AN EXTRACT

FROM

A TREATISE

OF

SOLID VIRTUE.

 

WRITTEN IN FRENCH.

 

TO

 

THE ENGLISH READER.

 

 THE first part of this Treatise was translated some years ago, by one now deceased; a very humble, pious, and virtuous person, and who being convinced of the solid' foundations of virtue that he found in this Author, was thence excited to contribute all that was in his power, that they might be communicated to these kingdoms. It was published at Amsterdam, and now it has been thought fit to revise it, and to publish both parts together.

 

 The first Ten Letters are adapted to the planting of virtue; and all the rest to root out what may hinder its increase. That precept of Him, who is the* Master and example of virtue, is the introduction, showing what virtues we must in the first place embrace, and by what means we must tend to them; which is by obedience, and renouncing our own wills, to the meekness, gentleness, and humility, of JESUS CHRIST. The nature hereof is solidly explained; the motives, instruments, and impediments produced; and the great reasonableness of emptying ourselves demonstrated, in order to be possessed with the love of God. In which love consists the essence and perfection of all virtue, and all good: this alone is able to resist and overcome all the temptations of SATAN, how subtle soever, which are here treated of, as they respect either the imagination, or the intellect, or the will.

 

 The second part contains the means which are essentially necessary for the mortifying corrupt nature, and arriving at life: and the example Of CHRIST is here set before us in the whole process, which is symbolically presented by three bridges. 1. That of forsaking the world. 2. That of poverty of Spirit. And S. That of renouncing our wills. Which last is most largely considered, and earnestly pressed, as well in small as in great things. And for the preventing of mistakes, the nature and degrees of virtue and vice are clearly stated.

 

 Some will not look upon this book because it treats of virtue; they say there is nothing there of JESUS CHRIST, and of faith in him. What GOD has joined, men ought not to put asunder, or to make a contrariety between them. True faith, and faith in JESUS CHRIST, is certainly the divine principle of solid virtue. We are bidden to add to our faith the other divine virtues; and are told, that faith works by love, and that the end of the commandment is charity, and that is the essence of virtue. Sure they who shall read this treatise without an evil eye, will see that by it we are still directed to JESUS CHRIST; that he only has merited our pardon and favor with GOD; that it is by his grace alone we can do any thing that is pleasing to GOD; that his life and doctrine is the only rule we must follow, if we would attain true virtue, and eternal life; and it is his HOLY SPIRIT that sheds the divine virtues into our hearts.

 

 Be pleased then, friendly reader, to peruse this book with a sincere resolution, by the divine grace, to put the directipns of it in practice, so far as you find them conformable to the Gospel of JESUS CHRIST. I can wish you no greater good, than that your heart and life be moulded into that divine frame. We are all traveling to eternity, where we hope to enjoy GOD; we come into the world with perfect contrariety to his nature; the present time is allotted us to overcome that, and to return to the love of GOD, without which we can never enjoy him. Much of this time is spent already, and we know not how little remains of it..

 

Were our hearts taken off from things present and temporal; did we constantly deny ourselves, our own wills, senses, appetites, and passions; did we love the humility, the poverty, the contempt, the reproaches, and sufferings Of JESUS CHRIST, we should neither disturb the world with new sects, of which there are too many already, nor persecute others who differ from us in their sentiments; but we should find so much work in the mortifying our own corrupt natures, such beams to pull out of our own eyes, so much need of pardon and mercy for our own sins, such variety of temptations to watch against on all sides, so much weakness and propensity to evil in ourselves, and such an aversion and backwardness to follow JESUS CHRIST in a way so contrary to the maxims and customs of the world and nature, as would require and take up all our care and vigilance, and make us treat others with the spirit of meekness.

 

TO THE ENGLISH READER.

 

PREFACE.

 

FRIENDLY READER,

 

 I CANNOT but impart to you several Letters, which I wrote to some of my friends, wherein I make appear what is solid, virtue; because it is a matter so necessary in this present age,. wherein we see false virtue bear sway, or that which seems only to be virtue in men's eyes; and wherein so many deceive themselves, being persuaded that they have true virtue, when they have nothing but fine speculations about it. They think they have the love of GOD, when they desire to have it; nevertheless, they have indeed nothing but self-love, and it is nothing but deceit and lies when they say, we have the love of Goo. They do not so much as know the corruption of their natures, since they think they may well enough follow this corruption without sinning, provided they do no evil reprovable before men, and that they have the will to do well and to love GOD. Nevertheless, this is not sufficient for salvation; for good desires, without effect, are nothing before GOD.

 

This made me resolve to publish those twenty-five Letters, which treat of true virtue, that they who aspire to it may seac the state in which they are; as also, if they have acquired any degrees of it; or if their virtues be only imaginary.

 

 I do not offer this matter of true virtue to all in general, since many would find it hard to be observed; but I speak to souls disengaged, that is, to believers, who have left the world to follow JESUS CHRIST; and such will easily understand me; for none are better disposed to understand me, than they who desire to practice true virtue. To others I say, as ST. JOHN to the soldiers, Do violence to no man, defraud no man, and be content with your wages; " and this be says to them, because he did not find them disposed for farther perfection. But if the soldiers had aimed at this, no doubt ST. JOHN would have advised them to forsake all that they possessed, as JESUS CHRIST did to the young man in the Gospel, after he had said he had kept the commandments of God.

 

 The same I say to those to whom I present these twenty-five Letters, (which are but the beginning of my designs,) to let them see wherein it consists.

 

To those, I mean, who will embrace and follow it, and not to others; for this would be but to 1 cast pearls before swine, or the children's meat to the dogs." These are yet earthly souls, and have their affections wedded to the wealth, honors, and pleasures of this life, and by consequence are not in a disposition to put true virtue in practice. It seems enough to them not to transgress grossly and outwardly the commandments of GOD; for they know no other evils.

 

But souls who have abandoned the world to follow JESUS CHRIST, and to be renewed into his Spirit, ought to labor with all their strength to acquire this true virtue, by renouncing the corruption of their nature.; and they may be persuaded they shall never attain to a truly christian life, unless they overcome corrupt nature. We must labor diligently in the mortification of our senses, that we may get the victory over that corruption which sin has brought into human nature: without this, our virtue is false, or apparent only, and not at all that which is virtue before GOD.

 

 For if you show me a person sober, chaste, and upright in his affairs, who imparts of his goods to the poor, who fasts at the appointed times, and does many other good works, and nevertheless follows the motions of corrupt nature; I make no reckoning of all these virtues, if he have not joined to them the renunciation of his corrupt nature, and if he have not entirely renounced his own will ST. PAUL names to us greater virtues than those, when he says, -Though I have the gift of prophecy; and faith that could remove mountains; and though I should give all my goods to the poor; if I have not charity, I am nothing."

 

 Now charity is no other thing but the love of GOD; which cannot be obtained but by renouncing self-love, and hating the corruption of our nature; for we can never do good, if we depart riot from evil; and all sorts of evil are contained in our nature, since it is fallen into sin: so that we can never attain true virtue but by renouncing this corruption, no more than the charity, of which the Apostle speaks, without having over come it. With him, therefore, I tell all those who would attain

 

true virtue, that all other good actions will avail nothing until they have overcome the corruption that sin has brought into human nature; since all sorts of evil flow from it, and no good can be found in it. Though the blindness of men makes them presume that they can do any good, yet nevertheless all they do is evil so long as they act acccording 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.

 

When man was first created by GOD in the state of innocence, he was full of all good, and all manner of good proceeded from him; but since he fell into sin, he has been filled with all. evil, and nothing can flow from him but all sorts of evil. This is a general rule, and by it ought every one to regulate his life, if he would be saved; for there is no exception for any body, since all men in general were corrupted by ADAM'S sin, and by consequence are all full of evil, without excepting so much as one.

 

 In respect of grace they are alike, and by sin are fallen into the same corruption, one as well as another; and therefore all have equally need of opposing this common corruption, since they are all equally corrupted by sin; they must overcome it if they would be saved, without fancying that one is better than another, because he has some better temperament in his nature. For this nature does nothing to grace, and sometimes he who has more of fire will be more virtuous than he who has more of water: for if he employ his choler in defending justice, he will do it much better than a phlegmatic person, who usually loves nothing but his ease.

 

This I regard also, in writing of solid virtue; but I do not aim to make it weighty and difficult: I desire only to make it known to those who would practice it, and that because I love them. Thus I cannot leave them in ignorance, or permit that they perish amidst their good-will, for want of knowledge.

 

 This First Part discovers, among other things, how the Devil endeavors always to divert souls from true virtue, by many different wiles. In fine, this is a school, wherein we may learn "to deny ourselves, to take up our cross, and to follow CHRIST," as he taught all those who would become his disciples, in the perfect sense and the true explication. Receive it then with as good a heart, as I present it to you with a Christian charity and I remain,

 

Friendly Reader,

 

Your very affectionate, in JESUS CHRIST,

 

ANTHONIETTE BOURIGN

 

A TREATISE

 

OF

 

SOLID VIRTUE.

 

LETTER 1:

 

That all Christians ought to learn of JESUS CHRIST’s Meekness, Gentleness, and Humility.

 

MY DEAR CHILD,

 

 I PERCEIVE you have not as yet comprehended what JESUS CHRIST teaches, when he says, "Learn of me, for I am meek and humble in heart." For when occasion offers you do not practice it aright, but you give reins to your nature: You speak roughly; and sometimes you use force to accomplish what you have resolved upon, and that as well in little things as in great. This does not speak humility of heart, since the humble yields willingly to another in things that are not evil, and does not think that another should follow his will; but he is ever well content to follow the will of another, in all that is not against GOD, nor against the perfection of his own soul.

 

 I think you may have observed this in me; for ordinarily I inform myself what is the will of my brethren, that I may see what they love most in indifferent things; and I take more content to do any thing according to their desires than according to my own, for this gives me more inward peace and quiet, and I feel satisfaction to see them contented. My temper is inclined to this, by a habit I have got of breaking my own will in every thing; and being overcome, it rules over all things, and is not troubled at any thing that falls out contrary to it, when it is not against GOD’s honor, nor the love of our neighbor. All the rest is indifferent to me: whether it rains, or is fair weather; whether I eat sharp or sweet meats, provided they do not prejudice health whether I be alone or in company, provided the one be as safe as the other; and in short, I am as well pleased to be in one country as in another, provided I find there the same occasions of living well: and thus I am comforted in all rencounters; whether I be sick or in health, I have no choice, provided I honor GOD in the one as well as in the other; all is indifferent to me, and I would never make choice of any thing._ So, that I take from GOD’s hand all that befalls me, and thus I am always content and joyful.

