LETTER 13: 

On the same subject.

 

MY DEAR CHILD,

 

 I HAVE not as yet discovered to you all the devices of the Devil; nay, it is impossible for me to discover them all: but I shall tell yon more of them, which I have experienced myself; and such as I have seen in others. You must know then, after what manner he deals with spiritual persons, otherwise he might seduce you, without your knowing it; for he transforms himself into an angel of light, and does in us almost the same things which the SPIRIT of GOD does: he gives light to our understanding, and makes it conceive mystical things; for he was an angel of GOD, and so knew his will, but did not practice it: he attempts to cause men to do the very-same: he does not hinder them to read mystical things, and to take pleasure in them: he even makes them curious to understand them, that they may learn to talk finely of them; but he hinders them with all his might from putting them in practice; for he well knows it is written, "He who knows the will of his FATHER and does it not, shall be beaten with many stripes."

 

 I knew one man, who spoke as divinely as an angel from heaven could do; and when I heard him at first, I thought I had found another self, and I remained several years in this opinion; for I had never heard any speak so profoundly of the inward and mystical life as he; but at length he discovered to me that all was but hypocrisy, which I could hardly believe, because of the good opinion I had of him: so I asked, him where he had learned those profound secrets, seeing he had not studied nor understood Latin He answered, That he was ambitious to be esteemed of men; and he observed, that virtue was esteemed amongst good men, and so he conceived _that by learning it, he should be in esteem with such persons. He was modest, walked among men without. Regarding them; he was always the first at church.; he gave liberally to the poor, and would sometimes strip himself to cover some wretched body that he saw naked; he ate and drank soberly; he was sincere and true in his words; he professed to be in continual communion with GOD; and with all these fine seeming virtues, he was by compact bound to the Devil, as he himself acknowledged several times at the end of his life, and died enraged, renouncing GOD, and calling on the Devil.

 

 Behold how men deceive themselves, in believing those to be virtuous who can talk well of virtue. The Devil himself teaches his adherents to talk well of it: for this man told me that the Devil incited him to buy many good books, as THAULERUS, JOHANNES DE CRUCE, and other good mystic authors, that by reading them he might speak like them, and by such discourses procure the esteem of being enlightened by GOD. Nevertheless this light came from the Devil; which befalls also many others, who are but beginners, even without their perceiving it; and the design is to make them stop at these fine speculations of divine things.

 

Therefore, my child, never be curious to know much, nor yet to be able to talk well of virtue; but be desirous to practice well what you know: for GOD will call you to an account of it, seeing " to whom much is given, of him much shall be required." Be faithful to the first light that GOD gives you, and he will give you more.

 

In Holstein, near Gottorp-Castle, May 8th, 1672.

 

LETTER 14:

 

On the same subject

 

MY DEAR SON,

 

 IN my former, I, have represented to you how the Devil tempts men many ways; but I am afraid lest he catch you yet by another sort of temptation, which you could not discover, if you were not forewarned. It consists in this That when you have well considered the power and wiles of the Devil, you will lay the blame upon the Devil instead of yourself; for the heart of. man is so proud that he will not confess his fault, and therefore seeks for the cause of his sins without himself. This you will do the rather, because I have shown that all evils come from the Devil, and all good from GOD. But though this be most true, we must not therefore imagine that the Devil himself can force us to do evil; for he has no power over our souls, hearts, and wills, but so much as we give h.m. The Devil may represent-evil to our spirit, and incite our wills to follow it, but he can never force us, so long as our will remains firmly resolved not to consent to evil.

 

GOD knew that Jon's heart was resigned to his holy will, and that he offered himself up continually to him, to be proved in what manner it pleased Min; and GOD permitted the Devil to tempt him. If the Devil had had power over man, he had not needed to ask GOD’S permission to tempt JOB; for he would have done it of himself, without any permission.

 

 But he has no power over man, but what man himself gives him. Besides, GOD can never do any evil to man, nor permit any to befall him, without the consent of his own will. So if we commit sin, or are damned, it is of our own will; for GOD can never damn any, without doing the greatest evil that ever was; which cannot proceed from GOD, for He can do no evil. But it is our sins that damn us, and not GOD; for if there were no sin, there would be no damnation; and sin depending on man's will, we must not attribute our damnation either to GOD, or to the Devil, seeing GOD gives us always grace to save us, and the Devil has no power to damn us.

 

 So that man alone is truly blameable for the sins that he commits; and we ought never to lay the blame on the Devil, for he cannot hurt us without our own consent. He may bark, as chained dogs do, but he cannot bite, unless we come near him. He may indeed afflict our body,, or our spirit, when we desire to have our souls purged by sufferings.

 

 Then GOD permits him to tempt us by things that will be most for our salvation. As he permits the Devil to bring poverty on a good man, when he sees that this world's goods would make him forget himself; GOD, loving his soul, takes his riches from him, as the occasions of his damnation. Sometimes also he deprives him of honor, or health, lest these things should hinder the perfection of his soul. It is not always the express will of man that these things should be taken from him; but when GOD takes them, it is always with man's will indirectly.

 

 For example: A person desires not to be poor, or afflicted, or sick, but he desires that GOD may send him every thing that is necessary for his salvation; and GOD regarding this, removes from him whatever may hinder him in the advancement of salvation. And this is a fatherly love which GOD bears to man, and not a punishment, as the natural sense takes it, and complains of it; but it is truly what the person desired in the bottom of his soul; to wit, things that were for his salvation.

 

 Because he created man altogether free, he cannot be compelled either to good or evil; neither by GOD, nor by the Devil, who can never cause man to sin, unless it be his will either expressly or indirectly. But men do not always know the indirect will they have to do evil, and therefore they imagine it is the Devil that makes them sin against their own will; but this is only an excuse for their sins. It is true, the Devil can tempt man against his will, but he cannot make him sin against his will. He may disorder his spirit, and make him remember what he ought to forget, and forget what he ought to remember; but if the person be upon his guard, and will not do evil, he will easily discover that this comes from the Devil, being against his own will, and will have recourse to GOD by continual prayer, which CHRIST has so recommended to us as necessary for our salvation. Since we have continually an enemy to fight against, we have need of arms continually to defend ourselves; and this will be necessary all the days of our life.

 

 Thus the Apostle advises us " to pray without ceasing;" because we have always need of GOD’S help against the continual assaults which the Devil gives us.

 

All human wisdom is not able to discover all the subtleties of the Devil, who, being a most subtle spirit, surpasses the capacity of man's spirit.

 

He must therefore of absolute necessity use continual prayer, that he may discover the temptations of the Devil, which he cannot know without a divine light; and far less is he able to withstand them without Gob's assistance, whom he ought continually to invocate and call upon for help without intermission; seeing the Devil never sleeps, and watches for us when we sleep. But the strength of faith can make us overcome the Devil, though he should tempt a man with all his might during his whole life.

 

 These temptations serve only for greater virtues to man, because he passes the time of his trial in testifying his faithfullness to GOD, while he does not consent to the temptation which the Devil sets before him. Holstein, near Gottorp-Castle, May 131,4, 1672.

 

LETTER 15:

 

On the same subject.

 

My SON,

 

 I SEE yet one difficulty-which occurs to your spirit; to wit, How you shall discover when the Devil insinuates himself into your good actions.

 

It is easy to discern this, provided you have an absolute will to resist the Devil. It is then most easy to discern if it be the good or evil Spirit that moves us in all our actions and words, to do or say any thing, small or great; because these two spirits have quite contrary dispositions. So: that you may, as it were, feel with your finger if it be a good. or evil Spirit that moves you to do or say any thing, by the dispositions which you shall feel in your soul.

 

For the good Spirit produces in our souls, charity, joy,_ peace, patience, long-suffering, goodness, benignity, meekness, chastity, faith, continence, and modesty. And on the contrary, the evil Spirit produces there self-love, impatience, rashness, wickedness, fretting, pride, despair, intemperance, inconstancy, and impurity; and as the tree is known by its fruit, so we may discover the evil Spirit by the fruit which he produces. Therefore we must always examine if our enterprises, or the resolutions we have to do or leave undone any thing, produce in our souls, charity, joy, peace, &c., and then we may be assured that our undertakings and resolutions are of GOD, seeing they bring us the fruits of his SPIRIT.

 

 The Devil gives only seeming and outward joys, which afflict the heart as soon as they are over. This. is the reason why we see worldly persons still seek for new diversions, yet without finding true contentment in any; which we cannot have but by the joy of the HOLY SPIRIT. So that it is very easy to discover if it he the good or evil. Spirit which dwells; in our souls, by thee dispositions and operations which we feel in them. When, therefore, we desire to do or say any thing, that

 

we may know if it comes from GOD, see what disposition that desire brings in the soul: If it be in peace, and if it wait for the effect with patience and long-suffering; for this is a sign that the SPIRIT of GOD has given us that desire, and that it is his will that we bring it to effect. But if this desire mars our peace, and disturbs our spirit with impatience, and strives to precipitate us before the time; it is a sign that this comes from an evil Spirit: or, if the thing or the desire be good in itself, it is a sign that the Devil insinuates himself into this good work. However, we must not cease to do or say what is good in itself, but we must be on our guard, that we suffer not the Devil to insinuate himself into it; we must then use continual prayer for GOD’s help, and strength to overcome the temptation that the Devil gives us, while we are doing good; we must, then, never cease from doing good works, because of the temptations of the Devil; for he would be well pleased still to hinder them, if he could. But we must examine well the inward disposition of our souls, to discover if the Devil does not insinuate himself therein, that we may always purify our intentions, and hinder the Devil from getting any advantage by them.

 

 And therefore we must alway be upon our guard, and watch against so powerful an enemy, who attempts to surprise us in all our actions, both good and indifferent, that he may render them all evil. Therefore we must study well to discern the good Spirit from the evil; which we may do, seeing there are sure marks whereby to know them.’ Never say, then, that you know not if it is GOD or the Devil who moves you to do or omit any thing; but rather acknowledge, with humility of heart, that you are not vigilant and diligent enough to discover that evil Spirit, who binds your understanding, that you may not know him.

 

 For you never speak a word, nor do an action, wherein you may not discern whether it comes from GOD, or from the Devil, provided you reflect seriously upon yourself. But the misery is, that we are distracted and strayed from ourselves; and the Devil makes, us forget what we ought to remember, and puts in our mind that which we ought to forget, that he may bring confusion in all our behavior.

 

 Mark this, and you will find by experience that it is but too well grounded; for since" the Devil can no longer make you fall into manifest sins, he endeavors to make you contradict the SPIRIT of GOD, which you do not yet well know. You have indeed resolved in the general to’follow him, as you have done in abandoning the world, in loosing your affections from earthly goods, and desiring to follow JESUS CHRIST in his humility. All this proceeds from the SPIRIT of GOD, who has governed you in the most important things, and the Devil could not hinder it.

 

 But now he attacks you in small things, and things of little importance, that he may hinder your doing the will of GOD in every thing; and often he gains your will, to make it contrary to the will of GOD in common things. The Devil makes you forget this, and raises in you a spirit of contradiction, to which your nature is also inclined. This is the reason that you do not sufficiently discover that it is the Devil; you impute it to your natural inclinations, which yet is not so, though it mingle itself with the inclination of the Devil. It is his custom to follow one's natural inclination, to cover himself the better.

