Divinely Inspired or to be led by the Spirit of God in writting to write by an Infallible Spirit as the Prophets and Apostles did who were the Amanuenses of the Holy Ghost 2. Though she durst not speak it out in plain Terms that she acclaimed no less than such a Spirit as the Prophets and Apostles had lest the Readers at the first sight had cryed fy upon her for Blasphemie but goes on in Clouds and Darkness never declaring in what Sense she was Divinely inspired yet I say on the matter she acclaimed no less for these Reasons 1. First because when it was objected to her by Divines that she had not such Knowledge as the Prophets had and wrought no Miracles she shifted to give any direct answer but slily strived to diminish their Credit and of the Holy Scriptures also alleadging that the Prophets knew not all things which they wrote that all of them wrought not Miracles that the Devil had opened the eyes of the blind and raised the Dead and that the Lord himself was mistaken I tremble relating it anent the Fig Tree Mat. 11.19 L. W. pt 1. p. 136. Ap. p. 168.203.204.205.206 and 222.223 All which Calumnies might be easily refuted but I leave that Task to those who are writting against them more Copiously 2. The very Title of her Book is Blasphemous to wit The Light of the World which is the Epithite given to CHRIST and his Apostles and in assuming that Title she equaliseth her self to them tho injuriously 3. It is evident that she pretended to such a Spirit as the Apostles had when she affirmed that she could write such a Book as the New Testament L. W. pt 1 p 133. Now if she could have so written then she could have done it either by a fallible or infallible Spirit if only by a fallible Spirit then it could not have been such a Book but if by an infallible Spirit then she acclaimed such a Spirit as the Apostles had which the Objector denyes Many more Instances might be adduced to this purpose but these may suffice 3. Thirdly I answer to the grand Objection that she pretended not to write a New Canon or Rule of Faith but only to expound the Scriptures giving but not granting that her pretensions did run no higher that same is too high The Quakers acknowledge that their Spirit is somewhat inferiour to the Prophets Quakerism no Popery p. 32.33 Mr. G. K. The learned Author whereof is no Quaker now Yea the Roman Church it self would be offended if any man should say that they coine new Tenets in Religion or that they did more by their Dogmatising then to expound the Scriptures and dispense the Churches Traditions but by a Prophetical Light and Divine influence as their doctrine in this point is well collected by Amyrald in Thes Salmur de aut Script n. 15.16 So for A. B. to pretend Divine Conduct to expound the Scriptures better than all others is too great Arrogancie Q. Will you not allow A. B. to have had more of Divine Conduct than you have done alreadie that possibly she had it only in some things which she did and taught as ordinarily every Godly Person hath in what he does aright A. I have granted enough in the said Terms and more I cannot because it is sufficiently proved that she was not Divinely inspired as the Pen-men of the Holy Scriptures were either to add to the Canonical Books or to interpret Scripture infallibly as they did neither was she led by the Divine Spirit as an ordinary Officer in the Church to interpret and apply the Scriptures which is Preaching since she was not fitted for that end by the means of Gods appointment nor yet observed the Rules thereof Neh. 8.8 Ezra the Scribe with the Priests and Levits read in the Book of the Law distinctly and gave the sense and made the People to understand the reading Timothy the Evangelist was enjoined Reading 1 Tim. 4.13 and since his Days all Holy and Wise Men who interpret the Scriptures pray to God for the Direction of his Spirit which indyted them that they may Prophecie according to the Proportion of Faith Rom. 12.6 They compare Scripture with Scripture and look to the Scope of the place they study the Languages in which the Scriptures were first written Histories likewise and Customs of several Countries Proverbial Speeches and famous Writters of them which are often cited and frequent Allusions made thereto in the Holy Scriptures they read the Creeds Confessions of Faith Catechisms and Systems of Divinity of the Orthodox Churches both Ancient and Modern they search for Truth by the Literal Sense of the whole Scriptures pondering well whether or no the speech be in Terms proper to the things treated of or borrowed from other things which is called a figurative Speech By these and the like means the settled and ordinary Teachers and Expositors of the Scriptures doe begging the blessing of God Humbly and Assiduously endeavour to be fitted for the great and Sacred function of labouring in the Word and Doctrine But A. B. does not so much as pretend to use these means nor yet to expound the Scriptures by the true Rules but on the Contrary she laid by the Scriptures and contemned all Systems of Divinity and other helps of Learning Therefore she was not fit or qualified to expound the Scriptures even as an ordinary Teacher So since A. B. was not led by the Spirit of God to write her Books and expound the Scriptures either in an Ordinary or Extraordinary way It remains then that she performed these things by no other Faculty but by Guessing and vain Divination nor can I add a Fourth Member to this Tripartite Division tho possibly the fertile Brain of a new Ap. will gender one shewing how one can be led by the Spirit of God to write not by an Infallible Spirit nor as an Ordinary Teacher nor yet to be a Meer Guesser or pretender to it which as the Roman Proverb was Let the credulous Jew believe not I. To put a Period to this long Section I shall produce all the pretended Reasons which the Ap pt 3. p. 240 and 241. Alleadgeth for proving A. B. to have been Divinely Inspired and shall answer them severally as if they had been Objected against my Conclusion on this Head Obj. 1. Her Doctrine was conform to the Scriptures therefore she was Divinely Inspired A. 1. Denying the Antecedent for her Doctrine was mostly contrary to the Scriptures as God willing shall be Manifested in the next Section 2. I deny likewise the Consequence because a persons Doctrine may be conform to the Scriptures who had no extraordinary Inspiration Obj. 2. She was Unlearned and yet exceeded the greatest Divines A. 1. She exceeded them only in Vanity 2. George Fox was unlearned so he gave it out that all his Divinity was revealed to him among the Hils of Lancaster And Jacob Bhemen the pretended illuminated Sutor wrote seventeen Books
