tranfcribed in
his Heart and Life, and values no other Sentiments nor
Reafonings but as they tend to promote the Interefts of
ChrilVs Gofpel. The unjuft and unaccountable Repre-
fentations given, of him by the Narrator and his Friend,
have made me give you this Character of him, and that
this is a rrue one, his Writings are irrefragable Evidence;
which whofbever diiparages, betrays only the Wrong let
of his own Heart and Underftanding.
As for that Letter which has given Occafion to the Do-
ctor's hafty Excommunication of him , and made him
inconsiderately rank him with Mahomet, Ebion, and Co-
rinthus ; it ought to be confidered,
1. That it was in a manner extorted from him, by one
who fome time before, had gone over to the Church of
Rome, and becaufe his Change was difaproved by A, B.
being enraged at her, endeavoured to divert well-mean-
ing Perfons from hearkning to the Truths of the Gofpel
contained in her Writings, becaufe it was not foretold in
the Holy Scriptures, that God would communicate his
Graces to a Woman, for the Renovation of bis Gofpel Spi*
rit, M. Poiret upon this Occafion applied himfelf to fhew
both the Abfurdity and Falfenefs 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 diftinCl Paflages together,
and leaving our that which Would put them into a right
Light, as is evident from the Letter it felf, and ft 1 fly
tranflating fome part of it, as that Adam fame time after
his Creation, had brutal Inclinations j for there is - no fuch
Expretfion there.
3. Thai
Snake in the Grafs, *nd Bourignianifm detected. 385
3. That M. P. confiders the thing only in Thefi, what
Evidences the Scriptures give of God s purpofe and defign
to make Womankind the Inftrument of his Light and Spi-
rit to the World, when the other Sex, Man, through his
Pride and Wifdom, had rcndred himfeif uncapable of it.
4. That if the Narrator had been fo juft as to have fhewn
the Principles upon which M. Poiret proceeded, I am fure
no candid Reader would have fubfcribed the Do&or s Sen-
tence. They are to be gather d from Temoign. des S. Ecrit. Tcm. des
That God is refolute in all his defigns, and will at laft bring s Ecrit.
them topafsj The cottnfel of the Lord Jtands for ever , Wp. 387,
the thoughts of his heart to all generations : That God made 388«
Man for true Happinefs in the Enjoyment of his God, and
that he* perfifts in this defign, through all Generations:
That Adam beginning foon after his Creation to turn away
from God to the Creatures, God, to prevent his total Fall,
refolved to give him a Help-meet for him, a Woman, in
whom the divine Image mould fhine ; that his Soul might
be thereby raifed unto God: That this firft Eve thwarting
his defign, by turning Man farther away from God, yet he
ftill perfifted in his defign, refblving to put his divine Image
in a Woman, and by her, as by a fecond Eve, to reduce
the Generality of Mankind ; and that accordingly he gives jy^t p>
the Promife of the Enmity between the Seed oftheWoman, 402, 403.
and that of the Serpent, Gen 3. 15. That Jefus Chrift co-
ming in the Flefh is pointed out in this Prophecy by thefe
words, I will put-, for it is he who fpeaks in a glorious Bo-
dy, and mews that he will be the Source of the Enmity a-
gainft the Devil and Sin, that is, the Author of Grace, San-
edification, and all divine Strength and Virtue that we need
againft the Enemy : That the Serpent's Head not being yet
bruifed, Jefus Chrift muft be fuppofed farther to fulfill this
Prophecy, by making a Woman his Organ or Inftrument
for exciting again and promoting among Men this Enmi-
ty againft the Devil, &c. Now what is there in all this
that deferves Excommunication, as a Blafphemer, and a
vile Heretick, not worthy to live? Blafphemy is, to fpeak
Evil of God; and Herefy, pertinacioufly to teach that which
turns away from the Love of God 1 and this is very far from
either.
5. The Doctor ought to treat others with Meeknefs and
Charity, and Equity, left he himfeif be tempted, and fall
into the fame Condemnation with which he unjuftly re-
C c proaches
1%6 A Letter concerning the Preface to the
D CV proaches others. When he considers the Reafons why God
Ejfays, was pleafed to permit Sin, which is fo difagreeable to him-
part 2. felf, and fo pernicious to his Creatures, he tells us, ' God
Pa§ *6h c has not concealed from us the Reafon of this Conduct ;
164, 165. < his own Glory is the End of ail, and by Sin his Glory is
c exceedingly manifefted. As he manifefted the Orhnipo-
' tency of his Power by creating many things out of no-
* thing, fo he dernonflrates the infinity and vaft wonderful
c reach of his Wifdom, in that he can bring Good out of
1 Evil. How could we have known God's wonderful Pa-
1 tience, his Meeknefs, Long fufTering and Forbearance,
8 and his ftri£f. and fevere Juftice, in diftinguifhing the me-
1 rirs of Perfons and Things, if Sin had not entred into the
1 World? What adorable Inftances of Love, Mercy, and
* Goodnefs, would have been wanting, if Sin had not gi-
c ven occafion for them ? If Sin had not happened, where
' would there have been place for the Mercy of God? Who
1 would have dreanVd of the ftupendious Love of God to-
8 wards Mankind ? It might have been fufpe&ed, without
s Sin, that God, and all other things, were under (bme in-
1 evitable Fate -, but now it appears that he is free, that he
1 can do what he pleafes, and that all things are managed
' by his Wifdom. If the Revelation of the Gofpei be ad-
* mitted, God has had more Honour, and been more glo-
rified by the Fall of Angels, and the Sin of Man, than by
the Creation of the World.
* I have (laid long, fays he, upon this ; but it is pardon-
* able, feeing the importance and intricacy of the Subject
* required it ; and feeing fome have written Volumes upon
s this alone, which very few have cleared to Satisfaction.
And the fum, you fee, of the Doctor's Refolution is,
That God decreed and refolved to permit Sin and Wicked-
nefs in the World, becaufe by his way of managing it, it
would tend moll to his Glory, and his Perfections and At-
tributes would not have been fo confpicuous without it.
Father j forgive him, for he knows not -what he fays, I doubt
not but the Doctor has written all this with a good Inten-
tion, but upon the matter it is Blafphemy with a Witnefs,
and a very unfit Refolution for convincing of the Atheifts
and Deiits. Non ipfa peccata (faith St. Augujiin) vel ipfa
mifirui} perfdiloni miiverfitatis fttnt necefjariay fed anim<& in
quantum arrim* funt qua, ji velint peccant ; fi peccaverint mi-
fer* fum. A. E's Writings, which the Do&or fo much
defpifes,
Snake in the Grafs, and Bourignianifm dcteflcd. j 87
defpifes, do clear the Myfteries of Providence fir more to
the Honour and Glory of all the divine Attributes, and ro
the Convi&ion of our Reafon ; as many, who do read them
without prejudice, are fully perfwaded.
6. But, to return to the Narrative, as to what he ftys of 6 The Nar*
a Parallel drawn up by A. B. betwixt her and Jefus Chrift, r'ator'j mm
his. Mifreprefentations and Miftakes lie in this, That fhe calls flakes as ti
it a Companion not a Parallel, there being a great difference the c°™p**
between thefe two. In how many publick Sermons have rifon he~
the Sufferings and Virtues of King Charles the Martyr been tw/xtJc^
compared with thofe of his Mafter Jefus Chrift? Will it be c™g* ,
(aid that the Preachers intended to make a Parallel betwixt ^d t£
them, or to make Jefus Chrift the Type or him? 2. The ™emrJatim
Comparifon is between the fecond Birth of Jefus Chrift, or on 0f ^
the renewing of the Church, and his fir ft Birth ; and not Go/pel spi-
betwixt him and A. B. He may fpeak, as fhe fays, out of a rit.
Bum, or out of an Afs, but his Spirit is ftill to be regard-
ed through all ; (he is but the Organ, the Inftrument, and
the Conduit; but the Spirit, Life, and Power, the living
Waters, and the pure Truth, come from Jefus Chrift.
3. ThoJ there were no more but this one Expreflion in the
Comparifon, it were enough to (hew how far fhe is from
making a Parallel as to what relates to her (elf : The Child
Jefus, fays fhe, gathered Difciphs after him: the fecond alfo
TV ill draw a great number of perfons to be Difciples of the fir ft*
4. There are few ferious Chriftians, who do not believe
that there will be a renewing of the Church of God before
the End of the World, and that Jefus Chrift will live in her
by his Light and Spirit. Now there being a great Analogy
in the Works of God through the feveral Ages of the World,
a prudent ferious Chriftian will not feoff at the making a
Comparifon betwixt the Renovation of his Gofpel Spirit in
the World, and the firft eftablifhing cf it.
7. As to what he fays in his Tenth Article, her own De- 7 #&
fences are already given in the Apology. As I flialf never Cenfure of
defire to mock at and fpeak evil of things that 1 do not thing* he
know, fo, had the Doctor lived among the Phurifces at does not ,
the time of the Birth of Jefus Chrift, he would have made «*<>"*»"«■
it as much the fubjecT of his Scorn and Raillery, that it
tvas faid, a Virgin betrothed to a Husband had conceived a
Son only by the power of the Holy Ghoft, as now he diverts
himfelf and others with his light and foolifh lefts in relati-
on to this Virgin- To turn an innocent Raillery in Con-
£ $88 u4 Le/fef concerning the Preface to the
Narr. a. verfation, which had nothing in it of any impure Idea,
p. 49. and uttered 30 years ago by a Perfon of known Gravity,
who never ibid with A. B. tho' he greatly efteenVd her,
and with whom her other Friends had never any Acquain-
tance ; to turn this, I fay, into an impure Jeft, and fix it
upon her and her Friends as their ordinary Converfation,
fhews only how impure, as well as malicious, the Imagi-
nations of fome are, who catch at ail occafions to turn the
moit innocent things that way. Turpe eft Dottoriy &c.
8. Uls in- 8. It is a dangerous thing, it feems, to come near theNar-
tonfidcrate rator when he is in his Majefty, for then he lays furioufly
boafting, about him. The Author of The State of the Philadelphia^
Society had a modefl Reflection upon the Doctor's boafting
that he would overturn the Quakers, Philadelphians, Qui-
etifts, and Pietifts, as well as the Bourignianifts, all at one
blow. The Doctor treats him with a great deal of Infolence
and Scorn, tho' what he faid ftands good after all that the
Doctor hath yet replied. The Doctor fays, that the Church
of England and the Vresbyterians do not ftand upon the
fame Foundation, nor refolve their Faith by the fame Rule,
yet themfelves fay they do itj viz. by the divine Authority
of the Scriptures, and the Practice of the pureft Ages of the
Church : which was all the Poftfcript affirmed. What that
Author laid of the internal Light of the Spirit of God, being
fo rationally Hated in the Treatife it felf in oppofition to all
Enthuhaltical Delufion and Impofture, and made appear
to be own d by all the Reformed Churches, and particular-
ly by the Church of England. I am forry that the Doctor
fhews himfelf fuch an Enemy to the Grace and Spirit of
God, as to flout at it, and to feoff at Authors and Writings
which he does not know. There are many who look upon
the Writings of A. B. as excellently reprefenting the Eften-
tials of Chriftianity, yet they do not believe her other parti-
cular Sentiments, but commend her Difcretion in the man-
ner of their delivery. Now he who that Author hopes
may undertake to give a true Character of her, may be of
that number : and fo the Doctor might have fpared all his
Declamations about his Vtopias and Hennepins.
The Cow- The Doctor concludes with an uncommon ftrain of dif-
clnfon. dainful and boafling words. If he periift to amufe Men
with his Nurjativej, as he has already given a proof with
how little Candour he manages them, and confounds and
darkens the Truth inltead of clearing it, fo he may be dif-
appointed
Snake in the Grafs, *»rfBovirignianifrn dcte£led. 589
appointed of his Defigns and mifs his Aim, come (hort of
the Glory and Name he afpires after, and make the Writings
of M. A. B. to be more valued and elieemed in the World,
(in which I am forry he fhould think himftlf unhappy;) for
the more narrowly they are enquired into by fincere and feri-
ousPerfons, their Worth will the more.appear, and they who
clearly fee the great and eflential truths of Jefus Cbi ill con-
tained in thefe Writings, will never be fhaken by his Nar-
ratives: and let him calumniate as he will, it will Rill mr>re
and more appear, that God has chofen the weak, bale, and
foolifh things of the World to confound the Wife, the
Learned, and the Mighty ; and the Writings of that defpifed
and pious Virgin M. Ant. Bottrignon will be admired and
efteemed, when it will be quite forgotten that ever there
were fuch Writings in the World as the Preface to the Snake
in the Grafs, and Bonrign. Detected. It may pleafe Gcd to
open his Eyes, and to let him fee what Miftakea his Parlions
and his rafh and hafty judging of things, have made hi;n
run into, and what mifchief he does unto the true interest
of Chriltiafiity ; how he entertains and diverts the Scoffers,
and the Profane, and lays a ftumbling-block in the way be-
fore many ferious Perfons, to turn them away from that
by which they might reap unfpeakable fpiritual profit to
their Souls, by his giving fuch Characters of Perfons and
Writings which aim at nothing but to perfwade People to
the Love of God, and for that end to follow the Example
of our Lord Jefus Chrift in a Life of Penitence and Mortifi-
cation of our corrupt Nature ; which defire none to follow
the Instrument of thefe Writings but jefus Chrifl: only, nor
believe any thing upon her Authority, but upon his only,
and as it is conformable to his Gofpel ; nor to have any re-
gard for her particular Sentiments, as not being neceffaj y to
Salvation, and which do not at ail tend to make a new
Sefr, or divide Chriftians, or feparate them from their law-
ful Paftors, but to unite us all in the Spirit of Jefus Chrift.
If he ferioufly purfue this great Deiign himfelf in the true
Fear of God, his Prejudices will vanilli as a Mill before the
Sun. That God may grant him this Grace, and that he
may inftantly ask it of him with a fincere and humble hearr3
is the earneft and daily Prayer of,
S I R, &c\
Cc ? POST.
' ( l9o )
POSTSCRIPT.
H Awing fien a Letter of M. Poiret*/ to a Friend, / here fend you an Ess*
tratl out of it ; by which you will fee with what a Christian Spirit he
conjiders the Do&or'f unworthy Ufage cf him.
Nil moror quod in me ita debacchetur Narrator, difta in fenfus horrj-
dos & blafphemos interpreterur, averfionem fuam fummumque odium te«
ftetur adverfus me, qui hominem incognitum, refq; ejus tetigi nunquam.
Quaeftio mihi fuit cum aliis circa rem quae ipfum non concernit. Con-
tend ebant nonnulli, licet veritates egregiae, donaque non vulgaria in A. B.
ejufque fcriptis efTent; earn tamen non efTe audiendam fiquidem e Scrip-
turis non pateat Deum velle homines per fceminam docere, provocabantq;
Uti hoc oitenderetur : provocatus, qui dials tacuiffem, oftendere conatuS
Aim Deum in Scripturis declarafTe quod placeat ipfl in ultimis temporibus
fcemina aliqua five fremineo fexuuti, tanquam inftrumento, quo lumen
Chrifti, divinafq; veritates evangelii multis efficaciter communicec ad unam
Dei gloriam, hominumque falutem : atque hoc eft meum ilhid crimen,
quod omni hserefi ac infaniae anteponit, & ob quod ipfemet ad rabiem ufq;
videtur in M. A. B & in me infanire. $i mens ille Theologa eflet aut Ghri-
itiana, diilgeret me quamvis inimicum, & ex Chriftiana indole omnia in
m-liotem parttift tentaret interprerari ; cjuae in bonum utcunque capi pof-
funr, licet incommode enunciata, charitace fua tegeret; fi qui errores &
defe&us non poffunt a charitate fua excufari, mifericordia moveret eum
pro errante Deum deprecari, ut per Gratis lumen mihi fubveniret ; rum
homines cseteros ad eandem erga me charitatem commovere, memor ipfe
propria fuafe infirmitaris, timenfque ne fi in eos, qui opinione fua cecide-
runr, infolentius infurgat, permittet Dominus, fupeibae infolenrise ofor,
eum profundius cadere, quam ab ullo alio fa£him fit. Verum nil fimile
in ejus fci ipris, in quibus e contra tantum demonftrat coram omnibus fibi
animum efle malev olum, de inventione mali gaudere quaerentem, quaevis
aliis bene di&a depravantem, irriforem, bonorum adverfarium, & ut om-
nes iflis qualkatibus infe&i lint, efficere geftientem ; quod fane doleo, li-
cet non invito animo hanc ampleftor occafionem, oforem ac inimicum
meum dileclione Be benedittione profequendi, rogans Deum ex animo ut
xpfi fit propitius, eum e malis fuis eripiat, donetque luminofo, initi ac hu<*
piili fpii itu fervatoris noftri, cujus milericordia ego quoque fumnie in-
piseo.
ASfr
T
( 191 )
A Second
LETTER
CONTAINING
Some jbort Remarks upon Bourignianifm
Dete&ed, Second Narrative, and the Author J
Letter to his Frztvd.
SIR,
L * l "IHo* I am fenfible that I have very good Rea- '•
Ton to be diffident of my felfj and to enter- TheOtcaft.
tain always a profound Senfe of the* weak- °"andrDe:
nefs and fallibility of my Undemanding, f»°f the
and of my unfitnefs to pafs a Judgment on the Perfor- sr'
mances of great and learned Men, yet fince you have pu:
that Honour upon me, as to defire once and again, that
I mould give you my Senfe of the Reverend Dr. Cock?
burns, 2d. Narrathepnd the Letter annexed,I might juft-
ly challenge my (elf Guilty of a piece of Rudenefs, if I
deny'd your Requeft ; and therefore I refolv'd not to de-
cline doing that which perhaps might afford you a little
innocent Divertifement
I have always, I think, own'd to you, that I am an im-
partial Enquirer after Truth, and I hope, if my ftart
deceive me not, I fhall 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 Tuffer
metoefpoufe the Interefts of any Perfonsor Parties any
farther than they have Truth and Goodnefs on their fide,
A general Verdi& on the whole of the Doctors Per-
formance, might be difpatch'd in a few Lines, but I fup
pofe, this would not be Satisfying, and therefore I con-
clude, that giving you my Thoughts, together with the
Reafons of them , in fome particular Imlanc^s , will be
C c 4, mors
392 A Second Letter containing fome (hart Remarks
more agreeable , and more fully anfwer your Expecta-
tions. s
H. II. The perufal of the Do&or's Letter to his Friend,
Remarks gave me Ground to make the following Reflexions ,
uponDottor wnicn i fhan impart to you with all the Succin&uefs that
Pock\ is poflible for me, and you may judge of the Juftice and
tetter to Rea*°nablenefe °f t^em: i. Whatever Comments Enthu-
hii mend ^-^ mav niake on providential Events, yet they whom
i.Hejudg-thz Do&or calls M. B's. Admirers and Followers, who
ing others, do not pretend to be infpired Perfons, are not very for-
condemns ' ward to interpret the Language of thefe Difpenfations.
himfelf. However, I find, the Doctor * himfelf, notwithftanding
* Letter, the Cenfure he pafies on the bold and temerarious Pre-
t- 2* fences of Enthufiafts, to know the fecret Reafons of pro-
videncial Occurrences, fcruples not to fall a gueffing and
even determining of the Intent and Meaning of that Difc
penfation which hath lately befallen himfelf. He is very
fufpicious that A. B's. Difciples may have entertain d fome
fecret Triumphs in thsir Bofoms en the Account of his
being forced to retreat to Holland, and is at fome pains to
abate the Joy of thefe imaginary Jo Pocans. But for any
thing I know, he is out in his Conjecture, and might have
fpared himfelf the Trouble of what he wrote on that
head. I very much doubt, if our being put in more ad-
vantagious Circumftances for accomplishing the Defigns
that we are very eager and intent upon, and which we
may fancy to be very ufeful, be a good Aflurance to us
of the Countenance and peculiar Interpofal of Divine
Providence in our Favours.
i.Unjuft 2. The Do6tor* in thefe Paflfeges where he tells us
in his Max- what are, and what are not the Grounds of his appearing
imt, A^li- againit A. B. hath feveral very pretty and juft Refle&i-
tationtfsnd on^ §ucj^ generals go well away with every Party. It
charge, js £ne Juft}ce 0f their Application that will be difputed.
