AN ADMIRABLE TREATISE OF SOLID VIRTUE, Which the Men of this Generation know not, seeing they take the Appearance of Virtue, for True Virtue, taught by JESUS CHRIST, in these words, Learn of me, for I am meek and lowly, and humble of heart; as well as in the other Salutary Doctrines, which he hath given for true Christians.  
BY ANTONIA BOURIGNON.  
Written in 24. Letters to a Young Man, who sought after the Perfection of his Soul.  
Teaching him, that it Consists in the Knowledge of ourselves, and the Mortification of our Five Natural Senses.  
Translated from the Original French.  
At AMSTERDAM, By HENRY WETSTEIN. 1698.   

which Jesus saith both reveals and judges men's hearts.  
How much of this divine Truth is in these Epistles the more upright the soul is, it shall more discover; and how much of this upright sincerity is in the soul the same Epistles will detect. Here the most earnest hunger shall be adequately satiated, and the most stupid inappetency (unless it be voluntarily habitual and perversely obstinate) may be awakened to an earnest search of that Virtue by the genuine representation of its inestimable value and ravishing beauty; and the easy, plain and sure means of attaining it here held forth: But being a little may be by far too much in the ordinary (yea, I had almost said universal) way of talking much like a Perroquet of Virture, without any living sense of it in the spirit, its best not to divert the Reader from that Fountain where it flows living; I mean, that Speaker who can truly in a most ample sense say with David, Credidi propter quod & locutus sum; I believed, and therefore I have spoken: and with the master of Virtue, Verba quae loquor non mea sunt sed patris qui me misit; the words which I speak are not mine, but the Fathers which hath sent me.  
Only this being likely the first that hath appeared in our Language of the Writings of that extraordinary Organ of God's Spirit, ANTONIA BOURIGNON, it may be both suitable and acceptable to give the curious Searcher of solid Truth some entry into the unparalelled greatness of the thing, by a brief recital of some memorable things of that person, and of the thoughts of some few of them, whose Souls that same Spirit touched by that Person and her Doctrine, who was the Spring and Life of both.  
To begin with the last, Mr. Grellot, an ancient Protestant Minister, expresses the sense of his soul first to his friend Mr. P. and then to Mrs. A. B. herself.  
In his to Mr. P.  
I Have long ago resolved for myself to endeavour to gain my living by the most abject and contemptible Works and Employs in the World; and I have reason to lay my acount so; for certainly, if I preached in a Church where there were persons, how ever little more knowing, or of more worldly power than here; I would never be suffered, only because I manifest the deceits that reign in Religion and in Sects.  
I most willingly leave that precious Soul Mrs. Bourignon to sleep and rest in Jesus Christ, therefore I dare not nor will not pray you to salute her in my Name; I pray God only ratify the Salutation and divine Benediction that you tell me she wishes to me—  
— I marvel not at what you write of the Spirit of God which is in Mrs. Bourignon, that they who are with you will judge and think and cabal with the spirit of Zelots, seeing I find no true Knowledge of God, nor of his son, nor of the Holy Spirit in men. Seeing God shows the Mercy and Grace to you and to me, to see and feel that the Spirit of God is in her. (— pauci quos aequus amavit, Jupiter—) God give also Grace, that it may be for the greater Glory of his Name, and to our Soul's Salvation. Though before I said I durst not nor would not have you to salute that Child of God Mrs. Bourignon from me, yet do it if you can conveniently; I desire earnestly to see Mrs. Bourignon while she is yet alive; for men are not worthy that she should be so long.  
I know not what to make of the ministry: I have long deplored the imprudence I had when I engaged in it.  
His Letter to Mrs. BOURIGNON.  
MISTRESS,  
IT is now three years since Mr. P. began to address your Writings to me. I had no sooner seen or read them, but I judged you were of God. I received the Truths of them the rather, because God had already told me several like or near unto them. Since that time I have been fully persuaded in my interior, and am so daily more, that you are wholly filled with the Holy Spirit: and nothing is capable to make me believe the contrary, although I were the only person in the world of that mind: And I think not strange that you are wholly filled with it, seeing you have employed so many years to attain it: I mean, that you practise Holiness, and have given yourself to the purifying of your soul, and the other things that obtain it from God.  
I see, you possess alone all the Truths whereof all the other Sects and Religions of Christians have only a part; and that you have them in your Soul, and in your Books, without any mixture of error: whereas on the contrary, I see no Sect that hath not more or less of Errors, as their Authors did more or less come near to God internally. You alone discover fully the false Piety, wherein the devout of this World are deceived.  
As I do firmly believe then, that being filled with God, he wills that you be a Channel and Conduit, through which he will flow into the Souls of them that are disposed and fitted to receive him: I desire that he may flow from you into me, and that being in me, he put there the fruits of his Spirit—  
Adducing, the sense of his own abjectness and indignity, the multitude of her Letters and Writings already dispersed, the Grace and Spirit of God not restricted to particulars, as retarding his writing to her: he proceeds.  
— Yet Mr. P. my Friend, among other things he wrote to me from you, having saluted me in your name two different times: I desired and prayed, that these salutations might be ratified by God; and thereupon I have resolved to represent unto you something for the good of my soul. Which I do most humbly and before God. I see also, that many good Souls from divers places desire to become yet better, some by your Letters, and the rest by coming as near unto your Person as they can; and that you have the Charity to stretch forth your arms unto all of them. I hope also you will hold them forth to me the more willingly, because I am afflicted with the sense of my sins, and for my not having Love enough to my God, and that there be yet many things to be amended in me, if I may bear the Image of God or of Jesus, as I desire. I ought the rather to do so, even with great Conviction and Sbame, that God hath replenished my spirit with several most rare Graces and unknown Lights; which will render me so much the more damnable before him, if he have not Mercy on me.  
I own, that all the knowledges which God hath for so many years, and does continue daily to pour into my Soul, as that of the new Jerusalem, of the conversion of Jews and Pagans, of the destruction of Antichrist, of Satan reigning in all States and Conditions, Sects and Religions under the name of Christ, the vanity of human literature, or that which they call Theology, whether studying, or composing Books; which I see by the Light of Faith to be mere delusions of Satan, and so many other secrets which God speaks often in the ear of my Soul; are all nothing in respect of the holiness it must be filled with, that it may see God. And that if it have not the last, though it did divinely possess all these others, Satan might well entertain it therein, and even teach it more, provided he might keep it always captive under one or more sins.  
It was upon that very foundation that I did passionately love and study human Literature, in which Satan would willingly have nourished me, and entertained my spirit all my life, in detaining me thereby from the search and from the true adoration of God in the Soul. So I was already in the profession of the Ministry, even for some years, that I had not any true knowledge of God, and most ignorant of true Religion. These things could get no entry into my Understanding, finding it so full of prejudices in favour of the reformed religion, and against all other Sects, as also addicted to Books and worldly Sciences. This is it that made me leave the Romish Church, in which I was born, and lived to the age of 22. or 23. years, apprehending that I should perish if I died in it, believing also that the Reformed Church was altogether holy, I was abused or imposed on therein. From one Babylon which I left I'm come into another. If I were yet in that of my Nativity, I would no more leave it, but with my Soul and Spirit, and would sanctify myself there as well as in so many other Sects, which I perceive now to be all but works or Idols of men's hands. So many Pant, Prayers, Studies and other things which I have employed to attain to the quality of Minister, I had employed them to the sanctifying of my soul. Also I know that the charge of Pastor, which I have exercised more than these ten years, is a charge merely politic and human, and that has nothing Divine nor of God, but vain in the persons exercising it, and in them that yield themselves the subjects of it. And although for some years I have preached Truths unknown unto me, and also which men cannot nor will not know, to wit, that God is a Spirit, and that he is to be worshipped as such: Yet I find it is a subtle Deceit to pretend to sanctify men without being holy ourselves, and that these good wills do not always come from the holy Spirit: hence I am persuaded, that as long as Ministers are not holy, God will not work any thing by them: and that I do firmly believe, that God hath at present in his Anger cursed the Ministers and Ministry of the Reformed Churches. I say farther, that it is impossible for a good man to exercise it after God without partaking with men's sins.  
This is one of the reasons that oblige me to write to you; and because I believe you give no counsel but after God's mind, I desire your advice herein, and wish God give me Grace to follow it: namely, the Ministry being both in me and in others, such as I have just now described it, if I should continue in it, or not: that is, I desire to know by you what is Gods will concerning me; many reasons oblige me to leave it off; and I cannot tell what other points of conscience do yet retain me in it. If it were God's will that I should forsake it, it would be in the desire of coming as near unto you as I could, especially if I were assured to be in the least useful to aid you as much in the glorifying of God (I mean in carrying that new and everlasting Gospel unto the World,) as I should hope you would be unto me for my souls welfare.  
Another reason obliging me to write to you is, that notwithstanding so many Graces that God hath put into my Soul, yet I am not satisfied in my Conscience: I am yet wrathful, and am carnal in Marriage. These two sins have very sore and often afflicted my Soul; even I dare not promise unto God that I will not commit them any more: for I have promised too often to him, and have fallen therein too too often again. My Soul has been in great sorrow for it, and has learned thereby, to put itself below all gross sinners; also God would so humble me thereby, that I never reprove sin or sinners, nor ever speak of them, but I fall into greater myself. It is in this and in other things that you shall judge proper, that I desire you would give me some rules to lead my Life after God, in the things of God, and in the things of the World: would to God it may be to my Salvation.  
But there is enough said and asked for the first time: I am in the bottom of my Soul, and desire to be yet more,  
Mrs, Your most Humble, most Obedient and most Obliged Servant ANTONI GRELLOT. Minister of the French Church of Outreberg. At Outreberg in the Electoral Palatine the 6-16. Novemb. 1677.  
She received a Letter from a Gentleman of London, the stile and genius giving reason to expound the R. B. that subscribes it to be the famous and honourable Robert Boil.  
A Vowing her writings most praiseworthy and of so sweet an odour, that he caused translate them into English, with design to cause print them in that Language; and signifying his most ardent desires to know of her State and her other writings, so far as God should incline her heart, and so rejoice extremely his spirit, because with her a Lover of the holy Truth and of the life of which she gives testimony unto others and to him: wishing her all good, and loving her in the Love which is life itself.  
R. B.  
The Inscription: To the most noble Virgin Antonia Bourignon in her Lodging, Amsterdam.  
See the veneration with bleeding regret of that just penetrating Spirit Sir George Makenzie, Late Lord Avocat to his Majesty, in a Treatise, De imbellicitate ratiocinationis humanae, published last year by Grevius at Vtrecht (page 49.) having said, that we should employ our reason in warring against Vice, and in attaining to Virtue, and that there is nothing more just; adds: 
TAnta est ratiocinationis hujus efficacia, ut etiam in aetatis diluculo infantes illustrare, adultisque ad subtilia ineptis persuadere valeat. Cujus exemplum paucis ab hinc annis nobis tulit Flandria in virguncula infante septimum aetatis annum nondum egressa, quae cum vitam hanc spatio brevem & curriculo miseram satis cerneret, mortales tantopere ea capi obstupuit: & cum Jesum Christum vitam immortalem suis acquisivisse audivisset, enixe & continuo parents rogavit ut se in Christianorum regiones ducerent; cum autem ipsi Christum in Flandria coli responderent, hoc incredibile exclamavit: Christum enim paupertatem laudasse, illis autem nummos numen esse; illum dignitates sprevisse, illos autem has ambire flendo arguebat et — Quis talia fando Temperet a lachrymis—  That is; Such is the efficacy of this reasoning, that it is able to illuminate infants in the dawning of their age, and to persuade aged people, that are not apt or disposed for subtle thoughts, whereof Flanders hath a few years ago furnished us an example in an infant Girl, not past the seventh year of her age, who when she perceived well this life to be of a short continuance and miserable course, was astonished that mortals were so much taken with it: and having heard that Jesus Christ had purchased Eternal Life for his Followers, she earnestly and continually asked her Parents, that they would take her into the country of the Christians; and when they answered, that Christ was worshipped in Flanders; she rejected that as incredible, and argued with tears, Christ commanded Poverty, but they loved money as their God; he despised Honours, but they coveted them: and who could relate or speak of these things without weeping.  
I add one A. de H. which may be something of a Directory to those in the like case with the Writer, a renowned Physician in the Town of Middleburg in Zealand, whose former Writings communicated to the world, give testimony how just and penetrating his spirit is, when he had well begun to make the matter in question, the object of its consideration gives his rawest thoughts in a plain familiar Letter to Mr. P. thus:  
Reverend SIR;  
AFter by your counsel and recommendation I began to read Mrs. Antonia Bourignons' Writings, I felt as it were a fight against them, and they seemed to me not to deserve so much praise; yet considering that your esteem must depend on a well-grounded knowledge, because you knew the Gentlewoman, you conversed with her, and have accurately examined her writings: Hence I began to read more attentively: whence immediately a sublim wisdom laying open man's interior displayed itself. The numerous difficulties that occurred in the beginning, do vanish as my reading is with more attention. Yet I cannot as yet assent unto all, perhaps because I have read only few of them, and have put fewer of them into practice, without which these uritings seem not understandable, as also the intelligence of Holy Scripture, is promised only to them who obey the will of God. That seems to me the greatest difficulty, that practice may keep pace with knowledge; which to overcome, we must seek strength from the Father of Lights, which is seldom done according to his will. Our corrupt Nature lays many obstacles in the way, and the seducing world strengthens it: especially in the Art to which I have (perhaps without God's conduct) addicted myself, in which a thousand distractions do daily occur, an Act so uncertain, and so filled with Deceits, that I doubt if it may be exercised with a safe Conscience, before I would demonstrate and amend its Errors; but I know not the source of Errors, Sin. And in vain is the redress of Evil sought from him who is in Evil. I readily assent to Mrs. Antonia Bourignon, that Christians must live otherwise than men do now adays.  
Thoughts of this sort, Sir, have exercised me since I read your Divine Oeconomie and Mrs. Bourignons' Writings, and had given me occasion to speak with you if my intended Journey into Holland had succeeded; but that being hitherto hindered, I would give you these lines, to the end you may give me counsel, to the reading of these Writings with the greatest fruit, and to overcome the corruption of my nature. I willingly grant there are so many wholesome Counsels in them, that it may seem superfluous to desire more. If you think so, I am content: and recommending myself to your Prayers, that God would perfect the work he has begun in me, I shall remain  
Reverend SIR, Yours in Christ. A. de H  
His succeeding Letters so much breathed out conviction of Sin, Righteousness and Judgement, as might stumble worldling hearts. But why? it were a work beyond a Volume to allege all that might be adduced of the mighty power and efficacy of her Writings, in alarming the Consciences, enlightening the Minds, and inflaming the Desires, to the overturning of the Works of Darkness, and contempt of all worldly things, to seek only eternal ones, and all such as it were to attribute robbery to another power than that of the adorable Majesty of our God, and that in all ranks and sorts of persons of different Countries, Professions, Capacities and Tempers, and of all Religions and Sects, and generally all that seek God in Truth and sincerity in whatever circumstances, have to the measure of that Truth and Sincerity joined hands, embraced, approved and acquiesced in the substantial essence of the words and way of Eternal Life here, every where, and only recommended; many of which have been and are impartially speaking the most sound and profound Spirits of the age, at least in the European World, and as far as the Latin Tongue serves to propagate the communication of Thoughts, and that as well in the general quality of a solid judgement and penetrating spirit, as in the specification by determining the same to particulars, Subjects, and Studies, whether Theologie, or Law, or Physic or Philosophy; in all of which some sufficiently attested to the literate World capable of its greatest attempts, yet in them God hath reserved that Candour that they would not be disobedient to the heavenly Call, but counted all loss and dung for the Excellency of the knowledge of Christ; though alas! the number of such is lamentably small in all sorts. In fine; Let whosoever is weary and heaven loaden come resolutely, absolutely, and constantly hither, and he shall assuredly by divine assistance find rest to his Soul, and the peace which the world cannot give, nor take away, even amidst all outward Adversities, yea and inward tentations, beyond the reach of all the Rhetoric in the world, yea and all the force and cunning of Earth and Hell, to unstable the Foundation either means or end, if he continue faithful under Christ's Yoke.  

To pass further to a Brief touch of a few of the many Memorable things in her Life from her own Manuscripts, and from the faithful and judicious record of her Life continued.  
ANtonia Bourignon was born in the City of Lisle in Flanders, on the 13 th'. of January, 1616. of honourable Parents. As her Spirit and Tongue began to be loosed from the Sleep and silence of Infancy, the first Expression she was capable to give of what impression her Soul received, was a grain of admirable and divine Wisdom, which fructified unto everlasting Life. At the age of four years, her Parents having instructed her piously in the Gospel and Life of Jesus Christ, she asked still, Where are the Christians? Let us go to the place where Christians live: Where are they whom Jesus Christ taught? Take me to them that live as Jesus Christ: O most profound and divine! They in their worldly Wisdom would undeceive her, saying, that there in Flanders they were Christians, and followed Christ. She said, That could not be; for Christ commended Poverty, they were altogether for Riches; Christ despised honours, and Pleasures, choosing meanness and trouble: but they were earnest for what he rejected, and shunned his choice, (that they lived no ways like Christ) O Great God 
(a) Ps. 8.  Out of the mouth of Babes and sucklings thou hast perfected Praise. 
(b) Ps. 119.  Thy Words and thy Entertainments enlighten and make wise even Little Children; when great Doctors, growing old in their Studies, with all their Followers, are in Darkness, blind and naked, without knowing it. Lo a little Child, her eyes and mouth scare opened, discerning a worldly Life from a Christian, and far beyond the old Philosophy Studied procedure, seeking a man among men, most natively tattling out, where are the Christians, amidst Christians? men fight and dispute, and write and preach, and what not, who shall have the best Religion, and Christianity most pure and flourishing: Lo God will bring them to agreement; and how he sets a Girl of four years old amidst them, and puts in her little Mouth these stammering words, where are the Christians? Let us go to the Country where Christians live; words (duly considered) of a profound divine Wisdom, of more saving light and profit than millions of lifeless Sermons, and volumes of rational Speculations: and this is the Grain of Seed which fructified unto all the fruit of her life, which was only a continued urging, advancing, pressing and increasing that first Thought and Desire.  
It is true in the Old and New Testament, that God will perfect his Praise out of the mouth of Babes: but in the World we must expect the Truth and Praise of God from a mouth that can speak Latin, or even Greek and Hebrew; and for the more assurance, there must be a great many of these wise Heads assembled to make a Synod or Council, not to slight our Theological Doctoralities and Mastership's by giving heed to this babe. So they laughed her iterated and earnest Demands to silence; yet neither that nor the ruder treatment she met with, as it increased, were so far from extinguishing that divine spark God had kindled in her, that they served still to increase its flame: for this first repulse made her turn more in to God in her own heart, detecting the Vanity of worldly things, she sought of him the Grace to live as Christians did, and even then every thing was to her occasion of turning to him with different prayers, suitable to him who was her only Counsellor and Companion, until her sister, much addicted to the Vanities of the World, would needs have her follow, she said to every body, she had no spirit to converse and accommodate herself to others; and by that artifice the Devil prevailed so far as to make her follow the company and mode of the Youth of the World, only to please them, to show that she had spirit enough to appear brisk; in which she succeeded so well, or rather so ill, that quickly she obscured her sister, gaining the favour and goodliking of all, and pleasing her Parents extremely, being of a meek, humble, affable and jovial Humour, and a good Spirit, that her Father employed her in his affairs, which she managed with a great deal of dexterity and industry. But all this cost her the loss of that communion she had formerly with God, as familiar as one Child with another.  
Yet God had pity on that poor Creature wand'ring from him, he gave her often inward invitations, even amidst her divertisments, and will you then leave me for another? shall you find a Lover more perfect and faithful than I am? This pierced her heart so as to make her flow into Tears; but upon occasions she would charm her serious thoughts, and the habit of Vanity, and Tentations got the ascendant on her: at length God sent more assistance to his call, by filling her spirit with the terrible thoughts of Death, Judgement and Eternity. Sometimes she would regret, rend her clothes, and detesting her vanity, throw away all her Ornaments of Folly; again she would yield to the tentation of company and Divertisments. In these conflicts God fortified her, she became pierced with so great fear of the Judgement of God, that she durst not shut her eyes because of her sins, which she thought were so great that no body ever had committed the like; not that she had done any evil or unhonest thing after the world, whose honesty is consistent with turning away from God, and going to all the Devils provided regularly and in form with approbation and privilege: but because she had left her sweet Entertainments with God for worldly Divertisments, after she had received so many Graces from him, she saw that so great a sin that Hell and all the pains of Hell were not sufficient to punish her ingratitude. God seeing her correspond to the tracts of his divine Mercy, redoubled them on her, that she was swallowed up of contrition, passing the whole nights on her knees, crying from the bottom of her Soul, Lord, what wilt thou have me to do? Ah! Lord, what shall I do that I may be acceptable to thee? My God, my God where art thou? what shall I do that I may find thee again?  
After she had tasted long and deep of that bitter desolation, wherein the soul finds itself as abandoned and rejected of God, which they that have tasted call the Pains and Sorrows of Hell, as Job and David, and other Saints, God began to heal: The first return she had of God into her Soul was (in answer to that continual Prayer, Lord what wilt thou have me to do?) the whole of the Gospel, these words, Forsake all earthly things; separate yourself from the affection of the Creatures; renounce and deny yourself.  
Her Vicissitudes of Desolation and Consolation succeeded until God purified her from all task or slain of her vain conversation; and usually these inward piercing afflictions were preparatives to some particular Graces or favours of God.  
And it is incredible what floods of Tears and of Contrition it cost her before she recovered her former Familiarity with God, and her no less incredible strict severe Austerity in a mortifying Life, which she continued many years by a principle of justice, and its first mover was the love of God: until God appointed her to return to an ordinary way of living, while God's extraordinary divine communications to her flowed more and more, during all her life, like a stream, still increased until its ending a mighty River into the vast Ocean, which in the same degree increased in her soul that Constancy, divine Love and all Virtues and Graces as not moved were more established by all the assaults which the craft and malice of Hell did eagerly spew out all her life while she pursued her first search of True Christians: which when she could not find any true knowledge of a Christian Life and self-seeking among all the devout and Religious Persons, whose earthly-mindedness she easily discovered through all their fair Pretexts, she turned the more in to God in her Heart, where he trained her in the true Christianity, and told her, She must not seek it in the World, but in her own heart with God, and in Solitude; whereupon she did over the belly of all Opposition, Tentations, Allurements of Friends, Riches, and all worldly advantages, most generously and constantly forsake all, seeking that beloved solitude where she might enjoy God without disturbance. God gave her a Spiritual solitude, retiring her Heart and Soul from all that was not himself, yet retained her from other to make her a Light to lead other good Souls out of the Egypt of this World, into the same Wilderness of heavenly-mindedness. The traverses she met with, her constant Advance, and all the steps of her conduct so signally disposed by the immediate hand and Council of God, as its unaccountable and vast, so it is beyond the bounds and design of this short preliminary to insist on; who desire a more satisfying Account, may be satisfied by the History of her Life, written partly by herself, partly by a faithful and judicious eye and ear Witness.  
Her desire was to be unknown and unnoticed; yet many persons of goodwill of several sorts came to her acquaintance, who owed and owned unto her (as the Instrument of God's Spirit) their Conversion, their Enlightening, their Inflaming in divine Love, their Comforting and Strengthening, and their Eternal Life; testifying, as they were living and standing Testimonies, that her Words, her Writings, her Works, and all her Life had an unutterable divine efficacy and power of converting and saving Souls that were well disposed, infinitely beyond all the enervate and lifeless Means and Ordinances in the hands of the most elaborate and erudite heads, exercising that trade for their daily bread, without the spirit of it; under which, alas! its too visible, and by all that have but the least spark of ingenuity confessed, and of sincerity regreted that we live most part so little or not at all moved from our earthly bias of self, which declines us so much to Hell, that if we get but a little survey of the Earth, we never attain, nor it may be seek, any true glimpse of heavenly things: which gives us to notice the same proportion of illuminating, enlivening and invigorating force of painted Preachings to real ones, as there is of the sun painted on a board to that in the Firmament.  
Several who with good applause had long exercised the function of conducting and directing Souls, as Ministers and Fathers in the Church, not of the least erudition, but of the most uprightness, made it their happiness to learn at this illiterate Maid the empty Vanity of their former fruitless Labours, and to begin again from the A, B, C, of Solid Virtue, under her direction, owning more Solid Light and Divine Life from some few Rays of her Spirit, than from all their Schools and Books, Studies and Preachings.  
Notice only one notable Matter in the way; In an Hospital of poor Girls she charitably governed, she discovered them all to be Witches in express compact with the Devil, and that a vastly surprising greater part of the world than is usually by the innocent thought, are such, by evidences satisfying and convictive to the most doubting that will not be obstinate.  
Passing from her first appearance in the World to her first public appearance to the World.  
On the second of December 1667. she departed from Mechline in Flanders, and came to Amsterdam, with design to satisfy the solicitation of her friends, and God's will of having the Truth promulgate and known by the printing her Writings, entitled, The Light of the World; and at the convenient season of sailing to go for Holstein, where in the Isle of Nordstrand she had bought a Farm from Mr. de Cort, the Director of the said Isle, and Proprietor of most of it, who was going with her. In honour and imitation of the obscure mean Life of Jesus Christ, that she might be unknown, she hired a little House by the shore, in a very retired place; but falling soon into a sore and dangerous sickness, she was obliged to yield to Mr. de Corts bringing a physician of his acquaintance, who with another he had told of her, coming to know her, could not abstain from telling others, that quickly her fame was through all the Country; and one of her Letters to the Dean of Lille, which is the 5 th'. Letter in the second part of Light arisen in Darkness, and is the first of all her Works that was printed, coming out in the beginning of the year 1668. made her so famous, that every one was earnest to see her, and converse with her.  
She seeing it God's will to manifest her, resolved to give free entry and audience to all that pleased. She was then visited for about a year and a half from all places by persons of all sorts of Professions, Religions and Opinions, by Theologues, Phylosophe's, Rabbins, imaginary Prophets, and all the most curious and expert in all Arts and Sciences. Almost all did easily discover in her the divine Light whereby God would revive his love in their Souls, with most sensible and convincing Touches and Motions of his spirit; but they could not come to the Marriage of the Lamb for their Farms, their Merchandises, their Offices and Callings, their Wives and Children; and the Love of the World and the things of the World were in them, and stifled the Love of the Father, and all the Protestations they had made to follow Christ, forsaking all for him, excepting two or three, who forsook all, and followed the Truth of God in her to death.  
Of the many memorable things passed in these Visits, you shall be diverted but with two or three.  
Before she had any Acquaintance or Visits there, Mr. de Cort told her, that the Anabaptists were good and pious men, having a great esteem of the Graces which God bestowed on her; and that they protested, if they might come to her, it should be in Humility, as little Children, submitting to the Light of God: She answered promptly, That is not true, these are great men, who will hardly submit themselves to the truth, and become little Children; God revealing their disposition to her better than themselves knew it. And they showed at first to be touched; but no sooner did she, without designing any person, discover the nature and properties of Hypocrisy, and the general corruption even in the most devout and holy, but they finding themselves pinched, rose all up against her by the artifices descried in the Letters she wrote then in the 3. part of Light arisen in Darkness, and 2. and 3. Part of the Funeral of False Theology. Mrs. B. in one of her Letters to them, having written (not considering) when she sought after them, that there were no more true Christians, and God told her she should be the mother of true believers. Lest that especially that mother of true believers should stumble these erudide heads, she would score it out; but God said to her, what's written, let it stay written: and indeed no sooner had they that in their hands, but they made such a dirty hubub, her Pride, her Pride, that though her after-writings satisfy any that have common sense on that head, these men have not yet come to themselves.  
Mr. Serrarius famous enough for his correspondencies and his Writings, was of the first that knew and recommended her every where; he would lead her every where as a living Gospel, that should enlighten all the world; he would cause print all her Writings, and even of his Titles and Prefaces to them yet extant: but seeing at length that she would not swerve from the pure Truth God revealed in her, to second his particular Opinions of the restoring a Levitical Worship of the Jews, and his esteem of a certain Seducer at that time arisen in Palestine, he rejected her for his own Imaginations.  
Mr. Comenius, so famous among the Learned, his Learning not having puffed him up, as it does ordinarily, fell out with Mr. Serrarius because of his injustice against Mrs. Bourignon, and retained a Veneration for her all the rest of his Life, and on his Deathbed desired a last visit of her: saying, O That Holy Maid! where is she then? may I be so happy as to see her yet once before I die? all the Knowledge and Sciences I have attained, are but productions of reason and of Human Spirit and Study; but she has a Wisdom and Light that come only from God immediately by the Holy Spirit. After she had seen him, and was gone, he said of her with transports of joy to them that visited him, I have seen an Angel of God God has sent me his Angel to day.  
God did also let her see how far the best cultivated human spirit is blind, and far from the Kingdom of God, by conferences she had with some Cartesians, both Divines and mere Philosophers: she had a discourse with the Professors Heydan and Burmannus; but Nicodemus was too great a Doctor, to understand Christ's Language or learn of him; though so blind as to deny that the Spirit blows where he lists at present, and his Voice to be heard, to infer that we must not abandon our Vessel to the conduct of his divine Inspirations, but steer by human spirit and reason. She wrote to him on that occasion Letter 12. of the first part of the Funeral of false Theology.  
The Philosophers would persuade her that she came near to their Principles, but God showed her their Nullity and error. She told them their disease, that they would comprehend all by the activity of human Reason, and not give place to the Illumination of divine Faith, which requires a cessation of our Reason and Spirit, that God may display that divine Light, which gives the only true Knowledge of God; but the mean pass that Reason with all its equipage of Ideas and clear and distinct Conceptions will be at to defend or regulate itself before God at Death felt a Cartesian gentleman even in this life, who in the profound stupid security they are all leavened with after their once doubting to the full, Scorned Mrs. Bourignons' admonitions, saying, laughing; You call yourself the Mother of believers by the Truths you say you persuade and make them believe; and I who have clear and evident demonstrations, by which I can persuade reasonable spirits, and make them believe much better; I shall be the Father of believers.  
But this poor Father of believers, who was otherwise a man of spirit of a good beneficent nature, and a person of quality, being a little after in a deadly Disease, in the flower of his age, God opened his eyes to see his poor state, and lament his error; he began to cry with Tears night and day, O my understanding! my understanding! whereto hast thou brought me! Alas! my Reason I relied so much on, what assistance canst thou give me now? Thou canst not now give me Salvation, nor the hope of it! I must be damned, there can be no mercy for me. A friend comforting him the best he could, he wholly disconsolate asked continually, Think you than there is yet any mercy to be hoped for my Soul? and then looking and tossing about cried again, My understanding! my understanding! alas! whereto hast thou led me! Then to the first Friend, Go tell desire that good soul (Mrs Bourignon) to pray to God for me; that I may obtain pardon of that sin: for otherwise I am damned; or I must suffer a flul long Purgatory: O! if I could recover from this Disease, I would turn wholly to God, and would follow altogether another way: but when he told Mrs. Bourignon of it, she answered: he shall not recover, but he shall die; for if he did recover, he would fall deeper in that pernicious Error. As in effect he did, in a good and sound Judgement, in great contrition, adoring Jesus Christ crucified▪  
God having shown her experimentally by that frequent conversation, how little hope remains of converting the world, by the little welcome, and less Correspondence the Truth met with, even with the best and wisest of all sorts; he brought her with the two or three, that, seeing the means of purifying their souls to the Love of God, and working out their salvation, in her company, would sell all for that Pearl of great Price, maugre the tentation that lost the young man in the Gospel; for they had great Riches and Reputation too: I say, he brought them from Holland to Holsatia. And as from the beginning, God did in all her after course unto himself, serve himself of the manifold Malice and Persecutions of Satan against the Truth and Light of God, to confound that blackfiend and all his Hellish Works of Darkness; his violent Persecutions to extinguish it, served but as wind to kindle it; his Attempts to cut off the Messenger of it in one place, served but to carry her further to more places and persons, as with a general embassage, his secret Blows God did more secretly often forewarn her of in spirit; his outward open Violences he often no less wonderfully averted; his calumnies and Accusations of Heresy did but bring the Truth to more admirable and dazzling Evidence and bring to light more and more divine and saving mysteries, which ripped up all his hellish Heresies and Mysteries of Iniquity, to the gnawing of his malicious spirit, and all the like instruments of his fury, while the Bread of Life was abundantly dispensed to hungry souls, whom it shall nourish unto Eternal Life, when all the Wicked shall be cut off, and the Meek shall inherit the Earth.  
For the more particular Account of her divine Pilgrimage, see the History of her Life, and take here a short Bill of that heavenly cheer now dispensed in her Writings, that took up the spare hours of her many diversions at Amsterdam.  
The funeral of false Theology; in the first part of which she shows the Confusion, the Ignorance, Corruption, Insensibility and foundamental Errors of Christians, and even of Conductors and modern Divines. In the second, their Presumption, Envy, Pride, Obstinacy, and Head strongness. In the third, that all their Theory and Practices are no more but Pharisaical, without divine Faith. In the fourth, that the Devil has great power over men; over the wicked and even over the best, whom by these other he turns away from following God, and engages them to cooperate to the Evil of others, and makes them draw back after they have abandoned the World. That is a work of singular efficacy and profit. Scarce did ever man read it without being touched in his soul, even the most wicked, who became pale, and as struck dead with it.  
Upon occasion of some converse she had with some Cartesian Philosophers, she composed The Holy Perspective; wherein she shows, that Men, and particularly Christians, have lost the Light of God, which is true and divine Faith, to be led by corrupt Reason, and by a false or most faint Light they draw from nature, so perverse, brutish, carnal, and gross as it is become by sin: that this is it that has destroyed all Christian-religion, and brought it to the Blindness and Darkness wherein it is immersed: and that God may restore it its first state, there is no other way but to abandon that false Guide of Reason, and to resign ourselves to God, that he may himself revive in us that divine Light of Faith which we have extinguished.  
The New Heaven and New Earth: in which is shown, in what Glory the World and Man were created: how they have miserably failed from it; how they entertain and even increase their Misery; and by what means they ought to return into the disposition God requires to restore them to their first Glory, and renew all the world. God showed her in Spirit the Glory and Beauty of the first World, not supportable by corporal Eyes. All was bright, transparent, shining with Light and unspeakable Glory.  
God's last Mercy: in which by a reason enlightened by Faith, not perverted by human Studies and Prejudices, she leads every man of good judgement to a conviction of the spiritual things which Faith discovers, and unto which every man's Reason, when conducted by a person that is illuminated by Faith, renders so convincing Testimonies, that they who will yield themselves to its Touch, are moved and pressed to ask of God a saving and divine Knowledge of them by the Light of Faith.  
With all these are intermixed many other divine Lights and profound Mysteries, which God had reserved to this end of the last hour, able to enlighten, to quicken, to inflame to strengthen, to encourage, and to ravish any that have not renounced all interest in heavenly things.  
If any find difficulties in her Writings, consider, that she having no further human Learning than that having learned it, she did once read the New Testament, and finding it the same with what God spoke in her Soul, she closed the Book to apply seriously to the doing of it, seeking no more reading, meditation, conferring or other study, than that of purifying her soul from earthly Affections and sins, in following Jesus Christ's Doctrine and Example. She could not speak after the Rules and with the Cautions of human Literature, far less by the pedantry of the Schools; it were then most cruel injustice to judge her by them.  
Again, we must not suppose when she treats of a matter, what she does not mention in that place, that she denies it, nor require her to treat so fully (more than her scope there requires) as the Scholastiques, who handling a matter at their tour, adduce all they can relating to it.  
In the Third place, to understand her Writings, as all others divinely inspired, the Key is a good Will, Humility and Prayer: to a Malign, a Corrupt, Proud, Self-wise and Self-powerful Reader no entry in them, no favour from them, but that of Death.  
And the centre, end and aim of these Writings being the Love of God, by renouncing ourselves, the Creatures and sin, the Devil, the World and the Flesh; the farther we are from this, the greater discord and contradiction between these Writings and our corrupt hearts and blind spirits: and if ever we will be reconciled, it must be by valuing, loving, esteeming, and submitting to them, as they are conducive to these ends, and the difficulties will all quickly vanish: this way the Disciples of Christ, of Prophets and Apostles entered into their Master's Doctrine.   

To conclude with the zealous and sincere Author of her Life.  
LOrd, thou hast yet manifested the words of eternal Life in these last days, and our ears have heard and our hands have handled the word of life, which thou hast put into her; these words of Life which are originally in thee, we have seen and heard them, and we bear testimony that thou hast manifested them to us, and our testimony is most true before thee, and before whosoever will open the eyes of his Conscience to consider it in thy divine Presence.  
Yes Lord, my God, Creator and Inspector of my Heart, who hast given me to love thy divine Truth more than the Sciences and the Advantages of Egypt; thou knowest that I hate lying and falsehood, and that I would not for any consideration recommend untruth. I cannot deny that I have obtained of thy Grace to discern the Truth from Falsehood, and that I have done it in this Work, thou knowest O Lord. Thou knowest, my God, that if after all possible application of spirit I could find in the intentions, in the end the Writings, and the Practice of Antonia Bourignon, thy Creature, any thing contrary to thy Glory, that rendered thee less worthy of the infinite and eternal Adoration, Love, and Praises due unto thee; if any thing favouring Corruption and Sin, and that might contradict thy holy Image and the Doctrine and Life of thy Christ; if any thing dangerous for men's Salvation; thou knowest I would abhor that, that I would detest it, that I would curse it. Is it not true, O Searcher and Judge of my Thoughts, that this disposition is most really in the bottom of my Soul? Is it not in the deepest and final sincerity of my heart that I protest openly, that the words of eternal life were with incomparable Purity, Evidence, Clearness, and Solidity in that Soul which thou didst sanctify, and are yet in her holy Writings? In truth, the way that is there recommended as necessary to Salvation, is the only and the true way; there is no danger to abandon ourselves wholly and entirely in it: for it is the very Truth: it is the Truth itself. It is the pure Truth. There is none, Lord, there can be none other in Heaven nor in Earth. There is none other way unto eternal life than that which thou hast put into the Mouth, in the Writings, and in the Life of thy most holy handmaid Antonia Bourignon. I praise and bless, and thank thee, O my God, that thou gave me to know the same, and hast opened and inclined the ear of my heart thereto. Give me Grace to love, to observe and to maintain that heavenly Truth unto Death. Happy he that should lose a thousand lives for so worthy a subject: Happy he who shall never for any consideration leave the practice of it! Let me by thy divine Grace be of that number, that after this short life of Trial, that most certain and most infallible mean, make me enjoy my sovereign End, which is to have the happiness ever to adore and praise thy great Majesty, O Jesus eternal God, Creator, Saviour, and redeemer of the World, while with the Father and holy Spirit thou shalt reign Gloriously in all eternity. Amen.  Revelation, Ch. 3. He that hath Ears to hear, Let him hear.   

THE PREFACE OF THE PUBLISHER.  
THis Treatise consists of two parts; whereof the one may be called [Extructive] which builds or establishes; and the other [Destructive] which destroys or everts. For the first ten Letters are adapted to the planting of Virtue, and all the rest to evert and root out what may hinder its increase. To recommend Virtue is taken the precept of him who is the Master and Example of it; by which is made an introduction, showing, what Virtues we must in the first place embrace, and by what meanstend to them, which is, by Obedience, and renouncing our own will, unto the Meekness, Lowliness and Humility of Heart of jesus Christ, (see Let. 1, 2, 3.) the Nature of which Humility is explained, and the means conducing to the attainment of it, viz, the knowledge of our Corruption, and the Miseries which our bodies and Soul's lie under (Let. 4, 5, 6.) Which ought to produce in us the effect, of renouncing our natural senses, and (being content with what is of mere necessity) we should flee all Pleasure and proper Satisfaction, (Let. 7, 8.) which emptying of ourselves, will be accompanied with the Love of God, which incontinently possesses the Heart, from which vicious affections are expelled, because of the near relation and sympathy between them, as between the Creature and its natural Element. In which Love consists the Essence and Compliment of all Virtue, and all Good (Let. 8, 9, 10.) Concerning the overturning and resisting the Impediments, and Tentations of Satan is treated (Let. 11.) whether they be offered to our Imagination, or Sensibility even spiritual, (Let. 12, 13.) or to the Understanding making us rest in the naked knowledge of the Truth. (Let. 14.) Or exciting us to external acting or internal, with Vain Glory; or by Dejecting us through immoderate mortifications; or in unseasonable good works spiritual or corporal toward our Neighbour (Let. 15, 16.) Or in regard of the Devil accusing him too much, or too little of our sins. (Let. 17, 18.) Whether these Tentations affect the will, whose godly fervour Satan would extinguish by Grief, Spiritual Negligence and Self-love, as show (Let. 19, 20, and to the end.)  
There is briefly represent the whole subject handled in this divine Treatise; which is more specially noted at the beginning of each Letter, that you may, kind Reader, view as in a Table, and better retain in your memory the divine Instructions, therein delivered. Moreover you may with us well admire the infamous audacity of some, as the Churchmen in Holsatia, whereby some years ago they caused, that these so wholesome instructions, while under the Press in the Germane and Low Dutch Tongues, were taken away by force and violence, and rent. While I consider these obscure enemies of the truth that Scripture offers itself to me; that, Every one that Doth (and will do) evil, hateth the Light; and cometh not to the Light, lest his deeds be reproved: and this is the Condemnation, that Light is come into the world; and men Love Darkness rather than Light, because their Deeds are Evil. It is far otherwise with him who doth (and will do) the Truth; for he cometh to the Light, that his Deeds may be made manifest, because they are wrought in God, Joh. Ch. 3. I pray the God of Truth, that he graciously please to instruct and lead you in the way of Truth, that you never refuse to come to the Light. Farewell.   

TO THE READER.  
Friendly Reader,  
I Cannot abstain from imparting unto you, these twenty four letters; which I have written to one of my particular Friends, where I show him what Solid Virtue is: because it is a matter so necessary for the present time, when we see false virtue reign, or such as is only apparent to the eyes of men; and while so many persons deceive themselves, persuading themselves that they have true Virtue; whereas they have nothing but fine Speculations. They think themselves Humble, when they can talk well of Humility; and think they have the Love of God, when they desire to have it: notwithstanding they have in effect only the Love of themselves: and it is but Deceit and Falsehood, when they say they have the Love of God. They do not so much as know the corruption of their Nature; seeing they think they may follow that corruption without sinning, provided they do no evil reprovable before men, and have a will to do well and love God. Which notwithstanding is not sufficient to be saved; for good desires without effect, are nothing before God. They are indeed Foundation stones, serving to the building of true Virtue: For without good Desires we cannot do good Works. We must first have the desire, and after put it in execution; which is wanting to many persons of a good will; who content themselves to be of a good will, and hope with that, all shall go well; without considering, that the holy Scripture says to all in general, Depart from evil, and do Good.  
Now the Evil is in our corrupt nature, which no person ought to ignore: yet few depart from that corruption, and most love and follow it. thinking they do well: which is a great abuse and presumption of spirit; for we cannot do good, except we depart from evil; and he that does not resist that corrupt Nature, and renounce it, cannot acquire true Virtue, which few persons comprehend: and thence is it that they have only apparent Virtues, and no real ones.  
Therefore is it that I have resolved to cause print these twenty four Letters, which treat of Virtue; that they who aspire unto it, may see the state wherein they are, and also if they have acquired any degrees of it: or if their Virtues be only imaginary.  
I do not present this matter of true Virtue to all in general; since many should find it too difficult to be observed: for such as yet love themselves, or the things of the earth, cannot have all their mind bend to acquire this Virtue; nor tend to the spiritual diligence, which it requires.  
But I speak to the free and generous souls, who have abandoned the world to follow Jesus Christ, and such will easily understand me; for none is better disposed to understand me, than he that will practise true Virtue. And others, who have not that desire, may content themselves to know the Commands of God in general, seeing they aspire not to a greater perfection. So I say to them, as St. John to the soldiers, Use no Violence nor fraud to any person; and be content with your Wages. He said so to them, because he found them not disposed for greater perfection. And every one is free, to tend to what degree of perfection he will: So St. John chooses of two Evils the least, in councelling the Soldiers, to be content with their Pay, and do no Violence: but if these Soldiers had tended unto Christian-perfection, doubtless St. John had counselled them, to cease from being Soldiers, and to forsake all that they possessed, as Jesus Christ did to the young man in the Gospel, after he said he had kept the Commands of God.  
I say the very same to them to whom I present this matter of true Virtue, in these twenty four Letters, (which is but the beginning of my designs) to show wherein it consists in every thing. To these, namely, who will follow it, and to none other: seeing that were to cast Pearls before Swine, or the children's Bread unto Dogs. Those are souls yet earthly and attached to the honours, pleasures and goods of this life; and consequently are not in a disposition to put true Virtue in practice. It seems enough to them not to transgress grossly and externally the Commands of God; because they know no other Evils, but what are expressed in these Commands.  
But the souls who have abandoned the world, to follow Jesus Christ, and to revive in his spirit, must labour with all their force to acquire this true Virtue, in renouncing the corruption of their nature. And they may well be assured, that they can never arrive at a truly Christian Life, unless they have overcome the inclinations of that corrupt nature. Therefore must we labour with diligence in the mortification of our senses, that we may carry the Victory over that Corruption, which sin hath brought unto human nature; without that our Virtue is false, or only apparent, and in no wise Virtue before God.  
For if you show me a person, sober, and chaste, and upright in his business, who imparts his Goods to the Poor, who fasts at appointed times, with many other good Deeds; and yet follows the motions of corrupt nature: I esteem nothing all these Virtues, if there is not a renounciation of his corrupt nature, and he hath not entirely renounced his own will: for all these things together come not near the Victory, which is in mastering the motions of corrupt nature.  
And St. Paul names yet greater Virtues, than these I have named; when he says: If I had the Gift of Prophecy, and Faith that could remove Mountains, and gave all my Goods to nourish the Poor, I am nothing if I want Charity.  
Now Charity is nothing else but the love of God, which we cannot obtain but in renouncing self-love, and hating the Corruption of our nature: for we can never do good except we first depart from evil; and all sorts of evil are contained in the corruption of our nature, since it is fallen into sin. So that we can never arrive at true Virtue, but by renouncing that corruption; nor at the Charity of which the Apostle speaks, without having overcome it. So I say with him, unto all that would attain to true Virtue, that all other good actions shall be nothing, until we have surmounted and overcome the corruption which sin hath brought unto humane nature, since all sorts of evil spring thence; and therein can no good be found. Though the blindness of men, makes them presume that they can do all well, yet they do altogether evil, so long as they act according to the motions of corrupt nature. And it is only arrogance and presumption of spirit, that they think themselves wise, and willing to do all good. For if man were wise, he would always distrust himself, nor dare undertake any thing; fearing to do evil; since that is in him; and there cannot proceed out of a vessel, other than what is in it.  
When Man was newly created by God, in the state of innocence, he was full of all good, and all sorts of good proceeded from him: but since he is fallen into sin, he is filled with all evil, and there can nothing proceed out of him, but all evil.  
That is a general rule, and by it ought every one to regulate his life, if he would be saved: for there is no exception: seeing all men have been corrupted by Adam's sin, and consequently are filled with evils, none excepted.  
It is true, men's natures differ, in manners and conditions: one is Meek, another Harsh; one is Proud, another Humble: but that is from their natural temperament; because man being composed of four Elements, Water, Fire, Earth and Air; his Manners naturally are disposed with proportion to the element, which predomines in him. For every one hath in his nature divers dispositions. He that in the forming of his body hath contracted more of Fire, than of the other Elements, will be more choleric, and luxurious, because the Fire hath more power in him, than the Air Water or Earth. Another who in his formation hath contracted more of Water, will be more dull in his Manners, slow in comprehending any thing, and less courageous. He that in his formation hath received more of Earth than of other Elements, shall be more heavy, lazy and rude in his Manners. Finally, he that in his Formation hath contracted more of Air than other Elements, will be in his manners more light, and inconstant, and more active in spirit, and prompter to good, or evil: and by these natural temperaments, all men are of divers complexions and different manners, according as they have contracted of their Parents the intemperature of the Elements, of which their body is form.  
But in respect of Grace, they are all of a like nature; and are by sin all fallen into the same corruption, one as well as the other; and so they all need to combat that corruption; since they are all equally corrupted by sin, which they must master, if they would be saved, without going to persuade that one is better than another, because he hath in his nature a better temperament. For that nature is nothing as to Grace; and sometimes he that hath more of Fire, will be more Virtuous, than he that hath more of Water; seeing in case he serve himself of that natural heat, to love God, he will love him so much the more: and if he employ his Anger, to defend Justice and Virtue, he will do much more good than a phlegmatic person, who ordinarily loves only his ease. It is the same with them, that in the intemperature of their nature, have contracted more Air, than other Elements; for they will always be more subtle, to discover Evil, and more prompt to do good; when they will apply themselves to the search of true Virtue. As he that hath more of Earth, than other Elements, will be more posed and grave; and if he apply himself to the service of God, he will be more constant and persevering in it, than the other three. And so every one may be agreeable to God in the state and condition wherein he is produced; provided he apply the Talon which he hath received, to the Glory of God, and the Salvation of his Soul. Therefore says David: Let all spirits praise the Lord. That ●s not as if he would say, that the Devils and wicked men praise the Lord, seeing these blaspheme him: but he gives to understand, that all spirits, that will become true Christians, praise the Lord, though they be all of divers natural complexions; seeing God is no Respecter of Persons, and does not regard whether we have more of Fire, or of Water, or Earth, or Air, in our natures, but with what affection every one will love and serve him.  
Which I regard also in writing of Solid Virtue: I mean not to make it heavy and difficult: I would only make it known, to them that will follow and practise it; because I love such: So I cannot leave them in ignorance, nor let them perish, amidst their good will, for want of knowing wherein true Virtue consists.  
That is it, which hath engaged me to deduce that matter at length, lest these souls, which are so dear to me, should perish by ignorance; as many have already, who thought they had acquired true Virtue: while they had only apparent ones, or curious Speculations of Virtue; not knowing that it consists in the overcoming of corrupt nature, in true Humility, and voluntary Poverty. Though Jesus Christ hath so much taught it by Word and Works, yet it is not followed in the practice; for want of good Explication, and the Light of the Truth. Which God having given me, I will willingly impart it to others; in sending to light this first part of true Virtue. And with time and opportunity, I shall present more, to the Glory of God, and the Salvation of souls, who aspire after true Virtue and Perfection. What I offer them at present is with good heart, as a Present come from heaven, which shall show them the light of the Truth, and manifest the deceits of false Virtue, as also the means to arrive at that which is solid and true.  
This First Part discovers▪ amongst other things, how the Devil attempts always to divert Souls from true Virtue, by so many Wiles and different means. And finally it is a School, where you may learn, To deny yourself, take up your cross, and follow Jesus Christ. As he hath taught unto all that would be his Disciples, in the perfect sense and true explication. Receive it therefore with as good heart, as I present it you by Christian Charity. Who remain  
Friendly Reader, Your well-affected in Jesus Christ, ANTONIA BOURIGNON.   