the Amalekits contrary to GOD's command pretending that he did so For the good purpose of Sacrificeing 1 Sam. 15.21.22 Neither should Books be approven in which Errours are mixed with Verities since evil is through any defect but good from the intire cause So I distinguish this Rule if a Writter having a good design mistake in a few things of no great moment and upon sound Advice will revoke his Errours I grant this should be favourably interpreted but if the Errours be gross and many and the Author boasting of being Divinely inspired in writting them and to have had more Light and Piety then all men in that case I deny that such mistakes should pass uncensured Lastly as to the first of the four Pre-concessions for disputing that we should be well acquainted with what we censure that is a very good Rule and by it the Ap. seems to insult his Opponents that either they did not well know the French Language in which A. B. wrote or had not read all her Twenty two Books So not only the Ap. but likewise all that own A. B. whensoever her Errours are mentioned they answer warmly that whatsoever seemeth hard in some of her Writtings is explained in others which the censurers either have not read or will not be at the pains to compare places together Now to ward of this thrust the Reader shall be judge if I censure any thing of A. Bs. Writtings but what I understand well enough having had sufficient means for it by reading sundry of her writtings and particularly The Light of the World which is held for the chiefest of them all and the standard of all both be herself and Poiret see the admonition prefaced thereto by P. P. p. 36. And now I have read the Ap. which is aequivalent to the reading of all her Books since the Author hath read them all and defends all and if I quarrel nothing but what he mantains it were a frivolous shift to bid me go and search any of A. Bs. Books for any explication of her Opinions And if there be reall Errours and Contradictions found in her writtings what explications can remove them To conclude this Section I shall to the foresaid four add other three rules of arguing and especially anent Points of Divinity 1. To explain the Termes and state the Question aright 2. To reason and answer candidly without Sophistry or Deceit 3. To seek Verity rather than victory and therefore though we may justly commend some good things in any Person or his writtings not to mantain their Errours and Evtravagancies which if through fondness we have failed in upon second thoughts to do so no more SECTION III. If A. B. was Divinely inspired A. THis Question cannot be well resolved untill the Terms thereof be cleared in the first place and the Question be rightly stated according to my first Rule for unless this be done all abrupt disputs turn to a meer Logomachie or a proud and ignorant doting about Questions and strife of words which God expresly forbids 1 Tim. 6.4 Divine Inspiration is taken in very different Senses for First in a large sense every man may be said to be Divinely Inspired because of his Rational Soul which was made after the Image of God Gen. 2.7 God breathed into Mans Nosethirls the Breath of Life and Gods breathing into Man is a Divine Inspiration 2ly One is said to be Divinely Inspired to whom God giveth a capacity Genius or fitness for an Office or Imployment as it is written Judg. 3.10 The Spirit of the Lord came upon Othniel and he judged Israel and went out to Warre so it is a necessary Qualification of a Bishop that he be Apt to teach 1. Tim. 3 2. and the Holy Ghost maketh Bishops Acts 20.28 Yea this is ascribed to men of Manuary Callings as to Bezalcel and with him Aholiab Exod. 31.3 I have filled him with the Spirit of God in Wisdom and in all manner of workmanship for the tabernacle 3ly A Spiritual man judgeth not of Divine things by carnal reason Church Authority only Tradition or Custom but according to the Truth and Minde of God revealed in the Scriptures 1 Cor. 2.14.15 But the Spiritual man judgeth all things c. Job 32.8 The Inspiration of the Almighty giveth man Knowledge Which Apothegme may also be referred to the former sense that God qualifies and fitteth every person whom he commissioneth for any Imployment as to teach others Yea persons unregenerated may have something like to this Orthodoxie as that understanding Scribe who in Conference with the Lord did give the true and Spiritual sense of the Law upon whom it was accordingly pronounced That he was not far from the Kingdom of God Mark 12.34 Yet being at a distance from true Conversion all the knowledge he had was only by the common illumination of the Spirit which and other common gifts of the unconverted whether they differ specifically or gradually only from the saving knowledge and graces of the Godly I shall not here abide to determine 4ly Every Pious Person is led by the Spirit of God both in his Conversion when Gods Spirit enlightneth the Understanding and reneweth their Will and likewise afterwards directing and quickning to all Duty which Light and Grace he bestows in such measures as fitteth the work wherein He in his Infinite Wisdom imployes them as reading the Scriptures Praying Preaching Writting doing of good Works and suffering when called thereto Of this the Holy Spirit is the efficient cause he bids us do well Yet it is God who worketh in us both to will and to do of his good pleasure Phil. 2.12.13 so 1 John 2.20 Ye have an unction from the Holy One and ye know all things And this Illumination is by Divines called Subjective Revelation because of the agreement betwixt our Souls and the Divine assistance and to distinguish it from the pretended Enthusiasm of deluded Persons who boast of new Revelations as the chief Rule of their Faith and Manners And in this sense Luther Zuinglius and other Divines who are cited in Quakerism no Popery from pag. 19. are to be understood when they write that the inward word of God and the dictats of the Holy Spirit are the true word of God which profit unto Salvation which is also the Sense and meaning of the ancient Holy Fathers when they speak of the leading of the Spirit of God as S. Chrys upon John 6.63 Christs words are to be heard according to the Spirit And whoso heareth them after a carnal manner profiteth nothing And S. Cypr. de S. sancto p. 485. edit Par. cum Annot. Ja. Pamel Suspiration Inspiration and Aspiration in the Godly they have from the Holy Spirit the cause and effect Matter and Increase 5ly The Prophets and Penmen of the Holy Scriptures were in a strict sense Divinely inspired 2 Pet. 1.21 They spake as they were moved by the Holy Ghost 2. Tim. 16.17 All Scriptures is given by the Inspiration