Pag. 5, yet j qUefl.ion tne Truth of fome of his general Maxims ;
?il^'l2,fuch as, for Inftance, that true Piety, like Gold, is cur-
rent every where, and at all times. I am fure it was not
fo in the Days of our Saviour and his Apoftles. The great
thing that hath engaged his Zeal in this Attack, is his
fuppofed Difcovery of Errors, Herefies, and De/ujtonr.
The mutual Charge of pernicious Doclrines, is what hath
let the feveral Se6ts by the Ears. The Do&or indeed ad-
vances his Charge againft A, B, to a very great height ,
affirming
^wBourignianifrn detefleJ, Second Narrat. &c. 39^
affirming that the whole Scheme of her Principles hath a
Tendency contrary to the Chriftian Conltitucion. This
Affertion, I know, will oblige fome to tell him, that it
would Teem he had noc yec well digefted his Thoughts on
that Matter. However, if he folidly evince this, he will
do a great Kindnefs to many, who for the Preient think
that they are not wholly ignorant of the Defigns and
Tendency of the Chriftian Conftimtion. In the mean
time, the Doctor modeftly acknowledges that he is not
infallible.
3. In: the preceding Narrative* the Do5tor had affer- yTU Do-
ted, that neither the Virgin, nor any other Saint , was tlor in
fo much honoured by the Roman Church, as A. B. is by Danger by
her Followers. Now I prefume that one of the greatelt becoming
Inftances of Honour, paid by that Church to the Virgin, h ' °™ In*
is their making Addrefles t > her very frequently, and in tfr?reter*
thefe fame Terms that they do to God himfelf. And fince 8 5°*
the Doctor tranflated that Paflage in M. de Cort's Letter
concerning A. B. thus , No Body makes Prayers to her,
was it not reafonable to infer , that he intended his Rea-
ders fhould believe that A. B's Friends paid the like De-
ference to her ? I am fure a great many Readers took
it in that View : However , now he retraces it, yet I won-
der how he comes to call his Tranflationof the Paflage,
a literal and clofe one, which indeed is none at all. The
Words are thefe Et waintenant, dans les Affairres pnb-
liquesy dans les fleaux univerfels, dans tous ces Perils, ne la
point confu Iter, ne la point fair e frier ? Ni I employer* Cer-
tainly the true and literal Translation of that Period is
No Body makes or obliges her to pray,
4. 1 think the Doctor doth not fufficiently difcharge 4 ^ot :tt^
the Cenfure that he brings in Num. XIV. It fuppoSs in making
that there are a great many good things in A. B's Life 0f ch+>
and Writings, and certainly there are, and to a far greater ratten.
number than the things that are more lingular , and not fo
agreeable to all. And why might not thefe have been ta-
ken to make up, at lead, fome Strokes of her Picture ? But
the Doctor will needs have her to be abfolutely Black and
Deformed, and is very angry that all others do not think
of her as he does. There are fome Faces and Shapes, that
to fome, appear very agreeable, which others imagine to
be full of Deformities and Unhandfomnefs, and they will
pick Quarrels at every Part and Lineament , tho* really
thefe
394 d Second Letter containing fomefhort Remarks
there may be no juft Ground for fo doing, and the true
Reafon of the Diflike may be the falfe Meafures which
Men have fet up in their own Fancies, whereby to judge
of either Natural or Moral Beauties.
*• Makes a 5. The Do&or, in my Opinion, ftates the Controverfie
flTrl' very *nvidi°ufly> P- 14. ' There is a Debate, faith he,whether
there is ' Am & 1S t0 be Pre^erred before Fathers, Prophets, and Apo-
none C ^e§ • A' B' never cla*m'd t0 anY &ch Preference, {he
owns and honours thefe Holy and Eminent Perfons, as
the Meffengers of God, and the Organs of his Spirit. She
acknowledges the Doctrine of the A potties 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 Paffages of her Books ; And why mould the con-
trary be peremptorily averted?
A.B*/ Wri- 6. I wifh from my very Soul that the Doctor's Remarks ,
tmgs va- p, ^ were true, namely, that what is good in A. B\ Wri-
luablefor tings, is handled and recommended in every Practical
theirPlain- Xreatife, and is the Subject of almoft daily Sermons. But
v 7 and1 am afrald> lt W*N be f°und not wim tnat Hainnefs,
frfinteref- Simplicity, and Difintereftednefs ; for we have the Chri-
tednefs. ^*an ^races and Yei tues> ordinarily & crufted over with
the fuhome Varnifh of a gaudy Eloquence, or fo blun-
ted and difpirited by the Flatterings , Conftructions, and
Gloftes put upon them, that we neither fee them in their
true Beauty, nor feel the Divine Force and Vigour of them,
but have them with any Face our deceived Fancy pleafes
to put upon them, and being almoft brought into any
Compliance with our corrupt Natures, fo as they are no-
thing bettered by them. The Doctor in my Opinion is
Injurious to A.B'% Friends, in reprefenting them to the
World, as egregious Undervaluers of Sermons. Such as
prefs and urge the great Defign of our Religion, they dear-
ly value , and I believe the Doftor himfelf will pay no
great regard to thefe Difcourfes that are meerly calculated
to recommend the petty Interefts and little Opinions of a
Party, as if they were the great things, the Caufe of God,
&c, or that arevifibly the Product of Vanity and Often-
tation. Indeed the Names of Refignation and Self~denialy
are not new, yet I believe the Import of them may be un-
known to not a few. And I doubt not but vaft: numbers,
who pretend to look into the Scriptures lerioufly enough,
are (till ignorant of the Nature of them, and infenfible of
sheir Obligations to then> J
ff^/f Bourignianifm detefted, Second Narrat. &c. 395
I wonder extreamly how the Doctor could forget that
falfe Notions of Religion do oftentimes draw fuch a vail
over the Underttandings of Men as hinders them from de-
cerning the Import of the Duties of the Gofpel. The
frightful and tragical Expostulations that I meet with in
this and the following Page, are, I mult fay, nothing but
calumnious Infinuations, and go all upon the wild Suppo-
sition, that there is a new Name, a new Authority befides,
and above that of Jefus Chrift and his Apoitles obtruded
on the World, which they whom he here Levels at, do in-
finitely abhor.
7. The Improvement that the Doclor makes of the 7- the D#-
Twelve Apoitles, as being the Twelve Foundations of the &°>J* Pwt*
New Jernfalem^ bids fair to feclude St. Pattl^ who was none CJ?les mt
of the Twelve, and gives Ground to think, that if the f™ndly t$
Doctor had'been in thofe Days he would have entered his st' *>au**
Protection againft him, and cry'd out, How comes a new
one to be added, are the other decayed ? Or did not God
forefee what is neceffary ? Will Men offer to mend the Work
of God ? But St. Paul built on the fame Foundations,
and fb A. B. pretends likewife to do, and on Jefus Chrift
the chief Corner Stone. Hear her felt, ' Since jefus Chrift ^oJ!e du
* is the only Foundation of the true Church, and whofo- Mat:n-
* ever does not build on this Foundation, builds upon the^' 23'
' Sand, &c.
8. I would fain know upon what Grounds the Doclor S.WsRude*
affirms, p. 20, 21. That they who favour A.B, do it on n*p t&
M. de Con's, and M. Poirefs limple Authority, and why he A. &*/
accufes them of a lazy, unreafonable, and overhafty Cre- Friends,
dulity ? Does he think that they either wanted the Exer-
cife of, or did not imploy their rational Faculties and Dif-
cretion in this Matter, or that they were not at the Pains
of any mature and ferious Deliberations about it? Thefe
and a great many more of the Doctor's Complements
feem, in my Opinion, to be pretty Rude, and to favour
too little of good Breeding or Charity.
9. The Do3or makes good Company with the Phila- 9-Hisl{ude-
delphian. Yet, I think, he ought to have returned him vefs t0 the
the Civility of the Two Ifluftrioiis Epithet of Ingenious ,ll/„
and Learned , wherewith he adorned him in his Polfcfcript, t ' 7j ,
and not to have treated him fo coarfly as he dot!*. I am
of the Mind that the Philadelphian by the fame Founda-
tion on which all the Parties he mentioned pretend to ftand,
and
1 g6 A Second Letter cont awing fomz jbwt Remarks
and by the fame Rule according to which they refolve the
Principles of their Faith, underftands the Holy Scriptures.
And it is evident, I think, that thefe he inftances in, do
pretend to refolve their feveral Principles into the Word of
God, as their Foundation and Rule, whereas the Doctor,
as I take him, feems to mean by them, the Improvements
and Deductions which the feveral Parties make in their
. own Favours, both from Scripture and Reafon, and ar-
gues againft the Philadelphian in that View. I think
moreover, that when the Doctor in. the heat of his Oppo-
fition againft Pretences to Infpiration , argues thus, as if
it were impoflible or unheard of, for, one to be deluded,
and yet not to be fenfible of it, or to exclaim againft a
thing, of which he himfelf is as guilty as any, puts a
Sword in the Hand of the Deifts, whereof they may
very dexteroufly turn the Edge againft fuch as were un-
queftionably infpired, fince they who truly bore that Cha-
racter, did very much cry out againft falfe Prophets, and
many of them I believe, did not juftifie their Pretences to
Infpiration by working Miracles. In fine, I think, the
Doctor needed not have made fuch a Buftle about the Im-
port of neither a Friend nor an Adverfary, fince it feems
obvious, that the Philadelphian meant no more than one
who is neither a fond Friend nor a fierce Enemy.
III. I proceed next to glance at fbme things in the Do-
ctor's Second Narrative: He introduces it with a very fair
Promife, afiuring us that he will fet down her own Pre-
eond Nar- tences, in her own Words, without adding to them, or
diminiffoing from them, or courtailing any Paflages which
may be neceffary to qualifie the Meaning of them. This,
if he keeps to it, is a * very honeft and candid Refolution.
And indeed could he afture alfo, that he will put no other
Meaning on her Words but her own, nor diftort them to
a Senfe that me never intended, he might then very plau-
fibly invite his Readers to depend on his Citations, without
needing to confult her Writings. But I much doubt if
this can be expected from one who examines in the View,
and with the Defign, that the Doctor doth : We know
that a great many, who pretend to make free and impar-
tial Enquiries, glofs or rather pervert the Holy Scriptures
themfelves in favour of their own Prejudices.
That I be not uneafie to you, I fhall only touch on a
very few things> and by my Animadversions on them, you
may
III.
Remarks
upon the fe
rative.
upon Bourignianifm deteftedjSef^WNarrat. &c. 397
may judge if the Doclor be as Candid and Impartial as
he pretends to be, or hath kept his Promife.
1. He charges A. B. as arrogating to her felf a Sanclity »• A. B's
above the Prophets and^ Apoftles, without the Alloy of Pret£*"s
humane Paflions or Infirmities, a San&ity which is next toSan^it7
to it, or rather the fame with that of God himfelf. Now not '{' UJ>h
let any free and difintereffed Spirit determine if the Paf- V ^
fages which the Do&or adduces, will amount to this AfTer- them' 1 or
tion, I would ask him, Is knot our Duty to have Truth, fhe dies not
Righteoufnefs, andGoodnefs, in all our Thoughts, Words, exait her
and Actions ? And if fo, is it not attainable by the Grace felf above
of God ? And if A. B. by this Grace attained to fome fin- the Pro-
gular Meafures of them, ought that to have been made phett, &c.
her Crime and Reproach J Doth fhe arrogate any Truth,
Righteoufnefs, or Goodnefs to her felf, as the Caufe and
Author 2 Where doth fhe fay, That (he arrived at thefe
Heights of Sanftity that the Bleffed are pofleffed of? For
I think that to pretend to thefe, were to affume to ones
felf a Sanctity without the Alloy of humane PafiTions or
Infirmities. But why doth the Doctor aflert, That a
Sanctity without this Alloy, is the fame with that of God?
Is not the Sanctity of Angels without it f Shall we then
fay, that theirs is the fame with that of God f Further, are
not the Actions of fuch as are made Partakers of the Di-
vine Nature, in the ApoiWs Phrafe , 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 Blifs, when Chrift
is formed in him, when he is the Mafter, and Guide, and
Infpirer of his inward Man, muft it be accounted Blaf-
phemy or a Rivaling the Deity, to fay that his Actions are
not Humane. This is certainly all that is meant by that
PafTage which fo fcandalized the Doctor. A. B. owns in-
deed, that by the Divine Grace fhe arrived at great Mea-
fures of Sanctity, but yet fuch as others might attain to
by a faithful Dependance on that fame Grace ; and fhe
encouraged all that converfed with her, generoufly to af-
pire after it. What if fhe had delivered her felf in the
Woids of the Pfalmift ? / am unde filed in the Way , / \eep
God's Teftimonies, J feeh^ him with my -whole Heart, I aljo
do no Iniquity, I wall^ in his Ways. Would the Do£for
have quarrelled it f Is not this the Character of every tru-
ly Righteous Ferfon f
The
$98 -A Second Letter tofttainivgfchte fbort Remarks
She does The Do&or, p.$ after a fcornful Preamble, brings art
notpretetid injurious Afperfion upon A.B. he will have it, that either fhe
to bemth. was ^orn without Sin, or that Original Corruption wasper-
CorruPtion ^^ CUr<Td in ^^ anc* io that ^e was n0t as ocliers ^l<5
0 r»p / . tQ <^ wjt|10Ut external Temptations. How is this pro-
ved ? Why, becaufe fhe fays, ' For my part, I can fay iff
* in Truth, that I do not remember I ever committed any
c Faults, but when I believed theCounfel of Men: Now,
if I have any Senfe, this ParTage overturns what the Do-
ctor would eilablifh by it ; For does not our yielding to
outward Temptations , evidently fuppofe that there isr
fomething 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 Counfel could get hold. A-
tbans taking the . goodly Babylonifh Garment which he
law among the Spoils, and Judas % complying with the
Offer of Thirty Pieces of Silver, did difcover the covetous
Dif portions of their Hearts : When I believe and liften to
the evil Counfels of another, and thereupon commit
Faults, this feems clearly to demonftrate that there is
fomething within me that likes, and agrees to the wicked
Suggeftions that are made to me, which plainly implies
a Depravation. Very often it comes to pafs that outward
Temptations do awaken and difcover fome latent and hid-
den Corruption , or wicked Inclination that the Perfon
was not fenfible of before. Doubtlefs St. Peter did not
know that latent Cowardice and Infidelity that were in
his Heart, till the outward Temptation gave him the Dif-
covery of them *, fo that tho3 it were true that one did
never actually {in 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 Pofterity of
Adim. The Doctor for all that he talks here, fince he
reads A. B's Books, could not be Ignorant, that fhe fre-
quently acknowledges the Degeneracy of her Nature, and
that fhe was of the fame Make and Frame with the reft
of lapfed Mankind. Take this one ParTage for the Proof of
Solid Vcr it. * If I had not known^-r/^that my own Will was Evil
tue- ' and Corrupt, I fhould never have learned to refilt ir, fince
Part 2. t cjieie js not anv tj^ng more agreeable to our Natures than
P 7*r * accompliihir^
upon Bourignianifin dete&ed, Second Narr at. &c. 399
1 accomplifhing their proper Wills. To be perfectly cured
of Original Corruption, is the Privilege only of the BlefTed.
Even they who were fan&ified from the Womb, did, while
they were in this Life, feel, and were obliged to refill the
Importunities of corrupt Nature.
The Do&or adds, That neither here nor any where she owns
elfe, does A. B. give any Inftances of her Faults, except her fdU
fome Levities before fhe was Sixteen years old ; and, that ings.
fhe does not any where own the having Sin. I intreat that
it be remarked, That what the Doctor here diminifhingly
calls fome Levities, was by him egregioufly aggravated in
his firft Narrative, Sell, xx. Here he can find no Inftances
of her Faults, and there he thought he difcovered too ma-
ny. Here he reprefents her as no where owning that fhe
had Sin; there he introduces her conferTing, that fhe had
run into a vain, light, and idle Converfation, following
the Pleafures, Recreations, and Divertifements of the
World. And this Scene of her Life, when he thought it
feafbnable for him fo to do, he delineates in all the fhapes of
Horror, telling us *, 'That fhe fuffered an Eclipfe for fome * { Narrat.
c years — Pride and Ambition, Senfuality and Covetoufnefs, p, ^
• prevail'd on her, that fhe refitted the Spirit of God, and
' walked contrary to the Dictates of her Confcience, video
1 meliora — In effect, he turns her into what Forms he plea-
fes ; fometimes fhe muft be a Goddefs, and at other times
a very Devil.
I judge that it will be evident to any impartial Perfon,that /« that
the Doctor hath dealt very unfairly by that PafTage which wry pafi
he cij es at the clofe of pag. 5. I fhaU fet it down entire. c I fage cited
1 fpent,fays fhe,moft of my time all alone in my Chamber h the si*-
1 in Prayer, and Tears, and great Grief, for my having *^r-
c thus followed the [ways of the~\ World; I entred upon yeexter.
* a very auftere Life, ufinghard Beds, Fafting, Watching, !