 

 If you could learn this method, you would be always in quiet; whereas, at present, by fretting and discontent you disquiet your spirit, and are uneasy to others, and so hinder mutual love; for an angry word is not agreeable to any body, and a mild one softens the heart even of a furious man. I believe indeed.you love your brethren; but you speak to them sometimes as if you hated them, and as if you would not hear them speak. If they spoke as you do, you would hardly suffer them; so you ought to consider that they have much to suffer when you speak so harshly. They do very well for themselves when they bear with you, but your soul has no profit by it; for though all the world should bear with you, you would not for this be justified before GOD, nor would your natural temper change its evil inclinations, but be strengthened in them; which you would bewail much before GOD, when it would be too late.

 

 I counsel you, therefore, my child, to labor after meekness now, since it is taught by CHRIST himself. I know you will feel some repugnance to this, and that you must do violence to your nature; but the kingdom of heaven must be taken by force, since it is written, "The violent take it by force." Eternal life does well deserve the violence we must do to ourselves, to overcome our evil habits. Resolve, then, to overcome this passion of anger: it is this that torments you most, and gives the Devil most advantage against your soul.

 

 Watch therefore over yourself; that you may resist it when occasions offer; for the first motions of anger are not in your power, but it is meet that you make use of continual prayer, whereby to oppose these continual motions. The sin does not consist in feeling them, but in consenting to them; and therefore, when you feel the motions of anger, do not give place to them, but retire into yourself, and beg of GOD the strength to resist them. While you are in this state utter no words; and when they reply to you what you do not willingly hear, retire rather than answer them; and thus you shall overcome by little and little that inclination, and become meek and gentle. As to humility, it teaches us to subject ourselves willingly to the will of another in all things that are good, or indifferent; and believe assuredly, that so long as you have a repugnance to yield to the will of another, you have not a humble heart. A humble heart is always distrustful of itself, and desires rather to obey than to command; it still submits its opinion to that of others, and will not contend to maintain its own, esteeming it the least of any.

 

 If you had this humility which CHRIST requires, you would be happy and contented; for nothing would ever fall out against your will, which being subjected to GOD, would always take all things from his hand, even though they came from the wicked, or from the Devil himself, who could not hurt you, while you referred all to God. True humility consists not in actions outwardly humble, but in the inward motions of the heart, which ought not from the bottom to desire any longer to be honored or esteemed, and far less to be followed and obeyed. But a humble heart does honor and esteem others, and willingly obeys them, since there is nothing that gives more repose to a man than obedience; for he who has no other business but to obey, needs not cast about his mind to know what he shall do, or what he shall say; he ought only to hear what shall be told him, and follow that, living thus as a child, without any care, except that only of pleasing GOD; which must needs give great quiet, both inwardly and outwardly.

 

 I do not think that any body can desire to command, unless he has a proud and arrogant heart; and we find by experience, that he who has done his own will, has often regret and displeasure for it afterwards. The reason is, our self will is corrupted by sin, and so it breeds all sort of corruption to him that follows it. How many have undone themselves, or made themselves miserable for all their life, by following their own wills! But he who can find a person disinterested, and will obey him according to GOD, is most happy and contented.

 

 Not that I would counsel you to be obedient in things of importance, to men who live according to their own will, as well as you, for this would be often evil; the corrupt will of another being as bad as your own. Nevertheless, it will be profitable for your own perfection to obey them in things indifferent, or of small consequence, when they wrong nobody; and thereby you shall overcome your own corruption, and accustom yourself to submit willingly to that which will be well-pleasing to GOD. For custom turns into nature, and he who accustoms himself to submit to men for his own perfection, it will be easy to him to submit also for the same to GOD; and consequently your heart will still find repose.

 

 This, nevertheless, we do not observe; for as many persons as there are of us, we have as many wills; which discovers in all a pride of heart, that is far from observing the counsel Of CHRIST, "To learn of him, who is meek and humble in heart." We ought to retain this lesson, and to put it in practice on all’ occasions.

 

Indeed you should try whether what men propose or desire, be good; and when you do not find it to be certainly so, then examine if it is evil, or if it may hurt or bring prejudice to any one; and if you judge it to be so, you must excuse yourself from yielding, with all the mildness you can; but if you resist them with rough and sharp words, you had better hold your peace than speak.

 

 Likewise you should love the occasions of sufferings, that you may exercise yourself in Christian Perfection. 'Therefore let not the present occasion escape, for the past is not in your power, and what is to come is uncertain. It is only the present moment that furnishes us with means of our perfection. In like manner, be not curious to spy the faults of others; for every one must labor for his own perfection. Live so, as if you had nothing else to do but to perfect your own soul, and to fulfill the will of GOD; for nothing concerns you but this. For if all the men of the world were holy, and you were not, their virtues would be of no advantage to you; and if you were virtuous, and all others were vicious, this would take nothing from your virtue; for GOD will not demand of us an account of others, but "He will judge every one according to his works."

 

 Thus, when you shall have overcome yourself, you shall have overcome all the world, and nothing can be any longer a hindrance to you; for the faults of others will even serve you as means to exercise your patience, and to become meek, mild, and lowly in heart;" and the virtues of others will stir you up to greater virtue: so that you will prevail over every one; for he who has overcome his passions is king over all the earth, and has subjected all things to himself, he not being moved with any thing that falls out to Holstein, near Gottorp-Castle, 12th January, 1672, St. Yet.

 

LETTER 2:

 

Showing wherein Meekness and Lowliness consist, which cannot be obtained unless we renounce our own will.

 

MY DEAR CHILD,

 

 I PERCEIVE that you do not yet comprehend the words of JESUS CHRIST, where he says, that we must “learn of him, to be meek and humble in heart." Therefore you must know what this meekness is, otherwise you cannot love it; for we cannot love that which we do not know and the reason why true virtue is so little loved, is because it is not well known. Men are persuaded that they are virtuous, because they have done some outward good works, while in the mean time there is nothing of the essence of virtue in them; for true virtue is a spiritual thing, which must possess the heart of man, and it cannot be seen nor felt, but by the operations which it produces, springing from the bottom of the heart; and if these good operations do not proceed from that fund, but are only studied things, or done to please men, or to satisfy ourselves, they add nothing to our souls, and cannot be rewarded with eternal life.

 

 But-they may indeed serve as means to attain true virtue, when our intention is to aspire after it. The mischief is, that many stop at these means and outward virtues, as if they were the end; and so they think they have virtue indeed, while they have it only in shadow. Therefore I will teach you what true virtue is, and in particular what that meekness is. It is no other thing but a peace, a repose, and tranquility of spirit, which resides in the bottom of our soul. We may learn to speak meekly, and yet not have the meekness which JESUS CHRIST says we must learn of him. We may learn meek words as a parrot learns them, and we may even pronounce them out of civility or hypocrisy; for I have known persons who have appeared very meek in their behavior, and yet were inwardly arrogant. We must not, therefore, amuse ourselves with this outward meekness, which is oft-times deceitful or natural; for there are persons so faint-hearted, that they fear to speak a harsh word, lest this might breed them trouble, or cause them to meet with a rough answer; and this softness makes them mild, both as to good and evil. Yet' they dare believe that they have the virtue of meekness, though they have nothing but the vice of sloth and injustice, which makes them yield to the evil of another, instead of resisting it with care and vigor; but they will not take so much trouble.

 

 But behold what that meekness contains that JESUS CHRIST tells us we must learn of him. If I have peace in my soul, quiet of conscience, and tranquility in my spirit, be certainly persuaded, that you may have them also; for GOD does not refuse his graces to those who ask and desire them. And he will be loath to refuse that of meekness, since JESUS CHRIST says, we must "learn it of him; " for he will not command us to learn that which is impossible. GOD is just; and therefore he has taught us nothing by JESUS CHRIST, but what he will readily give us.

 

 All the evil lies in this, that we do not desire; and this desire cannot be great in us, so long as we do not know him. Many say, that the HOLY SPIRIT does not operate in souls now, as he did in the time of JESUS CHRIST and his Apostles; because they do not see him " in the form of a dove, or in tongues of fire:" which is a very weak argument; for the HOLY SPIRIT is not limited to any time, since he is GOD eternal, who gives his gifts, and bears his fruits, in all seasons, and will do it to all eternity: since he can never be barren or idle, but operates continually in the souls which are disposed for it.

 

True believers have no need to see outward figures to convince them that the HOLY SPIRIT does yet dwell in the soul of him that is disposed for it. They may search themselves, if they know what the HOLY SPIRIT is, what are his gifts, what his graces, and what his fruits, of which one is the meekness that JESUS CHRIST says we must learn of him.

 

 And ST. PAUL places amongst the fruits of the HOLY SPIRIT, goodness, gentleness; which is the same thing, expressed in different words; and in its essence it is peace, repose, and tranquility, residing in the soul. These signs are sure evidences that the HOLY SPIRIT dwells there; for the natural spirit cannot give either true peace, or true repose, or true tranquility of mind.

 

 If you do not feel in your soul true inward peace, quiet of conscience, and tranquility of mind, you have not, as yet, learned of JESUS CHRIST, his meekness, and his lowliness; and, therefore, you must embrace the means to attain it. The first is, absolutely to desire and will it; which I believe, by the grace of GOD, you do. Secondly, you must endeavor to remove all sorts of hindrances, which retard this peace and tranquility. The hindrances are in our corrupt nature; for since sin, men are fallen into a continual trouble, war, and disquiet; and our passions being disordered, breed all these things; and they cannot be governed and kept in peace, unless we have resisted and overcome them, and have also renounced our natural inclinations.

 

 This is the reason why JESUS CHRIST Says, " That we must deny ourselves, if we would become his disciples." For it is only this denial of our passions, that is the true means to find this peace; for since sin came, our passions rob us of this. If we will let our passions rule, they will lead us to intemperance, vexation, and disquiet of spirit; so that it is impossible that one who lives according to his natural senses, can learn meekness and humility. And therefore he adds, " That a man must deny himself." For the one cannot be without the other. If we would be meek and lowly, as CHRIST teaches, we must deny ourselves; since our corrupt nature has nothing but bitterness and fretting, which breeds a man trouble in his mind, disquiet in his will, and contention with his neighbor. For he who has not meekness in himself, cannot have peace with his neighbor: and if he have, it is nothing but counterfeit, which gives no inward peace, nor tranquility in his spirit, as I am persuaded you experience in yourself; for though you have a repose in having quitted the occasions of sin, yet you have not inward peace. But we see you act yet with disturbance, which proceeds from corrupt and disorderly passions. The meekness of our heart begets gentleness towards our neighbor: for he who has tranquility within himself, will not give his neighbor trouble, nor occasion of vexation in any thing; since the meekness of the good quenches the anger of the wicked. And though one, who has learned the meekness of JESUS CHRIST, were in the midst of all sorts of troubles, yet he would preserve the tranquility of his mind; for he would not follow the motions of his corrupt nature, and by this means he preserves the repose in which he is, by meekness and gentleness.