D. D. AN ADVERTISEMENT Anent the Reading of the Books of Antonia Borignion By GEORGE WHITE Minister at Mary-Culter near ABERDEEN They have a Zeal of GOD but not according to Knowledge Rom. 10.2 All Hereticks diminish the Authority of the Holy Scriptures Tert. de praesc c. 49. Enthusiasm is an Impiety whereby a Person hardily bent for the Inward Worship of GOD doth boldly violat and despise His Commands as to outwards Mr. Henry Scougall P D in Aeth l 4 c 8 de justitia ABERDEEN Printed by JOHN FORBES Printer to the TOWN and UNIVERSITY Anno Dom. 1700. The TABLE or INDEX SECTIONS SUBSECTION 1. NUM POINTS SUBS. 2. SECTIONS Sect. 1. The Occasion and Purpose of the Advertisement page 1 Sect. 2. How I have read her Books and the Rules of Arguing p. 3 Sect. 3. Q. If A. B. was Divinely Inspired p. 7 and Sect. 4. Subs 2. N. 2. p. 83 Sect. 4. Q. If her Doctrine be conform to the Holy Scriptures p. 23 Subs 1. Of the Essentials of Religion p. 24 N. 1. Concerning GOD and the Blessed Trinity p. 25 N. 2. Of CHRIST and his Satisfaction for Us. p. 31 N. 3. Of Mans future State p. 40 N. 4. Anent the Love of GOD. p. 45 N. 5. Of the Holy Scriptures p. 51 N. 6. Miscelanies relating to the Essentials of Religion p. 53 Whereof the 1. Point is Of GOD'S Decrees and the Doctrines depending thereupon p. 54 2. Of the Image of GOD in Man p. 60 3. If Man sinned before he sinned p. 61 4. Of Perfection p. 62 5. Of Perseverance p. 64 6. Anent the Sacraments p. 66 7. Of Pastors and Church Government p. 69 N. 1. Of Accessories in the general p. 73 N. 2. Of A. Bs. Accessories in particular p. 77 N. 3. Of her Contradictions p. 89 Sect. 5. How Errours in Books shall be discerned p. 92 Sect. 6. If any should read the Books of A. B. p. 94 Sect. 7. If Borignianists be a New Sect. p. 96 Information to the Reader LEt the Reader of this little Book remember that for brevities sake the two Letters A. B. Signisie Antonia Borignion Ap. the Apologie for her S. V. Solid Vertue L. W. Light of the World Pt. the Part of the Book that is cited P. the Page thereof And according to the Table Sect. the Section Subs the Subsection N. the Number of the Subsection And Po. the Point of it Q. Question A. Answer Obj. Objection SECTION I. The Occasion and Purpose of this Advertisement HAving observed with Regrate for several Years bygone sundry well-meaning Persons and some of them not Unlearned to have vented many Errours concerning the Holy Scriptures the Gospell-Sacraments Church-Government the Pastorall-Office and other most Sacred Establishments of the Christian Religion which they had pick't out of the Pamphlets that are said to be written be A. B. a Flandrian Yea some young men of good expectation by reading these books inadvertently had their Melancholy height'ned to an excessive degree therefore it seemed good for the Truths sake which we ought to contend for Jude 3 and for preventing by the LORD's Blessing further inconvenience that way to write a seasonable Advertisement in meekness and love Eph. 4.14 That we be no more children tossed to and fro and carried about with every winde of Doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive That Christian People may not through blind zeal snatch up any pretence of piety without due examination and it often fals out that some out of a Capricious fancie of defending Innovations leave the high and troden way to Heaven so wander in a Wilderness of Errours It is here proposed that all who tender their Souls Interest may in this case observe the Divine Oracle Rom. 16.17 18. To mark them which cause divisions and offences contrary to the Doctrine which they have received and avoid them who with good words and fair speeches deceive the hearts of the Simple This Tractat shall be short and so not tedious to any Reader because in a late Apologie for A. B. printed at London Anno 1699 two pious and learned men to wit Dr. John Cockburn and the Author of the Snake in the Grass and the History of Sin and Herefie are fiercely attaucked for writting against her who doubtless if alive will answer for themselves which yet will require a considerable time for them to answer all the Defences which the Ap. hath alleadged for A. B. and her Abetters her whole Life Actions and Writtings So my present undertaking is only to act the pairt of their fore-runner as one who doth what he can to stop the progress of devouring Fire till greater power arrive to extinguish it SECTION II. How I have read her Books and the Rules of Arguing BEfore I come to adduce the Rules of Disputing it is to be noticed how the Ap. in his Preface declares that he is perswaded in his Conscience that the Writtings of A. B. tend to the reviving of the Spirit of Christianity Which can have no more force to perswade others to be of his Opinion than the Canting Insinuations of the Bygots of all Parties declaring assevering and swearing that themselves only are in the Right and their Opposites in the wrong A mans erring Conscience cannot oblidge himself to believe a Lye or to do ill things it only binds him for to use the means to get it better informed and far less should such a vehement Protestation of his Conscientious Perswasion of the goodness of such rare Teneds as are here questioned procure the Assent of Rational men but the solidity of his Reasons if he hath any according to the Scripture 1 Pet. 3.15.16 There are four Rules of reading Books aright and judging of the Authors Sentiments or there are so many Postulats pre-required to the right disputing of any matter as they are set down in the Ap. Pt. 4 p. 334. 1 To be well acquainted with what we censure 2. If the Scope of A. Bs. Writtings be good and agreeable to the main end of Religion in that case to bear with litle escapes 3. To read her Books without prejudice or an evil eye 4. To narrate and interpret faithfully All which Rules he alleadgeth these gentlmen have transgressed who did write against A. B. And to obviat such an Objection against my self I have observed and shall firmly adhere unto the third and fourth of these Rules without exception being so far from having a Prejudice against A. B. and her Abetters that I wish with meek Moses Numb 11.29 That all the Lords People were Prophets and that the Lord would put his Spirit upon them And the Teneds or Sentiments which I intend to examine shall be truly narrated either in the express words of A. B. and her Ap. or the import thereof without distortion The second Rule needs some Qualifications for a good Purpose doth not justifie an evil Action no more than Sauls sparing the Cattel of
