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 [Page 26]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 [Page 27]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, [Page 28]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 [Page 29]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, [Page 30]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 [Page 31]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 [Page 32] 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 Primo­primi) 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 [Page 33]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 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 [Page 34]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 [Page 35]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 [Page 37]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 [Page 38]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 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, [Page 39]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 [Page 40]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 [Page 41]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, E [...]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 [Page 42]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 Millenar [...] 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 [Page 43]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. Its 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 afterwards they shall serve Him perfectly in Heaven.

Obj. 3. Angels propagate their kinde and so shall Men doe, when the Body shall be made Spiritual.

A. That whimsie of Angels propagation, hath been started by some of the wildest of School-Men, but was rejected by the most Learned and Solid of them, as Aquinas, Sum. p. 3.75.7. c. Where he proves that Angels are of different Species. and Swares. Metaph. p. 120.121. That they cannot produce a Substance.

Neither is there need of propagation nor of a new Creation of Angels, there being so many of them made at first, Dan, 7.10. Thousand thousands, and ten thous and times ten thousand.

Obj. 4. GODS works abide for ever and therefore all living Creatures must propagate their kinde for ever.

A. 1. These words, For Ever doe often sig­nifie, no more than a long time.

2. GODS Works abide according to his Appointment, some for a lesser, and others for a longer time, some materially endure for ay, though changed in the qualities, as our Bodies after the Resurrection, and other Creatures once made never come to an end, as all Spirits.

3. There is no Marriage in Heaven and so no propagation, as Christ coargued the Saducees Mat. 22.30.

4 If Devils and Wicked Men should pro­pagate for ever, then their Posterity should ne­ver be judged, contrary to the Scriptures which Teach that all shall finally be judged, by GOD, Eccles. 12.14. Jude 6.

SECTION IV. SUBS. I. N. IV. Anent the Love of GOD.

IT is the high pretension of A. B. through­out all her writtings to reduce men to the Love of GOD, and values her self upon it, as if she had been the first in her Age, who had taught that sin consists in a privation of the Love of GOD, S. V. pt. 1. p. 52. That all Christian Writters, and particularly the reformers did not teach the Love of GOD, or they did it dryly and confounded the matter, and her advancing the Love of GOD, is the distinguishing mark of her writtings from all Systems of Divinity, and that all Church Coun­cills were of the Devil, drawing men from the Love of GOD, L. W. 3. Pref. to the 3. pts. and pt. 3. p. 45. and Ap. pt. 1. Car. 1.5. from p. 14. to 25. and p. 78. n. 42.

Is it not a pitifull Errour in any Christian, to applaud such writters? who under a vain pre­tence of advancing the Love of GOD, do rail at the highest rate, against all Christian writters without exception, is not that to do what they can to destroy all Christianity?

Herein they are like the Sea-Monsters called Syrens, who by a sweet voice allure passengers, [Page 46]till they get near to destroy them,; or like enemies, who set out the colours of Friends, to render us the more secure till they fall on with deadly weapons. So it is an usual trick for all, Hereticks and Enthusiasts, to set out for some true Hypothesis, as Jacob Bhemen did, by resignation to GOD, as much as A. B. doth by the Love of GOD: But let us ob­serve them well, and it will soon be apparent, that their colour is but fairding, and their cant­ing deceiving, and that they run from one ex­tream to another, and so loss the Truth which is in the midst; as Eutyches refuting Nestorius, did in opposition to him, fall into a new He­resie, anent the Natures of Christ, so it is exactly in the present case, the infamous Gnos­ticks of Old, and Antinomians of late, depraved the Law of GOD, pretending to exalt Faith, and A. B. runs to the other extream, out of a pretence to advance the Love of GOD, pe­nitence and imitation of Christ, as the means of attaining it, she cryeth up humane Merite and undervalues the Doctrine of Salvation by Faith in Christ Iesus. Ap. pt. 1. p. 25. Car. 5.6. Her Doctrine is very unsound and erronious, anent this essential Point of Religion; nor did she know what it is to love GOD, where­of she vaunteth so much, and reproacheth all others, not only as ignorant thereof, and ne­glecting [Page 47]that which is the chief thing in Re­ligion, but even as if they were enemies to the Love of GOD, and her self only the defen­der of it.