 

 If you would learn this lesson, endeavor to deny yourself,' and not to follow your own will in any thing; for it has been corrupted by sin, and therefore is inclined always to evil. Be jealous of all that proceeds from your own will, and do not follow it in any thing. It is it that robs you of meekness and gentleness; and we have no greater enemy in the world than our self-will. If you could comprehend this truth well, you would not follow it in any thing; and you would distrust even your good-will and intentions. But because you do not yet sufficiently know that your own will is evil, you do not distrust it: nevertheless it betrays you often, and, which is more, it leads you to do evil when you would do good. The inward intention of your heart is good, but your self-will opposes your good desires, and you do often the quite contrary to what you have well resolved. If I were in your place, I would never follow my own will in any thing, and I would look upon all my own will as evil; since no good can ever proceed from a thing wholly corrupted. All that is good must come from GOD; and all that is evil from the Devil, and from the corrupt will of man. That is as a fire that kindles in our nature, luxury, wrath, and all sorts of intemperance: it is insatiable, never satisfied, ever coveting what it has not; restless in its desires, eager in its pursuits, always thirsty, never contented: in short, our self-will breeds us more mischief than the Devil himself does; for he could not hurt man any way, if his self-will did not consent to it. When therefore we shall have overcome our self-will, we shall also have overcome the Devil; for he can never make us sin, but by moving our will to obey him. For this cause, all men in general ought to war against their own wills. Nevertheless, few look on it as their enemy, and very many make it their idol, and esteem themselves happy when they can follow it in all things, without considering that it brings death to the soul.

 

Front Holstein, near Gottorp-Castle, 5th February, 1672, St. Yet.

 

LETTER 3:

 

Men could sufficiently know the Will of GOD, (they would perform it.)

 

MY DEAR CHILD,

 

 I BELIEVE you have understood sufficiently by my former, what the meekness and gentleness is that JESUS CHRIST says we must learn of him; how the will of man is corrupted by sin, and how we must now war against it and overcome it, if we would find peace in our souls, quiet of conscience, and tranquility of spirit.

 

 But you cannot comprehend how you may so know the will of GOD in all things, that you may follow it, and forsake your own will. Believe me, this doubt proceeds from your corrupt nature, which would fain excuse itself from being obliged to renounce this self-will; and would gladly follow it, if it could shun the obligation of resisting it; and thus it persuades itself that it does not know the will of GOD in all things, that it might follow it. The heart of man is so deceitful, that he persuades his understanding he knows not the will of GOD; and, consequently, cannot fulfill it in all things. But this is a deceit Of SATAN, that he may amuse us by appearances of truth, which, indeed, are nothing but lies; for all may know the will of GOD, if they please: but they will needs be ignorant. of it, (for the most part,) because they have no mind to obey it, even though they knew it; and when they do know it, the love they have for themselves makes them say, that they do not know it: yet sometimes they have the confidence to say, that they would do it if they knew it.

 

 Therefore we should earnestly desire to discover the truth in a thing of so great importance; and never lull ourselves asleep upon a pillow of suppositions which are not true: for he who sins ignorantly, goes ignorantly to hell; since all Christians are obliged to know the will of GOD, which is clearly manifested to them by his commandments. There are very few Christians who do not know that GOD has commanded, " To love him with all their heart, and their neighbor as themselves." And yet there are fewer who observe these commands; and in the mean time they say, ’If I knew the will of GOD, I would follow it.' And thus they he to GOD and to themselves, though they are persuaded they speak truth. So great is the darkness in which men live, as to their salvation.

 

 It may be truly said, that at present they are given up tc to the spirit of error," and that the Scripture had good reason to say, " All men are liars; " since they he to themselves, to the prejudice of their eternal salvation, and that sometimes without knowing it. For in this, that they say they would follow the will of GOD, if they knew it, they lie; since they do not follow it as to the first commandment, to wit, that of 11 loving GOD with all our heart, and our neighbor as ourselves:" for to love GOD with all our heart, we ought not to love any thing but him alone, otherwise our heart is divided, instead of being entire in the love of GOD. So that if we love the riches, the pleasures, and the honors of this life, we do not love GOD with all our heart, though we know this is his will: and when we envy our neighbor, and do not help him in his need, we do not love him as ourselves; and thus we do often to him, what we would not have done to ourselves. In which we do not follow the will of GOD, though we certainly know his will, that we should love our neighbor as ourselves. And thus we do not practice the will of GOD that we know; but we seek, besides that which is so clearly revealed, a more particular will in things of little moment, and neglect to fulfill his will in what concerns our eternal salvation.

 

 It is therefore much to be feared, that we would not do the will of GOD in little things, though we knew it, since we will not do it in things so great, and so profitable for our eternal happiness. So, that this would be to tempt GOD, to ask of him what his will is in all things, when we do not fulfill it in the chief things, as his express commandments.

 

 I have heard men say, that it is a great happiness to be able to discover in all things the will of God. And yet, if this were given them, it is to, be feared it would turn to their greater condemnation: " For he who knows his LORD'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 disposed to do his will, when it is contrary to their own. Therefore every one ought to endeavor to fulfill the will of GOD, which he knows by his commandments, rather than ask of GOD particular things, so long as he does not fulfill the principal commands of GOD, and Of JESUS- CHRIST. JESUS CHRIST deduces in particular all that we ought to do and avoid; to fulfill the command of"loving GOD-withall our heart, and our neighbor as ourselves," saying; "Learn of me, who am meek." Meekness is one of the essential qualities of GOD, which seems to surpass his other qualities. It is like oil among other liquors, which always swims above: for we see in all the works of GOD, his goodness and meekness superabound more than his other qualities. Though his goodness is never separated from his righteousness and truth, yet it is exalted above his righteousness and his truth.

 

 For in many things we see that GOD has stopped his wrath, to give place to his goodness; as he did to the people of Nineveh, who by their sins had Justly merited GOD’s justice; yea, and the truth of GOD, bad -foretold, that within forty days their city should be destroyed. But as soon as that people repent, the goodness of GOD gets uppermost, and swims above his justice and his truth, and he pardons -them of his great meekness and goodness. And since JESUS CHRIST exhorts us to " be perfect, as our heavenly FATHER is perfect," we ought to labor particularly to acquire this virtue, this perfection of our heavenly FATHER. Righteousness and truth respect GOD, meekness and gentleness respect also our neighbor. And though one were just and true before GOD, yet he must be also meek and gentle, otherwise- he loves not, his neighbor as himself; seeing he gives him not that-testimony of love to which that command obliges. And because GOD only knows the heart, it is not enough -that one be good inwardly, it must-also- be testified outwardly. by gentleness; otherwise our neighbor cannot be edified.

 

 Exercise yourself therefore in -this virtue, and beg of GOD meekness and gentleness. He will never be wanting on his part to give you his grate, provided you -do not fail on your part. This is one of his commands, and he cannot command any thing but what he will give us grace to observe.

 

But our nature is like a horse, to which sometimes you must give the bridle, and sometimes the spur, to make it turn and go whither it is meet. And though it have a repugnance to act contrary to its own motions and inclinations, yet you must not give it loose reins, and let it go where it will. For our will is always evil, since it was corrupted: by sin, and is no longer capable to make one good determination; but it must be kept in with a bridle as a horse is managed, otherwise it would precipitate our souls into hell.

 

 Endeavor first of all to attain Meekness. After, if any other particular knowledge be needful, undoubtedly he will reveal it to you in due time; and he will never be wanting to show us what we have a desire to, obey, no more Than he will be wanting to give his grace necessary for attaining Christian perfection. For he desires our perfection more than we do ourselves; he will not then refuse us his grace to attain it, if we ask it with humility of heart.

 

 For without humility, no prayers are acceptable to GOD; and our meekness and gentleness, cannot be good, if not accompanied with humility; for one may be meek and gentle by nature, or hypocrisy. This is often a sin before GOD, instead of a virtue; but that gentleness which is seeming only, shall have no praise but from men.

 

 No virtues, which proceed not from the bottom of our heart, and are not generated there by divine faith, can have an eternal reward; they are recompensed only by the praise of men, who judge of things by appearance; but GOD searches the heart. Therefore, humility, meekness, and gentleness, are knit together, which cannot be separated, no more than righteousness, goodness, and truth, which correspond to the three persons of the Trinity in GOD, and are joined inseparably in all his works, of which, if one were wanting, his work could not be perfect. Even so meekness and gentleness would be imperfect, if they were separated from humility; which must infallibly beget true meekness and gentleness: for a humble heart is always meek and gentle.

 

From Holstein, near Gottorp-Castle, the 9th of February, 1672, St. Vet.

 

LETTER 4: Humility consists in the knowledge of one's self.

 

MY DEAR CHILD,

 

IN my last, I exhorted you to humility of heart: but I know not if you understand well what this humility is, wherein it consists, and by what means you may discover

 

if you have it or not. Therefore I have resolved to speak more particularly of it, that in all things you may discern true virtue from that which is so only in appearance; and may lay in your soul a good foundation of solid virtue without amusing yourself with seeming or imaginary virtues, which in GOD’s sight are of no value.

 

 Humility is the foundation of all virtues; it begets many others, and roots out many vices, which cannot abide in a humble heart.; such as pride, presumption, avarice, pomp, vain-glory, and many other sins, which proceed from pride of heart: when it becomes humble, all these vices vanish away. Humility is a perfect knowledge of one's self. For he that knows himself, can never have any esteem for himself. He will not glory in the praises of men. He will not desire riches, that he may be adorned or served; for a humble heart is persuaded that it deserves nothing; and the least things content and, satisfy it.

 

 A humble heart is not angry at being debased. or despised, for it sees it deserves nothing but contempt; being, as to the spirit, frail, ignorant, and inconstant; and, as to the body, full of miseries, infirmities, diseases, and liable to death and corruption. None of these things afford matter for a man to exalt himself, or to esteem himself in any wise; but rather ground to be abased and humbled before GOD and men, because of his infirmities and miseries. Yet we see men make themselves great, are proud, and value themselves much, and in short, judge themselves worthy of all sorts of honors, pleasure, and services, every one advancing himself with all his power. All proceeds from this, that men do not know themselves: for if they did, they would be. ashamed to glory in their miseries, folly, and ignorance-: for man, has nothing else in himself, and all these defects are annexed to his corrupt nature. We need but open the eyes of our understanding, to see the miseries of our mind, and how it is tossed by different motions, and disorderly passions.