of God c. The Prophets and Apostles were without any previous Ratiocination of themselves powerfully moved by God both to Teach and Write the Rule of Faith and Manners and that infallibly both as to Matter and Words which they proved to be immediat Objective Revelation or rather Gods word than their own 1 Thess 2.13 by the gift of Tongues Miracles Oracles Visions discovering of Secrets foretelling things to come and the conversion of men to God beyond and above the ordinary Humane Means The phrase thus explained I come to state and answer the Question to wit if A. B. was Divinely inspired The Ap. spends the third part of his Treatise being 38 leaves aiming to prove that A. B. was led by the Spirit of God or what is the same on the matter divinely inspired but never shewing in what sense or meaning he would have the World believe that she was so and therefore all discoursing to that purpose looks too like a continued Sophism commonly called Ignorantio Elenchi or a Fallacious way of arguing seeming to prove the thing intended by an hudle of pretended Arguments which yet conclude nothing as to the main point under Debate Viz. In what sense or respect he alleadgeth his A. B. to have been Divinely inspired 1. Which now to examine particularly I grant that she was Divinely Inspired in the first of the five respects forementioned i. e. She had a Rational Soul if ever there was such a person as A. B. which some doubt of who lived in Flanders about the time she is said to have been at Lisle and yet heard nothing of her but this is not all which the party means by her being Divinely inspired since she pretends to more than an ordinary Spirit 2. It is more to be doubted if she was divinely inspired in the second sense to wit if she was fitted and well qualified for the condition and imployment that she set out for in the World which was three fold the Mistris of a Familie a School-Mistris and a Prophetess or a Teacher to reform all Mankind There is but little evidence given in her own writtings of he Discretion and far less of Divine inspiration in guiding either her School or Family tho she pretended to the knowledge of discerning Spirits and the very thoughts of peoples hearts Pref. to L. W. p. 41 for she testifieth of her self S. V pt 1. p. 196. how all her 32 Scholars at Lisle were in Actual compact with the Devil and yet did very well what she taught them Also the Ap. writes of her pt 4. p. 323. that all her Servants were Witches and for a long time designed to murder her for her Riches yet mentioneth nothing that ever she dismissed them before her Death And if she had a Prophetical Spirit that shall be tryed anon 3. The third and fourth Respects may be considered together whereanent I charitably think that A. B. was a pious person and so was led by the Spirit of God as any other godly person is Rom. 8.1 But this concession will not satisfie the Ap. who holds her to have been incomparably holy and to have exceeded in knowledge the greatest Divines pt 3. p. 240.241 And therefor her pretension must be tryed in another sense Obj. How can she be called pious who wrote many Errours and was very proud and Uncharitable A. 1. She spake aright of Religion in sundry things which might have been by Divine Conduct but in her Mistakes and Errours she was led by her own spirit Ap. p. 216.217 As she confesseth in another Case when she was deluded by St. Saulien p. 239. And it is probable that she intended not to have written Lies or Fopperies which happened either through her want of the means of true Knowledge or the neglecting thereof as the Reading of the Holy Spriptures and Systems of Divinity and medling with things too high for her Ps 131.1 She might have been Pious tho not pefect and persons ought to be charactered from their better pairt and not from the worst from the set of their Spirit and tract of their Life rather than from particular Actions or Escapes and especially if they endeavour to discover and mortifie all Sins in themselves 2. This Obj. might be easily answered in the opinion of A. B. that Saints may apostatise totally and finally even they who have attained to perfection and could keep all the Commandments of God Which is defended be the Ap. pt 2. p 136. which yet is a gross Errour as shall afterward be shown for according to her Hypothesis it might follow that she wrote only Truth she was Humble and Charitable so long as she continued in the state of Grace but wrote her Errours became Proud and Uncharitable how soon she lost the Grace of God and fell into the estate of Damnation 4. As to the fifth Sense or Consideration of the Conduct of the Spirit of God which is the publick and ordinary acceptation of it namely a Prophetick infallible Spirit This I positively affirm A. B. had not in her writtings and so the Question is answered Negativly in Oposition to the affirmation of A. B. and her Ap. and it is thus proved 1. The Holy Scriptures which were written by the Holy Prophets and Apostles have a self Evidence in them shewing themselves to be the Word of God or the Dictats of the Holy Spirit to wit the matchless Sublimity of the matter the Holiness Purity and Harmony of the whole the Efficacie or effectual working for converting Souls to God besids their confirmation from the Pen-mens speaking of all Languages which they had never heard nor learned and other Miracles accompanying them extraordinary Visions sure Prophecies the Antiquity and preservation of the samen and the Confession of Adversaries But A. Bs. writtings have nothing the like Confirmation and therefore she had no Divine Inspiration in writting them The Major is granted by all Christians and the Minor is also clear since neither A. B. nor her Ap. pretend to such Testimonys tho their pretence be very high 2. The Scriptures written be men Divinely inspired are a perfect Rule in Religion teaching us how to glorifie God and be saved our selves 2 Tim. 3 16.17 That the man of God may be prrfect And we are to hold them accursed who would add to this Canon Gal. 1.8 Rev. 22 18. Therefore A. B. dare not pretend to such inspiration under pain of the curse Obj. You have wronged A. B. by mistateing the Question for she did not pretend to Prophecie or to write by an Infallible Spirit as the Prophets and Apostles did but only to interpret the Scriptures to live well and to teach others to do so L W. pt 1. p. 133. There she promiseth to write a Commentary upon the whole Scriptures tho she never performed it A. First denying the Charge for she is not wronged by me nor the Question mistated since it is the ordinary and received Sense of the Phrase to be