INDEX Of the Contents of the First Part.  

Letter I. WE must learn of Jesus Christ, Meekness, Lowliness and Humility of Heart. Written to one desirous of True Virtue (also all the following are addressed to the same) showing, that to attain thereto, we must have submission and Obedience, by which we may begin to learn, Meekness, Lowliness and Humility of Heart. Page 1.  
II. We must learn of Jesus Christ Meekness, Lowliness and Humility of Heart. Showing wherein Meekness and Lowliness consists, which are fruits of the holy spirit; and cannot be obtained unless we renounce our own will, submitting to the Will of God. p. 10.  
III. Men can sufficiently know the Will of God, if they would perform it. Showing, (him that persuaded himself that the Will of God is not manifest in every thing that we might accomplish it, denying our own) that it may be known, and is sufficiently manifested in the Commands of God, which Jesus Christ proposes so clearly, saying: Learn of me, for I am Meek and Lowly and humble of Heart. p. 18.  
IV. Humility is acquired by the knowledge of ourselves. Showing what Humility of Heart is, what the Marks of it, and how we should endeavour to attain it, by the knowledge of the Infirmities and Miseries of our Souls and bodies, and blindness of our Minds. p. 25.  
V. Humility is acquired by knowing Ones self. Showing, that the true Knowledge even of things most esteemed by men, aught to serve to humble them; such as the Honours, Riches, and Pleasures of this Life: That all these are vain, disquieting, unsatisfying and hurtful. p. 32.  
VI Humility is acquired by knowing Ones self. Admonishing to Learn Humility by knowing the Truth of our corruption, and Sin; which is the disorder of our Five Natural Senses. p. 40.  
VII. He that serves the Lusts of his Senses thereby actually renounces the Love of God. Exhorting to the Effects of Humility, the renouncing of our Senses: showing, that none can follow them, but he thereby renounces the Love of God, which is the End of our Creation, and the Essence of true Virtue. p. 47.  
VIII. It is Easier to Love God than any thing else. Showing, that we must renounce the abuse of our Senses, and that the right use of them should be referred to God: that it is possible, reasonable, and necessary to love God with all our Heart. p. 57  
IX. It is easier to Love God than any thing beside him. Showing, that it is most easy, sweet, profitable and honourable to love God, and keep his Commands, for him that will deny himself; but that it is Blasphemy to say, That it is impossible to love God with all our Heart. p. 65.  
X. The Love of God is easy, and renders all things easy. Showing, that the Love of God is in itself most easy to be acquired: whence the difficulties proceed which we find them; and how they should be removed: That this love admirably makes the inconveniences of this life, and the keeping of the Commands of God, and the Counsels of the Gospel, easy and pleasant. p. 74.  
XI. We must always proceed in Virtue, whatever Impediments occur. Giving encouragement in the Way of Virtue; although the beginning be difficult, because of the Tentations, by which the Devil vexes them that have resolved to embrace true Virtue. p. 83.  
XII. The Devil, the Enemy of True Virtue, opposes it by all manner of Devices. That it is necessary to know the Wiles of the Devil, which he opposes to Virtue, that we may evite them, which are recited in this and the following Letters; as 1. That the Devil mixes himself in what is sensual in man. 2. That he accommodates himself to the inclinations and impulses of every one, leaving all the rest in quiet. p. 93.  
XIII. Whatever is sensible to Nature, is not the Work of Grace or Virtue. Discovering a third Artifice of the Devil, whereby he persuades men, that they may satisfy their senses in a slate of regeneration, and Praising God, A 4. by which he affixes the Heart to spiritual Pleasures and Delights, wherewith the Followers of Virtue are affected. p. 102.  
XIV. The Devil transforms himself into an Angel of Light. Discovering a 5. and 6. Artifice of the Devil, by which he causes men to apply themselves to the study of the Truth, and mystical and Spiritual things. (5) That they may comprehend and understand them. Or 6. That they may unseasonably instruct others. p. 111.  
XV. The Devil instigates unto Good, that he may bring Evil out of it. A seventh Deceit of the Devil is, to carry us out of ourselves, to compare our Good Works with others, that we may draw: Vain Glory from our Virtue. An 8. whereby he excites us to immoderate Mortifications and Macerations of our Body. And a 9 Whereby he excites us to immoderate spiritual Good Works toward our Neighbour; as to desire to instruct, convert, reprove or correct him unseasonably. p. 121.  
XVI. The Devil mixes himself in our Good Works. A tenth Artifice of the Devil, in our corporal Good Works, which the Devil often turns to his own honour. Yet we must not therefore cease from them, but join Moderation, and avoid Human Respect and considerations and Pride; which insult over us in this time of trial. p. 130.  
XVII. Sin proceeds from Man's Free Will. An eleventh Tentation is proposed, by which we impute the guilt of our sins to the Devil, to excuse ourselves: It is showed, that the Devil cannot bring man to sin, nor do him any hurt, without his own free Consent. p. 139.  
XVIII. The Good and Evil Spirit are known by their Fruit. Proposing the Signs, to know whether we are ruled by the Instinct of the Good Spirit, or of the Evil. A 12. Artifice of the Devil, by which he causes, that we impute our Vices, to our natural Inclinations, without suspecting him to lurk therein, that he may remain undiscovered. p. 149.  
XIX. We cannot in this Life be free from Tentations. Showing (to him that was afflicted, that the Devil hath power so variously to tempt us) that a 13. Artifice of the Devil is, to break the firmness and strength of our mind, by grief. Also that Tentations are necessary and profitable to try and purify us. p. 158.  
XX. Spiritual Diligence is necessary to Salvation. A 14. Impediment of the Devil, more pernicious than the rest, is, spiritual Negligence. Moving also unto spiritual diligence, by consideration of the Care usually bestowed in Worldly things, which the Children of this world manage with more Prudence and Care, than the Children of Light do their Business. p. 168.  
XXI. Spiritual Diligence necessary beyond all other Virtues. Showing how necessary Spiritual Diligence is, for confirming the mind in Virtue, and to remove two more Impediments of the Devil; viz. 15. Sins of Omission, with which the Devil tempts good men: and 16. self-love, which insinuates itself in all, and is a continual sin. p. 177.  
XXII. Spiritual Diligence necessary to Salvation. Exhorting unto Spiritual Diligence, because, without it none can persevere in the Service of God; nor overcome corrupt Nature and Self-love. p. 186.  
XXIII. Spiritual Diligence necessary to Salvation. Showing the necessity of Spiritual Diligence; to watch over all the actions of our corrupt Nature and proper Will, and to acquire the knowledge of ourselves: That spiritual Negligence is a fountain of all Evils, and is alone sufficient to damn us; since it renders our Souls rude, and like uncultivated and cursed ground, which brings forth noehing but Briars and Thistles; and so is far from Meekness, Lowliness, and Humility of Heart. p. 194.  
XXIV. Men are Idolaters of their own Corruption, and Enemies of True Virtue. Showing, that the continuing of this subject is hindered, by the Devils exciting the Wise of this World, who are Enemies of Virtue, and Friends of corrupt Nature; to distract the mind of the Writer, by their Disputes, Lies, Calumnies, and all manner of Persecutions. p. 202.  
An Extract of some of the Works of Mrs. A. Bourignon, belonging to some Most Essential Matters of Christianism and Health: Being a Letter written to one of her Intimates, Mr. van de Velde, concerning TOLERATION; That it ought never to go the length of communicating with Sin, directly or indirectly. Of the Essential and of the Perfection of Christianity. Of Religions, Worships and Ceremonies; and their use. p. 220.   

Some Conferences taken out of the Third Part of the Light of the World, viz.  
Conference XI. How we must be Regenerated to enter into the Kingdom of Heaven: and that we must return into the Dependence of God; which is the only thing which God requires essentially of Man. p. 219.  
Conference XII. That there is but one only thing to be done to be saved. p. 226.  
Conference XVII. Being a Collection of all the preceding Matters; their End and Use. p. 235.  
Conference XXVI. Declareth the necessity of becoming a Child to enter into the Kingdom of Heaven, renouncing all Worldly Wisdom, and all Human Abuses. p. 245.    

A Profession of Faith and Religion made Public by Mrs. ANTONIA BOURIGNON.  
I. I Am a Christian, and I believe all that a true Christian ought to believe.  
II. I am baptised in the Catholic Church, in the Name of the Father, in the Name of the Son, in the Name of the Holy Spirit.  
III. I believe the twelve Articles of the Credo, or Apostles Creed, and do not doubt in any Article of it.  
IV. I believe that Jesus Christ is True God, and that he is also True Man; and that he is the Saviour and Redeemer of the World.  
V. I believe in the holy Gospel; in the holy Prophets; and in all the holy Scripture, both of the Old and New Testament.  
I will live and die in all the points of this belief, which I protest before God and Men: to all whom it may concern.  
To the faith whereof, I have subscribed this my Confession with my hand, and sealed it with my Seal.  
Sleeswick 11. March 1675. Sealed and subscribed (L. S.) ANTONIA BOURIGNON.   

A CATALOGUE Of Books Composed by Mrs. ANTONIA BOURIGNON.  

I. THe Life of Mrs. A. Bourignon; wherein is (1) an Apology for her Person and for her Doctrine; (2) Her Inward Life, by herself. (3) Her Outward Life, by herself.  
II. Her Life continued until her death, by a Person of her Acquaintance.  
III. God's Call and men's Refusal, in two Parts; with a treatise of the Solitary Life▪ and Gods Last Mercy.  
IV. Light arisen in Darkness, in four Parts.  
V. and VI The Funeral of false Theology, in four Parts.  
VII. The Light of the World, in three Parts.  
VIII. The Academy of learned Theologues, in three Parts. And Confusion of the Builders of Babylon.  
IX. A Treatise of Solid Virtue, in two Parts.  
X. Advertisement against the sect of Quakers. And the persecution of the Righteous.  
XI. The Testimony of the Truth, first Part.  
XII. A Collection of Testimonies given unto A. Bourignon.  
XIII. The Testimony of the Truth, second Part. And Innocency avowed and Truth discovered.  
XIV. The Touchstone. And the Morningstar.  
XV. The Blindness of the men of this time, in two Parts.  
XVI. Antichrist discovered, in three Parts. And the Holy Perspective.  
XVII. The renewing of the Gospel Spirit, in three Parts.  
XVIII. The New Heaven and New Earth. And the Stones of the New Jerusalem.  
XIX. Wholesome Advices.   
All these Books are originally in French: The greatest part of them are translated into High and Low Dutch. Solid Virtue 1 Part, The Touchstone, and The Gospel Spirit 1 Part, are translated into Latin. And are all to be sold by Henry Wetstein, Bookseller at Amsterdam.   

AD SOLIDAE VIRTUTIS Amicum, ejusdemque hostem, ALLOQUIUM, Totius libelli ideam exhibens.  
DIscere Virtutem, Lector, sine fraude doloque  
Vis? liber hic monstrat, Christum panditque sequendum.  

(a) Ep. 1, 2, 3.  Pare, teque nega, mitesce, dejice temet;  

(b) Ep. 4, 5, 6.  Mens ignara tibi est, cor pravum, corpus iniquum  
Et cujus pudeat miseri, 
(c) Ep. 7, 8.  ne tu illius ergo  
Sensibus indulge, satis esto necesse, repelle  
Cetera: 
(d) Ep. 8, 9, 10.  replet amor vacuas, sacer, almaque virtus.  

(e) Ep. 11.  Ast non una manet te crux, non pugna reposcit  
Te semel. Assiduos versas, o Orce, labores  

(f) Ep. 12, 13.  Mox sensum mulces; mox ludis imagine mentem,  

(g) Ep. 14.  Jam specie veri noti: 
(h) Ep. 15, 16.  Jam gloria pellit  
Te motore animum; vis mox in corpore regnet  
Saevitia; utve alios jam passim, mens pia curet  

(i) Ep. 17, 18.  Jam, te astute reum fers intus; mox sine culpa  
Ut lateas fueris: 
(k) Ep. 19, 20, 21, 22, 23,  Jam mentem sanguine tetro  
Obruis & laxas, eam ut aut ignavia perdat,  
Perdat amorve suus. Sic sunt fraudesque dolique  
Orce tui. Patet ars tua sic; patet & modus illam  
Frangendi. 
(l) Ep. 24.  Rabiem fundis, nec miror, in ista  
Quae docet, haec sacro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numine virgo.   

THE FIRST LETTER. That all Christians ought to learn of Jesus Christ Meekness, Mildness, Gentleness, and Lowliness of Heart.  
Written to one desirous of true virtue: Showing him, that to attain thereto, we must have submission and obedience, by which we may begin to learn meekness, lowliness and humility of heart.  
My Dear Child;  
I Perceive you have not yet comprehended well what Jesus Christ teaches; saying, learn of me, for I am meek and lowly, and humble of heart: because upon occasion you do not exercise it enough; but yield loose reins to your nature: for when it inclines to anger, you speak harshly; and sometimes use force and violence to fulfil what you have resolved, as well in small matters as in great: which does not testify humility of heart, seeing the humble heart yields willingly to another in things not evil, and does not imagine that another aught to follow our will. But it is always willing to follow another's will in whatever is not contrary to God, and the perfection of its own soul  
I suppose you may well have observed that in me; for ordinarily I inform myself of the will of my brethren, to Know what they love best in indifferent things; and I have more contentment to do any thing after their desires, than after my own; for that yields me more quiet and inward peace, feeling a certain satisfaction to see them content and joyful. And even my nature inclines to it, by the habit which I've used to resist my own will in every thing: and being overcome, it rules over all things, and has no grudge for whatsoever comes contrary to it, provided it be not against the glory of God or the love of our neighbour. All beside is indifferent to me; if it is rain, or fair weather; if I eat harsh meats or sweet, when they wrong not my health; if I be alone, or in company, so that the one be as wholesome as the other: And finally, I'm as well content to be in one country as another; providing I have the same occasions to live well. And so I am comforted in every event: whether I be sick or in health, I have no choose, in case I honour God as well in one state as in another: it is all one to me, and I would never choose any thing, so that I receive from the hand of God whatsoever comes to pass: and so I as always content and joyful.  
If you knew but to learn that method, you would be very happy, and continually in quiet: whereas now, fretting and discontent, you disquiet and trouble your Spirit, and are burdensome to others, and so hinder mutual love: for a bitter word is pleasant to no body, and a mild one mollifies the heart, even of a furious person. I know your heart is good; and that you hate no person, notwithstanding to judge by the tone of your voice, one would say, that you are envious, and they that know not your heart, think you are in rage: you must know, that they are not always disposed to bear with you, and that may mar the peace, and diminish charity, which Jesus Christ hath so much recommended to Christians; Saying, if you love one another, thereby shall all men know that you are my disciples; I believe you love the brethren in the bottom of your heart; but sometimes you speak to them, as if you hated them, and would not hear them speak. If they spoke as you do, you would have difficulty to suffer them: So you ought to consider that they have much to suffer that you speak so harshly. They do very well in suffering you, but it is no advantage for your soul: for if all the world should bear with you, that will not justify you before God, nor will your nature for that change its evil inclinations; but be strengthened in them: And so you shall be in danger to live and die imperfect; which you would regret much before God, when too late.  
Therefore it is much better, to endeavour now to overcome that bilious humour, which is in your nature; than be Slave to a wrathful passion, which masters you, whereas you should govern it: and use it only when it concerns the maintaining the truth and defence of the glory of God. Then is it that there is place for anger, as the scripture also says, be angry, and sin not. But we must never be angry for things indifferent, and of small import; much less speak harshly, because Jesus Christ says, we must be meek and lowly of heart. That is a lesson he gives to all Christians; and exhorts them to learn it of him; rather than the other marvellous things he did on earth. He does not bid them learn to raise the dead, to heal the sick, or to do other miracles. But expressly to learn of him to be meek, lowly and humble of heart.  
And therefore is it (my Child) that I counsel you to labour to acquire that meekness, since it is good, wholesome and taught by J. Chr. himself, who practised it; and tells, that we should learn it of him. I know very well that you will find some little repugnancy to it, and that you must do violence to your nature, seeing it inclines always more to harshness than to meekness, but we must take the kingdom of heaven by force; for it is written, that the violent take it by force. Eternal life deserves well a little suffering, and also the violence which we must use to resist our evil habits; for these sufferings are but of short continuance, whereas the eternal joy they purchase shall never end. These considerations may well make the greatest afflictions we can endure in resisting ourselves, appear but light. Therefore resolve with yourself to overcome that passion of anger, it is it which torments you most, and giveth the devil most advantage against your soul.  
Watch over yourself therefore, that you may resist it upon occasion; for the first motions of anger are not in your power, because of the evil habit, which your parents have not correcterd in your youth: and so it is become as natural to you, and is stirred up almost at every occasion. You ought therefore to use continual prayer, to resist these continual motions. The sin is not to feel them, but to consent to them: and therefore when you feel the motions of anger, give not place to them; but return in to yourself, and pray to God for strength to resist them. In that case hold your peace, because you would not speak meekly as Jesus Christ teaches you should: and when others speak what you are unwilling to hear; withdraw, rather than answer them. So shall you by little and little overcome that inclination; and become meek and gentle. As for humbleness of heart, it consists in submitting willingly to the will of others in all good, or indifferent things. And believe assuredly, that so long as you find a repugnancy to yield to another's will, it's a token that your heart is not humble: since it would have another to yield to it, and will not yield to him. An humble heart always distrusts itself, and desires rather to obey than to command: it submits always its opinion to that of others, and will not contend to maintain its own; esteeming it the least of any, and therefore yields willingly to every body in matters good, or indifferent.  
My Child, if you had that humility of heart which J. Ch. requires, you would be happy, and content; for nothing would ever arrive against your will: which being submitted to God, would always receive every thing from his hand, although they came by wicked men, or the devil himself, which could not hurt you when you refer them to God. And the devil will not long vex a humble heart; for humility displeases him; he flies from the humble, because he cannot gain upon them: and he searches out the proud, because they are more liker himself: As the birds of one feather flock together. Therefore if you will be free from the devil, be humble of heart; for so soon as you've learned that virtue, he will insensibly flee from you, and at length strive no more against you; but you must have a true humility of heart, not consisting in humble outward actions, but in the inward motions of your heart, which from the bottom ought not to desire to be esteemed and honoured, far less followed and obeyed: but a humble heart honours and esteems others and obeys them willingly, seeing there's nothing gives more quiet to man than obedience; for he that has no more to do but obey, needs not devise in his mind what to do or speak; he hath but to hear what is said to him, and follow it; Living so as a Child, without care, except that of pleasing God, which should yield great quiet outward and inward.  
I suppose no body (even naturally) can desire to command, at least without he have a proud and arrogant heart, desiring dominion over others; for submission and obedience is pleasant and agreeable; and we find by experience, that he who takes his own will, hath often regret and dissatisfaction after, and is discontent for doing so. Which flows thence, that our proper will is corrupted by sin; and so produces all sorts of noxious corruption to him that follows it. How many have ruined and made themselves miserable for all their life, by following their own will? One hath engaged himself in some marriage to his hurt; another follows the wars, taken some charge; or undertaken some business which hath empoverish't and rendered them miserable: yea and by grief and melancholy caused their death. And all this, because they would follow their own will; without taking counsel, or submitting to any person. And such are forced to suffer and endure the adversities which their own wills have caused; but he that can find a disinteressed person, and obeys him according to God; is most happy and content: As the proverb is, He that plays the fool by counsel does it well. That is, not that any folly is good, but to show that he who submits his will to God and the gospel counsels; does always well, alhough men should judge it folly; as most part do at this day judge it to follow these counsels expressly according to the letter. So it is folly to human sense, to despise the goods, riches and pleasures of this life, to become humble and mean with Jesus Christ; but he that plays the fool at that rate, fool's well.  
Not that I would counsel you (my Child) to be submissive and obedient in matters of importance to men, that live yet after their proper wills (as well as you) for that would oft times be evil, the corrupt will of another being evil as well as yours. Yet it will be profitable for your perfection to obey them in things indifferent, or of small consequence, when they do hurt to no person: And thereby you shall overcome your own corruption; and shall accustom yourself to submit to what is wellpleasing to God, voluntarily; for habit changes into nature; and he that accustoms himself to submit to men for his own perfection; it will be easy and pleasant to him to submit to God for the same, doing it without any repugnance of his nature: which being accustomed to obey in indifferent things, will find pleasure to obey in good things; and hence your heart may find always quiet and contentment.  
But so long as you shall be unexercised in this obedience and submission of your Spirit, you will have troubles and debates in yourself, and shall not be loved of others, nor united in the same will with them: as God hath commanded us; saying, be united together in one will: which we do not yet observe; for our wills are as divers as there as different persons of us, which testifies a pride of heart in all, far from observing the counsels which J. C. teaches: viz. to learn of him, who is meek, and lowly, and humble of heart: that lesson ought to be well kept, and practised upon every occasion. We have subject enough: for being an assembly of persons that endeavour after perfection, there is no fear of doing evil in obeying one another; as it often happens in the world, where we cannot submit to any person without offending God, seeing they are all full of sins and evil inclinations; which we must resist rather than obey: for many well-enclined persons, have lost themselves by endeavouring to please the wicked, and by that means had part in their sins.  
We are by the grace of God free of that danger, seeing all our company are persons of a good will and labour for the perfection of their souls; so that you cannot do it to yield to them in indifferent, and principally in good things. Examine always if what they counsel or propose be good, and when you cannot assuredly find that it is such; examine if it is evil, if it may do hurt, or bring prejudice to any body: and if you think so, you must excuse yourself from yielding with all the mildness you can: and so you shall irritate no body, though you follow not their will: But if you resist them with harsh and piercing words, designing to correct or rebuke them, you had better hold your peace as speak.  
But I'm unwilling to believe, that such cases will happen in our company; because I trust none of them will ever give himself to evil things; they may well afford occasion one to another to exercise patience; for being all imperfect, every one hath his own failing which Christian-charity ought to support: and that should perfect you together: for if you had nothing to bear with in your brother, you should never know how far you have advanced in virtue, seeing the heart of man is deceitful, and flatters itself always, and knows not itself till the emergents and occasions offer, which try how much meekness and humility it hath, which it would not know other ways: And consequenly, you should love the opportunities of suffering; that you may be exercised in Christian perfection. You will not always have so much opportunity, as now, while all the brethren are yet so imperfect, and humility of heart so little put in practice. So let not the present occasion escape; for what is past, is not in your power; and what's to come is uncertain. There is only the present moment, we have to use for perfecting ourselves. Look not to the failings of others; for every one must labour for his own advancement, and not render an account of his brother. Do so as having nothing else to do, but to perfect your soul, and fulfil the will of God; for there is only that which concerns you: for if all the men in the world were Saints, and you not, their virtues would not in the least profit you; and also if you be virtuous, and all others vicious, that will not diminish your virtue: for God will not require an account of others from you; but will judge every one according to his works.  
So that when you have overcome yourself, you overcome all the world, and nothing can let your perfection; for even the faults of others, will serve you, as a means to exercise your patience, and become meek, mild and humble of heart, as J. Ch. counsels: And the virtues of others will excite you to greater virtue; so that you shall rule over every one; for he that hath overcome his passions, is king over all the earth, and hath subjected all things to himself; not being moved for whatsoever happens. Behold a blessed state, and yet easy to be attained, provided they embrace the means. They may overcome one passion at once; and so get over them all in the end. I counsel you to begin with obedience, seeing with it you may overcome divers of your passions at once. For I shall frequently order you things which your nature has a repugnancy against; and if you perform them without gain saying, you shall so overcome its corruption, although they be but small inconsiderable matters, you obey in: for it is the fault of that corruption, not to yield willingly to another, and would always be in the right, and thinks it hath reason in all it imagines: which proceeds from the haughtiness of heart, that would always have deference, and will yield to none: It thinks always itself wiser and clearer-sighted than another. And from that you must disengage it, and oblige it to submit to every one in things good or indifferent.  
As for me, I did so; and have thence found great advantages for the perfection of my soul; I submitted always myself to whomsoever I conversed with; and have endeavoured from the beginning to discover their inclinations, that I might conform myself to them; and I did it so absolutely, that sometimes I perceived not the evil that was in them, to oppose it: but since, that God has given me more light, I obey not men, but in things that are good or indifferent. And I exhort you, my dear Child, to do the same; that you may become by little and little agreeable to your heavenly father. Which is the earnest desire of her who loves your soul, to render it unto God, unto whom it belongs.  
In Holstein near Gottorp Castle this 12. Jan. 1672. old stile. ANTONIA BOURIGNON.   

THE II. LETTER. That all Christians ought to learn of Jesus Christ Meekness, Lowliness and Humility of heart.  
Showing wherein consists meekness and lowliness; which are fruits of the Holy Spirit; and cannot be obtained, unless we renounce our own will, submitting to the will of God.  
My Dear Child;  
I Perceive you have not yet comprehended the words of J. Christ, where he says: that we must learn of him to be meek and lowly, and humble of heeart. Therefore you must know what that meekness is, otherwise you cannot love it; for one cannot have a perfect love for what he does not at all know; and the reason why true virtue is so little loved, is because it is so little known: many think it is a visible, material and bodily thing, and thence is hypocrisy bred in men's hearts; who persuade themselves, that they are virtuous, because of doing some external good works: whereas there is nothing of the essence of virtue in them: for true virtue is a Spiritual thing, which should possess the hearts of men; and it cannot be seen nor felt, but by the operations it produces, springing from the bottom of the heart: and if these operations proceed not from that bottom, but are only studied, or practised to please men, or for our proper satisfaction; they are but moral and temporary virtues, which add nothing to our souls, and cannot have the recompense of eternal life.  
They may indeed be a mean to attain to true virtue, when our design is to aspire and arrive at it; but the misery is, that many rest at these means and external virtues, as if that were the end. And so they think they have virtue indeed; whereas they have it only in shadow, not in reality.  
And therefore is it, that I teach you what true virtue is, and particularly what is that meekness which J. Ch. says we must learn of him. It is nothing else but a peace, quiet, and tranquillity of Spirit, which resides in the bottom of our soul; and all these are Spiritual qualities, which cannot be seen or felt but by their outward operations. But the essence of that virtue of meekness is a divine quality, and you cannot judge by the outward actions if one possesses it: for one may well learn to speak mildly, without having the mildness which J. Ch. says we must learn of him. We may learn meek words like a Perroquet, and speak so perhaps for civility or by hypocrisy: for I have known persons that appeared most meek in their carriage, who inwardly were wicked and arrogant. And therefore we must not amuse ourselves at that outward mildness which is often deceitful, and but natural: for there are persons so faint-hearted that they fear to speak a harsh word, left it give themselves trouble by as harsh an answer: and that Sillyness makes them mild and calm both to good and evil. And yet such dare believe, that they have the virtue of meekness, when it is only a vice of sloth and injustice; which makes them yield to the sin of others, instead of resisting it with diligence and courage; but they will not take so much trouble.  
It is not then that false meekness, which I exhort you unto, my Child; for so you should not learn that which J. Ch. teaches: but I would gladly make you comprehend what is that true meekness, that you might love and follow it. It is then an inward peace, a quiet of conscience, and tranquillity of Spirit, which dwells in the bottom of our soul: behold what that meekness which J. Ch. recommends to learn of him, contains; Himself practised that meekness all the time of his mortal life: and you may observe from that, if there be at present any souls possessed by his Spirit; that is, who have effectually those three qualities in their souls; for otherways they cannot be possessed of the Holy Ghost.  
Observe well in me, If I have peace in my soul, quiet of conscience and tranquillity in my Spirit: And if you discover in me these qualities, believe assuredly that you may obtain them also; for God refuses not his graces to them that ask and desire them: and he will be loath to refuse that of meekness when J. Ch. says, that we must learn it of him; for he will not command us to learn, that which is impossible. God is just, and therefore he hath not taught us any thing by Jesus Christ, but what he will readily give us.  
That Spirit of meekness and gentleness is the Holy Spirit; which J. Ch. says shall not be refused to any; bringing us this comparison, to the purpose; who is he of you, who when his son asks bread, will give him a stone; or if he demand fish, will give him a serpent? And he Draws this conclusion; If you then being evil, know to give good things to your children, how much more shall not your heavenly father give the Holy Spirit to them that ask him?  
All the evil consists in that we do not desire him; and that desire cannot be great in us, as long as we do not know him. Many say, that the Holy Spirit does not work in souls now adays as he did in the days of J. Christ rend his Apostles; because they do not see him in form of a dove, as he appeared at the baptism of J. Chr. or as tongues of fire, as on the Apostles at Pentecost, which is a very feeble argument: For the Holy Ghost is not limited to times, being an eternal God, who gives his gifts and bears his fruits at all times; and will do to all eternity, seeing he can never be barren nor idle, operating always in the souls that are disposed thereto: and if we see not now these tongues of fire, that dove, or other external signs, it is because we need them no more now, the gospel law and the doctrine of Jesus Christ being sufficiently confirmed; at least there is no Christian (as I believe) that calls it in question.  
Moreover, these external forms added nothing to the souls of those that received the Holy Ghost: but served only to convince the hardheartedness of the incredulous. And therefore true believers have no need to see external figures, to believe that the Holy Spirit dwells yet in the soul of him that is thereto disposed. They can well examine it themselves knowing but what the Holy Spirit is, what are his gifts, what his graces, and what his fruits: of which the meekness we must learn of Jesus Christ is one: And though it be declared in divers places of Scripture, yet it is all the same thing. For J. Ch. says, Learn of me, for I am meek and lowly; and St. Paul puts among the twelve fruits of the Holy Spirit goodness and benignity; which is the same thing pronounced in different words and is in substance, the peace, quiet, and tranquillity of Spirit, residing in the soul, that hath these three internal qualities. These signs are assured testimonies of the habitation of the Holy Spirit. For the natural Spirit cannot give true peace, nor true quiet, nor true tranquillity of Spirit, as give the meekness and lowliness which J. Christ says we must learn of him.  
I suppose by these, My Child, you comprehend sufficiently what is that meekness and lowliness which J. Ch. teaches. And also that you have remarked enough, that I possess it in my soul: seeing you see me in inward peace, quiet of conscience, and tranquillity of Spirit, without notable change; but yet you know not how you may come to feel the effects of that meekness of J. Ch. in your soul. I know certainly you love them so far as you know them, but you know not how to attain to them: Which I shall also teach you, if you will give good attention, and follow my counsel; for it is very easy to obtain the meekness which J. Ch. teaches, if you will empty your soul of what hinders it, and absolutely become a disciple of J. Ch. and follow his doctrines. And if you feel not in your soul, true inward peace, quiet of conscience and tranquillity of Spirit, you may believe you have not yet learned of J. Ch. his meekness and lowliness; and so you must embrace the means to attain to it.  
The first and fundamental means is absolutely to will and desire it; which I believe by the grace of God you do. In the 2d. place you must endeavour to remove all impediments, which retard that peace, quiet, and tranquillity of Spirit: these impediments are in our corrupt nature; for from sin men are fal● into a continual trouble, war and disquiet; and our passions being disordered, breed all these; and they cannot be governed, ordered and kept in peace except we have resisted and overcome them, and also altogether renounced our natural inclinations: and then is it that we find peace, quiet and tranquillity of Spirit, and not before.  
Behold wherefore it is, that J. Ch. says, we must Deny ourselves if we would be his Disciples; for that renouncing of our passions alone, is the true means to attain to that peace, quiet, and tranquillity of Spirit: For since sin came, our passions bereave us of these; which before sin, were well regulated, and temperate, bringing joy, peace and tranquillity to our souls; whereas now we feel the quite contrary: For if we suffer our passions to rule, they will lead us to intemperance, sadness and disquiet of Spirit. So that it is impossible for one that lives according to his natural senses, to learn the Meekness and Gentleness which J. Ch. teaches us. And it is for that he adds the gospel doctrine: That we must Deny ourselves. For th'one cannot be without the other: if we will be meek and lowly, as J. Changed teaches, we must of necessity deny ourselves; seeing our nature hath nothing but harshness and fretting, which causes trouble of Spirit, and disquiet in the will, and contention with our neighbour: for he that has not meekness in himself, cannot have peace with his neighbour; except it be a Dissembled or civil peace; which yields not inward quiet, nor tranquillity of Spirit. As I believe, My Child, you feel in yourself; for though you have a quiet of conscience, because you have abandoned the world, and the occasions of sin; yet you have not that inward peace which would render your Spirit tranquil and peaceable. For you act yet with Disturbance, which proceeds from corrupted and distempered passions. So if you knew to vanquish that, and calm these unprofitable agitations, it were your great advantage, and you would easily obtain the meekness which Jesus Christ teaches: as also lowliness, and gentleness; seeing these two are knit together: meekness of heart engenders gentleness toward our neighbour: for he that is tranquil and peaceable in himself, will not trouble his neighbour, nor give any occasion of fretting; seeing the meekness of the good, quenches the wrath of the wicked. And though one that has learned the meekness and gentleness of Jesus Christ were surrounded with troubles of all sorts, he will yet keep a tranquil Spirit. Because he does no more follow the motions of his corrupt nature, and so retains peace, quiet and tranquillity of Spirit, where it is obtained by the meekness and gentleness of J. Chr.  
My Child, if you would also learn that Lesson, endeavour to Deny yourself, and not follow your own will in any thing. For Since it was corrupted by sin, it always inclines to evil; suspect whatever proceeds from your own will, and follow it in nothing; it is it which bereaves you of the meekness and gentleness which Jesus Christ teaches; and we have no greater enemy in the world than our proper will. If you could well comprehend that truth, doubtless, you would not follow it in any thing; and you would Distrust even your Good Wills and intentions, and suspect them; but because you know not yet well, that your proper will is so evil, you do not distrust it: Notwithstanding is betrays you often; and it leads you to do evil often when you would do good; your bottom and inward intention is good, but your proper will opposes your good desires, and makes you often do the contrary of what you have well resolved. If I were in your place, I would not follow my own will in any thing, and hold all my own best wills for evil; seeing there can never come good out of what is altogether corrupt; as our will is become through sin, so that no good can proceed from it. Whatever is good, must proceed from God: And whatever is evil, from the Devil, and the corrupted will of man. It is as a fire, which kindles in our nature luxury, anger, and all sorts of intemperance: it is insatiable; never satisfied; ever desiring what it hath not; restless in its desires; turbulent in its searches; ever panting, and never refreshed nor content; in the end our proper will creates us more evil than the Devil himself; who could in no wise hurt us, if our proper will did not consent thereto. So that when we have overcome our own will, we have overcome the devil also. For he can never make us sin, but in moving our will to submit to him: It is for that, that I said, man can never have a greater enemy than his proper will; and consequently every one in particular, and all men in general, aught to make war with their proper wills: yet how few esteem it their enemy, and a great many idolise it; esteeming themselves happy that they can follow it in every thing, without considering that it brings death to the soul; and hinders the will of God to be fulfilled in us. For he that follows his own will is not subject to the will of God; seeing these two are always contrary. So that he who will accomplish the will of God must of necessity renounce his own will; and who will learn of J. Christ meekness and lowliness, must refuse every thing to his proper will: and so be shall possess in his soul peace, quiet and tranquillity of Spirit; which I pray God grant you by renouncing your proper will? which is the only means to make you happy in this world, and to all eternity; as wishes she that desires your Salvation.  
Holstein. near Gottorp Castle, 5 Feb. 1672. ANTONIA BOURIGNON.   

THE III. LETTER. Men can sufficiently know the will of God if they would perform it.  
To the same; showing him (while he persuaded himself that the will of God is not sufficiently manifest in every thing that we might accomplish it, denying our own) that the will of God may be known, and is sufficiently manifested in the commands of God; which Jesus Christ proposeth so Clearly: Saying, Learn of me, for I am meek and Lowly, and humble of heart.  
My Child;  
I Believe you understand sufficiently by my former what that meekness and lowliness is which we must learn of J. Ch. how it is pleasant to obey; how man's proper will is corrupted by sin; and how we must now fight with and overcome it, if we will find peace in our souls, quiet of conscience, and tranquillity in our Spirit.  
But you cannot comprehend how you may so know the will of God in every thing, to follow it, in quitting your proper will.  
Believe me, that scruple proceeds from your corrupt nature, which would willingly be dispensed, or excused from being obliged to renounce your proper will, which it loves and would follow, if it can escape the obligation of resisting it; and so persuades itself, that it does not know the will of God in every thing, to do it. The heart of man is even so deceitful, that it persuades its proper understanding that we know not the will of God, and consequently cannot follow it in every thing. But that is a deceit invented by Satan, to amuse us by false reasons and fine appearances of truth: which are in effect but wicked falsities. For all Christians can know the will of God if they take pains to inform themselves; but for the most part they are willing to be ignorant of it, because they have not a mind to accomplish it when they do know it; And they do certainly beyond doubt know it; but the love they bear to themselves, and the little love they bear to God, makes them say, that they know not his will; & sometimes they have the confidence to say (lying) they would do it if they knew it. For that is false; but man's heart deceives sometimes itself, so that itself does not know the deceit; and gives itself to believe that its falsehoods are truth, which causes several to live in quiet, believing themselves assured in the midst of perils of their Salvation.  
Therefore we may well desire to discover the truth in a matter of so great concern, on which depends our eternal happiness: and never sleep upon a false bolster of Deceiving suppositions; for he that sins ignorantly, goes ignorantly to hell. Seeing all Christians are obliged to know the will of God, which is also clearly manifested to them by his commands, and yet more particularly by the doctrine of J. Ch. for there be few Christians that know not that God hath commanded men to love him with all their heart, and their neighbour as themselves; and there are yet fewer that observe these commands; and with that they say, If I knew the will of God, I would follow it; and so they lie to God and to themselves, persuading themselves they speak truth: so great is the darkness in which men live at this day, in regard of their Salvation.  
We may truly say, that it is at this day that they are abandoned to the Spirit of error and wickness; and that the Scripture says with good reason, that all men are liars: seeing they now lie to themselves to the prejudice of their eternal salvation; and that sometimes without knowing it. For in that they say, if they knew the will of God, they would follow it; is falsehood, both in the well-intentioned and in the wicked; since we see in effect, that neither the one nor the other do it, in the first command, viz. to love God with all our heart, and our neighbour as ourselves. For to love God with all our heart, we must love nothing else but him only; otherwise our heart were divided and parted: instead of being whole in the love of one God: so that if we love riches, and the pleasures of this life, and honour, etc. we do not love God with all our heart▪ though we know that to be his will. And when we envy the happiness of our neighbour, and do not assist him in his need, we do not love him as ourselves; and we often do to him what we would not should be done to ourselves. Wherein we do not the will of God, though we know assuredly, that his will is, that we love our neighbour as ourselves; and so we do not practise the will of God which we know: but we seek beside that so clearly revealed, a more particular will in things little needful; and neglect to do his will in that which regards our eternal Salvation.  
It is therefore much to be feared, that we would not do the will of God in small things, though we did know it; seeing we do it not in things so great and so advantageous to our eternal salvation. So that it were to tempt God, to ask what is his will in all things, while we do not fulfil it in the principal things, as are his express commands and saving ordinances.  
I hear sometimes said, that it is a very sweet thing and great happiness to have the will of God discovered in every thing; esteeming that a particular grace and extraordinary happiness. And yet if that mercy were given them; it is to be feared it would turn to their greater condemnation; for he that knows the father's will, and does it not, shall be beaten with many stripes. And the reason why God does not communicate himself to all Christians, is, because they are not ready nor disposed to perform his will when it shall be contrary to their own. And therefore every one ought to endeavour to fulfil the will of God which he knows by his commands; rather than go to and demand of God particular things, so long as he does not perform the principal things, as are the commands of God or the counsels of J. Ch. and these counsels explain yet more particularly the will of God, than did the commands in general. For J. Ch. deduces particularly all what we ought to do and leave, to fulfil that command of loving God with all our heart, and our neighbour as ourselves: Saying, Learn of me, for I am meek and Lowly; which teaches the love of God and of our neighbour: for the meekness signifies love of the goodness of God, and lowliness the Love of our neighbour. Meekness or goodness is one of the essential qualities of God, which seems to surpass his other qualities: it is like oil among other liquors, which swims always above▪ for we see in a●l Gods works his goodness superabound over his other qualities; though that goodness be never separated from his justice and truth, yet it excels over them.  
For we see in many things where God hath stayed his wrath to give place to his mercy, when men would turn; as he did to the people of Nineveh, who by their sins had justly merited that God's justice should be executed against them. Yea, and the truth of God had foretold their destruction within forty days: but as soon as that people returned to repentance, the goodness of God gets uppermost, and swims above his justice and truth, and pardons them by his great meekness and goodness; So that we may with truth say, that the goodness of God is over his other qualities. And seeing J. Ch. exhorts us, to be perfect as our heavenly father is perfect: we must labour particularly for that virtue of meekness and lowliness which Jesus Christ teaches to learn of him: that we may tend to that perfection of our heavenly father; and when we have in the bottom of our soul justice and truth for a foundation to Christian perfection, we must build upon that, meekness and gentleness; seeing that virtue will make us fulfil the command, of Loving God with all our heart, and our neighbour as ourselves, wherein the scripture says, all the law and the Prophets are contained: and that because justice and truth respects God; but meekness and goodness respects also our neighbour. And although one were just and true before God, he must also be meek and good; otherways he loves not his neighbour as himself; seeing he gives not that testimony of his love which that command requires: And because only God knows the heart, it is not enough that goodness be in any, it must also be testified outwardly by gentleness, or else our neighbour should not be edified thereby: and therefore is it that J. Ch. says, we must learn of him meekness and lowliness or gentleness: he spoke no superfluous word in distinguishing meekness and gentleness; but he gives us to understand, that it is not enough to have goodness within us, but we must also testify it outwardly by meekness and gentleness toward our neighbour.  
Therefore, My Child, exercise yourself in that virtue, and pray to God that you may attain meekness and gentleness: he will never be wanting on his part to give you his grace to practise them, if you will not be wanting on yours. It is one of his commands, and he will never fail to afford grace to obey in what he hath commanded; otherwise J. Ch. would not bid us Learn of him to be Meek & Lowly, if he knew not very well that God will surely give these virtues to them that seek and desire them: and if you do not feel them yet in your soul, it is a token, you have not yet enough demanded and desired them. And it is perhaps because you have not till now discovered that they are necessary to salvation, and contained in the commandments of God, and so have not laboured to your power to acquire them: but you have simply followed the motions of your nature, which does not incline to meekness and gentleness, but to harshness and fretting.  
But our nature is as a horse, to which sometimes you must use a Bridle, sometimes Spurs, to make it turn and march where it is needful. And though it have repugnance to act contrary to its motions and inclinations; we must not for that give it free bridle to go where it pleases, because our proper will is always evil; since it was corrupted by sin; and is no more capable to make one good determination; but it ought to be kept in with a bridle, and governed by reason, as they do a horse with a bridle, otherwise it would precipitate our souls into hell.  
Now your reason can easily perceive, that you must keep the commandments of God to be saved; and follow the counsels of J. Ch. to be a Christian. It is then the duty of that reason to bridle and lead your nature into the way of Salvation, and sure path of the gospel law, seeing you would be a Christian, and save your soul. You must not then obey the motions and inclinations of your nature, but God, who hath shown us particularly what is his will, by the gospel advices which J. Ch. hath given us; saying, learn of me, for I am meek and lowly, and humble of heart: he could not better express what God requires of us, than by these express terms of meekness and lowliness, and humility of heart. For every one can understand by these terms what is the will of God, and what he requires of all Christians. Endeavour first of all to acquire these virtues: and after, if you need other particular knowledge to discover his will, without doubt, he will reveal them to you in due time, and will never be wanting to reveal to us, what we have a desire to obey; no more than he will be wanting to give his graces necessary to attain to Christian perfection. For he desires our perfection more than ourselves do; and so is far from refusing his graces, that we may arrive at it, if we will but ask them with humility of heart.  
For without humility of heart, no prayers are acceptable to God: and our meekness and gentleness cannot be good, if it is not accompanied with humility of heart. For one may be meek and gentle by nature, dissimulation, or hypocrisy, which is often sin before God in lieu of virtue. For that apparent and pharisaticall lowliness is not praiseworthy but before men, and I Ch tells us, except our righteousness exceed that of the pharisees, we shall not enter into the kingdom of God.  
That we might understand, that no moral virtues, that proceed not from the bottom of our heart, and engendered there by a divine faith, can have an eternal recompense; and are recompensed only by the praise of men, who being material judge by appearance; but God searches the hearts and tries the consciences. And therefore it is that Jesus Christ says, we must have humility of heart, with meekness and lowliness: as being three things knit together, which cannot be separated one from the other; no more than the three qualities of justice, goodness and truth, which correspond to the three persons in the Trinity, and are always joined inseparably in all his works, whereof if one were wanting, his work would not be perfect. Even so meekness and lowlyness should be imperfect if they were separated from humility of heart, which should beget infallibly true meekness and lowlyness; for an humble heart is always meek and lowly.  
See, My Child, by that Touchstone, if you are arrived at that humility of heart; and endeavour to obtain it of God, and then you shall assuredly be meek and lowly, which is the desire of  
Holstein near Gottorp Castle 9 Feb. 1672. stile vel. ANTONIA BOURIGNON.   