 

 And we need but open the eyes of the body, to discern the bodily miseries, to which all the bodies of men are liable. He can neither endure too much heat, nor too much cold; a little too much exercise wearies him; he must rest and sleep, else he loses his strength and health the body must be clothed and fed, cleansed and cherished, whereby the understanding is occupied, in care, labor, and disquiet, to relieve the infirmities of this body. And to how many sorts of diseases is the body of man liable They are almost innumerable; and it is said, that the eye alone is liable to fifty sorts: to how many then must all the other members, since each has its particular diseases Besides the disorderly motions of the passions, as of fear, terror, sadness, melancholy, anger, jealousy, and so many other sorts of evils, to which man is subject during this miserable life: where he has no subject of glorying, but great reason to abase himself in the view of so many miseries, to which his sin has reduced him; so that he has good cause to humble himself before GOD and men, being so miserable both in his body and in mind; for the spirit has its maladies as well as the body: for do but take notice of yourself, and you Shall find that the mind is tossed with various superfluous desires and useless thoughts, which often carry it away against its intention. " It is not in the power of man to restrain his thoughts." Which every one may feel; for when we would fix our thoughts to prayer, or any other good thing, they waver here and there, and we cannot retain them.

 

 What changes do we not feel in our spirit We can scarce reckon the changes there are in one day, of joy and sadness, hope, displeasure, and desires. How many different thoughts We love at one time what we hate at another: what we desire one day is displeasing to us another. So that oft-times we ourselves know not what we would be at; and we are often vexed for having obtained what we. desired. And if a man should write all the thoughts and desires which pass in his spirit, he himself would be ashamed; and would be far from being proud of the qualities of his mind, any more than those of his body.

 

 Men indeed imagine,, that they are wise, when they are very ignorant. For I do not believe that they have yet truly discovered one science, even in nature; and how can they then in spiritual things Nevertheless, we will needs search curiously into profound mysteries; and yet we know not natural things, which we see and handle. One boasts of being a Doctor in Physic, another in Divinity, another in Astronomy., and so of all the other sciences; though they be all equally ignorant of what they think they know well. And this proceeds from that wind of pride which the Devil has blown into their spirits, persuading them that they are learned, and worthy of esteem and honor.

 

 As this ignorance is great in regard of bodily physic, it is yet greater in regard of the spiritual, which is theology; for it kills many more souls, than physic does bodies. And so the one has no ground to glory in their learning, more than the other, since they are equally ignorant.

 

The true wisdom, in respect of which all the wisdom of men is but folly, is the knowledge of themselves; in which consists the true humility which JESUS CHRIST says we must learn of him.

 

 In Holstein, from Gottorp. Castle, February 13, 1672, St. Vet.

 

LETTER 5:

 

On the same subject. MY DEAR CHILD.

 

 You have seen by my last what humility is, where I have shown you, that it consists in thee knowledge of one's self; and that nobody can ever be proud, but for want of knowing himself; for- in. knowing himself, he will find matter enough of being humbled, by seeing the miseries and infirmities both of his body and mind. For he who will seriously reflect upon himself, shall not only discover his own nothingness, but will judge himself much worse than nothing; and consequently, will be far from esteeming himself, unless he be altogether a fool, and void of all reason and understanding. For if he judge by an upright judgment, 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 things than he, for the conduct of his life; and is more moderate in eating and drinking, and other natural things, than man, who we see frequently exceeds in these things, which the beasts do not. Hence is it that men are much more subject to diseases than the beasts, because they live in greater intemperance. And when man finds himself less wise in the conduct of his life than a beast, he ought to be greatly humbled before GOD and man.

 

 Yet that evil spirit makes him believe, that he is worthy of honor, either for his learning, or wealth, or virtue, though he is contemptible even in all these very respects for his wisdom is nothing but folly before GOD; and his riches are a heavy burden, and cause trouble and disquiet to preserve them; and his virtue must needs be feigned, when it is not founded on the knowledge of his own nothingness, or on the truth of his miseries. Therefore, self-esteem can never be any other than mere folly, which SATAN foists into men's spirits and understandings; since really there is nothing in them estimable 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, for he glories in his miseries, and judges his ignorance to be wisdom, and his troubles riches; such is temporal wealth, which brings continual cares and disquiets, both in the acquiring and preserving it. Some of the very Heathens were wiser. They despised

 

the honors and pleasures of this life; nay, some seeing them so miserable, and of so short continuance, would not take the pains to build a house to lodge in: one was content with a tub, for a cover from the sun and rain; another seeing his hand would serve to carry water to his mouth, would no longer make use of a cup to-drink in, So firmly did they despise this present life, that they would not take' any pleasure in it, nor make use of the creatures fartherthan for urgent necessity, taking the least they could, and rejecting the rest.

 

 This they did, because they knew that all the honors and pleasures of this world are vain, false, and deceitful and they despised them, that they might attain the true ones, which are eternal. They longed therefore to be delivered from this life, which they looked on as a prison, or a valley of tears. But men now do not discover this. They count him happy that can take his pleasure in eating and drinking, and recreations, or in giving other carnal satisfactions to his body. Yet such are far more miserable than those that live soberly and chastely. He who is content with a little has no need of much; and is more joyful in his recollection of spirit, than if he were in the most diverting company.

 

 He also that lives soberly, is better pleased with his coarse fare, than they are who seek to please their appetites and palates, which are insatiable. And he that lives chastely, preserves his liberty, and the quiet of his conscience. He that will please the world, has lost his liberty, and can no longer serve himself. He is as a hired servant, subjected to all sorts of vanities; subject to the great and wise ones of the world, whom be fears more than GOD himself. And in the mean time, men think themselves happy to be thus bound to the world, to which they willingly yield themselves- slaves: otherwise they would disengage themselves, and not let their spirits be so far bewitched, as; to think that slavery is freedom, and fetters are chains of gold, 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 those wise Heathens knew, and therefore they despised the world, and its honors and pleasures. Yea, some of them cared not to be visited by Kings or Emperors, entreating them to retire from them, because they kept them from seeing the sun;, adding, that they took from them what they could not give them; to wit, the sunshine, which they valued more than all the kingdoms of the world.

 

 In which they had great reason for the greatest offices 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. Therefore, a superior is more miserable than any other, both in time, and for eternity. This may be seen even in the master of a family, who must take care and labor to sustain and provide for his wife, children, and servants, while they are often without care, knowing that their master must feed and clothe them, that they may want nothing; in which they are much happier than he; for’they have only one service to perform, and the master is burthened with many. From Holstein, near Gottorp-Castle, 15th of February, 1672, St. Yet.

 

LETTER 6:

 

He that follows the desires of his senses, thereby renounces the Love of GOD.

 

MY DEAR CHILD,

 

 I HAVE shown you the truth of many things, that you might attain humility of heart. It is much to understand

 

these - things aright; but you I must also set about the practice of them, and embrace in good earnest the mortification of your senses, in pursuance of the truths you have learned; otherwise it will be small matter to know the truth, if- you put it not in practice. Knowledge is very good, for we cannot practice what we do not know; but if this knowledge be not fruitful, it can be of no use for our salvation. We must be resolute, and war against our corrupt nature; otherwise, we shall die the eternal death, after the temporal.

 

 This may be easily conceived, since man's nature is corrupted by sin;. and he has quitted his dependence on his GOD, to depend upon himself. Of necessity then this nature must remain in that corruption, until every man, for his own particular, has overcome it; otherwise he continues and dies in the state of death and damnation. For though ADAM had not sinned, all men in general, and every one in particular, might have sinned and corrupted his way, leaving off to depend upon his GOD; and that because all men were created free, and may continue in a dependence upon GoD, and may. withdraw from it so he that is arrived to the use of reason, has the same liberty to sin, and to withdraw from a dependence. upon GOD, that ADAM had; yet, with this difference,_ that ADAM at the beginning had not in his nature that inclination to evil, which men have who proceeded from him after his sin; for they have contracted this from their first Father, and also the infirmities of body which we see in all men, and feel in ourselves: for nobody is exempted from the evils which sin has caused in human nature.; though it is free to all men to follow this inclination to evil, which they feel in themselves; as they may also, by the grace of GOD, overcome their infirmities, and the corruption of their senses; and not follow them, but fight against them.

 

 And it is in this that JESUS CHRIST says, a We must take the kingdom of heaven by violence; and the violent take it by force:" Not that we should fight by force to gain the kingdom; for GOD created it for us, and he gives it us freely. But the meaning is, we must resist forcibly the corruption of our nature, that we may enter into the kingdom of heaven; and so must not approve in us the sin which ADAM committed, nor by our self-will quit our dependence upon GOD. Therefore, a our life is a continual warfare; for we must continually resist the corruption of our senses: without this we can never return to a dependence on GOD, from which ADAM's sin has withdrawn us; since our souls being corrupted, beget all sorts of sin, and we need but follow their inclination, to turn us away from GOD, and to keep us in the way of damnation.

 

 For we no sooner give reins to our sight, than it pleases itself to behold beautiful or curious things; and no sooner have we considered them, but we covet. If we indulge the sense of hearing, the heart delights in it, and the affection is carried away by it. And if we please ourselves in taste, all our care is employed to seek 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 who satisfies his taste, seeks also to satisfy his feeling. Even all the senses are excited only by the love we have for ourselves, and the desire we have of affording ourselves pleasure.

 

 All these things certainly withdraw us from GOD, and from a dependence on him; and he has commanded us "to love him with all our heart: " So that he will not have us set our hearts on things so vile and frail, as are the sight, hearing, taste, and feeling: For this is unworthy of a divine soul, which GOD has given us, capable of loving an eternal GOD; who desires and commands that we " love Him with all our heart."

 

And this is from the disorder which the Devil has caused in man's nature, when he makes it turn that affection towards the creatures which is due to GOD alone. In which consisted the first sin that man committed, and thence all other sins draw their original. For nothing can be evil, or sin, but what is committed against the will of GOD; and there is nothing but this, that can be evil, as nothing can be good but what is done according to his will.