 

 And by this device, he remains unknown; every one attributing his fault to his nature. One excuses his anger, another his moroseness, and another his lust, saying, I cannot help these things, for it is my nature. This is a language that the Devil hears gladly, because thereby he lurks unknown. But they who esteemed the wickedness of the Devil to be but natural infirmities, shall perceive clearly at death, that it was the wickedness of the Devil which mingled itself with every one's inclinations. Now the Devil labors always to discover these inclinations, that he may play his game the better, and may remain unknown under this cover of natural infirmities.

 

 And thus he amuses many. They never think it is the Devil, because he is so straitly united to their natural inclinations; and this is his subtlety. He knows well that he would not be so much obeyed, if he gave temptations contrary to natural inclination; and therefore he follows every one's temper, and increases the inclinations that he finds in their nature. If he meet with a choleric person, he stirs him up the more to anger; if with a lustful, or melancholy, he increases their luxury or sadness: that he may gain then! all by their weak side. He acts as an enemy that would attack a city: he will not assault it where it is fortified- but where it is weakest. If he find some corner of the wall broken, he endeavors to break it more, that by it he may enter the town.

 

 The Devil cannot surprise us in things wherein we are upon our guard, and therefore he attacks us where we do not expect him; and by this means he easily gains our will, and makes it obey him in what we have an inclination for. You may also remark the qualities of the things which the Devil makes us do; for if you will examine yourself narrowly, you will always find in your words something untrue or dissembled, or spoken to please men; which makes that there is not always justice in your words. For he that speaks by the good SPIRIT, is true at the bottom, and never speaks any thing to please or flatter men; but declares the truth of things, as well what is contrary to himself, as for his advantage; seeing he seeks to please GOD alone.

 

 To know if our actions be excited by the Devil or not, mark if they be done for GOD’s glory, or for your own for the Devil will always stir us up to seek ourselves in all that we do. He knows well that self-love hinders the love of GOD, and so he excites us to consider, if what we do or say will be for our advantage, if it shall give us pleasure, honor, or profit; and when we observe none of' these, he slackens- our courage, that we may not accomplish our undertaking:

 

The good SAVIOR, on the- contrary, incites always to “labor-in the glory of GOD, and the assistance of our neighbor; and so he that’s guided thereby does nothing for his own interest, but endeavors to his power to assist his neighbor; because charity, which that good Spirit brings, watches more for the common than for particular good. In Hatstein, near Gottorp-Castle, the 15th of dray, 1672.

 

LETTER 16:

 

On the same subject.

 

MY DEAR SON,

 

 I SEE you are grieved, because the Devil has power to tempt men so many ways; but you ought to rejoice while you learn the truth of every thing; for if you knew it not, the Devil would seduce you by ignorance, as he has done so many thousands, who have obeyed him because they did not know it. They thought to do the will of GOD, and they did that of the Devil, and so perished insensibly. For before GOD, Ignorance does not excuse sin; every one is obliged to know what he ought to do and avoid, that he may attain to salvation.

 

 What should we say, if we saw a man oppressed with his enemies, who yet would not be at the pains to seek deliverance, and would sleep at his ease, though he knew himself to be surrounded by his enemies We should certainly say, this man is the cause of his own misery, and of all the evils that befall him.

 

And why do we not likewise conclude, that he who neglects to search for the means of his salvation, and to discover the wiles of the Devil, his enemy, is the cause of his own damnation It can only be imputed to ourselves, seeing we have abundant means to find, if we had a real desire to search. What cause of ignorance can a Christian pretend, who reads and hears the instructions of JESUS CHRIST, and his Apostles They teach, that there is a "Devil who is our enemy, and who seeks to devour us; that our life is a continual warfare; that we must fast and watch, that we enter not into temptation." Nevertheless, men will neither do the one nor the other; but live in ease, secure amidst their enemies.

 

 And, which is strange, when any would awaken them out of this lethargic sleep, they are grieved and dissatisfied. Nevertheless, this sleep will assuredly procure them eternal death, if they do not awake to fight their enemies. And therefore, you ought to rejoice, rather than be sorrowful, that GOD permits me to discover to you the wiles of the Devil. For you cannot make him not to be wicked, no more than you can hinder him from tempting men, since our first parents gave him that power; and though they had not done it, we give him daily the same power over us, which he got over them, by our consent to his temptations.

 

This being so, we must fight, or render ourselves to him, which were lamentable; for we were created true children of God, after his image and likeness; and we should become by our sloth the children of the Devil. This you must never suffer; but endeavor to discover the evil, and resist it to your power and bless GOD also, that he sends you his light, that you may know it, and beware of it.

 

 Temptations purify the soul, and render it agreeable to GOD. He takes pleasure to see us fight his and our enemies; and he gives us strength and aid, if we persevere constantly. Moreover, he prepares us triumphant laurels, and eternal rewards for the victory. The grief which you conceive, because the Devil has ower to tempt you and others, comes from him. He makes us always desire things impossible, that he may afflict and discourage us. For he knows well, that a grieved and discouraged person is not fit to resist his temptations; and that he can easily lead one in this state from one evil to another: and therefore he often causes vain

 

griefs, such as those which you now feel; and also the disturbing grief for our past sins, which are no longer in our power.

 

 These are the extremities into which the Devil attempts to make us fall. It is true, we ought to regret that we have voluntarily given the Devil so much power to tempt us; and we ought yet more to lament our past sins: but we must not therefore rest in these griefs, seeing they would hinder the graces of GOD in us. It is better to go to GOD by love and amendment of life, than by -melancholies, which proceed from the Devil; since before him, there was nothing but joy in the world, and in, the heart of man.

 

 So that sadness is truly a quality of the Devil; and therefore man ought to despise it, if he seek after true virtue. He ought, indeed, to have a sincere regret in his heart, for having offended GOD, and beg pardon of him as often as he remembers his, sins; but he ought never to suffer himself to be overcome of grief, since what is past is not, in his power; and though he should destroy himself, he can never make that what is past should, not be. He ought then, for penitence for his past sins, to endeavor a true conversion to GOD, departing from evil to do good, detesting sin to embrace true virtue: which is a contrition much more solid than tears and immoderate grief.

 

 This you must beware of, my child, for GOD would be served with a joyful heart; and he deals with the converted sinner, as if he had never offended him. You should rejoice then, for the grace GOD has given you to forsake the world, and to turn from vanity to the truth. Our nature is so feeble and corrupt, that it could not remain faithful to GOD, without tribulations; for usually it forgets itself in prosperity. We see daily among men, that he who prospers becomes great and proud, and settles himself in the world as in an abiding place; and that on the contrary, he who is in adversity becomes humble, and has recourse to God.: I speak of such as are well-meaning, for to the wicked all turns to evil: If they prosper, they offend GOD the more; and if they are in adversity, they blaspheme and despair.

 

Perhaps, when you were in the world, you loved your mistresses' favors or colors; show now that you have chosen JESUS CHRIST for your lover; love and carry willingly his colors; esteem as favors all the temptations which come; for JESUS CHRIST was clothed all the days of his life with temptations and sufferings, both from devils and men. You must then wear his livery, if you will be his servant.

 

 It is a good sign, that you perceive and feel the temptation; for many do not feel it, and so follow it in every thing. Would you willingly be seized with that lethargy And would you wish that the Devil should tempt you no more That would be an evident sign that he held you as his own; for he tempts but little the persons who calmly do his. will: He leaves such in quiet, and they are well pleased that they are not vexed with temptations. They imagine themselves to be in a good state, though in, effect they be in the greatest of all temptations. Holstein, near Gotiorp-Castle, May 29, 1672.

 

LETTER 17:

 

On the same subject.

 

MY DEAR CHILD,

 

 I PERCEIVE it appears somewhat difficult to you, to watch so narrowly over all your words and actions. But believe me,. if you do it not, the Devil will certainly surprise you, and you will obey him without knowing it; for he is a most subtle spirit, who still watches, and never rests. It is necessary therefore, to resolve absolutely for the combat, if you would obtain salvation; for without fighting, there is no victory; and unless you apply your spirit to watch diligently over all your words and actions, you shall fall into all sorts of evil.

 

 For this reason, negligence is a capital sin. But we must not think those commit the sin of negligence, who do not labor bodily; but all those who neglect to watch over their souls; seeing such neglect their eternal happiness, and consent tacitly to the Devil's temptations. This is the reason why this sloth is a capital sin, and ought to be called mortal, since it causes death to the soul. For he who, through negligence, does not resist the Devil, leaves his soul to him for a prey: and he who searches not diligently for all means to find virtue, will never obtain it, and never come to eternal happiness.

 

 For we are not come into this world to rest; but to care, to watch, and to labor for our salvation. We must not therefore change the order of GOD. He has sent us into this world, as into a place of banishment, or penitence; and we forsooth would live here in ease, without care and diligence, and without watching against our enemies. And yet worldly persons watch day and night to gain a little money, or to acquire honor, or infamous pleasure.

 

Believe me, Son, these worldlings shall rise up against us in the day of judgment, and upbraid us, that they watched, and cared, and labored in the service of the world, more than we have done in the service of God.

 

 Is it just then, that you should complain of a little difficulty you have to watch over your words and actions, that you may discover the wiles of the Devil, and find the means to attain true virtue This is the least thing a Christian ought to do to attain eternal happiness. For man is created for no other end but for this eternity. If then he is capable (as it appears he is) to watch and labor for things temporal, how much more ought he to do the same, that he may attain life eternal

 

We see merchants go over sea and land, and put their lives in hazard to gain a little money. We see tradesmen toil and sweat, and do even mean and offensive works, to gain their poor nourishment. We see hired servants obedient to the will of their masters, and watch and perform diligently the services they must render them, to gain a small hire.

 

 And a Christian will not do these things, to keep himself out of the snares of his enemy, and to acquire true virtue, which guides his soul to eternal life. Would it not be a great weakness to say, that it is difficult to watch always over our words and actions, that we may be wellpleasing to GOD, while we see men do the same thing, upon accounts that no way deserve it. How much care does a faithful servant take to serve his master well He studies night and day to do what is agreeable to him; he performs diligently what he knows to be his will; and when he has served him well, he obtains nothing but temporal wages. I have heard a story of a servant, who had faithfully served a Prince, so that he was well satisfied with him; and therefore promised to give him whatever he would ask of him. It happened that the servant fell sick, and was like to die; when he felt himself in extremity, he begged earnestly for a visit from his Prince; who being come to his bedside, asked what he desired of him. The servant begged that he might not die, and that he might live for some years. But the master told him, that was not in his power, and he must ask something else. After this, the servant begs one year's life, or one month's, and at last one day's life only. But the Prince continues to tell him, that he could not give him what he asked, seeing it was not in his power; and that he must ask of him money, physic, places, or other things that were in his power. But the servant replied, that he needed neither money, nor places, nor physic, which could not prolong his life for one day; and that he begged of him the assurance of his salvation, since he could not prolong his life; that if he must die, he might at last die in peace, and with assurance to be saved.

 

This demand afflicted the Prince very much, and he told him that his salvation depended upon the grace of GOD, and consequently, it was not in his power to promise it to him, and far less to give it.

 

 This grieved the servant so, that turning away from his Prince, and turning his face to the wall, he said, 1O wretch that I am! Have I passed all my life in serving a master, who is not able to assist me in my greatest need Not so much as to give me one hour's life; I will not henceforth serve so impotent a master.' And in this resolution he made a vow to GOD,' That if he should restore him his health, he would serve GOD only, and attend the perfection of his soul; and so give himself to a Lord who could give him life and salvation.'