* and wearing Sackcloth, that fo I might chaftife my Bo- '
e dy ; I vifited the Poor and Sick, I frequented the Church-
* es and Sacraments, not knowing by what means I might
* be reftored to the Favour of God, which I had loft by my
c own Fault. I could not deep at night, fearing left I
* fhould go down to Hell, for I was afraid of the Judg-
c ments of God, that I dared not fhut my eyesbecaufe of
* my Sin?, which appeared to me fo great, as none had ever
' committed the like : not becaufe. I had done any [wicked
I or] evil Anions, for all Men efteemed and honoured me ;
btlt
400 A Second Utter coxtzinwg fome fljort Remarks
1 but becaufe I had parted with the raviihing Intercourfes
' which my Soul had with God, that I might take my plea-
' fure in the Divertifemenrs of the World, after I had re-
1 ceived fo many Favours from God as merited my Ac-
* knowledgments throughout all my Life. This Sin ap-
' peared to me fo great, as Hell had no Punifhment an-
c fwerabie to it. 1 mould think it had been impollible for
any body, after having perufed this Paffage, to write at the
rate the Do6tor does, without firmly revolving to crofs al!
the Dictates of Ingenuity and Candor : Is this then no where
to own that me had Sin ? and to juftifie every thing that fhe
faid or did ? Are there no Inftances of Faults given here ?
or does the Do&or think, that following the World, or
turning the heart from God, tho° but for fome time, and
not in the higheft degrees, are but little venial Levities? Are
there here no penitential Acknowledgments made neither
general nor particular ? What would the Do6lor have ?
Are there not here ingenuous Confeflions of very great
Faults ? and a very deep and fenfible Sorrow for them ?
Doth (he not highly aggravate them, both as to the Guilt
they included, and the Punifhment they deferved } And
doth fhe not, on the account of them, put in Practice the
Severities of Mortification and Self-denial ? Is the Doctor
angry becaufe fhe was not a greater Sinner, or would her
being fo have recommended her the more to him ?
He moB ^e D°&or tranflates * that period, point que feujfefah
ivjuriou/ty aucmes mauvaifes affions, very difingenuouHy thus, That
miftakes fl°e had never done Evil; whereas he fhould have turned it,
and tranj- you fee, l Not that fhe had done any wicked or evil A6H-
latesfome * ons. It is maniieft, that there is a vafl: Difference between
of A. BV Never having done evil, and Not having done any wicked
words. Actions. The Doctor s Tranflation, which is neither lite-
* Pag. 6. ral nor true, though it ferves his prefent turn, makes A. B.
pretend to an abfolute Innocence and GuiltlelTnefsj but by
the other, which is a juft one, the Reader eafily fees, that
her Words import only, That fhe had not done any out-
ward Actions that were grofs and fcandalous. But then it
is very porTible'that one may be guilty of having done a great
deal of Evil inwardly, and in his heart, thoJ he had never
committed any grofs and vifible Immoralities. And that
this is the true Senfe of the Paflage, is evident not only
from the fcope of this whole Paragraph, but particularly
from the Reafon that fhe there ailigns, namely, That eve-
ry
upon Bourignianifm dete&cd, Seconi Narrat. &c* 40a:
every one efteenfd and honoured her: they did fo, be-
caufe they difcovered nothing in her outward Carriage but
what was modeft, fober, and agreeablr. And I think none
that confider well what they read, will make any Scruple
to admit this as a fufficient Reafon for what flic afTerted,
thoJ the Do6tor infinuates fome will. And thus tho' A. B.
refufes that, in the Circumitances in which fhe then was,
fhe had not done any Actions that were vifibly fcandalous,-
yet with the fame breath fhe acknowledges very penitently,
that fhe was guilty of very great Evils in (uttering the
World to gain Ground on her Heart. Now tho' the Doclor
promifed his Readers at the beginning of his Narrative, thzi
he would give them A. B's Pretences in her own Words,
and not curtail PafTages; yet let any that is unbyafs'd, judge
if he hath done fo here, and whether the Nice and Inquifi-
tive have not need to confult her Writings, and rather be-
lieve their own Eyes than his partial Accounts : and whe-
ther in fine, tho' he engages in his Letter, pag. 28. that he
will be as faithful in relating matters of facl:, according to
his Knowledge, as if he were a Witnefs upon Oath ; whe-
ther, I fay, this Promife of his can be a fufficient Security
for relying on his Teftimony, if it be found that he falls
frequently into fuch Inadvertencies or Mifreprefentations as
thefe ?
The Doctor fets down the Return which (he made to the Put rtitU
Charge of M. Serarius very faintly. I will impart to you cious glofi
fome Periods of it. * ' In tfoEt,fays Jhe,my only Fear is, left fi* "?<>*
4 I fhould not continue faithful to my God, and I cannot ot'3irs-
c bear with them who fay or believe, That there is a ftate * Tomb.
c of Perfection in this World, wherein Men are impeccable. dela Fauf.
c I look upon this as a great Error, and Self-prefumption Theof
* in them. And then he tells M. Serarius how he was P2rc a- *e*-
prefent when fhe rehearfed before feveral Perfons the ac- **'¥• II?*
count of the great defection of her Youth, which fhe here
relates again with a frefh Sorrow, and in very exaggerating
Terms, tho the Doctor affirms that in all thisPaffage there
are no penitential Acknowledgments, neither general nor
particular. And afterwards fhe adds, Or fije r accent ft !i-
brement comment, &c l Now if I fo freely relate, how grofly ft,i<£,
* I fell from fo exalted a State of Grace as that wherein
c God had placed me from my Infancy, how can I \_be
* fuppfied to~\ fay or believe that I can no more fall, fmce
i vthat 0n3 hath once 6otiq, he may do many times ? And
40 2 A Second Letter containing feme (bort Bemarks
after having averted that no Creature can be impeccable du-
ring this miierable Lite, where there are fa many (tones
cf liumbling, and inftanced in Peter, David, and Solomon,
Ibid. ft- feys, ' Can I be fo ignorant, as to believe that I can
' no more fail, or decline from the Grace of God ? I am
' certain I may do it every moment, if I would retire my
1 felf from my Intercourfe with God, and entertain my felf
{ with my Senfes. I know, fo long as I remain united with
* him, I cannot fall 5' but if I fliould break off this Commu-
* nion, I fhould fail the firft ftep I made thereafter, as a
4 young Child that cannot go. Doth fhe not here plainly
own her Lability, Weaknefs, and Infufficiency, that of her
felf £he could not be without finning, no, not for a mo-
ment: that fhe, as well as all others during this Life of
Temptations, is continually liable to Falls; and that her
only fear was, lelt fhe fhould difcontinue her Fidelity to
God ? But is this to arrogate to her felf a Sanctity without
the Alloy of humane Paifions or Infirmities, and which, as
pag. 7. the Do6tor afterwards hath it, is not exceeded, but only e-
qualfd by that of Jefus Chriit ? It is his ordinary courfe, all
along in the Commentaries that he makes on A. Bs words,
to run into intolerable ExcefTes. In effect, theGloffes he
puts on them do in a great many places palpably deftroy
the Text, and gives them a Meaning that fhe never intend-
ed. I believe the Doctor would take it very ill to have his
own Words fo dealt by. I mull: here take notice of a Pa£-
Fag. 2. fage of his Letter, which founds as highly at leaft, as any
that he quotes out of A. B. on the Head we are now consi-
dering. Indeed, faith he, I was never fo profane as to for-
get my Dependance on God. Now it is certain, that one
never fins, but when he forgets this Dependence; and to
fay, that Sin is the forgeting of our Dependance on God, is
a very proper Definition of it. Here then the Doctor arro-
gates to himfelf an abfolute Innocence. I know he intend-
ed no fuch thing ; but yet you fee, the words very eafily
bear this Meaning.
I fhall not now enter upon the Enquiry, into what
heights of Purity and Holinefs God may by his Grace ad-
vance fuch as are truly regenerate, and who continue faith-
ful to him. This, I know, will fall under the Doctor's
Difquifition more properly afterwards: But whatever thefe
heights may be, they do not contradict that Paffage of Holy
Scriptu&e he mentions^, nor fuperfede the ufe of the Lord's
Prayer,.
upbn Bourignianifln deteSted, Second N.irr:t. &c. 40 j
Prayer. I thought fit to difcufs this Seftion of the Do&or's
Second Narrative at fome length, becaufe he frequently
raifcs a great deal of Duff, about what he infills on in it. I
jfhail touch on a few other PafTages more pallingly.
2. A. B, does not pretend to have made by her Difcove- i.A.B. Ids
ries any Additions to the EiTentials of tfr Chriftian Religi- wade no
on : this me every where difclaims, and affirms that the additions
Holy Scriptures contain a full and perfect Syftem of them : *° the &f-
She fays indeed, that the things which were revealed to the-^f'^' '*
Authors of the Sacred Books more generally and mere .j***
darkly, are difcovered to her more fully, more clearly, and m y%
more particularly, but that they are fuch as do not ftri&ly
concern the Eflence of Chriftianity ; tho' alfo £he pretends
to refcue even thefe things from the falfe and deluding
Glofles which the felf- flattery of Men hath put on them.
Now dato Jed non conceffo that this were lb, I do not fee
that her owning of it is, as the Do^or alledges *, a pre- VNa&ff
ferring her felf unto, or fetting her felf above the Prophets 1 js
and Apoftles; for it is certain that the Apoftles had more
clear and more full Revelations of the Chriftian 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 dating of the matter: ail
that can be juftly inferred from fuch a Pretence is, that it
hath pleafed God, for great and wife Reafons, to manifeft
himfelf more to one than to another 5 but then the Inftru-
ment he makes ufe of hath no ground of boafting or felf-
exaltation, as A. B. tells very often.
3. She confidently afferts, faith the Do&or*, that God 5 fa
hath given her the favour to fit in Mofes's Chair ; and that frejjkn a~
fhe haS more right to it than any of the Doctors or Paftors bout Mo-
who now pretend to it. Had the Do&or fet down the Paf- fesT/ Qhait
fage to which he here refers wholly as it is, it would have « ™**& rf
look'd with a: more acceptable Arpecl: than in the torn* that Pr;^
he gives it. In number 288 of the Bock that he cites, the *2 Nar# &
Spirit of Bftrchdrdtts is compared with that of Aiofes. £4<:- {£t
fesy faith me,exhortea and taught the People to cbterve a Q
the Commandments of God, whereas Bttrcbardhs affirms
that Men are too infirm to keep thefe Commandments; and
becaufe I teach that we mult keep them if We would be fa-
ved, he h moved with Anger -;ainft me: then follows the
Paifege #hfeb the Doftcr ru ..,—.■' By which re appears pierr* ii
I th&t I stft racre irr Mo[e: c Ghaitf than is BHtthtirdn* wi-rhr Torch-?,
&4* <at\m
404 <A Second Letter containing fomefhort Rema rhs
1 all his Promotion, feeing he teaches the contrary to what
1 Mofes taught, and I teach the fame things Mojes taught,
« — And all thefe Graces which God has imparted to me,
* Efficiently evince that I am by him fet in Mofe/s Chair,
* by being in his Doctrine and Sentiments. Where it is, I
think, very evident, that the Reafon why me afferts her
being in Mofes 's Chair is not a vain- glorious Affectation of,
or pretending to a Magifterial Superiority over others, but
becaufe fhe taught Mofe/s Doctrine as to keeping the
Commands of God : And, in effect, all that {he means by
being in Mofe/s Chair, as the perufal of the whole Section
will convince any candid Reader, is nothing elfe but having
Mofe/s Spirit and Sentiments. Nothing of all this appears
in the Paffage as it is curtailed by the Doctor.
4 Her Pre- 4. A. B. does not pretend, as the Doctor will have it,
fences to fag. 14. num. iv. to the Knowledge of all manner of fpe-
Knovledge culative Truths, not to be fure of the nice and vain Subtil-
not fach as ties of the Schools, which are moftly but the Inventions of
he describes corrupt and airy Heads, but only of thefe that are folid
them. ancj ufeful, and might tend to advance the Souls of Men in
true Goodnefs. Neither does fhe pretend to the Knowledge
of all matters of fa&,but of thefe only, (as the Parages quo-
2 Nar. ted * by himfelf do exprefly bear,) that were needful to be
p. 1$. known for her own and others Conduct, and therefore not
of fuch as would tend only to gratifie Pride and vain Curi-
ofity, and carnal Interefts of Men ; and confequently, tho*
we mould fuppofe that A.B. had the Spirit of God, yet it
will not follow that fhe would be ufeful to the Doctor for
eafing the Minds of curious Girls, by mewing them what
was written in the Book of Fate, as he very pioufly jefts,
fag. 18. He falls very foul on M. P. ( 1 Narrat. p. 49.) as
if he and others defcended to the light and wanton Railleries
of the Profane, for relating a much more innocent Jeft,tho*
I think his half Page looks liker that fort of Wit. The Do*
£tor feldom narrates any thing A. B. faid or did, or was
faid of her, but he pufhes it to an ExceCs, and carries it to
a height that was never intended. However, I fuppofe he
will not, neither indeed can he deny the poflfibility of the
>. thing, fince the Holy Scriptures furnifh us with a great
many Instances of God's having difcovered the fecret Difpo-
fitions of the Souls of Men, and other matters of facl: to il-
luminated Perfons: All then he can aim at, muft be to
evince the Nullity of this Pretence as to A, Ba
5. To
*/0# Bourignianifm dete&ed,6V^WNarrat. &c. 40$
5. To fay * that A.B. requires the fame Refpect. to her 5. That fie
Sayings as to rhe Scripture, is, in my opinion, to do her requires
very great Injultice; for fince very plainly and frequently the fame
fhe acknowledges and afferts thai- the Sacred Writings are rifPcfl t9
the Standard and Rule by which all other Do&rines mult herSay**k'
be tried and examined, it is evident, that in <o doing fhe as *!
owns a peculiar Refpe<5r, and Deference to be due ro the ^flr"*
Holy Scriptures, which neither here, nor any others Sayings ' £?■
ought to pretend to. * l Look, fajsfbe, with a fufpicious 2 *
* eye upon any thing I declare unto you as coming from ^' 2°' 2
c God, in cafe you find my Doctrine not entirely agreeing * Lum. en
c with the Holy Scripcure. Whence it is plain, that fhe ten. parti.
would have her Sayings to be tried by the Holy Scriptures,^. 2,
and that the value of what fhe (ays is to be determined by
its Conformity to them. This, one would think, is not to
put the Scriptures and her Sayings in the lame ballance, or
to require an equal refpecl: to be paid to both. The Do-
ctor, now that he perufes A. B's Writings, could not but
remark this and a great many more PafTages to the fame
purpofe. How comes it then to pafs, that he brings not
in thefe into his Accounts of A. B. I Why this would fpoil
the defign that he hath conceived of expofing her to the
World altogether in black and horrid fhapes. Bur, fays the
Doctor, what fhe delivered mud be of the fame Authority
with the Holy Scriptures, becaufe God is the Author of it.
But tho' we mould fuppofe A. B. to be truly infpired, yet
his Confequence will not follow : and the Reafbn is, be-
caufe, as one very pertinently expreffes it, £>u<e d Deo pro-
cednnty ejufdem font veritatis, &c. c Things that proceed
1 from God are of equal Truth, but not of equal Authori-
1 ty; for tho1 fome things may be of God, yet if any Per-
1 fon do not know, or doubt if chey be fuch, they have not
c the fame Authority nor Right to fuch a Perfons Obedi-
c ence, as thofe things whofe divine Origin is allowed by
c univerfal Confent : altho' when it is evident to any perfon
* that any thing is revealed to them by God, they are bound
1 to pay the fame Obedience to things thus revealed, as to
c God himfelf. Several Books that are now univerfal ly re-
ceived into the Canon of Scripture were for fome time
doubted of in the Primitive Church .- it is certain that the
queftioned Books, tho* really of Divine Original, were not
of the fame Authority with thefe that were by unanimous
Confent acknowledged to be Divine.
Dd 3 6- If
406 A Second Letter containing fome fbwt Remarks
0. Tfo Do- $.]{ the Doclor can hit on any Period in A. B\ Books,
Bur draws that can give the leaft Colour to an invidious Confequence,
unjtfji and [ie js fure t0 raake it ferve his turn, but without any Re-
invidiws ^ ro t}lar Candor that might be expected from him. Of
Conjiqfien- ^ we have a remarkable Inftance, pag. 32.^7. I {hall
2'' l give you thje whole Parage to which he refers, as it is, * If,
' *nce' ■ faith /fal mould fay any thing contrary to the Gofpel,do
* Light of '' noc believe me; for you ought not to believe any thing
the World ' becaufe I fay it to you, but becaufe it is really true. And
Part '%.' l if you knew me, you fhould alio know God, becaufe he
p. 85, ' is one and the fame Spirit in all things, fo far as you fhall
c difcern Righteoufnefs, Goodnefs, and Truth in any Per-
c fon, fo far fhall you difcern God living in them, and no
1 farther.So that its never good to follow Perfbns forthem-
felves, but to follow the Righteoufnefs , Goodnefs, and
Truth, which you (hall difcover to abide in them. Now
to difcover the Vanity of that Improvement which the Do-
ctor makes of this Paffage, let it be conftdered, that when
filings which import Excellency are attributed both to Jefus
. Chrilr., and to Cbriftians his Followers, it is undeniable
that we muft alter our Idea's of thefe things according as
we differently apply them, either to him or them: Our
Lord calls himfclf the Light of the World, and he is fo
in a Supernatural manner, becaufe he is the Divine Source
and Original of all fpiritual Light, he in whom are hid all
Matt,- ?. fa jJrcajr^res 0j wifdom and Knowledge. This famejvery
*f' Title, he gives all his faithful Followers: But will any
Body imagine that it is applied to them in that fame Sence
in which it is underftood of him ? No fure, for we con-
ceive of them only as fubordinate Luminaries which re-
ceive all their Light and Heat from the Son of Righteouf-
T. pefs. And when St. Paul aflures Timothy , that by doing
•' ^'v what he recommended to him, he would fave both him-
felfand thole that heard him, we muft not entertain the
fame Idea of Saving, when we apply it to Timothy, that we
have when we attribute it to jefus Chrift. juft fo, tho1
our Lord ufes , concerning himfelf , Words to the fame
Purpofe with thefe which A. B. hath in this Period, yet
we mud not imagine that they are of the fame Import,
or that me intended they mould. Indeed the very Scope
of the Paffage plainly enough determines that me meant
no mere but this ; if you were acquainted with me, and
law my Life and Practife, you would fee that I imitate
ana
16.
upon Bourignianifm detcQed, Second Narrat. &c. 407
and tranfcribe in my Converfation, the Divine finalities
of Truth , Righteoufnefs, and Goodnefs; for God who
by his Holy Spirit, works uniformly in aB his Children,
imprints thefe Characters of himfelf on them all, and as
much of thefe as you difcern in me, fo far do you difcern
Cod in me, and your feeing me exemplihe them before
you in a lively manner, will be an Inducement to you to
imitate them, and fo to know God truly ; for then we tru-
ly know God when we imitate his Perfections. If the
Doctor had not been vifibly in a Difpofition to Cavil, he
would not have put a Glofs on this Pafiugess that it cannot
bear, without doing it open Violence, nor omitted what was
fo evidently neceiTary to qualifie the Meaning of it. Nei-
ther can I divine, what but this could have moved him
to imagine that the Paflage which he here cites, do import
that A. B aflerted fome kind of unaccountable Union be-
tween God and her. I can fee no Union that fhe can pre-
tend to, but to be taught, guided, and influenced by his
Spirit. And will he call this an uncouth thing ? How cm
he digeft that Paflage of St. Paul, He that is joined to the
Lord is one Spirit.
