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
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
Sacraments have we not as luculent Precepts for the constant use of them as of any other duties Mat. 28.19 Go teach all Nations baptising them c. 1 Cor. 11.23 I have received of the LORD that which also I delivered unto you and V. 26. As often as ye eat this Bread and drink this Cup c. A. B did snatch the Objection against the baptising of Infants from the Socinians and Anabaptists which is most frivolous that it is not commanded in express terms in the Scriptures Origen who lived in the second Centurie writting on Mat. 6.5.6.7 Assureth us that the Church had it always and that by tradition from the Apostles Yet are we more sure that it is a clear consequence from the Scriptures which being natural from the Text and undistorted doth ever import a Scriptural truth As we read Mat. 22.29 Our Saviour charged the Saducees anent the great Article of the Resurrection That they did err not knowing the Scriptures albeit not the express words of the Text Exod. 3.6 which he cited were directly against them but the consequence thereof so upon this sound foundation Infant Baptism is firmly grounded for the Sacraments are not only Signs but likewise Seals of the New Covenant and they to whom the gracious promises and conditions of the Heavenly Charter belong have a right also to the Seals appended thereunto Gen. 17.7.10 The Promise is to Thee and thy Children said GOD to Abraham Baptism comes in the place of Circumcision which was administred to Children when eight days old The right Preaching of the Word and Administration of the Sacraments are the ordinary means of our Salvation and undoubted marks of the true Church The Ap. pt 2 p. 154. to 159. Alleadgeth what he can to justifie A. B. in this which doth not satisfie 1 That she was above Ordinances Which is a vain boasting and contrary to GODS direction Gant 1.8 2 That she durst not go to the Popish Churches for fear of her life She could not be in alike hazard every where and how doth that excuse her for teaching that no Bodie needs go to Church or partake of the Sacraments 3 That she wrote a Book in defence of the Sacraments against the Quakers The Quaker who offended her was rebuked therefore by his Partie and they were reconciled with A. B. And at the best she contradicteth her self in this Point POINT VII Of Pastors and Church Government THe supposed Gentle-woman and pretended Illuminated A. B. and her Defender or Ap. transforming themselves into Angels of Light S. V. pt 1. p. 112 in all their writtings about Religion have indulged the swing of their absolut and independent free will in nothing more than in their ranting and railing at the Pastors of CHRISTS Flock and the Church Government For thus they write that it is unlawful for any to make it a trade or office to teach others S. V. pt 1. p. 115. L. W. pt 3 p. 90. The office of a Priest is an enemie to the resignation of Souls to GOD and Ap. pt 1. p. 53. All the evils of Christendom comes from the Pastors and all the Peoples degeneracie from their Guides I could adduce many more passages to the purpose but it is needless when the Ap. pt 2. p. 158. declares that the L. W. which is the chief of A. Bs. Books the Key and Rule of all the rest was written on purpose against the Pastors because of the degeneracie of the Roman Church Hereupon it may be reflected without debaiting if she was not injurious to write so against all the Pastors of the Church of Rome without exception of any how can it be thought true that she wrote against the Pastors of that Church only since she declares the Pastoral-Office it self to be unlawful and declaims as much against Protestants as Papists and besides them all Pastors in Christendom not excepting any either in the Greek or Abassine Churches or any where else in the World But on the matter it self how contrary is their Doctrine to the Holy Scriptures Whereby we are well instructed that the Alwise GOD who made Man a social Creature naturally inclined to society and thereby needing both Laws and Government did always prescribe Laws to Mankind and for the benefite thereof positively appointed the Government both Civil and Ecclesiastick and by a special designation Pastors and Church-Officers for his own immediat service and the Salvation of Peoples Souls Eph. 4.11.12.13 He gave Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of