 

 Which he did indeed; for GOD having restored him to health, he for some years led a good life, and in the end died well.

 

Does not this story open your understanding, to perceive the blindness of men, who spare nothing in the service of the world, but bestow therein their cares and labors, to please men such as themselves, or to gain a little earthly goods Holstein, near Gottorp-Castle.

 

LETTER 18:

 

On the same subject.

 

MY DEAR CHILD,

 

 SPIRITUAL diligence is the most necessary of all virtues, without which you cannot persevere in any virtue; and the Devil will always endeavor to make you lose them by degrees, if' you keep not firmly that of spiritual diligence. For if he see that you have obtained humility, he will excite occasions of pride, as the praises of men, prosperity in temporal goods, and such like, to make you lose that humility. Be always on your guard then, with spiritual diligence, otherwise you shall lose humility, ere you be aware.

 

 Which happened to me; for after that GOD had given me the virtue of humility, I felt pride arise again in my heart; I felt a dissatisfaction when men did not give me honor, but called me by my simple name; and though I discovered nothing of it outwardly, my humility was notwithstanding weakened inwardly.

 

So that, if GOD had not given me spiritual diligence, to watch continually over my soul, I had assuredly lost my humility, as also my voluntary poverty. For after that I was entirely disengaged from coveting this world's goods, and had actually. forsaken them, I felt covetous thoughts for many years. For some pious persons desired me to put some money in fellowship with them in their trading, which I did with an intention to bestow all the gain upon the poor. After I had taken this resolution, I began to argue with myself, if it would not be enough to leave them half of the gain, and keep the rest for myself

 

 But when I examined my conscience with spiritual diligence, I discovered that the Devil intended thereby to make me relapse into coveting the goods which I had abandoned. This happened to me also many years after on a time when I was at Malines about some affair, I took a fancy to buy some laces, (for they are made there in abundance,) with a design to sell them at Lisle, and to save the expense of my voyage. After I bad bought them, and saw appearance of (rain, I thought I might keep that gain to myself; though I was then in an hospital, which I had undertaken to govern out of charity, and to employ all my labor for the advantage of poor children.

 

 Thus the Devil endeavors always to surprise us by subtle snares, unless we remain firmly fixed in spiritual diligence. For though it seems often that our actions are reasonable, and for a good end; yet the Devil slips in, and attempts to get his advantage. And when he cannot gain much, he contents himself with little; but yet he always does some hurt to the perfection of our souls, or that of others.

 

 So that we must be diligent, that we may hinder him from gaining anything. Now he can do us no hurt, when we perceive it, and have our will fixed in GOD; for when we discover the snares of the Devil, we shall assuredly resist him; but if we fall into spiritual negligence, he will ensnare us in all things. And I believe we shall not speak - a word, from which the Devil will not draw some advantage against our souls, or those of others. For he will make us be silent of what we ought to speak for our spiritual or temporal advancement, and for the good and edification of our neighbor.

 

 We must not say, (as many ignorants) that CHRIST has satisfied all for us; seeing he exhorts us to seek the kingdom of heaven, to pray, to knock, and to do all that we can to obtain it: teaching thereby, that this spiritual diligence is necessary to salvation. So our LORD admonishes us, “To watch and pray, that we enter not into temptation." Now if the merits of CHRIST had thus satisfied all, what need should we have to watch and pray We needed but to remain in ease and quiet. Then we needed not to do any thing; for it would be in vain to knock, and pray, and seek, if all were in that sense obtained by the merits Of CHRIST. This may let you see, my son, that men are now abandoned to the Spirit of Error, and that they know not the truth of things: for they make one another believe falsehoods for truths; and would by their glosses annul the doctrine of JESUS CHRIST and his Apostles.

 

 Now this excites continually to spiritual diligence, seeing CHRIST says, " We must pray always." We must always be diligent to watch over all our words and actions Otherwise we shall not speak a word without committing a sin, nor do any action that shall not be defiled; to wit, so long as we live in corrupt nature, in which we are born; for this corruption loving itself, turns to its own glory and profit all that we say and do.

 

 This is a continual sin, which we cannot avoid, but by spiritual diligence, or continual prayer, which is the same. For being continually attacked by sin, we must continually combat it, or yield ourselves its slaves. And though there were no other devil but the corruption of man's nature, we ought notwithstanding to resist it continually; seeing that corruption is as much the enemy of our salvation as the Devil.

 

 If you would examine yourself, you would find by experience, that you do not so much as one action, (how good soever in itself,) which is not defiled with self-love and self-seeking; and that you speak not one word, which you aim not for your own advantage or praise, or to excuse and justify yourself.

 

For self-love seeks always its own ease and satisfaction, and will not have the blame in any thing. It would appear innocent in the grossest faultss which it commits: it speaks to excuse them, reasons to maintain its opinions, or what it has fancied or undertaken to maintain. In short, it employs all. the powers of the body and the spirit to disown its guilt. So proud is this corrupt nature, that it, will not be blamed in any thing, if it can avoid it.

 

 Now all these things are manifest sins, which shut out of our hearts the love of GOD, that we may love and esteem ourselves; and so break the command, of loving GOD with all our heart. Husum, January 2, 1674,

 

LETTER XIX. Spiritual Diligence is necessary to Salvation.

 

 I CANNOT say enough to you of the necessity of spiritual diligence, since it must occasion your eternal salvation, and all the good things we attain in this life, and in that which is to come. Weigh well this necessity, that you may lay bold on it, and put it in practice. For though you had acquired many other virtues, yet the Devil could easily ensnare you by spiritual negligence, and let you do well for one time, that he may ensnare you at another.

 

 He could not hinder you from forsaking the world, that you might give yourself to the service of GOD, since this was your absolute resolution; neither could he hinder you from detesting sin, and undertaking to follow true virtue. But he waits for you in the passage, that he may stop your course, and hinder your perseverance by divers temptations. He will stir up men of good will, to raise suspicions of your resolution, and that even upon pious pretexts. He will make you sometimes doubt, if you should not do better to remain in the world, and make your light shine to others. At another time, he will represent to you, if you had not better trade yet, that you might assist your neighbor out of your superfluity, or by your good example.

 

 For the Devil tempts by all sorts of means, and when he cannot make us fall into sin by evil actions, he insinuates himself into our good works; yea, even into our good intentions, and mingles therewith some little of his venom, when he cannot get in much. He gives sometimes a weariness in the way of virtue, and makes that seem heavy, which in fact is light; giving the soul a backwardness to do well, to overcome itself. He takes away also the hope of surmounting our imperfections, and of attaining true virtue, that. he. may render our souls cowardly and slothful, because they do not see the means whereby to arrive at solid virtue. He confounds our spirits, that they may not discover the truth of things as they are before GOD; but may please themselves still with seeming virtues, and fine speculations. Let us therefore-watch always, that he make not our first fervor cool, and our good resolution of embracing true virtue.

 

 He will attempt, even when we have acquired virtue, to lead us into spiritual negligence; persuading us, that we may well rest, seeing that we have acquired it, and that we cannot advance further in it. I have known such persons, as have said to me, that they were arrived at the highest degree of virtue to which they could attain; and they said so because they had read all they could read of it: and so they judged that to read more, was but to repeat what they had already read and understood; which to me seemed great pride, and spiritual negligence, which the Devil had planted in their heart. Not to advance in virtue, is to fall back; seeing that man never attains that perfection that he ought.

 

 It is written in the Holy Scripture, " Be ye perfect, as your heavenly Father is perfect," to teach us, that we should tend to the perfection of GOD himself, and never stop in the way of virtue; but always tend to a greater perfection, even to the last moment of our life, that we may come the nearer to the perfection of our heavenly FATHER.

 

 I must now show you the evils which spiritual negligence causes. It is a pestilence in the good air of virtue for though you had acquired many virtues, they could not subsist in your soul without spiritual diligence, seeing in this world we cannot be free from enemies, who continually attack us. We might be for some time at rest in virtue; but this repose would be the most dangerous combat of our souls, which think to rest, as did the rich man in the Gospel, who had his granaries filled; but it was said unto him, " Thou fool, this night shall thy soul be required of thee, and then whose shall those things be " The same shall be said- to them who think they have acquired many virtues, and yet have not spiritual diligence they shall find themselves deceived at death, because they have not watched over their virtues, having suffered the corruption of their nature to reign there.

 

 What evils does not negligence bring in civil affairs Countries and cities are ruined by want of foresight. For if a lord, or governor, of a country is not diligent to watch over it, his enemies will surprise him, and he will lose his honor and goods while asleep: and if the magistrate of a town is not diligent to watch over the inhabitants, they will neglect their duty, and bring into the commonwealth things which afterwards they cannot remedy. It is the same as to the superior of a house or society; if he neglect to watch over those who are under his care, he will find himself oppressed with confusion, which he cannot redress afterwards. Negligence in business impoverishes many, and makes them lose themselves.

 

 By negligence, also, the grain and fruits of the earth are lost, when they are not sown and reaped in season. It spoils household provision; rusts the iron; brings moths in clothes; in short, negligence has brought many rich men to poverty; and many who were in honor and reputation, into disgrace;- and, it brings damage and evil unto every thing, even to the least things.

 

 But this negligence in civil things, though it causes so, many evils, is nothing in comparison of spiritual negligence; seeing the first causes only temporal and transitory evils, but the other such as are eternal. It deprives man of all manner of good, and subjects him to all manner of evil. For he that has not spiritual diligence to watch against the enemies of his soul, and over the means that he must take for his salvation, must perish were it only by this negligence, though he should commit no other sin: for it is of our souls that the Scripture says in a perfect sense, The ground that is not labored, shall bring forth thorns and thistles:" because the ground of our souls became cursed by sin; and being fallen into this curse, it can no longer bring forth any wholesome fruit, without bestowing on it great diligence, to kill the tares and weeds of corruption.

 

 For if these be not rooted out, they will always choke the good seed, even though it were sown in abundance in our souls. It must be maintained by continual diligence, otherwise it will bring forth no fruit; we must watch against our enemies; we must still resist the inclinations of this corrupt nature; and, finally, we must continually study, the knowledge of ourselves. For he who does not know himself, is ignorant of all, and cannot arrive at the virtue " to be meek and lowly, which JESUS CHRIST says, " we must learn of him." Husum, February 3, 1674.

 

LETTER 20:

 

How we must pass three bridges to come to the heavenly Jerusalem.

 

MY CHILD,

 

 IT seems you understand not what poverty of spirit is, or that you are not willing to practice it; for as soon as it comes in your fancy to have any thing, you call for it or buy it; and often after you have got it, you lose it or suffer it to be spoiled. These are no other but the desires of corrupt nature, which always covets that which it has not, and is never satisfied with that which it has, desiring always to have more and he who follows this corruption, goes softly to hell, because it inclines to all kinds of sins: wherefore he that would become a Christian, O!ie"r Co follow it, neither, it little or great things, to which JESUS CHRIST adviseth us when he says, cc Deny yourself."

 

 Not that GOD stands in need of this denial, but because we perish in following this corrupt nature, which is an enemy to GOD, and evermore incites us to do evil. You laid the foundation of virtue in your soul, when you forsook the world, your country, and your relations, to follow JESUS CHRIST. But the edifice of this virtue must be perfected, before GOD take up his residence in your soul.