THE IV. LETTER. Humility is acquired by the knowledge of ourselves.  
To the same, showing him what Humility of Heart is; what are the marks of it; and how we should endeavour to attain it, by the knowledge of the Infirmities and Miseries of our Souls and bodies, and the blindness of our Minds.  
My Dear Child;  
I Exhorted you by my last to Humility of Heart; but I know not if you understand well what that humility of heart is, wherein it consists, and by what means you may discover if you have it, or not▪ and therefore I have resolved to speak very particularly to you, that you may discern in every thing true Virtue, from false and only apparent Virtue: and to lay in your soul a good foundation, of solid virtue: without amusing you (as do now adays so many persons of goodwill) with apparent or imaginary virtues, which before God are of little or no value.  
You have now sufficiently heard what is that meekness and lowliness, which Jesus Christ teaches we must learn of him: Endeavour now to discover what is that Humility of Heart which he teaches in that same counsel: For I shall show you particularly what it is, what need we have to possess it, and what profit it brings to our souls, that you want it not through ignorance. Humility then is the foundation and accomplishment of all virtues, and aught to be esteemed above others; and so we ought to labour more to attain it, than any other virtue; seeing it begets of itself several others, and banishes several vices, which cannot abide in an humble heart; as Pride, Presumption, Avarice, Pomps, and Vain Glory, and many other sins, which proceed from Pride of Heart: but when it becomes humble, then are all these vices banished.  
And to know what that Humility of Heart is essentially, you are to believe that it is a perfect knowledge of ones self. For he that knows himself well, can never be proud, nor have an esteem of himself. He will not glory in the Praises and Honours of Men; He will not desire Riches, to be adorned or served; for an humble heart believes that it deserves nothing, and the least things content and satisfy it.  
An humble Heart is not in wrath for being abased or despised, because he seeth in knowing himself, that he deserves nothing, but is worthy of all contempt. And whereas that is not practised among men, it is because they know not themselves, and so esteem themselves worthy of Esteem, and Honour, Riches and service: and that makes them Proud. For if they observed well whence they are, what they are, and what shall become of them; it were impossible that they should in the least esteem themselves; on the contrary, they would see that they deserve all sort of Contempt, because they are, as to the Spirit, frail, ignorant, and unconstant; and as to the body, full of Miseries, Infirmities and Diseases, liable to death and corruption.  
All these things should not Give matter of exalting himself to man's understanding, or to make him esteem himself in any wise: but rather ground to humble and abase himself before God and Men, because of his infirmities and miseries: and yet we see they make themselves great, are arrogant, esteem much of themselves, and in fine, believe themselves worthy of all sorts of Honours, Pleasures, Riches, and services; every one advancing himself with all his power, all that proceeds from thence, that men know not themselves; for if they did, they would be ashamed to glory in their miseries, folly and ignorance: For man hath nothing else in himself; and all these defaults are annexed to his corrupt nature. If you open but the eyes of your understanding, you shall see abundantly the miseries of your spirit, and how it is agitated by divers motions and intemperate passions.  
Also, as soon as you open the eyes of the body, you see the bodily miseries under which all men lie: and if you reflect whence the body of man proceeds, and of what substance it is form, you shall find that he proceeds of an unclean and putrid matter, and from those members of his parents bodies which are the most shameful. And thence he hath no subject to glory or esteem himself in his origin, seeing it is from so vile and base things, which ought to give him occasion of confusion and humility. And even beasts have more estimable qualities than men as to the body. For he would presently be stifled in the filth accompanying his nativity, if he were not delivered by the assistance of others; and he would presently starve with hunger and other necessities, if care were not taken to sustain him: whereas the beasts can help themselves so soon as they come into the world.  
And if man will look forward into his life, he shall find that it is but a mass of miseries, linked one to another: What feebleness is in man's body? He can endure neither too much heat nor too much cold, a little over, in exercise, and he is wearied; he must rest and sleep, or he loses his strength and health; he must be clothed and alimented, cleaned, and cherished; whereby his understanding is occupied in care, travail and disquiet all the days of his life to relieve the infirmities of his body. And how many sorts of diseases afflict the body of man▪ They are almost innumerable; and they say, tha● the Eye alone is liable to fifty sorts: what then o● all the other members? When every one hath its particular ones, beside the disordered motions of th● passions; as of Fear, Terror, Sadness, Melancholy, Anger, Jealousy, and such other sorts of evils, to which man is subject during this miserable life! where he hath no subject of glorying and esteeming himself; but great reason to abase himself in the view of so many miseries to which his sin hath reduced him: which gives him good cause of submission and humility before God and Men; feeling himself miserable and infirm both in soul and body: for the Spirit hath its diseases as well as the body; for do but take heed to yourself, and you shall find your spirit agitated by various superfluous desires, and useless thoughts which carry it away often against its intention, as the Apostle testifies, that it is not in the power of man to order his thoughts: which every one may feel. For when we would fix our heart on prayer, or other good exercise, it wavers here, and there, that we cannot retain it. So that we may truly say, that it is not in man's power to contain his thoughts: So infirm is his Spirit, that his Reason hath not the force to stay the course of his thoughts; which often sway the reason whither it would not. So that man's Spirit is captivated under the tyranny of his disordered passions, which often lead him into great evils, even contrary to his will: whereof the Apostle says: I approve not what I do, because what I would not, that I do; and what I would, that I do not: To prove how many evils the spirit of man is subject, as well as his body; and that there is no subject of glorying in the one or th'other; seeing they are equally infirm and miserable, changeable and inconstant.  
For what mutations feel we not in our spirit? the variety and changing in one day, of Joy, Sadness, Hopes, Displeasures and Desires are scarce numerable; how many divers thoughts? we love at one time, what we hate at another; what we desire one day, dissatisfies us another: so that we know not ourselves sometimes what we would be at; and are often afflicted for having what we had desired.  
And if one should write all the thoughts and desires which pass in the spirit of a man, himself would be ashamed of his inconstancy and instability, and would be far from haughtiness for the qualities of his spirit, no more than for those of his body; but would see ground of humility for his miseries: for there is nothing can elevate the heart of man in an esteem of himself, but a blast of wind, which the Devil inspires into his spirit, to precipitate him into the sin of Pride by sottish imaginations, which proceed from that air (which is in effect nothing) wherewith he is filled: For even all the sciences of man's understanding are but figures form of that wind; as we see figures in the air by the Clouds, appearing sometimes as if we saw Mountains moving, or Houses, and Armies, all which notwithstanding are but Clouds agitated by the wind, and representing such figures to our eyes.  
It is even so with men's Sciences, who fancy themselves wise, when they are very ignorant. For I do not believe that they have yet truly discovered one science, even natural; and how can they then in mystical (or spiritual) things? That is what Jesus Christ said to his disciples, He that seeth me, seeth my father; but you know neither me nor the father. Notwithstanding we will often search curiously the profound Mysteries and divine Secrets; and we know not natural things, which we see and handle. One will vaunt in being a Doctor of Medicine, another in Theology, another will be an Astronomer, and so of other sciences; although they be all alike ignorant of what they profess, and think they know well. And that proceeds from that airy Pride which the Devil hath inspired in to their Spirit; persuading them, that they are wise, and worthy of honour and esteem; though they be in effect ignorant and worthy of contempt.  
We see that Physicians esteem themselves wise, because they have read Medicinal Authors; and these Authors are often as ignorant as they that read and follow them: because all they have written is but vanishing figures, which waver in the air of their imaginations; and what the ancients have written, is followed by their posterity: And so they think to cure the sick by remedies coined in the air of man's imagination; who seem to have divers Sciences and Remedies, while they do but guests and hazard the lives of the sick: and I believe the Physicians have killed many more than they've cured (to reckon the most common and ordinary) and that because they have not discovered the Secrets of Nature, and know not the constitution of man's body, nor the origin of his diseases; and consequently cannot exhibit proper remedies for them; but often give what proves poison, to kill men, instead of curing them.  
And therefore there is no subject of glorying for being called a Doctor in Medicine: but rather of abasement and confusion for their great ignorance to the hurt of the Patient they take care of. And as that ignorance is great, in regard of bodily medicine; it is yet greater in regard of the spiritual; which is Theology; for it kills many more souls than medicine does bodies: and so th'one hath not subject of glorying of his skill, more than th'other; being they are equally ignorant, which do not add nor pair the one from the other, having each great ground of humility.  
If Astrologers also knew, how far short they are of the knowledge of the heavens, they would be ashamed to bear the name, and would acknowledge all their wisdom in that to be but folly and fancies of men, who have not attained to the truth of that Science: and what they have written are but imaginary suppositions, far from being truths.  
And upon like imaginations, are founded also all other human Sciences, which they learn by reading and study. For when they are not founded 〈◊〉 the Truth of God, they are altogether vain and false; and are only fit to deceive men, who by them deceive one another, and hinder each other to come to the knowledge of the Truth of God and Wisdom of the Holy Spirit: which is the only true wisdom, and before which all the wisdom of men is but folly, to blind our spirits, that they should not come to the knowledge of themselves. In which consists True Humility of Heart, which Jesus Christ says, we must learn of him: which to do, she prays you, who loves the perfection of your soul.  
Your Well-affectioned in Jesus Christ, ANTONIA BOURIGNON. In Holstein, near Gottorp Castle, Jan. 18. 1672. St. Vel.   

THE V. LETTER. Humility is acquired by the Knowledge of ones Self.  
To the same, showing him, that the true Knowledge, even of things most esteemed by men, aught to serve to humble them; such as the Honours, Riches and Pleasures of this life. That all these are vain disquieting, unsatisfying and hurtful.  
My dear Child;  
YOu have seen by my last, what Humility is; where I have shown you, that it consists in the knowledge of ourselves; and that no person can ever be proud, but for lack of knowing himself; for in knowing themselves, they will find subject enough to humble themselves, by seeing their infirmities and miseries both of soul and body: for he who will reflect seriously upon himself, he shall not only discover his own nothingness; but will judge himself much worse than nothing; and consequently will be far from esteeming and magnifying himself, unless he be altogether a fool, and void of all reason and understanding. For if he judge by an upright judgement, what he is, he shall see nothing but misery and infirmities in his nature, and ignorance and Disorder in his spirit; for a Beast knows more than he, for the conduct of its life; and is more moderate in eating and drinking, and other natural things, than man: and we see him frequently exceed in these things, which Beasts do not. Thence is it that man is much more subject to diseases than the Beasts, because they commit more excesses and Intemperances', than they.  
And when man finds himself more disorderly and foolish in the conduct of his life than the Beasts, ought he not to humble himself before God and men, as worthy of all confusion? seeing God hath given him a Spirit, more perfect than any Beast; and yet he knows not to apply it to rule his passions and appetites, which often causes to him great evils, and sometimes death. Which ought to be a great subject of humility and Contempt of himself: he can never, knowing that, magnify and esteem himself; if it is not because he is void of judgement and reason; which he loses as soon as he gives entry to the vanities which the devil inspires into his spirit to esteem himself.  
Then he goes from one error to another, because fallen from the Light of the Truth, and knows nothing but falsehood, which that evil Spirit makes him believe, and inspires into his Spirit, that he is worthy of Honour for his Wisdom, or Riches, or Virtue; though he be contemptible even in all these very respects. For his Wisdom is but folly before God; and his riches are but weighty charges, painful to be born, and cause trouble and disquiet to preserve them; and his Virtue cannot be other than feigned, seeing it is not founded on the knowledge of his nothingness, and truth of his miseries.  
And Therefore vainglory and esteem of ourselves can never be other than mere folly, which Satan inspires and foists into men's spirits: seeing there is in them nothing esteemable, as to the corrupted nature; but abundance of miseries worthy of Contempt and Scorn.  
So that we may truly call a proud man a very Fool, because he glories of his Miseries, and judges his Ignorance, Wisdom, and his Troubles, Riches, For such are temporal Riches, which create continual troubles and disquiet, with a thousand cares both to acquire them and to conserve them.  
Some of the Pagans having discovered that, threw all their Gold and Money into the sea, to be freed from the care and disquiet of keeping it, and live with liberty of Spirit.  
Which should confound the Christian, who employs all the force of his body and industry of his mind, to acquire Riches, so burdensome to have and troublesome to keep: when the Pagans by the Light of nature have had them in contempt, and thrown them from them, which they did because they had a true knowledge of themselves and of natural things. And thence also did they despise the Honours and Pleasures of this life; and seeing them so miserable, and of so short continuance, one counted it not worth the pains to build a House to lodge in, being content with a barrel to defend him from Sun and Rain: Another seeing that he could conveniently enough carry Water into his Mouth in the hollow of his Hand, would no more use a Cup. So firmly have these Pagans despised this present life, that they would not take any pleasure therein, nor use created things but for urgent necessity, and the least that might be, rejecting what's more.  
And so they did, because they knew that all the pleasures and Honours of this World are vain, false and deceitful; that they might obtain true ones, which are eternal; they longed therefore to be delivered from this miserable life, which they esteemed a Prison, a Valley of Tears, as in truth it is.  
But men now adays discover not that: they esteem themselves happy in their Miseries, and rich in their Poverty; they delight in their Chains and Bonds by blindness of spirit, and for want of knowing themselves, and the things they so prize; and so they esteem him happy who can take his pleasure in eating and drinking, recreations, and other carnal satisfactions. Yet such are abundantly more miserable than those that live soberly and chastely, and in poverty: He that can content himself with little, hath no need of much, and is more joyful in his retiredness of spirit, than if he were in the midst of pleasant and divertising company.  
Beside, he needs not use much labour or traffic to gain money: Also he that lives soberly is better content with his course fare, than they that follow their appetites, which are insatiable by all their Dainties. And he that lives chastely, keeps his liberty, and the repose of his Conscience. And he that does not delight in company and divertisments, does not fear displeasing men, nor studies anxiously to be acceptable to them, as others who take delight in them. They must be clothed, and behave themselves after the fashion of the World; and for that they must gain money, that they may be well treated as others; which requires a continual care to provide all, that nothing be wanting, that they may appear like others; and that is a slavery from which we cannot be delivered, but by quitting the World.  
For he that will please the World, hath lost his liliberty, and cannot serve himself: He is as a hired Servant, subjected to all sorts of Vanities, to the great ones and wise ones of the world; whom he fears and respects more than God himself: and withal, that they reckon themselves happy to be so engaged and bound to the World and its vanities, to which they willingly yield themselves Slaves. For if they would retain their liberty, they would disengage themselves from these human regards, and withdraw from worldly creatures, without yielding their spirit to be bewitched, in thinking its Slavery to be a Liberty, and its Fetters to be Chains of Gold for Ornament; which is mere falsehood and vanity: for, to serve God only, is to reign; and to serve the World, is to be a Slave.  
Which these wise Pagans knew well, and therefore contemned the World and its honours and pleasures. Yea some of them cared not to be visited by Kings and Emperors; so that one of them desired, and bid a King that came to visit him, Stand by, and be gone, complaining, That he kept from him what he could not give, namely, by interrupting from him the Sunshine, which he esteemed more valuable than all the Kingdoms of the World.  
For which they had good reason; for the greatest Charges afford also the greatest Troubles; and he that is over others, is servant of all; for he must take care of them, and rule and govern them as he will answer to God; which may disquiet and vex him all the days of his life, and puts in hazard his eternal Salvation. For he must not only reckon for himself, but also for all that have been under him, and bear for and with them the punishment of all that they have done amiss; by order, sufferance, or for want of instruction, and correction, according to the justice of God.  
Therefore is it that a Superior is more miserable than another, in time and in eternity, which we may observe even in the Master of a Family, who must take care, and travail to entertain his Wife; Children and servants, while they are often without care, knowing that their Master must feed and clothe them in due time, that they want nothing: in which they are much happier than their Masters; for they have only one service to perform, and their master is burdened with several.  
Yet such is the blindness of men, that every one desires Charges, Estates, Superiorities and Mastership's, which they could not desire, if it were not by an air of pride, which the Devil hath inspired into their minds, otherways it were impossible that men should seek after Charges, but do their utmost to evite them. As several Saints have done formerly, some lest they should be obliged to undertake the charge of Bishops that was offered to them, retired privately to evite it; and even one of the Popes, considering the heavy burden of his Charge, exchanged his Popedom for a Desert. So afflicting are Charges and Superiorities for them that have attained to know the truth of things; and their own misery and frailty: and so they have contemned them, and thought it enough to see to themselves, and desired not a Posterity to succeed to their Miseries, which they knew too well to desire them for their Posterity. They loved rather to live chastely, than to procreate Children so miserable as themselves. In which they were very wise, being we see that in effect men wax worse every day, and the Children are worse than their Fathers, and children's Children yet worse, because of the great corruption that is now among men, which augments even visibly.  
So that he that knows the Truth, will be loath to multiply this perverse Generation, but will expect that men resume a true Christian Life, and so may multiply in the spirit of Jesus Christ a holy Generation.  
Lo, what they that are wise desire, but the ignorant think it a happiness to produce Children Heirs of their Miseries, because themselves do not know them; and so glory in their shame, without perceiving it: they would willingly be great and rich, that they may have Means to please their Senses; and these Pleasure's ruin Soul and Body.  
For since Nature was corrupted by sin, all the senses of man are become brutish and insolent, and know no more what is good or evil for them, intemperate, without order or measure; and therefore the Scripture says, that the Eye is never satisfied with seeing, nor the Ear with hearing; to show how our senses are disordered and insatiable: the more the eye sees, the more it would see, and so the ear hear, and they are never satisfied. It is the same with the Feeling, Smelling and Taste, the other three senses.  
For whenever a man gives himself to satisfy his senses, he is never fully satisfied nor content: For in every place he may find something that smells unpleasantly; and though he carry about Musk and Civet, that will not hinder that he breathe not in the bad Exhalations and Vapours of the Air, caused by the corruption and filth of the bodies of Men and Beasts, although he had but the stink of his own body, since all that proceeds out of it is nasty and putrid, which cannot satisfy his smell, which desires always good smells and agreeable; and in loving that, we can never be content nor satisfied.  
And yet less can we satisfy the sense of feeling, it being insatiable. They would have fine Linen, Silks, soft Beds, smooth Cover, and other things agreeable to the touch, which is not content with things that are sufficient.  
But the sense of Taste exceeds all the others in disorder and intemperance. For he that will satisfy his taste and delicacy, renders himself miserable, and in continual dissatisfaction: For when he hath one food that is good, he desires another as better; the Wine is too sharp or stale for him, the Beer is too sweet for his delicate taste: he longs always for what he hath not, and what he cannot get: so insolent are man's natural senses, that they often tyrannize over the spirit with a thousand tortures of Desires, Intemperances', Lusts, Excess and Gluttony, which bring Diseases, Poverty and Death. And yet they call him happy who hath the means to satisfy his senses, without discovering that they are corrupted by sin, and therefore they beget all sorts of Evils; which she prays you to discover, who wisheth your good.  
Holstein near Gottorp Castle 15. Febr. 1672. St. vet. ANTONIA BOURIGNON.   

THE VI LETTER. Humility is attained by Knowing ourselves.  
To the same, who is admonished to learn Humility by knowing the truth of our Corruption and Sin, which is the disorder of our natural senses.  
My Dear Child;  
I Cannot entertain you too much of the Corruption of man, and the Miseries to which he is subject during this miserable life, to prevent your ever placing your affections on it; but that you may learn the Humility of Heart which Jesus Christ teaches, which will follow upon the knowledge of yourself: but you shall never attain it unless you examine in retail the miseries and infirmities of your body and spirit, since it is that knowledge which should teach you the Humility of Heart which Jesus Christ requires.  
For if you remain in the general ignorance of men, you shall never attain to it: you will always think you deserve Honour and Esteem, seeing others like yourself honoured and esteemed; and that they also take their pleasures and sensualities, more than you do. But trust me (my Dear Child) that conduct proceeds from the blindness of their minds, and from the profound darkness in which they are, without perceiving it: and they blind one another still more by their practice; for one thinks he is as good as the other, and that he may do what another doth; and so one follows another blindfoldly, and thinks he doth but what is suitable for an honest man to do.  
But however great the number of blind are, that will not help you in particular; and that broad way will always lead to perdition, though many tread it. The great number of miserables will not lessen your condemnation; on the contrary, it will augment your pains and miseries, far from any ways mitigating them.  
Therefore is it that you must not regard if others be blind, and know not themselves, esteeming themselves, and following their sensualities; for you shall not give an account for them. There shall only your own works follow you at Death, and according to them shall you be judged. God affords you now the occasion of Discovering the truth of all things; beware of neglecting it; but bless the Lord; for it is a great mercy he shows you beyond so many thousands of persons, who perish for want of knowing themselves, and for having never discovered the truth of things as they are before God. They amuse themselves to look one to another, without penetrating into the state of man, and what he is, whence he is, and whither he tends; though it is a thing of so great import, on which our eternal salvation depends.  
Therefore I exhort you to lay to heart the knowledge of yourself, seeing that must rule all your actions, and make you become humble of heart, as Jesus Christ teaches us to be. The truth of all things should deliver you from all evil; that is also the mistress of virtues; for if you possess the Truth of God, that shall teach you all virtues, and deliver you from all vice: for the cause why man is vicious, and not virtuous, is because he knows not the truth of things; and takes the Shadow for the Body, the Bark for the Wood; and so goes from evil to worse.  
For if he knew truly what sin is, and what virtue, he would deliver himself from the one to attain the other: since he would see clearly that sin is a mere Tyrant, which tortures Soul and Body; and that virtue is beautiful, good, sweet, and pleasant. And so he could not retain himself from hating sin, and loving virtue, seeing that is good and equitable; but for lack of knowledge of things, they love what they should hate, and hate what is lovely: and to show you what sin is, know, that in itself it is nothing but a disorder of corrupted nature.  
For when God created man, he was well ordered, temperate and regular in all his natural functions: and he might enjoy the pleasure of all his senses without doing evil; because all that God made was good; and he created beautiful things to please his sight, and all the melodies of Beasts, Men, and all melodious things to afford pleasure to the hearing; and all Flowers and pleasant smells for his smelling; and all smooth and agreeable things for his feeling; and all good and savoury things to afford pleasure to his Taste: so that he could allowably enjoy the Pleasures of all his five natural senses; because all the other Creatures were created for the pleasure and recreation of Man; who was so perfect, that he used all these things only for his recreation, with just order, weight and measure; in praising his and their God: and in that state he could not be disagreeable to him.  
But after that he would abandon his dependence on God, and become wise in himself; he hath overturned all that beautiful order established by God; and hath brought into his nature all sorts of evil, disorder and corruption; and that is called sin: which is nothing else but a disorder of the five senses, which man can no more satisfy without sinning, they being corrupted and disordered: for if the eye please itself now in looking on beautiful and pleasant things, it is only to satisfy itself; and not to refer them to God their Author, as he did before sin: and if he hears melodious Sounds and Harmonies, it is only to delight and recreate himself, and that in this valley of miseries, where he ought rather to mourn in embracing the chastisements of God because of sin: and if he will satisfy his Smell by good odours, it is to repel the putridity which sin hath brought upon nature: and if he will satisfy his Feeling, it is but to defile his Soul by unlawful pleasures, which he takes in feeling; for it is not allowable for him to take pleasure in any of his senses after by sin he hath overturned the order which God established.  
And if he will satisfy his Taste, he will fall into all sorts of evils; for giving up himself to his palate, that brings Intemperance, Gluttony, Poverty, Sickness, and Death; as also Avarice, Deceit, Riot, and other Sins; which proceed from the pleasure in Taste, which is as a Mother, which engenders all sorts of evil. For a glutton must needs covet Riches to satisfy his appetite; and if he hath them not of his own, he endeavours to get them by any means he can, if it should be Falsehood or Robbery. For the Taste is insatiable, and is not content with a few things. I have known persons addicted to the pleasure of Taste, who spent upon dainties great Riches which they possessed: and yet were never content, but continually desired what they had not; and having gotten what they desired, perhaps would not taste it; but send again to seek some other thing; and so consumed and ended their life in poverty, and without satisfaction.  
I have known others, that would come that length to take the goods of others, to satisfy their delicacies; and said to me, That their Tongues could not be deprived of the pleasures of Taste, and they must needs satisfy it. I suppose there are more such, though not known by me; for the appetite of Taste is so bound up with the flesh, that it is hardly overcome, having once got entrance, and being accustomed to please their taste. And this pleasing the Taste begets Lust also, by the affinity of the Belly with the genital parts, which are stimulated according as the Belly is well packed. Moreover, the Appetite breeds Gluttony; for when it finds food agreeable, it devours to excess and intemperance; which causes several diseases, and sometimes Death.  
For we see by experience, that several have become sick, and even died, by too much eating or drinking, or gluttonously eating things contrary to their health; which falls out but too frequently.  
And notwithstanding all this, we see so many follow this sense of taste, which begets so many evils in prejudice of soul and body, and that because they know not the truth of things, and have imagined a pleasure and contentment, where there is nothing but displeasure and miseries. For if they knew truly what is in the five natural senses of man, they would see nothing there but vanity and misery, since they were corrupted by sin: and consequently would never follow them, but resist them in every thing, seeing they are truly vain; which they may see that will examine them narrowly: for what is in the sense of seeing, but a pleasure which is passed in a moment: If, for example, looking on a beautiful thing, you shut your eyes, in that instant you see it no more, and in your regard, it is no more; and if after by opening your eyes, you see it again, that sight adds nothing to your soul or body, which cannot be nourished by sights if you should continue them from morning till evening; all that cannot nourish nor fill us, nor give any thing but an airy pleasure to our eyes, which also will not be refreshed by these sights; for the more they see, the more they would see. Wherefore the Scripture says, The Eye is never wearied with seeing, nor the Ear with hearing; for these two senses are insatiable, and never satisfied; for the hearing is as vain as the sight, and seems even of less consideration; because it hath less impression upon the mind, and passes as a blast of wind which we neither see nor feel more when it is gone. It is even so with Harmony and Sounds; for it is but a body of wind form in the air, and dissipated in it, and leaves nothing in him that hath heard it. No more does also the sense of Smell, yielding only a small satisfaction to the Nostrils, and flies away with the wind, without leaving any thing in him that felt it, who is as ready to be filled again with stink as he was with perfume.  
So that we may see by experience, that the five senses are truly vain and unworthy to be followed and affected by persons of judgement, and that would come to the knowledge of the truth: for one must be a fool and blind to place his affections in things so unworthy of man, as are the pleasures of his senses, which pass like smoke; and cause so great evils to them that follow them, both spiritual and temporal: for he that will give his senses their pleasure, wounds body and soul, and renders himself miserable in all his life; for he cannot have satisfaction and complete contentment by all the world; and he wastes his goods to please his senses; wounding his health by intemperance, and killing his soul by sin; which is the disorder of his natural senses. For since they were corrupted, they have engendered death, bodily and spiritually in man, who cannot love his sensualities without turning away from God, and consequently deprive themselves of all good, and subject themselves to all sorts of evil; for there can be no good without God, but all sorts of evil.  
And it is that (my Child) which I entreat you to consider, that you may never place your affections but in God; and may renounce your senses, seeing they are corrupted, and contrary to the will of God, and in themselves evil and vanity. For what is in feeling but a sensual softness, which adds nothing to man, and is so mean and unworthy of a man, that he would never seek pleasure therein if the devil did not persuade him that there is something in it; it is so frail and contemptible, that it is not worthy a man's notice, or that he should account it pleasure, since it is but imaginary, not real.  
The sense of taste seems to have some pleasure in it, seeing there are persons that have no greater pleasure in the world than to eat and drink well; and that sense adds somewhat to man's body: Yet it is more replenished with miseries than the other four, because it hurts more both the soul and body of man▪ seeing it causes so many diseases, and even death, by its excesses; and also, so many souls damn themselves in striving to satisfy the pleasure of Taste, which leads them to several other sins; and withdraws them assuredly from the love of God, who requires to have our affections alone; For he is a jealous God; and notwithstanding we place them in things vile and corruptible, as are meat and drink. For what is more naughty than meat and drink? They have scarce past the throat but they become putrid and corrupt, and especially the more fine and delicate corrupt more than the courser.  
And for all that people love them, bestowing pains and travail to attain them; which is a gross blindness of mind; from which I pray God preserve you, that your love may remain in God only, and you may know the truth of all salutary things; in the desire whereof I remain  
Your Wellwisher in Jesus Christ. ANTONIO BOURIGNON. Holstein near Gottorp Castle 17. Febr. 1672. St. vet.   

THE VII. LETTER. He that serves the Lusts of his Senses, by that same Renounces the Love of God.  
To the same, exhorting him to the effects of Humility, by the Renouncing of his senses; showing him, that no man can follow them, unless thereby he renounce the Love of God, which is the end of our Creation, and the essence of true Virtue.  
My Dear Child;  
I Deduced to you in my last, how vain and miserable are the Pleasures of the Senses; and have showed you the truth of several things, that you might arrive to the Humility of heart which Jesus Christ requires. It is much to understand well these things▪ but also you must set about the practice▪ and embrace in good earnest the mortification of your senses, following the truths you have known: otherways it's a small matter to know the Truth, if you put it not in practice: knowledge is very good: for you cannot practise what you know not: but if that knowledge be not fruitful, it cannot serve for our Salvation. We must needs put to our hand, and war against our corrupt nature; otherways we must die the eternal Death after the temporal.  
Which may easily be conceived, since man's nature is corrupted by Adam's sin; and hath quitted dependence on God, to depend of itself. It must then of necessity remain in that corruption and sin, until every man for his own particular have overcome that corruption and disobedience which he hath contracted against God: or else he abideth in death, and dies damned eternally.  
For although Adam had not sinned, all men in general and every one in particular, could have sinned and corrupted his way, by leaving dependence on his God; and that because, all the men that were, or shall be, are all created free, and can continue in the dependence of God, and also recede from it, if they please: for God forces no person. So that he that is arrived to the use of Reason, hath the same liberty to sin, and retire from dependence on God, that Adam had before his sin: yet with this difference, that Adam at the beginning had not in his nature that frailty and inclination to sin and evil which men have; who proceeded from him after his sin: for they have contracted that frailty and inclination to evil from their first father, and also the infirmities of body which we see in all men, and feel in ourselves; for no person is exempt from the evils which sin hath caused in man's nature: Though it is free to all men to follow that inclination to evil, which they feel in themselves; as also, they can, by the Grace of God, overcome their infirmities, and the corruption of their five senses; in not following them, but fight against them.  
And it is in that, that Jesus Christ says, we must take the Kingdom of Heaven by Force, and the Violent take it so: That is, not that we should fight by force to gain the Kingdom; for God created it for us, and he gives it us freely: but it is, that we must resist with force the corruption of our nature, that we may enter into the Kingdom of Heaven: and so that we approve not in us, the sin which Adam committed, and do not of our own proper will retire from dependence on God.  
Therefore it is the Scripture says, Our Life is a continual Warfare: For we must continually combat the corruption of our senses; without that, we can never return to dependence on God, from which Adam's sin hath withdrawn us; seeing our senses (being corrupted) beget all sorts of evil; and there needs no more but to follow them, and their inclination to turn us away from God, and remain in the way of damnation.  
For no sooner lose we the reins to our Sight, but it pleases itself to behold beautiful or curious things; and no sooner have we considered them, but we covet them. And if we yield to the sense of Hearing, the Heart delights in it, and the Affection is drawn to it. It is even so with Smelling, where the sensitive part takes pleasure. And if we please ourselves in Taste, all our care and study are put to search means to satisfy it and that sense is more insatiable than any other, and precipitates into all sorts of sins. Moreover, it excites the sense of feeling; for he that pleases his taste, seeks also to satisfy his feeling with pleasure and satisfaction. Even all the five senses are moved only by the love we carry to ourselves, and desire of affording ourselves pleasure.  
All these things withdraw us assuredly from God, and dependence on him; and he hath commanded us, to love him with all our heart. So that he wills not that we fix our heart on things so frail and vile, as are the Sight, Hearing, Smelling Taste, and Feeling: For it is unworthy of a divine Soul, which God hath given us, capable of loving an eternal God, who desires and commands that we love him with all our heart. So that the man that hath affection for his senses, quits voluntarily the dependence of God, seeing he does not submit himself to his will, who demands that, we should love him with all our heart.  
And that is, from the disorder which the devil hath caused in man's nature, when he made it turn the affection upon the creatures, which is due to God alone. In which consisted the first sin which man committed, and thence all other sins draw their origin. For nothing can be evil or sin, but what is committed against the will of God: and there is nothing but that can be evil, as nothing can be good but what is done by his will.  
So the Devil laboured violently from the beginning of the world to pervert man from the will of God, who had created him to delight himself with him, and willed for that, that he should love him with all his heart. There cannot be delight but with what is beloved; and therefore will God be loved of man with all his heart; and that he place his affections in nothing else but in him only. The Devil no sooner perceived that, but he enticed him by the five natural senses (which are as the five windows of our heart) to withdraw his heart and affections from God, and to place them on visible and sensible things.  
The Devil than first moved Adam's heart to regard the beautiful Creatures, which God had created for him; he moved also his sense of hearing, to give attention to the false persuasions of that old Serpent; who made him believe, that he should know Good and Evil, if he did eat the fruit of the Tree which God had forbid him to eat of. He moved him to put his Hand to touch that Apple, his Smelling to smell it, and his Taste to eat it: and by that means the Devil carried Adam's Heart and affection to the Creatures, and turned him away from the Love he owed to God.  
If the Devil could have drawn man's Heart directly to love him, he had done it: but because he is an invisible spirit, he could not move the five natural Senses of man to love him. And therefore he served himself of visible and sensible creatures, to get himself indirectly loved by man; that by moving man to self-love, and to use all the other Creatures to satisfy his self-love, and consequently withdraw him from the love of God, which he hath done with too much success, seeing he hath caused Adam, and all that were to proceed from him, to disobey against God: and so made him abandon that dependence, that he would no more depend but upon his own will, and love nothing but himself.  
Behold the miserable fall into which the Devil caused all men to fall into in Adam: And they all in general are born in that misery and disobedience since the fall of Adam; and come into the world with that evil inclination to love themselves, and follow the corruption of their senses, which breeds all sorts of sins, because they are now moved by an evil spirit, which is the Devil; whence no good can proceed: for the privation of all good is the possession of all evil. So that he that hath rejected the love of God, and would not renounce himself, hath deprived himself of all sort of good, seeing there is no other good but God; and is fallen into all sorts of evil, that is to say, into the privation of all sorts of Good.  
God never created any evil, but man produced it when he deprived himself of the Love of God, in which alone consists all sorts of Good. And that is the thing they call sin, which signifies to turn away, and desert God, who is all good; and in the privation of him is all evil. So that he that hath withdrawn his affections from God, to place them in the love of himself, or of any other creature, hath abandoned all Good, and embraced all sorts of Evil. For there can be no other evil but the privation of all good; into which man engages himself, when he carries his love and affections to any thing else than God. And what Adam did once by the instigation of the Devil, men do it for their own particular as often as they set their affections on any thing beside God only.  
Observe a little, my Child, how often you have fallen into the same sin with Adam, and loved any other thing than God alone: and also, if you are not actually addicted to your self-love, and retired from the love of your God: but I am not surprised at it, because you never knew that sin consisted in that, and no person hath taught you it: for the men of this time are ignorant of that truth, as well as you; and they that are esteemed the most virtuous, are full of self-love, though they think themselves free from sin, so far does the heart of man deceive itself.  
But for your part, be wiser; for though all men should go to perdition, you must endeavour to save your own Soul. The great number of damned would not diminish your torments if you should be damned with them, but rather augment them, by the augmentation of cries, blasphemies, and noisomeness of Fire and Brimstone, which shall augment in Hell with proportion to the number of damned. And therefore I counsel you to leave that common tract of the blindness of men, which esteem nothing sin, but the material things which they have prescribed one to another to be evil. Things which God regards little, seeing he is a pure Spirit, whom not only these gross material things offend, as they decifer sins; as Drunkenness, Robbery, Whoredom and other material sins, unblamable before men: but God is offended to see the heart of man cleave to and love things so vile; since he created him to love his God only, who will delight himself with him: And yet man deserts God to delight himself in the satisfaction he takes in eating, drinking and clothing, and recreation with any other creature.  
Which hugely displeases God, and man becomes his enemy by disobedience, while he acts against the designs God had in creating him after his own image and likeness, to take his delights with him: notwithstanding man, against the intention of God, delights in himself, and the Creatures that are less than himself. For whatsoever is created under Heaven, is much below man, who is as the head and principal of all the works of God, and was established over all the other inferior works of God; being made as a little God in his divine nature, which is enclosed in his Humanity.  
But the Devil, envious of his happiness, from the instant of his creation, strove to make him lose that part of the divinity which God had bestowed on him, he rendered him sensual and earthly, to make him leave the love of divine and heavenly things, which alone he ought to have loved; and by that means he had enjoyed all the other creatures at pleasure; as master and Lord of all that was subjected to him. But the proud Devil could not suffer man in dominion over the other Creatures, he being rejected and banished from the friendship of God, deprived of all good, and replenished of all evil; so he by Rage and Envy attempted to destroy man with himself, and make him companion of his miseries: and seeing man composed of a body and a spirit, he insinuated into his spirit, endeavouring to unite himself with him, under pretext of procuring good to him▪ and so made him imagine that he should know all things as God, if he would eat the fruit God had forbid him to eat of; and these thoughts being entered into Adam's spirit, gained his affection, and made him forget the Love and Obedience which he owed to God; beginning to love himself, and search the means for his own satisfaction.  
Now God had given man five natural Senses, that he might prove all that God had created for him, provided he praised and thanked the Creator for so many good things: but he began to use his senses to please himself, and attribute to himself the Favours and Graces God had bestowed on him, as if they had been his own, and he the Sovereign, independent on God: for he pleased himself to see so many beautiful creatures, and attributed them to himself; and also to hear the pleasant Melody which God produced in nature, pleasing himself in hearing them, without referring them to God; the same did he in smelling, taking his contentment in all the good Odours which God had made to show unto man his liberality; giving him not only the things neeful for the sustenance of his being, but also Delectable things to procure him pleasure: as are the objects of Sight, Hearing, and Smell; and man could well have subsisted without the pleasures of these; but God would oblige him to love him by excess of benefits: and so created so many good and beautiful Creatures, only for pleasure to man, having created all sorts of delicious fruits for his nourishment, and so many other creatures to satisfy his feeling; that he might lack nothing for sustenance, and pleasures, which he could use at pleasure, provided he blessed the Lord who had made them for him.  
But ingrate man falls from that acknowledgement of his God, and takes all his gifts for his proper satisfaction: and so he left the Love of God, and hath turned to love himself; which hath necessarily rendered him an enemy to God; for such ingratitude is insupportable, though it were but committed by one man to another. For what man would be satisfied, to have desired the friendship and fidelity of another, having with that aim bestowed his goods on him in abandance, and procured him all sorts of pleasures and recreations, that he might faithfully keep friendship; if that ingrate Wretch forsook his Benefactor, to take his pleasure in these same goods which he had so freely received; how much more than should God resent the ingratitude of man, while he places his love and affection in the things which God hath so liberally bestowed on him, to oblige him to love him? and yet man hath forsaken him, and pleases himself only in self-love.  
That you ought to consider well, My Child, that you render not yourself guilty before that great Majesty, and Discover, if you be not obliged to embrace voluntarily, Adam's penitence; since you have fallen so often in the same sin, in quitting the love and Dependence of your God, to love yourself, and Depend on your proper will. So resolve to renounce your five natural senses, which are assuredly actuated by the devil: for since he got power over Adam's spirit, he hath after had it over that of all men; and will have it so long as they continue to live in their corrupt nature: from which I pray God Deliver you, and I remain forever  
Your Wellwisher in Jesus Christ. ANTONIA BOURIGNON. Holstein near Gottorp Castle 18. Febr. 1672. St. vet.   

THE VIII. LETTER. It is easier to love God than any other Thing.  
To the same; to whom is shown, that we must renounce the evil use of our senses; and that the right use of them ought to be referred to God: also that it is possible, equitable, reasonable and necessary, to love God with all our heart.  
My Son;  
I Will not believe, that you are one of those evil advised persons, who say, there is little evil in following the motions of corrupt nature. God created Nature, say they, and cannot be offended that we follow it. Several of my Acquaintance have been of that mind; they were given to Lasciviousness, and told me, That God would not punish them for that, seeing himself had given them such a Nature; and that it was needful to use it to multiply the world: So flattering themselves in their Sins, to satisfy their senses; and more, say they, God hath given all these to man, and we cannot be without Seeing; Hearing, Smelling, Feeling and Tasting: That's all true; but they had not light enough, to discern the miserable state into which man is fallen, by Sin, from that happy one into which God had created him.  
For then in that state man could enjoy the Pleasures of his five Senses; provided he loved and blessed God. But since he hath fallen into sin, he can no more enjoy them without offending God; because all the pleasure he now takes in his five Senses, is only to satisfy himself for his own Glory and Advantage: but before sin was, the satisfaction of his Senses served only to bless, praise and glorify the Lord for the Benefits and Mercies he received of him. So that he no sooner saw these beautiful things, but his heart was elevated to praise God, who had given him these beautiful Objects, these Melodies, fragrant Odours, delicious Tastes, and Feelings. So that whatever he saw or perceived good or pleasant, was to him matter of blessing God, and magnifying him for his Benefits.  
But since man is fallen into sin, the same things are to him matter of offending God: for if he sees any beautiful thing, he covets it to satisfy himself, and that Self-love retires him from the Love of God: and that is it which makes sin, seeing he hath commanded us to love him with all our heart; so that we cannot love these beautiful things, without infringing that Command; seeing all our heart cannot be in the Love of God, when a part of it is upon beautiful things, fine odours, melodies, delights of the taste and feeling: For that's a heart divided into as many parts, as there are Different things it loves; and consequently far from being entire in the Love of God, as he hath commanded us.  
But men are so blind, and do so blind one another, that every one persuades himself that he loves God, while he loves only himself. It is as if they thought to please God with words, in saying with their mouth that they love him: but they deceive themselves; for as long as they will satisfy their five natural senses, they will not love God, seeing these being corrupt, will engender all sorts of sin, and consequently the Death of the Soul. Notwithstanding no man values these evils, and they think it is allowable to satisfy their senses, and so follow them (often as much as they can) without believing they do evil, and not apprehending that there is nothing more Deceitful than the Heart of Man; which often flatters itself to its own destruction.  
But you, my Child, be more wise, learn the truth of things, without yielding yourself to be Deceived by false appearances. Never believe that it is allowable to take any pleasure out of God, and far less that there is no evil in following your five natural senses, since that cannot be without sin: for though we give our affections but for an hour, to any thing that is not of God, we are for that hour turned from God to the creatures, which is sin, since we do in that, what God hath forbid, viz. We cease to love him with all our heart. For we ought to love him always without interruption; and therefore is it, we must refrain our senses, and give them laws, that they take no other liberty but to follow the will of God. We may well use these five natural senses, and employ them to the Glory of God who gave them: for we cannot be without seeing, hearing, smelling, feeling, and tasting; but we must not take pleasure in these for our proper satisfaction: we must employ them only on things necessary; and those that may serve to the Glory of God, and the good of our Neighbour.  
For example, man is made up of Soul and Body; he hath need to employ all his five natural senses for the conservation of the one and th'other: he must see and behold all things that may serve him for the perfection of his soul, and hear, touch, taste and feel them, loving them as the means of his salvation: He must also look upon all things that he needs for entertaining his body; to which his natural senses can afford him much help: for he must see things necessary, as a House to Devil in, clothes to cover him, food to nourish him, all that must be looked on. He must hear the means to obtain them; smell them, that he take nothing hurtful in his aliments; touch and taste them for that same end. For all things necessary are good; and it can never be sin, to use them for necessity: But it is always evil to use them to satisfy our sensual pleasures or self-love; because that is an affection we carry to ourselves: and our affection and love ought to be to God alone; not to things so base and vile, which we may well use, but never love; seeing God will have our heart entirely.  
Which was figured by the earthly Paradise, where God placed man at the beginning of the world: He gave him a full liberty to eat of all sorts of Delicious fruit; but reserved that of one only tree, of which he forbade man to eat: and that to let us understand, that God does permit us to use all the Creatures, which he hath created for us, provided we keep our affection for himself only: so he forbids us to place it on any thing else; as marks the first Command, to love God with all our heart; that is, that our heart ought not to be Divided, and parted to something else, but be altogether to him. But men do not penetrate that, as they ought; they persuade themselves, that it is allowable to love divers other things with God: in which they grievously deceive themselves, while the Command, of God expresses punctually, viz. Thou shalt love the Lord thy God with thy whole heart: if then it had been permitted, to love other things with God, he had not added with all thy heart.  
We make questions and Disputes upon so many Mysteries of our faith, and so many degrees of virtue; and we leave behind the principal piece, in which consists all faith and virtues. For what shall it profit a man to have penetrated all the secrets of Nature, and even all the Doctrines of Deep and mysterious Theology, if with all that he fulfil not the Command of Loving God with his whole heart? and have his heart Divided into many divers affections, all his knowledge will profit him nothing; we must then fulful that first Commandment, to love God with all our heart.  
I know well there are several glosses to explain how we must love God with all our heart; one says, we must love him above other things, and where we have an ounce of love to our Money, Honour, Pleasures, Parents, or even ourselves, we must have a pound for God; and that so we fulfil that first Command, and love God with all our heart. Others say, we must love him so, that if the case were we must lose God, or our goods, parents or any other thing; that we should lose all rather than quit God. Others say, it is impossible to fulfil that Command. And so every one attempts to extinguish in the spirit of man, the knowledge of the necessity of loving God with our whole heart: which is much to be lamented, and afflicts the heart, seeing so many men prefer the Glosses and Sentiments of men, to so express Ordinances of God. He had added in vain, the words, with all your heart, if we might put a part of our affections or of our heart in the creatures: Yet God never did any thing in vain. If he had not intended to show, that men ought to love him, with all their affections indivisibly, he had not added with all your heart.  
Consider a little (my Son) with yourself, by his grace, if God does not well Deserve that we love him with all our heart: Our being, and all that we have, is from him; that whole heart, with which he will be loved, he gave it us; should not that be great ingratitude to refuse him, the heart he gave us himself, to the end it might be for himself alone? He gives us to enjoy so many Creatures, provided we keep our Heart for him, which is the only forbidden fruit.  
Is not that the least God could demand of man, in bestowing so many benefits on him? Ought not man of himself to offer unto God his Heart; with all other things although he were not commanded. Whatever we have or can have comes immediately from him, and consequently all aught voluntarily to be offered unto him, without constraint. Moreover, on whom can we better bestow our heart than on God? and who can render it more happy than he? If we bestow it on our Parents or Friends, they cannot render it happy and content, even in this world. If we place it in the Riches, Honours and Pleasures of this world, all these cannot satiate it, seeing they are like salt-water; the more our heart Drinks, the more it is parched. And therefore man is very unprovident to place his affections in any other thing than in God. There is nothing but him that can satisfy and render us happy and content; seeing in God alone is all sorts of Good, and out of him all sorts of Evil.  
Never rest then (my Son) on men's Discourses; for they are Liars and Deceivers; and their glosses are invented only to flatter their looseness, and that of others, who have no internal Light. So they say, it is impossible to keep that Command of loving God with all our heart; and they say so because they have no will to do it. But God can never command things impossible: beside, man's spirit can easily comprehend, that it is not impossible to love God with all our heart; for there is nothing more natural to man than love; and there is no object more lovely than God. All that we see and know in nature, hath some defect; Fire is good, in that it warms and enlightens; but evil, in that it burns and smokes: Water is good, in that it refreshes and quenches thirst; but evil, in that it is crude and cold; the Air is good for respiration, and to purge bad vapours; but evil in that it hath tempests: the Earth is good, for producing fruits; but evil in that it is miry, and that it produces pricking Thorns and Thistles: Gold, Silver, and other Metals are good, in that they serve men's commodities; but evil for their heaviness and obscurity: all the Plants and Fruits of the Earth have something of good and something of evil; and also all beasts of the Earth, the Air, and the Water; and man especially is composed of Good and Evil.  
So that there is nothing amiable but God alone, since there can never be evil in him; and out of him nothing good to be loved, all being accompanied or mixed with evil. Evil is not an object of Love, nor worthy of our affection. Man then is created to love, and there's nothing more natural to him than love: He must needs love something: For he may be as soon without life, as without love; for there's nothing but death puts an end to the love of earthly things; but the love which is in his nature can never end.  
It is created of God, who is eternal; it shall also endure eternally: but that love can have divers objects: one loves good things, another evil, a-third things mixed of good and evil. Now he that loves good things, loves God, since there is nothing good beside him, and all the good that is in the Creatures comes from him: He that loves evil things loves the Devil, seeing there is nothing evil, but what comes from him. For God hath not created evil, nor any thing evil, it is the Devil alone, who hath produced all evils, in separating himself from all good, and is by consequence fallen into all evil, which is nothing else but the privation of all good. And he that loves the creatures, loves an object composed of good and evil; for God created them all good, but the Devil by his subtle malice hath insinuated the evil into the good when he gained man's will, who consented to that mixture of good and evil. For God had created man free, so he would not hinder him to use that liberty, which he had once given him. And therefore man is free, during this life, which is his time of trial, where he may choose one of these three Objects, viz if he will love God, or the Devil, or earthly Creatures. Now there is no doubt but God is the most lovely Object, who hath nothing of evil.  
Wherefore then should it be impossible, to love God with all our heart, as he hath commanded? there is nothing so lovely as him; and beside, that love brings us all sorts of good; for God is as powerful as lovely, and can render man happy in time and in eternity: O what Quiet, Joy and contentment even in this world hath a person that loveth God? and how much shall these Goods be augmented in Eternity? What disquiet Grief and Trouble inwardly hath a man that loves the Devil? for let him do all the evil he can, he is never pleased nor content: his Conscience can never be in quiet; and his joy can be only false and apparent, because of the sadness which sin infallibly brings. For evil blinds the Soul, fills the Heart with dark and melancholy thoughts, dulls the Spirit, and tortures the Conscience as soon as the pleasure of the evil is over. And after these temporal evils, he must look for greater and eternal ones; because he hath loved the devil, who can give nothing but torments, having nothing else in his power. So that evil Object, is as little profitable as lovely. It is the same with the Creatures, while we cannot love them without the evils which they carry mixed with the good which God had put in them: And all the creatures of whatever nature, have no power to render us happy neither in this life nor in that to come: For if we love Riches (which are so much loved now adays) we are their Slaves, because of the travail we must use to get them, and the care and disquiet to preserve them: nor can they afford us more than a little nourishment for our bodies, and clothes to cover us, which the poor can have also, and with less trouble: and if they think themselves happy, because they can satisfy their taste in eating and drinking deliciously, that is only a greater misery, causing infirmities and diseases, from which they that live soberly, are free: And if we love some human Creature, we are yet more miserable, seeing we so sell our liberty, and become subject to the passions and inclinations of another. So that there is no happiness for the man, that loves the creatures; seeing they have no power to make us happy in this world, and far less in eternity.  
And therefore there is nothing but the Love of God, which is profitable and amiable for man; and no other Object: we must then conclude from thence, that it is very possible to love him; and beside that, it is profitable and necessary both for our temporal and eternal happiness, which I pray you to believe.  
Your Well-affectioned in Jesus Christ, ANTONIA BOURIGNON. In Holstein, near Gottorp Castle, April 20. 1672. St. Vel.   