CHRIST till we all come in the unity of the Faith and of the knowledge of the SON of GOD unto a perfect Man unto the measure of the stature of the fulness of CHRIST Heb 5.4 No man taketh this honour upon himself but he that iâ— called of GOD as was Aaron Where the true Pastor is there the true Church is and when the Shepherd is smitten the Sheep are scattered abroad Mat. 26.31 So it is one of the main Policies of Satan for destroying the Church altogether to endeavour to bring all the Pastors under contempt as a fit mean for subverting the office it self and consequently to ruin the Church of CHRIST Such railing against all Pastors and the Sacred Function it self is as A flood of water cast out of the mouth of the Old Serpent the accuser of the Brethren for To drown if he could the Woman who is cloathed with the Sun that is the Church of GOD. Rev. 12.9.10.15 The accute Ap. when he readeth this part of the Advertisement may possibly say that the language savours of too much passion and the inference is too hard for may not A. Bs. words bear a more favourable interpretation such as that of the Disc Academ p. 16. 23. That Pastors and Church Government Sacraments and the publick Worship of GOD have no certain connexion with Mans Salvation nor are they certain necessary and infallible means of recovering the love of GOD and A. B. one where or another of her writtings mentioneth the Office of Pastors as a thing that may be reformed and to say that Sacred Offices or means ordained by GOD for his own Glory and Mans Salvation may be reformed is a more moderat Sentiment to hold their phrase than that they are simply unlawful and should be quite abolished Hereto it is answered that I designed in this Censure to evite all hard words as much as possible could be without prejudice of truth which is herein defended yet it is allowed as a maxime among moralists either in speaking writting or other actions to sharpen reason not by our own passions or affections but by these which the cause requireth I called her writting on this point against the Pastoral Office Ranting because her language to that purpose is the same with that of the wild Sect of the Ranters and railing which is calumniating or a wrongous caracterising and ascribing undue epithites to
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
Image of GOD Knowledge and Holiness and be cemented one with another in love but from this no Scripture language nor any Christian Commentator neither any wise man did ever infer that men should be called GOD Unless he would vouch the Manichees for his Authors who were vile Hereticks and held that there were two Gods one good and another evil they indeed taught That the Soul of man was of the substance of GOD As did other blasphemous Hereticks to wit Cerdonians Marcionites and Priscillianists which we have faithfully accounted by a most trustie and diligent antiquary Forbes of Corse in his Instr hist Theol. Li. 4. C. 5. N. 12. Citing also the Orthodox who refuted them Namely St. Ambrose Aug. Theodoret c. And how can the unlearned Readers of A. Bs. writtings distinguish her Opinion from theirs in this prime and essential part of Religion Likewise A. B. denyes GOD'S Attribute of Omniscience tho to deny any of his Attributes be to deny GOD himself when she taught that GOD doth not foresee all future Actions of a free agent which is defended by the Ap. pt 2. p. 127. 128. 129. This is contrary to the Scriptures John 21.17 LORD thou knowest all things Psalm 139.2 Thou knowest my down sitting and mine uprising thou understandest my thought a far off Are not these the Actions of a free Agent Moreover A. B. denyes the Justice of GOD which she learned from the pestiferous Socinus L. de Serv. p. 1. C. 1. c. Where he Sophistically argues because GOD is Love 1. John 4 8 Therefore there is no vindicative Justice in him which is defended by the Ap. pt 1. p. 22 where he affirms that the Scriptures which speak of GOD'S Justice and displeasure in threatning and punishing of sin are to be understood as these which attribute humane parts and passions to him All this contradicts the Scriptures which teach that hatred of sin and vindicative Justice are of the nature of GOD as he is Simple Pure Holy and Righteous even as Love and Mercy are of his Nature and Essence as He is good Habb 1.13 HE is of purer Eyes than to behold Evil and cannot look upon Iniquity GOD hath no parts at all nor passions and when