Such an invidious Tour he gives * the PafTage that Second
follows, as if A. B. difdained that her Doctrines mould be foft*nct.
publifhed as from one of a prophetical Spirit; that was* PaS- 32-
too mean, faith the Do6tor. Now the Perulal of the very
fall Period of it, even as it is curtailed by himfelf will fut-
fkiently difcover the Fallacy: *ci am not. faith fhe,Prophe "Light of
• tical as the Ancient Prophets were, who fpoke of very theVVorld
1 obfeure things. Whence it is plain, that the Reafon why Pa»c *■
fhe denies her felf to be Prophetical, was not, becaufeConf. 17.
fhe declined that Character as too mean for her ; but where- PI28^-9
as the Prophets delivered themfelves in dirk and obfeure
Terms, God, fhe pretends, enabled hertofpeakof Divine
Things more clearly and more diftinctly, and that this is
her Meaning, the laft Claufe of the Paflage abundantly
evinces. l There is no need, faith fhe, to fay that 1 have a
4 prophetick Spirit, when God gives Reafons and Compa-
1 rifons to explain it after the manner of Men. £ T?° Do-
* 7. When the Doctor affirms, * that the Reafon of this^//f"0"
lingular Grace to A. B. is, becaufe by| the Eternal Purpo- ^"g»/
fes of God's Counfel, fhe was defign'd to be the Organ of P'r' n, */,,
the Holy Ghoft, he bewrays that he hath not as yet di a^._ ,
gefted well her Principles; far fhe owns not any perfonal a. Nar.
P d 4 Decrees p. 33. n.;-
408 A Second Letter containing fome foort Remarks
Decrees to have been made from all Eternity, neither is
the leaft Ground given him from the PafTages he here cites,
for affercing them with Regard to her felf. The Doctor's
Inferences from many PafTages of the Writings of A. B.
are very often as wide as his was who would needs prove
that there rnuft be a Pope; becaufe in the Beginning of
Genefis, it is faid, In Prwcipio.
But here I muft (lop ; my Circumftances will not allow
me to employ my Thoughts any more at prefent 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 PafTages,
which as he reprefents them , look fomewhat Frightful ;
but the Preparations that I am obliged to make in order
to take my Staff' in my Hand, as himfelf fpeaks, keep me
fb hurried, that 1 have little time for fedate Thoughts!; tho*
if I underftand that the Profecutionof this Matter, would
do you a Pleafure, and can have fb much leifure , I may
yet perhaps refume the Deiign.
IV IV. Rut that I may give you my Senfe of the Doclor's
A brief Performance in brief, there are fome things, that to the heft
Survey of of my Thoughts, he exceffively aggravates, fome he pal-
the Do- pably mifreprefents, and in other fome he is down right
for s whole miftaken. He charges A. B. with a great many ill things,
Perfor- he imagines that he hath evinced the Truth of the Charge,
mance ; an(j upon this Suppofition, which I muft needs fay is pre-
with Re carj0USi he heats himfelf into a Tranfport, and falls a pelt-
peclions on jng Q£ ^ ^.^ ^ mQQ. opprobrious Language that an
fa Tz /an?ryZeai is wont to infpire. He fatisfies himfelf that
jcree *t* . tQ ju^.pie t^Q Ruciene£ 0f tnis Treatment, it is fufficient
N to tell his Readers briskly, Who [hould hinder the thrufiing
bat\ with Contempt and Scorn, an overforward and blafphe-
mous A-rogancy, one -who without any Reafon, without a>iy
Warrant, Divine or Humane, demands a Place above Pro-
phets or Apoftles, and all who were truly infpire 'd\ nay, who
in [nits over Jefus Chrift himfelf, affumes the Honour and
Power that he has been in Poffeffion of from the Beginning
of the World, and who pretends to be more competent to carry
on a ViBory over the Devil and his Train ? If the Grounds
on winch the Do&oi builds thefe Affertions be not yet
folidly eitablifhed, I think he begins his Triumph too foon,
i.nd if he believes really that they are, then, in my Opinion,
he needs not be at the pains of writting any more Narra-
tives 1
s>.
//f m Bourignianifm dete&ed, Second Narrat. &c. 409
Hvti ; for enough is already done to beget in the Hearts
of all honeft Chriftians, an eternal Horror and Oif-
like of A.B. It is beyond Contradi6tion plain, that no
Body can adopt thefe Poiitions without an open and bare-
facd Renounciation of Christianity. The Doctor indeed
a£ts a very pretty Play, but it ends tragically enough to
fome. A. B. and fuch as favour her, are brought on the
Stage as formally difclaiming the Redeemer of the World,
as diverting him of his unquestionable Prerogatives, and
cloathing a mad Woman, a Vifionary, with them. Cer-
tainly this is the moll: bloody and criminal Charge that can
be laid at the Door of fuch as profefs the Chriftian Reli-
gion ; this is to reprefent them as having turned down-
right Apoftates from it, as trampling under toot, and cru-
cifying afrefh, the Divine and Adorable Author of it. But
then if this dreadful Accufation be falfe and illgrounded,
if they, againft whom it is brought, do infinitely deteft
fuch an abominable Villany, if they fet no Perfon on the
fame Level with the Son of God, but would appear againft
fuch facrilegious Pretences with as much Zeal as the Do-
ctor himfelf, 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 Jefus Chrift, and that he alone, and
none other, is competent to triumph over the Powers of
Darknefs \ and in fine, if they adhere to the Foundations
of the Apoftles and Prophets, and to Jefus Chrift the chief
Corner Stone, and difclaim, as falfe and unfbund, what is
not built thereupon and conform thereto, I fay if thefe
things befo, as molt certainly they are -7 How can the Au-
thor and Spreader of fuch injurious Calumnies , excufe
himfelf from a Degree of Uncharitablenefs, that cannot
be well parallelled I To a£t the Scene in a Corner had not
look'd fo very ill-natur'd, but to act it publickly before
the Face of the whole World, and thereby to expofe thefe
he levelVd at as much as in him lay, not only to Contempt
and Derifion, but alfo to Hatred and Perfecution, is fuch
a Flight of Zeal, as, in my Judgment, cannot pretend to
the Qualities of peaceable and gentle, eafie and impartial,
But did not the Do6lor engage to give us A. Bs Pretences
in her own Words ? Where then doth fhe pretend to be
more Competent to carry on a Victory over the Devil than
Chrift himfelf 2 Where doth fhe affume to her Mi his Letter
Jionour and Power } or claim a Place above the Apoftles p. 2f
and "
4 1 o A Second Letter containing fomt Remarks, &c.
and Prophets, and all truly infpired Perfons ? Mutt he con-
clude Men irrecoverable, becaufe they will not be reduced
from their fuppofed Errors by Noife and Banter ? All, to
thej beft of my Underftanding, that A. B. pretends to, is
only to be an Inftrument in ChrilVs Hands, and that no
otherwife than by publishing thele 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
fuppofed, but not granted that it wasfo, What Difparage-
ment is it to our Redeemer, to make ufe of a poor con-
temptible Creature in order to accomplifh great Defigns J
Was it any Difhonour to him , that his Apoftles in his
N?me and Power, converted more to the Chriftian Reli-
gion, and wrought more Miracles than he did himfelf,
when he dwelt in mortal Flefh ?
V. V. Perhaps it may be thought I am byaiTed in Favours
$jheWri~ of A. M> and therefore not fo capable to difcern cnat Latet
ter apolo- Anguis inHerba. I am fure, if i am fo, my Prejudices are
gizerh for of no old Date, they are not yet fo rooted, but fober and
himfelf. juft Reafonjngs might difcufs them, and reclaim me from
my Wiftakes; neither, 1 think, can it be faid that they
have been fortified from any profpect of Reputation or
worldly Intereft. But whatever my Prejudices may be,
I can fincerely declare, that what determined me to have
an Efteem for this Perfons Writings, was a Conviction,
that they not only recommended the great and effential
Duties of the Gofpel, diftinguifhed them from the Ac-
cefTories, difcovered the Mifchief of Sects and Parties, and
the Vanity of laying Strefsonnice and airy Speculations,
but alfo becaufe they fuggefted folid Principles which
might ferve as an Antidote againft the Infufions of
Atheifts and Deifts, Pelagians and Socinians, Antinomi-
ans and Fatalifts, and falfe Pretences to Infpiration. And
thoJ I met with fome things in them that feem'd a little
odd and ftartling,yet I choofed rather to fufpend my Judg-
ment, ( fince even her felf does not impofe them on any )
than forego what appear'd to me fo very folid and ufeful.
Vale.
SOME
(4t« )
Some LETTERS
O F
M.ANT. BOVRJGNON.
Whereby her True Chriflian Spirit and Str/ti-
ments are farther ju/Iified and vindicated^
particularly as to the DoUrine of the Merits
and Sat iff aft ion of J efts Chrift ; as is to he
feen in the Third and Fourth Letters, sill of
them are mofl worthy to be penifed by thofe
who fincerefy love, and impartially fcek after
the Truth and the Salvation of their Souls.
LETTERI.
Concerning the Love of God.
Written to a Pafior at Mechlin ; and is the l$tb.
of La lum. nee en tenebr. Part I.
SIRi
I "W" Know not how one of found Judgment can love any I-
other thing but God , feeing there is no created God alms
thing that is worthy of our Love, as he is, being Lovelv''
the Fountain of all Good, Wifdom, the Giver of ^™ £
all Wifdom, the Beauty that creates ail Beauty, the Righ- G'^ °^e^g
teoufnefs of the Righteous, the Goodnefs of all Goodnefs, is thef^Km
the Accomplifhment of all Perfections ; in fhort, the only tain and
Object worthy of our Love , without whom nothing is accok-
Lovely, neither in Heaven nor in Earth. Nothing with- plijhment
out him can fatisfie our Soul, nothing can content it, no- of all Goad,
thing can give it Perfect Pleafure, nothing can make it
happy, neither now nor hereafter. It is he who created us ;
it is he who preferves us ; it is he who will judge us.
If Good of its own Nature is always Lovely, why then _-.
does not the Soul employ all its Powers to love the Origi-
nal, the Perfection, and the Confummation of all Good,
which is God ? II. 'IF
412 Some Letters of^M, A. B. Let. I.
II. II. If Likenefs beget Love , how carj your Soul, which
z.The Soul's was made after the Similitude of God, live without loving
Likenefs to him ? What other Lovely Object can it find without God,
&«. whom only it refembles? What Original or Pattern is
there among all perifhing Things to this Divine and Im-
mortal Soul,which cannot find its like, but inGodhimfelf 3
III. III. if Benefits do oblige even Nature it felf to love its Be-
3 . of the nefafrors, how ought the Soul to love its God, when he has
Benefits be given it ail that it poffefeth, and has promiled infinite and
flowed by eternal Goods, beyond Comparifon, in the Life to come ?
him upon ^e nas given the Soul, which he created of nothing. He
ft , not only made it after the Similitude of the Angels or
and Body. Heaven> but dfter the li^nefs^ 0f God himfiify fo that all
Souls are by Creation made little Gods. Could this God
of Love give unto Man greater Goods and Gifts to make
himfelf be loved by him, than this Divine Creation of his
Soul, Immortal as himfelf? 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 Admira-
ble than the Body of Man, animated with all the Powers
of the Soul, with an Underftanding to conceive, with a
Memory to remember, with a Will to acl ; fo that the
very Body is in fome manner an Image or Refemblance of
the HOLY TRINITY.
•v IV. Could God give unto Man more and greater Gifts
The 'Pr0 than he has done to oblige him to love him 2 For after
XlCion he navinS g^ven mtT1 a Being and Life, he upholds and main-
has made ta'ns lt w*m a^ neceffary things, which he has likewife
bothforSoul created for the Entertainment of this Man, to whom he
and Body, has fubjeefced fo many Creatures under his Power, having
made him Superiour over all the living Creatures, and
given him Authority as the Mafter- piece of the Works of
God, the Earth for his Foot-ftool, the Air to breath in,
the Fire to warm him, the Water to refrefh him, the
Fruits to nourifh him, the Flowers to recreate him ; in
Hiort, all the vifible and material things that God created
were only for the Body of Man. What mud he have hid
rip for his Soul, which is beyond all Comparifon more va-
luable, as being Divine, created after the Image of God J
If he has made fo many admirable Things for the enter-
r.iinment of the Body, which mud die and remain for fa
fhort a time upon Earth 5 Should not all thofe Gifts , all
tfiofe Benefits, oblige Man to love fach a Benefo&or ? See-
ing
Concerning the Love of God. 4 1 3
ing he has not received, and can never receive any true
Good without this Giver of all Good.
V. How can he be without loving him, when heconfi- V.
ders his Love, which was not fatisfied with having freely S-^lsMercy
imparted unto us fo many Gifts j but after that this un- tobec°me^
grateful Man had abufed fo many Favours, by turning r e ???'
away from his Creator to join himfelf to the Creature, our °*
valuing the Gifts more than the Giver, prefuming to merit
yet more, he rebels againft his Orders, will needs out of
Ambition of Spirit know more than it pleas'd his Creator,
and breaks his Commandment that he might equal him-
felf unto him ? This God of Love, who in a Moment could
have punifhed all thefe Ingratitudes by an eternal Dam-
nation unto which he had banifh'd the fallen Angels, lov'd
Man more than the Angels j and having more regard to
the Love he bear him than to his Difobedience, he pardons
his Sin, and forgives his Fault, upon Condition or a tem-
poral Penitence.
VI. This Teftimony of Affection, from a God towards VI-
his Creature, does it not deferve that it love him ? He far- ^ His . In"
ther obliges it by more powerful Means : For that he might acrnation-
make them fee that his Delight is to be -with the Children of
Menjaz becomes Man^ vifible and fenfible as themfelves, not
being fatisfied to have made Man after his Image and Like-
nefsj but God is made after the Image and Likenefs 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. Could God teftifie more Love for Man , than to Vlf.
abafe himfelf, yea, to annihilate himfelf ( to fpeak accor- j. His Ami-
ding to our Language) and to cloath himfelf with humane hilathn.
Nature? What Judgment could conceive greater Tefti-
monies of his Love ? Or what Means could be fallen up-
on, more powerfully to oblige Man to love him, than to
become like to Man in Nature, to become his Equal in
Condition, not preferring himfelf to themeanefl Men} to
converfe and be familiar with them as their Brother and
Companion ; yea, he fubjecfs himfelf unto, and obeys Man
that he might gain his Friendfhip, he ferves him, even to
the waihing of his Feet, and tho' Man offend him, he «r
prevents him always with Friendfhip; lets a Judas kifs
him who contriv'd his Death ; and at the time he came
to deliver him up tp his Enemies, he even calls him his
Friend, VIIL And
4'4
VI if.
8. His be-
coming a
Teacher
and Pro-
phet.
IX.
5>. His be-
coming a
Prieft.
X.
ic.That he
gave his
Life, even
for his
Enemies*
X'l-.
1 1. The Ad-
vantages
of Divin*
Love.
Some Letters of M. A. B. Part I.
VIII. And for an Evidence that he makes Man his
Friend, he declares unto him his Secrets and all that he
learned from his Father; and all this to engage Men to a
reciprocal Love. He eats and drinks with them, draws
them by his fwest Converfation, teaches them familiarly
all the neceflfary Means to love him, gives them a Law all
of Love, which contains no other thing but the Love of
God and our Neighbour. All his Gofpel contains nothing
but the true Means to fulfil this Law of Love. He fo ear-
neftly preffes 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 exprefs
more powerfully the Defire he has that Man love him,
while he draws him even by force to his Love ?
IX- And to make this Force altogether Lovely, he char-
ges himfelf with the Burthen of Man's Sins, refolving,
out of the Love he bear him, to fuffer in his own Body
the Punifhments due for them. He fuffers Hunger,
Thirft, VVearinefs, travelling through fo many Places to
feek Man, and to help him in his Penitence, that he might
have no other Care but to love him. Is it potfible that
Man mould not acknowledge fuch a Love ? Is he fo un-
natural as not to love fuch a Benefactor, who obliges him
by fo many, fo painful Proofs of his Love, that they feera'
to exceed the Bounds of Reafon ?
X. Who ever faw Love arrive to fuch an Excefs of Good-'
will for the Perfon beloved ? For a G OD to debafe bim-
felf, to fubje6t himfelf, and to fuffer for his Creature ; that
which no Body would do for his Equal, and it would be
no fmall Love for one to give his Life for his Friend :
Which JESUS CHRIST gave for Man who was his
Enemy, having overcome his Malice by the Excefs of his
Love : And the more that Man is transported to deal hard-
ly with him, he is led the more to love him, laying down
his Life voluntarily the more to oblige him by the Consi-
deration of fuch a LOVE, that furpafles all Vnder {lan-
ding, that a GOD mould 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, inftead of being enclin'd
to love him /
XI. Ingrate Creature! Wilt not thou yield to this
LOVE? Cruel to thy Self/ Enemy of thy own Good !
Wilt not thou bow under this Yoke which is fo gentle
C ok ctr ning the Love of God. 4 \ 5
and lovely ? Its Captivity is Liberty ; its Service is a King-
dom ; its Pains are Delights \ its Labours are Repofe \
its Griefs are Contentments. This LOVE fatisfies the
Soul, fills it with all Happinefs, comforts it and adorns it,
keeps it always chearful with, its Beloved, nothing can
offend ir. What Happinefs, what Joy, what Peace, what
Delights to the Soul that poffeffeth this Love ! It fears no-
thing, it hopes for nothing, it fceks nothing, it finds no-
thing Lovely without this L O V E.
XII. How blind and ignorant is he who loves the Wealth , x^-
the Honours, and the Pleafures of this World ! He is ne- 12-Thefr*'
ver content, nor fatisfied ! For Riches bring along with mty!{
them a Thoufand Cares and Difquiets, with an unfatiable €**my
Third, which fattens the Soul to Earth and to Metals, R^hes
and turns it away from God.