 

 So the Devil has earnestly labored from the beginning of the world, to turn aside man from the will of GOD; who created him that he might take delight with him, and therefore willed that he should love him with all his heart. Now there cannot be delight but with that which is loved,

 

and therefore GOD will be loved by man with all his heart, and will not have him place his affection on any other thing, but on Him alone. The Devil no sooner perceived this, but he enticed him by the senses, (which are as windows of our heart,) that he might withdraw our hearts from GOD, and place them on visible ar.•d sensible things.

 

 The Devil therefore did first move ADAM's heart to look on the beautiful creatures which GOD had created for him. He excited also his sense of hearing, to hearken to the false persuasions of the Serpent, who made him believe that he should know good and evil, if he ate of the fruit of the tree, of which GOD had forbidden him to eat. He moves his hand to make him touch that apple, his smell to smell it, and his taste to eat it. And thus the Devil led ADAM'S heart to the love of 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 himself, he would have done it; but this he could not do. Therefore he makes use of visible and sensible creatures, that indirectly he might make man love him; and that by moving him to love himself, and to make use of all the other creatures to satisfy his self-love, and consequently to withdraw him from the love of GOD. This he has done with too much success, since he made ADAM, and all men who were to proceed from him, disobey GOD; and thus he made him abandon this dependence, so that he would no longer depend but. upon his own will, and love nothing but himself.

 

 Behold the miserable fall into which the Devil caused all men to fall in ADAM; and all, in general, ate born in this misery and disobedience since ADAM'S fall; and in like manner they come into the world, with this evil- inclination of loving themselves, and following the corruption of their senses, which breeds- all sorts of sins; for they are now moved by an evil spirit, whence no good can come.

 

 GOD never created any evil, but man produced it, when he deprived himself of GOD’s friendship, in which alone consist all sorts- of good. And this is- what we call sin; which signifies the turning away. from GOD, who is all good, and in the privation of him is all evil. So that he who withdraws his affections from GOD, to place them on himself, or any creature, has abandoned all good, and embraced all sorts of evil. But though all men should go to perdition, you must endeavor to save your- own soul. The great number of the damned would never lessen your pains, if you should be damned with-them; but it would rather augment them by the augmentation of cries, blasphemies, and all the noisiness of fire and brimstone, which shall augment in hell according as the number of the damned shall increase. Therefore I counsel you to leave that common blindness, of men, who reckon nothing to be sin but material things. But GOD is a pure Spirit; whom not only these gross material things offend, as drunkenness,, theft, whoredom, and other material sins; but he is -offended to see the heart of man cleave unto things: so vile, since he created it to love GOD only. And- yet man turns away from GOD, and delights in eating, drinking, clothing, and recreating himself with any other creature.

 

Which. greatly displeases GOD, and, man becomes his enemy by disobedience, while he acts against the designs that GOD had in creating him after his own image and likeness, that he might take his delight in him. Nevertheless, man, contrary to the will of GOD, takes delight in himself, and in the creatures which are less than himself. For whatsoever is created under heaven, is far below man, who is as the master-piece of the works of GOD, and is set over all the other inferior creatures; being made as a little GOD in- his divine nature, which is shut up in his humanity.

 

 But the proud Devil could not endure that man should have dominion over the other creatures, and he himself be rejected and banished from the friendship of GOD, deprived of all good, and replenished with all evil. He endeavors then, with rage and envy, to undo man with himself, and to make him the companion of his miseries; and seeing man made up of a body and spirit, the insinuates himself into his spirit, endeavoring to unite himself with him, under a pretext of procuring his good. Thus he makes him imagine that he should know all things as GOD, if he would eat of the fruit which GOD had forbidden him; and these thoughts being entered into ADAM'S spirit, they gain upon his affection, and make him forget the, love and obedience which he owed unto GOD; beginning to love himself, and to seek out ways to please himself.

 

 Now, GOD had given unto man natural senses, by which he might taste 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 to ascribe to himself the graces that GOD had bestowed on him; as if they had been his own, and he had been the sovereign of them, independently from his GOD. GOD would oblige him to love him by an excess of benefits; and therefore 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 please his sense of feeling, that he might lack nothing, either for sustenance or pleasure, but might use them at will, provided he blessed the LOUD who had made them for him.

 

 But man falls from this acknowledgment of his GOD, and takes all his gifts for his own satisfaction; and. Thus he forsook the love of GOD, and turned to love himself which has necessarily rendered him the enemy of GOD for such ingratitude is insupportable, though it were committed but by one man to another.

 

For what man would be satisfied, to have desired the friendship and fidelity of another, having on this consideration bestowed on him his goods in abundance, and procured him all sorts of pleasures,. that he might faithfully keep friendship with him; if this wretch should quit his benefactor, to take his pleasure in the goods which he had so freely received How much more then should GOD resent the ingratitude of man, while he places his affection on the things which GOD has so liberally bestowed on him, and that to oblige him to love him Yet man has forsaken him, and pleases himself only in self-love.

 

 This you ought to consider well, that you may not render, yourself guilty before this great Majesty, and that you may discover if you are not obliged to embrace voluntarily ADAM'S penitence, since you have so often fallen into the same sin, in quitting the love of, and dependence upon your GOD, to love yourself, and to depend upon your own will. Holstein, near Gottorp-Castle, 18th of February, 1672.

 

LETTER 8: Of the Love of GOD.

 

MY CHILD,

 

 I WILL riot believe that you are one of those inconsiderate persons, who say, That there is no great evil in following the motions of nature. GOD, say they, created nature, and he cannot be offended when we follow it. Several persons of my acquaintance have been of this mind: they were given to lasciviousness, and they would say to me, GOD would not punish them for this, seeing he himself had-given them such a nature. Thus they flattered themselves in their sins, to satisfy their senses. Moreover, ,they would say, GOD has given all these to man, and we cannot be without seeing, hearing, smelling, tasting, and feeling. All this is true; but they have not light enough to discern the miserable estate, into which man is fallen by sin, from that happy one wherein GOD created him.

 

 Man might enjoy the pleasures of his senses, provided he loved and blessed GOD. But since he fell into sin, he can no longer enjoy them, without offending GOD, if the pleasure he now takes in them is only to satisfy himself, for his own glory, and his own advantage. Before sin, the satisfaction of his senses served only to make him praise, and bless, and glorify the LORD, for the benefits and mercies which he had received from him. He no sooner saw beautiful things, but his heart was lifted up to praise GOD, who had given him those beauties, those melodies, those fragrant odors, delicious tastes, and soft touches. So that all the good and pleasant things that lee saw or felt, gave him occasion to bless GOD, and magnify him for his benefits.

 

 But since man fell into sin, these very things are to him matter of offending GOD; for if he see any beautiful thing, his heart covets it to please himself, and this self-love withdraws him from the love of God. This is it which makes sin, seeing he has commanded us to love him with all our heart. So that we cannot love beautiful things, without breaking this command; seeing all our heart cannot be in the love of GOD, when a part of it is set upon beautiful things, fine smells, melodies, the delights of taste and feeling. For then it is a heart divided into as many parts as it loves different things; and consequently it is very far from being entire in the love of GOD, as he has commanded us.

 

 But men are so blind, and do so blind one another, that every one persuades himself he loves GOD, when he loves only himself. This is as if they thought they pleased GOD with words, in saying with the mouth that they love him; but they deceive themselves; for as long as they, will satisfy their senses, they will not love GOD: For these, being corrupted, will engender all sort of sins, and consequently the death of the soul. Nevertheless, men make no reckoning of all these evils, and they think it is lawful to satisfy their senses. Thus they follow them, (often -as much as they can,) without believing that they do evil, and without considering that there is. nothing more deceitful than the heart of man, which often flatters itself to its own ruin. But you, my child, be snore wise, and learn the truth of things, without suffering yourself to be deceived by false appearances.

 

 Never believe that it is lawful to take any pleasure out of GOD; and far less that there is no evil in following your senses For though we give our affections but for an hour to any thing that is not GOD, we are for that hour turned' aside from GOD, and turned toward the creature, which is sin, since we do in this what GOD has forbidden; to wit, we cease to love him with all our- heart: for -we ought to love him always, and at all times, without interruption. We ought therefore to bridle our senses, and give them laws, that they may take no other liberty but to follow the will of God. We may indeed use these senses, and employ them to the glory of GOD who gave them; for we cannot be without seeing, hearing, smelling, tasting, and feeling; but we must not take pleasure in these things for our own satisfaction: we ought to employ them only in things necessary, and such as may serve for the glory of GOD, and the good of our neighbor.

 

For example; man is made up of a soul and a body, and he has need to employ all his senses for the preservation of both. He must see and look upon all things that may serve for the perfection of his soul; and hear and taste, smell and feel them; loving them as the means of his salvation He must also -look upon all things that he needs for the maintenance of his body; to which his senses may be very helpful: for he must see the things that are necessary for him; as a-house to dwell in, clothes to cover him, food to nourish him; all these things must be looked to.

 

 He must hear what the means are to obtain them; he must smell them, that he may take nothing for his nourish inent that is hurtful; and taste and touch them for the same reason; for all things necessary are good; and it can never be sin to use them for necessity: but it is always evil to make use of them for satisfying our sensual pleasure, because our love ought to be to GOD alone, not to things. so base and vile; which we may well use, but not love them, seeing GOD will have our whole heart.

 

 This was figured by the earthly paradise, where GOD placed man at the beginning of the world. He crave him full liberty to eat of all sorts of delicious fruit, but he reserved that of one only tree, of which he forbade man to eat. And this, to make us understand that GOD permits us indeed to use all the creatures which he has created for us, provided we keep our affection for Him only. Thus he forbids us to place it on any other thing; as the first commandment shows, of loving GOD with all our heart; that is, that our heart ought not to be divided, but ought to be wholly for him. But men do not pierce into this as they ought; they persuade themselves that it is lawful to love several other things with GOD; in which they greatly deceive themselves, since GOD’s command does clearly express it, " Thou shalt love the LORD thy GOD with all thy heart." If it had been lawful to love any other things with GOD, he would not have added, " with all thine heart."

 

We start questions and disputes upon so many mysteries of our faith, and so many degrees of virtue, and we neglect the chief part, and that in which all faith and all virtue consist. For what will it profit a man to have pierced into all the secrets of nature, and even into all the doctrines of the most mysterious theology, if with all this he fulfill not the command of loving GOD with all his heart; but have his heart divided into divers affections All his knowledge will profit him nothing. We must therefore fulfill this first commandment, of loving GOD with all our heart.