they are ascribed to Him in the Scriptures such as Love Anger Hatred c. It is spoken by Us not for the infirmity of affections but for some likeness of His works and ours as St. Aug. wordeth it De Civ D. L. 9. C. 5. And the effect hath produced the word Revenge which truth of the vindicative Justice of GOD is clearly vindicated from all the Objections of Socinus by John Owen Diatr de Just Div. where he proveth that the application or exercise of GOD's essential Justice is to be understood when he punisheth sin as our soveraign LORD and Judge and likewise he removeth the mistakes of Rutherford and Twisse thereanent and the satisfaction of CHRIST wherein yet they were not of the mind of A. B. and the Socinians Then for the Blessed Trinity in the GOD-Head Head her Doctrine is plainly Heretical writting that it is a Romish Errour to say there are three Persons in the GOD-HEAD that there are in Him only three Powers Attributes or Properties of Truth Righteousness and Goodness and that her self had these three Properties L. W. pt 2 p. 109 and pt 3. p. 166 Lavie continue p. 553 554 L. W. pt 3 p. 80 Ap. pt 2 p. 84 85. These Sentiments so called by the Ap. are contrary to the Essentials of Religion to the Creed and to the constant Doctrine of the Catholick Church See some of many Scriptures 1 John 5.7 There are three that bear record in Heaven the FATHER the WORD and the HOLY GHOST and these three are One. Heb. 1 3. CHRIST is the express Image of His FATHERS Person see also how the Trinity was manifested at Christs Baptism Mat 3 16 17. The Father speaking from Heaven the Son present in Person and the Holy Ghost by a Dove So Preaching and Baptising are enjoined in the express naming of the Trinity or three Persons Mat 28 19. And thus the blessing is still pronounced 2 Cor 13 14. The Primitive Church still condemned all Antitrinitarians for Hereticks and particularly Sabellius and Samosatenus were accursed by the great Council of Nice Anno 325 Theodoret Eccl. hist L. 5. c. 9. Epiph. haer 6. For the very Doctrine now revived by A. B. That there were not three Persons but three Names and three Powers in the GOD-HEAD Whereas to exclude all Hereticks and to mantain the Unity of Faith in the Catholick Church it was expressed in all the approven Creeds which are Exegetick or Explicatory of the Apostles Creed To wit the Creeds of the Councills of Antioch Nice and Constantinople and of St. Athanasius That there are in the GOD-HEAD three Persons or Subsistencies having Incommunicable Personal Properties the Father begetting the Son the Son begotten and the Holy Ghost proceeding from them both three in One and One in three undivided in Essence or Substance with much more which is to be seen in them to this purpose So that it is evident A. Bs. Doctrine is inconsistent with the Scriptures and many Articles of the Creed NUMBER II. Of CHRIST and His Satisfaction for Us. IT is worthy the noticeing in the first place anent this foundation of Religion that A. B. in all her Books never once giveth CHRIST his due Tittles as it is in the Creed His only SON Our LORD or the LORD 1 Cor. 11 23. The Ap is guilty of the same omission till p 406. Some approver of A. B. in a Letter to the Ap. doth it And no marvel that they shift to speak of Christs Divinity since they write that He had a sinful Nature corrupt and rebellious to the Superiour part of His Soul produceing inclinations and temptations to sin though He consented not thereto S. V. pt 1 p 198. Ap pt 2 from p 198 to 143. This contradicteth the Holy Scriptures which shew clearly that he took to Himself our Nature but without sin which could not have been if any sin had been in His Nature for the very first motions or inclinations in Us to sin which School-Men call Primo-primi they are sins because of our sinful Nature even before we deliberatly consent thereto Jam 1 15. Lust when it is conceived bringeth forth sin Gen 6.5 Every Imagination of the thoughts of Mans Heart is only evil continually Whereas it was impossible that the Lord Jesus Christ could have had a sinful Nature otherwise the Divinity which is Holiness and Purity it self could not have been Hypostatically united to his Humane Nature neither could the Holy One Immanuel GOD with us have any inclination or temptation to sin in his Nature or proceeding from any thing in Himself as the Scriptures teach us 2 Cor. 5.21 He was made sin for us who knew no sin Heb. 4.15 He was in all Points tempted like as we are yet