 

 Wherefore you need not wonder, if you do not feel him acting in your soul, according to your desires; because GOD cannot dwell with self-will. And although you feel him sometimes in good desires, yet this lasts not, but is quickly changed into coldness or evil desires: which evils are engendered by self-will, which, being an enemy to GOD, is wholly corrupted, insomuch that it can do no good, but brings forth all sorts of evils. For this cause you ought always to suspect your own will, and never to follow it, no more in small things than in great. It seemeth to you often, that your own will is good, and that the thing which you desire to do, or leave undone, will be good. But if you knew the corruption of your own will, you would follow it in nothing, in regard that the Devil and sin may mingle themselves with the most holy things. For this cause you ought to be jealous of all kinds of desires, to the end you may always contradict this selfwill, which is so corrupt, that it leads always to evil, directly or indirectly.

 

 If you could well understand this point, and war against your own will, I should quickly see the SPIRIT of GOD revive in you: there is nothing but your self-will, that opposes this, which hinders the SPIRIT of CHRIST; which makes me often sigh, when I see that the Devil has still so much power over the children -of GOD, to make them do what he pleases by their self-will. So long as they follow their own wills, GOD shall never have the dominion over their souls: because he' cannot come and dwell in their souls, unless man, of his free choice, shall render up to GOD that free-will which GOD gave him when he created him: and renouncing self-will, submit his will in all things to the will of GOD, suffering himself to be governed and guided in all things by that divine will, which evermore willeth our greatest good, and cannot but will things that are good for our spiritual and temporal advantage.

 

A person can never be without displeasure, for having followed his own will; when we consider the evil which self-will procureth to us. For life and death depend upon our will, seeing that in resigning it to the will of GOD, we shall live eternally, and in following it for our own satisfaction, we shall die eternally. And this is the "fire and the water," in the midst of which man is placed; and he may turn himself to what side he will, and nobody can constrain him: for he is free to follow his own will, as he is free to resign that will to the will of God.

 

 And therefore, ye must resolve to choose the one or the other, life or death. For ye must not deceive yourselves nobody shall attain to life eternal by following his own will; and nobody can ever be damned in submitting the same to the will of God. I know very well, ye will all say to me with your mouths, that ye will submit your wills to that of GOD, whilst in effect ye do not submit it upon occasion, and your own wills are always followed, maintained, and defended, as if they were good, though they be always evil.

 

 For my own part, I dare never follow my own will in any thing, because I find it to be corrupt: and I am sure it can only do evil, that it is an enemy to GOD, and contrary to the love of my neighbor. And, therefore, I evermore suspect that which comes of my self-love, and dare never execute the motions of self-love, although the things it proposes to me, seem to me to be perfect. I would not, for all that, follow or put them in practice, before I recommended them to GOD, and learned from him, if the motions of my own will be conformable to the will Of -GOD, and then I freely put them in execution: but I desist from them when I do not understand that GOD confirms them.

 

 For, to come to our eternal salvation, we must of necessity pass three bridges, before we can enter into the heavenly Jerusalem. The first bridge is,," To forsake the world, and to retire from the dangers of sin." The second bridge is, "To forsake riches and worldly pleasures, and to covet nothing in this world." The third bridge is, "To renounce our own will, that we may be entirely guided and governed by the will of GOD." And nobody shall ever attain to life eternal, without having passed these three bridges.

 

 First, To forsake the world. Man may well be amused by divers earthly things, but he can never be satisfied therewith, in regard that all these things are without man, and can only flatter his senses; but GOD being in the centre of the soul of man, is alone able to satisfy him; because our soul is a vessel capable of GOD, nothing but He can fill or content it. Behold the reason why all the men in the world are in covetousness, because they cannot be filled with all things which they covet; and the more they have of them, the more insatiably do they desire them; because all these earthly things are not suitable nourishment for our souls. They must be fed with GOD himself, or they can never be content.

 

 Wherefore, think it not strange, that you always covet some other thing than that which you have, because this covetousness is rooted in the nature of all men; and those who do not believe this, deceive themselves; for there is nothing more deceitful than the heart of man, which will needs imagine that it is not proud, covetous, and infected with other sins, though it be born in all kind of sin, and inclined to all sort of evil. And therefore, no person can be delivered from his covetousness, except those who have overcome corrupt nature, which you have not done yet: for as yet, you too much follow the inclinations of this corruption, and you often covet that which you have not.

 

 And if you followed true virtue, you would never desire but things necessary; and when the will of doing, of saying, or of coveting, any thing, takesyou, you ought to stop the course of these desires, and maturely to consider, if that which you covet be saving, or necessary for life. And when you. do not judge your desires saving or necessary, you ought not to follow them, but assuredly to believe, that this coveting is vicious: and therefore you ought to resist it, and not to follow it.

 

 For example: If you are at table, to take your refreshment, and there arises in you a desire to eat some other thing than what. is set before you; that is a sinful coveting: when the victuals which you have are sufficient to nourish your body, be content, withoutt wishing for those which would please your taste better; for otherwise, you fall into the sin of gluttony, besides that of covetousness. And if you have a house that can shelter, you from rain and winds, you do ill to covet another more-beautiful; seeing necessity should suffice a Christian, and he ought never to desire more: although he could have it he should despise it, because CHRIST, his Master,’ did always choose the least and most despised.' If you have a suit which preserves you from, cold, and doth honestly cover your body, you ought not to desire another, though you could easily have it; for this would be a sinful covetousness, or a piece of pride, in desiring to appear fine before men: wherefore, you should never desire other linen, other clothes, or any other new thing, so long as your own may serve your need, if you would abide in the grace of GOD; seeing all sorts of covetousness are sins, and sin makes a man GOD’s enemy.

 

 So long as covetousness remains in the soul, the love of GOD cannot abide there; seeing the Scripture says, " Where your heart is, there is your treasure." And if your affections be yet set on drink, meat, apparel, lying well, and good furniture, or other transitory things; these are the treasures which you have chosen, and you ought to expect none in heaven: since’ your heart is yet on the earth,' by consequence " your treasure is there also."

 

 But you who have undertaken a journey to the "heavenly Jerusalem," pass the second bridge of " coveting earthly things; or otherwise you shall never come to the end, for which you have forsaken the world. The only remedy for this evil is, to covet nothing, and to be always content with that which GOD gives: if he

 

send abundance, we ought to bless him for it, and use it well; if he give little, we ought to be as well satisfied with this little as with much. And this is the true way of being happy in this world, and of enjoying eternal happiness.

 

 But on the, contrary, coveting this world makes us miserable, and is the cause that we are never content. The person that wishes nothing, is much happier than he who can have much: and so much the rather, as it is a certain rule, that the more content we are with little, the more closely do we follow CHRIST; and he who would have more, can only follow him at a greater distance. Choose then, and if you love to follow JESUS CHRIST closely, choose always the least of these things that serve for your use. Never take the best, though you may easily have it; for he who takesthe least, because he cannot have that which is better, is a slave that follows JESUS CHRIST by constraint. But be ye lawful children of JESUS CHRIST, and follow him in his abasement willingly and joyfully, and " you shall find rest to your souls; " having passed this second bridge of covetousness, and going on to the third, which is, " to renounce your own will."

 

 This bridge is the last which must bo passed, to come to eternal life; for enjoying whereof we may well deprive ourselves of the delights of this miserable life, which are so base and imperfect, that they deserve not to be called delights or pleasures: besides, that they are of so short a continuance, and that one moment of these pleasures begets a year's trouble. Suffer then, my child, some little inconveniences in this world, and do not wish to be delivered from them; for eternal joy is well worth this small pittance of sufferings. In the renouncing your own will, ye will not find so many enemies, if you have a strong_ resolution, and an absolute desire, to enter into the heavenly Jerusalem.

 

 As concerning myself, I have no need of lands or houses: a little chamber of ten feet length suffices me for all the days of my life, though I should never go out of it: and for clothes and food, I have more of them than is sufficient, without pretending to any thing from others. I have no need to speak or write to nourish my own soul, in respect it is all filled with GOD: so that all I speak and do in this world, doth only regard the advantage of my neighbor. And you may be well assured, that I have no other will but that of GOD; and that my own doth not live any more in me. For I have, by the grace of GOD, passed this third bridge of renouncing my own will; and I have resigned it to GOD, who turns and sets it according to his good pleasure; wherewith I am always content, as I suppose you have seen abundantly by experience: for I bless him in all times, in ease and hardships, in adversity as in prosperity: and I would not that any thing had gone otherwise, than all the adversities you have seen befall me; seeing all have fallen out for my good, and GOD has reaped his glory from the injuries of our adversaries.

 

 As to good works, do as many as you can, and you shall be recompensed for every one of them to all eternity From which you ought not to desist, for the inventions of men, who say, that they are filthiness, or that it is to justify, one's self to do good works to be saved. But you must strive to do good works, according as you have a desire to approach nearer to CHRIST; with this condition notwithstanding, that ye do your good works to please GOD, and. not to satisfy yourself or any other creature.

 

 For in this consists all the good and evil of your good works; seeing the same works will be holy when they shall be done in the will of GOD, and they will be evil when they shall be done to satisfy ourselves. For all sins and all virtue consist in following the will of GOD, or in following our own will; seeing there is no other sin in substance, but that of withdrawing our affections from GOD, to place them upon any creature: and there is no other true virtue in substance, but that of having all our affections fixed upon GOD.

 

 And by this you may comprehend how the good works of men are filthiness: for of necessity every good work done to please men, or to satisfy ourselves, must be disagreeable to GOD; seeing man was created for no other end but to love him, and that notwithstanding he carries his affections unto vile and abject creatures, in contempt of the end for which he was created. He incurs also his wrath, so long as he abides out of his love; and he abides out of his love, so far as he loves himself, or other creatures: and therefore all the works which he does in that state, are defiled by sin: although in themselves they are good, they are rendered evil for being done out of the grace of GOD, and shall be condemned by him as filthiness.

 

 Howbeit, we should not forbear to do as many good works as we can, during this mortal life, into which we are sent to fight against our enemies: how can we abide without fighting, or doing good works, without being overcome by our mortal enemies, the Devil and the flesh which enemies we must continually overcome, if we would be saved. And for this, good works are precisely necessary to salvation. Not that GOD has need of our good works to save us; but we have need to do good works to be saved. Does not CHRIST say to his Apostles, concerning some devils, a This kind of devils goes not forth, but by fasting and prayer " Upon which I would willingly ask them who despise good works, how they can be freed from these kinds of devils, if they will not fast nor pray to obtain their salvation And how shall those carry the kingdom of heaven by force, who will do nothing to have it

 

 Whereby we may see, in how great an error those are who despise good works, and in how dangerous a time we live; seeing in it, a he is taught for the truth. And although these Preachers teach the Gospel by words, they believe it by their glosses and by their actions, and teach the people, that they cannot imitate JESUS CHRIST, although he says expressly, " Be ye followers of me; " and that to do good works to be saved, is to justify ourselves: whereas the Scripture says, " Work out your salvation with fear and trembling;" and in another place, " Labor not for the meat that perisheth, but for that which endureth to everlasting life." By which it appears, that GOD precisely commandeth to labor and to good works, for obtaining eternal life; for he says, " Ask, and ye shall obtain; knock, and it shall be opened unto you; and he that seeks finds."