like A. Bs. yet none of them was Divinely Inspired Q. Instance How could an unlearned Person write as she did without Divine Inspiration A. 1. It is much doubted if Poiret or some other man wrote not these Books that are said to be hers 2. It is very conceavable how one Unlearned but of a Melancholly Temper and Luxuriant Fancie might write such Books getting Terms of Art by Converse with Learned Men and a Schem and Copy of their Fancies and high flown Notions by reading some of these called Mystiches such as Theular and Joannes à Cruce yet without Divine Inspiration Obj 3. She wrote without premeditation and did neither correct nor read over what she once wrote A. That is not like to be true yet if it was indeed so then her writtings are somuch the worse Obj 4. She had no Worldly aim therefore c. A. Many pretended Enthusiasts seemed to have as little who yet were not Divinely Inspired Obj. 5. She reached the Consciences of Others therefore c. A. All Sectaries and Shismaticks have the like pretension accounting the People of their perswasion the only Inlightned and Godly Party having the Old Gnosticks for their Patrons in Monopolising Godliness to themselves Iren. L. 1. G. 1. see Corse instr L. 1. C. 37. and L. 14.2.1 whereas the truly Orthodox rather make one Christian than an hundred of their Opinion Obj. 6. Her Writtings had no contradiction in them therefore c. A. It shall be shown she had in the next Section as for Example on this present Subject She affirmed that one might know by his Natural Spirit her self to be Divinely Inspired Ap. pt 3. p. 197 But against that p. 200. None can discern her to be Divinely Inspired who is not so himself now to know a certain thing by the Natural Spirit and not to know it thereby is a Contradiction but to know by the Natural and not to know but by the Divine Spirit is to know and not to know by the Natural Spirit which is a clear Contradiction of her self whereas GOD's Spirit cannot contradict Himself He being Truth it self Obj. 7. She had a Pious Life and taught rare Penitence therefore c. A. St. Aug. Epis 106. accounts that Pelagius the Arch Heretick deceived many by the strictness of his Life and Doctrine so he taught the Doctrine revived now by A. B. That riches should be abandoned and that we can by a strict penitence merit remission of sins c. Obj. 8. A. B. affirmed that she was Divinely Inspired therefore c. A. But I have proven the contrary therefore she was not Divinely Inspired SECTION IV. Q. If the Doctrine of A. B. be conform to the Holy Scriptures A. THis is the second Material Head in this Tractate for if it be true which is often written be A. B. and her Ap. That her Doctrine is agreeable to the Holy Scriptures which are the only Publick Standard of Truth then it would be most injurious for any man to offer to give Chek unto it Therefore I hope it will be no less profitable than pleasant to the Readers that this be fairly put to the Test and if it appear upon an impartial inquirie that not a little but very much of A. Bs. Doctrine be alien from and contrary to the Scriptures it may happily prove an Antidote for ingenuous People that they swallow not down her Poisonous Errours together with her Varnisht Pretensions to Devotion and Piety for to write Errours pretending to be Divinely Inspired makes the sin the more hainous to father Untruths upon the Spirit of Truth SUBSECTION I. Anent the Essentials of Religion THe essence of any thing is that which we conceive in the first place as the definitive Idea or formal Notion of it and without which it could not be such a being as the Soul and Body are the Essential Parts of Man so the Essentials of Religion are these most necessary and fundamentall Truths which if any Person disown he is accounted an Atheist or Heretick and none of the True Religion In the beginning of the next Subsection I purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider the Aps. distinction of Essential and Accessory Verities and at the present for dispatching's sake shall admit of his Definition of the Essentials of Religion p. 1. p. 3. 4. 5. 6. 7. 8. 9. that they are such Truths without the Express Knowledge and Belief of which none can be eternally saved A. B. and the Ap profess that they own the Apostles Creed and that they are content that her Doctrine be entirely tryed by the Holy Scriptures L. W. Pref. to the English Reader now their Knowledge and Ingenuity in that main Point whether or no their Doctrine be agreeable to the Scripture and the Creed which is collected therefrom shall be brought to the tryal distinctly in the subsequent part of this Section SECTION IV. SUBS. I. N. I. Concerning GOD and the Blessed Trinity THe word Religion is taken from a Latine word Religando Binding for it is an Holy Law or Doctrine binding or obliedging Man to worship and serve GOD and binding us to Him for our own Salvation It is the Chief thing in Religion to have true Knowledge of GOD in order to the glorifying of Him and next to that how we shall be happy by Him John 17.3 This is Life Eternal that they may know Thee the only true GOD and JESUS CHRIST whom thou hast sent Heb. 11.6 For he that cometh to GOD must believe that He is and that He is a rewarder of them that diligently seek Him But A. B. had not a right notion of GOD Almighty when she wrote that man is made as a little God in his Divine nature inclosed in his humanity Our Souls are little Divinities The Soul is GOD and GOD is the Soul We are not to seek GOD without us GOD made us Deities depending upon Him The Church is an invisible Spirit and the Church is GOD himself S. V. pt 1. p. 54.75 L. W. pt 1. p. 42.53 110.111.113 and pt 3 p. 92. Such Doctrine cannot abide the Test of the Holy Scriptures which teach us that GOD is the most perfect Being most Simple Infinite Immense Immutable Independent and Eternal whereof the contrary properties are in the Creatures Deut. 6.4 The LORD our GOD is one LORD But if the Church or the Soul of man be GOD then there must be more Gods then One which to affirm were blasphemous and hereticall The Ap. p. 52. attempts to answer this citing John 17.21 and thence infering that seeing man may have some sort of union with GOD A. Bs. words may be favourably Interpreted That is but a weak subterfuge for the Learned Author doubtless knows that the Text John 17.21 and its Parallels do not excuse A. Bs. foresaid language for CHRISTS praying That Believers might be one in Him and one among themselves imports only their being Members of His Mystical Body that thereby they might recover the