by faith in Christ whereas it is manifest by the Scriptures alreadie cited and many more which could be shown that Christs suffering in our stead and thereby procuring to us remission of sin and freedom from the Punishment due to us therefore is a most true and Divine substitution and not false and Diabolical as A. B. saith 2 Cor. 5.19 GOD in Christ reconcileth the World to himself not imputing their trespasses unto them and not to impute to us our trespasses is to procure a discharge of the samen A wise man should not be ridicul'd for his wisdom but this is the wisest Course that a sinner can take to confess his own frailty and believe to be saved by the free Mercy of GOD for the sake of Christs Merits We do not deny a substitution of love as he calls it that of GOD'S free love in Christ Jesus whereby we are both Justified and Sanctified but neither Penitence nor any other Grace bestowed upon us can be called our Merit nor can there be any addition made to the Sacrifice of Christ which satisfied the Justice of GOD and is the only meritorious cause of our Justification The Ap. insists saying that we carp at the words Merit and Satisfaction while we grant the thing imported thereby that Christ by his Merits hath procured to us to do penitence and to imitat himself without which non can be saved by faith in Him This is the substance of all his suppositions or imperfect sort of Argument in the foresaid place which in the Schools is called a Sorites To which I answer briefly that the Orthodox have good reason to quarrel both at the words and the thing which he understands thereby for it is simply impossible that sinners can either satisfie the Justice of GOD or merit their own Salvation because there is no commutative Justice betwixt GOD and Man as there is in Contracts between man and man so that it were injustice not to remit sin upon all the penitence or good works that we can do He being infinitly Holy and we but frail Creatures who at the best are but Unprofitable Servants Luke 17.10 We ought indeed to evidence our Faith by a good life but to call our penitence or love to GOD or imitation of Christ our own merit is but a vain gloriation and derogatory from the satisfactory Merits of Christ for which I remit him to Bellarmin who is a great Orator for humane merits but confesseth that for the uncertainty of our own Righteousness and the danger of vain Glory it is most safe to place our whole confidence in GOD'S Mercy alone and his Goodness and a few lines after he sayes that without a Revelation no man can know assuredly himself to have true Merits or that he shall persevere in them to the end Likewise because nothing is more easie in this place of tentation than pride to arise from the consideration of good works R. Bell. Card. Jesu de Justi L. 5. c. 7. p. 1266 in 80. SECTION IV. SUBS. I. N. III. Of Mans future State IN the Seventh and two last Articles of the Apostles Creed sundry great Truths are included anent Mans future State which are clearly taught in the Scriptures and are of the essentials of Religion namely that after Death neither Soul nor Body perish but they shall be joined again by the power of GOD through Jesus Christ at the Generall Resurrection and set day of Judgment when He shall pronounce a righteous Sentence upon all Mankind giving unto those who have done well Eternal Life in Heaven and to the wicked Eâ—nal Damnation But A. B. makes a ludicrous Scene of all this writting that the World shall not be consumed by fire there shall be no judgment after Death nor a set and appointed day of Judgment nor any other sort of judgment than what is begun thirty Years agoe that good People shall not goe to Heaven but Christ coming with men and not with Angels shall dwell with them visibly for ever on Earth where they shall propagate their kinde Eternally being retired into a safe Corner of the Earth or rather to the Centre of their Soul to live in all pleasure and the Wicked to another Corner of it to be afflicted by Serpents and all evil things And she believes all this better than all the other Mysteries of our Faith L. W. pt 1. from p. 143. to 148. and from 150. to 159. and from 168. to 170. and pt 2. p. 131. 