Honours are yet more vain than Riches, for they are no- Honours,
thing but Fantaitical and Imaginary, which give nothing
to the Soul that loves them but an empty dwelling of
Pride, which makes the Heart break at the leaft change
of Fortune, which vexes and torments them continually
with the fear and care of Lofingthem ; and tho' they did
poiTefs them lawfully and fecurely, yet they are nothing
but aSmoakof Vanity, fince we are nothing, and all they
who honour us are equally Nothings. What Folly is it
to look for Glory from all thefe N O T H I N G S, and to
love Honours fo vain, and of fo fhort Continuance ?
Plea/tires^ fuch as they may be, give very little Satis- Pleafures.
faction to Man in general, becaufe they are of fo fhort
Continuance, in particular, for that they are fo vile and
earthly, unworthy of the Noblenefs of our Soul, which
is Divine and Spiritual ; for to take Pleafure to eat and
drink, is to level our felves in this Point with the Beafte,
and often to hurt both Soul and Body \ feeing thefe Plea-
fures do fometimes breed Exceffes , prejudicial to the
Health, indifpofing both Body and Mind, which pay very
dear for the Pleafures which they pretend to have in Meat
and Drink. All the other Pleafures of the Body are al-
ways infatiable to him who would pleafe his Five Senfes ;
the Eye will never be fatisfied with Seeing, the Ear with
Hearing, and fo of the reft ; if Reafon do not govern all,
thev will itill importune us , yea become infolent and
Unfatisfiable "• To love Play, is lofs of time; *o love Hun-
ting, is Wearinefs; to love Company, is Disquiet • T*e,
41 6 Seme Letters of M. A. B. &c. Let. I.
more we would oblige them, the more they are diffatis-
fied. And what mail we have after having fatisfied all our
Senfes, and given to our Body all the Pleafures that it
defires I Nothing but Wearinefs and Remorfe of Confer-
ence, which will torment the Soul, efpecially at Death.
We may lawfully ufe thefe things, but not love them 5 for
they are no wife worthy of our Love.
XIII. XIII. There is nothing LOVELY and that can fatis-
t}j3*thing fie our Soul, but GOD A L O NE : Neither was it crea-
Lowly red for any other End but to love its God , sind to cleave to
but God. him only. All other Goods are falfe 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 defires it, that he has obliged us to it by
fo many Gifts, and that he continues them every Moment,
and will continue them even to our Death ?
1 ^Without From whom do we look for our Happine/s, but from
him dl is God wh0 wm judge us ? If we have ferved the World, it
Polly and wj[j pav us ^^ ingratitude ; if our felves, we have no-
Mijery. thing but Weaknefs and Miferies. I can fee no other Hap.
phefs but that of L O VI N G GOD; all the reft is vain
and peri filing : Riches, Wifdom, Pleafures, Honours, are
nothing but Smoak, if they aim at any other End but this
of L O V E. All the reft is nothing but Emptinefs, Fil-
tihnefs,and Inconftancy, unworthy of being lav Id by a Soul
fo Noble and Divine, the Lawful SPOUSEofGOD,
and the COHEIRESS of JESUS CHRIST,
Is it not fad, yea Abominable, that it mould joyn it felf
or commit Adultery With the Bafe things of the Earth,
forfaking its Faithful BRIDEGROOM, who loves
it fo perfectly, and who has done fuch admirable things
to engage it to his Love, yea to confent only to let it felf
be loved by him according as he defires; but that it fhould
thruft away from him to love and cleave to the Earth,
Winds', Metals, Flefh and Blood, how depraved is its
Judgment ! Which makes me often figh, when I lee this
ingratitude of the Creatures towards their Creator, whom
I beg that he may open the Eyes of their Souls, to fee the
true Means of their Salvation. In the mean time I con-
tinue, Sir,
lour woft humble Servant,
Gaunt, March, . . „
Mth. 1661 Antho.Boungnon.
LETTER <T
417
Letter ii.
Of P R A Y E R, therein it cenfi(ls. Of fet Prayers and
Exercifes, and their Ufe. Of CONTINUAL
PRAYER, its Nature, the absolute Nectjfity of it for
overcoming our "Emmies, both ifiward and outward; for
obtaining the Grace of God, for attaining unto Perfection*
and how to fcrfifi m it, without Interruption.
This Letter is the 7th of Tomb, de la FaujJ'c
Theologie, Part iV\
My dear friend,
CInce you have refolved to deny your felf, and no longer to
^ follow your Senfualities , you have need of Continual
Prayer, that you may be enabled to perform your good pur-
pofes. For when the Devil has once had Power over a Per-
fon, arid made him love and follow his Senfualities, he does
not eafily depart from him, not being willing to quit the For-
trefs of which he has once been Governour •, but he keeps it
by force, and againft the Inclination of the Perfon who would
thruft him out of it: fo that he muft oppofe him by force.
It is of fuch Devils that Jefus Chritt fays, That they go not forth
but by Fafting and PrAyer : not that Jefus Chrift and his Apo-
ftles had not Grace from God powerful enough for carting out
all forts of Devils ; but when they have once gained a Power
over the Will of Man, and he has confented to all theSugge-
ftions of the Devil,he will notgo out but by the force of Faft*
ing and Prayer, feeing he has gain'd the Man's Soul by Senfts*
Alities and the Neglecl of Prayer.
2. He muft of neceflity be thruft out by means dire&Iy
contrary to thofe which he has made ufe of for getting entry
into Souls. When they have obeyed the Devil in following*
the Senfualities of corrupt Nature, they muft afterwards re-
nounce the fame Senfualities by Fa fling *ndAbflinence\ other-
Wife they will never caft out this fort of Devils. And if they
have hearkned to the Temptations of the Devil inftead of the In-
fpirations of the Holy Spirit, there is a neceflity of continual
Prayer to caft forth this kind of Devil, feeing he has continu-
ally entertained the Spirii with vain Thoughts, the fame Spi-
E c ris
41 8 Some Letters of Mrs. A. B. Let. II.
rit mud entertain it (elf continually with God, otherwife it can
never thruft out this kind of Devil.
3. And therefore I exhort you unto CONTINUAL
PRAYER, that you may overcome this Enemy of your
Soul, and chafe him out by the help of Prayer, which is a
powerful Armour againft all the Furies of Hell.
4. In the mean time I muft fhew you what PRAYER is,
before you can perform it aright ; for we often take fome fine
words that we have read, or heard of others, to be Prayer, as
in this Country they ufe to read or fing Pfalms when they
would pray, and in other places they fay fo many Pater iVo-
ftersy Ave Marias, or fome other Prayers written in fome
Books, or they learn the words, that they may repeat them
when they would pray.
5. Ail this ought not to be termed Prayer, fince thefe words
and thefe Pfalms may be faid without making any Prayer to
God : and that one may pray in faying Pfalms, he ought to
have the fame DESIRES which they had who made them,
and to fay the fame words with the fame Defire that they had
in faying them 5 otherwife, this cannot be PRAYER, but ra-
ther idle Words, which do not profit : yea, by thefe Words
Men do often reproach God, or they utter Lies or Mockings.
For to fay a Pfalm of David which he uttered when he was
penitent, when he fafted and prayed, wafhing his Couch with
his Tears, while they who fing thefe things are very often filTd
with Wine and delicious Fare, fpending whole Nights in Ri-
ot and Luxury, is not this to mock God, and to lie in his Pre-
fence? So do they alfo who fay the Lord's Prayer, or any other
Prayers, without having Defires futable to the Words which
they pronounce.
6. They will fay that God is their Father, without being
willing to obey him as Children. That his Name be hallowed,
while indeed they difhonour and defpife him, loving rather
their own Will and Honour than God's. They fay, Let his
Kingdom come, when they defire nothing but to reign in this
World, where they would willi itill to live, if God would
give them Profperity. And by word they fry, His Will be done
on Earth, as it if in the Heavens, while they will not reli^n
thermal ves to the Will of God in any thing, but endeavour
to accompHfh their own as much as is pollibie for them. And
while rhey pray to have daily Bread, they labour and ftudy to
.have Abundance, and maugre God, they will needs have
more than the daily Bread for which they pray. They pray
like-
Let. II. Of Continual Pnyer. ^jg
likewife, That he would forgive them their Sins, while they
love th m, and will needs go on to commit them more and
more every day. And, Th.it he would deliver them from rviL
while they purfue and do the Evil from which they fay 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 fu'ch Prayers, and
lie in his Pretence! I do not therefore defire that you pray
after this manner, for it avails nothing ; and you cannot
thereby obtain the Grace of God, but rather a greater Con-
demnation : for God will not be mocked, and he takes no
pleafure in vain Difcourfes. He only fearches the Reins, and
tries the Confciences, being the Searcher of hearts, and not
the Hearer of our feigned words. The Gofpel likewife tells
us, That we mufl not fray as the Pharifces, who thought to be
heard for their much [peaking, and adviles to jhut our door when
we would praj to our Father infecret, alluring us, that our Fa-
ther knows what we have need of, without our much ffeaQng,
8. It is not then thefe kinds of Prayers to which I exhort
you, my Child, but unto CONTINUAL PRAYER, winch
mull ARISE FROM THE HEART. Every moment yoU
have need of Strength and Afliftance from God to refill: the
Devil, the World, and the Flefh; and tho' you have under-
taken to overcome them, yet in erTecr. you do it not, but you
are often overcome by them. You Hand in need then of ft*-
fematural Strength 1 which you cannot obtain but by Prayer.
which, if you underftood it aright, would be v.ry eaiie, and
would become habitual to you. And as you have continmi
need of AtTiftance from God, fo alfo you have nztd of conti-
nual Prayer.
9. You rauft therefore embrace it, and NEVER AGAIN
LEAVE IT OFF, if you would fubdue your Enemies ;
otherwife you can never overcome them, buc they will alwai s
tyrannize over you againft your Inclination and Will. I doubt
not but you have often prayed to God to be delivered front
your Enemies \ but thefe Pajjing-Prajers are not lufEcienc
for refilling an Enemy fo common (or continual) as is the
Devil, who every moment affumes new Vigour, and is ne-
ver wearied in tempting and lurprizing us, feeing this E: . ■ v '
is never at relt, and never ceaies to do evil. He will indeed
fometimes leave us in quiet in the time of Prayer; bujtn*
fooner is it finifYd than he returns, and oft times with more
£e 2 • Vigour
20 Some Letters of Mrs* A. B. Let. II.-
Vigour than before : and thus he regains what he had loft du-
ring Prayer.
10. This is the Reafon that he is never affrighted with the
Prayers that we make Morning, Evening, Before and After
Meat, or at other txprefs times which we fet apart for Pray-
er, tho5 thefe Prayers be performed with Attention. The De-
vil withdraws indeed for that little time: but, as when a
Friend abfents himfelf for fome time from his Friend, he
returns to him, from his Voyage, with greater Expreflions of
Friendfhip than he had before his Departure, and oft-times
makes fome new Alliance •, fo does the Devil with the Man
. who gives himfelf to Prayer by cuitom : for he believes he has
N pleafed God, after having faid his ordinary Prayers-, and when
they are over, he lets loofe his Spirit to the Cares after earth-
ly Goods, or to take his Pleafures and Recreations, without
minding God.
1 1. This is not, that I would blame Morning and Evening
Prayers, or thofe at Meat, or any other exprels time which
Men fet apart for Praying ; for this is commendable for thofe
who live in the World, who being fo diffracted and diverted
in their Affairs and Bufinefs, if they fet not apart certain times
for Prayer, it is to be feared that they would never find any
leifure to think upon God ; they do therefore very well to fet
to tbemfelves a Rule, and to appoint an exprefs time for
their Prayers, that they may fometimes think upon God, and
may not forget themfelves amidlt their worldly Affairs.
12. But as for the Children of God, and thofe who tend
to Chriftian Perfection, they ought to pray continually, and
never to ceafe, becaufe the Devil never ceafes to tem'pt them :
and the more they defire Perfection, the more are they af-
faulted with Temptations, and they have the more occafion
for contin* lal Prayer ; fometimes to beg Afliftance from Hea-
ven, fomeiimes to ;hank God for his Graces, fometimes to
bleis and honour him. So that there never pafles one mo-
ment of the day wherein he who obferves narrowly the Difc
portions of his Soul, has not fome occafion to pray unto
God- He will find it ALWAYS NECESSARY TO PRAY
CONTINUAL Y, becaufe he has continual matter for it,
by the occafions which befall us, both inwardly and out-
yx wardly.
I j. For if we cenverfe with Men, they fometimes will
praile us, fo as to give us occafion of Vain-glory •, at other
times they will defpile us, fo as to make us angry, or fullen,
or
Let. II. Of Continual Prayer. 4 2 1
or to defpife or hate them : and when we have any bufinefs
with them, Avarice flips in, or we feek our fclves. A profpe-
rous Event will make us rejoyce, or will puff us up : an Ad-
verlity will make us fad and melancholly and thus a thou-
fand other Occidents which do daily befall us outwardly, do
continually afford occafion to have Recourfe unto God by
Prayer, to beg of him his Grace, and itrength to uphold us
that we fall not into Sin amidft fo 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 Paflions of our Souls, we would there find infinite Evils
which we mud refill. This of bridling our vicious Inclina-
tions, is a continual Employment for him who applies to the
Perfection of his Soul ; and he will find ALWAYS MAT-
TER FOR PRAYER TO GOD, and for begging his help
and afliftance, without which we cannot fight aguinft fo ma-
ny vifible and invisible Enemies. He muft give himfelf to
Continual Prayer, or elfe live and die their Slave, and be al-
ways miferable.
14. I do not defire that you fhould have your Spirit conti-
nually bent unto Prayer after your ordinary way ; for this
would wrong your Head, and would forge a thoufand Ima-
ginations which would neither be neceflary nor uieful. But
I would have you to call upon God always when you have
need, and to blefs him as often as you receive from him any
Grace and AlTiftance, feeing it is an Ingratitude not to thank
him for every particular Gift that he bellows upon us; flnce
gratetulnefs for a Benefit obtains always new Favours from
God, and he delires that we fhould call upon him in our
Needs, prommng to fuccour and help us. If God defires
that we pray unto him, why fhould we not do it? He (ays,
Seek, and ye /ball find; as^ and ye /ball receive j knock at the
door of Mercy, and it (hall be opened unto you
15. How comes it then, my Child, that you cannot over-
come your Enemies, (ince God on his part has given you fo
many Promifes, which on his fide will always be infallible ?
It muil needs be laid, that the Failing is on your fide ; and
I cannot fee what it can be but that of Continual Prayer which
you do not fufficiently underftand ; and you think to over-
come 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 ftrong enough to chafe our votfr
Enemies. There is needful now AN A L T O G E f H E K
E e 3 P A Kf
422 Seme Letters of Mrs. A. B. Let II.
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 mayunder-
ftand it, fearing left it Teem to you too hard to be embraced,
tho5 there is nothing more fweet and agreeable: But Mens
Imaginations, make it appear difficult, yea impoflible, to
fome, becaufcthey have never difcover'd what Prayer is. Some
attribute it tomanyww/ words j others to Speculations [or
Meditations] of the Spirit, which they call Mental Prayers.
But beU-ve me, it is neither Words, nor Speculation, that
makes Prayer. But TRUE PRAYER confifts in the Con-
v-jrfation of Spirit that Man has with his God, when his heart
fpea ks to him, and asks the things that he has need of; or
blefTes him and thanks him for his Favours ; or praifes his
Greatnefs, Goodnefs, Love, and the other Qualities which
Ivlan obierves in his God. This Elevation of Spirit, or Con-
veriation that he has with God, makes up true Prayer, with-
out which there can be no true Prayer, thb' they call by this
Name many divers things, which it were impoflible that Man
could do continually, as jefus Chrift has laid, that hemnft
always fray, and never feint.
17. lie could not have appointed Man to do impolTible
things, as continual Prayer would be after the manner that
they would underftand it. For if to pray, a Man behov d to
be always in Churches, all the other things neceflary for
the funoort of Life would perifh, and Man would die for
them: And if to pray he muft be always on his
Knees, the ,"ody could not fuffer this continual Fatigue. And
if he behev'd always to meditate fine Speculations in his Spirit,
he would break his head: or if he muft fpeak Prayers con-
tinually, he could neither deep, eat, nor drink. So that it is
Ivor liev'd that God demands of Man any other con-
tinual Prayer but that of the Converfation of his Spirit with
God, which may be done continually, while working, drink-
ing, eating, writing, yea, even while deeping; feeing he who
has entertain'd his Spirit with God ajl the day long, does cer-
tainly reft with him while deeping, becaufe the Spirit having
walker) with its God while awake, it repofes it felt likewile
with liim when deeping. • And ufiially the vital Spirits are
-*ull of that which they love, and that which has been ften
and heard in the day time, is reprefemed unto the Spirit in
Sleep. So that he who converfec with his Spirit e&vated unto
God
Let. II. Of Continnd Prayer. 42$
Godby day, lofes very little of the fame Converfation during
the night ; and even fometimes God conjmunicates himfelf
unto him by Dreams.
1 8. By which it appears, that it is very pcfllble to pray con-
tinually, as Jefus Chriit has taught us : yea, there is nothing
more eafie and agreeable. For my part, I co; Id not live
without this continual Prayer, and Death would be more
fweet to me than to be one hour out of it, becaufe all ibrts
pf Pleafures, without this Converfation, are to me Vexations,
and mortal Afflictions. For this caufe I abide always in it,
and I do not think that you have feen me go out of this Con-
verfation to delight in other things. By which you may fee
that it is very poffible to pray always, and never to ceaje: and
that it is even good and pleafant, feeing he who is in this
continual Prayer is never melancholy : which you may alfo
have obferved as to me, amidil fo many different Events, and
occafions of Grief.
19. Give your felf therefore to this Continual Prayer, and
by it you (hall overcome both your inward and outward Ene-
mies. You (hall have Joy and Peace in your fclf, and you
fhall learn all that you have need to do and avoid Do not
apply your (elf to contemplate the great Wonder^ or God, or
his Conduct towards Men, nor the other Myrreries of God or
of Religion ; but prattife this Continual Prayer according to
your need, [peaking to God continually. If you are in Tempr
tation, beg his AfTiftance : if you are in Ignorance, beg Wif-
dom from him to fulfil his Will : if you are weak, Strength :
and if you receive his Graces, blefs him and thank him for this
Favour done to you a Sinner. And thus you (hall have con-
tinjal matter of having your Spirit lifted up to God, in which
TRU E PRAYER confifts. By this, you (hall habituate
your felf by degrees to fpeak unto God, and to convcrfe with
him in Spirit; and at laft he will fpeak unto you, and you
fhall be here united unto him, looking for a perfect Unity in
. Eternity. Which (he wifties you, who remains-,
From the place Your very affectionate in Jefus Chrift,
of my Retreat
Apt.-i.i6n. ^ fit
Ee a LEITLR
LETTER III.