without sin The foresaid Errour of A. B. is a great one but behold a greater Against the Satisfaction which Christ the Redeemer made to Divine Justice for us That there was no need for Christ to become Man to suffer or die for our Redemption that He had been Incarnat tho Man had never sinned to converse with us visibly upon Earth that GOD was not honoured by His sufferings and that he suffered only by accident for the instruction of Men and their relief and to give them a good example L. W. pt 1. p. 139. 140. 141. 142. and pt 3. p. 53. This Heretical Doctrine is catcht from Photinus and from Socinus L. de Serv. c. 3.4 per tot That Arch-Heretick and Heir of Arrius who denyed the Divinity of Christ and is the Father of the Atheists that now infest many places in Europe whether they call themselves Deists Theists Unitarians or under whatsoever Denomination they pass at the Time The foresaid Doctrine is no less Absurd and Heretical when it proceeds from A. B. and her adherents than as it is disseminated be the Socinians who pretend to be Christians as well as they for they all strick at the root of Christianity teaching that Christ suffered for our behoof but not in our stead that it is enough to say He set Captives free whereas Redemption imports paying of the Ransom also for us both of them deny the Vindicative Justice of GOD pretending to cry up his Love and though they pretend to the highest Reason yet how unreasonable is it to say that the SON of GOD suffered as He did without a necessity of satisfying the Justice of GOD thereby and suffering of the greatest of Punishments due to Us for Sin And without which all Mankind had perished eternally as well as the Devils It was the admirable free Love of GOD which made the Difference and it is the great Foundation of Saving Faith That when we were sinners outlaws and rebells Christ dyed for Us Rom. 5.8 Now I shall cite the Scriptures for the Satisfaction of Christ whereby I am perswaded that the Impartial Reader will easily perceive that the foresaid Doctrine of the Socinians and A. B. is inconsistent therewith and so inconsistent with the Creed and the Essentials of Religion notwithstanding of her Profession and her Ap. to the contrary John 10.25 I lay down my Life for my Sheep Mat 20 28. The Son of Man came to give his Life a Ransome for many Acts 4 12. There is none other name under Heaven given whereby we must be saved Gal 3 13. Christ hath Rdeemed us from the Curse of the Law being made a Curse for us Eph 5 2. Christ hath given himself for us an Offering and a Sacrifice to GOD 1 John 2 2. He is the Propitiation for our sins Rev. 5 9. Thou hast Redeemed us to GOD by thy Blood These Texts pondered It may probably seem strange to some who rashly were taken with A. Bs. Books how any Christian could have written so perversely of Christ as is forementioned but they may marvel the less when they finde her writting very often liker to an Infidel than a Christian as when she asserts that Mahometans and Gentiles may be saved by resigning their wills to GOD without mentioning Faith in Christ that the Jews are yet the People of GOD that they love GOD more than any other People that their being despised may perhaps satisfie for putting Him GOD to Death and that their hopes of the Messiah yet to come is well founded on the Word of GOD. L. W. pt 2. p. 127 131 and pt 3 p. 3. 168. How can the Jews be the People of GOD who were cast off for their Infidelity in S. Pauls days Rom. 11.15 If the Love of GOD which A. B. boasts of so much be of that kinde with the Jews love to GOD then it is but a lifeless Fancie instead of the true Love of GOD since the Jews have not Faith in Christ and True Faith worketh by Love Gal. 5.6 of which in a number a part afterwards neither Jewes Gentiles Mahometans or any Infidels can resign their will to GOD remaining Infidels so it is nonsense and repugnancie in the adject to write that they doe for none can be Accepted of GOD but by Faith in his beloved Son the only Mediatour Eph. 1.6 What a rare piece of confidence is it for A. B. and the Ap. to aver that they own the Creed and the essentials of Religion and to mantain the direct contradiction thereof for if the Jewes expectation of the Messiah yet to come be well founded on the Word of GOD as she sayes in the fore cited place then the Christian Belief is not well founded thereupon that in the fulness of time as Gal 4.4.5 he was conceived by the Holy Ghost and born of the Virgin Mary and the rest of the Articles of the Creed concerning Him are false if A. B. speak Truth For the Messiah to have already come according to the Prophecies in the Scripture and performed the work of our Redemption in the exercise of His three fold Office and to be yet to come as the Jewes vainly expect is a flat contradiction nor can I conjecture what the wit or cunning of any Ap. can answer for A. B. in these things unless it be said that A. B. is generally misunderstood for her Christ is not our Christ mentioned in the Belief who was Prophecied of in the Old Testament and of whom the New Testament is an History But her Christ is an imaginary Christ which proceeded from Adam before the Woman was made and came not of the Seed of the Woman L. Etoile dumatin p. 32.33 and Ap. pt 1. p. 47. And to evite a very strong Argument against her fantastical Christianity taken from Gen 3 15. which is the first promise of Christ importing the very tenor of the Covenant of Grace she brings forth a rare sort of new coined blasphemy like John of Leyden or Nailour the Quaker who called themselves the Messiah so she affirms that she is That Womans Seed which should bruise the Head of the Serpent L W. pt 3. p. 47. This is that A. B. of whom De Cort. her admirer says Pref. to the L. W. p. 41. That no Body since the Creation of the World Explaines the Scriptures so well as she doth but behold what it comes to The Ap. pt 2. from p. 90. to the 100 useth much Art to smooth the Doctrine of A. B. against the Satisfaction of Christ He distinguisheth a mans being substituted to suffer for another and declares that A. B. held such a substitution to be false and diabolical as procures a discharge to the Party offending but granted a substitution of love whereby Christ merited that we should by our penitence merit Salvation adding our own merits to Christs Sacrifice to satisfie the Justice of GOD and mockes at a man who declares he is but a frail creature and hopes to be saved