 

 I know well there are several glosses to explain how we ought to love GOD with all our heart. Some say, We must love him above other things, and that if we have one ounce of love to our money, our honor, our pleasures, our parents, or even ourselves, we must have a pound for GOD; and that so we fulfill this first command, and love GOD with all our heart. Others say, We ought so to love him, that if the case were that we must lose GOD, or our wealth,. parents, or any other thing, we should choose rather to lose all than GOD. Others say, It is impossible to fulfill this command. And thus every one endeavors to extinguish in the spirit of man,. this necessity of loving GOD with all our heart: which is very lamentable, and it grieves me when I see so many prefer these glosses to the express commands of GOD. He added in vain these words, u With all thy heart," if we might place one part of our affections on any creature. 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 would not. have added, " With all thy heart." Pray consider, if GOD does not well deserve that we love him with all our heart. Our being, and all that we have, comes from him; and even he gave us that whole, heart with which he desires to be loved. Would it not be a great ingratitude to refuse him the heart which he himself gave us, and that of purpose that we might have it for him alone He lets us enjoy so many creatures, provided we keep our heart for him, which is the only forbidden fruit.

 

 Is not this the least that GOD could demand of man, for so many benefits that he had bestowed on him And ought not man of himself to offer unto GOD his heart, with, all other things, though this had not been commanded him All that we have, or can have, comes immediately from GOD,and consequently all, ought to be offered unto Him voluntarily, and without constraint. Moreover, on whom can we better bestow our heart than on GOD And who can render it more happy than he It' we bestow it on our parents, or friends, they cannot make it happy, even in this world. If we set it on riches, honors, and pleasures, all these things cannot satisfy it, since they are like salt water; the more our heart drinks of them, the more it thirsts.

 

 Man, therefore, is very ill advised, if he place his affections on any other thing than GOD. None but He can satisfy, and make us happy and content: seeing in GOD alone is all sorts of good, and out of Him all sorts of evil. Never rely then upon the discourses of men, for they are liars and deceivers, and their glosses are invented only to flatter their own looseness, and that of others who have no inward light. There is no happiness for the man that loves the creature; since they cannot make us happy in this world, and far less in eternity. There is nothing but the love of GOD that is lovely and profitable for man. From hence, therefore, we must conclude, that it is very possible to love him; and besides, that it is profitable and necessary, both for our temporal and eternal happiness.

 

In Holstein, near Gottmp-Castle, April 2Oth, 1672.

 

LETTER VIII.

 

On the same subject.

 

MY DEAR CHILD,

 

 NEVER suffer yourself to be persuaded, that it is impossible to love GOD with all our heart, as some ignorant persons falsely say; for there is nothing more sweet, more pleasant, more honorable, and more profitable, than.to love GOD with all our heart. 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 keep them. When I loved honors, I found therein many piercing displeasures, when I was not honored as much as I desired. So that one neglect, gave me more trouble, than a hundred honors gave me content. When I loved the delights of this life, I found therein great bitterness; for there is none of these pleasures that brings not its displeasure along with it. The pleasures of taste breed poverty and diseases, and they are insatiable; they never satisfy, no more than those of the flesh, which resemble salt water, the more one drinks, the more he is thirsty. I have observed this in many persons, who (after having ruined their body, and their health, in giving satisfaction to their concupiscence) used all sorts of means to cure their infirmities; and this, to the end, they might wallow the more in their filthy pleasures. And when I loved any human creature, it was always painful for me to please them; and the fear of offending or losing them was to me a continual anxiety. So that there is nothing but GOD alone, whom it is sweet to love.

 

All other loves have grief mingled with their greatest pleasures. We see young people marry with joy: there is nothing but mirth and dances: but the wedding is scarce over, when we see them sad and afflicted, pensive and melancholy: Diseases attack, the care of their affairs disquiets them; fortune is against them; their pleasures are many ways turned into sorrows; the pleasures of flesh into pains, those of the palate into diseases; honor into contempt; even as HAMAN'S pleasure, invited to the Queen's banquet, when he saw that MORDECAI would not give him the honor he desired. Thus all earthly pleasures end in sadness.

 

 So that we cannot find any other true pleasure in this world, but that only of loving GOD; which is very pleasant, and also honorable. For what honor is man capable of that comes near that of loving so mighty a GOD, who created heaven and earth, and all other things, and upholds them by his Almighty power.

 

If we count it an honor, that we may love a King, a Prince, or any person in authority; how much more should we think ourselves to be honored, that we may love GOD And what honor is it for a silly worm of the earth, such as man is, that he may love GOD, who desires to be loved by him; and even expressly commands him to love him with all his heart As if GOD delighted in the honor he does to man, in desiring to be loved by him. And the honor of loving GOD with all our heart, surpasses all the honors that man is capable of in heaven and earth.

 

 It is also profitable for him, seeing this love can make him happy in this world, and to all eternity. Whereas all the creatures together, cannot procure us either the one or the other. For what profit can we draw from the creatures, who cannot give us a day, yea, an hour, or a moment of life What could they do then to give us eternal life

 

 Nothing but GOD alone can make man happy in this life, and in the life to come; since all the advantages that men can receive from one another, serve but for their damnation. Their pleasures withdraw the soul from GOD; their honors cause them to fall into pride, and their riches into avarice, which leads them in the broad way of damnation. But so great is their blindness, that they cannot see those mischiefs, how evident soever they be. They persuade themselves that their disquiets are peace, and their displeasures contentments. For how many are there in the world, who study all their life to perfect themselves in some science, that they may be esteemed of men! How_ many-that toil, and travel, and expose themselves to many dangers, that they may gain a little money! And how many who expose their wealth, and even their lives, to preserve. their honor! Though all these are vain; yet they love and esteem them more than God. For we see them not do that for him, which they do for the creatures they render them troublesome and hard services, and they imagine to themselves, that there is more difficulty to love GOD, than to love the world. Nevertheless, the love of God. is sweet, pleasant, honorable, and profitable. But the love of the world is disquieting, sad, without peace, honor, or profit, both for time, and for eternity. In Holstein, wear Cottorp-Castle, April 25th, 1672.

 

LETTER 9: On the same subject.

 

MY DEAR CHILD,

 

 BELIEVE firmly that the words Of JESUS CHRIST are true; to wit, That his "yoke is easy, and that his burden is light." And believe his counsel, in taking his yoke, and you shall feel it to he such, if you will take it on you. I experience it daily more and more, and you will experience it too, as I do, if you continue in the resolution to follow JESUS CHRIST, and to become his true disciple. I will not promise that you shall have in his service sensual pleasures, or worldly riches: but I promise you assuredly peace of conscience, tranquility of mind, inward peace in your soul; which are all far more valuable than the vain pleasures, the impure satisfactions, and the riches of this world, which can never satisfy our souls, seeing they are spiritual, and consequently cannot be satisfied with material things.

 

This is the reason why there was never any man perfectly content in this world, unless he loved GOD with all his heart. None but such can be entirely content: for only the love of GOD is capable to satisfy our souls; for they are little divinities, which cannot meet with full content out of GOD, from whom they proceeded.

 

You must labor then to attain this love: for when you have truly found it, you shall have all things, and shall reign over the whole world, having in contempt all that is.

 

not GOD. And there is no need that you use violence with GOD to obtain his love, for he gives it freely to all that desire and ask it; and he even compels men by an express command. But you must do violence to yourself, to obtain this love; because your affections are carried to other things; so you must reclaim them, and constrain them to return to their GOD. And in this you shall have as many combats, as you have- habits of loving other things. If then you be strongly wedded to self-love, or the love of other creatures, your combats will be so much the greater.

 

 But the affair deserves well that we suffer it, seeing afterward we shall enjoy so great a happiness, both temporal and eternal. We should spare nothing to gain such a treasure; the trouble will soon be over, and the joy shall last for ever. You ought therefore to suffer willingly, that you may withdraw your affections from earthly things, and place them upon GOD alone.

 

 I have shown you, in my last, that this is pleasant, honorable, and profitable. It remains now, that you put it in practice. Examine what it is that you love besides GOD, and detest that love, and withdraw your heart from it. And if you love objects that are without you, flee front them, as the enemies of your good; loose your heart from them, and desire no more to see them. And if your affections be wedded to self-love, break them off from an object so little lovely, that you may place them upon GOD, who merits your affections, and none but he.

 

 Protest then against this self-love, and yield not any longer to nature, but the things that are purely necessary; for it is your greatest enemy, which you must not furnish with arms to fight against yourself. You know corrupt nature wars against the love of GOD, as far as you give way to it: give it then as little satisfaction as you can, until you have overcome it; withdraw then your affections from it. You must restrain it, as a horse with a bridle, that it kick not, and that it think of nothing, but to serve the Master whom you love.

 

 This is the way to make you free, that you may love GOD with all your heart: for as soon as your afffectionS shall he withdrawn from all the creatures, they will be assuredly carried to love GOD their Creator; for the love of GOD is the element of our soul, in which alone it can live, and repose itself. This love of GOD is the true centre of our souls, into which they fall of themselves, so soon as they are disengaged from other affections. It is as with a stone thrown up into the air; which will not rest until it fall on the earth, which is its centre, unless it be kept up' by some other things.

 

 You must labor in this, that you may break all the bonds of earthly affections; and so soon as you feel an affection for any thing that is not GOD, break it off quickly, for it is a chain that keeps you out of your element; and though it should be grievous to you to loose your heart from any thing to which it inclines, yet this trouble will quickly change into consolations; for you shall no sooner return to the love of GOD, but you shall hase in ease and pleasure, as a fish newly returned to the water. I know, indeed, it seems grievous to us, that we may not in any thing follow our natural inclinations; but if we take on this yoke for the love of GOD, it will become light and easy to us.

 

 There is nobody that can excuse himself from bearing it, since our 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 that sin has 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 their passions; for sin has brought all these things upon human nature, which GOD created altogether perfect; but since all men have partaken of ADAM's sin, they are all by consequence subject to his penitence.

 

But the miseries of this life are light and easy when we receive them from GOD’S hand, as marks of his justice; but the same miseries with the same yoke, are very heavy and grievous, when we bear them grudgingly, or seek to be discharged of them; which cannot be in this valley of tears, where we must stay until the time of our penitence be over. Some have a longer time assigned them than others, according to the appointment of the great Judge; but if we will take this life of penitence for a time of delights and pleasures, we must do an eternal penance, which shall never end, and which shall begin even in this life. For though we should employ all the industry of our mind, and all the strength of our body, to avoid sufferings, yet for all this they would not leave us; and do or say what we will, we must feel heat, cold, sickness of body, and troubles of mind, changes of seasons, revolutions of times, and many other accidents, which befall man during the course of his life. All this must be grievous and painful to him, if he do not take it as GOD’S yoke; but if he embrace it affectionately, as JESUS CHRIST did, all will be light and easy to him; as miseries, persecutions, torments, and even death itself, were unto our SAVIOR. 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 easy.