That the Spirit cannot rule where the Flefh rules,
I
fflat to him } who has mortified the old Adam in himfelf^
it is moft eafie to imitate Jefus Chrift ; and that it is
difficult only to htm who would live according to hn
Natural Inclinations.
This is the 7th Letter of the Third Part of
La lum. nee en tenebr.
My dear Child,
?. J Do not wonder that your Friends fay, It is imfojfibk
* to imitate Jefius Chrift, fo long as they live according
to their Natural Inclinations ; for it is a certain Truth, that a
pa rural Man cannot live according to the Spirit of Jefus Chrift.
Yit mult be regenerated, and the old Adam muft die in him;
for the Spirit cannot reign where the Flefh reigns ; feeing
they are two iworn 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 lame befalls Souls cold in Charity, when they
feel themfeives touch'd by the Arrows of God's Love, or
fhe heat of his Anger.
2 If" ic be faid to a carnal Perfon, that he ought to love
Cod with all his Heart, with all his Soul, and with all his
Strength j you fhall fee him prefently break out in Words,
^nd throw out as it were fiery Flames of Anger to maintain
that he loves God ; while in erle6t he loves nothing but him-
•felr". And if it be told him that he cannot love God while
he loves himfelf and the tranfitory things of this World, he
well let fly like Claps of Thunder againft him who lays
before him this Truth; becaufe he neither knows nor con-
ceives it, and his natural Inclinations cannot take pleafure
in loving that which they do not fee nor feel, fuch as God
and eternal Things, which are invifible to his Carnal Eyes.
.. 3. We muft of necetfry die to the Flefh, that we may
live to the Spirit, otherwife we fhall never comprehend Spi-
ritual things: There are. two- {Natures in, us, the one is
Divine
That the Spirit etnnot rule where the FItJh ruhs. 425
Divine, and other Humane : The Divine Nature loves things
Eternal ; and the Humane Nature loves things Temporal :
The Divine refpe&s nothing that is earthly, and the Humane
refpe&s nothing that is heavenly ; becauie each of thefe tend
always to their Centre : The Divine part in Man, aims and
tends to Divine things ; and endeavours to ferve God, who
is its Principle from whence it comes ; and the Humane Na-
ture aims and tends always to Earth, from whence it takts
its Original, and cannot be plea fed in any other thing. This
is the Realon why they who live according to their Nature
fay, That it is impojfihle to imitate Jefus Cbrifi ; which is
molt true as long as they will needs continue to live accor-
ding to their Nature; For it was corrupted by Sin, (ince
which rime, it can produce nothing but all fort of Evil, it
being impolfible for it to do any Good, or to have one good
Thought. For this Caufe, Job had good Ileafbn to curie the
Day of his Birth ; for none of the Beaits would be fo mi-
ferable in their Nature, as is Man, if he had not in him a
Divine Nature.
4. All muft grant this, and fay with your Friends, that
it is imfoffible to imitate Jefus Chrift, feeing he lived fuper-
paturally, having fubje&ed his Humane Part to his Divine,
and made his Flefh die that he might live to his Spirit, and
defpifed Temporal things that he might embrace Eternal.
But I woujd gladly ask all thofe Natural Perfons, if they de-
fire to do the fame things? And if they have put to Death
the old Adam in them, that is, the Inclinations of corrupt
Flefh? And if they have labourd with all their Power to
revive in them the Spirit of the new AAam, which contra-
dicts the Senfualitiesof the Flefh ? Which appears by the Per-
fonof Jefus Chrift, who overcame all Natural Senfualities.
5. It may be, they will fay, that it would be impoifible
for them to attain to fuch a Perfection as Jefus Chrift had ;
while they will not part with fo much as one of the Affecti-
ons which they have for their Pleafures or Senfualities, that
they might follow him at a diftance : For they do not
fo much as defire to imitate him, far ltf to tend to his Per-
fection. They believe indeed by an imaginary Speculation
that Jefus Chrilt has fatisfied all for them ; and they will not
believe bv a Divine Truth that he has merited for them by
his Sufferings, the Grace, and the Power to imitate him ,
becauie they do not defire 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 jefus Chrilt. 6. Thus
426 Some Letters of Mrs. A. B. Let.HL
6. Thus it is that thofe poor Souls flatter themfelves to
their Ruine, while they fay, that they cannot imitate Jefus
Chrift, nor live without Sin becaufe of their great Frailty.
This is as much as to fay, that they refolve not to be faved%
and they refolve to die in their Sins ; for there are only two
ways the one of Salvation, the other of Damnation ; and
Jefus Chrift is that which leads to Salvation. He who will
, not walk in the fame Way in which he walked, cannot find
Life, but without ail doubt mall die for ever. Therefore,
my dear Child, do not give way to the Difcourfes of thofe
poor blinded ones, who have fill'd their Underftanding with
Errors ; but walk according to the Light that God has given
you, and labour to be born again in the Spirit of Jefus Chrift
bur Saviour. Withdraw from the World, fince he fays, that
he frays not for the Worlds but for thofe whom his Father has
given him out of the World. Thofe who are of the World,
are they who love the tranfitory things of the World, and
will not part with them to imitate Jefus Chrift. They are
rich in Will, and proud in Heart, loving their flefhly Senfu-
. alities, while they flatter themfelves by faying, that it would
be impojjible for them to imitate Jefus Chrift ', and to live with-
out Sin becaufe of their great Frailty ; which if they under-
ftood aright, they would ufe means to overcome it ; and he
who felt his Heart cleave to Riches , would not poffefs them,
but would put them far away from him, as fome of the
Heathens did, who threw all their Money into the Sea, fear-
ing leaft it mould deprive them of the Liberty of their Mind :
And if a Man found himfelf fo frail as to fall into the Sin of
Pride, he would fhun Offices, Greatnefs, and Honours, that
he mi^ht follow the Poverty and Lowlinefs of Jefus Chrift ;
and if hj found himfelf fo frail as that he could not eat and
dnnl^delk 'Ate things ', without falling into the Sin of Gluttony,
he would take the coarfeft Meats and Drink proportionably,
to lupport the Weaknefs and Frailty of Nature, weaning it
from all Senfuality or flefhly Appetite. But Men do not feel
themfelves too frail to indulge their Body in all its Appetites and
Fleafures ; and they will needs make themfelves believe that
they are too frail to abftain from Sin, or to imitate jefus
Chrift.
7. This Sentiment is fo Erroneous, that I would be a-
. iTunVcl to refute it, were it not that 1 fee (b many Souls pof-
fefs'd with it, efpecially among thofe of Calvin 's Reformati-
on, who live and die in this Belief, that Jefus Chrift has fatis-
fied
That the Spirit cannot rule where the Flejh ruh s. 427
fied all for them, that it is impoffible for them to do good or
to imitate jefus Chrift. This it feems is inculcated unto
them from the Cradle, fince in erTe6t we fee that all their
practice is founded upon it, while they live according to the
Motions of corrupt Nature, and with this believe that they
ihall be faved by the Merits of Jefus Chrift, without driving
to imitate him ; fince they^ are taught, that it is impoffible
to do this. And tho* this is a falfe Theology, yet every one
foDows after it, leaning upon a broken Reed.
8. For that Man of whom 1 fpoke to you formerly , faid,
that it was impoffible for him to do any good Work, yea, to
fay the Lord's Prayer with Attention, no more than they
with whom he conversed, whom he had often ask'd, if they
could fay it, with Attention; and they all anfwered, they
could not. It is to be remarked that they were Merchants of
great Trade and Spirit, who found out all fort of Inventions
for gaining of Money with great Dexterity and Care, and
their Spirit was not difingag'd for faying the Lords Prayer
with Attention : For where their Treaiure was, there was
their Heart ; and the Attention cannot be perfect in two Co
contrary things at the fame time ; but if they had purg'd
their Souls from coveting earthly Goods, and as carefully
applied their Underftanding to fpeak unto God, and to hear
him, without doubt they might not only have faid the Lord s
Prayer with Attention, but might alfb have attended feri-
oufly upon continual Prayer, which Jefus Chrift hasfo much
recommended to us, faying, that we ought always topraj, and
never to ceafe.
9. But thofe poor Ignorants think to pleafe God with fair
Words as they pleafe Men, by faying, that they are too frail
to do any Good, far lefs can they imitate Jefus Chrift j for thefe
Excufes will condemn them : For if they were truly fenfi-
bleof their Frailty, they would avoid the Occafions of Sin,
and ufe the Means of Poverty, Humility, and Patience,
that they might imitate jefus Chrift; for he did nothing
when he was upon Earth but that which another would do
that were animated with the fame Spirit that he was: For
the fame God has through all the fame Power, and can do
by the Body and Spirit of other Men, that which he did by
that of Jefus Chrift.
1 o. For in as much as he is God, his Power is not limited,
provided that Man give no hindrance to it by his Free-will :
So that if one at prefent did fubmit his Will to that of Gcd,
as
428 Some Letters of Mrs. A. B. Let. III.
£S Je/us Chrift did ; he would certainly feel the fame Opera-
tions of Divine Vertues that he felt in his Soul, and would
Jikewife do the outward Miracles that he did, if there were
need for them ; for the Spirit of God is not leflened, and his
Power was not limited to the Perfon of Jefus Chrift only,
feeing he fays, that his Delight is to be with the Children of
Men. He does not fpeak of one lingular Man, but of ail
Men who fubmit their Wills to his, and renounce the Cor-
ruption of the old Adam, to be cloathed with the new,
' which is Jefus Chrift.
1 1. Thofe will find fufficiently by Experience, that it is
very poflible to imitate Jefus Chrift, yea, that it is eafie and
agreeable when they are denuded of that old Adam : For
Jefus Chrift himfelf fays, that his Take is eafie, and his Bur-
then light. This Truth it felf cannot lye, that it fhould be
true that it is impoifible to bear this Yoke : But carnal Per-
fons do certainly lye , while they fay, that it is irrjpoiTible to
imitate him, fince he did nothing as Man bat that which a-
nother Man may do, being poffesd with the Holy Spirit; for
God is impaffible, and cannot have endur'd the Sufferings
of fefus Chrift : It was his Humanity only that fuffered,
affifted by the Grace .of God, which will not be denied to
thofe that ask it; feeing God is the common Father of all
Men, and promifes to give his Holy Spirit to them that as\^_ it.
His Promifes are infallible, the Scripture aflures us of this,
faying, Heaven and Earth (ball pafs away, but my Words {hall
not pafs away, bringing the Comparifon of an evil Father,
-who would not give his Son a Stone in /lead of Bread, nor a Ser-
pent for a Fifh ; asking them, How then [hall not your hea-
venly Father give his Holy Spirit to him who asks him t
12. Truly, my. dear Child, I can fcarce reafon more to
make appear thofe Truths, which are Co clear. I have fpo-
ken of them feveral times, and they (till bring me new Ar-
guments to maintain the Corruption of our mif:rable Times,
wherein Men have invented fo much filly Stuff, whereby to
flitter fuch as rhemfelves, and to make them live and die in
rhe Sentiments of corrupt Nature, falfly perfwading them •
that they cannot attain to the Per feci ion of Jefus Chrijl, that
they may not ufe any Endeavours to attain to it; for it
would be in vain to endeavour that which is impoflible.
Therefore we fee Men to the Envv of one another, give up
rhemfelves to Paftimes, take their Pleafures, and heap up
Riches, as if they were created for this, looking for Salvation
as
That the Spirit cannot rule where the Flejh rules. 429
as it were in Recompence for their Sins : Which is very fad,
and will make many to be deceived at Death, who in this Life
think that they are good Chriftians, becaufe they have not
committed the grofs Sins of Thefr, Whoredom, or Drun-
kennefs , and have frequented Churches and Sacrament* ,
prayed much, and given much Alms ; All this will avail no-
thing before God, if we are not animated with the Spirit of
Jefus Chrift.
13. For God will know no Men but thofe who at Death
(hall be cloathed with the Spirit of Jefus Chrift, which is
Charitable, Humble, poor in Spirit; infhort, adorned with
all his Vertues ; and to be a Chriftian, onemuft imitate him,
as he himfelf has faid : For his Doctrine is not a Hiftory to
be read or heard out of Curk)fity ; but is all LefTons
which we muft retain to put them in practice, elfe we fhall
fallly bear the Name of Chriftian, which fignifies no other
thing but a Perfon dead to the Flefh, to live unto the Spirit >
or one who has renounced the Corruption of the old Adam^
to live renewed into the Spirit of Jefus Chrift.
14. It is far more fafe to believe that jefus Chrift, by his
Death and Sufferings, has merited for us the Grace of dying
to our felves, that we may live unto him, than to believe
that he has fatisfied all for us, while we reft upon this falfe
Pillow, abiding in the Sentiments of our Nature, eatings
drinking, and doing all other things according to our Senfu-
alities. This is the broad Way that leads to Perdition, and ma-
ny there are who wallow it \ but ycu , 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, feeing Jefus Chrift fays, that we muft cut off the
Member, or pluc^ out the Eye that offends us ; and that he
who leaves not Father, and Mother, Wife , and Children, for
his Names fake, is not worthy of him. I do not require of you
the Perfection that jefus Chrift had \ but that you tend to
it, and afpire after it, as much as is poffible for you : In do-
ing of which you will oblige her to love you, who fubferibes
her m
Tours, wholly in God^
Amfterdzm, July,
iith. 1670. Antho. Bourignon.
LETTER*
4P
LETTER IV.
That God does not pardon Sin without Penitence.
To the fame : Wherein is declared that Men fall every Bay
of new into Adam7/ Sin, turning away from God to
love the Creature, and that they can never be faved with-
out being revived into the Spirit of Jefui Chrifi, who has
merited for us the Grace to imitate him.
This Letter is the Eighth of La km. nee en tenebrl
Part iii.
'My dear Chlldy
i. T Wonder how it is poflible that your. Friends (hould
* fay, that I reject the Merits of Jefus Chrift, and that
I do not look upon them as the Means of our Salvation; feeing
that I do not look for Salvation for my felf but by the Merits
of Jefus Chrift, who came into the World to redeem us,
after that we had been all loft by Sin? and by it fold and deli-
vered 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 firft thus turn
away, when they (aw themfelves fo Beautiful and Co Perfect,
they were pleafed in themfelves defiring to be like unto God :
And thus they became Devils, Enemies of God, and of all
his Works, looking on them with Envy and Jealoufie, la-
bouring as much as was poflible to deftroy and corrupt them.
Therefore the Devil tempted Man as foon as he perceived his
Creation, that he might hinder the De/igns which God had
of taking his Delight with him ; and Man,* by the Inftin6fc
of the Devil, tunVd away from his God to regard the Crea-
tures, in regarding of which he coveted and lov'd them, a-
gainft the Prohibition of his God, thus withdrawing himfelf
by his Will to cleave to the Satisfaction of his humane Na-
ture, which we do yet daily.
3. And this turning away trom God is call'd Sin, which
brought forth Death to the Soul oi Adam, and to all Men
in him, feeing Adam had in his Loins all the Men that are
fince, or fhall be born by his Seed in Generation : And by this
means
That God does not far den Sin without Penitence. 431
means all Men have perifh'd in him, having contracted the
Corruption that we do yet reel in our Nature; for tho' God
did pardon Adam, and all Men in him, his Sin as to the guilt ;
yet he did not remove the Miferies of Spirit, and the Corrupti-
on of Flefh, which the fame Sin had brought upon him *, fee-
ing even to this Day we feel Inconftancy, Ignorance, and
Wickednefs in our Spirit, and Corruption, Pains, and Death
in our Flefh.
4. God cannot have made all thefe things ; fince they are
Evil, and he can do nothing but Good, being himfelf the
perfect Goodnefs, from which no Evil can ever proceed \ but
he has left to Adam and his Pofterity, the Miferies which
their Sin had brought forth, that thereby Penitence might be
done for it during this Life, which is our time of Trial : For
feeing the Juftice of God could not promife the Pardon of
Sin without Satisfaction, it was needful by a ftraight Juftice
that the fame Flefh which had taken Pleasure to turn away
from him, fhould likewife fufTer Pain that it might return
unto him.
5. But Men, fince Adam, inftead of accepting of this Pe-
nitence, and fufTering willingly the Miferies of this Life, to
fatisfiethe Juftice of God, rebelfd againft: him, and endea-
voured to charm their Miferies ; by ftriving to reject Suffer-
ings, and to take their Delights inftead of Penitence, and
thus they ftraied more and more from God, lb that at lail
they quite forgot him to delight in themfeives. God of his
Goodnefs raifed up Prophets from time to time, as Mofes
and others, to withdraw Men from thefe Errors : He gave
them Laws and Ordinances that they might difcover their
Sins and amend them by returning unto him, and repenting
that they had forfaken him j but very few heard his Voice, and
many hardned their Hearts, chofing rather to adhere to them-
feives and follow their Senfualities, than willingly to take up
the Penitence ordain'd by God for this fhort Life ; fo that all
Men in general have at laft corrupted their Ways, and wal-
ked according to the Concupifcence of the Flefh, in a for-
getfulnefs of God, and thus have all merited Damnation, and
that incomparably more than Adam; fince he feared God,
and repented how foon he heard his Voice, not daring to
appear before him out of great Confufion for his Sin.
6. But Men after him,have voluntarily damn'd themfdves,
and given the Devil Power to rule over their Souls, whortl
they do infenfibly obey more than God : for while the)
their
43
Some Letters of Mrs. A . B. Let lit.
their natural Will, they do indire&ly follow that of the De-
vil, feeing thefe two Wills of the fallen Angels and of Mert
are equally rebellious againft God : and thofe Men who fol-
low the Will of their corrupt Flefli, may be well called the
Devils Angels \ for one is always his Angel whofe Will he
does: if he fubmit his Will to God's, he is the Angel of God;
for Angel imports Subject or Obedient. Thofe Men who obey
the Law of the Gofpel, are the Angels of Jefus Chrift : for
this Caufe the Scripture fays, 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 Jefus Chrift.