good things I have noted on Discursus Academicus his errours in this matter neither have I read in any Book of A. B. where she retracteth the foresaid errours and if the Ap. hath done it he should have told us of it Now to put a period to the first Subsection anent the essentials of Religion it is manifest I hope by what I have written to the impartial Reader that A. B. had no good skill of Religion were it but for one reason that she preferred Heathenism to Christianity by assirming that Heathens Turks and Jewes had more reason and Religion than Christians Pref. L W. p. 9.10 And that not one Christian is so much resigned to GOD or did understand true vertue so well as the Heathens did pt 3. p. 129. And since her Sentiments are against the Holy Scriptures and the essentials of Religion she hath not represented the same aright nor revived the Spirit of Christianity neither was she Divinely Inspired to publish the Gospel to the World which was the thing thus to be demostrated SECTION IV. SUBSECTION II. NUMBER I. Of Accessories in the General THe Ap. pt 1. p. 3 4 5 6 7 8. and 9. comprehends all the Doctrine of A. B. in the two general heads of the Essentials of Religion and her accessories which distinction I promised to examine in this place Sect. 4. Subs 1. Initio The word Accessory which is taken from the Latine word Accedo signifyeth ordinarily to come to to follow or add to any thing but in the English for the most part it soundeth ill to be accessory importing the abetting or partaking of a Crime In the civil Law it signifies an Adminicle or Addition to a statute of which it is required that it be not alien from or contrary but that it follow the nature of the principall to which it is an Appendix De regulis juris in sexto reg 42. But in Divinity few or none sound writters use the term Accessory in comparing points of Religion among themselves the ordinary distinctions are of Essentials and Integrals of things necessary and expedient Essential or fundamental points are the Doctrines clearly revealed in Scripture and upon which the Holy Ghost the Revealer hath put the caracter of necessity to be believed for Salvation as the sum of the Creed is The Integrals are other Doctrines taught by GOD to make up the whole as the several parts of Mans Body make the composition of Man intire so the uniform obeying all the Commandments of GOD make up the whole of Religion Again the Articles of Religion are either the necessary and indispensable means of obtaining the chief ends thereof to wit GODS Glory and Mans Salvation such as Faith Hope Love and Repentance or they are necessary by Reason of the Precept because commanded by GOD such as the Sacraments and the publick and ordinary Worship of GOD. And further all things commanded by GOD are called necessary and things injoined by the Church for Edification Order and Decency are said to be of positive right and expedience And some things not fundamental which are but darkly revealed in Scripture Christians may keep Peace and have communion together albeit they have different Opinions thereanent as in points of Discipline concerning which whoso would be fully informed he may read Isaak Causabon on the Epistle of King James the 6th to Cardinal Perron anent the Peace of the Church But A. Bs. Accessories can no wayes be reduced to any of the foresaid branches of the points of Religion as being either necessary true lawful or expedient which shall be manifested in the next number Neither is it obvious viewing all Christian Churches to find out a parallel to A. Bs. notion of Accessories but that which it mostly resembles is the decretals wherewith the modern Romanists have stuffed the Canon Law of which it is truely said that the Old Decrees had been good if they had wanted the Alae Wings and new additions forced upon them So her representing the Essentials of Religion and pressing of Piety had been good if she had understood them well and done it without diminution of any or adding extravagant flights and fancies to wing them throughout the whole World in her own conceit There remains yet to be discussed another sense of the word Accessories and that is in military terms Auxiliaries or additional forces are called Accessories but there can be no reasonable translation of this to A. Bs. purpose for the Truths of Religion contained in the Holy Scriptures are perfect and sufficiently able to serve their turn to defend themselves and to make the man of GOD perfect unto Salvation without such additions or auxiliariâ—es as she proposeth For they are but meer intruders coming uncalled over which a vigilant eye should be had lest if intertained or let alone they prove such auxiliaries as the Mammaluks did in Egypt and the Saxons in England who betrayed and subverted the Natives whom they came to aid because both their Principles and Interests were contrary to each other Obj. O but says the Ap. pt 1. p. 45. There is no such evil to be feared from A. Bs Accessories for they tend to advance the main ends of Religion and tho they be not warranded in the Scriptures yet they are neither hurtful nor damnable A. To answer which Objection shall be the subject of the following Number of this second Subsection anent her Doctrines NUMBER II. Of A. Bs. Accessories in particular IN this inquest all the Doctrines of A. B. relating to and depending upon the Essentials of Religion might be reviewed since the Ap. comprehends the whole of her Doctrine in these two Essentials and Accessories without noticing the third branch of the division namely Doctrines which tho not Fundamental or Essential yet may either further or prejudge the Essentials of Religion as they are either true or false proper to Religion or improperly mustered therewith but that being in a good part done already Subs 1. n. 6. wherein it is proven in seven Points that many of A. Bs. Doctrines which are nearly related to the Essentials of Religion are very erronious and disproven of the Holy Scriptures I proceed now to examine other Doctrines which she reckoneth not among the Essentials of Religion and so they must be indeed her Accessories 1. That Man before he sinned did feed upon the quintescence of things being altogether Spiritual he could flee in the Air and go to the Centre of the Earth and so it shall be with Man afterwards when Christ reigneth upon Earth with the Saints This Doctrine is disseminated throughout all A. Bs. writtings and approven be the Ap. pt 1. p. 46. 47. which is not so innocent as he represents it but is both hurtful and damnable For it contradicteth the truth of the History of the Creation of the World written by Moses in the Book of Genesis be the dictating of the Holy Ghost which accomodating to Vulgar Capacities mentioneth not as other