 

 But these new doctors have found out so subtle inventions to seduce men, that it were impossible to discover them without the SPIRIT of GOD; for they cover their errors with holiness and humility; they say, we must do good works only in acknowledgment of that which CHRIST has done. Which things give a color of piety to their sins, in seeking to give thanks to GOD by their good works and acknowledging they can merit nothing by their good works, nor have salvation by their merits, which is most true; for salvation was given us immediately by GOD, at the time of our creation; and all men were created in ADAM to salvation, and made heirs, of heaven. Insomuch that they ought to do nothing to have this kingdom, which was freely given them in property. And also temporal man could not merit the least thing that is eternal. And all the good works of angels and men together can never merit the least degree of eternal glory. Likewise, GOD will never have need of any merits to save men, seeing be is ALMIGHTY, independent of all things, particularly of the merits of men.

 

 But though this be true, with relation to GOD, yet it is not true with relation to men, seeing they have need to employ all kinds of means to recover the grace of GOD, after having so carelessly lost it by their sins: and after man has voluntarily thrown himself into hell, can it be said that he would be presumptuous, or that he would justify himself, in doing his endeavor to come out of it Is it not a greater presumption to say, that he would do nothing to come out of it, and that GOD must deliver him from it, if he would save him For GOD path no need of men; and he remains as glorious, when man abides in hell, as when he saves himself: seeing GOD is a Sovereign, independent of all things, whose glory depends upon nothing but himself. And if man does good works, it is only for himself: for GOD has no need of our acknowledgements.

 

 And it is a great pride to think that GOD would have man to do good works to honor him, or to recompense that which he has done_ for men; seeing he has nothing worthy of GOD, and that man can never do any thing in, acknowledgment of the favors received from his GOD in regard that man is but a poor nothing, mere weakness& and corruption, from which can proceed nothing worthy to be offered to GOD, in. acknowledgment of that which GOD has done for man. For these new casuists themselves say, that the good works of men are filthiness: How then will they present to GOD filthiness in recompense of that which GOD has done, for them This were odious for the proverb says, That it were better to. have our vessel empty, than filled with uncleanness.'

 

 By which it appears, that those ignorant persons contradict themselves by their evil doctrines, while they say on the one side, That good works are filthiness and thorns, which- pierce the body of JESUS CHRIST; and on the other side, That we must do good works in testimony of the love we bear to GOD; which cannot agree: For a, person would hold it for a great affront, if any should present him with filthiness and thorns, that pierce his body, in recompense of the good deeds which he had received from that person. Must we not then believe, that GOD would find himself much more affronted, when his creature should present him with filthiness and things that offend him This is what these Reformed do, who say, That good works are filthiness; and on the other side, That they must do good works in testimony of the love they bear unto God.

 

 Surely it is time that GOD send his HOLY SPIRIT that "leads men into all truth," seeing they are in so great darkness, that they know not whither they are going, and take (almost in all things) that which is false for true. Reckon yourself happy for having known the truth from lying, and follow it faithfully even unto death.

 

God has no need of our actions, but willeth that we should prove ourselves, to know if we be entirely subject to the will of GOD, and if we be ready to obey him when we discover his holy will, in things small and great. If we would have eternal life, we must obey him in this life in small things, because men have no great matters to do here; all their greatest affairs are but trifles before GOD But he considers in all our works the obedience and submission we have for him.

 

For it is most true, that the same actions may be sin and virtue, according to the different intentions wherewith they are done. For example: Ye may be neat, cleanly, and order your actions well, to be esteemed a good manager, or for human respects; and these ends are sins. But to do all these things carefully to obey GOD, and to please him; these ends are virtuous, and make a man perfect, although otherwise he have nothing singular or extraordinary in. his behavior: It is enough that he suffer himself to be governed by the will of GOD.

 

 And ye need not resort to Universities to learn this lesson; seeing the simplest peasant in the world may suffer himself to be governed by the SPIRIT of GOD in everything, if he will submit himself to him. There are only three words to be learned, which are, Submission to the will of GOD, voluntarily and without contradiction. Behold a short lesson, easy to be practiced by him who has firmly resolved upon it: for all consists in knowing, if ye will or will not obey GOD in every thing; forasmuch as in this point consist all perfection and imperfection, all virtue and impiety; yea, life and death eternal depend upon following our own will or the will of GOD. Not one single person shall be saved, dying out of the conduct of GOD, and nobody shall ever be damned but he who will die in his own will. Wherefore, there needs not so many books, studies, or practices, to teach the way of salvation; seeing it consists in denying our own will, to resign ourselves to the will of God. This resignation of your own will to that of GOD, will assuredly conduct you to the heavenly Jerusalem, whither we may all arrive by this single and only means of resignation to the will of GOD. April 1, 1674. -

 

LETTER 21:

 

That it is profitable to know our own corruption.

 

MY CHILD,

 

 I HAVE seen your confession, and your resolution to submit yourself entirely to the will of GOD in all things and I shall never ask more, provided you will make it effectual. But if you cannot do that, I would rather desire that you do not stay with me, because we should breed trouble to one another without profit. For as for me, I cannot forbear to do the will of GOD, so far as I know it; and when you do not follow it, I must needs tell you it, if I would discharge my conscience, and that sometimes even with rough words, which your corrupt nature cannot endure.

 

 And you would have some reason to dislike it, if I had reproved you out of passion: for I have no authority over you, besides that you willingly give me. Neither would I ever have authority over any body, no, not over my servants, from whom I would have no other but voluntary services, in leaving them always free to serve me, or to leave me. And if I do this towards wicked creatures, what ought I not to do towards the children of GOD I will not take away this liberty from any body, no, not from the children whom GOD has given me, who shall be always free for me, to follow me, or to leave me when they please.

 

But so long as I see they are willing to accomplish the will of GOD, according to their power, I cannot leave them, because of the covenant I have entered into with them, which nobody can dissolve, because it is GOD himself who has bound it up. And there is nothing but sin which can separate the mother from the children, who, notwithstanding, has an order from their father not to suffer their sins any longer: whereof I have advertised them, to the end that they may take their measures thereby, and be surprised with nothing; and if you have for yourself, resolved before GOD and men to submit your own will to that of GOD, come stay with me, you shall be very welcome; for they are such children whom I esteem and seek after. I will assist them as well in reference to their bodies as their souls: but those who still continue to follow their own wills, have nothing to do to trouble me, or to come near me, to breed me the displeasure of seeing them live in sin, without being able to amend them.

 

If I followed this corrupt will of mine, I should perhaps commit greater faults- than you do; you commit them often, because you have not discovered the original of this evil, which proceedeth from this, that you love as yet to follow your own will. And so long as you continue in this affection, you will continually fall from one evil to another, and will never have the liberty of a true child of GOD, who, being entirely resigned unto the conduct of GOD, lives as a child without care, carried in the arms of his father, delivered from. the slavery of the Devil, who can have no hold upon the person who hates his own will, and will follow it no more in any thing. I know well that you have not a desire to do evil, but a resolution to please GOD: nevertheless, you do evil and displease GOD in following your own will; you have passed the two first bridges, have forsaken the world, and the love of the riches and pleasures thereof. But you find difficulty to pass the third, which is, to forsake the desire of following your own will. This has always seemed the easiest to me, although it seem the hardest to you; for that you have not- sufficiently penetrated the thing itself, and have suffered yourselves insensibly to be carried away by the motives of your own wills, without discovering that this was evil, whilst I see no more in you but this which hinders you from receiving the SPIRIT of GOD according to your wish.

 

My children, do not think that I require any complacency or man-pleasing from you; I should be troubled to see you aiming' at that: but I should have great joy, if I saw that the hatred of your own wills were planted in the bottom of your souls, and that you were in a firm effectual resolution never to follow them any more. Then there should be no more differences among us. What one willed, another would do by the same SPIRIT of GOD, which would govern us all without opposition. Nov. 11, 1676.

 

LETTER 22:

 

That the Self-will of Children ought to be mortified.

 

MY GOOD FRIEND,

 

 I WAS glad to see by yours of the 16th of November, that you praise GOD for having found in my writings profitable and wholesome instructions, because I doubted if you were content to forsake the miserable world, to find rest to your soul. You now know how much the nature of men is corrupted by sin, and is become evil to such a degree, that there needs no more but to follow it to go to hell. Now for resisting it, we must do violence to ourselves, and contradict every thing that corrupt nature desires. This is troublesome to persons of age, who by long custom have inured themselves to follow their own will; but young children are more tractable to comply with reason, when they are governed by it. This depends upon the good conduct of those who have the charge of them: for a child is like soft wax, on which you may impress what seal you please; and if Christian virtue were stamped upon them from their tender age, they would follow it with as much joy as they do their corrupt nature, which is insolent and never satisfied or content, but still desiring that which it has not. For this cause the fathers and mothers of Christian children ought to govern their children according to reason, and to give them their necessities by weight and measure, without following that to which they are inclined, because that natural inclination is always vicious; and if you suffer these vices to grow up with the child, you will find it very difficult to amend them, when they are become strong.

 

 Wherefore, I advise you, to govern your children well, and to give them only that which you clearly see to be necessary for their maintenance, without asking them what they would have, or what they would not have; but to make them content with that which is good and wholesome for them, without giving them, through too great a fondness, all they desire, seeing their desires can never be good, as proceeding from their own corrupt nature, wherein they are born, as all the children of ADAM, who are children of wrath and sin: and if during this mortal life they do not overcome this corruption, they die children of wrath, and perish eternally.

 

 Therefore if you love yours, you must govern then according to the will of GOD, and not according to their own appetites and perverse wills. For if you shall govern them well, they will bless you in heaven to all eternity: but if you suffer them to follow their own wills, they will despise you in this world, and curse you to all eternity. And mothers may likewise greatly contribute to their salvation, when during their tender years they instruct them in the Christian doctrine, exercising their manners in the practice thereof, until this practice is changed into nature, and makes them happy both in this world, and that which is to come.

 

 Now it concerns you, my friends, to know if ye be resolved to become true Christians or not. But if ye wish this happiness to your own souls, prepare it also for those of your children, and habituate them in their tender years to deny their own wills. Never give them what they desire, when ye see that the thing which they desire is not good or necessary. Break their wills as much as ye can, and ye shall make them happy in time and eternity.

 

Seeing there are so many noble persons, and persons of quality, who break the self-will of their children in all things, to make them esteemed among men, bow much more ought a Christian to do this, to make their children acceptable unto GOD And those parents dare not sometimes give their children as much as they have need of, for fear they become too gross: others dare not suffer an easy garment for their bodies, or shoe for their feet, to be made for them, for fear they grow too big: they make bare their arms and neck, even in the time of the greatest colds, and the children suffer all this willingly, because it seems good to their parents, who sometimes mortify them so much, that they eat not a morsel according to their own will.