7. This being fo, he may be well cali'd our Saviotir ; for
if he had not come at laft into the World, all Men had pe-
riihed. He alone is the Foundation of our Salvation fince
Sin ; and I confefs before all Men, that the Light of Faith
teaches me that I could not be faved without the Coming of
Jefus Chrift upon Earth ; and I will always afcribe my Salva-
tion to the Merits of his Sufferings. So far am I from reject-
ing them, as your Friends do blindly believe. And I have*
much more reafon to fay that they reject the Merits of Jefus
Chrift, fince they fay that they have not Grace to imitate Je-
fus Chrift, while they look only to the Power of their cor-
rupt Nature, without making ufe of his Sufferings, which
have merited for us the Grace to be able to imitate him, yea
to obtain the Perfection of God himfelf, if we will apply his
Merits to our Soul, and let his Spirit fill it, fince Truth it felf
fays to us, Be ye perfetl, as jour heavenly Father is pcrfekl.
jefus Chrift will require nothing of us that's impoflible, no
more than his Father; but he fays, See^ and ye jh all find \
knocl^, and it fhall be opened to you ; ask. , and ye (hall receive.
This does not teach us that we cannot attain to the Perfecti-
on of Jefus Chrift, 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 afcribing their Sal-
vation to the Merics of Jefus Chrift. For if they truly be-
lieved that his Sufferings have merited for them the Grace
of God, they could not in Truth fay, that they are too weak
to imitate Jefus Chrift i fince this Grace of God £ives ftrength
to the Weak to overcome the Corruption of our Nature,
from which we ought never to ask Advice if we may
imitate
That the Spirit cannot rule where the Fltfb rules. 433
imitate [efus Chrift : For if his Apoftles and Difciples had
ask'd Advice from their Wives, their Children, Fathers, and
Mothers, Brethren and Sifters, undoubtedly they would not
have connfell'd tbem to forfake them that they might follow
[efus Chrift ; fince no man hates his own Fleih, which feeks
its own Advantages : fo that if the Apoftles, and Difciples of
Jefus Chrift had ask'd Counfel of their Flefh, and their Self-
will, if they could follow Jefus Chrift, they would never have
been Apoftles nor Difciples, feeing without the Grace of God
we can do nothing but .know our Frailty and Weaknefs.
9. But fince Jefus Chrift is come into the World to recon-
cile us unto his Father, and to bring us back to him by his
Grace, there is no longer any caufe of Fear on God's parr.
We may do what we will, by the afliftance of this Grace,
which is never denied to him who feeks and asks it 5 fo much
the more that Jefus Chrift is come to merit it for us by his
Sufferings, but not to merit Salvation for us while we conti-
nue to cleave to our corrupt Nature: by which we may fee
clearly the Falfhood of that Do6trine, that Jefus Chrift has
f At is fie d all for fis, after the manner that fo many under ft and it ;
for this makes them deep the deep of Death : fince they re-
jecl: the Grace that Jefus Chrift has purchas'd for us of his Fa-
ther, to embrace the means by which we may overcome the
Flefh and live unto the Spirit of Jefus Chrift, follow his Ex-
ample, and imitate his Virtues, that hereafter we may follow
him in Eternity, where none fhall enter but he who (hall be
cloathed with the Spirit of ]efus Chrift.
10. This is that of which I was defirous to warn you, for
fear that you let your felf be deceived by falfe Appearances,
hearing thofe poor blinded ones fo often repeat, that Jefus
Chrift has fatisfied all for us, and fay that I reject his Merits
by teaching that of neceflity we muft imitate him if we would
be faved. This might well furprize fome weak Spirirs, who
would think that they did Honour to Jefus Chrift in faying
that he had merited all for them, and that they are too weak
to endure any thing. But this cannot furprize one of found
Judgment, who will very clearly perceive that I efteem the
Merits of Jefus Chrift, fince to them I afcribe my eternal Hap-
pinefs.
1 1. For if Jefus Chrift had not interpofed with God his Fa-
ther for our Reconciliation, never any Man had been faved,
fince every one of them would have turn'd away from God to
cleave to their natural Sentiments, of which they were be-
F f come
Some Letters of Mrs. A. B. Let. IV.
come 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 flefhly Senfualities. Of neceflity there behov'd
to be a MEDIATOR between God and Man to make this
RECONCILIATION, and to obtain the PARDON of fo
great a Fault.
12. We were all guilty of High Treafon againft God, and
juftly condemn'd to eternal Punifhment, unable to deliver
our felves from it, having loft 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 Miferies, fo
far were we from having Strength to help them, or Aflurance
to beg of God his Grace, whofe Enemies we had made our
felves by our Sins. There was no ground of hoping for Mercy
by our (elves; therefore JESUS CHRIST, as our Advocate,
undertook our Caufe, and procured this Pardon, not as the
Ddvocates at the Tribunals of this World, who plead that
they may gain Money j but as a divine Advocate, who aims
at nothing but his Father's Glory. He offers to pay himfelf
the Penalties due to our Sins, that his Father might in juftice
pardon the Guilt of them, and take us again into his Favour,
which he has affuredly obtained; for Light and Grace have
been given us by j efus Chrift, otherwife no body would fee
from whence he had ftrayed by Sin, nor whether he had gone
by the forgetting of God.
13. It is the Light only which Jefus Chrift brought upon
Earth that has made us fee 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 fubjecl:-
ed himfelf to Sufferings and to Death, that he might recon-
cile in with God, and deliver us from the Power of the Devil,
to which we had voluntarily fubjecled our felves ; this bowed
the heart ot God, to fpeak after our way, and fore d his Will
unto Mercy towards us. This Grace was granted unto us by
God only for the Merits of jefus Chrift, of his Death, and his
Sufferings, without our Intervention : So that Jefus Chrift
may for this be truly calfd our Saviour ; for he alone has la-
ved us from the death of Sin, and recover d us from eternal
Damnation, into which we had milerably fallen through our
own Fault and our Sins : for it was impollible for Man to re-
cover himfelf from fo grievous a Fall.
14. He would have remained to all Eternity in his Damna-
tion without remedy, fince he law not the means by which he
might
That the Spirit cannot rule where the FUjb rules. 455
might be re-united to his God : But Jefus Chrift brought
Light unto them when he came into the World, and has
made them fee by his Deeds and Words the things which had
withdrawn them from God, and what things they muft do
that they may return unto him- for he was not fatisfied to
have obtained Grace for them, but he would alfo procure their
Salvation, which cannot be obtain'd without the co-operation
of our own Will, becaufe we are created by God free Crea-
tures. He cannot take back that which he has 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 la-
ved without the co-operation of this Free-will which he has
given us i for Adam could not be laved afcer his Sin without
his accepting of the Penitence due unto it : even fo Jefus
Chrift cannot fave 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 Phyfician who prepares Phyfick for
our Souls, and takes it himlelf in our prefence; but if we will
not fwallow it our felves, it will have no operation upon us:
This we ought well to confider, if we would know how Jefus
Chrift has fuffered for us, and how his Merits will be applied
unto us : for, to believe foolifhly that the Merits of Jefus
Chrift will fave us, without our co-operation, is a very dan-
gerous Miftake, feeing God could not pardon the Sin of Adam,
who had committed but one Difobedience, without obliging
him to fo long a Penitence, how could he fave us who have
committed fo great a number of Sins, unlefs we will embrace
for them the Sufferings which Jefus Chrift has taught us,
fince the Scripture allures us, by Jefus Chrift, that unlels we
do Penitence we fhall all perifh.
16. How can we refute this Truth by faying, That we are
too frail to imitate Jefus Chrift i This is direclly to rejeel his
Merits, fmce they have merited for us Pardon, and Grace to
amend our Sins, and to do Penitence for them. Thev who after
fo many Favours fay that they are uncapable to imitate him,
defpife his Merits, and will not have them applied unto them,
rejecting them as infufHcient to give them ftrength to1 do
well ; which is falfe : for there is nothing wanting to us on
God's part. He fays, Be faithful in few things, and 1 will fet
you over many things. We have received by Jefus Chrift the *
Light of Truth, which is not a fmall Grace, fince by it we
can difcern Good and Evil, and in what ftate our Soul is.
Ffi 17, If
Some Letters of Mrs. A. B. Let. IV.
17. IF we were faithful in this Grace of Knowledge, we
would obtain that of amending our Faults , and refifting
Vice ; and after being faithful to this Refinance, 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 Jefus Chrift, This is to have no
Faith nor Belief in Jefus Chrift; for if we did believe that he
has merited for us the Grace of God by his Death and Suffer-
ings, it would be impoflible to fay 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 jefus Chrift; and they do not fee that it is they
themfelves who do indeed reject them,while they fay that they
efteem them. This cannot proceed but from a great blind-
nefs of Spirit, that they do not fufficiently dilcover it, and
in this they are much to be lamented, fince they cannot be
faved in this Belief, becaufe Faith without fVorks is a dead
Faith, in which whilethey remain, they will never obtain
Salvation, feeing a living and operative Faith is neceffary,
which cannot be recovered but in the imitation of jefus
Chrift ; for otherwife no body can recover the Grace of Gody
which he has merited for us, for thofe only who will embrace
the Gofpel 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 Gofpel Law did not tell me that I muH be poor
in Spirit^ I would never have known that the Goods of the
World could withdraw me from God ; and if the fame Law
did not tell me that I muft be humble in Heart, I would have
remained in the Pride in which Nature begot me ; and if the
fame Law did not teach me that Imuft deny my felf take up
my Crcfs, and follow Jefus Chrisl, I would never have known
that the Love of my felf 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 Jefus Chrift 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 blind-
ed Men, who take Lies for Truth ; for I know well, that for
me the Gofpel Law was made, and that without the obfer-
ving of it I cannot be among thofe whom the Father has
given unto Jefus Chrift, and for whom he prays unto his
Father,
That the Spirit timet rule where the Flefb rules]
Father. I hope you alfo will be of that number, my dear
Child, that having been in this World united in the Spirit
of Jefus Chrift, we may be united together with him for ever.
Which (he wifheth, who remains
Yours wholly in God,
'Anflerdam,
jui.15.1670. ^ 2?.
LETTERS.
ATraveller to Eternity minds not earthly things.
To a Child of God, who did not fuffcimtly comprehend that
the Cares of this Life, were an Hindrance to the Per-
f eB ion of the Soul \ and was troubled to hear me fay, that
it behoved me to travel alone to Eternal Life, fee*
ing he was defirous tobear me Company : Shewing him
that all the things of this World are 'Cam ; and when
we make it our Bujinefs to acquire them, or to pleafe
Men, we are not to look\for an Eternal Reward.
This is the Twelfth of La turn, me en tenebr. Part iv.:
My dear Child,
i. T Know that you are troubled to hear me fay, that lam all
**• alone in the World, fince you defire to accompany and
foDow me. Your Defire is good in this, but my Proportion
is true, that I am ail alone in the way through which
God leads me. You ought not to be troubled to hear the
Truth, but rather to difcover what muft be done to accom-
pany me.
I TRAVEL TOWARDS ETERNITY, and
I fee all the World travelling towards the Land of their
Baniihment, which is this miferable World , after which
every one afpires \ for I have not yet found one Perfon who
feeks nothing but eternal things only.
' 2. All Men of found Judgment fay, that they afpire after-
things Eternal, while their Thoughts, Labour, and Studies,
F f 3 are
Some Letters of Mrs. A. B. Let. V*.
are taken up about what refpects the Earth and Time. Is it
partible thar they can have fuch a Blindnefs of Spirit, as to be-
lieve that they deiire eternal things when they defpife them .<*
For he who feeks after the Goods of this World, gives a fure
Evidence thar he defpifes Eternity : Since it gives a full Satis-
fa6Hon ro the Man who defires it, and he can no longer defire
any other thing. For all that is Temporal and Tranfitory,
feems to him Dung and Filth; of which he wakes ufe of the
leaji he can, and would flee in the Air towards Eternity, with-
out any wife touching the Earth, if his Body were not of (b
lumpifh. Matter, and obliged to take fuch grofs Food for its
Subliftence. But they who travel towards the World, are
ftill defirous of Silver and Gold, that by this means they
may make themfelves to be ferved and honoured, that they
may take their Delight in Eating, Drinking, Walking, com-
modious Apparel, in adorning their Houfes with fine Move-
ables, and rich Ornaments, that they may (atisfie their Five
Natural Senfes, of Sight, Hearing- Smell, Tafte,and Feeling.
3. So that it is no wonder that a Perfon who travels to-
wards Eternity, finds herfelf alone in the way; finceall the
Men that we fee now,dofo defire and feek after all thefe things,
ftudying and labouring with all their Power to obtain them,
and they will not defpife or forfake them for all the Reafons
that can be told them. They would indeed have Eternity,
without relblving to forfake temporal things; tho* Jefus
Chrift tells us : That we cannot ferve Two Mafiers without
being unfaithful to the one or the other. They wren: this Paf-
fage according to the Seofuality of their Inclinations, and
they will needs follow them, and have eternal Life alfo;
which is impolFible. Therefore I do not underftand Men
now, neither do they underftand me; and for this Caufe we
cannot (lay together.
4.I mull indeed out of necernty be among Men : But as foon
as it fhall be pcffible for me, I will leave them to follow the
way that God points out to me ; and leave them to follow
thofe ways which they will needs choofe for their Damnation.
I will not fay, my dear Child, th?~ you walk in this way of
Damnation, fince you have an effectual Defire to be faved,
and to accompany me: Bur you are vet travelling towards
• the World which is not as yet crucified in you ; you do not
yet know how one mull: die to it in all things. I am there-
fore troublefome to you inRESOLVING TO WALK
ALONE; and you give me more trouble to oblige me to
follow
A Traveller to Eternity minds not earthly things .
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 mould no fooner hear you fpeak of tnings
which refpe6t the Earth only, but I would reprove you for
them as idle Words and unprofitable for Eternity. And if
by your Actions you fhould labour for earthly things, I would
complain of your Employ, and reckon your Labour to be
vain.
5. You fee how I would be a Burthen to you, and you
would be infupportable to me. And therefore our Journey
would be melancholly and troublefome both for you and me,
and worfe than that of two Perfons who did not underltand
one another by Signs nor Words. Neverthelefs your Com-
pany does not offend me, for I love it becaufe of the good
Defites 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 Na-
ture will feel Troubles thereby, which perhaps would be in-
fupportable to you, or would wrong your Health.
6. For I YIELD IN NOTHING TO NA-
TURE, knowing well that it is corrupt, and begets all
fort of Sins, which kill the Soul, and make it lofe a BJeffed
Eternity : Of neceflity we muft contradict ic and deny all its
Defires ; or otherwife it will lead us to all fort of eternal Mi-
feries, which few Perfons do conceive. For we fee every one
follows his own Will without thinking that he does Evil,
for they do not fufficiently perceive that our SELF WILL
BRINGS FORTH ETERNAL DEATH,
as in Truth it does \ which I fee by the Eyes of Faith. And
JefusChrift has alfo taught us it when he fays, that he who
does not deny himfelf cannot be his Difipie. I cannot find
more exprefs Terms to make Man underltand that he muft
not follow his own Will, but abiblur»rly deny it all that it
asks. Neverthelefs, we fee that the belt enclin'd now adays
think themfelves 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 inviiible and in-
comprehensible.
7. For this Caufe I can never Accompany one who travels
towards the World, and follows his own Will : I mull dill
w Ik alone, fo long as I flull not find others, being % a
F f 4 defolate
Some Letters of Mrs. A. B. Let. V.
defolate Widow, who has no Companion, nor Confolation in
this World j which is even very grievous to Nature : Becaufe
it is always fociable, and is pleased with the Society of thole
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 felf unto, thoJ I have (till fought after
them, and informed my felf, where are THOSE SOULS
WHICH TRAVEL TOWARDS ETERNl-
T Y, without having hitherto difcovered any.
8. I have con vers cl with the Religious and Devout Perfbns
of our fide, and have found them all feeking after earthly
things ; for if they ftudy and preach, it is to recommend
themfelves to Men, or to get their Living. And fecular Per-
sons, who are engag'd in the Practice of Phyfick or in Mer-
chandizing, do all to gain Money, or to acquire Honour and
Pleafure in this World : So that none of thofe can accom-
pany me in the way to Eternity ; and therefore I muft walk
alone, or turn backward to the way of the World ; Which
I will never do, choofing rather to die alone in the way of
Salvation, than to follow a croud in the way of Perdition ;
feeing the great number of the damned would never eafe
my Pain, but rather encreafe it by the encreafe of the num-
ber of damned Souls.
Therefore I will continue in the way to Eternity, tho* I
fhould travel ALONE in it even to Death, choofing ra-
ther to be alone with Jefus Chrift, than in a great Company
with the World and Hell. I know indeed, my dear Child,
that you do not defire to follow the World or Hell ; but in
effect, you ftill follow them fo long as you yet feek any other
thing than Eternity. You think you will not feek any other
thing, fince you have refolved to quit the World : But be-
lieve me, fo long as you yet feek to pleafe Men, and that you
are afraid to difpleafe them, you are ftill in the ;vay of the
World : And fo long as you take pleafure here in the Ha-
mur or Profit of the World, you cannot relifh the Delights
or the Repofe of Eternity. And if you have yet an Efteem
for Wealth, it is certain you are not come to the Knowledge
of eternal good things, for thefe make one always to defpife
earthly Goods, finding them to be vain and unworthy of our
Love.
9. By which you may certainly difcern if you are in the
way of Eternity, or in that of the Earth and Time; accor-
ding as your Aims and Defigns tend unto the one or the
other.
A Traveller to Eternity minds not earthly things. 441
other. This is a general Rule f or A L L Men of the W or Id,
by which they may meafure if they are in the way to a
BLESSED ETERNITY, or in that which leads unto
a MISERABLE ETERNITY, by examining if
their Cares , Defires , and Affections are towards earthly
things, or indeed towards things Eternal.
10. Not that one muft live in Idlenefs in this World, for
he ought continually to labour in it, to accompli fh the Peni-
tence that God has enjoyn'd us. But our Labour ought to
refpeft 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 Eternity. For otherwife, God would
not be juft ; feeing he who has laboured that he may gain
Money, having gained it, has received the Reward of his
Labour, and has no Right to pretend to any other thing ;
for he defired no other thing. If you labour that you may
get an Office, and you obtain it, your Labour is well re-
warded by the obtaining of that Office. If you labour in
Traffick and Bufinefs, that you may gain Money, and if this
fucceed according to your Defires, you muft not look for any
other Recompence but the Money that you have gained. If
you ftudy that you may accomplifh your felf before Men,
you are rewarded by the Prailes which they give you, and the
Efteem they have for you. You fee all that a Perfon can
pretend to who labours for the Earth and for Time. j God
cannot in Juftice give him a Blejfed Eternity, when his La-
bours have no other End but the Earth,towards which he tra-
vels all the Days of his Life ; as we fee all Men do now, and
they think themfeives Wife and Happy when they dextroufly
feek after their Advantages in this World : For he who does
it not, is defpifed by them, and look'd upon as a Fool.