4. Subs 1. n. 3. how the exotick opinions of some School-men gave her wrong Sentiments of Angels in like manner hearing of some nice points debated among School men and Philosophers she was apt to adopt the worst side of the Problem which being once made hers out it flyes into the World as a new revealed verity for example A. B teacheth S. V. pt 1. p. 96. And the Ap. homologates pt 1. p. 62. That both our Souls and Bodies are propogated from Adam Contrary to Heb. 12.9 where GOD is called the Father of Spirits or the creatour of our Souls in contradistinction to our natural parents who are there termed the Fathers of our flesh And many other of her Accessories she might have learned by ordinary discourse as that the Heretick Eunomius and generally the Gnosticks out of a pretence of magnifying Faith said that good works were not necessary This false and odious opinion her La. after her charitable manner doth most frequently father upon all Protestants without due consideration that St. Aug. confuted it L. de fide oper Whose orthodox strain is followed by Calvin and all Proteslant writters and Billarmine himself de Justif L. 3 c 6. Vindicats Protestants of the foresaid imputation Obj. 2. It was asserted in my hearing by some whom the Borignianists had mistuned that there are more than two thousand verities speaking of these Accessories set out in the Books of A. B. which are not to be read in all the writtings either of Papists or Protestants A. I have discovered in her Books more than an hundreth falsities but have seen none of these new disclosed verities and if any favorite of hers shall be at the pains to number them let him take heed that he make not a false muster or rather such an appearance as drunken men see of great armies in the Air which instantly and quite disappear when sober people are curious to view them And if Accessories be called New Verities they should be rejected on that very head by reason that no truth can be new and all Truths are older than Errours Obj. 3. Have there not been some persons Divinely Inspired Teachers in all Ages such as Antonie and Paul the Anachorets St. Terese St. Briget and St. Katharine Theular and Thomas a Kempeis And were it not for fear of your Pastoral Office A. B. would be respected as one of these and her Books held worthy of all acceptation A. 1. There should be no ground to fear the falling of the Pastoral Office altho many now living were inspired in the measure of the Prophets and Apostles which will never be seeing the Canon of the Scriptures is compleat because the Pastoral Office is appointed of GOD for his especial Service and his perpetual presence is promised to be therewith even as if a King should reveal his will secretly to some special favorits it would no wayes follow from thence that the standing Laws should not be the peoples Rule and be expounded and executed by the settled Judges 2. None of these were infallibly inspired and no more was A. B. neither do I read that Paul and Anthonie the Egyptian Monks spake against the established Offices in the Church though they chused a Monastick Life in time of Persecution If A. B. had any Precedent it was the Spanish Nun Teresa who yet pretended not to be the singular or sole Doctrix of the whole World as A. B. did Thomas a Kempis and Teular were good men but why doth not the Ap. call St. Aug. Bernard and many more eminent men as well inspired as they Obj. 4. To what purpose is all this reasoning against A. Bs. Accessorie Doctrines Since the Ap. did premonish pt 1. Car. 13. p. 38. That if any person did not relish the Accessories he might let them alone that is to say he shall not be bound to believe them and let him forbear to dispute against them how much soever he be dipleased therewith A. That is a shift put into the mouths of all who are become raâ—hly fond of all A. Bs. writtings but it is such a silly shift that I marvel to hear any rationall person pronounce it for a defence when he is pressed with good Arguments against her Errours from Scripture and Reason In the common use of the phrase to let a thing alone is to forbear or to medle or concern with it on such an occasion as when a Boy is to be chastised for a fault he cryes let me alone but let us examine the Aps own gloss of the expression 1. First he says the meaning is you need not believe A. Bs. Accessories to be true unless you please Here he enjoins a rare thing Did ever any other persons pretending to be Divinely Inspired in all their writtings leave the Readers at libertie to believe the half of them to be true or no! Why did she mix and confound them in all her twenty two Books with the Essentials of Religion which ought to be believed and how can unlearned people seperate the Gold from the dross 2. He sayes dispute not against them so says Mahomet in his Alcaron c. 5. and elsewhere If Truth be in them it should be believed if falsehood it ought to be confuted or disputed against and many of them are such as is already proven Obj. 5. It hath been said to me that whoso writes against A. B. will be answered even as the writtings of Le. Clerk at Amsterdam and all Socinian Books are still defended by some persons tho they give much offence to the Church men were it not better then to forbear disputing in matters of Theologie than to increase it A. I aprove not A. Bs. Sentiments in this case who declares that the writtings of Luther Calvin and all the Reformers whom she accounts Hereticks should have been quite despised and not answered or themselves cut off L. W. pt 1. p. 27. It is our duty to dispute for the Truth and altho Errours have Abetters and defenders yet the Truth which is stronger than Errours will at last prevail Obj. 6. The harmonie or consent of all the parts of the Holy Scriptures is one evidence that they were given by Divine inspiration so A.B. never contradicteth herself which sheweth that she was led by the Spirit of GOD in all her writtings A. If she was led by the Spirit of GOD in all her writtings then she should not be opposed but there is one thing said and another thing seen and her deeds in writting falsities proves her saying the contrary to be untrue one may write Books without contradicting himself therein and yet without Divine Inspiration but the tryal of that point anent A. B. shall bring the fourth Section anent her Doctrines to an end NUMBER III. Of her Contradictions IF one proposition be true then the contradictory assertion must be false and no palliating or favourable interpretation can reconcile them as for Instance That is a most true saying which also is