THE IX. LETTER. That it is easier to Love God than any thing else.  
To the same; to whom is shown, that it is most Easy, Profitable, Honourable, Sweet and Pleasant to Love God, and keep his Commands, for him that will deny himself: It is Blasphemy to say, that it is impossible to love God with all our heart.  
My Dear Child;  
NEver suffer yourself to be persuaded, that it is impossible to Love God with all our heart, as these Ignorants falsely say: for there is nothing more easy, sweet, pleasant, honourable, and profitable than to love God with all our heart.  
First, it is most easy, seeing man is created to love, Love is the strongest passion he hath in his nature, so that he can no more be without love, than without life; consequently it is very easy to follow that natural inclination, where there in no need to do any violence, seeing the bent and inclination of man tends thither of itself; and that its easy to follow a Love which is engraven in all both soul and body. No person then need doubt that it is most easy for him to love.  
But some doubt if it is easy to love God, being he is an object invisible to nature, and we cannot love what we Know not but with great difficulty.  
That sentiment is altogether brutish, and cannot be in the mind of a reasonable man, who by his reason can see; that there is a God, Author of all things; and that there is no creature that hath not its origine from a supreme cause, who is its Author and Creator: or else they could not have being nor existence. For although man be above all the other creatures, yet he cannot give light nor heat to the sun, nor sustain the Waters in the firmament, nor fructtifie the earth. All that must needs be from a supreme cause, whom he may know by his operations, his understanding can see clearly, even by his bodily eyes, in contemplating the beautiful order which is in all nature: we need but consider the distinction of Seasons, the production of Herbs, Plants, Beasts, and of men. And though we cannot see the author of all these things, yet we can see his works palpably and visibly The savage Pagans did both know and confess, that there is a God, Author of Nature: and there are Christians at present so unnatural that they dare say, they know not God, because they see him not with their fleshly eyes. And from that they will argue, that they cannot love him, because they know him not. They render themselves in that like to the Beasts which have no spirit to perceive other than natural things, and see them as though they subsisted by themselves. But men, having a spirit more noble than beasts, comprehend even by their natural spirit, that there is a God, Author of Nature: which engaged some Pagans to set up Altars to the Unknown God. Some other of them at the Death of our saviour Jesus Christ said, Either nature is a dissolving, or the God of Nature suffers. These things ought to make the Christians of this time blush for shame, who say, They cannot love God whom they see not: So they shall be more punished in Hell, than the Pagans that have applied their spirit to know God, by nature. Whereas on the contrary, these Christians do not at all study to know him, neither by Nature nor by Grace, which they have received in the Evangelical Law; beside that which God gave to Moses.  
These brutish Christians, must neither believe nature, nor the Law of God; to say, they cannot love God with all their heart, whom they do not know: For though they knew not God by his works, which yet they see and touch; they should at least know him by the Law of God, which would not enjoin to love God if he were not. Seeing then there is a God, there is consequently an Object amiable above all things; and man being full of love, aught to be easily carried to love him: for love is always carried to good and beautiful things; so that nothing should be more easy to him than to love God, who is the source of all Good and Beauty.  
But all the difficulty man finds now to love him with all his heart, comes hence, that he doth not apply his spirit to discover and meditate the works and marvellous things of God; and so cannot know nor love him: but he gives himself to regard the earthly creatures in themselves, and attributes to themselves the little of good and beauty that is in them, and by that means carries his affections to love the gross Objects, which are visible and sensible to his stupid senses.  
It is difficult for such persons to love God; they cannot love heavenly Objects, while they regard only earthly ones: as they cannot comprehend eternal things, because they contemplate only transitory. And that is not because of their incapacity, seeing God hath made them capable of loving him: but because by their free will, they choose to love the vile creatures more than him: and it is that vicious choice makes them say, that it is impossible to love God; and themselves make that impossibility. They are like persons, who staying in a valley full of Snow, complain that they are cold, and that they cannot be warmed among that Snow; which is very true: but if they would walk a little to get out of that Snow, and get up to the Mountain, they should well feel, that it is full easy to become warm, where the sun bestows his rays. It is even so with earthly men, who please themselves in the Snow of worldly lustres: they say and think, it is impossible to be warmed by the Love of God, which is also very true, so long as they remain in the affections of the pleasures of this valley of tears. For nothing can warm them in the love of God, while there; all is but Snow, which cools them.  
He that hath his pleasures in carnal things, cannot have them in spiritual: and he that puts his affections in perishing goods, cannot have them in eternal ones: and he that takes his pleasures here in sensualities, cannot have them in spiritual things; seeing all these things are contraries, which can never abide together.  
So long then as a man feels himself cold in the Love of God, it is a token that he lives yet in affection to the things of this valley of Snow, which are quenchers of the Love of God. He cannot then feel in himself other than an impossibility (or at least, great difficulty) to love God with his whole heart. But if they would quit their affection to this valley of misery, and mount up to the consideration of eternal things; they should soon feel the Sun of Righteousness warm our Soul, and the Love of God fill our heart, which would not only find Facility therein, but also Sweetness, Pleasure, Honour, and Profit: seeing in effect there is nothing more pleasant than to love God.  
For me, I have experienced, that all love to the Creatures, is bitter, and that the Love of God only is sweet and pleasant: for when I loved Riches, they gave me abundance of trouble to preserve them; when I loved Honours, I found there many bitter and piercing displeasures, when I was not esteemed or honoured as I wished; so that sometimes one Sleight caused me more pain than a hundred Honours had given me contentment: When I loved the pleasures and delights of this life, I found there great bitterness, because there is none of these pleasures that carry not its own pain with it: for the pleasures of the taste breed poverty and diseases, and are insatiable; they never satisfy: no more than those of the flesh, which resemble Salt-water, the more one drinks, the more drought. I have remarked that in several carnal persons, who (after having ruined their Body and Health in satisfying their concupiscence) used all means to cure their infirmities; and that to the end they might wallow yet more in their nasty pleasures. And when I have loved any human Creature, it was always painful for me to satisfy and please them; and the fear of offending or losing them, was unto me a continual anxiety. So that there is nothing but God alone whom it is easy and sweet to love.  
Nothing is more pleasant: for all other Loves have Grief mixed with their greatest Pleasures; we see young people marry with joy; there is nothing but mirth, Plays and Dances; but the Wedding is scarce over, and sometimes sooner, when we see them sad and afflicted, pensive and melancholy; Diseases attack them, the Care of their Affairs and Household disquiets them, Fortune is against them, and in the end their Pleasures terminate in divers Griefs; the Pleasures of the Flesh in Pains, those of the palate into Diseases, Honour into Contempt and Slights; even as Haman's Pleasure, when invited to the Queen's Banquet, changed into Grief, when he saw that Mordecai would not render him the honour he desired; so do all earthly pleasures terminate in Displeasure and sadness.  
So that we can find no other true pleasure in the world, but to love God only; which is full pleasant, and also honourable: for what Honour is man capable of, approaching unto that of loving a God so mighty? who created Heaven and Earth, and all other things; and sustains them by his almighty power; and who can give unto men eternal Salvation. If we count it Honour that we love a King, a Prince, or other Person in Authority; how much ought we to think us honoured that we may love a God who is incomprehensibly good and wise? and what Honour is it for a small Worm of the Earth, such as man is, that he may love God, who desires to be loved of him; and even commands him to love him with all his heart; As if God delighted to honour man; by requiring to be loved of him. And the honour of loving God is so considerable, that it passes all that man is capable of in heaven or on earth.  
Moreover, it is also Profitable for him, seeing that love can render him happy in this world and to all eternity. Whereas all the Creatures together cannot procure us the one nor the other. What profit can we draw from the Creatures? who are unable to give us a Day, yea an hour, or even a moment's life. What could they then to give us Eternal Life? All the advantage men can Draw one from another, is a little Money, Honour, or Pleasure, which vanish, and most part ends in pain and grief, as I have before shown.  
And therefore we cannot truly call Pleasures the Advantages and Profits that men cause one to another. No more ought we to esteem Honours, which are but a blast of wind, which vanishes in the air of a small Disgrace, and so leaves nothing in the person honoured, but a piercing grief, that he is no more honoured. What profit is it for a man to get of his fellow a little more money? It is only a more weighty charge to bear in this world; where the richest are the most miserable; for they can never have more of their Riches, but a little necessary nourishment and clothing to cover them: all the rest is superfluous to them, and should serve others, seeing he must not take for himself, but for pure necessity. What's over gives only the Disquiet, Care and Trouble of Dispensing or bestowing it.  
So that a Lackey is happier than his Master; he hath no care but for himself; but the Master must care for himself and all under him, and see that nothing be wanting to them, or else his servants will upbraid or despise him. Is not that a poor advantage, a little money that men can afford▪ and yet he that receives it, is obliged to a thousand thanks; and beside, to take a more honourable state; which brings him more Care and Disquiet than he had before he was so rich. That testifies that nothing in this world can advantage man, or give him true Honour, Pleasure, or Content. And so there is nothing but God, can render man happy in this life, and that to come: seeing all the advantages men reap one from another, serve but for their damnation. Their Pleasures retire the Soul from God; their Honour's cause them to fall into Pride, and their Riches into Avarice, which leads them to the broad way of damnation; and notwithstanding they fancy themselves happy, for having the good will of men; which is cause of their eternal misery.  
But so great is their blindness, that they cannot see these miseries, however evident; They persuade themselves, that they are Happinesses, that their Disquiets are Peace, and their Displeasures, Contentments. For how many persons are there in the world, who study all the Days of their life to perfect themselves in some Science, to be esteemed of men? how many that labour, travail, and put themselves in several hazards to gain a little money? and how many, that expose riches and life too, to preserve their honour? Although all these things be vain, yet they love and esteem them, often more than they do God: for we see them not do for him what they do for the Creatures; they render to them painful and hard services; and imagine to themselves that there is more difficulty to love God, than to love the World. Notwithstanding the Love of God is easy, sweet, pleasant, honourable and profitable; as I have shown: but the love of the world is disquieting, sad, without repose, honour or profit, for time and for eternity.  
Which you may remark (my Child) by the reasons I have above deduced to you; which should open your eyes, to discern Falsehood from Truth: that you may never give place to the false persuasions, which the blinded Christians would establish. They say, it is impossible to love God with all our heart; and so blaspheme against him. For God could not command an impossibility: but all that he commands is good, easy, and pleasant. And if you consider narrowly his ten commands, you shall find but two of action, viz. That of loving God; and the other to honour Father and Mother. The other eight are but prohibitions to do evil: as not to kill, steal, bear false witness, and the rest.  
Is it then impossible to abstain from committing these evils, that these blinded minds say it is impossible to keep the Commands of God? Believe not these falsehoods, but constrain yourself to get out of that valley of Snow, which is the Riches and Pleasures of this life; and ascend to the Mount of Consideration of things eternal, and you shall find it pleasant to love God: to which you shall have the helping hand of her who is  
Your Well-affectioned in Jesus Christ, ANTONIA BOURIGNON. Holstein near Gottorp Castle 25. April 1672.st, vet.   

THE X. LETTER. The Love of God is easy, and renders all things easy.  
To the same, to whom is shown, that the Love of God is in its self most easy to attain; whence proceed the difficulties that occur in it, and how to be removed; that this love wonderfully lightens the incommodities of this life, and renders the observing the commands of God and the Gospel-advices easy.  
My Dear Child;  
BElieve firmly that the words of Jesus Christ are true, viz. That his Yoke is easy, and his Burden is Light; and take his counsel in taking his yoke, which you shall feel to be such, if you will take it on.  
I experience it daily more and more; believe that you shall experience it, as I do, if you continue in the resolution to follow Jesus Christ, and become his true disciple. I will not promise that you shall have in his service sensual Pleasure, or worldly Riches, and vain Contentment: but I promise you assuredly Quiet of Conscience, Tranquillity of Spirit, an inward Peace and contentment in your Soul: Which are things far more estimable than the vain Pleasures and impure Contentments, and abundance of the Riches of this world; which can never satisfy our souls, being they are spiritual, and cannot consequently be satisfied with material things.  
Therefore is it that there was never any man perfectly content and satisfied in this world, unless he loved God with his whole heart. There is no other but such an one who can be entirely content: for only the Love of God is capable fully to satisfy our souls; for they are little divinities which cannot be fully contented out of God, from whom they proceeded.  
Therefore must you (my Child) labour to attain to that love: for when you have truly found it, you shall have all things, and you shall reign over all the world, having in contempt all that is not God. And you have no violence to use with God to obtain his love, seeing he gives it liberally and freely, to all that desire and ask it: and even compels men by an express Command which he hath given them: but you must do a little violence to yourself to obtain that love; because your affections are carried to other things than him, so you must reclaim them, and constrain them to return to their God, and in that, you shall have so many combats, as you have habitudes to love other things than God. If you be then strongly addicted to self-love, or Love of other Creatures, your combats shall be so much the greater.  
But the business deserves suffering well, seeing after we shall enjoy so great Good temporal and eternal, we should spare nothing to gain such a Treasure; the Pain shall pass swiftly, and the Joy endure eternally. And therefore you must suffer willingly, to retire your affections from earthly things, and place them in God alone. I have sufficiently shown you in my last, that, that is good, pleasant, honourable and profitable. It remains for you now to put it in practice.  
Examine once, what it is that you love beside God, and then detest that love, and withdraw from it your heart: If you love objects without yourself, flee from them, as the enemies of your good; lose from them your heart, and desire no more to see them. And if your Affections be occupied in Self-love, remove them from an object so little lovely, to place them in God, who only merits your affections, and nothing else. Protest then against that natural inclination of Self-love, and yield no more any thing to that nature, but things purely necessary; for it is your greatest enemy, to which you must not furnish Arms to fight against you the better. You must know, that corrupt nature wars against the Love of God, as far as you yield to it; So give it the least satisfaction you can, even till you have overcome it: withdraw then from it your Affections; you must restrain it as a Horse with Bridle, that it kick not; nor attempt, but to serve the master you love.  
Behold the means to render you free to love God with your whole heart: for as soon as your affections are retired from all Creatures, they will be assuredly carried to love God their Creator; because the Love of God is the element of our Soul; in which only it can live, recreate and repose itself. That Love of God is the true centre of our Souls, whither they fall of themselves so soon as they are disengaged of other affections, which are all vain. It is as with a Stone thrown into the Air, which will not rest till it fall on the Earth, which is its centre, unless it be retained with bonds or other thing.  
It is the very same with man's Soul, which is thrown into the air of the Vanities of this world; It cannot find rest there: if we did not retain it by Force, by Baits and Allurements of Affection for earthly things, doubtless it would presently fall into the Love of God, which is its centre and element; where it can rest and recreate itself to satisfaction; because the Soul hath nothing more suitable to its nature, than God, from whom it proceeded; and it can never repose till it be returned to him; and when it is compelled to remain out of its element; it is as a Fish which by Nets and Lines is forced out of the water: which is to it very disagreeable, and causes to it Death, if it be not quickly returned into the water.  
The same happens to the Soul, when it suffers itself to be entangled in the nets of earthly Affections; it must quickly die, because it cannot find there an element suitable to its divine nature, and so it languishes, withers, and dies an eternal death; unless it break the nets of earthly Affections, to return to its element, which is the Love of God.  
You must, my Son, labour that you may break all the bonds of earthly Affections: and so soon as you feel affection for any thing, that is not God, rescind it quickly; for it is a chain which retains you out of your element: and though it should be painful for you to lose your heart, from any thing to which it inclines, these Pains shall quickly change into Consolations: for you shall no sooner be returned into the Love of God, but you shall bathe in ease and pleasure, as fish newly returned to the water, which is its element. It is for that Jesus Christ says, that his yoke is easy, and his Burden Light. He calls a Yoke our natural inclinations, because we must constrain and retain them; and they are troublesome and grievous to bear. For if we follow them, we precipitate ourselves into a thousand Evils; seeing nature, being corrupted by sin, inclines always to evil. And these evils are often troublesome and weighty to bear.  
I know well, that to us it seems grievous, that we may not in any thing follow our natural inclinations: but if we take on that Yoke for the Love of God, it will become light and easy to us, as Jesus Christ hath taught.  
No person can dispense or excuse himself from bearing it, since our first Father Adam laid it on the shoulders of all his Posterity; all men in general, and every one in particular, are charged with the miseries which sin brought upon human nature. They are all subject to Heat, Cold, Intemperance of the Air, Hunger, Thirst, Infirmities and Diseases of the Body, to Ignorance, and Inconstancy of Spirit, and the disorderly motions of Passions; for sin hath brought all these things upon man's nature, which God created altogether perfect: but since all men have partaken of Adam's Sin, they are also subject to his Penitence.  
That is the Yoke which God hath given man to satisfy his divine Justice: So that all men coming into the world must bear that Yoke; will they or not, none can evite it. And it is a happiness which man hath had above the Angels, while he can have Pardon of his sin, for a small time of Repentance, as is this short life: for the disobedient Angels were confined to Hell without remission: whereas man is only sent for a small time to this world, to do Penitence, and after return to God, whence he proceeded. And therefore men ought voluntarily to embrace that Penitence, to satisfy the Justice of God, when it is so light and short, in regard of eternal Damnation; to which the Angels were condemned when they disobeyed God. And that Penitence is light and easy, when we will bear it as a Yoke, which God hath given us for our sins.  
Therefore also Jesus Christ calls it his Yoke, and not ours; to make us understand, that all the miseries of this life are light and easy, when we receive them from the Hand of God, and to satisfy his divine Justice: but that same yoke, the same miseries are full heavy and grievous, when we bear them grudgingly, or seek to be delivered, and discharged of them; which cannot be in this valley of tears, which is only a Prison of Penitence, where we must stay, until the time of our Penitence be over, to some longer then to others, according to the sentence of the great Judge.  
But if we will take this Life of Penitence for a time of delights and Pleasure; we must make an eternal Penitence, which shall never end, and begins even in this life: For although we should employ all the powers of our spirit, and forces of our body, to charm our Miseries or evite sufferings; they will not leave us for all that. And whatever we do or say, we must always feel heat and cold, diseases of body and troubles of spirit, the changing of seasons, and revolutions of times, and so many other accidents which befall man, during the course of his life: All that must be troublesome and painful to him, if he take it not as the Yoke of God: but if he embrace it affectionably as Jesus Christ did, all shall be light and easy to him; as were unto our Saviour Miseries, Persecutions, Torment, and even Death: not that his nature was insensible of the Pains and Torments which they caused him; but he suffered all for the Love of God, which made the most heavy Burdens, and the bitter Gall of his cruel Passion appear to him easy, light and pleasant.  
If you will, my son, be his Disciple, and become a true Christian, embrace with him all the Miseries of this present life: suffer patiently what ever befalls you contrary to your will; and above all, deny and renounce yourself, as Jesus Christ your Captain taught and practised. He warred against the inclinations of corrupt nature in every thing. For because they tend always to Greatness and to receive Honour, he choosed Meanness and Contempt: because they tend always to covet riches, he would be poor: and because they seek always their ease and Pleasure, he chose uneasiness and sufferings. So that he always crushed the inclinations of corrupted Nature; constraining it by the Bridle and Yoke of the Love of God, doing every thing contrary to the inclinations of that corrupted nature.  
Behold your Captain, who marches before you, and calls you to follow him; saying, If any man will come after me, let him take up his Cross, and deny himself, and follow me. You must not, my Son, seek any other Master, nor hear other Doctrine; for men deceive and are deceived; who will take another way, than Jesus Christ took; or will enter into life eternal, by means quite contrary to those which he used himself. If there were another way of salvation, Jesus Christ would have taught us it, and had followed it himself; seeing all he did upon the earth, was to give us an example that we might follow and imitate him. If then there were any thing better than to renounce our corrupt Nature, doubtless he had taught us it. Never go to persuade yourself, that men are too frail to observe the Law of God and the Gospelcounsels; seeing the one and the other was given us only for our frailty: for if we had been perfect, we had not needed any Laws: It is sin which hath brought these Laws upon man.  
Yet you must not believe that the Laws are evil, seeing they are very good, and are the true means of our salvation: For without them man had never known his sins, and had insensibly abandoned God; living without stop, worse than a Beast, not feeling nor knowing his misery. You must know, that Adam was not ashamed to see himself naked, before God called him, ask him, Adam, where art thou? yet he had sinned, and his Wife also, in the Absence of God; and lived still freely after their sin, as they had done before: but so soon as God called them, they began to fear and tremble, and be ashamed: which made them flee and hide themselves from him, not daring to appear before him as formerly. The same effect did the Law of God in men's minds in Moses' Days; for then also had they quite forsaken their God, and lived without minding their duties, giving themselves up to all sorts of sins, without knowing them; and for that would God give them a Law, that by it they might know their sins, and so abstain from committing them. That Law was composed of ten Commands, or ten things that they were to observe. It is not a Burden laid upon men by God, as some ignorants say, blaspheming God. He hath not given them Commands which are impossible for them to observe; for these things were to be observed in all times, although they were not distinctly commanded or forbidden. Natural reason ought sufficiently to have taught man, that he should not Kill, Steal, commit Adultery, bear False Witness, Covet his Neighbour's Goods, nor take the name of his God in vain: And that same natural reason was sufficient to show them, that they ought to love God with all their heart, since they had received of him their being, and all other things, and received continually benefits for their sustenance. The same natural Light was sufficient to show to man that he should Honour his Father and Mother; since they have brought us up, cared for us, nourished and taught us in our tender age. For ingratitude is an unnatural thing; for even the most savage Beasts acknowledge their Benefactors.  
So that the Law of God, hath not charged man with any thing, that he was not obliged to in all times. For from his creation, he was obliged to Love God with all his heart, and to honour Father and Mother; which are the two things commanded in the ten commands: the other eight are only Prohibitions of doing evil; which man was always obliged to abstain from, and ever shall. And the cause why God hath declared these things in form of Commands, is man's infirmity; who had so forgotten his duty, that he committed evil without knowing it; and should become still worse, if the Law of God had not been given him, as a Voice to reclaim him, and to ask him, as to Adam, where art thou? for without that Law, he had not known his sin.  
It is given him as a Light in the midst of his darkness, and as a Medicine, for his Evils: But men now adays call these mercies weighty Charges, yea insupportable to their frailty: which is a gross ingratitude, and deserves to be punished, and that God should withdraw his Mercies from these ingrate and stupid persons, seeing they overturn the benefits of the Law of God, and the sweet and light Yoke of the Evangelical Law into Chastisements and insupportable Burdens; saying, that it is impossible to observe them: and so they belie the word of Jesus Christ, viz. That his Yoke is easy, and his Burden Light.  
Believe your Saviour, my Son, and hear not these lying men, that say the contrary: Abandon yourself to God, embrace the Evangelical Law; and you shall know by experience, that his Yoke is easy, and his burden light. Which she assures you of, who remains  
Your Well-affectioned in Jesus Christ, ANTONIA BOURIGNON. Holstein, near Gottorp Castle, April 20. 1672. St. Vet.   

THE XI. LETTER. We must always Advance in Virtue, whatever Impediments come in the way.  
To the same, who is encouragad in the way of true virtue; although the beginning be difficult, because of the temptations with which the Devil vexed them that have resolved to embrace true Virtue.  
My Son;  
NEver weary in the Service of God; the beginning of it is the difficultest. You know that Rose-bushes bear thorns before they bear Roses: it is the same with true Virtue. It begins with Thorns, a little pricking to corrupt nature: but beautiful Roses will come in their season. True virtue hath nothing pricking in it, no more than the Rose; for it is altogether sweet, beautiful and fragrant; nothing is sweeter than virtue. It gives Peace and pleasure to the Soul; for Peace and Joy are fruits of the Holy Spirit.  
O what Peace and Contentment hath a virtuous Soul! it seeks nothing, fears nothing, nor hopes nothing, but in the promises of its God. It acquiesces in his providence. It yields itself to be conducted sweetly at the will and pleasure of the Lord. It is not disquieted nor straitened by any thing, but in peace expects what God will dispose. It affects nothing, precipitates nothing; knowing that patience and Long-suffering are the fruits of the Holy Spirit. It is meek in itself, and toward its Neighbour: for Goodness, Meekness, and gentleness are also fruits of the Holy Spirit, which he produces outward in the soul he possesses. A virtuous soul is always modest and moderate in all its actions, chaste, continent and full of charity; because the Holy Spirit, who produces in it true virtue, produces also his twelve fruits, which are sweet and agreeable to God and Men. So that true Virtue, is desirable, for the sweetness it carries in itself: It is desirable for its. Beauty; for nothing is more agreeable and beautiful, than true Virtue; for all good persons esteem and honour it, seeing it is more estimable and honourable than all created things. It can well abide a narrow search and near view; for the neaurer we approach it, the more we discover its beauty. It is also fragrant, as the Rose; for true Virtue relishes in the nostrils of every one; even of the Wicked, who often are engaged to esteem it, although they will not follow it. And if we hear sometimes well inclined persons, despise true Virtue, it is because they know it not, and have been often deceived with apparent Virtues, wherewith the men of this time are filled, which causes that the true is not so relished as it should: but though it be not known nor esteemed among men, yet it is sweet, pleasant, and savoury unto God, who loves true Virtue as his Spouse, because it is united inseparably with him.  
And therefore (my Child) you must endeavour to acquire that beautiful Rose of true Virtue; although you should feel the pricking of Thorns in the plucking it. These pains will quickly pass, but the beautiful Rose of Virtue will never fade. It shall be eternally beautiful, and of a good savour before God: so you must spare nothing, to acquire true Virtue. If you feel pains therein, they shall change into repose: if you feel Grief, it shall turn to Joy: if Repugnance, it shall be changed into Contentment: for there is only the beginning which is difficult in the acquest of true Virtue.  
The reason is, because it is then the Devil uses all means to divert us from it: He knows well that he can gain nothing upon us when we have acquired it; and so he uses all his forces at the beginning, to hinder us from arriving at it: that is the reason, why the Scripture says, My Son, if thou wilt embrace true virtue, prepare your Heart for Temptation.  
But the Devil leaves them in quietness, who have only apparent virtues; or those that have only good desires; because he can ensnare them at his pleasure: The first by presumption of their salvation, because of apparent Virtues; and the others in precipitating them unto death, before they have brought their good desires to effect: knowing well, that Hell is paved with Good-wills, which men had in this world, without putting them in practice: And therefore he leaves all such persons in peace, as well as the Worldlings; knowing well, that he shall not miss them at one time or other: and so he leads them softly to Hell, with a silken rope, without vexing or tempting them much.  
But such, as have truly resolved to follow Jesus Christ, and embrace true Virtue; he labours night and day to tempt them, and by all means, because he knows, that he needs not pretend more to it, when they have arrived at true Virtue. Then they shall laugh at him and all his assaults; and so he attempts to shake them at the beginning, and to make them lose heart in considering the difficulty there is in acquiring true Virtue.  
First he shows them the Pains and Thorns, which they shall find in the mortification of their senses: After he represents an impossibility to attain to so great perfection: He shows them also the example of other persons, whom they esteem good persons, and tending to true Virtue. For it is enough to them to make a morally good outside, without being at the trouble to mortify their five natural senses, nor to renounce themselves: and the Devil persuades them, that that is not necessary for their salvation; but he is but a Deceiver and Seducer of Souls, that he may in the end render them partakers of his Miseries.  
Keep yourself, My Son, from his deceits, and give no ear to his suggestions; nor to the Infirmities of your Nature. For neither the one nor the other can hinder you to arrive at true Perfection; provided you have a firm Resolution, God will assist you, and give you all that you need, if you remain faithful to him: And after you shall see, that through God you can do all things, and shall say with David, With my God I leap over walls. For so great is the power of true Virtue, that it makes appear light the things that are most grievous to nature.  
That is it which Jesus Christ intended by the comparison, If you had Faith as a grain of Mustardseed, you should remove Mountains: It was not so marvellous a thing to remove Mountains of Sand and Stone, seeing that would add nothing to our soul: but he speaks of Mountains of difficulties, which we find in the acquisition of true Virtue. It appears at the beginning as an inhabitable Mountain, whither one can never arrive.  
But if the Soul persevere faithfully in its good Resolution, it will revive by Faith in the Promises of God; and with it will remove all these Mountains of imaginary difficulties; since in effect there is no difficulty in the acquiring of true Virtue We have no sooner abandoned earthly Affections, but we mount with ease unto true perfection; for all the difficulties we apprehend, are but false visages, which the Devil hath placed, as Vizards to frighten them that begin in true virtue. But we need not fear, for the Mask being taken off, we find true Virtue, which is sweet, pleasant and agreeable. And he that hath once discovered and known it, finds no difficulty in it afterward; but on the contrary much Quiet and consolation. Though the Devil will never cease to tempt and pursue us. He tempted Jesus Christ, and pursued him even to the Desert, whither he had gone by the conduct of the Spirit of God.  
Therefore we must not be shaken, by the Tentations which the Devil makes us; but we must despise him, as an Enemy of God, and who hath no power over man, but what himself gives him: otherways the Devil is in his nature mere impotence, who could not lift a pile of straw from the ground, if man do not permit him. So man, when he is in the Grace of God, may well mock at the Devil; seeing then he cannot hurt him. He waits and goes about him indeed who is in the Grace of God, but cannot hurt him; unless he fall from that grace, or that he consent to the Tentations and Suggestions of the Devil.  
It is nothing to feel Tentations, though they should continue all the days of our lives, provided we do not consent to them. It is but a smoke, which dissipates in the air; It is not very agreeable; but it cannot hurt him that does not approach it: even so is it with the Tentation of the Devil; it vanishes, if we do not follow it. It is the Devil's work to tempt, but man's to resist thereto. Therefore says St. Peter, My Brethren, watch and be sober, for your enemy the Devil goes about like a roaring Lion, seeking whom he may devour. Resist him therefore, continuing firm in the Faith. He says so to teach us, that we must not sleep in the Service of God, nor give up to follow our Appetites; but that we must be sober, and watch with perseverance; for we have an Enemy who never sleeps. We must overcome him by the strength of faith, which is able to transport the greatest Mountains of difficulties, that can ever present to our understanding.  
And if the Devil should tempt us night and day, he cannot hurt our Soul, provided it remain in faith, which begets Hope in the promises of God: He hath said, Come unto me all ye that are heavy laden, and I will give you rest. He excepts none; but calls all men in general, and every one in particular; saying, they must come to him if they be heavy laden; and he promises to ease us. What surer caution would we have? we have there the Promise of God himself; for he says, That he will comfort us, if we go to him in need.  
I am willing to believe (my Son) that you are burdened with Tentations of the Devil; for he sees that you seek after true Virtue; and so he will not fail to attack you in the beginning, and so much the more as you have given him advantage over your Soul by your former sins. He will not quit that fortress, but by force, seeing he hath so long been Ruler and Governor there. You must now then chase him by force; it is in that only that the Kingdom of heaven suffers Violence, and the Violent take it by Force. For we are the Children of God, and consequently Heirs of his Kingdom; so we have no need to take that Kingdom by force. It is given us freely of God. But we must use great force to resist the Devil, and our corrupt Nature, which are the two Enemies of our Salvation, who would rob our souls of that Kingdom, though it belongs to us, as the inheritance of our heavenly Father: and that is the reason why he says, that the Violent ravish it, and that we must take it by force.  
It is not, that we must fight with Weapons of Iron, to gain that Kingdom: for all the bodily force of Nature together could do nothing to the gaining it: but we must fight our enemies with spiritual Weapons, of which the chief is faith; seeing it begets Love, and Hope toward God, the two Bucklers to defend us against all sorts of Enemies.  
For he that loves God, fears nothing; seeing, Love is strong as Death; and he that putteth his trust in God, shall never be confounded. So that the Devil shall never have power over him that resists him, by faith. So, my son, fear nothing; persevere in the good resolution of attaining true Virtue. Give all your affections to love God, and you shall be strong as Death. Place your Hope in God alone, and you shall never be confounded, nor deceived. For having these Arms, you need not fear the Assaults of your Enemy the Devil. He is as a chained Dog, and can go no farther than goes the Chain of man's consent. If he come to vex you in the night, during sleep, that cannot hurt you, seeing man does not use his free will while he sleeps, and so cannot consent to the Tentation of the Devil, which he knows full well: but he comes to vex man in sleep, that he may get him to consent (when awakened) to evil suggestions, which he excited in his spirit while asleep: for a man asleep, sins not.  
But be prompt to evelate your spirit unto God as soon as you awake, and then the tentation shall vanish as smoak. But if you begin to agitate in your spirit, the things which you dreamt, by the Tentation of the Devil, and give your consent thereto, or take pleasure in it: than you fall into sin, and shall consent to the Devil; who is never more overcome than when we despise him. Therefore I advise you never to regard Dreams, or Evil thoughts which he represents to you asleep; nay nor those which he offers when you are awake: because you cannot sin, so long as you do not take pleasure in, or consent thereto.  
Although you should be tormented all the days of your life by evil thoughts, that shall not make you lose the Grace of God, so long as they displease you. Yet you have cause, to humble yourself before God, for your former sins: for if you had never sinned, and willingly given entry to evil thoughts, the Devil would not have had the power to cause you to have them after against your will. But what is passed is no more in your power: it remains only that you strive for the time to come, never more to return to them. Remain then faithful to God, and persevere in your good resolution which you have taken to find true Virtue. Never weary in that search; it deserves well that you endure some trouble: for even the worldlings endure yet much more in the service of the world. For what Disquiets, Cares and Travails does not a Merchant suffer to gain a little Money? What pains must not a Gentleman take, to preserve his Honour? what Fatigue and Toil hath the Labourer and Tradesmam to gain their Food, which you have in the service of God without trouble! Will you not suffer a little Tentation of the Devil, to arrive at true Virtue, which is to buy at a very easy rate? For all that the Devil can do to you is inconsiderable, in respect of the joy which attends you in Heaven: if you endure with perseverance, he may well disturb your Spirit with divers Tentations; but can never cause you to fall into sin, without that your own will consent to him. For when you have rendered your will to God, he will keep it well, and not permit that the Devil gain to make it consent unto Evil. And what more the Devil can do is but a small matter. He should have no power over your will, if he had not had so formerly, so he could not have troubled you so often. For I perceive often his contradictions against me, by you, against your will. He knows that I belong to God, and follow his will, which he contradicts to his power; but he cannot hinder that I know and practise it; and so hinder that you should follow it, and causes you to contradict it often in small things, because he cannot obtain that you should oppose it in great things. He gains always a little, when he cannot gain much.  
I know well that is against your will, and what comes to pass against it, comes assuredly from the Devil: for a man cannot be contrary to his own proper will: what he wills, he desires; and what he desires, effects it so far as he can: And therefore it is the Devil that does in him whatever he does against his own will. If you comprehended well that, (my Son) you would resist him more, and would no more cause me so much pain, by the contradictions you make to the Will of God; which, by his Grace, I know in things great and small; and it you must follow to your power. But you have not yet sufficiently discovered the subtle Snares of that old Serpent; nor overcome yourself, nor human considerations, which are the Chains that yet hinder your flight to God: but do not lose courage. If I have overcome the world, you may also overcome it, and shall become master of the Devil and of yourself. God is not partial, nor an Accepter of Persons. He bestows his Grace upon all them that seek and desire it in truth. I wish you these desires, and remain  
Your Well-affected in Jesus Christ, ANTONIA BOURIGNON. Holste in near Gottorp Castle 27. April 1672. St. vet.   

THE XII. LETTER. The Devil, the Enemy of true Virtue, Opposes it with all manner of Devices.  
To the same, to whom is shown that it is necessary to know the Wiles of the Devil, with which he opposes true Virtue, that we may evite them, which are shown in this and the following Letters: as 1. That the Devil insinuates himself into what is sensual in man. 2. That he suits himself to the impulses and inclinations of every one, leaving the rest in quietness.  
My Son;  
I Spoke much to you in my last of the tentation of the Devil, because it is as necessary for you to know, in order to your salvation, as it is to know true virtue. For if you know only the good, you shall easily fall into the evil, even without perceiving it: and so shall sometimes follow evil, thinking that you do well. But since I have undertaken to teach you all things necessary to salvation, I must speak to you of the malice of the Devil, and how he tempts men to lead them to perdition: as he hath already led many, even such as have never discovered, that is was the Devil who incited them to do evil, and so have suffered themselves to be seduced insensibly by him; though they have been persons well inclined, yet have they been lost by ignorance.  
For ignorance does not excuse; before God. Every one is obliged to know what he ought to do and leave, that he may please the Lord. If then I should now speak to you only of the beauty and excellency of virtue, and you knew not the Wiles of Satan, whereby he attempts to hinder men to arrive at it; doubtless you should never enjoy it; he would stop you in the way by one means or other. So that I judge it more necessary, that you know the Malice of the Devil, and the power he hath over men, when he is unknown to them, than to teach you the Deepest Mysteries of Divinity. For all sciences together could not make you holy; but the Malice of the Devil should lead you to Damnation if you knew it not.  
Therefore, I pray you to apply diligently your spirit to comprehend, that all sorts of Evil come from the Devil; as all sorts of Good comes from God. There is only these two things that are good and evil. So that whatsoever is good, in Heaven, or on Earth in all the Creatures, in every place, proceeds immediately from God: and all that is evil in every thing, comes from the Devil. For he being by his sin separated from God, is fallen into all evils: There is no good but in God alone; and in the privation of good consists all evil. All that is infallible.  
Evil then is no real thing, and God never gave it a being, but all good things come ever from God; whence it follows, that the privation of all good, is all evil. So that, the Devil being separated from God, (who is all good) is consequently fallen into all evil, which is nothing else but a privation of all good. That miserable Nothing is the Devil, who by his free will would separate himself from all good: and it is that separation which makes all evil. There can be no other evil, but the want and deprival of all good, seeing God never created Evil. Now nothing can have a being, but what God created; and having never created evil, it cannot be other thing, but a cursed Nothing; which we call evil. And that evil is in its essence in the Devil, as Good is in God, without mixture: for there can be no Evil in God; and there can be no Good in the Devil.  
But we find a mixture in the other Creatures, which have partaken of Good from God, and evil from the Devil; and so they can be mixed of these two things: and are good or evil in proportion as they partake of the one or the other. God gave unto man all sorts of Goods in abundance, since he had the power to give them. And the devil (that impotence) hath given nothing to man, but so much evil, as he hath obtained consent from the free will of man, and no more: for he is nothing but miserable impotence.  
And to know, that the Malice of the Devil, and the Sin of Man, are but nothings, you need but consider, what we see and touch in nature. For we see assuredly that Hunger and Thirst, is but the want of Meat and Drink; Cold is but the privation of Heat, and Death the privation of life; and so is it with all other sorts of evils, which befall man; which are only the privation of the Goods which he needs for his sustenance, temporal and eternal.  
For, though we say, that there are in Hell, pains and Torments, Fire, Ice, Sadness, Bitterness and all sorts of Pains. All these are nothing in effect but the privation of the goods, which man should have had, to be happy, viz. all sorts of Contentments in God, all Pleasure, all Satisfaction and Delight, Refreshment, Peace and Joy eternal. But the privation of all these things, makes the Torments and Sufferings of Hell; without need that there should be material Fire, Ice, or Famin. It is enough, that the soul of man be deprived of all good, to suffer all sorts of evil. We may see that yet more clearly in a new born Infant, if it be left without the good of assistance, it is reduced to all sorts of evil, and will die, without our touching it, to do it any evil; for we deprive it of life in depriving it of assistance. It is the same with the malice of the Devil, and the Sin of man. They are only privations of Good, which notwithstanding cause Pains and Torments incomprehensible to man's soul. And all that is represented to us by fire, Hunger, and other Torments of Hell; which is nothing, in regard of the reality of the Pains and Torments, which a soul suffers that is deprived of the Grace of God.  
For that soul is not only fallen into the Cold of Ice, and Heat of Fire, but also into all other sorts of Torments; because the privation of the Grace of God, is the possession of all sorts of evil: and seeing that Grace causes us all sorts of Good, its privation must needs throw us into all evil.  
Now whatsoever lives in nature, generates always, because there is in it a bent and inclination to produce its like. Herbs and Plants yield their seeds and sprigs or branches; nothing remains unfruitful, that lives in nature; every kind produces its like to its power. Beasts produce after their kinds; men produce human Creatures; spirits, spirits; every one according to their nature. The good spirits, which are the Angels of God, produce always good spirits; the evil, which are the Devils, produce evil. The one and th'other of these spirits, attempt to produce in the souls of men, their own sort. And as men are the noblest of all the Creatures, there is neither Angel nor Devil hath power over him, but so far as man gives them. The good Angels always incite men to good: the evil, who are the Devils, to evil. And that by the desire that each of these spirits hath, to render men like to themselves; the Devil endeavours to render the souls of men devilish, and the good Angels to render them Angelical. Man in the mean while remains free to yield himself to be begotten unto good, or evil: for none of these spirits can force man: they can but incite him. Every one attempts to render him of his own party: but since the Devil hath corrupted man's nature, he hath also more power over it than the good Angel, which hath not advanced it to good as the Devil to evil. All the good in man comes from God only, and not from the Angel, who being a pure spirit, hath not power, but over the spirit of man, in representing to him good things: but the Devil, as a subtle spirit, hath insinuated himself into the spirit of man, by means of the human nature. And as the vital spirits in man are in his blood dispersed throw his whole body; so does the spirit of the Devil mix and disperse itself with the vital spirits of man; and works much more upon his nature, than the good Angel; who cannot join with the corruption of that nature, because he is a spirit altogether pure; but the Devil is impure, and accords well with the impurity of our corrupted nature. And therefore he is always more united with us than the good Angel, who does not delight but in the pure spirit of man: For he finds nothing conform to his Angelic nature, but the spirit of man; because our human nature is too gross and earthly, to be united with the Angelic Nature.  
But the Devil, as an impure Beast, wallows freely in the flesh and blood, that he may gain the soul of man. He so mixes himself with the blood of man, that he easily moves all the parts of his body to do evil; but man knows not that it is the Devil: For he is so united to corrupt nature, that though we feel his motions, we think that they proceed but from our own nature. Which is because man cannot comprehend, that the Devil should so mix with flesh and blood, since he is only a Spirit without Body, as he is truly: but the Devil hath that subtlety to join himself to the vital spirits of man, to move the flesh to Luxury, Wrath, and other vicious Passions.  
You may see that, my Son, by your proper experience: For if you mark well the disposition of your sentiments, you shall find that you have been often carried away with vicious passions, even against your will; and that you have perceived them with regret, which cannot proceed from yourself, for your will cannot contradict itself. If you had naturally a will to the pleasure of the flesh, it would not displease you, but chose you would take pleasure in it, and be glad that you might effectuate it. But when that carnal thought or desire displeases you, and you regret it, that is a token that it comes from a spirit which is without you, and yet is in you, without that you know how he is there. Yet you see well, by the operations which he does there, that that proceeds not from your own will, which cannot desire what displeases it, but it complains with St. Paul, where he says, the Good that I would, I do not; and the Evil that I would not, that I do: and that to show us, that there is in us an evil spirit, who is the Devil, who often acts in us contrary to our will. Which is but too true, and what every one may experiment in himself; provided he will examine himself narrowly. For though the Devil be an invisible spirit, yet he renders himself visible by his operations. And since there is no other Evil but the Devil, we must conclude, that all the Evils we do against our will, proceed from him only.  
For he endeavours always to cause us to sin, and to lose the grace of God, that he may have us Companions of his miseries, by causing us to lose all good, which consists in the Grace of God; to cause us to fall into all sorts of Evil, which is the privation of all sorts of Good. The Devil is in that state, and so attempts to beget others miserable as himself; and that with as much Care, Labour, and Desire, as men can bestow to beget their like.  
Behold the cursed instrument which acts always in man, to make him lose the Grace of God: Which you must know (my Son) if you will arrive at true Virtue. For if the Devil remain unknown to you, he will gain you by one means or other: it is all one to him, provided he catch men; and he hath divers sorts of Snares, proper for the condition of every one. He spies out the inclinations of every man, that he may attaque him where he is weakest.  
When he sees one addicted to covet the Riches of this world, he will give him prosperity, that he may fix his heart thereon. If that succeed, then hath he gained the man; seeing his affections cannot be unto God, so long as as they are in his money. Not that the Devil can give men Riches; for he is but a poor Wretch, who hath nothing but miseries: but he hath power over the minds of many men, whom he moves to labour and give profit to such, as he hopes to gain by addictedness to Riches. So that he brings forth occasions to make them prosper by his adherents. Now they that know not the Wiles of the Devil, think that it is the Blessing of God, when they so prosper: The Devil so blinds their understanding, that they discover not even that these Prosperities cause them to fall into several sins. For he that is rich, becomes ordinarily proud, he exceeds in Pomp, Vanity Delicious Fare, Idleness, Luxury, and divers other Excesses, which he could not commit before he was rich: So it is easy to conjecture, that it could not be by the Blessing of God he acquired these Riches. But men are at present so blind in that point, that they attribute to God what the Devil does to draw them to Hell▪ one by oneway, and another by another; For he is so subtle that he will be loath to tempt one by things contrary to their inclination. If he sees one liberal, and that covets not the Riches of the World, he will make him exceed in Liberality, in giving, prodigueing and neglecting what is necessary for himself: and so he will make him give his Riches to them that will offend God, by what he gives them. And if he see another Addicted to Luxury, Blasphemies, or Drunkenness, he is often content with some of these sins, and lets him do well in other things.  
For it is enough to the Devil, if he hold us bound by one only sin, wherein we have our affections that is enough to keep us out of the Graces of God; seeing we must not withdraw our heart, to place it in any thing, but in God alone. Yet the Devil always incites man to do all the evil, he can: But there are many, who would not give themselves to many Vices, though they be addicted to some one: Such sorts of persons are not much molested by tentations of the Devil; but he lets them rest quietly in the sin to which he sees them most addicted, without tempting them by others. When then he hath no hope to carry men to greater Evils, he contents himself to keep their souls fast by one Chain until Death, that he may after drag them to hell with him. The misery is, that men will not be aware; for they that are not addicted to many sins have always hopes of their salvation. I confess, says one, I'm inclined to Luxury; but I bestow much on the poor, and will wrong no man. Another says, It is true, I'm given to Drinking; but I am kind and obliging to my neighbour. A third, It's true, I love Riches, and Honours; but I also attend the Service of God, I go frequently to Church, and to Solemnities and Devotions. A fourth says, I'm given to feeding and delicacy; but I hate no person. And so with a thousand Excuses they think to evite damnation, and to abtain salvation, while they are not addicted to many Vices and Sins.  
But the Devil, derides all these Excuses; he would have of all sorts of persons in Hell: them that commit more sorts of sins, and those also that are addicted to one or two sorts. For there are in Hell all sorts of states and degrees, even as there is in the world: where one is of higher condition than another. Those that have here committed more sins, shall be in greater damnation in Hell, than others. I pray God deliver you from that unhappiness, and remain  
Your Well-affected in Jesus Christ, ANTONIA BOURIGNON. Holstein near Gottorp Castle 29. April 1672. St. vet.   

