ent,
For those that seek the things above,
Here's the true light
Of Wisdom bright
And Prudence pure with no self-seeking blent.

15. Thus shall you be united with that One,
That One where's no Duality,
For from that perfect Good alone
Ever doth spring
Each pleasant thing
The hungry soul to feed and satisfy.[18]

Stoupe, in his _Religion of the Dutch_,[19] gives some interesting
contemporary light on this branch of Collegiants whom he calls
"Borellists," as follows: "The Borellists had their name from one
Borrell, the Ringleader of their {120} sect, a man very learned,
especially in the Hebrew, Greek, and Latine tongues. He was brother to
Monsieur Borrell, ambassador from the States-General to his most
Christian Majesty. These Borrellists do for the most part maintain the
opinions of the Mennonites though they come not to their assemblies.
They have made choice of a most austere kind of life, spending a
considerable part of their Estates in almsgiving and a careful discharge
of all the duties incumbent on a Christian. They have an aversion for
all Churches, as also for the use of the Sacraments, publick prayers, and
all other external functions of God's Service. They maintain that all
Churches which are in the world and have been since the death of the
apostles and their first subsequent successors have degenerated from the
pure doctrine which they preached to the world; for this reason, that
they have suffered the infallible Word of God contained in the Old and
New Testaments to be expounded and corrupted by Doctors who are not
infallible and would have their own confessions, their catechisms, and
their Liturgies and their sermons, which are the works of men, to pass
for what they really are not, to wit, for the pure Word of God. They
hold also that men are not to read anything but the Word of God alone
without any additional application of men."

Abrahams (b. 1622) intensified the _seeker_ aspect of the Amsterdam
group, emphasizing the view that the existing Church, even in its best
form, is only an interim-Church with no saving sacraments and no
compelling authority. His position is expressed in the highly important
"Nineteen Articles" which he, and his fellow-believer, David Spruyt, drew
up in 1658, and in the further Exposition _Nader Verklaringe_ of 1659.
These documents present the apostolic pattern or model as the ideal of
th