And for the instruction, or making good this my Charge against her, I shall not insist upon omissions, as the not describing the na­ture of the thing she writes of, shewing what is meaned by Love, either as it is a chief passion, or Theological vertue, how Faith and Love are compared together, and sometimes one of them gets the preference, and some­times the other, whether love of gratitude to GOD, or complacencie in GOD be recom­mended, or what are the true tokens of it, viz. love to GODS Truth, to his publick Service, to His People and many the like, which she doth not touch, but shall instance a few of her many mistakes, anent the Love of GOD, after that I have intimated to the Reader how the last Year, I noted some things which I found amiss in a Latine Pamphlet, entituled, A Colledge discourse of Comparative Theologie. which seems to be a masked abstract of Borignianism and particularly in the second note disclosed, the Authors Errour in affirm­ing that the Love of GOD is the chief end of Religion, in every state of Man, and all other things but the means of attaining it, [Page 48]which is not true, either in this Life or that which is to come.

For the Chief and ultimate end of all Re­ligion is GODS Glory and subordinat there­unto, is Mans Eternal Salvation. There are three special Heads of Religion, containing our duty in this Life, things to be believed, things to be done, and things to be prayed for: 1. In order to things to be believed, Faith is the chief Virtue. 2. As of things to be done, Love is the Spring. 3. And true Grace may be called Devotion, in respect of things to be asked of GOD, and hath its degree accord­ingly. Neither is Love only the chief end of Religion, in Mans future State of Blessedness, which consists, not only in the love of GOD, but also in the Intuition and Fruition of Him, with suitable exercises to be known hereafter. 1. Cor. 2.9.

Now to prove A. Bs. ignorance, of the Love of GOD, it is manifest, 1. First in that she said, the Iewes have the true love of GOD, who are Infidels denying the LORD that bought them. 2. That all Systems of Divinity teach nothing of the Love of GOD, that is, all the Creeds, Catechisms, Confessions of Faith, Expositions of Scripture, and all other Books that have been written by Christians, Theoretical or Practical, since the Apostles [Page 49]Days, are to be thus taxed; who could have written so? but either a person grosly ignorant of the love of GOD, or else extreamly im­pudent, in belying all the Christian writters, seeing it is as notour, as that the Sun brings light, that thousands of Christian writters, and some in all Ages (which if need were, could be easily named and produced) have written excellently of the Love of GOD, and far better than this roving person hath done. Nor is it like, that a Preacher wrote the Ap. for else he had not accused all others of dryness. 3. As the pretended inspired A. B. is most vain glorious, that she only had discovered the Love of GOD to be the great end of Re­ligion, so is she no less proud of the means that she had attained to obtain it, namely, such a penitence, and self denyall as merited remission of sins, and which should be added to the Sacrifice of Christ Lae. Temoing de verite pt. 1.59.61.64. and Ap. pt. 2. p. 91.99. But we have not so learned Christ Rom. 6.23. Pardon of sin and eternal Life are none of our merit but GOD 'S free Gifts procured by Christs merits. Eph. 2.8. whereof possibly more afterwards.

4. You have hitherto narrated such instances as convince my self of her ignorance in the main point of Religion, whereto a fourth [Page 50]shall be added, which probably will abait the fondness of her admirers, if it doth not alto­gether break her party, if they consider it a­right, who noticed not before what doctrine she taught; and that is, that every good Chri­stian must abandon Riches and Honour, and take no more of them but what is simply needful for the sustenance of Nature, and that of the least and meanest sort, for the strain of the Doctrine which her Party cryeth up run­eth thus.

A good Christian seeks to attain to the Love of GOD in perfection, which to do we must renounce self love, and love of the Crea­tures, and none can doe that but they who renounce Riches, and take meat and cloathing only to sustain Nature. S. V. pt. 1. p. 58. 59. L. W. pt. 1. p. 121. Ap pt. 1. p. 66. 67.