THE XIII. LETTER. Whatever is Sensible to Nature, is not the Work of Grace or Virtue.  
To the same; to whom is shown a third Artifice of the Devil, whereby he persuades men that they may satisfy their senses in the state of Regeneration, and praising God. And a fourth, by which he affixes their minds to the spiritual sweetness and Delights, wherewith they that desire to follow Virtue are affected.  
My Son;  
I Have not yet sufficiently detected to you the Devils cunning craftiness; although I have shown you, how he useth to tempt men, by the things they are most inclined to, which I hope you now understand well. But you know not yet, how he tempts spiritual persons, and them that seek after true Virtue: he uses more endeavour to gain these; than for them of the world; for these he leaves to do as they please, knowing well, that they need but follow their corrupt Nature, to damn themselves, without his tempting of them much. For the corruption of nature comes from the Devil, and we need but follow it to become little Devils: as if we but follow the Light of God, we shall become little Gods: for the good spirit and the evil also beget always their like when joined and united to the soul of man. They produce always fruits of their own nature. When man's will then joins with the Corrruption of his Nature, it needs no other Devil from without to tempt it; having in itself that little Devil of Corruption, which the great one hath engendered there. And when it obeys that Corruption, it obeys the Devil himself: For the Corruption of Nature and the malice of the Devil are the same thing, even as a man's Child is another man. Men are grossly ignorant in that they think they are not tempted of the Devil, when they do not feel in themselves preternatural evil: and they call the Malice of their Nature, a Fragility, without having ever seriously considered, whence that natural wickedness comes to them.  
God never created evil; but he made man altogether perfect, and with an inclination and will to Good, without knowing any thing of evil: and therefore of necessity the wickedness and inclination to evil, which man feels in his nature, must come from the Devil: and itself may be called a Devil, seeing there is no other evil but him, as there is no other good but God. So that they that follow the inclinations of their corrupt Nature, march quietly to eternal Damnation. And the Devil does not drive such with tentations; but stands afar off to see them go on, knowing well, that they shall become daily worse, if they but follow simply the inclinations of their corrupt nature.  
Which few are aware of; but they will find themselves deceived at Death; for during their life they think it is no evil, to follow their natural inclinations: yea, say some, God created Nature, and cannot be offended that we follow it. That is one of the greatest Tentations, and is a sentiment which opens a door to all sorts of evils. It is true, God created nature, and wills that man use it; but the Devil hath so corrupted Nature that man can no more use and follow it without sinning, since it is corrupted. Man cannot even do any natural function now, without sinning against God; and that as long as he hath not overcome the corruption of his nature. For if the natural man eat and drink, he does it with affection: now that affection ought to be carried to God alone; so he sins, when he turns it elsewhere: and when he gives his affection to see, hear, smell, taste, or feel; he loves something else than God. But he ought to love him with all his heart, and not place his affections on other things, beside him alone: and so long as man puts his affection on eating, drinking, clothing or lying, etc. he is turned from all good, which is God, and turned to all evil, which is the privation of all good. It is the same if we love our Riches, Honours, and Pleasures; for we are turned from God, unto the love of ourselves; when we love the Pleasures of the flesh, and not those of the spirit; and that exchange of affection causes us to fall into all evil, seeing it deprives us of all good.  
If then we will depart from all evil, and possess all good, we must of necessity resist and overcome the inclinations of corrupt nature: otherwise we shall insensibly fall into all sorts of sin. For it is enough to carry us to Hell, to follow corrupt nature.  
And therefore (my Son) you must die to yourself first, if you would arrive at true Virtue: seeing as long as corrupt nature is not entirely mortified in you, you cannot live in the spirit of Jesus Christ, because for that you must become a new creature, and detest that old corruption, which the Devil hath intruded into the Works of God; for it's that is our Enemy, and causes us all sorts of Evil. Notwithstanding the ignorant think it a happiness when they can follow their natural inclinations, although it is in effect the source of all Evils. Which you may well see, by the reasons which I have formerly deduced. For although God hath created Nature, and ordained that it should be sustained, by aliments, and also re-produce itself by generation: yet he would always have the Heart and Affections of man to himself entirely, without parting.  
God willingly permits that man eat, and drink and generate, and use his five natural Senses for his necessity: but he will also that we place not our Affections and Heart on these, which he requires to be preserved for himself only indivisibly. We may then well use all these things, but not fasten our heart on'em.  
For when in the beginning man was created in Grace, he did eat, drink, generate, and use his five natural senses: because he could do all that with thanksgiving to God. When he tasted of good things, he praised God, who had made them so savoury for him: when he saw beautiful things, he praised their Author in admiring those Beauties. If he smelled good Odours, or heard pleasant Melody, or touched smooth and pleasant things; he rejoiced in God, blessing him, in that he had not only given him the things necessary for entertaining his life, but also for Pleasure and Delight. All these things than served man only to bless their Creator, and glorify him in his Creatures. And man desired not Generation, but to increase the Praises and thanksgiving which they owed unto God.  
Behold how man used all these things well, before the devil had corrupted his Nature: but since he is turned from God to carry his affections to himself, as he does at present; he desires not generation but for his own satisfaction, and not for augmenting the Glory of God, but to wallow in concupiscence; for they have more inclination to enjoy the Pleasures of the Flesh, than to produce Children to glorify God. And when men enjoy the pleasures of their senses, and use the beautiful and good creatures, it is more to satisfy themselves, than to bless and magnify God, who gives them: So esteeming more the gift than the giver.  
From all which we see, that what served unto man for blessing, when he was in Grace, serves now as a means of sinning, and losing the Grace of God. Yet we find men so blinded with self-love, that they persuade themselves, they can see, hear, smell, taste, and feel, all that is good and pleasant, and praise God in the mean while: which is but falsehood. For since man's Nature was corrupted, it no more refers any thing to God; but in all these things pleases itself; and uses them as if it were worthy of them, as it was before sin. But that is a gross Error; for corrupt nature cannot seek the Glory of God; it seeks only its own, and hath no intention to bless and praise God for what it posesses. This desire of satisfying the five senses, is common to all that live according to corrupt nature, none excepted.  
Therefore those that say, that they know to use good and pleasant things, in praising God, do but flatter themselves. For, to do that, they must have overcome corrupt nature: which they have not yet done, since we see them search after good and pleasant things for their satisfaction. But if they had overcome corrupt Nature, they would no more satisfy it in any thing; For that corruption is never so mortified in this life, but it would soon revive, if they granted to their nature eases and pleasures.  
But the soul that is regenerated in Jesus Christ, knows well, that Nature must be kept under subjection and restraint, during this short life, which is a time of penitence; where we must suffer, if we will enjoy after. Which shows, that those, who say, they may enjoy all beautiful and good things here, praising God; are very ignorant, and deceived by the Devil. For they think themselves to be regenerated in the Spirit of Jesus Christ; which is false: seeing his Spirit doth not teach that we should taste the Pleasures of this life, and use all that's good and pleasant: But he teaches penitence, and renouncing ourselves; to be poor in Spirit; to forsake all that we have; to watch and be sober. All that is not to enjoy whatever is good and pleasant. For Jesus Christ teaches to take the least, and to choose the lowest place. If then these persons, had but attained however little of the Spirit of Jesus Christ, they would be far from saying, that they have overcome the corruption of their nature, and are renewed in the Spirit of Jesus Christ, while they do things quite contrary to what he did and taught.  
For if it were permitted to the Regenerate, to take their pleasure, and to enjoy whatever is good and pleasant in nature; doubtless Jesus Christ would have done so: seeing there was never any person regenerated, and had overcome the corruption of Nature, so perfectly as he: And yet he speaks of nothing but suffering, becoming poor, bearing the Cross, and denying ourselves: These imprudents must think themselves more perfect than he, seeing they say, they may well taste all what is good and pleasant in nature, provided they thank God.  
Notwithstanding our Lord deprived himself of all these things, to give us example. Do you not see, my Son, that it is a cunning device of Satan, to deceive them that aspire unto Virtue? For he fills their Spirit with presumption assoon as he hath got them to digest some curious speculations of the spiritual life. They imagine that they are already regenerated in the Spirit of Jesus Christ, although they live altogether according to the corrupt nature of the old Adam. Such persons are very far from true Virtue: And it is to be feared, that they shall never arrive at it, seeing they think themselves in it already; but they are far from it, and they had better never have begun to be virtuous, than to take up false Virtues. These sins are worse than others because of their Hypocrisy. They think themselves virtuous, and they are yet full of Vices and Sins. I despair more of these apparent devout persons than of the persons of the World, who have any Fear of God; for they have the beginning of Virtue; which th'others have not, who cannot fear God, believing themselves regenerated in the Spirit of Jesus Christ. They fancy themselves to be in Assurance, and they are in the midst of Perils and Dangers of losing their souls, by Presumption, and the Delusion of the Devil, who attempts always to turn aside them that desire to follow true virtue.  
He first by some inward Consolation and sweetness endeavours to fix them on it by self-love; for corrupt nature loves to be comforted. But the new Beginner no sooner takes his pleasure in these sensible Sweetness and Consolations, but he falls. The reason is, that he will not mind his duty in resisting the corruption of his nature, when he is fastened to these sensibilities: But will think he hath already overcome it, when he feels delight, and consolation in Spiritual things; whereas before he felt none, but in natural things: And that makes him believe that he is already at the height of Perfection, though he be not yet at the first degree; which is the Tears of Penitence, and regret for offending God, and the desire to walk henceforth in his Fear, which is the beginning of all Virtue.  
But the Devil diverts that Fear, and persuades them, that they are already virtuous, because they desire to become so. And so does the Devil amuse those that begin; and he would willingly keep them all their life with Sweetness & inward Consolations, which the Devil can give, and also man's own Nature. For as soon as they withdraw from the Vanity of the World, they find great quiet; since it is a Slavery to serve the World. There they torture and rack their understanding by care to maintain themselves well in honour and reputation, to be well clothed and adorned, and to be followed and esteemed. What Diligence must not a Worldly Person use to please men? What Fear of incurring Disgraces? How must he dissemble, and suffer to have men's Favour and keep it? How much toil to gain sufficiently to maintain him honourably? What Device and Cunning must he use to get Esteem, and to avoid Contempt? In fine, he that serves the World, hath nothing but toil and disquiet: but he that hath resolved to quit it, to serve God, begins to be loosed from the weighty yoke of pleasing the World, and to find himself in much more quiet and contentment. Which is pleasant to nature; but if it please and fix itself upon these Pleasures, it will not advance in Virtue; but live in self-love, instead of the love of God; And in that the Devil forwards Nature mightily, in augmenting these sweetnesses and inward Consolations, to fix the person the more to them.  
God bestows also Sweetness and consolations upon them that begin, to draw them the more easily from Earthly Affections, to the Love of himself, by sensible Consolations, which the soul finds in his service. But whencesoever they come, we must never rest thereon, nor take pleasure in any thing, that is not God: For all Sin came into the World by man's loving the Creatures, and taking his pleasure in them. And when we take pleasure in Inward Consolation, we turn from God, in loving that sensibility: It is permitted to feel and perceive them, since God gives them sometimes, but we cannot addict ourselves to them, without sinning, no more than to other things beside God: For our whole heart ought to be employed in the Love of God only.  
I know well the Devil attempts to turn us from that Love by all sorts of occasions; and he no sooner sees one retire from the Love of the World, Riches, Honours and Pleasures; but he attacques them by the affection of Virtue, and inward consolations, to withdraw their Hearts thereby from that pure Love of God. Be then upon your guard, my Son, lest the Devil ensnare you, under pretext of Virtue: Which Care she wisheth you, who remains,  
Your Well-affected in Jesus Christ, ANTONIA BOURIGNON. Holstein near Gottorp Castle May 3. 1672.st, vet.   

THE XIV. LETTER. The Devil Transforms himself into an Angel of Light.  
To the same; to whom is discovered a fifth and sixth Artifice of the Devil, by which he causeth men to apply themselves to the knowledge of the Truth, and Mysterial and Spiritual things; to the end that (5) they may comprehend them, or (6) that they may unseasonably instruct others.  
My Son;  
I Have not yet exposed to you all the Wiles and Devices of the Devil; as it is impossible for me to discover them all: but I shall yet tell you of more, which I have experimented myself, and also such as I have seen in others.  
You must then know, in what manner he treats with spiritual persons; otherwise he might seduce you without your knowing it; and you should sometimes take for Operations of God, what were Operations of the Devil. For he transforms himself into an Angel of Light, and does in us almost the same things which the Spirit of God does; he gives light to our understanding, and makes it conceive mystical things and deep divine mysteries; for having been an Angel of God, he knew his will, but did not put it in practice. He attempts to cause men to do the very same. He does not hinder them to read mystical things, and to take pleasure in them, while they are in themselves beautiful and pleasant. He gives also curiosity to desire to understand them, that they may be able to speak well of them: but he hinders with all his might, that they should bring them into practice. For he knows well that it is written, that he that knew the Will of his Father and did it not, should be beaten with many stripes.  
His Malice is so great, that it is his satisfaction to see man in the greatest miseries; and the deeper he sees man precipitated in Damnation, the more he rejoiceth; and for that is it he excites always to do more Evil: and knowing that it is a greater Evil to know mystical things, and not practise them; than to be ignorant of them, or unable to know them: He gives light to the man's understanding, to make him understand and comprehend well these divine things, and so much the more as he reaps his advantage; seeing he that understands nothing of these, will be always more humble, than he that does understand them well. For he boasts and glories without reason; but the other fears God because of his Ignorance, and accounts himself unworthy to receive his Graces while he can say nothing in divine things: whereas the other, because he can, thinks himself a Saint.  
I have known several in that state, whom I could not help, because they thought themselves wiser than me in mystical things: Yea, I have seen clearly that the Devil teaches mystical things. For divers Sorcerers have told me, that the Devil taught them divine things, and catechised them even as a Missionary: and I found in effect that they understood as much of divinity as some Divines who have studied in it all their life.  
I knew in particular one man, who spoke as Divinely as an Angel of Heaven could; and when I heard him at first, I thought to have found another self, and remained several years in that Opinion. For I had never heard any speak so profoundly of the internal and mystique Life, as him: but at length he discovered to me that all was but Hypocrisy. Which I could hardly believe, because of the good Opinion I had conceived of him, and his inward disposition: So I asked him, where he had learned those profound Secrets of the inward and mystique Life, seeing he had not studied, nor understood Latin? He answered That he had an Ambition to be esteemed of men; and to effect it, he had neither Birth nor money, being a poor countreymans' Son, but seeing that Virtue was esteemed among Persons of Virtue and Honour, he conceived that by learning it, he should be esteemed of such persons; which did also succeed to him. For every one esteemed him as a Saint, as he had in his Discourse and outward Comportment the appearance of it. He was Modest; walked among men without regarding them; he was always the first at Church on days of Solemnities, and Devotions; he gave liberally to the Poor; and sometimes put off the clothes of his own body, to cover some miserable Body he saw Naked, because he had no substance to give them Money; He ate and drank soberly; sincere and true in his words; showed to be in continual Communion with God. And with all these fine apparent Virtues, he was by compact joined to the Devil; as he confessed several times himself at the end of his life; and died enraged, renouncing God, and calling upon the Devils, of whom he complained because of the Torments they caused him to suffer.  
Behold how men deceive themselves, in believing them to be virtuous, who can speak well of Virtue: and the Devil himself teaches his Adherents to talk well. For that man told me, that the Devil incited him to buy several good Books, as Taulerus, Cantsvelt, Johannes a Cruse, and other good mystique Authors; that by reading them, and retaining what he read, he might speak like them; and by such discourse be esteemed one enlightened of God. Notwithstanding that Light came from the Devil; which befalls also many others, who are but Beginners in Virtue, even against their intention, and without that they perceive it; and that, to stay them in these Lights, and pleasant Speculations of Divine things.  
Therefore (my Son) be never curious to know much, nor that you may be able to talk well of Virtue: but be careful to practise well what you know. For God will call you to an account of it: Seeing much shall be required of him to whom much is given. Be faithful to the first light God gives you; and he shall give you more afterward. Go not out of yourself to communicate it to others, before you have put it in practice yourself.  
The Devil uses also that deceit, and thereby turns away many from following true virtue: For he gives them at the beginning a certain fervour and desire to convert all the World. And that assoon as they have in themselves any sensible joy and sweetness, or have received some particular Light from God, or have taken the resolution to abandon the World to serve God; they would gladly impart all that to others, before they have received sufficiently themselves; and by that means the Devil distracts their minds, and makes the little they had to vanish, without any profit arriving to others. It is of such persons, the Scripture says, that they rise too early in the morning. For they cannot give true Virtue to others, while they have it not themselves. And so all goes away in words and distractions: and in the end themselves remain with empty souls, from which by little and little is dispelled all the humour they had tasted of Virtue. They think to do good to others, and they profit no person, but lose their time unprofitably.  
Be aware of this Deceit, my Son, and go not out from your own heart before you be sent. There are enough, who make it their trade to Teach others: but very few that teach themselves. If it come that you have some Grace from God, keep it hid until it be God's will that you should discover it: otherwise you put yourself in peril of committing several sins, while you shall not perceive it. For there can easily slip into your heart some Vainglory, when you have received any particular Grace: and even when you have only the desire of forsaking the World, the better to serve God; that can give you to esteem yourself more than another: heware also of publishing it, before you have done it. It is best to do, and be silent: for to speak of these things, gives satisfaction to your nature; for it is much pleased to speak of good things; so it is best not to give it matter of vain complacency; but to suffer the good Seed which God hath cast into your Soul to spring up secretly, until it bud, and send forth branches outward, springing from the root within; and in the end bear fruit; whereof every one may gather without your loss or hurt.  
Which will come, when you have overcome all human considerations, and Vainglory; and then shall true Virtue appear sufficiently in all your works, without needing to make your trade to teach others. Then shall your actions teach them: and works are much more effectual Sermons, than Words. For it happens often, that they that speak well, do evil. And for that words effect nothing in the Souls of others, though good, unless they know that these words come from his heart that pronounces them: and then they have more force to work in the Souls of others: but to speak of divine things and of Virtue, without the practising of them, is as tinkling Brass sounding, or as a Perroquet that speaks without reason: and beside, the uselessness of these words to others, they endanger their own soul by Vain-glory.  
For the Ignorant esteem for Virtue, virtuous words, and praise them, as if it were reality; though they be not at all estimable; for the Devil himself can speak well of divine things, as sometimes persons whom he possessed have said unto me.  
I heard a Story, how one time the Devil took the form of a Human Body, and a Religious Habit, and in that equipage came and presented himself to a Monastery, where there was kept a great Solemnity: and because of the Feast, a great concourse of people. Now the preacher of the convent fell suddenly sick; whereat the Prior was much vexed, having no person to preach; but at that instant it was that the Devil came in his Religious Habit and knocked at the Gate, and asked liberty to lodge in the Convent: and when he presented himself before the Prior, to have his Blessing (as do ordinarily the Religious Strangers) he asked the reason of his sadness? Who answered, It was because of the sudden sickness befallen the Preacher, that was to preach at that hour; and that he feared the Murmur and Scandal which that might cause, because there was no Preacher to supply the want. The Devil answered, That he would willingly make the Sermon: which rejoiced much the Prior, thinking God had sent him that Minister in his Necessity. The Devil then going up unto the Chair, preached so powerfully and so wisely, of the judgement of God, of the State of the Blessed, and that of the Damned, that most of the Hearers wept with compunction, and were astonished to hear so clear a deduction of all these things.  
But a simple Religious Person of that Convent had a Revelation from God, that it was the Devil; whereof he advertised the prior, who having ended his Functions, caused the preacher to come before him, and conjured him by God, to tell who he was. He answered, that he was the Devil. The prior asked, how it was possible, that he could preach so beautiful Truths, and so profitable for the salvation of Souls. To which he answered; I reap my advantage by that; for those that have heard me speak these Truths, can find no more cloak of ignorance. I have declared to them the State of the Blessed and that of the Miserable, and the just judgements of God: and they were all moved. But they are so addicted to self-love and the love of earthly things, that they will not put into practice what I have taught them: but on the contrary. will follow their old Customs, and forget the Truths which I have preached to them: and after that he vanished like smoke, in presence of the Prior, and some other of the Religious; leaving a noisome Stink behind him.  
This history shows enough, that the Devil can well speak the truth, and good things, when he sees he can make his advantage of it; and therefore should we not esteem it a Virtue to be able to talk well of good things? Virtue consists only in the practice: and so imagine not, that you shall do well to study much, that you may speak advantageously of Virtue: that would be but Vanity without Profit.  
But endeavour to study well the knowledge of true Virtue, to the end you may put it into practice; and your practice shall teach others. Never read any thing to learn to talk well: but read the Books which teach the practice of Virtue: such as is that of Thomas a Kempis, or other such like. For the high and difficult questions cannot make you holy: but will inspire your heart with Vanity and Pride.  
Now, seeing we ought to evite even the shadow of evil, we must consequently beware of reading Unprofitable things, or elevating matters of Controversy and hidden Mysteries; seeing all these things do no more but fill our Spirit with wind, not bringing any profit to the soul, but much hurt. For as a Vessel filled with some liquor; cannot receive any other thing, without mixing with what is in it or spilling it over; It is the same with our understanding, when it is replenished with curious studies of whatever matter: For then the light of the Holy Spirit cannot be poured into it pure. It is mixed with our proper thoughts, and so there is nothing but confusion. And in that Confusion, as in troubled water, the Devil fishes, and dissipates quite that Light.  
And therefore it is that so few souls receive purely the light of the Holy Spirit. They are not empty; but filled with fine speculations of Mystique things; Others have their minds filled with Medicine; Others with Astrology; and so of other studies. They cannot comprehend why they should not have the Light of the Holy Spirit, as well as some other particular souls, which they see and know to possess it. But they need not be astonished at that; for the Holy Spirit cannot enter into a soul filled with something else: It must be altogether void of it's own Curiosities, before it can be disposed to receive the wisdom of the Holy Spirit. It should then desire to know nothing, beside what God wills that it should know: and consequently should not apply itself to read any Book, but such as enlightens the understanding in the knowledge of true Virtue. Neither must you read these things curiously, or much at a time; you should pause, and consider what you find there profitable for your soul.  
I would not altogether stop the curiosity you have, to read my Writings, or those of others, who treat of solid Virtue: For that Curiosity is necessary at the beginning; for you cannot learn if you be not curious to know. We must know before we can love. If then you knew not the Truths which I write, you could not practise them. So we may give liberty to that curiosity, to know good things. You must not read only to nourish, or satisfy it: but to learn the truth. You cannot discover it too much; though some natural satisfaction mix itself, it shall not hurt you, provided you rest not on that pleasure.  
They tell us, that Mary Magdalene went to Jesus Christ because they said to her that he was a beautiful man, and spoke well. Notwithstanding that vain curiosity led her to the knowledge of the truth. But after her first curiosity vanishing, she gave herself to the practice of the Truths which she had heard from him.  
Do you the same, My Son. Search curiously the Books which treat of solid Virtue; and neglect no occasion to find them; seeing they serve as means to know the will of God; and because God often speaks to the soul by the means of a good Book, moving the heart to the affection of eternal things, and contempt of temporal; you must only discern, whether you read divine things for your own satisfaction, or if you do it only to enlighten your soul in the knowledge of the Truth of God. If it is for the last, there is no evil, that you give yourself to long reading. Stay yourself only on the matters, which move your heart to the Love of God; without going further, until you have found means to practise it well.  
I did that in my young years, when first I saw the New Testament; and when I understood thereby what a Gospel Life was, I closed the book for twenty years, and exercised myself to practise what is contained in it. And so I found the Light of the Holy Spirit, without using Books to instruct me. In which you may imitate me, when you have sufficiently read what may avail to the perfection of your soul. Which she wishes to you, who remains  
Your Well-affectioned in Jesus Christ, ANTONIA BOURIGNON. Holstein, near Gottorp Castle, May 5. 1672. St. Vet.   

THE XV. LETTER. The Devil incites to Good, that he may bring Evil out of it.  
To the same, Discovering to him a seventh Wile of the Devil, by which he carries us out of ourselves; that comparing our works with those of others, we may from our Virtue contract vainglory. And an Eighth, by which he incites us to immoderate Macerations and Mortifications of the Body. And finally a Nineth, in which he excites us to immoderation in spiritual good works toward our Neighbour; as unseasonably to Instruct, Convert, Reprove or Correct him.  
My Son;  
I Must discover to you yet another Device of Satan, by which he does gain several well inclined persons, even such as have a good will, who are not only resolved to labour for the knowledge of true Virtue, but would also put it in practice. For when he cannot amuse them by fine speculations, and curious searches to be capable of talking well of spiritual things, because they have discovered, that to talk well of and understand well a Virtue, is but Vanity, when it is not put in practice: and that so they have absolutely resolved to fall to the practice, in the exercise of good works.  
Then comes he to tempt by virtue itself, and by the practice of good works. He endeavours to intrude Vainglory upon true Virtue; and secretly justles in Self-esteem and Contempt of others with good works: None is exempt from that Vanity at the beginning of their conversion. For all men carry in them an inclination to Pride, when they come into the world, and also every one must combat and oppose it, if he would attain to Salvation. But this Pride is harder to be discovered, when it furs itself into Virtue, lurking in the heart without appearing outwardly; as does that which proceeds from plenty of Riches, and the honours which men give. For that Vanity shows itself sufficiently outwardly; for he that is proud of his Riches, will show to the world his Riches and Liberality: by Prodigality in several things, as in Movables, clothes, Meat, and Drink, willing in every thing the best and dearest, to satisfy his vainglory; and must also be served with Pages and Servants. So that his outward Actions discover sufficiently the Pride of his Heart: but spiritual Pride keeps itself hidden even under a cloak of Humility. For we see ordinarily beginners in virtue give themselves to Fasting, Watching and Prayer, to humility in their clothes, to lie on hard Beds, and other Macerations of their Body; and also to exercises of Works of Mercy spiritual and corporal.  
Into which the Devil easily intrudes himself; for if he can gain nothing by vainglory in our good works, because the man overcomes it by the Grace of God: He attaques us by Excesses in them; and moves us to fast to excess, that it may ruin our health or unfit it for necessary labour: and to oblige us after to substantious or delicate food, and so precipitate us again into delicacy.  
Lo! how the Devil attempts to sway us from one extreme to another, and especially him that is not well acquainted with his wiles. He hath brought some to death by excess in fasting, and maceration of the body: I know that is rare in the time we live in, when none will embrace penitence, most part loving sensuality. Yet among the small number of Penitents, the Devil insinuates himself, causing them to exceed. For when he can no more make them fall by ease and sensualities, he does it by excess in good Works. And Prayer being the best of all, he causes them to tie themselves to a number of vocal Prayers; to over-charge them, and disquiet them, when they have not time to wait and fulfil these ordinary Prayers; which makes the man sorrowful and dissatisfied, thinking he does not please God, when he does not fulfil all his ordinary prayers by custom: and in that thought he is sad and pensive, and uneasy to them he converses with.  
The Devil draws his advantages from excess in prayer; for it hurts the head when too vehement, and brings often confusion in their affairs and housholding: I have known Women so addicted to their prayers and devotions, that they neglected their families to go to Church frequently at solemnities and Devotions; and with all they thought they did well, without discovering the cunning of the Devil, who made them sin instead of doing good.  
For God is a God of Order, and not of Confusion; and he says expressly, that our Prayers should not be as those of the Pharisees, who use many words, seeing the Lord knows what we have need of before we ask it. And if we think to gain time for Prayer by watching, the Devil will disturb our spirit, for want of sufficient sleep, that he may weaken us, and in short time destroy us. I have experienced all these things, and sometimes fallen into so great extremities, that if God had not marvellously maintained me, I should have been dead long ago, by excess in fasting, watching, and lying hard; which God hath since shown me to be but a disorderly fervour, which cannot be long continued; and that the Devil finds his advantages in it, and easily insinuates therein thoughts of vainglory; because they think themselves better than others, while they use these mortifications of the body, though they be no more, but means to mortify our Intemperances' and Luxury. For if we were well disposed, we should not need Watchings, Fast, and other Macerations of the body. It is not our Flesh that can sin, but the will only, which we must compel more to do well than our flesh: seeing this is but as a Horse which ought not to be whipped when he rides willingly; which he does as well covered with a Saddle of Leather, as with one of Velvet; and chose. Even so our Heart may be as virtuous, when our Body is covered with velvet as when with Leather: seeing the outward habit brings nothing to the Soul. Beside, a simple habit covers often Hypocrisy, and causes pride in the Heart. And therefore we must never be tied to these outward things; for the Devil thereby finds opportunity. But we must be tied to God alone, on whom the Devil hath no power; as he hath on all our outward actions, even the best.  
For the Devil furs himself into works of spiritual Mercy and Charity; he persuades us, that it is well done to instruct the Ignorant, and admonish the faulty; which in effect profits no more in this miserable time, when men perish not by Ignorance, but by pure malice. For every one would profess to teach virtue, and very few will practise it. I exercised myself about nine years in teaching of the ignorant, without profiting any thing in the salvation of their Souls. On the contrary, I had the dissatisfaction to hear some of them say, to whom I had shown the Christian Doctrine and Virtue, That they could now do greater Evils, than they could do before; because now they could cover their wickednesses with feigned Virtues, which they could not do before they learned to talk of Virtue.  
So it is not advisable that we distract ourselves to go and teach others, unless we see that our teaching will be profitable to their Salvation whom we would teach: and we must use in this great discretion, otherwise the Devil vould amuse us all our life in teaching the Ignorant, thinking we did a work of spiritual Mercy, which yet should be no profit to others, and much hurt to ourselves. We must indee●●ave Charity to teach our Neighbour; but not exceed therein, nor have an indiscreet Zeal toward such as search not after the Salvation or Perfection of their Souls themselves. For the Devil himself would feign ignorance, and desire of us instruction, to distract us from our own perfection. I have known persons possessed of the Devil, who went continually searching pious Souls, to be instructed in Christian Perfection. These are such as the scripture calls silly Women, ever learning, and never come to the knowledge of the Truth. For they care not to put it in practice, although they knew it; but seek only to amuse us, and cause good persons to lose their time, who cannot advance in Virtue while they are attempting in vain to procure it to others.  
There is the profit the Devil draws from works of spiritual Mercy, both in instructing Ignorants and admonishing the Faulty: for so evil is our time become, that we can no more resist the evil; it is enough to endure and suffer it with regret. If you should speak to admonish men for their Oaths, Whoredoms, Robberies, Lies, and Infidelities, and other gross Sins; they would leap in your face, curse you, despise you, calumniate and hate you. So that instead of doing them any work of Mercy, you should excite them to greater sins, and put yourself in danger of being abused and persecuted, without any profit. As I have known persons zealous for the Glory of God, who could not suffer the wicked in their presence; and reproved their Vices, and admonished them upon occasions; And these have often run the hazard of being killed by them they admonished; the Devil attempting so to extirpate them.  
Which also happened to one of my Friends, who was Poisoned for being overzealous for the Glory of God, and over-fervent in opposing Evil: And therefore we must in all things use discretion, if we would evite the snares, which the Devil spreads every where, to catch souls. Yet we must not therefore neglect to instruct the Ignorant, and admonish the Faulty, when we find persons disposed to profit thereby. Yea, we must have in our heart the Charity of St. Paul, who wished to be accursed for his brethren's Salvation. Which appears to be an excessive Zeal; but it proceeded from the Charity of his Heart toward his Neighbour, and forgetting of himself: For he regarded more the Glory of God than his own Salvation or Advantage, seeing he was but one person to glorify God, and his brethren a great number.  
So that excess could not come of the Devil, seeing he had no interest or profit by it. He knows that God does the will of them that he loves, and so he might foresee, that St. Paul would obtain the Prayer which he made for his Brethren; He knew also that God would not damn St. Paul for his great Charity which he carried to his Brethren, offering his own Salvation that they might be saved. He could have no extrance there, seeing Charity is God himself, on whom the Devil hath no power: but he hath much over all our external actions, when they are done without discretion. Therefore was it St. Anthony said, Discretion is the greatest of all Virtues; seeing they are disorderly when not regulated with Discretion: For Fast, Watchings, Prayers and Works of Mercy, and other Virtues, are not good when Discretion is wanting. It is good to admonish and instruct our Neighbour in a fit season, and when he desires it; but when he does not seek it, or will not suffer it, we must withdraw testifying that their imperfections and sins displease us, without going to correct or restrain them authoritatively. For God hath not given us our Brother in charge; he is left free as well as we: so we ought not to help him but by Charity as far as he hath need, and desires it; not farther.  
God does equally the same with all men; he pleased to have them free, and so constrains them in nothing. Now we must not presume to be more just or charitable than God, in willing to oblige our Neighbour to do well by force, and forsake his Sins and Vices, if he does not of himself entreat us to counsel and admonish him, when he fails.  
For one man ought never to go to compel another in what regards his perfection, since God hath created us free, and will not that we should be Slaves; but wills that our souls should be his Spouses, to yield themselves voluntarily to his Love: But all Constraint is Slavery: So we must never use rashness to force men to do well, or constrain him to forsake his sins. God will have us free during the time of our trial, which is this short life. And it is the Pride and Presumption of ourselves, to go to instruct or correct our Neighbour by authority; who is sometimes better before God than ourselves, though he have not so many moral Virtues, or outward Appearance of Good: which we often learn and observe, that we may be agreeable to men; who despise always what is reprehensible before them. That is the reason of politic persons abstaining easily from gross and external sins, that they may appear good; which is often less virtue, than that of such as speak rudely, and commit open evil. The best is to teach and preach to ourselves, and to have Piety and Charity for others, when we think they do evil, and we cannot hinder them. It belongs to Judges to repress external Malifices, to preserve good Policy.  
But you, who are a free person, take not the charge of others, but labour to learn well true Virtue, and to put it in practice: for the Devil cannot deceive you there; as he can easily in the exercise of external Works of Mercy bodily or spiritual, which you would do: but he insinuates himself more easily in the bodily, than spiritual, being more sensible and visible, and so more praised and applauded of men; who esteem nothing more than liberality. When then they see one that feeds the hungry, gives drink to the thirsty, cloaths the naked, lodges strangers, visits the sick and buries the dead: They hold him for a Saint. But it is rare to find such now adays, in the miserable age wherein we live. For generally men are filled with Avarice and Covetousness; and seek only their own proper interests, without troubling themselves with the necessities of their Neighbour. Charity is cold in men's hearts, and they esteem him virtuous, who gives a little out of his superfluities to the poor, or does any other outward merciful work.  
Now the Devil easily furs himself into all these things; and if we discover not his subtleties, we may do many works of corporal mercy which shall turn to his honour. For he that does these things to be esteemed of men, is a Hypocrite, as were the Pharisees, to whom Jesus Christ so often upbraided their Vice: They did truly many works of mercy spiritual and corporal; but those did not save them. For Jesus Christ despised them, calling them so often Hypocrites, notwithstanding all their good works.  
And even though we do them not to be seen and praised of men, yet the Devil can find his advantage therein by the vain complacency which we take from them within ourselves. For it is always more honourable to give than to receive. And there are some so naturally given to liberality; that they will readily give what they have need of themselves, only to satisfy their natural inclination. Others are so disposed naturally to action, that they will willingly incommode themselves, to give Meat and Drink to the Hungry and Thirsty, to lodge Strangers, cloth the Naked, visit the Sick, and bury the Dead; And that by a natural inclination they have to do so.  
And therefore, my Son, you ought well to discern the Spirit which moves you to do Works of Mercy, as well spiritual as corporal: For the Devil often moves our hearts to multiply them, and do them to excess, to distract us from inward entertainment; and to hinder us, that we may never attain to true virtue; And that so we may rest upon Virtues, which men esteem such, as are external works of Mercy, which are generally praised without discernment. But they can well be Sins, instead of Virtues: From such, My Son, you must keep you well, that the Devil deceive you not. Which you are advertised of by  
Your Well-affected in Jesus Christ, ANTONIA BOURIGNON. Holstein, near Gottorp Castle, May 5. 1672. St. Vet.   

THE XVI. LETTER. The Devil Corrupts our Good Works.  
To the same; showing him a Tenth Artifice of the Devil, in our Corporal Good Works taward our Neighbour; which he often brings about to his Honour: Yet we must not therefore cease from them, but join Moderation in them, and put away human Considerations, and Pride, which attack us in this time of Trial.  
My Son;  
I Believe it surprises you, that I said in my last, that Works of Mercy are often done to the Honour of the Devil. Yet it is most true; but for want of thoroughly considering the matter, that offends the tender-conscienced, and them that by a natural easiness accounts all good, they believe blindly, that all that's called Good is so, and that all sort of good works are agreeable to God, which is false. For the Devil insinuates himself into our best actions, to render them evil: And he hath done so from the beginning of the world, bringing evil into all the Works of God, which were all created good.  
We may find that in ourselves; for though God created Man altogether good and perfect, yet we feel that he is now evil and imperfect. He was created to honour God; and most men honour the Devil, and obey him in every thing, instead of obeying their Creator. All judicious persons see that in the conduct of men now adays to be true. And yet they will not believe, that men's good works are done to the honour of the Devil: and so they there that they esteem more their good works, than those of God. For man, though created of God altogether holy and perfect, serves to the honour of the Devil: And wherefore should we not believe, that men's good works serve thereto? So such persons, though otherways judicious, here fail grossly.  
But that is not strange, seeing the Devil blinds their understanding, that they should not see the truth of things, but be led by their own inclinations and simplicity. For it is much more agreeable to nature, to believe that we do good, than to think that we do evil; and that our good works serve to the Honour of God, and not to that of the Devil. For man feels in himself a satisfaction when he does well, and he hath an ambition to tend to do what is most estimable. Then being more honourable to serve God, than the Devil, men persuade always themselves, that they serve God, especially when they apply themselves to Works of Mercy, Notwithstanding the Devil reaps often the glory, more than God. So when the Devil sees any turn from sin, and keep himself from evil doing, to which he can no more engage him; he induces him ordinarily to do many good works, that he may have esteem and satisfaction in himself; And by that he renders the good work evil; or he causes the merciful persons to be much esteemed and honoured, that he may make them fall into vainglory.  
The Devil hath also the art to disquiet our spirit, by the care of merciful works both spiritual and corporal; And I was exercised myself with that Temptation. For in my youth I took care of the poor sick, I visited them frequently, I helped and served them to my power; And also I assisted all sorts of poor and necessitous persons; I endeavoured to reconcile them that were at variance; and to engage the slothful to labour; and in short, I laid these things so much to heart, that I sustained the cause of all sorts of afflicted that asked my aid. And I was grieved to send any away unrelieved. I but I found myself at length so occupied, that my spirit had no more recollection. and I was so importuned by these poor, that I behooved to abstain from helping them more, and that partly to recover commerce with God, which I had lost by the voluntary distraction, which these poor gave me: And partly because I discovered daily their Wickedness and Deceits. For abundance sought my help, only that they might live more at their ease, and to commit more sins; as in effect they did. I gave often Alms, which the Poor used in Drunkenness, Gluttony and Luxury; and they became idle and lazy. For when they had not so great necessity to labour, they neglected to undertake any work, for their entertainment; because the Alms gave them it with less care and pains. Also I found them Liars and Deceitful; for they often feigned Necessities, Diseases or Infirmities, when there was no such thing. And so I saw my assistance gave them more matter of sinning. They studied to lie cunningly to get wherewith to live in idleness. But when my design was to do all that I could for the Glory of God, and found that these Works of Mercy, turned to that of the Devil, by the inward indisposition of those I would have assisted, now I cannot do any Work of Mercy spiritual or corporal, before I know, if it shall be for the Glory of God or not.  
For I love far rather to cease, than to do evil; not that I fear Doing evil upon my part, in assisting my Neighbour in all sorts of occasions, generally, and without exception of persons. For I know that God regards always our intentions, and sees whether they be upright, and aim at his Glory, or at our own, But my fear is in regard of the Poor, who receive our assistances unworthily; and employ our benefits only to the honour of the Devil: And it is so that I understand, that Works of Mercy are done to his Honour. I know that seemed strange to you, my Son; but you had not well considered my reason. For if you will examine the state of men now adays, you will find it so corrupt, that it is impossible more to exercise Works of Mercy, without sinning in those to whom they are done. For most part are Covetous, Unjust, Deceiveas, and filled with all sorts of sins. And assisting and sustaining them, we cooperate to their sins. Which we can do in nine manners, as I have elsewhere shown, viz. in councelling, assisting, defending, contributing, not hindering, (when able,) not accusing to them that would hinder it, partaking, praising, or flattering evil. Now all these ways of sinning are in part committed when we assist the wicked, which we know to be such. For if you know that one covets earthly goods, and give him of them, you cooperate to that Covetousness, whether the person be poor or rich: the quantity of Goods makes nothing to the sin, which is committed within the heart, and it is it which cleaves to the goods of this world, instead of cleaving to God: And sin is nothing else but that turning from and abandoning God. If then we turn from him, for much money or for little; that does not diminish the sin of Concupiscence in the heart. It is the same with a proud person: for if you give him goods or ptofits, you maintain his pride, and become partaker of his sin, which shall be charged on you. Also if you give to a Glutton, or a Slothful Person, you contribute to all the sins which he shall commit with your gifts. You sin also if knowing a Liar, or Thief, or unfaithful Person, you praise him, instead of declaring his wickedness to others: for you render yourself guilty of all the evils which he shall do, because others are not advertised and aware of his wickedness; Which were it not dissembled or excused, could not hurt so many persons who are deceived because they are ignorant of it; and so they yield to him without knowing that they do evil.  
And therefore, my Son, I would advertise you, that you let not yourself be deceived ignorantly, and for not knowing the subtle crafts of the Devil; For so he makes himself to be honoured, and brings his own glory out of men's best actions, when he can no more bring them to evil actions. It is all one to him, if he ensnares us by things good, or evil: He does as he that would draw one out of the water; for it is all one if he get hold of his Hand or his Arm; he takes hold where he can most easily; And when he cannot draw him so, he draws by his Feet, Head or Hair, without considering much if he takes him by the one or the other.  
The same does the Devil with our souls, which are in peril of drowning in the raging sea of this world: God will save them by true Virtue: and the Devil Draws chose with all his might. For when he sees he cannot draw them to him by manifest sins, he draws them by Virtue itself, and by Works of Mercy, which are done most part to his honour and glory, unless we be strictly on our guard, and discover his deceits, that we may evite them. So we must purify our intentions, and seek nothing in all our good works but the Glory of God alone: resisting all the tentations the Devil can make us; protesting against vainglory, and all human considerations. And so it is that we may evite all sorts of Excess and Confusion; and proceed always with discretion to regulate our good works.  
Behold the means to do them not to the honour of the Devil; For I would not say, that we should cease from good works; we cannot do too many, if we do them with discretion. But we must labour that the Devil or Sin be not mixed with them; as it ordinarily happens; because men are not wary enough lest the Devil should mix himself into things that are good and holy in themselves. He was not wanting to tempt Jesus Christ during his Fast in the Wilderness, although nothing could be more holy and perfect than that retreat, whither the Spirit of God had led him, that he might entertain himself with his heavenly Father, free from all distraction: And nothing more pure than the intentions of our Saviour: He says: He came not into the world to accomplish his own Will, but the Will of him that sent him. Notwithstanding the Devil had the impudence to go to tempt him several times: by Vainglory, in presenting to him the Kingdoms of the World; as also the Stones to convert into Bread, for his Hunger: He tempted him also by the Scripture, saying, That be should throw himself down from the pinnacle of the Temple, because it is written, that the angel shall preserve us, etc. Are not these full cunning wiles of the Devil, while he uses the most holy things to tempt Jesus Christ? He attempts to catch him, by his Fasts, his confidence in God, and by glory in presenting him all the kingdoms of the World.  
How then should he leave untempted frail and imperfect Creatures, like us? For what is man there that must not confess himself far short of the least of Jesus Christ his perfections? Who is he that retires to the Desert, to give himself to entertainment with God, out of the Dangers and Divertisments of the world? Who refuses the kingdoms and Riches of the Earth? Who is he among the spirituals, that does not tempt God by his Temerity and Presumption? For they no sooner receive any particular Light or Grace from God, but they Glory and esteem themselves, beyond others And no sooner do they forsake sin, to give themselves to Works of Mercy, but they think God is beholding to them, and that every body should esteem them: Which happens to all that begin to serve God and follow true Virtue, excepting none, because of the corruption of our nature. He that says or believes the contrary is deceived, and walks not in the Truth and the knowledge of himself. For all men in general, and every particular, brings these natural inclinations with him, coming into the world; they are all proud, presumptuous, covetous of honour, riches, and pleasures; Always prefer themselves to others, and esteem themselves worthy of all goods and honour: Yea they think God obliged to them for the least good action they do; because the Devil hath furred into man's nature that pride of life, which inflames the heart of man, and hinders him to abase himself and acknowledge his faults. We see that even Adam, did not humble himself after his sin, but endeavoured to excuse it, saying, The Woman which thou gavest me, tempted me to eat of the Apple; and she said, The Serpent beguiled me. All which proceeded from the pride which the Devil had already planted in the heart of our first Parents, and consequently in the hearts of all men that were to proceed from them. For all are stained with that sin of Pride; and so they will not acknowledge their faults, but defend them to their power; Which also remains with them till death: unless they overcome that corruption of nature by true Virtue; And when they arrive at that, they overcome the Devil. For he hath no power but over his own works, or the corruption which he hath caused in our nature. That being once overcome, we revive in the strength of the grace wherein Adam was created. And when man finds himself united to God by the love he hath to him, than he scorns at the Devil, and becomes a new creature: And so will no more have any fellowship with that corruption, wherein he was born.  
Yet such an one must be upon his guard; for the Devil, who seduced our first parents, when in the state of Grace may well seduce a man that is regenerated in it; so long as he lives in his time of trial, which is this miserable life; for God will prove man's fidelity to him: He created him free; that liberty than must needs be proved, otherwise it should be constraint. For if God had willed absolutely to constrain him to love him, he had been happy, as God's slave: But he would honour man much more, in creating him free, that he might entertain himself with him. He would then choose the soul of man for his Spouse; and not his Slave; And therefore it must have a time of proof or advisement to resolve, if it would join and unite with its God, or not.  
Now this time of trial was this present life, in which Adam should have given testimony of his fidelity to his God. Notwithstanding he was so imprudent, as to break the fidelity he owed to the Spouse of his Soul; would go join himself to creatures, unworthy of his love: And so he interrupted the covenant and fellowship which God would make with his Soul, even until his sin and infidelity were purged by repentance. That is the reason why his time of trial was turned into one of penitence, which Adam underwent faithfully all the time of his life: But the pride which his first sin hath planted in our hearts; makes us often depise him, and wish evil to him because of the hurt he caused us: As if he were the cause of our damnation, which is a great error.  
For although Adam had never sinned, yet other men might always have damned themselves by their own sins during their time of trial. For each one for himself should in this time have given testimony of his fidelity to God; since all men and every one in particular were of the same nature and condition, and also in the same state, with Adam before his sin. And there is at present no other difference betwixt the state of man now, and that of Adam; but that since sin came, men are born with an inclination to Evil, whereas Adam had inclination to Good only when he was created. With that exception we are of the same condition with Adam, and created for the same end; that our souls should be spouses to God, provided we remain faithful to him during the time of our trial and penitence, which we must attend in this life; which is full short in regard of that of Adam.  
But if we knew the truth of things, and discovered the snares of the Devil, to shun and evite them in our good actions; we might hope to attain again to an eternal union with God. For Adam's sin cannot damn us, if our own sins do it not; seeing God hath pardoned Adam's sin, in case he fulfilled his repentance. And he hath also pardoned all other men upon the same condition: but the misery of men now adays is, that they know not those things; and will here enjoy instead of suffering. Which is a false persuasion of the Devil, who insinuates himself into the holiest things, while we perceive it not. Which is a truth, she exhorts you to believe, who is careful of your Soul.  
Holstein near Gottorp Castle May. 8, 1672. St. vet. ANTONIA BOURIGNON.   