 

 If you, my child, would be His disciple, and become a true Christian, embrace, as he did, all the miseries of this present life; bear patiently all that befalls you, contrary to your own will; and above all, deny yourself, as JESUS CHRIST, your Captain, taught and practiced. Because the inclinations of corrupt nature tend always to greatness, and to receive honor, He chose meanness and contempt; and because they are bent always to covet riches, He would be poor; and because they seek always their ease and pleasure, He chose uneasiness and sufferings.

 

 Behold your Captain who marches before you, and who calls you to follow him; saying, “He that will come after me, let him take up his cross, and deny himself, and follow me." You must not seek any other Master, nor hearken to any other doctrine; for men deceive, and are deceived, being desirous to take another way than JESUS CHRIST took, or desiring to enter into eternal life, by means quite contrary to those which he used;. for if there had been another way of salvation, JESUS CHRIST would have taught us it, and would have followed it himself, since all that he did on earth was to give us an example that we might imitate him. If, then, there were any better thing than to renounce our corrupt nature, doubtless He had taught us it. Never imagine, then, that men are too frail to, observe the laws of GOD; since they were given us only because of our frailty; for if we had been perfect, we should have had no need of laws. It is sin which has brought these laws upon man.

 

 Yet you must not think that the laws are evil; for 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 restraint, worse than a beast, not feeling nor knowing his own misery. ADAM was not ashamed to see himself naked before GOD called him, asking him, a 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 then, they began to, fear, and tremble, and to be ashamed, which made them flee and hide themselves, not daring any longer to appear before Him. The same effect had the law of GOD on men's minds in MOSES' days; for then also they had quite forsaken their GOD, and lived in a neglect of their duties, giving up themselves to all sorts of sins, without knowing them. Therefore GOD would give them a law, that by it they might know their sins, and so abstain from them; this law was made up of ten commandments, or ten things which they were to observe. It is not a burden that GOD laid upon men's shoulders, as some ignorant people say, blaspheming GOD; he gave them no commands which are impossible to be observed; for these things ought to he observed in all times, though they had not been distinctly commanded or forbidden. The reason why GOD declares the things in the form of commands, is man's infirmity, who had so forgotten his duty, that he committed evil without knowing it; and he would yet have become worse, if the law of GOD had not been given him as a voice to reclaim him, and to ask him, as He did ADAM, "Where art thou " For without this law he had not known his sin.

 

It is given him as a light in the midnight of his darkness, and as a medicine for his evils. But men call those mercies heavy burdens, yea, insupportable to their frailty which is a great ingratitude, and deserves to be punished, and that GOD should withdraw his mercies from those stupid persons, since they turn the benefit of GOD’s Law, and the light and easy yoke of the Gospel, into insupportable burdens, saying that it is impossible to observe them; and thus they behe the word of JESUS CHRIST, "That his yoke is easy, and his burden light."

 

 Believe your SAVIOR, and do not hearken to these liars. Resign yourself to GOD; embrace the law of the Gospel, and you shall know by experience that his " yoke is easy, and that his burden is light." In Holstein, near Gottorp-Castle, April 26th, 1672.

 

LETTER 10: That we must always advance in Virtue, and never stop.

 

MY DEAR CHILD,

 

 NEVER weary in the service of GOD: the beginning of it is the most difficult. You know that rose-bushes bear thorns before they bear roses. It is the same as to true virtue: it begins with thorns, but beautiful roses will come in their season. True virtue has nothing pricking in it, no more than the rose, for it is altogether sweet, and beautiful, and fragrant. It gives peace and pleasure to the soul; for peace and joy are fruits of the HOLY SPIRIT.

 

 O what peace -and content has a virtuous soul! It seeks nothing, fears nothing, and hopes for nothing, but in the promises of GOD; it rests upon his providence; it yields itself to be guided sweetly at the will and pleasure of the LORD: it is not disquieted nor vexed about anything, but waits in peace how GOD will dispose; it affects nothing, and precipitates nothing, knowing that patience and long-suffering are the fruits of the SPIRIT. It is meek in itself and toward its neighbor; for goodness, meekness, and gentleness, are fruits of the HOLY SPIRIT. A virtuous soul is always modest and moderate in all its actions, chaste, content, and full of charity; because the HOLY SPIRIT produces there all his fruits, which are sweet and agreeable to GOD and men: so that true virtue is desirable for the sweetness it has in itself. It is desirable for its beauty, and all good men honor and esteem it above all created things. It can well abide a narrow search; for the nearer we approach it, the more we discover its beauty. It is also fragrant as the rose; for true virtue has a sweet savour in the nostrils of every one, even of the wicked, who are often obliged to esteem it, though they will not follow it. And if we hear sometimes well-inclined persons despise true virtue, it is because they know it not, and they have been deceived with apparent virtues.

 

 Therefore, my child, you must endeavor to acquire this beautiful rose of true virtue, even though you should feel the pricking of thorns in gathering it. These pains will quickly be gone, and the beautiful rose of true virtue will never fade; it shall be eternally beautiful, and of a good savor before GOD; so you must spare nothing to acquire true virtue. If you feel trouble in this, it will turn into quiet; if you feel grief, it will change into joy; if you find repugnance, it shall be changed into content; for the beginning only is difficult.

 

 The reason is, because the Devil then uses all means to divert us from it. He leaves them in quietness who have only apparent virtues, or those who have only good desires; because he can ensnare them at his pleasure. The first, by a presumption of their salvation, because of their seeming virtues; and the other, by precipitating them into death before they have brought their good desires to effect for he knows well that all hell is paved with good intentions; therefore he leaves all such persons in quiet, as well as the worldlings, knowing well that he shall not miss them at one time or other, and thus 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, he labors night and day to tempt them, and that by all means; as well knowing that he needs no longer pretend to it, when they have attained. They shall then laugh at him and his assaults; and therefore he endeavors to shake them at the beginning, and to make them lose their heart, considering the difficulty in acquiring it.

 

 For he shows them the pains they shall meet with in the mortification of their senses; then the impossibility of attaining such perfection. He represents to them also the example of others, whom they esteem good men; for it is enough to them to make a good outside, without being at the trouble to mortify their senses, or to deny themselves; and the Devil persuades them that this is not necessary for their salvation.

 

 Beware, my son, of his deceits, and give no ear to his suggestions, nor to the infirmitiess of your own nature; for neither of these can hinder you from attaining perfection, provided you have a firm resolution: GOD will assist you, and will give you all that you need, if you continue faithful to him.

 

This is it which JESUS CHRIST intended by the comparison,’1 If you had faith as a grain of mustard-seed, you should remove mountains." - To remove mountains of stone and sand would be no great marvel, since this would add nothing to our souls; but he speaks of mountains of difficulties, which we find in the acquisition of true virtue.

 

 But if a soul persevere faithfully in its good resolution, it will revive by faith in the promises of GOD, and will remove all these mountains of imaginary difficulties. We no sooner abandon earthly affections, but we ascend with ease to true perfection; for all the difficulties which we apprehend, are nothing but false faces, which the Devil has placed as wizards to frighten those who begin. But we need. not fear; for the mask being taken off, we find it pleasant and agreeable; and he who has once known it, finds in it afterwards much peace 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 GOD’s SPIRIT.

 

 It is nothing to feel temptations, though they should continue all the days of our life, provided we do not consent to them; they signify no more than smoke that vanishes in the air. It is the Devil's work to tempt, but man's to resist it: therefore ST. PETER says, "My brethren, watch and be sober; for your adversary, the Devil, goes about like a roaring lion, seeking whom he may devour; resist him, therefore, steadfast in the faith." This he says to teach us, that we must not sleep in the service of GOD, nor follow our appetites, but 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 remove the greatest mountains.

 

 I am apt to believe that you are burdened with temptations from the Devil, for he sees that you seek after true virtue; and so he will not fail to attack you, and so much the more, that you have given him advantage over your soul by your past sins. He will not part with his fortress but by force, seeing he has so long been governor there. You must, then, drive him out of it by force: "The kingdom of heaven suffers violence, and the violent take it by force." Indeed we are the children of GOD, and consequently the 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, who would rob us of this kingdom, though it belongs to us, as the inheritance of our heavenly FATHER; and this is the reason why he says, "that the violent ravish it, and that it must be taken by force." Not that we must fight with weapons of iron to gain this kingdom; for all the force of nature together could not carry it; but we must fight our enemies with spiritual weapons, of which the chief is faith; seeing it begets hope and love, which are the two bucklers to defend us against all sorts of enemies.

 

 For he who loves GOD is afraid of 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 the strength of faith. Fear nothing then, my son; persevere in the good resolution of attaining true virtue; set 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; for having these weapons, you need not fear the assaults of your enemy, the Devil. He is as a chained dog, and can GOD further than the chain of man's consent goes. If he come to vex you in the night, during sleep, this cannot hurt you, seeing man does not use his free-will while he sleeps, 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.

 

Be ready to lift up your spirit to GOD as soon as you awake, and then the temptation shall vanish as smoke. But if you amuse yourself with revolving in your spirit the thing that you dreamed, and take pleasure in it, then shall you fall into sin, and consent to the Devil. I advise you, therefore, never to regard dreams or evil thoughts which he represents to you while asleep, nor even those which he offers you when you awake; for you cannot sin, so long as you take no pleasure in them, nor consent unto them.

 

 And though you should be tormented all the days of your life with evil thoughts, this will not make you lose the grace of GOD, so long as they are displeasing to you. Yet you have cause to be humbled before GOD for your former sins; for if you had never given a willing entry to evil thoughts, the Devil would never have had such power now. But what is past is no longer in your power. It remains only, that you strive for the time to come. Continue therefore faithful to GOD, and persevere in the good resolution you have taken. Never weary in this search; it well deserves that you endure some trouble; for even worldiings endure more in the service of the world. What disquiets, cares, and what travels, does not a merchant endure to gain a little money! What pains must not a gentleman take to preserve his honor! What toil has the tradesman to gain food! which you have in the service of GOD without trouble. Will you not then suffer a little temptation that you may attain true virtue which is to buy it at a very easy rate.

 

 For all the Devil can do to you is inconsiderable, in respect of the joy that attends you in heaven. He may disturb you; but he can never’snake you fall into sin, unless your own will consent to it. But you have not yet sufficiently discovered the wiles of the old serpent; nor have you overcome yourself, nor human respects, which are the chains that hinder your flight to GOD. But do not lose courage: if I have overcome the world, you may overcome it also, and shall become master of the Devil, and of yourself. GOD is neither partial, nor a respecter of persons. He bestows his grace on all that seek and desire it in truth.