Now let all that have doted upon Borignianism, prove themselves to be her true Proselites, by this plat form of her levelling, which ere they doe, I am of Opinion, she will have but a very small Train of either Sex; As Henry Martin said in the Rump Parliament in Eng­land when it was proposed, to purge it quite of Immoral Men, purge it also said Martin, of all Knaves and Fools, and then we shall have but a thin House.

NUMBER V. Of the Holy Scriptures.

IT is doubtless of the Essence of Religion, to have right Sentiments of the Holy Scriptures, which are the word of GOD, and the Rule of Religion. But many of A. Bs. and the Aps. Sentiments, are wrong in this matter, for First, she perverts most of the Texts, which are cited in her Books, whereof one pregnant instance is already shown anent Gen. 3.15. N. 2. another is, of Mat 5.45. He maketh his Sun to shine on the Evil and on the Good, from which A. B. in­ferreth, that the Wicked have the true Grace of GOD, L. W. pt. 1. p. 43. whereas the words import only, that Worldly things (such as the Suns light) are common both to good and evil People. 2ly. They derogate from the Authority of the Holy Scriptures, which is altogether Divine and Infallible, the Ap. pt 2. p. 179 Approves Teresa a Spainard, a pretend­ed inspired Teacher, who when she was urged with that Text 1 Tim. 2.12. I suffer not a Woman to Teach; did answer, that GOD bid her, not to be directed by one passage of Scrip­ture, for there was a twofold falsehood (if not [Page 52]rather a lie) in the answer of Terese, for there is a parallel Text to the foresaid purpose 1 Cor. 14.34. And GOD bids us be directed by his Word, as well as when it is found in one pas­sage of Scripture, as if it were in twenty, so it was the Devil and not GOD, that sugges­ted such an answer to her. As Tertul long since wrote, that all Hereticks Strive to dero­gate from the Scriptures, and whosoever doth de­prave any part of the Scriptures, he rejects all, be­cause they are all from the same Authority, Adver­sus Heres. de prescrip. c. 49. 3ly. They dis­regard and contemn the Holy Scriptures.

Diod. Sic. L. 14. reports, that Theopompus a Pagan Historian, when he had inserted some part of the Holy Scriptures, into his prophane writtings, did run mad. I shall not say that A. B. was mad, but probably she was Hypo­condriack, for writting as she did anent the Scriptures, exhorting people to imitat herself, in not reading the New Testament for twenty Years, and affirming, that she could write such a Book as it, that it was not hitherto under­stood by any, and only slightly allowing people to read the BIBLE that are not otherwayes taught. S. V. pt. 1. p. 120. Ap. p. 347. L. W. pt. 1. p. 120. Whereas, the Holy Spirit, teach­eth us, to search the Scriptures daily. Acts 17.11. The truely Divinely Inspired take their [Page 53]warrand from the Scriptures 2 Pet. 1.19. Though they were immediatly taught of God.

And it was a thing more impossible for A. B. for to write such a Book as the New Testament, than to have joined the land of Flanders to England, for she could have written such a Book, either by a fallible or an infal­lible Spirit, if by a fallible Spirit only, then it could not have been such a Book, which was written by men infallibly inspired; and not by an infallible Spirit, because she had it not, as is proven Sect. 3. Hence may be espyed a piece of very goodly confidence in the Ap. pt. 2. p. 179. affirming, that none could vilifie A. Bs. way of handling Scrip­tures, but they who have a secret disgust at it, whereas on the contrary, out of love to the Scripture, I openly disgust her abusing it.

NUMBER VI. Miscellanies, relating to the Es­sentials of Religion.

THere are many other heads of Doctrine nearly relating to the Essentials of Religion ill treated of in the writings [Page 54]of the Authors whom I deal with; and a­bruptly brought in by them, without any Lo­gical order: some of which shall be noticed in this last Number together, as they have occurred to my observation in seven distinct points, that this Subsection concerning A. Bs. Essentials, may terminate in a certain method.

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 [Page 74]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 [Page 75]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 [Page 76]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 auxiliari [...]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 [Page 77] 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 [Page 78]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 Scriptures doe, the Creation of Angels or Spiritual beings) assure us that Mans Body was [Page 79]material, Formed of the Dust of the Ground, Gen. 2.7. His food was material, and the forbidden fruit was also such, Good for food and pleasant in the Eyes. Gen. 3.6.