132. and pt 3. p. 146. And all the foresaid Heretical rapsodie is approved be the Ap. pt 2. p. 180. to 184. the Mysteries of Faith which she doth not so well believe as these her own whimsies are the Unity and Trinity in GOD the Incarnation and Satisfaction of Christ the efficacie of Grace with the free will of Man the Resurrection of the Dead the Day of Judgement and Mens then being mandated to Heaven or Hell These Opinions of A. B. are worse than the Old Millenarâ—â— who yet were still condemned by the Orthodox and Catholick Church which held that the Scriptures in no place promised Christs dwelling on Earth Bodily again but rather the contrary as Acts 3.21 Tit. 1.2 GOD that cannot lie hath in his Holy word assured us of the Truths which I have rehearsed on this head which also demonstrates the falsitie of A. Bs. Tenets lastly repeated John 5.28.29 The hour is comming in the which all that are in the Graves shall hear His Voice and shall come forth they that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of damnation Heb. 9.27 It is appointed unto men once to die but after this the Judgment Acts 17.31 He hath appointed a Day in which he will judge the World in Righteousness by that man whom He hath ordained 1 Cor. 15.15.16 For if the Dead rise not then is not Christ raised and if Christ be not raised your Faith is vain 2 Pet. 3.12 Hasting to the coming of the Day of God wherein the Heavens being on fire shall be dissolved and the Elements shall melt with fervent heat there are many parallel places of Scriptures as John 14.3 Mat. 25.46 1 Thes 4.16 The Sophistical shifts that are made be A. B. and her Ap. in the fore cited places for excusing their Errours shall be easily discussed Obj. 1. First Heaven is where GOD is therefore when Christ reigns with his Saints on Earth there needs no other Heaven A. It s answered neither GOD 'S essential Immensity nor His diffused Grace takes away the nature of things or confounds distinct places so Heaven is still His Thron and the place of the Blessed and the Earth his Foot Stool Obj. 2. If Christ doe not reign with His Saints Eternally on Earth then the Earth was made only for Wicked Men and Devils A. The Earth was made for GODS People who serve Him on it now in the Land of the living tho imperfectly but
are all His Works from the beginning of the World Eph. 1.4 Having chosen us in Christ before the foundation of the World Vers 5. Having Predestinated us to the Adoption of Children by Jesus Christ to himself according to the good pleasure of His Will and Verse 11. Who worketh all things after the Counsell of His own Will Again A. B. writes that man hath liberty to resist the Will of GOD L. W. pt 1. p. 192. which plainly contradicteth the Divine Oracle Rom. 9.19 Who hath resisted His Will And linked with these Tenets she asserts that gracious persons may apostatise and be eternally damned L. W. pt 3. p. 136. 137. which assertion is inconsistent with our LORD 's most gracious promise John 10.28 My Sheep shall never perish In fine There are disseminated throughout all her Books the whole Arminian Tenets concerning the Quin quarticular Question excepting that of universal Redemption which why she omitted imbracing all the rest it is not easie to conjecture unless it be for her want of Charity to the generality of Christians And as A. Bs. Doctrine in the foresaid Tenets is contrary to the Scriptures so it is contrary to the Exposition of these and the parallell Texts of Scripture received in the Orthodox Church For it was condemned by the Synod of Dort Anno 1618 both in the complex and in all the 5 heads thereof Which Councill was conveened purposely to put a Stop to the contagious Errours which were spread abroad in the Belgick-neather-lands by Episcopius Corvinus Grevinchovius and other followers of Jacobus Arminius Unto which chosen men were delegated from many reformed Churches who were well versed in the Doctrine of the Primitive Church and every way able Ministers of the Gospel who also after conference with the offending Party upon mature debate and deliberation finding the Arminian Doctrine inconsistent with the Holy Scriptures and the Confessions of Faith of the Respective Churches and tending to the reviving of the Pelagian and Semi Pelagian Heresies and not a little symbolizing with the pestiferous Socinians did condemn it altogether as said is Neither can it be justly thought that these worthy men were ignorant of the sense of the Confessions of Faith of the Respective Churches to which they belonged who were all approved and commended at their return home both by their Constituents and the King Princes and States which sent them for