THE XVII. LETTER. Sin proceeds from Man's Freewill.  
To the same; showing him an Eleventh sort of Tentation, whereby we lay the blame of our sins upon the Devil, to free ourselves; where is cleared that the Devil cannot draw man to sin, nor do him any hurt, except man give his own Consent.  
My Son;  
IN my former, I set before your eyes, how the Devil tempts men many ways, and insinuates himself into Virtue itself, that he may direct our good works to his own honour and glory: which very often comes to pass. But I fear lest by yet another sort of tentation, he catch you; which you could not discover if you were not forewarned of it. To wit, when you have well considered the power and wiles of the Devil, and find in your experience, that it is he who incites you to do evil, It is to be feared that you will lay the blame upon the Devil, because sometimes you do evil against your will. For man's heart is so proud, that he will not confess his fault, and so seeks for the cause of his sins without himself. Which you may the rather do because I have deduced to you at length, that all evils come from the Devil, and all good from God: but though that be most true, we must not therefore imagine, that the Devil of himself can ever force us to do evil. For he is a miserable impotency, who hath no power over our souls, hearts and wills, but so much as we give him. The Devil may well represent evil to our spirit, and incite our wills to follow it; and incite our corrupt nature: but he can never force us, so long as our will remains firmly resolved not to consent to evil.  
The Devil is as a chained Dog, who can go no further than his Chain permits him; and God will give him no more power than the will of man desires. For though he permitted him to tempt Job, by the loss of his Goods, Children, Friends, and Health; he did not permit him to cause him to fall into sin. And although Job cursed the day of his Nativity, he did not herein offend God, nor fall into any sin; For he cursed only the malediction which sin brought into human nature; which all men have reason to do, in feeling the pains and sufferings which sin hath caused to us.  
For before sin, man was not subject to any Evil; and he enjoyed all Good, without mixture of evil; He was not annoyed with hunger or thirst, heat or cold, he had no labour to weary him, he needed no sleep, nor had any alteration in soul or body, was not subject to diseases nor death. So that man had enjoyed all sorts of delights in this world; and the time of trial being over, confirmed in Grace, he had lived eternally happy and blessed.  
But sin hath deprived him of all that happiness, and hath reduced him to all sorts of suffering and misery. Which Job considering in the midst of his miseries, he had reason to curse the day of his birth, when he saw himself in inevitable miseries. You must consider that Job did not curse the day that God created him in; on the contrary, he blessed him for all, because he was his faithful Servant, and so he desired to satisfy divine Justice for all his sins, which he had committed. Now because he so desired, God permitted the Devil to tempt him in divers manners, that Job's faithfulness might be manifest before all men, and the Devil himself.  
But they that understand not the way of God, judge that Job was impatient; which is false: For his soul rejoiced, in that God pleased to use him as a mirror of patience, to confound the Devil; who could never make him fall into sin, though he essayed it so many several ways. God knew that Job's heart was submitted to his holy will, and that he offered himself continually to him, to be proved in what manner it pleased him. And because of these wishes, God permitted that the Devil might tempt him. Now if the Devil had had power over man, he had not needed to ask God's permission to tempt Job; for he would have done it of himself, without any permission.  
But he hath no power over man, save what he by his own free will gives him. Besides, God can never do any evil to man, nor permit that it befall him, without the consent of his free will. So if we commit sin, it is of our own free will; as also when we damn ourselves: for God can never damn any person, without doing the greatest evil that ever was: which cannot proceed from God, who can never do any evil. But it is our sins that damn us, and not God: for if there were no sin, there should be no damnation: and sin depending on man's free will, we must not attribute our damnation, either to God, or to the Devil: seeing God gives us always Grace in abundance to save us; and the Devil hath no power to damn us.  
So that man alone is truly unblamable for the sins which he commits; and ought never to attribute the fault to the Devil, because he cannot wrong us, if we will not. He may well bark, as the chained Dogs, but he cannot bite us, unless we approach him: And therefore, my Son, you ought never to believe that the Devil is the cause of your evil doing, though all evils come from him; he cannot effect them in us, without our consent. He may well afflict our Body or Spirit; when we desire to purge our Souls by suffering.  
Then God suffers him to tempt us, by the most salutary things: As he may permit the Devil to bring to poverty a Good Man, when he sees that he would forget himself by Worldly Goods; God loving his Soul, so takes away his Riches as the occasion of the Damnation of his Soul. Sometimes also he takes away his Honour, or his Health, lest these should hinder the perfection of his Soul. And it is not always directly man's will that these things should be taken away from him; for he complains sometimes of it: but when God takes them away, it is always with the indirect will and consent of man. For example, the person does not desire to be poor, afflicted, or sick; but desires that God send him every thing that is necessary for his salvation: And God regarding that good will, removes from him whatever might hinder the advancement of the desired Salvation. And that is a fatherly Love which God bears to Man, and not a Punishment, as the natural sense takes it, and complains of it: But it is truly what the person desired in the bottom of his soul, viz, salutary things. And the Prophet even prays God, That he would constrain his rebellious will. By which we may see, that God never afflicts a person, without his will and consent direct or indirect.  
Because he created him altogether free, he cannot be touched to good or evil: no more by God, than by the Devil, who can never cause man to sin against his will direct or indirect. But man does not always know the indirect will he hath to sin, and for that says or believes, that it is the Devil that makes him sin, against his will; but that is only an excuse for their sin.  
'Tis true, the Devil can tempt man against his will, but cannot make him sin against his will; he may trouble his spirit, and make him remember what he should forget, And forget what he ought to mind: But if the person be well upon his guard, and will not do evil, he shall discover easily that that comes from the Devil, being against his will; and so will betake himself to continual Prayer to God, which Jesus Christ hath so much recommended to us, as most necessary for our salvation. Since we have continually an Enemy to combat, we must continually have Arms to defend us: and that will be necessary all the days of our life: That is it which the Apostle counsels us, To pray always, without ceasing: Because we have always need of divine succour and help, against the continual Assaults which the Devil gives us. For it is his business and employ to do the most evil he can; And as a Merchant accounts himself happy to gain much Money by his Traffic, or an Artist by his Labours; so also the Devil accounts himself happy in gaining many souls to himself, that he may exercise on them his Cruelty and Malice. And therefore he never ceases for his part to labour, and invent new snares to catch the soul of man. And when we shut the door of our heart to him on one side, he attempts to enter by some window on the other.  
So that, all human wisdom is not able to discover all the Subtleties of Satan; who being a most subtle spirit, surpasses in subtlety the capacity of man's spirit. And therefore is it that he must of absolute necessity use continual Prayer, to discover the tentations of the Devil, which he cannot know without a divine Light; and yet less hath he power to resist them, without the assistance of God: Whom he ought continually to invocate, and call for help, without intermission; Seeing the Devil never sleeps, and watches over us when we rest. But the strength of Faith, and Hope in God, can make us overcome the Devil, and despise him, as but miserable impotence: Seeing he can never make us fall into any sins, without the consent of our own will, which refusing him, he can in no wise hurt man, although he should tempt him with all his might, during all his life. These tentations serve only for greater and true virtues to the man: because he passes the time of his trial, in testifying his faithfulness to God; while he does not consent to the tentations the devil offers.  
And I account it a much happier state to be tempted, than not to be so, while we resist the tentations, seeing they purge our souls, and satisfy the Justice of God, who hath in Justice enjoined penitence for our sins, which we must needs accomplish, during the time of our trial, which God hath limited since the creation of man.  
And if we will not voluntarily suffer the tentations of the Devil now, we must suffer abundantly more sensible pains after our death, when the soul (being separated from this mortal body) feels more vividly the separation from his God, than it does when joined with its mortal body, which diverts the sense of that separation by its five natural senses, which seeing, hearing, tasting, smelling, and feeling, gross and earthly things, are suspended and amused, that he cannot feel so lively the separation of his soul from God; and so charms his great misery, with the amusements of earthly things.  
Which are nothing but truly Charms and Bewitchings: for though we see by experience, that never any person in the world, was fully satisfied and content with earthly things, although enjoying all they could demand of them; so love we them, and that love ruins us from the Love of God, without that we feel the pain of it.  
But after death all these gross and earthly things being ended as to us, thence shall we feel vividly the absence of God, because not diverted more with other things; and that shall endure until the time of our trial shall be passed, which God alone knows how long it shall endure. But it is most certain, that he that will not voluntarily endure the tentations of the Devil in this present mortal life, shall assuredly suffer them more sensibly after death; seeing no evil shall remain unpunished, and no good without recompense. And he that does the good of resisting the Devil, in not following his tentations, must expect an everlasting Reward; and therefore methinks, not to be tempted in this mortal life, is the greatest of all tentations. Since it deprives us of the good of satisfying the Justice of God, and obliges us to suffer afterward more sensible pains.  
And therefore, my Son, be not offended to feel the tentation of the Devil, but resist it valiantly, for the Glory is in the combat, and not in Idleness and Rest; seeing while we feel not tentation, it is a sign that the Devil holds us in a lethargique sleep, to cause us to die an eternal death insensibly and without pain. But when he combats us with all his forces, it is a sign that he does not hold us, and that he fears to lose us. Therefore take courage, and pray God with an humble heart, that he may give you strength, to overcome the Enemy. But never say, it is the Devil makes you do evil: but smite on your Breast, and confess your guilt; since the Devil cannot compel you to do evil, but only your perverse will, when it consents to his tentations.  
For if the Devil could speak, when you say that it is he made you do evil, and sin, he would give you the lie; and say, that it was not he that made you sin; but that it was your own will, without the consent of which, you cannot sin. You may well sin, without the Devil; for his malice hath entered into us by Adam's first sin: but the Devil cannot bring forth sin in us without our consent. You are always free to do evil, though the Devil do not tempt or compel you; because your nature was corrupted by the first sin, and thence all men from Adam bring with them in their nativity that corruption and inclination to evil.  
But when man is arrived to the use of reason, he ought thereby to discern good from evil: and choose which he will follow. Yea, he hath a natural instinct, which makes him discern evil from good; for we see often a Child without any Discretion, be ashamed for having done evil; and his countenance testifies sufficiently that he knows when he commits evil: And therefore we ought never to believe, that we cannot discern good from evil, to make choice: for that is but to flatter ourselves.  
For lo! the wickedest man in the world, however blinded in his sins, knows assuredly well enough when he does evil: but he hath no will to change his wickedness into good, or he hath not the courage to resist the Devil, and that because he hath given him so much power over his spirit. Otherwise man hath in him a good judgement, beyond any other creature: and by that judgement he can assuredly know and discern good from evil: And it is free for him to choose the good and hate the evil, by an absolute act of his will, which the Devil cannot hinder.  
And moreover, he hath power to resist the Devil by faith, and hope in God, who never fails, to come to the relief of a man who asks and desires it.  
And therefore, my Son, you must never say, that the Devil made you do any evil: which were to make you his slave, and testify your subjection to him, as are the Sorcerers, who have given him their souls, and promised to obey him. For such have truly obliged themselves to do all the evil he pleases: and when they do it not, he beats and abuses them.  
But you being a Child of God, and voluntarily subject to him, you must nor fear that the Devil can constrain you to sin against your will, and so never attribute to him the fault you commit yourself. It is true, the Devil first incites good persons to sin; but they should despise him, and not follow him, yea, and mock at his tentations. But we must always watch over his surprisals, and never sleep in the way of true virtue. Believe then the Apostle's counsel, where he says, My Brethren, be sober, and watch, for that very reason, because the Devil goes about us like a roaring Lion, seeking to Devour us. We must resist him courageously; and not say, I was not thinking of the Devil, when I fell into evil. For he desires willingly that we do evil without thinking on it. That is his best recreation. For it does not fall out that good persons do evil, but while they sleep, and think not of evil: Then is it that the Devil acts most in us, and causes that we think not of it, till after the evil is committed. But our negligence or Sleepiness will not find excuse before God, seeing we are obliged to watch always, if we would arrive at true Virtue. To which, she exhorts you, who careth for your soul.  
Holstein, near Gottorp Castle, May 13. 1672. St. Vet. ANTONIA BOURIGNON.   

THE XVIII. LETTER. The Good and Evil Spirit are known by their Fruit.  
To the same, giving him the signs to know, whether it is the Good or Evil Spirit that moves us: showing also a twelfth Artifice of the Devil, by which he causes us to impute our Vices to our natural propensions, without suspecting him to lurk therein, that he may remain unknown.  
My Son;  
I see yet one difficulty which occurs to your Spirit: to wit, How you should discover, when the Devil insinuates himself into your good Actions; and how you shall know that it is he that moves you to do good, that he may catch you; or to cause that what you do with a good intention, turn to his Honour. For you protest, that you will not obey him, nor follow his tentation in any thing, when you discover and know that he tempts you. Believe me, my Son, that is most easy to discern; provided you have an absolute will to resist the Devil. It is very good and most easy to discover, if it is the good or evil spirit, who moves us in all our actions and words, to do or say any thing, small or great, because these two spirits have their qualities and conditions quite different, and work in us quite contrary operations, and dispositions. So that you may as it were feel with your finger, if it is a good or an evil spirit, which moves you to say or do any thing, by the dispositions you shall feel in your Soul.  
For the good spirit produces in our souls Charity, Joy, Peace, Patience, Long-suffering, Goodness, Bounty, Meekness, Chastity, Faith, Continence, and Modesty: And the evil spirit on the contrary produces therein Self-love, Sadness, Trouble, Impatience, Rashness, Wickedness, Fretting, Pride, Despair, Intemperance, Inequality, Unconstancy, and Impurity: which are all things contrary to the fruits of the good Spirit. And as the tree is known by its fruit, so may we know the evil spirit by the fruit he produces in our souls: And therefore we must always examine, if our enterprises or the will or intentions we have to do or leave undone any thing, produce in our souls Charity, Peace, Faith, Joy, and the rest: And then we may be assured that our enterprises and wills are from God; seeing they bring unto us the fruits of his spirit.  
But if on the contrary, we feel in our souls Self-love, Sadness, Impatience, and the rest; we may well be assured that our desires and enterprises are excited by the Devil. Which is a firm and sure rule. We need not then amuse ourselves at fine speculations, to discover if we be moved by the Devil to do or leave undone any thing, while we feel in ourselves the effects of a good or an evil spirit. For the Devil will never incite to Charity, seeing it is a divine Quality, which the Devil hath not in his power, and which unites souls to God: But he draws from self-love all manner of advantage, and declines the soul from the love of God.  
For he that loves himself, covets Pleasures, honour and Riches, and all that is not God; and so he is sad, and is not in the capacity to acquire true Virtue, for he hath not courage to resist the tentation of the Devil; but suffers himself rather to be overcome by dark melancholy Thoughts. But the good Spirit banishes these thoughts by the joy which it brings to the Soul: And although there were all sorts of occasions of Sadness externally, even for our sins; that good Spirit comforts and rejoices the bottom of the soul amidst the most sensible Troubles and Pains. When we have then inward joy in the midst of sufferings it is an assured testimony that the holy Spirit dwells in us. Which hath often rejoiced me in the midst of Suffering and Persecutions: I felt therein a great joy in the bottom of my Soul, in lamenting my sins; and I thanked God that he gave me these Tears of Repentance.  
But the Devil gives only counterfeit and external joys, which afflict and grieve the heart when they are over: that is the cause why we see worldly persons always search after new Recreations and Divertisements: For th'one is no sooner gone, but Melancholy and Sadness seizes the heart, who would so divert himself: and for that he hunts insatiably after new divertisments, without finding withal true Contentment, which we cannot have but by the joy of the Holy Spirit, and that joy is not to be found among the Divertisments of the World. I was astonished, to hear one day of a person, who would re-establish Israel, that he searched for a great House with a Garden, to divert himself and walk therein, as also that he must sometimes go to walk in the field, or go in a Bark of Pleasure or Boat, to divert himself; which gave me enough to understand, that the Holy Spirit had not yet brought forth his fruits in his soul, though he was accounted a Saint. For than should he not have needed human Divertisments to be joyful by.  
As for me, I know by experience, that I have more joy and contentment in my soul, in Solitude, and far from human divertisments; than I have in men's conversation, or amongst the most divertising Objects. Which gives assurance, that my joy proceeds from the Holy Spirit. It must needs be that it comes not from human means: for it were my Consolation, never to come out of my Closet, and to hear nothing but in my own heart and inner man.  
But the Joy which proceeds from the evil Spirit, terminates and ends always in Sadness and Melancholy, with an earning after new Divertisments, to divert that Sadness; so that it is most easy to Discover, if it is the good or evil spirit; which dwells in our souls, by the Dispositions and operations which we feel in them; when we have the desire to do or say any thing, we need not so much go to consider if it is in appearance good, or indifferent, to know if it comes from God, as to examine the disposition which that desire brings into our soul: to wit, if it is in Peace, and waits for the effect of its desires with Patience and Long-suffering. For that is a sign the Spirit of God hath given us that desire, and that it is his will that we effect it: but if we perceive that that desire to do or say any thing mar our Peace; and disturb our Spirit with impatience, and attempt to precipitate us before the time of fulfilling our desires; That is a sign that it comes from an evil spirit: And if the desire, or thing is good in itself, it is a sign that the Devil would mix and insinuate himself into that good work, to reap his Glory thence. However, we must not cease to do or speak what is good in itself, but we must be on our guards, that we suffer not the Devil to insinuate himself in it. We must then use continual Prayer, to have God's succour and Assistance, and Strength to overcome the tentation, which the Devil offers us, while we are doing good.  
We must never cease from doing Good Works, because of the tentation of the Devil; For he would gladly always hinder them if he could; But we must examine well the inward disposition of our Souls, to discover if the Devil does not insinuate himself therein, that we may purify our intentions, and beware that the Devil find no advantage therein. And if you will know, my Son, when it is God that inspires any thing to you; remark always if it is accompanied with Goodness, Benignity, Faith, Continence and Chastity: For God never gives inspirations that are not accompanied with these conditions: But the Devil often gives inclinations to do good with Fretting, Malice, Despite, Dispair, Inconstance, Levity, and Impurity. I have seen sometimes persons that gave to the Poor by Despite and Fretting, upbraiding and reproaching them, without any faith of an eternal Reward. I have seen others assist at public Devotions with insolence and lightness; And now adays almost all marry by incontinence and impurity. All these things, though good in themselves, are induced and excited by the evil spirit; since they tend to an evil end, though good in appearance. And therefore must we always be upon our guard, and watch against so powerful an Enemy, who attempts to surprise us in all our actions, both good and indifferent, that he may render them evil: therefore we must study well to discern the good spirit from the evil: Which we may do, seeing there are assured marks to know them. Never say then, My son, that you know not if it is God or the Devil who moves you to do or omit any thing: but rather acknowledge with Humility of heart, that you are not vigilant enough and diligent to discover that evil spirit, who dazzles your understanding that you should not know him. For every word you speak or action you do, you may discover if it comes of the Devil, provided you make a serious reflection upon yourself; But the misery is, that we are distracted and wandering, and the Devil makes us forget what we should remember, and puts in our mind what we should forget, that he may bring confusion in all our behaviour.  
Remark well that Advertisement, and you shall find by experience, that it is but too well grounded; for since the Devil can no more make you fall into manifest sins, he will always endeavour to make you contradict the holy spirit, which you do not yet know well. You have indeed resolved in general to obey him, and follow him; as you have done in abandoning the World, in losing your affections from earthly goods, and desiring to follow Jesus Christ in his Lowness and Humility. All that proceeds from the Spirit of God, who hath governed you in the most important things, and the Devil could not hinder it. But now he attacques you in small things and of little import, that he may hinder you to do the will of God in every thing; and often he gains your will to make it contrary to the will of God in common and ordinary things. For if you reflect upon yourself, you shall find there a certain opposition to whatever I propose to you, which comes often even contrary to your will; yea, you are vexed that you should have so opposed or contradicted me. Yet on the first occasion you do it again: which cannot proceed of yourself, since you are displeased at it. Now it is a firm and true Rule, that whatever Evil we do against our will, comes of the Devil; and not of ourselves. I know that Spirit of contradiction which you have against what I desire, comes not of your own will. For you would gladly obey me in every thing, seeing you know that I never desire any evil: But you cannot in effect obey me in things good and salutary, which comes assuredly of the Devil, who is a spirit directly contrary to the Spirit of God, which governs me. For he moves as soon as I speak, and brings some contradiction or opposition to what I propose; he is troubled enraged and frets, and would cause among us Thunder and Lightning, as Heat and Cold do which occur in the air; Which you do often, and know not to help it, because you have not sufficiently Discovered that it is the Devil does it in you against your will: For you allege sometimes reasons, as if you would sustain his Quarrel, and show that you have reason to contradict me; which you could not do, if you believed that I have the Spirit of God, from whom no evil can proceed: But the Devil makes you forget that, and excite in you a spirit of contradiction: to which your nature is also inclined, which is the cause you Discover not sufficiently that it is the Devil; and attribute it to your natural inclination. Which yet is not so, though it mix itself with the Devil's motion. It is his custom, to follow every one's natural inclination, to cover himself the better that he be not known.  
And by that Device, he remains unknown, each attributing his fault to his nature, one would be supported in his Anger; Another in his Sadness and Morosity; Another in his Lust. Saying often, I cannot help these things, it is my Nature. That is a language the Devil hears gladly; because so he lurks unknown, and makes us go from evil to worse unto death: But they that have esteemed the Malice and Wickedness of the Devil, natural Weakness and infirmities, shall see clearly at death that it is Devilish Malice which mixes itself with every one's natural inclination. And the Devil labours always to discover these natural inclinations, that he may the better play his part, and remain unknown under that covert of natural infirmities.  
And so he amuses many, that they never think it is the Devil, because he is so straight united with their natures: and that is his subtlety. He knows well, he should not be so much obeyed, if he gave tentations contrary to ones natural inclinations, and so he follows always every ones Nature, and augments the inclinations which he finds there. If he meets with a Choleric person, he stirs him up the more to Anger. If a Luxurious, or Sad person, he augments their Luxury or Sadness to gain them all on the weakest side; he does as an Enemy, that would attack a City, he will not assault where it is fortified, but where it is weakest; if he find some corner of the wall broken, he attempts to break it more, that by it he may enter the Town▪ being the most advantageous entry for him: And the Devil our Town Enemy does the very same; he cannot surprise us in things wherein we are on our guard: so he attacques us where we do not expect it: and by that means he gains easily our will, and makes it obey him in what we have inclination to.  
We must then always make a serious reflection on all our words and actions, and then we shall easily discover, what comes from the devil; seeing it hath always his qualities, and produces within us the fruits of Envy, Trouble, Impatience, Sadness, and others which I marked above. We may also remark enough the qualities of the things the Devil causes us to do; For if you will examine yourself narrowly, you shall always find something in your words untrue or dissembled, or spoke by vain complacency to please men: which makes that there is not always Justice in your words; For he that speaks by the good Spirit, is true in the bottom, and never speaks any thing to please or flatter men: but declares natively the truth of things; as well what is contrary to himself, as what is advantageous: seeing he seeks only to please God alone.  
To know if our actions are excited by the Devil or not, you need but mark, if they be done for the Glory of God, or for your own, and if you seek not yourself therein. For the Devil will always incite us to seek ourselves in all that we do. He knows well that Self-love mars the Love of God: And so he excites our understanding to consider, if what we do or say shall be advantageous to us, if it shall give us Pleasure, Honour or Profit: and when we observe none of these advantages in it, he slackens our courage, that we do not accomplish our undertaking, nor prosecute our work.  
The good Spirit on the contrary incites always to labour for the Glory of God, and Assistance of our Neighbour: And so he that is guided thereby does nothing for his own proper interest, but endeavours to his power to assist his Neighbour in need: because the Charity, which that good spirit carries in it, attends more the common good than his own particular.  
By that, my Son, you may observe all your words and actions, to know if they are excited by the good or evil Spirit; For these are infallible marks to discern the spirits, if from God, or the Devil, without amusing you to Speculate or seek to discover the Devil in himself, since he is an invisible spirit, and incomprehensible to your understanding: but you shall always discover him infallibly by his qualities, and the fruits which he produces in your soul, and your inward disposition will tell you it. Which she assures you of, who is  
Your well-affected in Jesus Christ, ANTONIA BOURIGNON. Holstein near Gottorp Castle 15. May 1672. St. vet.   

THE XIX. LETTER. We cannot, in this Life, be Free from Tentations.  
To the same; who was grieved, for that the Devil hath power to tempt us so variously. A Thirteenth Artifice of the Devil is shown him, wherein he breaks the firmness of the mind, by Sadness. That Tentations are necessary and profitable to try and purify us.  
My Son;  
I See you are grieved in Spirit because the Devil hath power to tempt men so many divers ways; but you should rejoice, while you learn the truth of every thing. For if you knew it not, the Devil would seduce you by ignorance, as he hath done so many thousands who have obeyed him, because they did not know it; they thought to follow the will of God, while they followed certainly that of the Devil, and so have perished insensibly.  
For before God Ignorance does not excuse sin; every one is obliged to know what he ought to do and omit, to attain to Salvation. We need not think to say to God after death, Lord, I knew not this or that; or I thought not I did evil in that; for all excuses will be uncurrent coin, which will not be received nor approved of him; seeing we have abundantly the means to find, if we have the desire to seek. What should we say, to see a man poor and miserable, overcharged with his enemies, when he will not be at the pains to labour or seek a better way of living, and would needs sleep and rest at his ease, though he knew himself to be surrounded by his Enemies? we should certainly say, that man were the cause of his own miseries, and of all the evil that may befall him. And why will you not judge also, that he who neglects to search the means of his salvation, and to discover the wiles of the Devil his Enemy; is the cause of his own Damnation? for it can be imputed only to ourselves, seeing we have abundantly the means to find if we had a true desire to seek. Tell me, I pray you, what cause of ignorance can a Christian pretend, who reads and hears the Gospel, and the Teachings of Jesus Christ and his Apostles; to which he gives credit, and accords that they teach that there is a Devil who is our Enemy, and who seeks to Devour us; that our life is a continual combat; that we must watch and pray, that we enter not into tentation. Notwithstanding men will not do either the one nor the other; but live at ease, without fight; they remain in quiet amidst the danger of their Enemies.  
And which is strange, when any would waken them out of that Lethargique Sleep, they are grieved and dissatisfied, notwithstanding that Sleep will assuredly procure them eternal Death, if they do not awake to fight their Enemies. We cannot hinder that these Enemies assail us every where: but they are unwilling to be discovered, because an Enemy discovered is half vanquished.  
And therefore, my Child, you ought to rejoice rather than be sorrowful, that God permits that I now discover so many wiles of the Devil; For you cannot make that he be not wicked, and that all manner of malice proceeds not from him; nor can you hinder that he tempt men, since our first parents have given him that power: and if they had not done it, we give him daily the same power over us, which he got over them, by the consent of our will to his tentation; It being so, we must fight, or render to him; which were lamentable. For we were created true Children of God, after his Image and Resemblance: And we should become by our Sloth, Children of the Devil; which you must never suffer; but endeavour to discover the evil, and resist it to your power: And bless God also, that he sends you his Light, that you may know it, and beware of it; without afflicting yourself so much because the Devil both power to tempt men.  
For tentations purify the soul, and render it agreeable to God: He takes pleasure to see us fight his and our Enemies: And he gives us strength and aid if we persevere constantly: yea he hath prepared for us Triumphant Laurels and Eternal Rewards of Victory. Therefore you must not give place to that feebleness of spirit; to languish because the Devil hath power to tempt men, since it is not in you to take it from him: he hath too long possessed it.  
For since he made himself the Enemy of God, he hath had power to do in himself all the evil he pleased; although his evil cannot hurt man unless he consent. For man hath full liberty to resist him; as the Devil hath full liberty to tempt us. If that were not true, he could never have tempted Adam our first Father, who was altogether holy and perfect at his Creation; and had not in his beginning given any occasion to the Devil to tempt him. But the Devil being created free, as well as man, he had power to do all the evil he pleased in himself. For he would even be equal with God, which is a greater evil than to tempt Adam in his innocence: And that of tempting men now is yet far less, seeing they are corrupted by the first Sin; And it is yet less when he tempts them, that have so often consented to him with deliberate will. And therefore, my Son, you have no ground to fret because the Devil hath power to tempt you; but you ought truly to regret, that you have by your past sins given him so much power over your soul. Resolve now to war against him with manly courage, and hinder that he get more power over your soul, by resisting his tentations; for that is a holy and salutary Resolution.  
But that Grief which you conceive because the Devil hath power to tempt you and others, comes from him. He makes us always desire things impossible, and such as are not in our power, that he may afflict and discourage us. For he knows well, that a grieved and discouraged person, is not well fitted to resist his tentations, and that in that state he can easily lead him from one evil to another. And therefore he often causes vain griefs; such as is that, which proceeds from that the Devil hath so much power to tempt men, and also the disturbing grief for our sins past, which are no more in our power.  
These are Extremities into which the Devil attempts always to precipitate us. It is true, we ought to regret that we have willingly given the Devil so much power over us; and more lament our by past sins: but we must not therefore rest in these griefs, seeing they would mar the Graces of God in us. It is better to go to God by love and amendment of life, than by Melancholies, which proceed from the Devil: for before his entry there was nothing but all joy in the world and in the heart of man. So that sadness is truly a quality of the Devil; and so man ought to Despise it if he seeks after true virtue. He ought indeed to have a sincere regret from his heart, that he hath offended God, and beg pardon of him as often as he remembers his sins: but he ought never to suffer himself to be overcome of grief, since what's past is not in his power; And though he should destroy himself, he can never make that what is passed should not be.  
He ought then for penitence of his bypast sins, endeavour a true conversion to God; departing from evil to do good, detesting sin to embrace true virtue. Which is a true contrition, much more solid, than tears and immoderate sadness, which the Devil ordinarily gives them that begin. Of which you must beware, my Child; for God would be served with a ready and joyful heart: And he says, that he treats with the converted sinner, as if he had never offended him. You should then rejoice for the Grace God hath given you to forsake the World, and to turn from Vanity unto the Truth, which you now discover; and not afflict yourself, because the Devil hath so much power to tempt men▪ seeing that power cannot be exercised, but on those that give or have given him their full consent: and that all things turn to good to them that fear God. When the Devil tempts you, remember that he cannot hurt you without your own consent; and your resisting his tentation renders you agreeable to God. For your soul must be proved, as Gold in the Furnace, which grows still the purer by continuing in the fire. Even so is a soul purified by long tentation, if it remain firm in resisting; and nothing can hurt it, but sin; from which if it abstain, it carries the victory over its enemies; and all they can do against it are but false alarms, which try its Fidelity and Vigilancy.  
And therefore, we must not desire that the devil's power should be taken from him; but earnestly pray to God for strength to resist him, and fight until death. For Jesus Christ in the prayer which he left to Christians, hath not asked to be free from tentation; but only not to be led to follow the tentation, and to be delivered from evil: And since there is no other evil but sin, we pray only to be delivered from it, and not from tentation; which is often profitable and salutary for us; yea, sometimes necessary to our frailty. For our nature is so feeble and corrupted, that it could not remain faithful to God out of tribulations; forgetting ordinarily itself in too much Prosperity; we see daily among men, that he that prospers, becomes proud, and fixes in the world as in a place of abode, and permanent: And on the contrary, that he that is in Adversity and tribulation, becomes humble, and hath his recourse to God. I speak of such as are wellmeaning and pious; for to the wicked all turns to evil: If they Prosper, they offend God the more; if they are in Adversity, they blaspheme him, and despair.  
And all these things arrive in temporal Prosperities and Adversities; so do they also to them that seek after true Virtue: for not being tried by Tentations and sufferings, they should not persevere in Virtue. Although they were arrived at the profounest knowledge of divine Mysteries, had the Gift of Prophesying, and doing Miracles; all that should vanish into smoke, except they Pass through the furnace of Tentations, and Afflictions. For we cannot in this life arrive at that degree of Perfection, in which Adam was at his Creation: who yet fell full sordidly into sin against his God. He forgot God, and turned himself to the Creatures; for he had all sorts of Prosperity, Joy, Content and Pleasure, and knew not evil; he could not imagine that his turning from God, would render him so miserable, having never felt any Misery.  
But after he was tempted of the Devil, and saw by experience, that earthly Pleasures and Contentments had rendered him so miserable; he was loath to stay longer in them, and loved rather to embrace Sufferings, and Patience, as he did all the time of his life, as to remain in the pleasures of an earthly Paradise: which had made him forget his God, by sensible Pleasures. And if Adam a Creature so noble, so holy and so perfect as God created him, could not remain constant in the fidelity which he owed to his Creator, before his trial of tentations, as he certainly did after them, how should we, contemptible and frail Creatures, born with a propension to evil, be able to remain faithful to God, without being proved by tentation? Our souls should be like wood silvered on the outside, which rusts with a little rain: but we must endeavour to render them Silver or Gold, purified by the fire of tentations and afflictions; otherwise we can never arrive at true Virtue, to which you, my Son, aspire.  
And therefore, rejoice, rather than afflict yourself, because the Devil hath power to tempt you; for his tentations serve to perfect your soul, and to acquire true Virtue; at which you cannot arrive, without passing through the furnace of Tribulations and Tentation of the Devil. That Furnace is an Instrument most necessary for the perfection of your soul. So Constrain yourself to embrace them, as St. Andrew embraced the Cross, Saying, O Good Cross. Say also, O blessed Tentation! seeing by it I shall become more agreeable to God. You have perhaps when in the World, loved your mistress' Favours or Colours: Show now that you have chosen Jesus Christ for your Lover, love and carry willingly his Colours and Livery, esteem as love-favours all the Tentations which the Devil gives you: because Jesus Christ was clothed all the days of his life with Tentations and Sufferings, both from Devils and Men. You must then wear his Livery if you will be his Servant.  
Do you not feel, my Son, that the Devil tempts you every day? yea, every hour and moment; and for that you have need to fight and resist continually, if you would be saved. It is a good sign, that you perceive and feel the tentation: for many feel it not at all, and follow in every thing the tentation of the Devil. Would you willingly be seized with that Lethargy? and would you wish that the Devil should tempt you no more? that were an evident sign, that he held you as his own; for ordinarily he tempts but little the persons that do his will easily. He leaves such in quiet, and they are well content not to be vexed with tentations. They imagine themselves to be then in a good state, though they be in effect in the greatest of all tentations. But God hath delivered you from that danger, in making you know and feel the tentation; So you can no more be ignorant of it. For I have showed you it too plainly; and you feel it also upon occasion.  
I see by the eyes of the Spirit, that the Devil moves your passions, so soon as I open my mouth to speak to you; and I feel, that your inward motions are stirred up to oppose and contradict mine: Which cannot proceed from yourself; for you have resolved assuredly to follow and hear me; because, you are convinced in your conscience that the spirit of God governs me; And yet you cannot do it upon occasion; and you feel fightings against whatever I propose to you. Now if you will not resist thereto, you shall always follow the will of the Devil, which you desire not to do.  
You must then watch continually; and be never weary to resist the Devil, no more than he is to tempt you. The greatest assault he gives you now, is to make you contradict and oppose my will and desires. And that because he sees, that if you follow my will, you follow assuredly the will of God, seeing I have no other will but his: And therefore it is that he acts continually in you to contradict me; and your spirit strives against mine, as Gabriel did with Lucifer. You must resolve to which you will give the Victory. If you will that the spirit which is in you have the Victory, that shall be the Devils will: But if you will that the spirit which is in me, carry it; you must combat your own, and hold it suspect in every thing. For from a spirit that is evil can nothing good proceed. Now you cannot doubt but the spirit which is in you is evil, seeing it opposes itself to mine, and does the things which you would not of your own will do; and that you have displeasure from the bottom of your soul, that you contradict me, and are not conformed to my will. For your own will cannot be contrary to itself, and cannot will that which it wills not.  
And so we must conclude, that it is the evil spirit who acts in you, contrary to your own will: and since you will not obey him, you ought to be very glad that I resist him upon occasion. For I hold him for my Enemy, and will oppose him with all my power in every one in whom I perceive him, all I do in you. I am then sure that it is the Devil, that evil spirit, who gives and inspires in you these oppositions to my will; For if it were not he that opposes, you would follow all my will and desires with joy.  
Resist then valiantly all your proper inclinations, and hold suspected all the motion of your corrupt nature; to which the Devil is united, and by these motions he acts in you: But receive my sentiments, and follow that which I incline to, and you shall follow assuredly the Spirit of God: So shall you carry the victory over that evil spirit, who troubles you now. Ply and submit your understanding under the Holy Spirit, and never believe yourself wiser than him in any thing. For men are now abandoned to the spirit of error; and their best Sciences are but Ignorance, their Wisdom Folly; And although you think sometimes to have reason to contradict me, do it not: And after you shall see that your reason cannot be better than mine, which you may experiment, while I remain.  
Your well-affected in Jesus Christ, ANTONIA BOURIGNON Holstein near Gottorp Castle May. 19 1672, St. vet.   

THE XX. LETTER Spiritual Diligence is necessary to Salvation.  
To the same; to whom is shown a Fourteenth snare of the Devil, more pernicious than the rest, viz. Spiritual Negligence: He is moved to Spiritual Diligence, by consideration of the diligence usually bestowed on temporal things, which the Children of this World administer with more Care and Prudence than the Children of Light do Spiritual Things.  
My Son;  
I Perceive, it appears some what difficult to you, to watch continually so narrowly over all your Words and Actions: But believe me, if you do it not, the Devil will assuredly surprise you in every thing: And you shall obey him without knowing it. For he is a most cunning spirit, who watches always, without rest. And therefore it is necessary, despising all difficulties to resolve absolutely for the combat, if you will obtain salvation, and tend to true Virtue. For without fight, there is no Victory; and except you apply your spirit, to watch diligently over all your actions and words, you shall fall into all sorts of evil.  
And therefore is it, that they call Negligence a mortal or capital sin. Now Negligence is not understood to be a mortal sin, as signifying the want of bodily travail and labour: for many persons are not obliged to bodily labour, having other occupations of Body and Spirit more profitable and necessary sometimes than bodily Labour: And when they apply themselves to those good and useful things, they fall not into that sin of Negligence, which is called mortal; for every one ought to occupy himself in different things, according to his condition or disposition.  
A sick person cannot labour bodily, and sometimes also not in Spirit neither, because of his Infirmity, and so he falls not into the mortal sin of Negligence: for he may by acting resignation to the will of God, be more diligent, than one that labours both in Spirit and Body. A good Master of a Family labours often more in eyeing and watching over his Servants, than he that delves the Ground. An Artist labours more by ordering well the Building of a House, than the Workman that builds it; And so with other persons, who perform their duty, every one in his state and vocation.  
So that we must not believe, that that sin of Negligence is committed by them that labour not corporally, but by all them that neglect to watch over their souls, and to discover the tentation of the Devil: Seeing such neglect their eternal Happiness, and consent tacitly to the tentation of the Devil; which is certainly a mortal sin, and causes Eternal Damnation: that is it, wherefore this Negligence is accounted among capital sins, and aught to be called Mortal, since it causes Death to the Soul.  
For he that, through Negligence, does not resist the Devil, he leaves his soul a prey to him; And he that searches not all means to find true Virtue, shall never obtain it; but dying without it, shall never come to eternal Happiness: And therefore you must of necessity have spiritual Diligence, if you would be saved; For it were but flattering of yourself to think, that God will receive your Excuses, when you shall say, I did not know that the Devil had so much Subtlety and Power over us to tempt us: or if you should think to excuse yourself before God by your Frailty and Weakness, you could not abstain from sin, and could not attain to true Virtue, because you could not find the way. For all these Excuses and false Reason's God will not accept, because he searches the Reins, and tries the Consciences, and sees the least motions of our wills; And he knows (without needing witnesses) what Diligence we have given to watch over our Souls, and what Diligence to evite sin, and follow true Virtue.  
For God is not as men, who amuse one another by the false Philosophy which they've learned in the Schools: which serves only to maintain wickedness, and excuse the malice of their likes. They invent smooth words, to make wickedness appear Truth, and please themselves with these fine words, and suffer themselves to be persuaded, that Falsehood is Truth, when adorned with the fine terms and words of their false Philosophy. But God regards the Essence and Reality of the thing, and sees even to the bottom of our Souls; and so he knows if we have done all Diligence in earnest to discover the deceits of the Devil, and find the means to arrive at true Virtue; and finding that we have done neither the one nor th'other we are condemned, without place for Excuses.  
And so my Child, you must not be deceived: Think not to find Excuses before God, when you have lived in spiritual Negligence; for he will not accept them. He hath given you a Body and Spirit, and that to apply them both diligently to eschew evil and follow good. But the misery is, that men now adays are fallen into so profound an ignorance, that they employ body and soul in Care and Diligence to acquire the things of the earth, and render themselves by that means incapable of having spiritual Diligence: for when a Vessel is filled with dung, there can be nothing that is good put in it.  
Alas! what are all the Cares of the business and affairs of the world, other than Dung, which hath filled your Spirit? You were a diligent Merchant; and your care and diligence hath heaped up money to you: but now what will you do with that money? you cannot expend it for Meat and Drink and Clothing, nor can you carry it with you at Death; and if you leave it to your Relations, they shall thereby become more vicious, and proud. So that every way you must acknowledge, that your spirit hath been always filled with the dung of cares and diligence for earthly things; And it is no wonder that so you could not discover the wiles of the Devil, nor the means which advance unto true Virtue, because your Diligence was employed about other things. But now, when the Goodness of God hath discovered to you the truth of these things, you must endeavour to use that Diligence to discover the tentations of the Devil, and the means to arrive at Virtue, which formerly you used in your temporal affairs. I believe you would not then let slip any occasion, wherein you saw any profit, without accepting it; and that you suffered not yourself to be deceived, when you could discover the Deceits they would put on you.  
Now if you had such vigilance, for the goods which pass away so swiftly, and can give no help at death: how can it now be difficult for you to use the same diligence to discover the Devil, and the sure way of true Virtue, that you may thereby gain Goods that shall never end? Ought you not rather to double your Diligence, Care, and Study to acquire eternal Goods, than to find difficulty in it; which you found not to acquire the goods of this world. Think you them more worthy than the eternal? I do not think so of you, seeing there is no comparison betwixt them. For temporal goods afford nothing to our souls, but care to preserve them, and regret to leave them: whereas vigilance to acquire eternal Goods, brings an inward Joy, Hope in God, and repose in the Soul: And beside, we cannot live in spiritual Negligence, without being in that mortal sin of sloth.  
I know you desire not to live in sin: but you have not sufficiently discovered in what that sin of Sloathfulness consists. It appears to you a repose, to live without tentations, and without watching so precisely over your words and actions: but that small Repose you might have in this life, should cause you eternal Disquiet.  
For we are not come into this world to rest, but to be careful, to watch and to labour for our Salvation ever until we have obtained it. We must not then go to change the order of God. He hath sent us into this world, as unto a place of Banishment, or into a Prison of Penitence, to satisfy his divine Justice: And we would yet live here in ease, without Care, or Diligence, or watching against our Enemies. Though worldly persons watch sometimes night and day, to gain a little Money, some vain and empty Honour, or infamous Pleasure. Believe me, these Worldlings shall rise up against us in the day of judgement, and confound us, that they have watched, laboured and cared more in the service of the world, than you have done in the Service of God.  
Apply yourself then to the Diligence necessary for discovering the Wiles of the Devil your sworn Enemy; for he will not cease to tempt you, and endeavour to surprise you, as long as you live in this world; so you must not cease to watch over your actions and words, that you may resist him always: And that is the reason, why the Scripture says, Our Life is a continual Warfare. Nor must you take that Spiritual Diligence for a difficult thing, for it will become easy by use: and it is most necessary, useful, and profitable, far beyond that of things temporal and corporal; As things durable and eternal, are much more estimable, than transitory and mortal ones: And yet we see the men of the world take so much care for the present life, which is of so short continuance. For a Gentleman will take heed to all his words and actions, that he do or say nothing against his Reputation: He hath also always his spirit occupied to perceive if others carry that Respect and Honour to him, which he desires; and all his care is intent to perserve his reputation in this world, neglecting no occasion to maintain it. He exposes sometimes even his life for a point of Honour; or takes away the life of another, of whom he thinks he hath received some affront.  
And what care, study and fatigues do they take who would perfectionate themselves in some Sciences, whether in Divinity, Law, or Medicine? what frequenting of schools? How many Books must they buy, and how many Masters must they seek? And care to observe things well, to come to some reputation of a learned man? Now though all such Honours be vain and perishing, yet you know, my Son, how much care a Merchant must adhibit to order his affairs: There are many who neglect often their eating and drinking and sleeping to attend constantly their profit. How much care takes a Labourer or Tradesman, to gain their food? And God gives you yours so liberally, without Care or Trouble, that you may the better take care of your Salvation, and labour the more for the perfection of your soul.  
Is it then just that you should complain of a little difficulty you have to watch over all your words and actions, to find true Virtue and discover the Snares of the Devil? Methinks that is the least a Christian can do to attain to eternal life and happiness. For man is created for no other end but that happiness and eternity. If then he is capable (as it appears that he is) to watch & be careful, and labour for things temporal and transitory, how much more ought he to do the same for eternal things? we see that Merchants go by Sea and Land, and put their life in hazard to gain a little Money. We see Tradesmen pained and sweeting by excessive labour, and that they do mean, abject and nasty works, to gain their poor nourishment. We see hired Servants subject to the will of their Master, and watch and attend with diligence the services they owe them, and that to gain a small wage or fee. And a Christian will not do all these things, to keep himself out of the Snares of his Enemy, and to acquire true Virtue, which conducts his soul to eternal life: Were it not a great weakness to say, that it is difficult to watch always over our words and actions, to become agreeable to God? While we see all men doing the same thing, upon accounts that no way deserve it. How much care takes a faithful Page to serve his Master? he'll study almost night and day to do what he knows is pleasing to him: and performs with diligence what he knows to be his will; And when he hath served him well and gained his friendship, he obtains nothing but a pitiful temporary Wage.  
I have heard a Story related of a Servant, who had faithfully served a Prince, so that he was well satisfied with him; And for that promised that he would give him, whatever he should demand. It happened a long time after that promise that the Servant fell sick, and was in great danger of death, and when he felt himself at the extremity, he entreated earnestly to be visited by his prince. The Prince being come to his bedside, asked him, what he would demand of him. The Servant demanded, that he might not die of that disease, and that he might live yet some years. The master Answered; that it was not in his power, and that he must demand of him something else. After the servant demanded of him one years' life, or a Months, or in end one days life? But the Prince continued to answer, that he could not do what he demanded, since it was beyond his power, and that he must demand of him things possible, as Money, Medecines, or other Benefits, that were in his power. But the servant replied, that he needed neither Money nor other Service, nor Medecines, which could not prolong his Life one day: And so he demanded of him assurance of his Salvation, since he could not prolong his life; that if he must die, he might do it with peace, and in assurance to die happy, and to be saved. That demand afflicted much the Prince, and made him answer, that his Salvation depended upon the Grace and Mercy of God, and consequently it was not in his power to promise and far less to give it him. Which grieved the Servant so exceedingly, that turning away from his Prince, and turning his face to the wall, he said, O Miserable man that I am, have I passed all the days of my life to serve and please a Master, who is not able to assist me in my greatest need, nor give me one hours' life? I will not henceforth serve so impotent a Master. And in that resolution he made a vow to God, That if he would restore him his health, that he would forsake men, and retire to the Desert, to serve God alone, and attend the perfection of his Soul, and so give himself to a Lord, that could give him Life and Salvation. Which he did in effect; for God having restored him to health, he retired to the Desert, and there lived a good life during some years, and in the end died well. Does not that History open your understanding, to understand the blindness of men, who spare nothing in the service of the world; but bestow therein their care and labour without scruple to please men such as themselves, or to gain a little earthly Goods?  
For Although that Story were not true: (as I believe firmly that it is) Yet we see daily that every one cares and labours for a little Money, or a little Favour, which they expect from men; though it is most certain, that they can give us nothing that's solid, and that they leave us at death, not having the power to give us an hour of life.  
Ought we not to have shame and confusion, to say or think, that it is difficult to watch always over our Words and Actions to discover the Snares of the Devil, and the means to attain true Virtue? While thereon depends our eternal Happiness; and there is nothing can concern us so nearly as that. For the devil snatches all occasions to surprise us: And if we are not well on our guard, we shall not speak one word, nor do one action, whereby he will not cause us to sin, although we do not perceive it. For he will make us speak, what we ought to keep in silence; and be silent of what we ought to speak; to draw thence his advantage, and to bring disorder, and confusion in all, to make us sin, or others by our means. And therefore, pray I you, to be diligent and to watch over all your actions, that you may overcome the Devil, and arrive at true virtue. Which she wishes you, who loving your Salvation, remains forever.  
Your well-affected in Jesus Christ, ANTONIA BOURIGNON. Holstein near Gottorp Castle June 1. 1672. St. vet.   