Which could not have been, if Man had been altogether Spiritual, and in the future State of Glory Man will need no material food, whether, we call it the essence or quin­tescence of things materiall, but he will be as the Angels of GOD.

2. That all Men may forsake the Truth, L. W. pt. 1. p. 33. This is a false Doctrine, for if all Men should forsake the Truth, the Church might fail, which is impossible, It being built upon the Rock of Ages, against which the gates of Hell shall never prevail. Mat. 16.18. And wherewith our LORD JESUS CHRIST, will be present to the end of the World. Mat. 28.20.

3. That Infants dying before they come to the exercise of Reason, are either good or bad, and consequently must be saved, or dam­ned, according to the will of their Parents. L. W. pt. 2. p. 6.7.8.9. and pt. 3. p. 155. This is against the Principles of Religion, of GODS Election, and the tenor of the Cove­nant of Grace.

4. Antichrist is the Devil, L. W. pt. 1. p. 32. and the Devil is nothing. S. V. pt. 1. p. 94. These Tenets are overthrown by the Scrip­tures [Page 80]which teach us plainly that Antichrist is a man or a set of men sitting in the Temple of GOD. 2 Thes. 2.4.

5. That persons resigned to GOD return to such an estate of perfect innocencie, as Adam was in before the fall, L. W. pt. 3. p. 138. Which is an unsound Doctrine, since Adam at first was altogether free of Sin, which can be said of no Saint in this Life, Jam. 3.2.

It is manifest by what is already written on this subject, how easie it were to expose the absurdity of all A. Bs. Accessories, but they are so many, that to go through them all particularly (even according to the present method) adding a short refutation to every one of them, would require as much writ­ting, as was designed for this whole Tractate. Therefore having excerpted, from the Books of A. B. and the Ap. some scores of Acces­sories, like these forementioned, equally hurt­full to Religion, and noted exactly in a paper, apart, the places where they are to be found; I shall here (for brevities sake) pro­duce Twenty of them as a swatch of the rest, reasonably hoping, that every Christian Reader, who is acquainted with the Holy Scriptures, and being thereby instructed, that Hay and Stuble, are not fit materials for the building of GOD. 1 Cor. 3.11.12.13. Will be able [Page 81]at the very recitation thereof to confute them himself, without my help, which GOD wil­ling afterwards shall (if it be needful) not be wanting, in the behalf of Truth, or it will be done by abler Pens, which the Church will never be destitute of.

And these Accessories are.

1. That there are no true Christians now in the World.

2. The ordinary sins of Papists are the sins against the Holy Ghost.

3. Protestants disown the civil Magistrat.

4. A Spiritual Man is never melancholly.

5. A Spiritual Man will not take a walk for recreation.

6. Mentall Prayer should be omitted.

7 Sin is only a disorder of the five Senses.

8. All the advantages that Men reap from others serves but for their damnation.

9. The Devil at first moved men to posses their own Goods.

10. It had been good there had never been Schools nor Learning in the World.

11. GOD'S cursing the Earth made mans returning to GOD the more easie.

12. GOD calls no man to any place of Ho­nour or Power.

13. CHRIST'S Kingdom comes not accord­ing to the second Petition in the LORD'S Prayer.

14. GOD doth not permit sin.

15. Good motions incite alwayes to suffering.

16. Phisitians and Divines doe ordinarily more ill than good.

17. The Devil inlightneth our Uunderstanding, and maketh us conceive deep Divine Mysteries.

18. We should not commend good things be­cause the Devil can do so.

19. We should not instruct others but when they desire it.

20. A. B. was Divinely Inspired in all things to reform the World.

It is no less than a spectrous piece of goodly confidence, which sheweth it self in all the writtings of A. B. and the Ap. to affright people into the belief of their visionary Doctrines (in stead of giving solid reasons for them) still to cry, that she was Divinely Inspired.