 

 And this will not hurt the health of your children. Rather, children who are suffered to follow their own wills, are languishing, lean, and perish: and I know by experience, and by having governed a great number of children in the Hospital of Lisle, that children and other persons keep their health much better by living regularly, eating and drinking moderately, and of common fare, taken at the ordinary time, than those who follow their appetites, by eating unseasonably, or of dainty meats, or abundance of meat and drink. For I have many times received into that hospital, children descended both of rich and poor parents, who had been equally accustomed to eat and drink at all hours, when they had a mind to it, or to have meat and drink according to their taste, and would not eat this or that, forbearing to eat when they had not dainties according to their fancies, while in the mean time they appeared extenuated, of a yellow color, and pale, like decaying or sick persons: but after I had kept them three months in the hospital, nourished with common fare, and well ordered in time, as all the rest, these children, who before were spoiled, became healthy and cheerful, changing their color, and growing sensibly better, after they bad done some violence to themselves in the beginning, and I had constrained them to submit to the rule appointed for doing every thing; for I did not suffer any to eat or drink out of time, but precisely at eight o'clock in the morning, at twelve o'clock of the day, and eight at night. At other times, nobody ate so much as an apple; for when any fruit was brought from their parents, it was carried to the buttery, and set on the table at meal-time before her for whom it was brought, who distributed the same to her companions as she thought fit, but could carry nothing away from the table, the rest being laid up until to-morrow. I likewise caused them all to rise and he down in summer and winter at the same hour, readily to pray to GOD, and to work altogether at the appointed time, without any partiality or exception. And I found by experience, that this government gave good health to all those that were under my charge, and they were content after they were accustomed to the rules of the house. Nobody murmured at it, and every one took well with it, even those who had been accustomed before to eat and drink, sleep and work, when and how they pleased: and many of these young maids, whom I placed in service with the inhabitants of the town, gave me thanks for having so reclaimed their natures that they were for that cause loved and contented where they stayed, as their masters and mistresses also came often to thank me for giving them so good maid-servants, because this is so rare among poor people, since they often spoil their children more in their tender years, than the rich, believing they do them good by suffering them to follow all their wills; which is a great abuse, since, on the contrary, it is really to do them great evil, and to make them miserable in time and in eternity.

 

 For a -child that is not broken in his, tender age, will not willingly be subject to another when he is grown up, and would always follow his own will as he has been accustomed, and likewise will not be content with the fare which he gets elsewhere, when he has been used to eat that which his corrupt nature loved best at home. This change must needs be troublesome- to him, whereas the accustoming to a good rule makes him happy and contented wheresoever he may chance to be; and to eat coarse meats with as good a stomach as those that are delicate, regarding nothing but necessity.

 

 But children who are accustomed to follow their own wills in their younger years, will follow it in every thing when they are of age, if they have the means to do it: and if they be used in their tender age, to eat and drink at all hours, according to their appetite, they will hold on this course after they are grown up.

 

Behold then, how fathers and mothers oft-times contribute to the damnation of their children, whilst in the mean time, they may be damned themselves for not having governed their children well. We hear that ELI, the High Priest, was punished of GOD, who broke his neck by falling backwards, when he heard that the ark of the covenant was taken, and his two sons killed. Every one knows, that, this man was of a good life, and that he was not chastised for his own sins, but because he had not chastised his children for their misdeeds, but had only told them mildly, that they did ill and offended the LORD.

 

 And if this sin of omission was so exemplarily punished in a holy man, how much more will the negligences be punished, which fathers and mothers commit in relation to their children, whom they love so sottishly as to suffer them to follow their corrupt natures, to make them miserable in time and eternity, through too great tenderness, being unwilling to mortify them in their youth. Surely they ought to expect eternal chastisements on this account, for that they sin divers ways in their children: some by counseling them to do evil for their revenge, and others by tolerating their evil; some by defending it, another by praising or flattering it; others by abetting and maintaining it; others by not revealing it, or sharing in it.

 

 Thus men are so blind, that they not only do not see all the sins which they commit in another, but also teach their children to sin in their youth, without thinking they do evil; yea, they believe they give a testimony of their friendship to their children, by inculcating sin upon their souls from their tender age: since as soon as a child. is born, they cover it with rich cloth, carrying it to baptism covered with gold, silk, or embroidery; and as soon as he begins to have his eyes open to behold vanities, they show them to him, praising them as beautiful, that they may entice his tender heart to covet them. And we see plainly that the corruption of the child's nature takesdelight to see any thing that is beautiful and shining, even before it have any sentiment, of reason, because of the inclination to evil wherein man is born, which inclination the parents cherish, instead of rooting it out.

 

 Yea, they incite them to sin more, than their nature is inclined, by praising to them vanities, and every thing that is beautiful and good to the senses, before the spirit of the children be capable to love them themselves; for if they clothe them with any white linen, or some fashionable stuff, they tell them over and over again that this is pretty, and the child is fine, that by these commendations the child may imprint on its heart the vanity of being fine, and the desire of being well clothed. They do the same in relation to meat and drink, which they give not to children according to their necessities, but according to their sensuality; saying to them,’ O bow good is it! How delicious is it! Eat, it is so good!' And by those means they urge them to take delicate morsels, and to delight in them, settling their tender affections upon them, instead of settling them upon GOD; and they grow up, thus turned away from the love of GOD, to place their affections on drinking, eating, clothing, and other sensual things.

 

 Hence it is, that persons advanced in age know not what it is to love GOD, because they were not taught this in their youth, but to love themselves and the pleasures of all their senses, according to which they live and die, without apprehending the danger of their salvation. Thus living as the beasts, by seeking after that which is most beautiful, and the best, according to their appetites and desires, as if they had no other felicity to expect, but the sensual pleasures which they can taste in this world.

 

 But if you would become true Christians, exercise yourselves in the mortification of your senses, and endeavor likewise to exercise your children therein while they are young, to the end you may make them happy in this temporal life, and that which is eternal. The 13th if December, 1676.

 

LETTER 23:

 

That solid Virtue does not consist barely in good Desires.

 

MY FRIEND,

 

 By yours of the fifth of this month, I see that you feel in your soul strong motions, and desire to know if they come from GOD, because of the dangers of Antichrist; which ought to be feared; for at present he seduces much tinder the appearance of holiness, whereby wellmeaning persons are seduced by the Devil, who imprints upon their spirit, that they have already attained a disengagement from earthly things, yea, to resignation; although as yet they do not so much as know what true virtue is, which consists in the renouncing our own wills, to leave ourselves in all things to the will of GOD, so as not to follow corrupt nature in any thing. If you be in that state, you are without doubt to believe, that the motions you feel in your soul come from the HOLY SPIRIT. But if they do not produce in your soul such operations, you must suspect these motions and not follow them, but so far as they induce you to the love of GOD, and hatred of yourself.

 

 For to rely upon some sensible sweetnesses, or views of divine things, is dangerous, even though those sweetnesses and good thoughts did come from GOD; because nature always flatters itself, and there is nothing more deceitful than the heart of man. This I find by experience more and more; for I know persons who esteem themselves virtuous, because they have good desires; or believe they are regenerate, because they have a desire to be so; which are nothing but amusements of SATAN, who endeavors to fill men with false hopes, that do not produce their effects, to the end he may make them spend their life in spiritual negligence, and live and die in the corruption whereinto they are fallen by the sin of ADAM, that they may never attain to the true new birth by the SPIRIT Of JESUS CHRIST. This is the most cunning device of SATAN, wherewith he makes many to perish, although desirous of virtue: hence it is said,’ That hell is paved with good intentions.' These are necessary for attaining salvation; yet men will not be saved by them, when they do not put them in execution to the utmost of their power.

 

 For a good desire is nothing but a good motion, which GOD puts in the soul to, see if it will correspond there with. And if GOD do not give this, man could never have it of himself; for of himself he is ever inclined to do evil, and not good. It is GOD who of his pure mercy gives good desires to men, without their being able to deserve them in the least; yea, gives them sometimes to great sinners, who, in the midst of their sins, often feel desires to forsake sin, and be converted to GOD; because GOD "desires not the death of a sinner, but that he may be converted and live." For this end he never fails to give man good desires, yea, occasions for doing good; but it is man's own fault if he do not co-operate with these good desires which GOD has given him: for as it is GOD’s work to inspire good, so it is also man's part to execute the good wherewith GOD inspires him.

 

 Not that man of himself has strength to execute the good inspirations of GOD, in regard be is so corrupted that he can do no good without a particular grace, or the increase of new and continual grace; but it is most certain that GOD, on his part, gives and continually augmenteth his grace to him who truly seeks and desires it.

 

 For if the soul were faithful to the desire which GOD gives, to become a true Christian, it would assuredly find all the means of doing this, by embracing the Gospel law; but if a person will continue in corrupt nature, without being willing to renounce the same, it is impossible he can become a true Christian, though GOD often give him the desire thereof. GOD will force nobody, after he has created all men free. He inspires them, and draws them by good motions, which they ought to follow without constraint, by taking and seeking all the means which may lead them to Christian perfection. And in doing this GOD will assist them, by augmenting his grace, strength, and light every moment.

 

 But if a person neglect to seek him, he shall not have the grace to find him. Wherefore the Scripture says, “He that seeks finds, and to him that knocketh it shall be opened." GOD always knocks at our heart first by good desires, and by his light makes us see the vanity of the world, the looseness of Christians, the wickedness of men, and the danger that is in conversing with them. When all these things are discovered by our understanding, it is GOD who has knocked at the door of our heart, to awake us out of the sleep of death; and he strikes yet more forcibly, when he gives us the desire of forsaking the world, and coming out of the dangers thereof, that we may not partake of its sins; and GOD strikes this third blow on the heart of man, when he gives him the resolution to become a true Christian.

 

 Behold what GOD does on his part, to draw us to him; but if man turn a deaf ear, and do not embrace the means to follow these lights, and to effectuate these good desires, GOD ceases to knock and to give new strength, limiting his graces to the correspondence which the soul makes to the first, to which having corresponded, the soul shall always feel new strength, and an augmentation of light and grace, by the goodness and mercies of GOD.

 

Wherefore men greatly deceive themselves, to expect an augmentation of grace, so long as they do not correspond with the first, since GOD has promised to set those over great things, who have been faithful in small things.

 

I see, my Friend, that you are willing to correspond with the grace of GOD, since you have forsaken the world to follow JESUS CHRIST: This is to have passed the first bridge, to come at the heavenly Jerusalem. You must endeavor also to pass the other two, that you may not die in the wilderness, without ever coming to the Land of Promise. I perceive well that you are walking on the second, and that your heart is disengaged from covetousness; there remains no more for you to do, but to pass the third bridge of the denial of your own will, which is not yet wholly submitted to the will of GOD. Entirely submit to the will of GOD in every thing, without being willing to follow your own in any thing. The 17th of June, 1675.

 

LETTER 24:

 

That we must renounce the Ease and Pleasures of Nature.

 

MY CHILD,

 

 I WAS glad to understand your safe arrival, with the provisions; but I am sorry to hear that the meat and work do not please you. I gave the charge of governing these affairs to CLASFLORIS, that he may dispose of them according as be finds convenient; and I am not present to see myself how he does; for this cause, I cannot give him a particular rule for his behavior. He must do as he understands, seeing he is a man of spirit and of conscience. But it may be he has more zeal for overcoming corrupt nature than others have.

 

 In which he excels you; since, being free to take the best, he is willing to content himself with that which is mean. And this should serve you for an example, rather than an occasion of murmuring, since he, being old, does willingly that which you, who are young, do unwillingly; for you know that he came out of the same house out of which you are come, where men studied to take the best of every thing, to satisfy corrupt nature, and has cast himself, of his own accord, into an abstinence from these things. He might have drunk wine and milk, and nevertheless was willing to content himself with whey and butter-milk, having eaten very little flesh and eggs during so severe a winter, in which they daily removed the snow, ere he could get out of the house. In short, his life has been nothing but labor and mortification, for overcoming in himself the flesh and the world, which he had forsaken, to become a disciple of JESUS CHRIST.