THE XXI. LETTER. Spiritual Diligence necessary, beyond all other Virtues.  
To the same; showing him how necessary Spiritual Diligence is, to confirm the mind in virtue; And to remove yet two Impediments of the Devil, Viz. (15) sins of Omission wherewith the Devil tempts good persons: and (16) self-love, which everywhere mixes itself and is a continual sin.  
My Son;  
YOU must know that Spiritual Diligence is the most necessary of all the Virtues, without which you cannot persevere in any Virtue; and the Devil will always labour to cause you to lose them by degrees, if you keep not firmly that of Spiritual Diligence.  
For if he see you to have obtained the Virtue of Humility, he will excite occasions of Pride, as the Praises of men, Prosperity in temporal Goods, and such like, to make you lose your Humility, which you have already obtained, by the Grace of God. Be always on your guard then, with Spiritual Diligence, otherways you shall insensibly lose Humility, before you be aware. Which befell myself; for after God had given me the Virtue of Humility, I felt again Pride rise in my heart. I felt a dissatisfaction when men gave me no Title of Honour or Respect, but called me simply by my Name. I even murmured at their incivility; and though I testified nothing of it outwardly, my Humility was notwithstanding weakened inwardly.  
So that if God had not given me spiritual Diligence, to watch continually over my Soul, I had assuredly lost that comely Virtue of Humility, as also that of Voluntary Poverty. For after I was entirely freed from the Covetousness of this world's Goods, and had effectually forsaken them, I felt covetous thoughts many years after: For certain pious persons having demanded of me, to put some Money in fellowship with them in their businesses; which I did with intention to bestow all the Gain upon the Poor; but after I had made that resolution, I began to argue with myself▪ If it was not enough to leave them the half of the Gain, or some part of it, and keep the rest for myself.  
But examining my Conscience with Spiritual Diligence, I discovered, that the Devil intended by that to cause me to relapse into the Covetousness of the goods which by Virtue I had abandoned: Which befell me also again after many years. One time while I was at Malines about some business, I conceived a desire to buy some Laces (which are made there in abundance) with design to sell them dearer at Lisle, and so save the expense of my Voyage. Now after I had boughr them, and saw appearance of gain I thought I might well keep that gain for myself, though I was then in a house of poor, which I had undertaken to govern for Charity, and to employ thereon all my Labour and Industry, for entertaining those Miserable Girls, without seeking my own particular interest.  
But the Devil endeavours always to surprise persons of a good will by most subtle snares, unless they remain firmly fixed in spiritual Diligence, and watch over all their words and actions. For though it seemeth often that our actions are good, reasonable, and for a good end; yet the Devil furs himself therein; and attempts to get his advantage. And when he cannot gain much, he contents himself with little, but yet brings always some hurt to the perfection of our souls, or that of others. So that we must be diligent, that he may gain nothing. For he cannot hurt us when we perceive it, and have our wills fixed on God, and a resolution to tend to true Virtue. For when we discover the snares of the Devil, we shall assuredly resist them: but if we fall into spiritual negligence, he'll ensnare us in all things; and I believe we shall not speak a word, from which he shall not draw some advantage against our souls, or those of others. For he will make us be silent of what we should speak for our advancement spiritual or temporal, or for the good and edification of our Neighbour. In all such cases the Devil will play the dumb, and keep us silent, when we should speak: At another time he'll play the Orator, making us speak and discourse, what we ought to be silent of, and so will draw from our words great sin. For both good and evil persons are often offended at our words. If we speak the Truth, they are not capable to hear it. For it is as a twoedged sword, and so even pious persons themselves cannot support it while it reproves, since correction is never agreeable in the time when it is administered: but if we speak falsehood, or say any thing to please men, the wicked as well as the good shall be thereby stumbled; For our example will fortify the wicked in their wickedness and falsehood; and the good shall be offended that we who profess Virtue are not true in every thing, and will yet please the world and worldlings: So that on every hand we give advantage to the Devil; in speaking or keeping, silence; And that as long as we have not obtained spiritual Diligence, to watch over all our words and actions.  
For if you will, my Child, reflect upon yourself, you shall experience, that you do or say nothing without sinning. But because the Devil holds you yet in Spiritual negligence, you perceive it not but by chance.  
For he obscures your memory, that you should not remember what's necessary; and represents to your mind what you ought to forget: And by that makes you do his will, as well in Spiritual as in temporal concerns; for it is indifferent to him by what he ensnares you: But he will be loath to tempt by evil actions, such as seek to become Jesus Christ's Disciples; He tempts them but by Omissions, knowing that they will not follow his suggestions in evil things, though readily in omissions: and so he makes them forget, or neglect the things that are for the Glory of God, and the Salvation of their Souls, or that of others. Now he gains much more with good persons, by these Omissions, than he could do by actions: seeing evil actions displease well-meaning persons, and are reprehensible before men: And therefore they would not commit them, although the Devil did tempt them; if it were only for avoiding a bad example, or scandalising their Neighbour.  
But sins of omission are more secret and difficult to discover, and consequently more dangerous for souls, which have not spiritual diligence. For they fall insensibly, and without perceiving it in spiritual negligence; And when they are fallen therein, they often know not that they have sinned: Attributing that neglect to the weakness of their Memory or infirmity of their Understanding; without perceiving, that the Devil occasions the forgetting of things necessary for the soul and body of man: which is a subtle Snare of Satan. So, my Son, you must watch well, lest he surprise you ignorantly. For it will not be enough before God to say, I thought not of it, or I forgot; Seeing we are always bound to think of, and remember the things that are necessary, and salutary: hence is the proverb, He that sins ignorantly goes ignorantly to Hell: And it is said somewhere, That Ignorance does not excuse Sin. To show that spiritual Diligence is especially necessary for him that would work out his Salvation; and that God admits no excuses, in what man is obliged to do.  
I believe among men, every one will be ready to justify and excuse himself; for being all frail and imperfect, they flatter and excuse also such as are like themselves when they love them. Then they attribute to fragility what proceeds from spiritual negligence; but God who tries the Reins, and searches the Consciences, makes another judgement of our actions and omissions. He will condemn for sin, whatever we have neglected to do, for his glory, and our Salvation, or for the Salvation of others, when it was in our power. It will not be enough to say to God: I have not found; if you have not done necessary duty to search.  
There are persons so imprudent to believe, that God will not take an account of them, for what they have not known. In which they shall find themselves far deceived at Death. For we are always obliged to search, what we need to find: And we should absolutely know the means by which we may arrive at Salvation: as are the Commandments of God and the Gospel Precepts: And he that performs not what is there ordained, cannot be saved. It will not be enough for him to say, I did not know what God required, nor the Gospel-law, seeing he is obliged to know both; and to do all possible diligence to learn them, that he may do them. If then we have not that spiritual Diligence for our Salvation, we shall never obtain it. For we are obliged to know what is necessary to Salvation: and the ignorance of these things will not excuse the sin: So much the rather, because Jesus Christ says, Seek and you shall find; pray and you shall receive; knock and it shall be opened to you. 
* 1 John. 12: 15.   
Which is not to say, (as many ignorants allege) that Jesus Christ hath satisfied all for us: seeing he exhorts us to seek the Kingdom of Heaven, to pray, to knock, and to do all that we can to obtain it: Teaching thereby that that spiritual diligence is necessary to Salvation: And these persuade themselves that they shall obtain it by the diligence of another. Which is but a flattery to Destroy us: while the Apostle admonishes us so much, To watch and pray, that we enter not into Tentation. For if the merits of Jesus Christ had satisfied all, what need had we to watch and pray; we needed but to remain in ease and quiet, in expecting that Jesus Christ had satisfied all for us. Then we needed not to do any thing. For it should be in vain to knock, pray, and search, if all were found and obtained by the merits of Jesus Christ; Which may well let you see, my Son, that men are at present given up to a Spirit of Error, and that they know not the truth of things: for they make one another believe Falsehoods for Truths, and would by their glosses annul the Doctrine of Jesus Christ and his Apostles.  
But that Doctrine excites always unto Spiritual Diligence: for Jesus Christ says, We must pray always, and without ceasing. That is to say, that we must always be diligent to watch over all our words and actions: Otherwise we shall not speak one word without committing sin, nor do any action that shall not be defiled; so long as we remain and live in corrupt nature, wherein we are born.  
For that corruption loving itself turns to its own glory and profit all that we do or say: Which is a continual sin, which we cannot evite but by Spiritual Diligence, or continual Prayer, which is the same thing. For being continually attacked by sin, we must continually combat it, or yield and rendet ourselves its Slaves: And though there were no other Devil, but the Corruption of man's Nature; we behoved notwithstanding to combat it continually: seeing that Corruption is as much an Enemy of our Salvation as the Devil.  
If you will, my Son, examine well your own self, you shall find by experience, that you do not one single action which (though good in itself) is not defiled with self-love and self-seeking; and that you speak not one word, which you aim not for your own advantage, or praise, or to excuse and justify yourself. For Self-love searches always his own ease and satisfaction, and will not have the blame in any thing. Yea it would appear innocent in the most manifest faults it commits; It speaks to excuse them, reasons to maintain its opinions, or what it hath fancied or undertaken to maintain. In fine, it employs all the forces of body and spirit to disown its guilt. So proud is that corrupt nature, that it will not be blamed in any thing, if it can evite it. Now all these things are manifest sins, which rob our heart of the Love and Honour of God, to make us love and esteem ourselves; And so infringe the Command, To Love God with all our Heart: while we love our own glory, and esteem ourselves with all our heart.  
I have often declared, that the ressence of sin consists, in that man retires his affections from God, to place them in any thing else beside him: So we must conclude, that man falls so often into sin, as he turns to love himself; And he falls so often into the love of himself, as he will justify or excuse himself▪ since there is nothing just or excusable in his corrupt nature. It is by sin become altogether evil; and cannot of itself do any Good, spiritual or temporal; But is filled with all sorts of evils, from which no good can proceed.  
That is a truth, to which all the world would readily acquiesce, if they were disengaged of self-love; for than should they see, that they are slow to all good, and bend to all evil. That they are ignorant, impotent, and in short, all that we do in this life is only to be esteemed, or to evite the contempt and humiliations that may befall us.  
Which proceeds from that Pride of Life, which sin hath planted in the bottom of the hearts of all men that come into the world. They bring with them that pride which makes them live in continual sins, if they do not resist it continually by Spiritual Diligence, and watch not over all their Words and Actions to limit and regulate them by the Law and Will of God; Which cannot be done without that Spiritual Diligence, which ought to rule all our words and actions, if we would attain to Salvation. Which she wishes you, who loves your soul,  
ANTONIA BOURIGNON. Husum Jan. 27. 1674.   

THE XXII. LETTER Spiritual Diligence is necessary to Salvation.  
To the same; Exhorting him to Spiritual Diligence, because without it none can persevere in the Service of God, nor overcome his Corrupt Nature and Self-love,  
My Son;  
I Cannot over much explain the worth and necessity of Spiritual Diligence; since it does occasion your eternal Salvation, and all the good things we attain in this life and that which is to come. Consider well that necessity, that you may apprehend it, and put it into practice; since thereupon depends your eternal happiness. For though you had acquired several other Virtues, yet the Devil could easily ensnare you by Spiritual Negligence; and suffer you to do well for a time, that he might ensnare you after.  
He hath not been able to hinder you to forsake the world, to give yourself to the Service of God; seeing that was your absolute resolution. Neither could he hinder, that you have detested sin, and undertaken to follow true Virtue. But he attends you in the passage, that he may stop your course and hinder your perseverance by divers tentations, and by occasions which he will excite, to withdraw you from your good purpose. He will excite men of good will to render your resolution suspect, even upon pious pretext. he'll make you sometimes doubt, if you should not do better to remain in the world, and make your Light to shine to others, to enlighten them again; he will represent to you, if you had not better yet merchandise, that you might assist your Neighbour out of your superfluity or by your good Example. For the Devil tempts by all sorts of means; and when he cannot bring us to evil actions, he insinuates himself into our good works; yea even into our good intentions, and mixes therein some of his venom, a little when he cannot much.  
He gives sometimes a weariness in the way of Virtue, and makes appear burdensome what is in itself light: giving the Soul a backwardness or difficulty in well doing, or in overcoming itself. Also he takes away the Hope of surmounting our imperfections, and arriving at true Virtue, that he may render our souls slack and lazy, because they see not the means whereby to arrive at true Virtue. So that he confounds our spirits, that they may not discover the truth of things as they are before God: but that they should occupy themselves always with apparent Virtues, and curious Speculations. And therefore is it we have need of continual Prayer, and spiritual Diligence, if we would persevere in the service of God, otherwise the Devil would gain us by the one or other way, Let us then watch always, that he make not our first Fervour cool, and slacken our good resolution of embracing solid Virtue.  
He will attempt, even when we have obtained true Virtue, to lead us into Spiritual Negligence; persuading us, that we may well rest at ease, seeing we have acquired it, and that we cannot advance further. I have known such persons, as said to me, That they were arrived at the highest degree of perfection, to which they could attain. And they said so because they had read all they could read; And so they judged, that to read more, was but to repeat what they had already read and understood: Which was to me a great Pride, and a Spiritual Negligence, which the Devil had planted in their heart, to make them perish by that Negligence. For not to advance in Virtue, is to fall back and recoil; seeing man never attains that perfection that he ought.  
It is written in the holy Scripture, Be ye perfect, as your heavenly Father is perfect: To teach us, that we should tend to the perfection of God, and never rest in the way of Virtue; but always tend to a higher degree of perfection; even to the last moment of our life, to follow the nearer the perfection of our heavenly father. But the Devil, envious of our happiness, endeavours to his power to divert us. He serves himself of spiritual Negligence, when he cannot prevail by evil desires and actions. It is alike to him by what means he ensnare our souls, provided he can in the end retain them to himself, be therefore upon your guard, my Son; and before all embrace spiritual Diligence, as that which is most necessary for the perseverance of your Virtue,  
For though there were no other Devil to tempt us, but the Corruption of our Nature, it is sufficient to give continual exercise, to combat it. For it is so corrupted by sin, that it produces continually evil effects in our soul, to cause it to perish eternally; We need but follow that nature to be damned, as I have else where told you. The reason is, because it neither wills nor desires, but what is evil, and tends to self-love. It is true, man was created by God perfect, and in that state of perfection he did all good, blessing and honouring God; and so enjoyed every thing without sinning: but since man abandoned that state of perfection by his sin, he is become so corrupted, that whatever he does or says, tends only to his own glory, or satisfaction, which is to sin: Seeing all Glory belongs to God alone, and man ought to seek nothing, but to please him; and as often as he does otherways, he offends him: And therefore must you have that spiritual Diligence, to watch over all your words and actions, except you would live in continual sins.  
For if we eat and drink, it is ordinarily to please our taste, and sensuality, instead of taking these necessary things with praising the Lord, who made them. If we cloth ourselves, it is also for our own satisfaction, ease, and glory, instead of clothing ourselves in humility, and with confusion, because our sin made us ashamed, and necessitated us to cover our body, to preserve us from the injuries of the air, which the same sin rendered intemperate in Heat, Cold, and tempests.  
For before Sin, man was altogether naked, without shame, and had no necessity to clothe himself, being clothed only with Glory and Light. He was Lord and Governor over all the Elements, which were submissive and obedient to him, encompassing him only for his contentment and pleasure. But now, that is, since sin hath corrupted human nature, man cannot take pleasure in walking on the Earth, in the refreshing of the Wind or Water, without sinning; because he does all these things, only for his own satisfaction, instead of doing them to satisfy God alone. If man study, labour, or undertake any thing, it is always for his own glory and proper satisfaction or profit: instead of undertaking all these things for the Glory of God only; and to apply all the forces of his body, and powers of his spirit, to glorify God, who gave us them.  
He also does often glory vainly in the gifts and talents which he hath received of his God, and attributes them to himself; as if he were the proprietary of them, and independent of the Author of all Good: And so forgets what is written, viz. That every good Gift is from above, and cometh down from the Father of Lights. They come not then from man's power, who inclines to nothing, but to do evil: And consequently, if man can labour, study, or do any other good and necessary thing; these are graces and favours, which God hath given him, and can take from him in a moment. And therefore man hath not reason of glorying, or to attribute to himself the least good thing; Which he does notwithstanding, either through ignorance or malice: So he hath need to watch continually, if he would abstain from sin: otherwise he shall fall every moment, without perceiving it.  
For since he is corrupted by sin, he cannot have a good thought, nor speak one word that is not defiled, and mixed with self-love, or self-esteem: which I could show you, my Son, in your own experience, if you were capable: but all your thoughts and words are mixed with impurity.  
I know well, you are resolved in the bottom of your soul, in general, to please God, and no more to sin; yet you do it as often as you seek your own satisfaction. You do it through ignorance, because you have not sufficiently discovered how much human nature is corrupted by sin; and you have not esteemed it evil to follow it. On the contrary, you, and all other men, who live according to their corruption, have held it for a good thing, to follow their own wills, as far as they did not induce them to do any thing evil and reprehensible before men. For every one walks in his darkness, and have no light to know their miseries, and the state into which sin hath brought them; And that ignorance makes them live at ease in their self-love, without holding it for sin; though in effect that self-love is the essence of all sorts of sins.  
For if man kill, steal, commit adultery, or do any other thing, forbidden in the commands of God: it is only to satisfy his self-love. If he seeks his profit, pleasure, or ease, if he esteem or boast of himself, it is all to satisfy that love; the same if he seek the honours and pleasures of this world. In fine, Self-love is the womb in which are engendered all sorts of sin; and it entriely robs our heart of the Love of God: Which being pure, cannot remain with the impure love of ourselves. Therefore is it that it need not appear strange to any, that they cannot obtain the Love of God, though they desire it: For they can never obtain it, while they continue in the love of themselves. And they should rather account themselves unworthy of the Love of God, than rashly to desire that God should come to reside in a heart filled with self-love, and polluted with sins.  
They that would have the Love of God, and will not forsake that of themselves, are very imprudent; seeing they would make so unsuitable a match, as is that of the Love of God (in which consists all sorts of good) with self-love (in which consists all sorts of evil) which is intolerable, and unworthy of good Reason: for it is the same as if they would join Heat and Cold in the same place, which is contrary to nature, which will never suffer that; but these two contraries shall so wrestle together, that the stronger shall hold the place alone. For if we put Fire in the Water, it is extinguished, when it cannot overcome the Water: but if the Fire is so great that it can consume the Water, it becomes victorious, and destroys the Water.  
It is even so with the Soul that desires the Love of God. It is the place where is the Cold of Self-love, and the Heat of the Love of God: And when that Self-love is the stronger, it extinguishes entirely the Fire of the Love of God. But if the Love of God kindle more in the Soul, it banishes quite Self-love.  
Which arrives unto the purified souls, which scarce feel any more their Self-love, when that of God hath gotten the upperhand in the soul. They live and die in that love, and despise Self-love. But he that lives in Self-love, is a Slave of sin, and commits it upon all occasions. But he that would evite these Perils, should have spiritual Diligence, to watch over all his words and actions, to resist the corruption which sin hath brought unto human nature; which is so corrupted by sin, that it can produce no more any good, temporal or spiritual, since retired from the Love of God, wherein is all good; it is fallen into Self-love, wherein is all evil; which produces always its like.  
So that whatever we do by our natural motion, it is altogether evil and sin: And if you could well comprehend that Truth, as it is, you should always distrust yourself: and never dare to do or undertake any thing, if you would not do evil, and fall into sin. But man's rashness, and ignorance renders him bold, to undertake things spiritual and temporal: As if he were wise and free of corruption; which often precipitates him into great faults and sins: which they do not perceive until after they are committed; and so cannot be helped, I believe, my Son, that you have often experienced that in yourself, without knowing whence these faults proceeded, seeing your will was to do all well: believe me, they proceed all from spiritual negligence, and because you know not yet sufficiently the corruption of your nature, which you have followed while in the world, you thought yourself full wise, when you could order your temporal affairs to your profit: You have not perceived, that the Devil could well help you in that; that by procuring you prosperity, he might detain you always in the affection of earthly things; and that you should neglect eternal ones, as other Merchants, of your profession, do yet: Who instead of labouring for the Gospel-pearl, labour to follow the will of the Devil, the Enemy of their souls, without perceiving it.  
Yea, they think it a Blessing of God that they prosper in temporal Affairs: but it is often a Curse, seeing God gives his Friends temporal Adversities, and reserves for them eternal Joys. But to men that have done some temporal good in this world, but have not overcome the corruption of their corrupt natures, God recompenses the temporal good they have done in this world, with temporal prosperities, because God leaves no Good without Recompense, nor Evil without Punishment. Wherefore I pray you, my Son, to watch over your soul with spiritual Diligence, that you let not one word or action escape, that proceeds from your corrupted nature: seeing it produces all sorts of sins, which would finally lead you to eternal damnation.  
But labour to resist manfully the corruption of your nature, by a Spiritual Diligence. So you must always watch over your words and actions, that the Devil gain you not by spiritual Negligence, which she wishes you, who loves your soul.  
Husum, Febr. 1. 1674. S. vet. ANTONIA BOURIGNON.   

THE XXIII. LETTER Spiritual Diligence is necessary to Salvation.  
To the same; To whom is shown the Necessity of Spiritual Diligence, to watch over all the actions of our corrupt nature, and proper will, and to acquire the Knowledge of ourselves. Moreover, that Spiritual Negligence, is a Fountain of all Evils, and is alone sufficient to damn us; because it renders our soul rude, and like to a cursed ground, which bears only Thorns and Thistles, and so, is far from Meekness, Lowliness, and Humility of Heart.  
My Son;  
I Have entertained you largely of the Necessity of Spiritual Diligence, which we must have in this perilouslife. I have shown you how necessary it is unto Salvation, and that without it none can be saved, because of the many enemies we have to war against.  
I must now show you all the Evils, which Spiritual Negligence causes; It is a Pest in the good Air of Virtue: for although you had acquired a great number of Virtues, they could not subsist in your soul without Spiritual Diligence, seeing in this world we cannot be free of enemies, who attack us continually. We might well be for some time, in repose in Virtue: but that repose should be the most dangerous combat of our souls, which thinking to take rest, as did the rich man in the Gospel, who had his Granderies filled; but it was said unto him, thou Fool, this night thy Soul shall be required of thee, and whose shall then these things be? The same shall be said to them, who think they have acquired so many Virtues, and yet have not Spiritual Diligence. For they shall find themselves deceived at Death, because they have not watched over their Virtues, having suffered the corruption of their nature to reign.  
For if you be not Diligent in Virtue, to watch and be aware, that Vainglory insinuate not itself; it will take away all the force and merit of your Virtue: Seeing God says, Sacrificespb. So he hath no need of our virtue, when it is accompanied with esteem of ourselves, or with Vainglory, as when we artribute any good unto ourselves; seeing we are truly filled with all evils, where is no good. For man's nature is so corrupted by sin, that there remains to him no good spiritual or temporal. So that we may with truth say, that there remained nothing in man after sin, but ignorance, malice, and power to do evil. I know my Son; You have to oppose, that man by his nature can do some good; as we see the wicked do in regard of their temporal affairs; They gain Money, and assist their Neighbour. One can Write well, another make Accounts, one can Paint well, another is a good Carpenter, or other Mechanic, which is good and necessary for the present life: How then can we say with truth, that man can do no good, even in temporals: It appears necessary that I should explain myself, that I be not argued of falsehood; I know that all men in general, and every one in particular▪ believe that they have something good in themselves, and that they can do well according to their knowledge. Which is also true in regard of some, even imperfect before God; such are they that have the skill to exercise some Art, or Trade which they have learned. I experienced that in the Girls of my Hospital at Lisle; for they did very well what I had taught them; Though otherways I knew, that they had given their souls to the Devil, and were joined to him by explicit compact. That did not hinder, that they should learn well to sew, cleanse, spinn, read and write, and manage Housholdrey, and several other things which they did very well. So that it would appear not to be true, which I averred, viz. That man hath nothing good in him, and can do no good. For we see they do several goods things, even to the view of men. But you must know, that all the good they do, proceeds not from them, but from God, who hath bestowed it on them by particular Grace and Mercy, or else they have learned it of other men.  
For it is a certain truth, that man hath not of himself any thing but sin, and that he can do no good spiritual or temporal; since all good comes from God; and all evil from man, and the Devil: But when one hath learned any good from God, he can teach it to his Neighbour. But he cannot have that good of himself, because sin hath filled him with all evil, and deprived him of all good. And we cannot bring out of a thing, what is not in it. For if the Fire were not latent in the Flink, it would not come out, by striking on the Iron, and if Virtue were not in a soul, it would not appear upon occasion. So as it appeared in Job, in the midst of so many tentations: For he blessed God, saying, when he was informed of the Death of his Children, God gave them, and God hath taken them; blessed he his holy Name. Which was a Grace; which he had received of God, It was planted in his Soul, and so produced fruit in its reason.  
But he that lives yet in the corruption of his nature, can produce nothing but sins, and evil, since he hath nothing but that in him; and no good can proceed out of his soul, because there is none in it. Therefore man is sottish to believe that he can do good temporal or spiritual, seeing in effect, he ruins whatever he touches, and can do no good, but by the particular Grace of God.  
But because man does not sufficiently study spiritual Diligence, that he may come to know himself, he easily persuades himself, that he is wise to do things, spiritual and temporal, without noticing, that his nature is altogether corrupted by sin. He speaks, works and acts of himself, as if he knew to do any good, though all that proceeds from the corruption of our nature is evil.  
Man then ought always to have that distrust of himself, that he never follow his own proper will; for whatever proceeds from it is evil; and he that believes not that Truth, shall fall into many excesses and sins. Therefore is it that Jesus Christ hath taught Christians to deny themselves; and more, he gives himself an example of that denial: Saying, I am not come to do my own Will, but the Will of him that sent me. Now if there could in all the human nature, be a good will, it was assuredly that of Jesus Christ; and we learn in the Gospel, that he renounced altogether his own will: Saying to his Father, Not my Will, but thine be done. And he said so because he knew, that the wills of all men were corrupted by Adam's Sin; and consequently cannot be followed, without doing evil. And therefore Jesus Christ himself would not follow his own Will, knowing well, that (as to his mortal nature) his own proper will was evil; 
* Which is solidly proved in the 2. part of Solid Virtue, letter 6.  as are those of all other men, unto whom he would make himself like, when he put on our Mortality. Now if Jesus Christ prays his Father, that his proper will, be not done; how much more ought man, corrupted by his own sins, beside the corruption of Adam's sin, which all men have contracted from him? It is thence that their wills are become evil; and so produce all sorts of sins; which we cannot evite, but by a spiritual Diligence, watching continually over the motions of our proper will, that we may resist sin.  
For if we fall into spiritual Negligence, our own will shall always have the upperhand, and govern all our words and actions, which shall be always evil; and so we shall commit continual sins, without perceiving it; and it is by that spiritual negligence alone, that souls perish insensibly, and from which all sorts of evil proceed. We may see that Truth in temporal and corporal things; for when they are neglected, they catch always hurt. If we neglect a new born Infant, it must of necessity die for lack of vigilance: If we take not care after to teach it, in speaking, walking and labouring, it shall grow up like a Beast; and when it is come to the use of reason, it must labour, trade, or study, if it would subsist, and have necessary aliment. So that, all sorts of evils should befall it by that negligence, in things corporal; and it would even rot and be eaten of Vermin, if neglected to be cleansed.  
What evils does not negligence bring in civil matters? Countries and Cities are ruined by want of foreseeing; for if a Lord or Governor of a Country, be not diligent to watch over what he hath in charge, his Enemies will surprise him, and he will lose his Honout, and Goods, while asleep. And if the magistrate of a City, be not diligent to watch over his Citizens they shall forget their duty, and introduce into the Republic evils which after they cannot remedy: and that because they have by their Negligence suffered them too long. The same is it with the Master of a House or Society: If he neglect to watch over his Subjects, he shall find himself oppressed with confusion, which he cannot redress afterward. Negligence in business, empoverishes many, and loses their Honour by infamous Banquerupts.  
Also by Negligence, are lost the Grain and Fruit of the Earth; when we do not sow and reap them in due season: It destroys the Household Provision; brings Rust on the Iron; Moths in clothes; and Rotting in Linens, and in fine, negligence brings many Rich Men to Poverty; Disgraces those that were in Honour and Reputation, it brings damage and evil unto every thing, even to the smallest things. For if but one stitch in your Stockings slip, and you neglect to mend it, that stitch will quiekly become a great hole, and in the end rend the whole stocking, which your Diligence might have preserved for some years. It is even so with many other things which diligence preserves in good order, whereas by negligence they are destroyed, and brought to confusion; yea, it often causes death.  
For if a Disease were well attended at the beginning, it were often easily cured: but negligence renders it difficult, and sometimes incurable; as if a Pleuritique be let blood too late, he must die: and if the nature of the sick be not known to apply timely suitable remedies for his indisposition, he must die.  
That is the reason, that men now adays live so short a while, in regard of Adam and his successors, who lived to several hunderds of years, because they knew the disposition of nature better; each knew what was good and needful for himself on every occasion: but now, while men are ignorant of Nature, they take often Remedies contrary to their evils, and neglect such as might cure them.  
But this corporal or civil Negligence, though it causes so many evils, is nothing in regard of spiritual Negligence: Seeing the first causes only temporal and transitory evils; and the other, eternal ones. It deprives man of all sorts of good, and subjects him to all sorts of evil, which is eternal damnation. For he that hath not Spiritual Diligence to watch against the Enemies of his Soul, and for the means he should embrace to his Salvation, he must perish by that only Negligence, though he committed no other sin; for it is of our Souls, that the Scripture says, in the perfect sense, The Ground that is not laboured, shall bring forth Thistles and Briars: because the ground of our Souls became cursed by sin, and being fallen into that Curse, it can no more bear any wholesome fruit, without bestowing on it a great Diligence. We must trench and till it with the iron of penitence, to tilk the Tares, and bad Weeds of Corruption, which have sprung up in the earth of our souls, For if these be not rooted out, they shall suffocate always the good grain of true Virtue, which should thereby be stifled, though sowed in good quantity in our souls: we must maintain it by a continual Diligence, otherwise it will bear no fruit; we must watch over our Enemies; we must always resist the inclinations of that corrupt nature; and finally, we must continually study the knowledge of ourselves. For he that knows not himself, is ignorant of all, and cannot arrive at the Virtue to be Meek and Lowly and Humble of Heart which Jesus Christ says, we should learn of him.  
No other means can be found than that, he that knows not the Miseries, Ignorance, and Malediction, wherein sin hath brought us, cannot be meek. He shall on the contrary be fierce and arrogant, and presume to be worthy of honour and esteem: which shall also take away and hinder his Meekness toward his Neighbour; and also his Humility of Heart. For he that knows not himself▪ thinks he hath need of no person, and consequently will not be meek nor kind toward his Neighbour; and yet less Humble of Heart: which comes for want of knowledge of his Misery, and the miserable estate into which sin hath reduced him: and so he cannot humble himself, according to the Doctrine of Jesus Christ which is so good and salutary, unto which I exhort you, my Son, that you follow it to your eternal Happiness. And I am  
Your well-affected in Jesus Christ, ANTONIA BOURIGNON. Husum Feb. 3. 1674. St. vet.   

THE XXIV. LETTER. Men are Idolaters of their own Corruption, and Enemies of Virtue.  
To the same; advertising him, that the continuation of that Subject is interrupted by the Devils exciting the Wise of this World, Enemies of Virtue, and Friends, of corrupt Nature, to distract the mind of the Writer by their disputes, Lies and Calumnies, and all manner of Persecutions.  
My Son;  
I have yet many things to say to you, of solid Virtue: but the time is wanting to me at present, seeing my Enemies are all earning to hinder it. I doubt not but it is the Devil, our common Enemy, who will not suffer that we speak of solid Virtue Beside, he keeps men at present in spiritual Negligence, with apparent Virtues; and they take them for solid and true ones, therefore would he make them rest in the Love of themselves, without arriving at solid Virtue.  
Now while he cannot hinder that I should discover it, because God discloses it to me; he endeavours to his power to hinder its being published: He induces divers persons to write against me, to take up my time, in answering them; and to entertain me with matters of Contention, instead of that of solid Virtue. Which bereaves me of my time, and gives me the displeasure of leaving this Treatise of solid Virtue. Yet I must apply myself to repel the Calumnies and Lies which they have dispersed against me in divers places. As some in England have also done,  
So I was obliged to write a Large advertisement against them; for if I did not give testimony to the truth, against so many fall accusations and sies, which they've made; I should be guilty of the sin which these false accusations produce; and should be the cause, that good persons did not follow the Truths which I propagate from God. For so many false reports would render them suspect; the rather when I am not attacked by the common people; but by the ministers and learned, which are esteemed worthy of credit.  
These wise and learned strive at present to kill the spirit of Jesus Christ, as such like before killed his body; you have seen the defamatory treatise, which John Berckendal, in name of the Ministers of calvin's Reformation, in Altena, hath composed against me. And I was obliged to give testimony to the truth, against so many falsehoods, by a great Teatise; whereto are joined the testimonies of a great many persons, yet alive, and worthy of credit. That work hindered me from writing more to you of solid Virtue: though I know that to be very profitable and necessary for you, and for all that desire and aspire at becoming true Christian as you do.  
There are at present so many persons deceived by apparent Virtues, and who learn always and never come to the knowledge of the Truth. They think they are already in true Virtue; whereas they are yet altogether in the love of themselves.  
Therefore is the Devil so angry, when I write of true Virtue; lest the Deceit of the false be discovered by the true. But the Devil cannot hinder me to know it, since God discovers it to me: so he attempts to bereave me of the time to write it, that neither you, nor other souls that aspire after it, should know it. That is the cause why he incites divers persons to write against me, that so I may not have time to write of solid Virtue. He labours to occupy me always in opposing Slanderers. But he deceives himself: for among the refutations of the calumnies of my Enemies, I intermix always something of solid Virtue. It ought to be unto you, My Son, a Discipline to regulate well your life, and become a true disciple of Jesus Christ.  
Examine well then all that comes from my pen, and you shall always find therein more and more enlightening and wholesome instruction; which you shall find principally in the (23) Letters which I have written last to you, concerning the words of Jesus Christ, Learn of me, for I am meek and lowly, and humble of heart: all that matter shall suffice for aliment to your soul, until I can write more unto you, which I shall do when I have answered two treatises, which the Disciples of Labadie have composed against me. I have not yet had leisure to read them; but I conjecture that they shall be, as the rest, full of Errors and Calumnies. And that, because all they that follow the motions of corrupt nature, are in error and falsehood, and are not in quiet nor at peace with the Truth; because these are two contraries, which always exclude one th'other. And therefore is it, that all these learned Scholars oppose the doctrine which I advance. It is not such as they have learned in the Schools, beside neither will they approve any thing but what maintains them in Honours, Profit, Eases, and Commodities of this life. To which the Doctrine of Jesus Christ is quite contrary: For it speaks of nothing but poverty, Contempt, sufferings, and Persecution for Righteousness sake; And by consequence, the Doctrine of the learned now adays, is altogether Antichristian; that is to say, contrary to that of Jesus Christ. Not that their words are dissonant; for they read the same Gospel which Jesus Christ and his Apostles taught; but they gloss and explain so the words of the Gospel, that they bring forth a quite perverse sense; Notwithstanding they live in quiet; though all their actions, manners, and desires be quite contrary to the Gospel Doctrine.  
For every one now idolizes his own proper will; And Jesus Christ said, That we must renounce it. Methinks all Christendom is become at present the people of Ephesus, which adored the great Diana; with this difference, that Christians now adays adore the Corruption of the flesh, whereas those adored a Statue of gold or Silver. For we see these learned strive who can best find out subtle Inventions, by which they may flatter men in their sins, or persuade them, that they may well follow the motions of their corrupt nature, and withal attain to Salvation; So that every one follows that Doctrine, without perceiving that it is evil.  
That is the reason, why every one adores that Diana of corrupt nature as a Goddess; And so they bestow all their time and goods to nourish, honour, and satisfy corrupted nature. And more, they think, there is no evil in so doing, while the ministers and learned do the same; and promise Salvation to the people that live in that Idolatry.  
But they ought to teach in effect, the mortification of their senses, the corruption of their natures, how much it is ruined by sin, and finally, the necessity of denying ourselves, to be saved; as Jesus Christ taught by word and works.  
But these savage Pastors will not teach so unto their flocks; and will yet less put it in practice themselves; Yea, nor will not suffer another to teach these Christian Truths. It is for that, they pursue me every where, and would gladly exterminate me because I have written of true Virtue. The same befell St. Paul by them of Ephesus, who would exterminate him, when he taught the truth: Saying one to another, That they should lose their gain if they suffered Paul to continue preaching Jesus Christ: That he would ruin the worship of the great Diana, and cause that the Goldsmiths should gain no more in the Workmanship of the Image of Diana.  
It goes just so with these learned ones, who are as the masters of the great Diana of corrupt nature; which every one adores for his own particular. But the Learned are the Masters, to gain Money by the worship and adoration of corrupt nature: So they speak and teach the people such things as please their corruption; and endeavour to please men, that they may receive advantages of them, which they will not lose.  
When then I begin to speak of true Virtue, they are all alarmed against me, as they of Ephesus were against St. Paul: But these learned take also the Judges to their assistance, and persecute me, that I should be banished, or be discharged to write or speak of true Virtue. Some wish me dead, others burnt, others that I were thrown in the midst of the Sea, that I might speak no more of solid Virtue, and so their gain and trade be not diminished, and their shops become unfrequented; that is, that they sell no more their frivolous Discourses to please men. It is that, which at last alarmed them so at Flensburg, whither I had gone about some business; for the Ministers no sooner had any suspicion, that I was in their Town, but they preached in divers Churches, that I am an arrant and pernicious person, that I have a devilish Doctrine, and finally no person should lodge me.  
So that I behoved to come out secretly, lest I should be massacreed by the Rabble and Children: whom the preachings of the Ministers had animated against me: For they had spoken of me with great spite and horrors, proclaiming publicly, that my Doctrine is worse than that of the Jews: Adding beside, that my doctrine is a mass of all the old Heresies that ever were in the world.  
Yet I will not teach any thing, by my Writings or Discourse, but what Jesus Christ taught; And if there is any thing contrary to that in them, I detest and revoke it; as I have often offered to revoke, all that they would show me to be contrary to the holy Scripture.  
But it is not for Errors they persecute me, or any evil in my Writings; seeing they can show me nothing such therein, They persecute me then because I declare truly, what is true Virtue, and how a true Christian should live, to be a Disciple of Jesus Christ. I know well they mask these things; saying, that there are Errors in my Writings: But no person shows me these errors. They know not what to say, to contemn the truths which I maintain; For the Learned said first, that I bring nothing of new; and that they taught and preached though same things twenty years' agate: But when they saw in the Book entitled, The testimony of the Truth, particulars and truths more clear in divine Mysteries, than those they learned in the Schools; they say presently that they are Errors; and that never any person wrote such things.  
So that, it behoved, that God should regulate all according to their studies; And should not give any new Graces to men now adays: But that he should measure his Light by the rule of their scholastic doctrine; and should, not send the Holy spirit, promised by Jesus Christ who shall teach all Truths. Men then resist that Holy spirit, and will not hear of other Truths, but those they have learned in the Schools.  
It is every lamentable to see men such enemies of their eternal Happiness, in rejecting the Light of the Truth, which comes in this last time: as the Prophets of God have foretell: That he will pour out his Spirit on all flesh, and that your Sons and Daughters shall prophesy, and the Old Men see Visions.  
Now because I repeat the same things, with many others from God, they would kill me, as was done to the ancient Prophets: they think to hinder by that, that true Virtue should be known and far more, practised.  
But though they should kill me, the Spirit of God shall not die for that; And the Truth shall always be true. For if I should not speak it, the Dead would speak or the Stones, to declare it unto men: And tho, these Ministers put me to death; God hath yet more than a hundred millions of persons, whom he can use to declare the same Truths, which I advance.  
And therefore, my Son, I exhort you to retain them well, and put them in practice: for though I were not in the world, you must nevertheless save your own soul; cost what it will, if you will enjoy God to all eternity. Which she wishes you with all her heart, who loves your Happiness.  
Husum, Febr. 5. 1684. St. vet. ANTONIA BOURIGNON.  
The End of the First Part of the Treatise of Solid Virtue.   

EXTRACTS OF SOME OF THE WORKS OF Mrs. ANTONIA BOURIGNON. Belonging to some Most Essential MATTERS of Christianism and Health.  

LETTER I. Of Toleration; That it ought never to go the length of communicating with Sin, directly, or indirectly. Of the Essential, and of the Perfection of Christianity. Of Religions, Worships and Ceremonies, and their use.  
This Letter was written to one of her Intimates, Mr. Van de Velde, and is the second of Light arising in Darkness, 3. part.  
Sir,  
1. I Know you seek the Perfection of your Soul, and that you aspire after God I know also that he hath imparted of his Grace to you, and particularly taught you his will in some things: but I know also that you have not yet received the Holy Spirit, which should teach us all Truths, seeing you discern not yet well Evil from good, and love all indifferently by a natural goodness, as did Adam, who knew very well the Consolation and Quiet which a Soul finds in entertaining itself with God; but knew not what Evil was, because he had never proved it. He was created in Pleasures and Delights, and conversed with his God, in peace; without apprehending the Evil which might come upon him, in abandoning God to please himself with the Creatures; And therefore did he so easily fall into sin, before he perceived the Mischiefs and Miseries it would cause him.  
2. And almost the same is befallen you, my dear Brother; for when you enjoyed sweet entertainment with God, you remained in the sensualities of corrupted nature, by which you have insensibly lost commerce with God; because so soon as he sees one take pleasure in any thing else but himself, he retires by little and little, and leaves the Soul to live to itself, which precipitates itself often into divers Evils, because our proper will engenders death, since it was corrupted by sin.  
3. You did love Good, and do yet love it, but you have not enough hated Evil, because you did not well know it, persuading yourself, that you did well enough, when you supported it in others, not perceiving that we can sin in another nine ways; the First is in Consenting thereto: 2d, in Councelling it; 3d. in Tolerating it: 4th, in Assisting it: 5th, in Defending Evil: 6th, in Commanding it: 7th, in Partaking with it: 8th, in not Hindering it when in our power: 9th, in Hiding it from him that would hinder it.  
4. All these are not enough considered, and we easily fall into them without considering it. Although we desire to please God, the Devil often surprises us by sins without us, when he perceives that he cannot prevail to get us to commit them in ourselves; for he hath as much power over us by the sins which we commit in another, as by them we commit in ourselves; seeing they shall both alike be imputed to us; and if I did not advertise you of it, you might easily fall into them without perceiving it.  
For example; you converse with persons that are avaricious, proud, or stained with any other sins: they ate subject and inferior to you as your Wife and Children, or your Men or Maidservants: or Hirelings, or whoever they be over whom you have authority, notwithstanding lest you should displease them, or lose their friendship, you consent to their committing of sin, without Daring or willing to resist it. All these sins which are committed with your consent, shall assuredly be imputed as if you had committed them yourself: To council to do evil, that you will not so long as you fear God; but for suffering it, in others I doubt you do it sometimes, because you have not enough of hatred to sin; as when you see one deceive in selling to or labouring for you, and yet continue to buy of him or employ him in labour, that is assuredly to suffer the evil which he commits.  
5. It were better to be in necessity, without dealing with them that sell or labour by Avarice, Fraud or Deceit; for the Soul is more precious than the Body, which ought rather to endure its necessities, than to supply them to the prejudice of its soul, which is assuredly defiled by suffering the sins of another, and yet more by assisting and helping evil, as he that would give goods to one that is Avaricious, Gluttonous, Proud, Slothful or a Drunkard, would assist him to go on in his sins, and commit more with the Gifs and assistances he affords him: and if we defend or excuse the Evil of another, we also become guilty of the same; for we ought never to excuse or defend it, lest we so maintain the Evildoer in his sins, to commit which our corrupt Nature needs no encouragement, and whoever affords it, is partaker of the sin of the other. Although it is commonly said, That we should excuse the Faults of other, and assist Sinners; that is a false Theology, very hurtful to the Upright, who are often deceived by Evil for lack of knowing it.  
6. Also you are not in hazard to command Evil, so long as you fear God, neither would you ever partake with manifest sin, as with Robbery; for God hath delivered you by his Grace from Avarice; Yet you must take care to hinder evil when in your power, or else the omission would render you partaker of the Evil committed; and even so when you do not declare it to them that would hinder it. All these sins or part of them may be committed by good men, who aspire after Perfection, particularly when they are of a good disposition naturally they take all in good part.  
I have sometimes slipped into some such Faults by too much natural goodness or human regard; but after God showed me clearly these sins which we commit in another, which I impart to you because I love your perfection as much as my own by a true Christian Charity; seeing that you aspire unto its perfection, which I will also show wherein it consists; for the darkness of this world is at present so great, that the souls that are well inclined know nor whither they walk in regard of perfection, taking often the false for true, and imperfect for perfect, and that because they have now taught so many divers means to perfection, that one knows not which to take for the surest.  