their actings in that Assembly Nor have the representatives of any Protestant Church ever since disallowed the Acts of the Synod at Dort and altho some particular men have vented some flights and fancies too favourable to the Doctrine of the Remonstrants that is not to be imputed to any National Church which by their publick Doctrine and Actings rather disapproves than allowes the samen Scotland had only at that Synod Mr. Bacanquell a Pious and Learned Man to represent it but England had four at first George Bishop of Landaff Joseph Hall Dean of Worcester and John Davenant afterwards Bishops who are and will be still famous in the Church of Christ for their labours in the work of the Gospel and particularly for their excellent writtings Dr. Ward was the fourth and Dr. Goad was sent over in stead of Joseph Hall when he came home sick Yet I own that it was both Piously and Prudently done by the Church of England with the consent and authority of our Wise and Learned King James the 6. to prohibite all rash Preaching or Writting excepting such as should be authorised thereto on these abstruse and intricat questions raised be the Arminians upon the heads aforesaid and whensoever they might be obliedged to touch upon them in explaining a Text of Scripture to a popular auditory to hold to Scripture language and the words of the 39 Articles and the approved homilies of the Church Many judicious People marvel how any man could have been at the pains to write so large a Book being tedious to be read as the Ap. for A. B. is but I finde that his plea for Arminianism in sundry parts thereof hath very much conduced to swell it to the bigness that it hath accresced to under his pen as pt 2. from p. 104. to 127. and pt 4. p. 386. 387. and often in other places thereof Wherein he hath studied to represent the positions and Arguments of the Arminians in behalf of A. B. in a taking popular dress yet in all his pleadings to that purpose I have not been able to discover any Argument which is new but what hath been often tossed heretofore and solidly answered and discussed by the Orthodox Writters which to repeat from them consists not with my Scope in this place But to shew that his arguing can be rationally answered I shall only at this time deal with one of his most plausible Topicks which pt 2. p. 112. is propounded thus GOD knoweth all things only according to their nature but the Will of Man being made a free faculty to chuse or not to chuse or to reject any object propounded unto it by the Understanding GOD doth not foreknow what it shall determine ever as a man who giveth the power of his goods to his Wife cannot fore-know how she will dispose of them This is but a meer fallacie from the homonomie or different significations of the words Knowing and Nature For GOD seeth not as Man seeth 1 Sam. 16.7 And He is Nature natureing Mans Knowledge of things is but finite and limited as himself is apprehending things to be of such and such a nature by the properties figure habitudes and effects which he discerneth them to have and were it not for these means of Knowledge they would define things otherwise whereas the omniscient GOD in whose eternal Idea all things had their first determinations knoweth all things comprehensively even all the possible causes effects and contrariety of things so of all Agents whether necessary or free HE knoweth our thoughts afar off Ps 139.2 GOD who Inspired the Prophet Elisha to tell Hazael what his free will would determine long ere he knew so much himself 2 Kings 8.12.13 He that teacheth man knowledge shall he not know Ps 94.10 Neither doth his simile hold for a wife is her Husbands equal to whom he may give power of his goods either prudently or imprudently but the alwise GOD hath not exempted any of His Creatures from the reach of His Omnipotencie or Omniscience The due consideration of the infinite difference between GODS Omniscience and Omnipotence and the Faculties of sinfull man serves also to disclose the grand Arminian Errour in suspending his Grace upon Mans free Will against the Essentials of Religion POINT II. Of the Image of GOD in Man A. B. asserts that the Image of GOD after which Man was created consists only in Mans free will and nothing else L. W. pt 1. p. 42. which is contrary both to Scripture and Reason for the Soul of Man being Spiritual and immortall imports as much of the Image
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