1 1. This is the way in which all Men do travel, wherein •
it would be impoffible for me ro follow or imitate themj for
I look upon all thefe things as Follies and Amufements of
Satan. For what can it profit a Man if he attains to fome
Office or Benefice, or that he heaps up Money that he may
take his Delights in this World? Death puts an end to all;
and the Praifes of Men which he has acquired by improving
himfelf, are nothing but a blaft of Wind, which drives away
the Afhes of our Corruption by forgetfulnefs out of their
Memories ; And the poor Soul finds it felf deprived of
eternal
442 Some Letters of Mrs. A. B. Let. V.
eternal Glory, which it can never recover after this tranfitory
Life, which is the only way to a blefled or miferable Eter-
nity. It is a Folly and Deceit to hope for it. He muft con-
tent himfelf with the Earth, which he lov'd ; and with Men
whom he defired to pleafe.
•12. Behold, my dear Child* what Recompence the
Earth and Men can give them for all the Services which they
fhall render them ; nothing but the Pain and Sorrow of be-
ing forced to abandon them, and Remorfe of Confcience for
having fought after earthly things, and travelled towards a
deceitful and tranfitory World. For my part, I fee all thefe
things as clear as the Sun; I will therefore defpife and forget
them, that I may think only upon durable Goods, which will
never end. If you will accompany me, you may do it; for
God has created you fteerfiaangyou between Fire and Water ,
that yon may choofe which ym pleafe befl. The Fire will
warm you with a Defire of having Riches, Pleafures, and
Honours in this World : And the Water will make you to
embrace Penitence, that you may refift the Devil, the World
and the Fiefh, which are the Three Enemies of your eternal
Blifs. You have already taken up a Refolution to travel to-
wards 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 fhall be altogether free from earth-
ly Goods, and (hall have quitted the Defire of pleafing Men:
For thefe things would always make you ftumble in our
Journey.
13. For fbmetimes a Man muft Iofe or fpend earthly
Goods upon Occafions refpe&ing Eternity ; which would be
troublefome to you fo long as you have yet any Affection for
thefe Goods. And in the way to Eternity we muft often dif-
pleafe Men. Therefore jefus Chrift fays , that he who wottld
pleafe Men, is not his Difciple. And el fe where he fays, that
he came not to bring Peace uyon Earth ; but War between Father
and Son,* Brother again jl Brother, Husband againft Wife, &c.
to mew that he who would travel towards Eternity, muft
fight againft all thofe who travel towards the World, even
tho* it were againft his neareft Kinsfolk and Friends.
For if one would flacken that he may pleafe them, he will
never arrive at Eternity ; for they will ftill hold us in the way,
without coming to the End. For our neareft Relations are
the moll powerful Enemies that we meet with in travelling
towards Eternity, when they will not accompany us ; we
muft
rJ Traveller to Eternity minis not earthly things. 44 J
muft therefore quit the Defire of pleafing them; for this
Caufe Jefus Chrilt faid, that he who for fakes not Fat her , Mo-
ther, Sifters, Brethren, and all things for his Name , is not
worthy of him. Whereby he fhews what Foundation of Ver-
tue thole ought to have, who would travel towards Eternity.
14. They ought firft of all, to offer unto God all the Goods
which they poflcfs, to be employed only for his Glory,and no
longer according to our Deiires, or that we may follow our
Senfualities. Secondly, A Man muft leave off the Defire of
pkaiing Men, fince in pleating them of neceflity he mult
difpleafe God ; becaufe their Defines are altogether different
from thofe ot God, and refpe& only their own Interefts ;
and therefore they cannot approve that we fhould abandon
the World, and its Riches, and Pleafures, of which they par-
take, folong as we poffefs them to fatisfie them. You fee why
it is that we mult lofe their Friendfhip, if we would have
God s, and undertake this War into which Jefus Chrift is
come to engage us againft the Flefh and our neareft Relations.
15. People think that it is well done to prelerve Peace a-
mong them ; which I grant fo long as they will travel with
us in the way to Eternity. There is nothing more defirable
in this World than Peace and Concord between Friends and
Neighbours. But when they detain or hinder us from tra-
velling towards Eternity, we muft break that Peace, which
ominates nothing but the Wrath of God. For it is one of
the Signs of his laft Plagues; -when Men fhall fromife to
themfelves Peace and Security, then (fays the Holy Spirit) is
the Time of their utter Ruine. Thus it befalls a Perion who
undertakes to travel towards Eternity, and will maintain
Peace with thofe who yet travel towards the World. We
muft declare WAR againft them, if they retard or hinder
us from advancing towards Eternity; for their Friendfhip is
not fo considerable as our Eternal Salvation, which they can-
not give us, but they may ferve as a mean of our Damna-
tion. For thefe two Points, the Love of Riches, and the De-
fire tc pleafe Aden, have been the Occafion of the Eternal
Ruine of a great many, even well-meaning Perfons.
16. For fo long as we have yet an Affection for earthly
things, we cannot travel towards Eternity, vve muft be al-
together free, and afpire only after our bleflrd Country, ta-
king for our Neceftity the leaft that is pcffible for us of earth-
ly things, that we ftnifh our Voyage; the leaft of Honour,
of Offices, of Money, of Apparel, of Meat and Drink, that
v>e
444 Som Ltttm °f Mrs* A. B. &e. Let V?
we can. And with this we (hall indeed travel together to-
wards Eternity, and chearfully perform the Voyage. For
tho* we fhould find in our way Labours, Cares, Suffer-
ings , Perfections , Contempt , Reproaches , Prifons , or
Death ; all this will feem Light to us in the Hope of that
Eternal BlefTednefs. For if he who travels after the World,
thinks himfelf 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 ftop to gather up the Sand of Gold and Silver,
which would be very heavy to him in travelling towards Eter-
nity. I advife you therefore to caft it far from you ; and
then, I. will take you by the Hand, that we may the better
accomplifh our Journey. In expectation of which, I remain
Your faithful Friend in God,
rAmfterdam]
<— — — ■ m ' »■ 1 — m m
FINIS
A Catalogue of the Printed Bodies 5 compofed by the
Late Mrs. AnTONIA BouriGnOn, born in the
City of Lifle, in Flanders.
i. "1** HE Life of Mrs. A. Bourignon , where is comprised, i. An
X Apology for her Perfon, and her Doctrine, a. Her Interiour Life,
compofed by her felf. 3. Her Exteriour Life by her felf. 4. Her Life conti-
nued, until her Death, by a Perfon of her Acquaintance. In 68 Sheets.
1. The Gall of God, and the Refufal of Men: In Two Parts. The former is
the Firfl of her Works, in Form of Letters addrefs'd to her Paftor and
Confeffor ; where fhe exhorts him to true Converfion, and to confecrate
himfelf wholly to God, to be filled with the Graces whereof God offers
the Accomplishment in thefe laft Times. She demonftrates here the man-
ner of her own Converfion, of her Call , and of her Correfpondence to
the Defigns of God. The Second contains Admonitions to all forts of
Perfons to retire out of the State of Corruption, for to follow the Voice
of God, who knocketh ftill at their Hearts, with which they nevertheleft
will not correfpond through habitual Obduration. With a Treatife Of the
Solitary Life.
3. Light arifing in Darknefs. In Four Parts : In Form of Letters. The
Firft fheweth the Difpofition that we ought to have for receiving the Light
of the Holy Ghoft, and contains an admirable Explication of the Twenty
Fourth Chapter of St. Matthew. The Second, after the Explication of the
Twenty Fifth Chapter of St. Matthew, That of many Chrifh'an Vertues,
and of the Motives to forfake the World, and give our felves to God.
The Third and Fourth, are full of found Do&rines, and of In'uuftions
Important and NecefTary, as well in Theory as in Pra<5tice, &c.
4. The Funeral of Faljc Divinity exterminated by the True, proceeding from
the Holy Ghoft : Containing Four Parts. Whereof the Firft fheweth the
Confuiion, the Ignorance, the Corruption, the Infenfibility, and the Fun-
damental Errors of the Doctors, and likewife of the Modern Chriftians.
The Stcond, their Prefumption, Envy , Pride , Opinionativenefs, and Pre-
occupations. The Third, that their Theories and Practices are no more
than Pharifaical, without Divine Faith : And the Fourth, that the Devil hath
a great Power over Men, over the Wicked, and over the more Sober
themfelves, that he diverts through them from following of God, engages
them to co operate to the Evil of others, and caufes them to return back-
ward when they had already forfaken the World.
j. Innocence acknowledged, andTruth difcovered : An Apologetical Treatife
for the Conduct and the Affairs of Monjisur de C»rt : Where is feen by Li-
ving Examples the ftrange Proceedure of the Priefb and Ecdefiafticks that
are efteemed the Bert, toward their own Superiours and Fellow-Brethren,
who would retire out of .the Corruption, and be confecrated to God.
6 Am
A Catalogue of Booh,
6\ /fn Advert ifeinent againji the Set! of the Quakers : An Apologetica?
Treatife oppofed to a Libel of this Sefr againft her. She there ruines per-
fectly the Foundations and the particular Errors of this Se&, difcovers and
folidly eftablifhes the Foundations of Authority, and of the Power of all
forts of Superiours in the Political, Ecclefiaftical, and Oeconomical State;
the Duties of Subjects ; the Principles of good Manners, and good Laws;
as well as the Principles, the Means, and the Marks of the True Chriftian
Religion, or of the State of a True Chriftian, and of a Regenerated Perfon .
7. A Treatife of Solid Vertue : In Two Parts.^ In the Firfl, fhe lays the
Foundations of the Apprenticefbip of the Chriftian Life, of the Imitation
of Jefus Chrift, of True Vertue, and of the Combat that is to be under-
taken againft all the Infults of the Devil, of whom me difcovers all the Ar-
tifices. The Second, fheweth how we ought to acquire the moft perfect. Ver-
tue by a Paflive Way, by Abftinence, Renunciation, Abnegation, and Ab-
dicating of all the things of the World, of all Longing, of Self Conduct,
and of Self Wilh
8. The Light of the World. In Three Parts. Filled with fur prizing
and admirable Truths, whereof the Principal ? re : 1. That the Chriftian
Church is Lapfed, and become Univerfally throughout the grand Whore of
the Revelation. 2.That God will exterminate her by the Scourges of Plague,
War, and Famine. 3. That he will recal and convert the Jews. 4. That
Chrift fhall come to Reign Glorioufly upon the Earth. $. And that to en-
ter again into the Grace of God, and into the Renovation of his Church,
there is no other way but by Re-entering into the Divine Dependance and
Refignation. This Work is one of the moft wonderful of her Writings.
9. The Academy of Divines. In Three Parts. Where is treated of Grace,
of Predeftination, of the Liberty of Man ; where are equally reined the
Errors of the Janfinifls and the Molini/is, as well as the corrupted Morality
of the Cafuifis. There is afterward treated of the poor Eftate of the Church,
as alfo of that of the Paftors, of the Religious, or the Regulars, and of all
Chriftians : Of the Manner of knowing the State of Souls, and of Spirits,
and particularly of the Notes of the True Spirit of Prophecy : ©f the
New Birth ; of the Outward Life and Conduct , and of its Abufes ; as alfo
of the Outward Worfhip, and of Ceremonies ; of the Danger of Damna-
tion, wherein the moft Pious are ; of hidden and unknown Sins, and of
the Return to the Dependance on God.
10. The Teftmony of Truth: In Two Parts. The Firfl is, An Apologeti-
cal Treatife, oppofed to Two Libels of certain Perfons of the Reformed
Religion ; where, after having declared the Original of the Hatred which the
Clergy did bear toward her unjuftly, fhe makes it apparent, that fhe had
no other Defign but to lead Perfons to Chrift : That Chriftians have done
111 to divide themfelves into Seels, even under the Pretext of a Reformation,
which hath not been wtll executed, both by reafrn of Retrenching many
good Things, as likewife, by Introducing many not fo Good, as well in the
Theory asm the Pra&ice : She herein unveils fome hidden Myfteries, touch-
ing the Glorious Creation of Man, the Produftion of the Woman, the Birth
of Jefus Chrift, the Neceflity, the Facility, and the Amiablenefs of God's
Command*
Cowp^fed by Mrs. Antonia Bourigncn.
Commandments. To which is adjoined a Collection of Depofitions, parr-
Pnblick and upon Oath, both of Divines, and of all forts of Pcrfons, who
knew her from her Infancy in Oppolinon to the Calumnies which her Ene-
mies fpread and publifhed againft her, with defign to make odious in her
Perfon the Divine Truth wbkk me declares. The Second is, An
Apologetical Treatii'e againft the Lutheran Clergy of Holjlein, where it is
fliewn, how, being retired with Tome Friends into that Country to live
Chriftianly upon her Eftate.in the Solitary Ifland oiNoor eft rand, (he could not
obtain to dwell there in Peace, notwithftanding-her Rights, Remonftrances,
and Exp'ications of her Do&rine, both to the Court, and to the chief of the
Clergy, and to feveral others ; thefe Lutheran Priefts having forced her by
their continual Perfections, by Pillage and Ravage of her Goods which they
procur'd, and by continual Perils of her Life , to forfake the Country.
ir. The Touch ft ons. An Apologetical Treatife, oppofed to the Libel of a
Lutheran Calumniator, who, to caufe her to be perfecuted and deftroyed,
malicioufty imputed to her the Herefies of Socinianifm. She fheweth herein
how far her Perfecutors are remote from being Chriftians, being deftitute of
True Charity, both in their Doftrines, and in their Behaviours : She makes
here to appear the Excefs of their Injuftices, and of their Rage againft her ;
refutes and confounds the Herefies imputed to her ; explains the Satisfaction
and Merits of Chrift, the Profitablenefs of this Doctrine to Station , the
Aim of the Gofpel, the Defigns of God thereby, the Miferable Srate of
Men at prefent before God, the manner of efcaping it, and cf arriving to
Life Everlafting.
12. The Blindnefs of Men now adays. In Two Parts. The Firft is, An A-
pologetical Treatife, oppofed to the Slanders of fome Mennonifts, or Ana-
baptifts, wherein, with the Refutation of their Errors and of thtir Slanders,
' is feen the Character of corrupt Nature, with regard to External Conduct,
and the Pretexts wherewith ic would cover it felf; and how we ought to
comport our {elves with them, who making a Semblance of fee-king the
Kingdom of God, fleek not but their own Accommodation. In the Second^
fhe Anfwers to feveral Matters that Men found to object againft her Cc n-
du£t,and her Do&rine.through the Blindnefs and Prefun^ption of their Spirit1;
13. dntichrift Difcovered. In Three Parts. Whereof the Firft fheweth,
what is Antichrift, and that he Reigns and Lords it Univerfally, even by the
means of all the Holy Things ; and not only over the moft wicked Perfons,
who would appear as Saints, while yet they are in Compact with him, but
likewife the better fort: The Second, how he Reigns and Lords ic over all bv
falfe Subtilties, Difputes, GlofTes, that ftraying Reafon makes upon Divine
Matters, under which he hides and flatters the Evil : The Third, how he
Reigns and Lords it in all Sects, what differences of Opinion foever they
have as well as in every State, and every Condition.
14. The New Heaven, and the New Earth: Where it is declared in what
State of Glory Man and all the Creatures were created : How, and inte what
Mifery they are fallen thence : How they continue and even advance in this
Infelicity, and by what means they ought to enter into the Difpofition that
God requires from them, for their Re-eftabliihmentin their tuft Glory, and
the Renewing the whole World. 1 5 T^3
I
A Catalogue of Books, &c.
if. The Holy Perfpcliye : Whereby fhe makes it appear ,That Men,and even
Chriftians, and in particular the Cartefian Philofophers, have loft the Light of
God, which is Divine Fatih ; to let themfelves be conduced by corrupt Rea-
fon, and by a falfe and very faint Glimmering which is drawn from Nature
through Sin, become all perverted, beaftial and carnal. That it is this which
has corrupted allChriftian Religion ; and that God may eftablifliit again, we
muft forfake this falfe Condu&refs of Reafon, and be refign'd to God, who
will caufe to revive through himfelf in us the Divine Faith, which we have
there extinguiflied.
1 6. The Lafl Mercy of God. Where, by a Reafon illuminated by Faith, and
purified from Corruption, flie leads every Perfon of Spirit to the Conviction
of the things which Faith difcovers ; and to which Reafon, than when it is
conduced bv a Perfon enlightned in the Faith, renders convincing Teftimo-
nies;which incire us to fearch for the Saving Knowledge ofthefevery things
by Faith ; fuch, as are, the Exiftance of God , his Attributes, the Immortalliry
of the Soul, and the Eternal Duration of all his Works.
17. The Renovation of the Evangelical Sprit. In Three Parts. Where are
difcovered the Fundamental Truths of the True Chriftian Religion, as are,
the All of God the Nothing of Man, the Glory and End of his Creation,the
Miferies into which he is fallen, the infinite Mercy of God, the Interceffion
and Merits of Jefus Chrift, the incredible Greatnefs and Univerfality of the
Corruption of our Nature, the neceflity and the manner of renouncing it to
embrace an Evangelical and Chriftian Life; to fubiift before God during the
Plagues wherewith he will load the wicked World, and afterwards renew
the Earth, and there come to reign eternally with his Saints after the Extir-
pation of the Wicked.
1 S. The Stones of the Nev> Jerufalem : Where is feen what are the Difpofiti-
ons, Qualities, and Conduct, that one muft have to become a True Chriftian,
and fit to enter into the Edifice of the New Jerufalem, which God will Re-
eftablifh on the Earth before the End of the World ; and what are the Indif-
(ipotions that render Men incapable of being admitted into it ; With the
Explications of the Words and Parables of Jefus Chrift, whereby chefe Truths
are demonftrated.
10. The Perfection: of the Righteous. Letters written on Occafion of all
forts of Perfecutions that have followed her ac all Times, and in all Places,
even to her Death.
20. The Morning Star : Where (he difcovers very many rare, divine, and
unknown Lights, touching the Glorious State of the Creation ; the Fall, the
Reftitution, and the Means of Salvation. With a Colleclion of her Fragments.
Si. The Confufon of the Babel- Workers : Where is feen how fuch as ought to
build Jerufalem, are the moft oppofite to Divine Truths, becaufe they ftrive
to build every one their own Babel of Confufion, where they neither will nor
can underftand the Language of God.
22. Gound Advices to all forts of Perfons, and upon all forts of Matters;
Divine, Moral, of Theory, of Practice, and of Confcience. In Two Parts.
The greateft part of thefe are tranflated from the Original French into
German, and into Dutch. Solid Vertue, Part I. The Touchflone, and the Re-
novation of the Evangelical Spirit, Part I. into Latin. The Light of the World,
and Solid Vertue, into Englilh. FIN1 S
'
-h
■
s^
/
2
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11