* Of Religions and external pious exercises,  One says we must go frequently to Church, and frequent the Sacraments. Another places Christian Perfection in entering into some Religious Fraternity or Convent. Others in fastings and Macerating the Body. All these things were Good if well used, but these are not the end, nor that wherein Christian perfection consists; For these may be performed by them that shall never attain to salvation: because no external thing perfects the soul, nor can they defile it. They are only the means whereby we more easily attain to virtue, or by abuse fall more easily into sin.  
8. Every Soul in particular aught to use the external means which excites them most to Christian Virtue; and evite also things that engage them unto sin; for it is written, Whoso loveth hazard, shall perish in it. So that he that feels himself so weak in Chastity that he hath not the force to look upon Woman, without lust, he ought not to look upon one; and he that drinks drunk when he hath Wine, ought also to abstain from it: and so of all other things, though in themselves they be not evil, because of our infirmity they cause Evil; as others occasion Good and Virtue in our Soul, when these means of perfection are used for their end.  
9 For example, if you find by a true experience, that you are more united to God in going to Church, or frequenting the Sacraments; you are obliged to use these means as much as possible: For every one ought always to seek his own further perfection: but if those means effect nothing in your soul, you should not use them; and if you return better into God, in being shut up in your Closet, you are obliged to remain there, and not divert yourself by going to Church; and if your Soul feels more union with God in Solitude than when you seek that union by frequenting the Sacraments, you ought to keep you solitary, and there feast inwardly with your God; for a Good Conscience is a Continual Feast; where the soul reposes and recreates itself with his God. And therefore it hath not always need of external means to excite itself to that Union.  
10. For often God prevents it with a spiritual joy and Contenrment: without that it knows whence that Joy had its origin; for God is a Spirit no ways tied to material things, neither to Time, Places, nor any means whatsoever; he being a Spirit, and the Soul a Spirit, they comunicate in spirit: and he that hath need to seek God in different Religions and Fellowships, is not very far advanced in the Knowledge of God, and knoweth not yet the place where he feedeth at Noon, nor where he resteth at Night: for if he knew that, he would not run from one Religion to another to find God; but would remain fixed in himself, because the Centre of our Hearts is the Palace of Honour, where God rests and takes his delights. All the Fraternities and Religions in the world cannot give that Union with God; we must find it in ourselves; and though the perfectest Societies, may well serve as means to lead us to Christian-perfection, yet they cannot save us without the inward Virtues.  
11. One boasts that he is a Catholic, another that he is Reform, others will be spiritual, because in Orders, or of the Reformation of Menno: Truly, my dear Brother, all those things are not Good, and can yield no perfection to our Souls: to build our salvations upon any Religions, is to deceive ourselves; seeing none of them can save us without having in our Souls true Christian perfection.  
12. 
† An excellent Rule and Comparison.  If the Rules or Statutes of any Religion serve us as Means by which we experiment, that they Unite us to God, we are obliged to embrace and follow them; for we must esteem the means as one would esteem the Sheath of a Sword of great price: but never esteem the Sheath so precious as the Sword, which is within, seeing it can never serve us to fight against our Enemies, nor make them retire from us. The Devil, the World and the Flesh are our three sworn Enemies, which continually attack our Souls, whom we must fight with the sword of Faith and the Buckler of Charity; for if we think to overcome them with the outward Sheath of our Religions, the Devil should laugh at us; we should laugh at a Soldier, who would fight his Enemy with the Sheath of his Sword: It is yet more ridiculous to see how Christians would gain the Kingdom of Heaven, by their Religions, which cannot save them without the Love of God and Charity to their Neighbours.  
13. 
* True Catholics, and their Worship.  It is nothing but Amusements and Folly, to fix themselves upon such an Order, or such a Religion, or to believe that they shall be saved for being enroled in the most perfect Order or Religion in the world. If you think to be saved for being of the Catholic Religion, without a living Faith, Hope in God, and Charity to your Neighbour, you are deceived; for no person is truly Catholic, but he that is in the communion of the Saints; seeing to be Catholic is nothing else than to be UNITED in heart and will with all the souls that are UNITED in the Spirit of JESUS CHRIST.  
Behold what makes the communion of Saints and the Assembly of Catholics. But if you see and feel that the rules of the Catholics, lead you unto God, you must observe them faithfully, and rather die than slip from them: for as it is certain that he that loves peril shall perish therein; so is it certain, that he who embraces faithfully the means of his Perfection, shall be perfected: by reason of the infirmity of our nature it must always be aided and sustained by the means that can strengthen it.  
14. But if our souls were arrived at UNION with God, they should no more need to use any means; because then Love is a law unto itself; and that union overcomes all the motions of corrupt nature, to which we have then no more need to resist by Fast or other Macerations of the Body, which means are good for those that have given loose reins to their sensuality in eating and drinking, or have allowed their Body other carnal Pleasures, the habit of such ordinarily not yielding, but by doing things quite contrary: because our Nature is as an undaunted Horse, which is not tamed, but furious and unruly, which we cannot tame after we have let him follow his liberty, but by the bridle and spurs of Mortifications of the flesh.  
15. See there, my dear Brother, how you may learn to regulate well your Soul, and discern wherein perfection consists, that you take not apparent Virtue for real; for ours is that dangerous time whereof Jesus Christ prophesied, saying, that we must take heed, and that many false Christ's and false Prophets shall arise, and shall do great Signs and Miracles. I know you are fallen into evil insensibly, and by little and little have lost entertainment with God, by ignorance, and for not having enough hated evil, nor known the sins which you can commit in another; but you must resume courage, and begin anew, considering more narrowly in what consists Christian perfection; that as Adam did no more fall into sin, after he knew the Evil it had brought on him; so you fall no more into the sensualities of Nature; but follow the conduct of the motions of the Holy Spirit, as Adam did when he knew them: for his whole life was a continual penitence and regret for having deserted Entertainment with God.  
16. And if you have that perfect regret, it will be impossible for you to relapse again into natural sensualites, seeing that they have interrupted your Communion with God: that regret will purge your Soul, and dispose it to recover that Union, while I shall endeavour by mine that shall follow, to show you what true Virtue is, and of whom you are to learn it, that you be not deceived by any body, and that you may discern truly between true and false Perfection, in which many wellmeaning Persons are deceived of themselves and others; and yourself has not yet gotten that light of true discerning to know things as they are before God, taking them only as they appear to men's judgements, who often deceive; for it is written, that all men are liars; yea we lie often even to ourselves, persuading ourselves that we know and understand mystique things, while we are wholly ignorant of them.    

Here follow some CONFERENCES, Taken out of the THIRD PART Of the LIGHT OF THE WORLD.  

CONFERENCE XI. Declares, how we must be regenerated to enter into the Kingdom of Heaven: and that we must return into the Dependence of God, which is the only thing which God requires essentially of Man.  
I asked her, How that Regeneration could be performed for persons already advanced in Age and Doctrine?  
SHe said, Sir, we must take wholly a new Life, as if we were newly born to day: because all the Good which we esteem ourselves to have done heretofore is evil, or at least good for this life: for all our good works have always been accompanied with Self-love, or with human Considerations, 
(a) Math. 6. v. 2, 3.  which can never be recompensed in eternity, because we have here received their Reward. What we do by Self-love is recompensed by our satisfaction: and what we do by human Considerations is recompensed by the complacency of men: so that we can never in justice pretend any thing else, being fully satisfied in this World after the pretensions and ends which we have had in doing our good works. Although they have been covered with the cloak of the Glory of God, or Charity toward our Neighbour, all hath been in effect but vanity. Therefore is it that he who will be converted, must assume 
(b) Rom. 6. v. 4.  a life wholly new, and believe that he hath never done one only action purely for the Love of God. Which he shall know sufficiently by examining all the sins against the Holy Spirit, and them which we commit in another, with the eight Beatitudes, and the other solid Virtues. Every one may thereby see how far he is alienated from the state of the Blessed, which Jesus Christ hath declared in these eight Beatitudes; and if he hath the will to acquire them, how he must take up a wholly new life, and become as a Child newly born, who suffers himself to be governed by his heavenly Father. Neither age nor learning can hinder that we abandon ourselves unto God, suffering ourselves to be ruled as it pleaseth him: because the more we are advanced in age, the more must we make haste to recover our Salvation, because we have but the small time that our life endures. The conversion of persons in age should not be deferred one day, lest their life escape, and there be no more recovery, because 
(c) Heb. 9 v. 27.  after death there is no more remission. The Learned must also acknowledge, that all their Wisdom is but Ignorance before God, which is often an impediment unto his Graces: and that the time is come, 
(d) 1 Cor. 1. v. 19  when he will destroy the wisdom of the wise▪ and abolish the prudence of the prudent, that 
(e) Mark. 10. v. 15.  all may receive the Kingdom of Heaven as little children.  
I said unto her, That it was very desirable to be of the number of them who shall be converted; and that I would be the first to abandon myself wholly unto God as a little Child.  
She said: Sir, no person can be entirely converted if he do not know the sins; and also the true virtues. These two things are necessary: For otherwise men should think they were converted, while they were yet full of sins, and had not yet acquired any solid Virtues. Therefore is it that I have spoken unto you so particularly, that you should not remain in the darkness which environs all the men in the World.  
There should yet be found many who would turn and be converted: but very few who know their internal sins, and yet fewer who know what true Virtue is. All these would make conversions false before God: for if they do not know their hidden sins, they cannot amend them; and if they do not know what true Virtue is, they cannot practise it. The ignorance of these two things hinders that they cannot be converted unto God, nor yield themselves to be governed by him.  
That then must be learned first of all, to know the state of their Soul, in what degree of sin it is, and also in what degree of true Virtue. If these things were known, there should be yet many who would embrace the spirit of penitence, and abandon themselves unto God as little Children: but because they know not the state of their Conscience, many perish insensibly, 
(f) Is. 5. v. 13.  not knowing their miseries. If you will, Sir, be abandoned unto God as a Child, think that all that you have done hitherto is of no value; and cast yourself 
(g) Ps. 37. v. 5.  in God's Arms, who is your Father, as a Child who cannot speak, that he may teach your every thing. He shall do it assuredly: For it is his desire, 
(h) Ezek. 18. v. 23.  that we be converted unto him: when we withdraw from him by our sins, he suffers it, because he will not retract the free will which he hath once given us: for he is 
(i) Rom. 11. v. 29.  immutable in all his works: but so soon as we return unto him by penitence, he receives us as the father did his prodigal Child, 
(k) Luk. 15. v. 24.  accepts us for his Child, and Heir of his Glory. But if you think to continue in your proper wisdom, you shall never receive the Holy Spirit: You must become simple as a Child, and not will any more to use your proper will, remitting and reposing it wholly in God's hands, giving him the reins of your proper will, that he may guide it, and conduct it whither he pleaseth, and that you may no more be able to abuse it, as hitherto you have done: which you must confess with regret: for if our will had been ruled by God, we had never come into such Extremities of all Evils.  
I said unto her, That I must confess that my will had not been ruled by God, because I had not known as at present the manner of abandoning myself unto God.  
She said: Sir, no man can ever be saved unless he know that he must be entirely abandoned unto God: because that is the first and last Commandment which he hath given unto man: and to speak better, it is the only thing which God requires of man. If we would absolutely depend upon God we should fulfil all the Law and the prophets. That is the only thing necessary. All that I can ever have said, Sir, is comprehended in the DEPENDENCE which we ought to have upon God, because he hath never required any thing else of man, (and also shall never for the future so long as the world lasts) but that dependence which he owes unto God. It is a very small matter that he requires of us. It is also great ingratitude 
(l) Deut. 32. v. 6.  that we deny him that Dependence upon him: seeing he is the Lord and Creator of every thing, that he hath created us of nothing, and giveth all that we have, to enjoy it in full liberty, provided only we have always the acknowledgement that we depend upon him in every thing. Could that great God demand less of a little Earthworm, than the acknowledgement of the Dependence of his God? It is athing so just, that although God had never testified that he desired that of Man, he was obliged always to acknowledge it; seeing all came truely-from him, and he had enriched him with so many Graces and Prerogatives, which obliged him unto a continual acknowledgement, even although he had never had more than a natural reason: for they say, that brute and cruel Beasts have acknowledged some good deed of men all the days of their life; and man with an understanding so complete will not acknowledge the Dependence which he hath upon God, nor submit his will un-unto that of God, although he be so good 
(m) Prov. 23. v. 26.  as to desire it: for if God were not an Excess of Goodness, he would rather disdain men, of so little worth, than to permit them to unite their will unto his. Nevertheless he permits and desires it, yea threatens and rejects them who will not do it, as Jesus Christ threatened St. Peter 
(n) John. 3. v. 8.  when he would not be washed by him. If we had but a very little judgement, we should say unto God, that he should not permit only our will to be united unto his; but rather, that ours should be wholly annihilated, and he exerce his over us only and absolutely.  
I asked her, How she understood that, in saying, That the acknowledgement of the Dependence of God, was the only Commandment of God, seeing he hath made so many divers ones.  
She said: Sir, there is only that Commandment alone essential; all the others are accidental. For when God had created Adam, and all men in him 
(o) Ps. 8. v. 7.  he gave him the power over all subordinate things, having subjected all living Creatures unto him, that he might rule over all as a little God, without reserving any thing, but that he should always acknowledge the dependence which he had upon his Creator; beside that, that he might, rule over every thing as a Dependent Deity: and to denote that Dependence, he forbids him to eat of the fruit of one only Tree; permitting him to taste all the others: which signified, that man might use, enjoy, and rule over every thing, provided that he always acknowledged his dependence upon that supreme Deity, of whom he held every thing: and if Adam had not forgotten himself, in forsaking that Dependence, to depend upon himself, he had never received any other Commandment from God, nor all other men after him; but the Justice of God was obliged to make other Commandments unto him for Penitence of his Disobedience: he enjoins him 
(p) Gen. 3. v. 17, 19  to labour the Earth, and gain his living with the sweat of his face; which was the second Cummandment which God made unto man, which yet is only accidental by Adam's fall, and not essential by the Will of God, who loved well to see him free, without subjecting him unto any thing but himself alone.  
And when he made the Commandments given unto Moses for the People of Israel, that was also by accident; for if they had not forgot themselves in so many divers sins, which withdrew them from the Dependence of God, he had never given them divers Commandments; but fearing lest his People should perish through Ignorance, he gave them always Commandments, that by means of them they might know their sins, and amend them, otherwise God had never constrained man unto any thing else, but to acknowledge him as superior of all thing: because God had created him to 
(q) Prov. 8. v. 31.  take his delights with him, in full liberty, and without constraint, not willing to subject him unto any other Law than that 
(r) Cant. 2.4.  of Love: whence appears that all these other Commandments are but accidentally appointed, because of the sins which men have committed in divers times, who if they would yet at present reassume that Dependence upon God, they should not need all the other Commandments nor Precepts: because all are but means to attain unto that Dependence of God; and that we might see and know all the things which hinder us to abandon our Will unto that of God; and that knowing them by the Commandments, we might remove and correct them, that we might be able to enter again into that Dependence which was first enjoined unto us, as the only thing necessary unto our Salvation: as it is yet at present even as then.   

CONFERENCE XII. Declares, that there is but one only thing to be done, to be saved.  
I said unto her, That it was very agreeable to hear that there was but one only thing to be done to be saved; that I would gladly take that short way.  
She said: No, Sir, 
(s) Luk. 10 42.  there is nothing but one only thing to be done for Salvation: but there are many to be omitted, which give us great Impediments and Disturbances. We omit to do what serves us as means to arrive at that Dependence, and we do what mars it. The Penitence which God gave unto Adam to gain his living with the sweat of his face, is very little observed by men at present. Every one will live without labouring, and they account it a happiness to have Riches to live at ease. That is very far to contradict the means which God hath taught us so salutarily. After Adam had sinned, and all men in him, he had by his free will departed from that Dependence upon God, to become wise of himself: he had rendered himself with all his Posterity miserable: because all the Miseries which we endure are engendered by willing to do our own will. We must not impute all our Miseries unto Adam, but only unto our own faults, which we ourselves commit. If we had only Adam's Sin, we should only have the Penitence to labour for our living, and endure the Intemperance of the Elements; but our own sins cause unto us a thousand other sorts of sufferings. If we would labour, and endure heat and cold, or other intemperances' of the said Elements, and remit the Dependence of our Will unto that of God, 
(t) Ps. 81. v. 14, 17  we should quickly return into the blessed state wherein Adam was created; for our Penitence should be accomplished in this short life, which is much shortened by the Mercy of God; and then we should enjoy an eternal beatitude, which should never end: but since our proper actual Will would not depend upon God, but upon itself, following its proper inclinations, it hath caused us many other Evils, which we attribute unto God, or unto Adam; and if we regarded them truly, we should see that they take their origin and reign from our proper Will, and nothing else: For our diseases are often caused by our intemperance in Eating and Drinking, or other Excesses of the body, which we commit to satisfy our proper Will, which precipitates us sometimes into some state that causeth us a thousand Pains, or some Employment, or Traffic, which lead us into great Troubles of Processes, Quarrels, Disquiets, or other Poverties and Miseries: And all that proceeds from that we would not submit our Will unto that of God, who would have ruled us as a good Father his Child, having loved rather to follow our own Will, and undergo all manner of Calamities in this world, and be in peril of suffering after greater ones, which shall never end: because he that will not be guided by God, can never be saved: seeing our proper conduct shall lead us into abyses of all manner of Evils, temporal and eternal: because our proper Will is ignorant, precipitant, never satiated nor satisfied, not staying for any sorts of Evils: although it discover its Miseries, it does not amend them, but attributes them unto another, to Adam, or else to God: and so flattering themselves always in their own Will, they persist therein until Death, which gives beginning unto eternity of Misery: because no person can be saved of himself, and if they will not give their Will unto God, from whom can they expect Salvation? It is great blindness, Sir, not to know these Truths, which are so evident; seeing we feel our impotency, and know that we have received all from God, and cannot hope for any thing but from him. And with all these considerations, we will not abandon our Will into his, loving rather to be miserable and perish in the end by following our own. We are ingrate unto God, and cruel unto ourselves: For it is very great ingratitude to refuse God the only thing that he requires, of our proper Will, having given us all the rest; and great Cruelty unto ourselves in withdrawing from the Dependence of God, to subject ourselves unto so many sorts of Evils.  
I asked her, How it was possible that men should refuse God their proper Will, seeing all belonged unto him?  
She said: Sir, all the world does that by effect; and I know not one only person upon Earth who will depend on the will of God: because every one will follow his own proper will: great and small, none excepted, will not abandon their will unto that of God, but will all depend upon their own. Is it any wonder that I have said unto you formerly, that none can be saved in the manner that they live at present? It is an infallible Truth, which none have yet discovered, because of the universal Darkness which is at present in the world: Every one imagines to himself that he will abandon himself unto God, when there is nothing like it: for if that were true, we should not see men so earnest to negociate, or traffic, nor run through Cities and Countries to gather Money, nor also to solicit for offices, states, or benefices; because every one remitting himself into the Dependence of God, would labour to have only his necessities, and no more, knowing well that this life is short, and that the necessity sufficeth unto a Sojourner, who will be loath to burden himself with things useless or superfluous unto his Voyage, which would be a burden to him. All men's Cares, Goings & Comings, or pretensions for things present, are as many Witnesses which affirm that they will not abandon their will unto God, but will follow their own proper will, leaving the penitence which God hath enjoined, to exalt themselves into States, Honours and Dignities, seeking to live at our ease, instead of labouring to fulfil the Penitence due unto our sins. We act directly contrary unto the Will of God, because we cannot be ignorant that he requires that Submission and Penitence of us. And with all that we say by word, that we are abandoned unto God, and look upon it as a thing impossible, that we should refuse him our will; which discovers always the more our blindness.  
I said unto her, That there was truly horrible darkness over the universal World; and that I myself was environed with them, in believing that I would be abandoned unto God, while I had yet many cares for this life.  
She said: Sir, you see well that your abandon is not true, so long as there are yet cares for this life. It were to have great distrust of God, that after we were abandoned unto his governing, we should yet have Cares for temporal things. God, who hath created all things for man, can he refuse him his necessities, when he were abandoned unto him? If he 
(u) Math. 6. v. 26.  nourisheth the Birds of Heaven, who labour not, should he not nourish men in labouring? We are exceeding full of false persuasions, which flatter us to our ruin. For it is assured, that he who hath resolved to abandon himself unto God, seeks no more earthly things, but those which are eternal. God makes him see sufficiently, that what is here below are but transitory things, which the Servant of God should not touch but with the extremity of his foot, because they are unworthy of a Soul dedicated unto God, which regards no more any thing but to please him. And if you, Sir, have other Cares, believe assuredly, that you are not yet abandoned unto him: because that abandon consists in a cessation from every thing, to receive from God only; and the less self acts, the more we receive. There needs no more but TO CEASE, AND TO RECEIVE. For all our Cares and Disquiets, or activity for the things of this life, are all Impediments, which extinguish the operations which God would produce in our Soul. We must cease and rest, to let the Holy Spirit act alone. If our will be abandoned unto God, he will 
(w) Ps. 73, v. 23, 24.  rule it wisely.  
Let us yield our souls unto his Government, and let us labour for accomplishing the penitence due unto our Sins, that we may have things necessary for the entertainment of our body: and then we may truly say, that we are abandoned unto God, not before: because the States, Cares, and Affairs of the World, are all Impediments unto that Abandon: yea, even so many divers means of devotion as men practise at present are all great Impediments, since there is only that Abandon alone necessary.  
I said unto her, That that little word Abandon comprehended great things; that it was nevertheless the Philosopher's Stone to discover the eternal Treasures, unto which I aspired.  
She said: Sir, that word of ABANDON UNTO GOD comprehendeth 
(x) Ps. 73. v. 25, 26.  all things: for he that is abandoned unto him, knows him and loves him, and knows also true Virtue to follow it, and the falsity of Vices to evite them: because God abandons himself unto the Soul which is abandoned unto him, and the Holy Spirit lives in it; and remaining with it, replenisheth it with his Gifts to know every thing, and with his fruits to entertain it: so that all our happiness depends on abandoning our Will unto that of God; and not in many divers things, as men imagine. There needs no more but that abandon to be reunited in Grace and Favour with God, entirely converted unto him, and out of all sorts of dangers. If you 
(y) Luk. 15. v. 18.  be guilty, abandon yourself unto God, he shall presently receive you, and convert you unto himself; and if 
(z) Ps. 18. v. 5, 7.  you be in fear of his Judgements, and of this dangerous time, abandon yourself unto him, he shall preserve you, and save you. There is nothing to be done but that alone, to abandon yourself unto God, and remain under his dependence. Is not that a thing most reasonable, that a Creature remain under the Dependence of its Creator? must there be Commandments and Constraints to oblige him unto a duty so just, so good, and so advantageous? There is no right, divine, human nor civil that can dispense us from so just a thing. Notwithstanding we rebel against all manner of rights to adhere unto our proper Will, which is so wicked and insolent, which percipitates us into so many sorts of evils; for all the Miseries which we find in this life, proceed from our proper Will: and as the abandoning of it unto the Will of God, 
(a) Ps. 37. v. 5, 6, 7.  is the accomplishment of all good; so the possession of it is 
(b) Is. 65. v. 3.  the consummation of all manner of Evils; so that he who will be converted, needs nothing else but to remit his will into the power of God: In doing that he fulfilleth all the Law and the Prophets: because they teach us nothing else but means to attain to that abandon.  
I said unto her, That being supposed, as it is most true, that in acknowledging always that we depend upon God in every thing, we need no other Precept nor Commandment; that it was a marvel that she had taught me so many means.  
She said: Sir, I have spoken to you of the state of the World and of the Church, that you refer no more thereto by pious Beliefs. I have also told you, that we are arrived in the reign of Antichrist, lest you should be deceived; and also that the world is judged, that you flatter not yourself by false hopes, believing that it shall yet endure, to continue in negligence.  
I have also showed you true Virtue, that you be not deceived by that which is only apparent; having also declared unto you the sins against the Holy Spirit, and them which we commit in another, that you might be ignorant of nothing that should hinder your abandoning unto God: for the ignorance of Good and Evil would destroy us insensibly; and as we are fallen in the time of universal Darkness, the common Enemy might very easily deceive you, as he doth all the world, persuading you that you are abandoned unto God, when you lived yet wholly unto yourself. For that have I explained so many things particularly to you, that you might make a good discretion of the Truth from Falsehood: and that you might assuredly abandon yourself unto God according to your desires. And as you can never do Good 
(c) Ps. 34. v. 15.  without departing from Evil, nor depart from it without knowing it; I have therefore laboured to discover unto you the good and the evil which reigns at present in the world, to give you the assured marks to know if you are abandoned unto God in truth, or not; and as the Commandments of God are given us to discover unto us what hinders us to be abandoned unto him, and also the Evangelical Law, that by means thereof we might remove all the impediments of our abandoning us unto God: Voluntary Poverty being the means to disengage our proper Will from desiring perishing Goods; Chastity to disengage the same Will from desiring the Pleasures of the Flesh; and Obedience to disengage our desire from accomplishing our proper Will; so all the other Evangelical Counsels, which teach us to omit the things that hinder our abandoning ourselves unto God: So I judged it necessary to declare unto you all the things which give let unto that abandon unto God, and also them that may serve us as means to facilitate unto us that abandon, which is the only thing essential 
(d) Is. 58. v. 13.  which God requires of all them who will be saved.  
I asked Her, if it was sufficient to resolve absolutely, that I will from henceforth absolutely depend upon God, and no more use my own proper Will in any thing?  
She said: Sir, that Resolution is a great beginning; but it were to be feared, that we should not effectually put it in practice through our evil habits so long inveterated. Our proper will having always ruled, how can it be entirely subjected, unless by the means which Jesus Christ hath denoted us in his Gospel, which are as so many degrees or steps to mount unto that abandon? for otherwise we might yet make false suppositions; as we have done heretofore until now. But when we put in practice the Evangelical doctrine, we shall thereby discover, how far we are advanced in that abandon unto God: for if our frailty had not needed these means, God had not taken human flesh to come and teach us them: because he can do nothing unprofitable. You must then stay upon that, Sir, and take up simply that Evangelical Doctrine, which shall teach us all things palpable unto our senses; which following, we shall assuredly arrive at that abandon: for that is the true way, the most short, and most sure way. Although God hath in divers times sent Prophets and holy Persons to tell men by what means they might recover that abandon unto God, yet have they never done it in such perfection as Jesus Christ when he was upon Earth: because he hath omitted nothing, but hath taught all, so punctually, that men shall never need other instructions: because that is the last Mercy which God will exercise toward men, who must expect nothing after the Doctrine of Jesus Christ; and what hath been taught before or since, hath been nothing comparable unto that Evangelical Doctrine: we must embrace and follow it, if we will be saved, because it teacheth us all the means of accomplishing the Law of God.   

CONFERENCE XVII. Is a Recollection of all the preceding Matters; their End, and Use.  
I rendered her many thanks for the Goodness which she had to tell me so many things profitable unto my Salvation, promising to practise them as much as it were possible for me.  
SHe said: Sir, in the practice consists your Salvation: for it is a very small matter to know all the Conduct of the World, with all its Sciences and Secrets: if all that do not serve you as means to work out your Salvation, all 
(e) Ecl. 12. v. 8, 9.12.  is vanity and delusion: yea, Wisdom shall be unto our greater Condemnation, when we do not put in practice the Good which we know, and do not flee and hate what we know of Evil. I had not enlarged to declare to you so many things of Good and Evil, if I had not remarked that you desire to put them in practice: for to know the Essence of Virtue without practising it, is nothing else but vain Speculations; and to know the Evil without eviting it, is a worse curiosity, which fills our understanding, without fruit.  
I have spoken of True Virtue, that you might follow it rather than the false; and also of the Romish Church, that you might not follow it as holy.  
I have spoken unto you of the Reign of Antichrist, that you be not deceived by its false appearances of piety: declaring unto you that more than three fourth parts of the World are of his compact, that you might work out your Salvation with fear, and might not trust yourself unto any person, because the most Wicked are the greatest Hypocrites, that they may the better deceive.  
I have told you, That we are in the judgement, and that the last Plagues are begun: that you might not refer your Salvation unto another time: because that which remains unto us is short.  
I have told you, That Jesus Christ shall come upon Earth to judge the Good and the Wicked, and shall there exterminate all Evils; that you might aspire after that Felicity, and depart from the Misery of them who shall be sent to Hell.  
I have told you, That Jesus Christ shall remain upon Earth to reign there with all the Righteous eternally; that the expectation of that Glorious Coming might give you strength to sustain with Patience the Plagues and Tribulations which must shortly arrive, the like whereof have not yet been seen.  
I have told you, That the world shall endure eternally, and that none of the Creatures shall perish in their kinds: that the hope of your Felicity might not be founded upon imaginary Goods, and that we may in some manner comprehend what contentment the Souls and Bodies of the Blessed shall have when all malignity shall be removed from every thing; that all the Elements and other Creatures shall then serve for Delights unto man, who shall rule over all, united unto Jesus Christ in Body and Spirit; and that, that you might contemn the Pleasures of this present Life by the hope of these to come.  
I have told you, that the Jews shall turn unto God, and be his People; and that the Catholics shall be rejected and abandoned: that you might never despise any person; for the Jewish people, the most contemned of all Nations, shall be the most exalted; and 
(f) Matth, 3. v. 9  of Stones shall be made Children of Abraham; and that you might willingly leave the Maxims of the Romish Church, which shall for its Evil-doing be quickly extermined.  
I have told you, That Man is created for no other end, but to take his delights with God; that you may no more seek any thing upon Earth, and contemn every thing, to enjoy that Entertainment with God; having also told you, that this present Life is only a time of Penitence; that all your Labours be performed in that Spirit of Penitence, unto which God hath subjected all men for their Sins.  
Finally, Sir, I have told you, That all the Laws, the Prophets, and all Virtues consist in the abandon of our Will unto that of God: that you be not distracted by so many other divers things; but might pass your Life joyfully under that Dependence of God, which is the least thing we could render unto God for so many Benefits which we have received of him, which he permits us to enjoy, provided we depend upon him in all things: having also showed you, That so many divers means which the Priests, Monks, and Religious teach us as means to procure our Salvation, are things that withdraw us therefrom, by which we are seduced and deceived: because they make us refer more to men than unto God: which is an Idolatry that hath infected all Christendom, in which none study to abandon their will unto the will of God; but every one enjoys and disposes of it at his own pleasure, as if every one were sovereign of himself. One will be Great, and another Rich; one will rule over others, and be followed and served; one goes in a Chariot, another upon Horseback; finally, every one will follow his solace and pleasures after his proper inclinations, believing with all that to work out their salvation, because the Priests and Religious promise it to them. These are new Gods and new Saviour's, who have changed unto us the Order established by God, our Father and Creator, and the Practice which his Son Jesus came to teach us. They conduct us by the way of Hell, persuading us, that it is that of Paradise: with these persuasions every one suffers himself to be deceived and seduced, there being no person in Christendom that believes that he cannot be saved without abandoning his will unto that of God: which is nevertheless an eternal Truth, which shall never change, whatever man do: if he do not acknowledge the Dependence which he hath upon God in every thing, he shall never be saved; and if he do not assume the Evangelical Counsels as the true means taught by God for returning into that dependence, he shall never be save: because God teacheth nothing unprofitable, but only things expressly necessary, unto which all the world must yield: which no person doth, believing men more than God: though the most part be ruled by the Devil, who gains unto himself the most part of men by means of these savage Pastors, who abandon the Sheep in the power of the infernal Wolf, to make them perish with themselves eternally, in retiring them from God to attract them to themselves.  
I have also told you, That there are no more any true Christians upon Earth: that you might become one, and should not suppose blindly to be such: because there can be no Christians, but they who follow the Doctrine of Jesus Christ: all others are deceived in believing it: for God doth not change for the changing of men: we are at present as much obliged to depend upon God as Adam, the first man was; and as much obliged to labour the Earth as he, although we had done no other sin than that which he committed in us: we must also now follow the Doctrine of Jesus Christ, as did the first Christians, because that Doctrine is immutable, and shall never change: so he that doth not follow it, is not a true Christian, and cannot be saved without becoming such. No person must flatter himself in that point. We must imitate Jesus Christ, or 
(g) Joh. 15. v. 6.  perish eternally: because we are all fallen into that sin of Ingratitude, that we will not depend upon God, as well by the will of Adam, as of our own proper will: and so we have need to assume that Evangelical Law, that we might return into that Dependence upon God, which is so just and reasonable.  
Although God had never demanded it of man, he ought by divine and human Right to render unto God that submission of his free will; and he would assuredly do it if he were not diverted by men like himself: because even natural reason obligeth him to depend upon him; from whom he receiveth every thing; which human wisdom hath diverted, having found so many Studies and Arguments to favour our proper will, that all men believe it to be lawful to follow it without offending him, who pleased to reserve it for himself. Sir, 
(h) Math. 15. v. 24.  these are all blind, who lead the blind, and all fall into the ditch. Be you never of that band; but believe in the Light which God showeth you. I have spoken TRUTH unto you, not affecting to be believed or followed; but only to tend and aim at your Salvation. All that I have told you is necessary for you, if you will use it well: because we cannot love God without knowing him, nor follow Virtue without comprehending it: we cannot also evite the Deceit without discovering it, nor escape the Paws of the Devil without turning away therefrom: make good use of all these things, and you shall be happy in this world and in the other. I doubt not but my manner of speech may have given you pain and difficulty, because they do not accord with your Philosophy, Theology, or other Scholastic Sciences. But believe that I have never made profession of any human Sciences: I love rather to be ignorant of than to know them; and if I could learn in a quarter of an hour all the Sciences of the Schools, I would not employ so little time thereto: because I know that human Sciences are great Impediments unto the Holy Spirit; and also that the time is come, 
(i) Is. 29. v. 14.  when God shall destroy the Wisdom of the Wise, and bring to nothing the Prudence of the Prudent: and so I cannot use fine Discourses, but such only as make known the native Truth: the words, the terms, may well be debated and controlled: but never the true sense, which is true. I will not dispute with the Wise, seeing God shall shortly overcome them by the effects of my words; nor also polish my Language, because the simple nativeness pleaseth God more than the rhetorical Eloquences, subject unto vanity: for he that speaks that he may speak elegantly, is filled with vainglory, willing to renounce which, I seek only simple words, that may express my conceptions.  
I believe, Sir, that you have sufficiently understood me; and that I can say no more to you to cooperate unto your Salvation; there remains no more but to put it in practice. Which you shall do more easily in solitude, or the desert, than elsewhere, because of the corruption of men which are great lets unto us, and also the power which the Devil hath at present over their spirits, to bewitch them that are yet sound and entire. Flee then, Sir, that you may evite all these dangers, lest you might be diverted from your good proposal, and should look back 
(k) Gen 19 v. 26.  as Lot's Wife, who was changed into a Statue of Salt. Yet a little Penitence, and after God will deliver you to enter into the joy which shall never end. That is it I wish unto you, in giving you Adieu.  
I was grieved to hear that she would leave me, praying her not to withdraw, seeing I would follow what she had taught me, which was nothing else but Self-denial, and Dependence upon God.  
She said unto me: Sir, it shall be more pure that you remain alone: for I am only a Creature as you are, and we must cleave unto the Creator alone, without interruption: 
(l) Is. 58. v. 13, 14.  he shall conduct you at his pleasure, provided you be abandoned unto his will; you need no more instructions of any person. I have told you more than sufficient to conduct you unto union with God. It should be hereafter only repetitions of things foresaid, which should bereave your time and mine, which it is better to employ in the practice than in repetitions. Leave me in my liberty, and take you also yours: God hath not created us together. He shall save us, though separated in body. True Union consists in a conformity of will with God, and not in particular Conferences. I must confess, I have often distracted myself from entertainments with God to speak to you of so many divers things: but I judged them necessary for your Salvation: therefore have they not been grievous unto me: but now, when you know the truth of many things, it is not necessary to speak more unto you. God shall always teach you enough, provided you continue faithful unto him. He hath never refused what men ask for their Salvation. You must have no more any other pretensions. Let the 
(m) Ps. 46. v. 3. etc.  World be overturned; Let the Romish Church perish; Let the Elements be moved against sinners; all that cannot touch you, provided you keep you firmly united with God. Leave willingly every thing to find that union. If I be with you or not, it is a small matter, provided you be with God, that should suffice; because he alone can save you, and none else. There is always mixture when a Creature cleaves to its like. I have often despised them who hold themselves addicted to persons, although it were under some pious pretext. I will not do myself what I despise in others.  
I said unto her, That she had promised to explain to me the 24. Chapter of St. Matthew, that she should at least give me it before she left me.  
She said: Sir, I do not willingly fail of my Promise: give me the text of that Chapter, and I shall explain it unto you word by word, wishing that all men of goodwill might see it, that they might discover that it is of this present time that that chapter speaks. Every one reads it without understanding it: notwithstanding there are pleasant advertisments to beware of this dangerous time wherein we live at present. These are not Fables made at pleasure; but Truths proceeded out of the mouth of Jesus Christ himself, which every one ought well to apprehend, and follow the counsels which he gives. They are most salutary and most proper 
(n) Luk 21. v. 36.  for escaping the evils to come, which hang over our heads. I must give it in writing for an eternal remembrance, that men may observe if all that it contains shall not be effected in our time. Do not oppose what you shall find contrary to your studies, or old impressions, because the Holy Spirit shall give perfect and unheard of intelligences of the Holy Scriptures; because we are arrived in the fullness of time. If you will receive them with Humility of Heart, you shall understand all things in perfection: but you must become a Child, and cease from being a Wise Man; because 
(o) Ps. 25 v. 14. Math. 11, v. 25.  God reveals his secrets only unto little ones, and hides them from the great and wise of the earth. We must not resist the Holy Spirit, and say, such a Father explaineth it so or otherwise: because the fullness is always more than a part. You shall find what I say more clear than whatever the Holy Fathers have said, because the time of the fulfilling of every thing is come; but we must render simple our understanding as little Children, or otherwise we cannot enter into the Kingdom of Heaven.  
I brought unto her the text of the gospel, with promise to submit my understanding unto the Light of the Holy Spirit entirely to my power.  
She said: Sir, that Submission is the preparation requisite: For if you would act the Doctor or wise learned man, you should put opposition unto the Light of the Holy Spirit, source of all Wisdom. You must always believe and maintain that he is more wise than all the Doctors that ever were in the world, and that we learn more by a little ray of his Light, than by an hundred years of most assiduous study. Therefore 
(p) 1 Cor. 8. v. 12.  render all your Wisdom Ignorances', and 
(q) Math. 18. v. 3. 1 Pet. 2. v. 2.  become as an Infant newly born again, that you may receive these new Intelligences, which shall give you more light than ever all the Old Fathers together have had: because they have never discovered the 
(r) Math. 13. v. 44.  hidden Treasures; because the time was not yet come. Every one spoke according to his thoughts, and not as it was really, because it was 
(s) Rev. 5. v, 1— 9  a closed Book, which none was worthy to open but Jesus Christ himself, since he was killed and put to death. There is not hitherto any thing accomplished of all the Holy Scriptures but that death, which shall disclose the marvellous things of God, which have remained hidden until now, and begin to be revealed unto them who shall be humble of heart: but the wise 
(t) Is. 29. v. 14.  shall perish with their wisdom. Therefore do I exhort you, Sir, unto Simplicity and Submission, that you may receive the Light which begins to soaring in our time, and 
(v) Rev. 21. v. 2.  see the new heavenly Jerusalem descend, adorned as a Bride unto the day of her Nuptials. The 
(w) Ibid v. 3.  League and alliance of God with men shall then be accomplished. The Earth shall then be renewed. All Creatures shall leave their Malignities, which shall be 
(x) Rev. 20, v. 14, 15.  confined unto the centre of the Earth, to torment the Bodies and Souls of all them who would not submit their wills unto God; They shall receive there pains according to their sins, being overwhelmed with those Malignities which these sins have caused.   

CONFERENCE XXVI. Declareth the Necessity of becoming a Child to enter into the Kingdom of Heaven, renouncing all Worldly Wisdom, and all Human Abuses.  
I asked her, How it were possible to leave all Sciences humanly acquired, to become a Child, when one is an Aged Man?  
SHe said: Sir, except you do it, you shall not enter into the Kingdom of Heaven. It is Jesus Christ 
(y) Math. 18, v, 3,  who saith it: and he cannot lie; but he urgeth that necessity of becoming Children by Threaten of not entering into the Kingdom of heaven: which were the greatest evil that can befall man. It were better never to be born, than not to be saved: and seeing we cannot be saved without becoming Children, we must do it at any rate. Would you, Sir, esteem more the Honour of the World, or your acquired Science, than the Kingdom of heaven? That were very lamentable, seeing all the things of this world do but pass as the Bird which cutteth the Air, and leaveth no trace of its way after it; so we, when we shall be passed through this world, there shall remain nothing of our Sciences or Studies, nor of our Honour and Reputation: all endeth with us; and if there remain in the spirit of others any reputation that we were wise and learned, that is insensible unto us after death. If we have pleased ourselves therein in our life, the sufferings of these complacencies attend us in the other world: and instead that it should be a happiness to us that we have been wise, it is a great misery to us to have lost the Kingdom of Heaven by the same wisdom. Forsake all these human Considerations, Sir, and become a Child though you be aged. You must make the more haste, lest time and life escape: Never consult 
(z) Gal. 1. v. 16.  flesh and blood, for they deceive and corrupt us. 
(a) Eccl. 37. v. 17, 18.  Let us consult only our divine Soul, which is reasonable; and it shall tell you, that nothing is better nor more reasonable than to abandon our free will unto God, who hath given us it, and to submit it unto his government as a little Child: that on that depends our eternal Happiness; and that nothing else can save us: because without that Dependence, there is no Salvation.  
I said unto her, That I knew most clearly that truth, that there was no Salvation without the Dependence of God: ask, how I could now ignore Sciences formerly acquired, seeing I could not make myself not to have them?  
She said: Sir, nothing can hurt you if all be submitted unto God. You cannot ignore what you know by means of your Studies: but you can well submit all these Sciences unto God, and account them as Ignorances'; as in effect they are. Apply no more your spirit unto the study of Sciences, and believe them to be all vain in respect of the Wisdom of God. You shall know that you are abandoned unto his will, when 
(b) Ps. 73. v. 25, 26,  you seek no more any thing upon Earth, neither Learning nor Wisdom, nor desire to know any thing else but what may render you acceptable unto God: For he that is abandoned unto him without Deceit, moves himself no more but for what regards his Glory, all the rest toucheth him no more. If he is wise, or ignorant, it is indifferent unto him. Wisdom serves him for what regards the Glory of God, and in no wise to rule upon Earth; knowing well that he who is abandoned unto God without Sciences, is as great as he who is so with much Learning: and even as we may well be Poor of Spirit in possessing Riches; so can we possess much learning, and withal be simple of Spirit: when we have submitted all our Learning unto God, he serves himself of it as he pleaseth: but so long as we will rely on and make account of them, we are not yet become Children, to have entry into the Kingdom of Heaven. And seeing God showeth you, Sir, that there is no Salvation without dependence on him, put yourself promptly therein, without considering if you have Sciences or any thing else: For (as the Proverb is) God makes Mercury of all wood: we must not regard ourselves, but his will, who desires that all men, of whatever conditions, hold themselves under his Dependence, remitting their free wills into his power, without using the same themselves.  
I said unto her, That absolutely and irrevocably I abandoned myself unto God to be a true Child; but that I had yet some repugnancy to renounce the Church.  
She said: Ha, Sir, you must never renounce the Holy Church: but rather die: but you must only renounce the abomination which is crept into the Romish Church of these days. Do you not see that she hath falsified her faith unto her lawful Husband Jesus Christ: and hath not remained faithful unto him? I should be glad that you could show me one only point of the Doctrine of Jesus Christ that she observes, or one only thing that she practiseth, that is not contrary to the Life and Doctrine of her lawful Husband, who descended from heaven unto the Earth to teach her them, as well by his Works, as by his Words: all which things are despised by her who should be his lawful Spouse. I have often spoken to you of her Excesses, and Adulteries: will you yet hold her for the Holy Church, while the Devil 
(c) 2 Thes. 2. v. 4,  hath placed his throne in her? what weakness of spirit, to feel repugnancy to forsake so evil a thing upon frivolous persuasions that it is holy! while God hath given us an understanding and reason; it is for no other end but that we may discern evil from good, that we may not perish blindly: and now you would change God's designs, in stifling your understanding and reason, to follow evil blindly: and seeing it so openly evil, you form some foolish imagination, that it is yet good; That must come only from a mere bewitching of spirit: because reason, even natural, discovers sufficiently unto us, that the Romish Church at present is not the Spouse of Jesus Christ: because she doth not in any thing follow her husband; and that two things so alienated cannot make confederacy. How can you have repugnance to leave her who hath forsaken her God? If Beasts, and insensible Creatures, and all the Elements, have arisen against man when he did forsake the Dependence of his God; how should man, so reasonable, not arise against that Church, which hath forsaken the Dependence of her God, to will no more dependence but upon herself? we should rather have repugnancy to remain under her, than to forsake her: or otherwise we have less resentments of the offence done unto our Creator, than the Beasts and elements, or inanimate things, which have always resented the injury done unto their Creator; yea, at the death of Jesus Christ 
(d) Math. 27. v. 51.  the Stones did rend, and the Sun was darkened. Have you less affection for God, Sir, than these stones, in not resenting the continual injuries which that Church doth unto God? If a beautiful Angel is become a Devil for having desired in his heart to be equal unto God, what shall become of her which preferreth herself unto the same God without willing to him in any thing? I regret yet your blindness in that point, Sir; and cannot believe that your repugnancy cometh from your reason, but some habitual sensibility which you have unto the Church: For if your Understanding did apply itself to discover the origin of that repugnancy, it should see clearly that it cometh from the pious affection which you have for the Church; but that you do not take it where it is: because men are deluded in that, as in other things, by terms and words of men: and when they hear Rome named the Holy Church, that word engenders in us affection for her, without penetrating if she be that of which they speak: when we would deceive a Child, and keep him in fear of his Father, we put his Cloak and Hat upon a Faggot in some place, somewhat obscure, which the Child perceiving, he believeth that it is truly he, and feareth and respecteth him. But if he drew near, and lift up the Cloak, he should see that he was deceived, and that what he held for his Father, is only some Wood Verily, Sir, in the Darkness wherein we live at present, they do the very same with us, covering Rome with the Cloak of the Holy Church, and clothing it with the Head of Jesus Christ; we fear and respect it, as if it were our true Mother, the Holy Church, authorised by Jesus Christ, and his lawful Spouse: but when we draw near, and lift up that Cloak, we shall see that there is nothing but Wood, instead of Sanctity, which cannot be profitable unto us, except to warm us in the Winter. Verily, Sir, we must not be so much Children in what regards our eternal Salvation. We must not walk blindly in a matter so important. If men apply all their spirit to make a Hose, or a Shoe, why should they not apply it more to save their Soul? It is good to have the 
(e) Math. 10. v. 16.  simplicity of the Dove in regard of God: for he that hath abandoned himself unto him, hath no more but to suffer himself to be conducted as a little Child: but we must have the Prudence of the Serpent to beware of men, who can deceive or be deceived: and when they say to us, behold the Holy Church! we must observe narrowly, if it is truly her, or if it is a Faggot covered with her Mantle. It is for that only that God hath given us an understanding, that we may 
(f) 1 Cor 20. v. 15.  always discern true good from false, especially in the matter of our Salvation: because all other things are vain and perishing, unworthy of a serious application of spirit; seeing it ought not to be applied but unto things eternal, for which we are created: and our misery proceeds from that we make more serious searches to discover the turns and courses of the affairs of the world, than those of our Salvation. In which the Scripture hath reason to say, that 
(g) Luk. 16. v. 8.  the Children of this world are more prudent than the Children of the Kingdom: because before engaging in any State, Office, or Traffic, they will always ponder if it be truly advantageous and profitable: and they will be loath to rely upon the Words of men, and believe blindly that a thing is good before they have first experienced it. If they have so much providence for what regards the Earth, how much should we have for what regards Heaven? we found our Salvation blindly upon what they tell us, that Rome is our Mother the Holy Church, and we do not sound that affair which concerns us so much, to know if truly she hath the quality of our true Mother, and if she is confederated with our true Father, who is immutable in all his qualities, unto which that Spouse must always be conform. We must see if she whom they call our Mother, hath the Spirit and Practice of our Father; and if we find nothing like it, we must renounce her, and account her deceitful and lying, unworthy of our affection.   
FINIS.   


THE ARMS OF THE CITY OF RYSEL, ON THE RIVER OF LYSSE IN FLANDERS.