 

In Holstein, near Gottorp-Castle, the 27th of April, 1672.

 

LETTER 11:

 

The Devil, the enemy of trite virtue, opposes it with all manner of devices.

 

My DEAR CHILD,

 

 I SPOKE much to you in my last of the temptations of the Devil; because it is as necessary for you to know this in order to your salvation, as it is to know true virtue. For if you know only good, you will easily fall into evil, without perceiving it; and so, through ignorance, you may follow evil, thinking that you do well. But since I have undertaken to teach you all things necessary to salvation, I must also speak to you of the malice of the Devil, and how he tempts men to lead them to perdition; as he has already led many, who let themselves be seduced by him insensibly; though otherwise they were of good inclinations, yet they were lost by ignorance.

 

 I entreat you therefore to consider, that all sorts- of evil come from the Devil, as all sorts of good come from GOD. All that is good, in heaven, in earth, in all the creatures, in all places, comes immediately from GOD; and all that is evil in all these things, comes from the Devil. For he being by his sin separated from GOD, is fallen into all evil. There is no good but in GOD alone; and in the privation of good consists all evil. Consider also, there can be no evil in GOD, and there can be no good in the Devil.

 

 But we find this mixture in the other creatures, who partake of good from GOD, and evil from the Devil; and so they may have a mixture of these; and are good or evil, asp they partake of the one or the other. GOD gave unto man all manner of good in abundance. And the Devil has given nothing to man, but so much evil as he has obtained consent from the free-will of man, and Do more; and he has several sorts of snares, fit for every one's condition. He spies out the inclinations of every man, that he- may attack him where he is weakest.

 

 When he sees one inclined to covet riches, he will give him prosperity, that his heart may be wedded to them. If this succeed, he has gained that man; seeing his affections cannot be towards GOD, so long as they are in his money. Not that the Devil can give men riches, for he is but a poor wretch who has nothing but miseries: but he has power over the minds of many men, whom he moves to labor,, or to give profit to such as he hopes to gain by the bait of riches; so that he affords occasions to make them prosper by his adherents. Now they, who know not the wiles of the Devil, think it is the blessing of GOD when they so prosper. The Devil so blinds their understanding, that they discover not that even these prosperities make them fall into many sins. For he that is rich, becomes ordinarily proud. He exceeds in pomp, in vanity, in delicious fare, in sloth, in luxury, and divers other excesses, which he could not commit before he was rich.

 

 But the Devil is very subtle, and will beware of tempting any by things contrary to their inclination. If he see one liberal, and that he does not covet riches, he will make him exceed in his liberality, by giving, wasting, and neglecting that which he has need of himself. If he sees another addicted to luxury, blasphemies, and 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 placed our affection. This is enough to shut us out of GOD’s favor, seeing it is not lawful to withdraw our heart to place it in any other thing but in GOD alone. Yet the Devil always incites men to do all the evil they can. But there are many who would not give up themselves to many vices, though they be. addicted to one. Such persons are not much molested by the Devil's temptations; but he lets them rest quietly in the sin to which, he sees them most addicted, without tempting them by other things. When the Devil then has no hope to carry men to greater evils, he contents himself to keep their souls bound by one chain until death, that he may after drag them with him to hell. The misery is, that men are Iiot aware of this; for they that are not addicted to many vices, still hope for salvation.

 

 One will say, It is true, I am inclined to luxury; but I bestow much on the poor, and will wrong no man. Another will say, It is true, 1 am given to drinking; but I am kind to my neighbor. A third will say, It is true, I love riches and honors; but I also attend the service of GOD, I go oft to Church: A fourth will say, It is true, I am given to delicacy; but I hate nobody. And thus they think to obtain salvation, while they are not addicted to many vices.

 

 But the Devil laughs at all these excuses. He will have all sorts of persons in hell; such as have committed many kinds of sins, and those that are addicted but to one or two; for in hell there are all sorts of states and degrees, even as there is in the world; where one is of a higher quality than another. They who have committed more sins here, shall be more profoundly damned in hell than others. I pray GOD preserve you from this misery: In Holstein, near Gottorp-Castle, the 29th of April, 1672.

 

LETTER 12:

 

Other devices of SATAN. MY DEAR CHILD,

 

 I HAVE not yet sufficiently discovered to you the crafts of SATAN, how he tempts spiritual persons, and those that seek true virtue.’ He strives more to gain these, than he does those of the world; for he leaves such to do as they list, knowing well, that to damn themselves they need but follow corrupt nature. For, the corruption of nature comes from the Devil, and we need but follow it to become complete devils; as, if we follow the light of GOD, we shall be little gods. For both the good and the evil Spirit beget their like, when united to the soul of man.

 

 They produce always fruits of their own nature. When man's will then joins with the corruption of his nature, it has within itself that devil of corruption, which SATAN has engendered there. And when it obeys this corruption, it obeys the Devil himself; for the corruption of nature, and the wickedness of the Devil, are the same thing, even as a man's child is another man. Men are grossly ignorant in this. They think they are not tempted of the Devil when they do not feel in themselves preternatural evils; and they call the wickedness of their nature a frailty, without having ever considered’ from whence this wickedness proceeds.

 

GOD never created evil, but he, made man altogether perfect, and with an inclination to good, without knowing any thing of evil. Therefore, of necessity, the wickedness -and inclination to evil, which man feels in his nature, must come from the Devil: so that they who follow the inclinations of their corrupt nature, walk peaceably to eternal damnation. And the Devil does not drive such with the strokes of temptations, but he observes them at a distance only to see them go on, knowing well, that they will still become worse, if they follow simply the inclinations of their nature.

 

 This few are aware of, but they will find themselves deceived at death; for during their life, they think they do no evil in following their natural inclinations: yea, some say, “ GOD created nature, and he cannot be offended that we follow it.' This is one of the greatest temptations, and. opens a door to all sorts of evils.

 

Therefore, my son, you must first die to yourself, if you would attain true virtue; seeing so long as corrupt nature is not entirely mortified in you, you cannot live in the spirit of JESUS CHRIST. Because, for this you must become a new creature, and detest that old -corruption which the Devil has thrust into the works of GOD: for it is this that is our enemy, and causes all sorts of evil.

 

 Yet the ignorant think themselves happy when they can follow their natural inclinations, though, indeed, it is the source of all evil. For though GOD created nature, and ordained that it should be sustained by aliments, and also reproduce itself by generation; yet he would always have the heart of man entirely to himself, without any partner. GOD willingly permits that man eat, drink, generate, and use his natural senses, for his necessity: but itis his will also that we do not set our heart or affections on them, which he requires to be reserved indivisibly for himself alone. We may, therefore, use all these things, but we ought not to fix our hearts. upon them.

 

 From all this we see, that what served man for a blessing, when he was in grace, serves him now for a means of sinning, and losing the grace of God. Yet we find men so blinded with self-love, that they persuade themselves they may see, hear, smell, taste, and feel, all that is good and pleasant, and in the mean while praise GOD; which is a falsehood. For since man's nature was corrupted,' it no longer 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 this is a gross error: for corrupt nature cannot seek the glory of GOD; it seeks only its own glory, and has no intention to bless and praise GOD for what it possesseth. This desire of satisfying the natural senses, is common to all those who live according to corrupt nature, none excepted.

 

 Therefore, they who say, that they can use all, that is good and pleasant, and praise GOD in them, do but flatter themselves. For to do this, one must have overcome corrupt nature; which they have not yet done, since we see them search after pleasant things for their own satisfaction. But if they had overcome corrupt nature, they would no longer satisfy it in any thing; for this corruption is not so mortified but it will revive, if we grant to nature its ease and pleasures. But the soul that is regenerated in JESUS CHRIST knows well, that it must keep its nature under restraint during this short life, which is a state of penitence, where. we must suffer, if we would enjoy afterwards; which shows, that they who say,’ they can enjoy all good and beautiful things here, praising GOD,' are very ignorant, and deceived by the Devil. For they think they are regenerated in the spirit of JESUS CHRIST; which is false; since his SPIRIT does not teach that we should use all that is pleasant: but he teaches to deny ourselves, to quit all that we possess, and to be sober and watch. All this is not to enjoy whatever is pleasant. For JESUS CHRIST teaches to take the least, and to choose the lowest place. If then these persons had contracted ever so little of the spirit of CHRIST, they would be far from saying, that they have overcome the corruption of their nature, and are regenerated in the spirit of 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 pleasant in nature; doubtless JESUS CHRIST would have done so; since there was never any person regenerated, and who had overcome the corruption of nature, so as to be as perfect as he: and yet he speaks of nothing, but of suffering, becoming poor, bearing the cross, and denying himself. These inconsiderate persons must imagine they are more perfect than he; since they say, that it is lawful for them to taste all that is pleasant in nature, provided they thank GOD.

 

 Nevertheless, our LORD deprived himself of all these things, to give us an example. Do you not see that this is a cunning device of SATAN, that he may deceive those who aspire unto virtue For he fills their spirit with presumption as soon as he has got them to digest some fine speculations of the spiritual life. They imagine that they are already regenerate by the Spirit of CHRIST, though yet they live-al together according to nature; such persons are very far from true virtue, and it is to be feared they will never attain it, since they think they have reached it already: but they are tar from it; and better they had never begun to be virtuous, than to take up with false virtues. These sinners are worse than others, because of their hypocrisy. They think themselves virtuous, and they are yet full of vices'. I despair more of these seeming devout persons, than of the men of the world, who have any fear of GOD; for so they have the beginning of virtue, which the others have not; for they cannot fear GOD, when they believe they are regenerate in the spirit of JESUS CHRIST; they imagine they have assurance and are secure, and they are in the midst of perils and hazards, by presumption, and the delusion of the Devil.

 

 If the new beginner rests in the first consolations, he is lost. The reason-is, that he will not mind to resist the corruption of his nature; but will think he has already overcome it, since he feels a delight in spiritual things, whereas he felt none but in natural things. This makes him believe that he is already at the height of perfection, though he has not yet gone up the first step; which are the tears of penitence and sorrow for having offended GOD, and the desire to walk.henceforth in his fear, which is the beginning of all virtue.

 

 GOD bestows sweetness and consolations on those who begin, to take them off the more easily from earthly affections, and to draw them to his love: but we must not rest on them, or on any thing that is not GOD. But our whole heart ought to be taken up in the love of GOD only. In Holstein, near Gottorp-Castle, 1672.