 

 And you have also forsaken the world for the same end. Will you not then use the same means which he found so advantageous, that he wrote from the bottom of his heart, he wished to have the same labor all the days of his life Wherein he testified, that his penitence was voluntary, and not constrained but it seems that yours is not such, and that you endure labor and sobriety unwillingly; which must needs be troublesome to you, since nature does then suffer much, when it cannot have that which it desires.

 

 But these sufferings- are mitigated, when men ask their reason why this corruption suffers, and for what end Reason answers, It is to overcome your corruptions, and to save your soul. This should make all contradictions light, since life eternal well deserves that we should do some violence to ourselves; which life nobody_ can obtain, without resisting this corruption.

 

 But because men do not understand the Scriptures, they believe it is prudence to take the most beautiful or the best, and to give way to ease and sensual appetite; although this is quite contrary to the doctrine of JESUS CHRIST and his Apostles, and to the practice of the ancient Fathers, and of the Christians of the primitive Church; instead of which, the Apostles speak of nothing but of labors, of sufferings, of torments, and persecutions.

 

How is it possible that he who would become a true Christian should not remember all these things, and the ways wherein the first Christians walked, who, forsaking all, willingly exposed themselves to the want of all temporal things, embracing the poverty of JESUS CHRIST, though poverty brings many hardships Those that were desirous to follow JESUS CHRIST, did not fear all these things, but embraced them with joy, and practiced them with contentment.

 

 You have read in what austerities the ancient hermits-of Egypt lived, most of whom lay upon the naked earth, eating nothing but raw herbs and roots, being poorly clothed, enduring patiently the great colds and heats of these desert places; some carried great stones all the day long from one mountain to another, to beat down their bodies; others lay naked in the snow, for the same effect; the most part ate but once a day after sun-set, esteeming themselves happy when they had water for their drink. This example should encourage you to suffer the little inconveniences which you find in the service of GOD, since you desire to be saved; as well as those that endured so much, to overcome the corruption of their nature. And since GOD does not require such austerities of you, suffer willingly the accidents that happen; and when your meat or drink does not please your taste, bless GOD, who (it may be) permits this, for subduing the sensual appetites which you have followed in time past.

 

 Wherefore well-ordered Christians strive to mortify the corruption of nature in every thing: in drinking, eating, speaking, hearing, seeing, by doing the quite contrary to that which sensuality desires. One of my acquaintance told me, that he was present in the cloister of Douay, when the son of a Prince was received among them, and that the first day he received the habit, the whole Convent had for their broth, beans boiled in water, without any other sauce than a little salt. When the Prince's portion was set before him, the very steam of these beans in his nose made the blood gush out in abundance; which the Prior seeing, said to the novice, My brother, eat these beans; they are good. And though the novice endeavored to eat them, he could not swallow them down without being moved divers times to vomit; whilst in the mean time they gave him no other thing but these beans for his meal: and seeing that he ate nothing, the Prior said in the end, I perceive our brother has no stomach for these beans to day; he must get of them tomorrow, he will eat them better. And so for three days the novice got no other thing to eat, but the beans which had been served up to him the first day, and by this means he overcame the sense of taste, ate the beans, and afterwards all kinds of meats, how harsh or coarse soever.

 

 I do not approve that so great severity should be used in this point toward beginners; but I would greatly commend, that a novice should study to mortify himself, by taking contentedly all that is set before him, blessing GOD when he gives him any thing that is good, in regard of his weakness; and contenting himself with things that do not please his taste, because he knows himself unworthy, by reason of his sins, to have even dry bread.

 

This should be the exercise and practice of him that desires to become a true Christian; for if a person will needs continue seeking his appetite, he shall never attain Christian perfection.

 

 You think, if the body were treated, the soul would be the calmer. This may readily deceive you, seeing ordinarily the spirit lives according as the flesh dies; and you have told me, that you knew this by your own experience, and that the flesh does not so much trouble you in Northstrand as it did when you were in the world, and when its appetite was better served; which proves sufficiently that the labor and victuals of Northstrand are more wholesome than the labor and victuals which you had in Hamburgh.

 

 This should make you resolve to love abstinence and labor, more than ease and good fare; embracing the cross of CHRIST rather than ease and repose; for to follow your corrupt nature, leads unto hell. The 23d of August, 1676.

 

LETTER 25:

 

He that denies not himself cannot be a true Christian.

 

MY FRIENDS,

 

 I HAVE received a letter written by you both, the 9th of January this year, by which you acquaint me with the resolution which ye have taken, together, to forsake the world, and to retire to Northstrand, where you desire to buy some possession, to live there together with your family; which seems to me very good, provided you were constant to persevere therein.

 

 But I have seen you so changeable, that I cannot advise you any more. I must leave you to do as you shall think fit, because you are not resigned to the will of GOD. YOU will, and you will not: for as soon as you find any difficulties in the service of GOD, you look back, with LOT'S wife; and instead of embracing the cross, to follow JESUS CHRIST, you seek to be delivered from it as soon as may be, and give ear to men who flatter corrupt nature: and so long as you shall continue in this disposition, you will always change; but when a person finds himself thus changeable, he may be sure it is the Devil that governs him.

 

For the good Spirit is firm, and constant, and unchangeable; rendering us patient to wait GOD’s disposal, to suffer and endure all things willingly for his service: for it would be a delusion to desire to enter into the service of GOD, that we may suffer nothing; since we find ourselves obliged to suffer so much in the service of the world, wherein crosses are inevitable, and much heavier than can be in the service of GOD, where a man ought to rejoice in sufferings, because these sufferings serve to perfect our souls, and the crosses of the world afflict both the body and the soul.

 

 I know by experience, the crosses which GOD has sent me in his service, did more comfort my soul than the greatest pleasures I could take in the service of the world; for I have an inward consolation, when I think that JESUS CHRIST declares them blessed that suffer in his service, saying, "Blessed are they who are persecuted for righteousness' sake." And if I should have suffered crosses, persecutions, and contempt, in the service of the world, as I have suffered in the service of GOD, methinks I could not have endured them; but the resolution which I have to embrace the cross, to follow CHRIST, makes all the difficulties that-befall me light blessing GOD that He has made me able to follow JESUS CHRIST in suffering.

 

 Wherefore I am astonished to see you (with so many others) look back for trifles, or some words or actions that did not please you, or for some imperfections of others, which in no wise concern you, since GOD will ask an account of you of your own state only, not that of others. So that all these reasons ought not to make you turn back from a resolution which you had taken, to become true Christians: for though you had not found in the service of,GOD all your ease and conveniences, and had endured the imperfections of others, yea, the reproaches and contempt of your brethren; all these things should not have made you turn back in the voyage of eternity, which you had undertaken by the grace of GOD.

 

 If the desire of traveling towards eternity had been absolute in you both, so small things as you met with in the way, would not have been capable of turning you aside from it, and crosses would have confirmed you the more in virtue, which can never be solid in you before it be exercised by sufferings and contradictions. As a pilgrim cannot travel into far countries without being provided with victuals, no more can a person travel towards eternity, without carrying with him the food of his soul, which is the cross, sufferings, and spiritual conversation: all which things you might have found with us. For it is impossible in a community of different humors and natures, that persons can live without mutual forbearance; because yourselves not being perfect more than others, it is necessary that they bear with you, and you with them; since otherwise your several virtues would not be exercised, nor your faults amended, if they were not observed and admonished by others. This is the advantage which is found in communities, that they may exercise and admonish one another. For this cause it is that DAVID says, " It is good for brethren to dwell together; " and that the Scripture says, " Woe to him that is alone, for if he fall there will be none to lift him up." But he that goes out of a community, that he may live after his own way and be reproved by nobody, deprives himself of all these advantages.

 

 You both did leave your country and kindred, that you might become true Christians; but when you were come hither,' you sought for a convenient house, not willing to content yourself with such a place as I could afford you. After this, you murmured against the victuals which our brethren gave you, and bought for yourselves apart. And you did likewise take offence at some things which our brethren said or did, contrary to your sentiments, and sought persons to murmur with you, that you might second corrupt nature. All those things sufficiently declare, that you came to Holstein to seek your pleasures, as you had sought them in the world, and to take the most beautiful and the best, if you could have it.

 

 This a person should never do, when he resolves to become a true Christian; because CHRIST teaches him, " to deny himself," and to take the last place, even then when he may easily have the first; as CHRIST did, who being LORD and Master of all that was most beautiful and best, did choose the least of all things for his use, taking more pleasure in poverty than in all riches. Whereby you may see, that you came not to Holstein to imitate CHRIST, but rather to live there according to the motions of corrupt nature; which, not having according to its wish, it has made you turn back, and will do it yet, if you do not resolve to make war against it, and give it the contrary of that which it desires, to the end you may gain 41 the kingdom of heaven by force; " which kingdom I cannot see that you have truly sought hitherto: since I know by experience, that he who seeks the kingdom of heaven, is not solicitous about that which he shall eat or drink, wherewith he shall be clothed, or in what place he shall reside; it suffices him that he advances in his voyage, without turning aside from it, to seek after a better lodging, or a better table: for he thinks it enough for him to find simply wherewith to entertain his life, without desiring any other thing, or so much as looking after a house where he shall lodge at night, until weariness oblige him to rest; and then he takes it as he finds it.

 

 I traveled so, when I came out of my country, and my Father's house, to follow CHRIST, and to become a Christian. I had taken a resolution to travel all the day, and to rest where the night should surprise me; and if I had found a stable, I would have gone into it to pass the night; and if I had not found any house, I would have reposed in the fields; for I had no other care, but to arrive at eternity; all other things were only accidental to me. I had neither scrip, nor money, nor any human help, believing firmly, that GOD was able to preserve me in life, even without eating, if that should fail; as I truly found by experience.

 

For the first day that I carne out of my Father's house, without taking a penny with me, I traveled about ten leagues, without drinking or eating, and I had neither hunger nor thirst, being so full that I could not drink a drop, or eat a morsel that was presented to me in the house where I lodged at night. And I esteemed myself happy when I could lodge in a barn; where I thanked the persons that gave me a bundle of straw to he upon, and the next day bread and a glass of water for my food; and I rejoiced in the bottom of my soul for the happiness I had, to follow the poverty of JESUS CHRIST at some distance, after I had left the pleasures and conveniences of my Father's house. I did not regret the want of his fine house, or my well furnished chamber; but was afraid lest I should be known, to be forced to return thither.

 

 If GOD love you, he will treat you as he did the disciples Of JESUS CHRIST, who followed their Master in all kinds of labors, and in the end were almost all put to death, for having followed the truth of the Gospel. And now those who seek to be disciples of the same master, will not suffer contempt, or any hardship, and seek their conveniences as much in following him, as they did in the service of the world, which I cannot comprehend; since JESUS CHRIST yesterday and to-day is always the same, and will never change. His Gospel is the last of laws GOD will give men; we are not to expect another; and the persons who at this day desire to become true Christians, ought to have the same dispositions that those of the primitive Church had; otherwise they deceive themselves as much as others, who persuade themselves, that they can become true Christians in abiding in self-love, and seeking their pleasures and conveniences.

 

 For you must imitate JESUS CHRIST, that you may be his disciples; and you must deny yourself to follow him. And if you have not a resolution to do this, you ought not to return to me, since my bodily presence cannot save you, no more than all those were saved who followed JESUS CHRIST to hear his word, seeing many of them were damned: for the Scripture tells us, that JESUS CHRIST said unto them, who said to him that he had walked in their streets, “I know you not; " to teach us, that he will reject those who have followed him, and heard his word, when they shall have not put the same in practice.

 

 It is very displeasing to a traveler, to be in the company of persons traveling with him, who complain and murmur at all things, saying at sometimes, that the sun is too hot, and then that the air is too cold; that the rain wets them, or the dust blinds their eyes; that the way is too rough, too hard, or too dirty; that they are weary, and desiring to rest, when it is time to travel; being discontent that they cannot find meat and drink according to their mind. All these things would be troublesome to a pilgrim, who is accustomed joyfully, and with patience, to suffer the inconveniences of traveling, and he would have reason to say to such a company,’ He who would have his ease should stay at home;' because ill accommodations are inseparable from traveling, to which hardships belong.

 

I say the same to all those who desire to follow me in the voyage to eternity, in which sensual persons are stones of stumbling to me, by making the way tedious with their complaints. For this cause, I love better to travel alone towards eternity, than to be accompanied by persons who seek their sensual ease and accommodations.

 

 I mean not that we must die of hunger or labor, because GOD does always provide for our necessity. And I have traveled many years in these ways, without ever wanting any thing necessary for life. But I was always content with that which GOD gave me. And when he gives me any victuals I eat them, and do not consider if they are exactly to my taste or not: for sharp and sweet, cold and hot, are all alike to me. If I find abundance, I take no more thereof but what is necessary: and if I meet with scarcity, I endure it joyfully. I take as much of travel as I can bear, and rest when I may conveniently. When I am thirsty, and have nothing to drink, I put a pin into my mouth, and chew it, to bring spittle; and when I cannot relieve myself, I endure all with patience, though it were death itself, if GOD should send it.

 

 Behold the deportment of one who travels towards eternity. If any one will bear her company after this manner, he shall be acceptable to her; for if nature be social, the spirit is yet more so, willingly uniting itselfwith its like: and their journey seems light and pleasant unto them, in discoursing together of the felicities which they shall find at the end of their journey, and in speaking of the shortest and easiest ways to come at it.

 

This comforts the soul, and makes that a person feels neither hunger nor thirst, nor weariness or bodily convenience. Thus " man lives not by bread alone, but by every word that proceeds from GOD." Which a person may find by experience, that seriously entertains himself with discourses of life eternal, or with the words of God. He shall find even his body satisfied, which will have less need of bodily nourishment than it was wont to have, when he amused himself with talking of meat and drink, and other vain things.

 

 For GOD nourisheth both the body and the soul, and blesses the bodily food which is taken only for necessity so that a person needs not take so great a quantity thereof for preserving health. But he that seeks his pleasure in drinking and eating, shall not find this blessing in his victuals.

 

Not that GOD requires of us so great an austerity as that off the ancient hermits, who lay upon the ground, having nothing but herbs to eat; since he gives us food and conveniences, such as little children might well subsist by: but he requires of them a resignation of their wills to his, to suffer themselves to be entirely governed by his wisdom, not seeking any thing any more, but to know his holy will, to fulfill it constantly even unto death, remaining evermore content with every thing which GOD shall permit to befall them, and blessing Him always, as much for having little as for having much.

 

 I am told, that they who have departed from me, say, they found GOD every where; as well in being by themselves, as in the company of Christians. I should rejoice if this were true; but I know the Devil deceives them, as he has deceived you; and that they will never find true virtue in staying by themselves.

 

If you had had charity, you would not have thought ill of the words or actions of our brethren, when you were with them: and if you had seriously laid to heart the perfection of your own souls, you would not have spent your time in observing the imperfections of others: you would have had work enough in amending your own; for it is a great defect to expect to find more virtue in another, than we have acquired ourselves. You ought to have had compassion upon the defects of those, who strive to attain Christian perfection, since yourselves have so great a difficulty to attain thereto, though you have the desire thereof. Ought you not then to believe that another has also the same difficulty, because being all born in sin, we cannot do well but by force And he that wrestles with his defects should not be despised, because he has not overcome them all but he ought to be much esteemed, who seeks to overcome them.

 

 And thus ought Christians to assist one another in their combats, without reproaching them, that in so long a time they have not yet carried the victory; because you do not know yourselves, in how much time you shall overcome. one imperfection. It does not belong to us to limit a time to any body; because this depends upon the grace of GOD, who knows better what is fitter for every one, than our short sight can penetrate.

 

 You ought to be judges of yourselves only, and to condemn your own defects, without casting an eye upon the defects of others, of whom you have not the charge, since the Scripture does severely threaten " those who meddle with other men's business."

 

 How could you receive the light of the HOLY SPIRIT, in coming to us with an evil eye, to spy out our defects You ought to have come with a child-like simplicity to learn, instead of desiring to give orders for the deportment of others, who seek to be governed by the HOLY SPIRIT, and to follow his direction; though in effect they do not obey Him according to their wish, and do not that which they would gladly do, but often that which they would not " For the spirit is ready, but the flesh is weak."

 

 You thought they did ill to cheapen so nicely, and look so narrowly to every thing, though’ in effect they did this with reluctancy; for it is against natural inclination to apply ourselves to small things, because corrupt nature is always proud, and would appear liberal, to the end it may

 

be esteemed. of worldly persons, to whom it will not give trouble, by contradicting them, or refusing to give

 

them that which they would have.

 

 But GOD has commanded me to resist them, and to give them nothing but that which is just and reasonable; because it is better to have their contempt and dislike, than to co-operate with their friend and avarice: and I teach those things which I have learned of GOD to my children, who do not as yet follow them so much as I desire, because this is repugnant to their nature, which would like better to give every, one what they ask, and to be esteemed and honored even of the wicked. This is much more pleasant, and flatters the senses, which love ease and honor.

 

 Yet I am hot covetous: if GOD saw in my soul a coveting of temporal things, he could not give me his grace, and his lights in so great abundance as he does, and my soul would not be possessed by Him: because GOD and sin are two contraries which always drive out one another, and cannot dwell together, no more than in nature fire abides in water. There is a greater disproportion between covetousness and the love of GOD, than between fire and water.

 

Wherefore, nobody should expect ever to have the love of GOD, so long as his heart is covetous.

 

 Many indeed think it is niggardliness to look so narrowly to small matters, that I will not willingly stiffer a pin’ to be lost, because they know the covetous do so also; and measuring me they do not penetrate from what principle this care of preserving all things does proceed. I was, by my natural inclination, disposed to negligence and prodigality, and did not look to small things, because I had what I desired for myself or others, to whom I gave willingly, to be esteemed and loved by them. And my corrupt nature judged itself happy, in being able to give freely to every one, " For there is more honor in giving than in receiving."

 

 And I exceeded in these two vices, to wit, in negligence and prodigality; for from my infancy, I was so careless that I lost my books in the school, my aprons, my shoes, and all things that were not sewed-or strongly tied, for which my mother was often angry with me and chastised me, without being able to make me amend. I was likewise so liberal, that I gave all the meat and fruit which was brought me to the school, to poor children, and loved rather to suffer hunger, than to refuse any thing to them that asked it of me.' And when I was come to the age of understanding, I continued thus, yea, exceeded in this liberality; I gave not only that whereof I had abundance, but also that which I had need of myself. For being as yet young in my father's house, I used not to eat the delicate meat which was served up there, but kept it, together with the wine, to carry to poor sick persons, to whom I carried the clean linen of my bed to be used by them. And when I had the management of my own goods, I dispensed them to those that had need of them. I lent to some, and gave to others, until I was forced to abstain from so doing, through the wickedness of those to whom I had lent, who studied to steal from me, and to live in sdoes and gluttony with the money which I gave and lent them. And thus I was forced to give over lending to my neighbor, after I had lost considerable sums which I had lent them; though all their wickedness could not make me forsake the liberality which I had in my soul; for I resolved to take poor young girls into my lodging, and to instruct them in the fear of GOD, teaching them a trade whereby they might honestly gain their living, believing my liberality could not be better employed, (since I saw before my eyes to what my alms were applied,) than for the good of the soul and body of my neighbors; and I resolved to employ all the revenue which GOD had lent me, that way, believing that this would be acceptable to him, and that I might well exercise the inclination which I had to do good to others.

 

 But GOD has since made me see, that there is yet something more perfect than this liberality, which ministered only to the temporal accommodation of men, who did not serve GOD better with my assistance, than they had done without it. On the contrary, they' took occasion from thence to offend GOD more, as well by ingratitude, as by sloth, luxury, and gluttony; for so long as I gave them wherewith to live, they would not labor, because nature is so slothful, that it would-never work, if without labor it could have what it desires. Insomuch that GOD having made me know these things, I determined to change my resolution, and to overcome, by virtue, my natural negligence and liberality, to the end I might study for the time to come, to please GOD more than I had done men.

 

I now love rather to endure their contempt, than to disobey GOD, who commands me " to fulfill all righteousness," to do all things in order, to put every thing to profit for the good of my neighbor." And although these persons will not receive these instructions, yet I will fulfill them to the utmost of my power knowing that it is not just to give the goods dedicated to GOD, to sensual persons, who would not employ them but to commit sin. I cannot therefore, with peace of conscience, endure in my company, a person that by his excess or sdoes brings loss, disorder, and confusion, into my household affairs; I must either reprove them for this, or else dismiss them; otherwise I co-operate with their sdoes and negligence and I have yet more reason to dismiss them, when they will needs make me understand that they do well in their way, and that I do ill in sifting them so narrowly, meaning to teach me that it were better to suffer them to follow their unruly passions) than to reprove them, or to be displeased with them.

 

 Consider now if I have reason to restrain myself from giving to the wicked, and if I have not likewise ground to pay as little as I can for the things that I, buy, or to persons whom I employ in any work, when they are covetous' and unfaithful, seeking to make me pay more for things than they are worth. For the same charity should be exercised towards all kinds of persons, and the righteous-ness which JESUS CHRIST has recommended, should be put in practice on all occasions.. And you ought not to consider, if the person be rich or poor whom you pay, or froth whom you buy, but you are only to take notice if you pay the just price of that which you buy, or if you give the just wages of the work done, according to the rate of the place where you are; for if you give more,. you, contribute to the frauds, to the lies and cheats which they put upon you, who would make you pay more than the just price of the things that you have need of; whether it be their labor or merchandise: for their wickedness increases, according as you give easily to the wicked that which be desires; and if to day you give him a penny more than he should have, tomorrow he would have two more,. and the next day three, and afterwards four or five; and this will increase to infinity, because covetousness is insatiable.

 

 We must not then give our goods to the wicked that offend GOD by those gifts, nor pay covetous and deceitful merchants all they ask: for they do not only ask the just value of things, but the double, yea, thrice the double, and more, if they perceive you have not knowledge of that you are to buy, or that you are in great need of their wares then will they straiten you, and cut you even to the bone, or they will leave you in your necessity.

 

I have seen this by experience; merchants would not give me their merchandise, unless for more than the worth, when they saw I had need of it: though this is directly against charity, which obliges all men to assist their neighbor in his need, whether poor or rich; it is a universal law, to which all men in general are subjected: so that if a person, be what he may, good or bad, die for want of our assistance, when we know his need, we are murderers before GOD, as guilty before Him as if we had killed him with a knife. April, 28th, 1676.