Obj. 1. For how (say they) could it other­wise be, that she who was unlearned, did write of so many things, and rare verities, and in such a ravishing strain, beyond the reach of the chief­est Divines? So that to offer to correct her Doc­trine, is no less presumptuous, than to dare, to correct the Spirit of GOD, and whoever op­poseth her Sentiments, are like Jannes and Jambres, that withstood Moses, like the Scribes and Pharisees, who opposed CHRIST himself, or like the Jewes, Atheists, and Hereticks, that [Page 83]contradicted and persecuted the Apostles and primitive Christians.

A. 1. That is sufficiently already answered, in the third Section, where it is proved at large, that she was not Divinely Inspired; but since they ingeminat it so often, some more shall be said to it here.

2. To discover, oppose and confute Errours in any persons Books is not to oppose the Spi­rit of GOD, but rather to be led by the famen, for GOD is Truth, and whosoever defends the Truth is on his side.

3. Good words and a zealous strain of writ­ting are only good, when Truths and no fal­sities are thereby expressed, for the most per­nicious writters that ever existed in the World, seemed to affect a pious strain, and mixed many Heavenly like words with their poysonous po­sitions, to cover from the unadvertent the Venom thereof, such as Gelsus, Porphyrie, Julian, Vaninus, and in fine, Heretickes, Shismaticks, Sectarians, and Enthusiasts, in all their writtings.

4. For A. Bs. pretending to have been un­learned, and her crying down all Schools and Learning, she had many (infamously) famous impostors for Precedents, who to impose their damnable Doctrines and delusions on the World, declaimed loudly against all Learning as their most deadly enemy, such as the Gnos­ticks, [Page 84]Montanus, Manes and Mahomet.

5. CHRIST and his faithful Servants were opposed by many, in all Ages, slighted and persecuted for holding the Truth; but it is an undue thing, for A. B. to compare her self to them, and her Opposers to their persecutors, when she is confuted and contemned only, for teaching Errours; 1 Pet. 2.20. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently?

6. The Cabine of A. Bs. rarities can be disclosed, without a miracle, or flying so high as to Divine Inspiration, for a key to open it.

For most of her extravagant flights, anent Mans primitive Estate of Innocencie, and the future state after the day of Judgement, have been catcht (with little variation) from the Jewish Cabala.

It was formerly showen Sect. 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 [Page 85] 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 [Page 86]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 ra [...]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 [Page 89]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 [Page 90]or favourable interpretation can re­concile them; as for Instance. That is a most true saying which also is written some­times be A. B. that, Man can only be saved and justified by the merits of CHRIST, but the contradiction of it is false, which she like­wise writes, that we must add our own merits to CHRISTS Sacrifice. This contradiction is not taken away by the subterfuge of the Ap. pt. 2. p. 98. 99. Where he says, her meaning was, that we cannot be saved without mortifi­cation, for mortification is our duty and not our merit, for Mans merit with GOD is Chi­merical, a thing impossible.

In the end of the third Section it was shown how A. B. contradicteth her self, anent the fa­culty of knowing Divine Inspiration. And an­other of her contradictions, was hinted in the former Number, in answering the fourth Ob­jection, namly, she says, that she was Divinely In­spired, to write all her Books, if that saying be true then the contradiction of it must be false, that she wrote the most part of them without Divine Inspiration, which clearly fol­lows, from her bidding us let alone her Acces­sories, which fill most of her Books.

To believe and not to believe a Doctrine, is a contradiction, but A. B. requires the be­lief of her Doctrine, that fills all her Books, [Page 91]because written by Divine Inspiration, and yet requires us not to believe her Accessories, or the most part of her Doctrines, because she wrote them not by Divine Inspiration, which is a contradiction.

I shall adduce two or three more of A. Bs. contra­dictions, and then (for the time) let them alone.

1. It is affirmed, that many Heathens re­signed their wills to God, and were faithful to Him, tho they had no laws whereby to know Him. L W pt. 3. p. 123. but herein she contradic­teth her self in the very next page, viz. 124. by affirming, that those Heathens had Laws from GOD, with the Doctrine of Jesus Christ.

2. Man of himself is more inclined to Good than to Evil, L. W. pt. 2. p. 2. And yet she writes, that our self-will is capable to move it self only to evil, L. W. pt. 2. p. 76. which is a flat contradiction.

3. The Ap. approves A. Bs. crying down all Schools and Learning, Pastors and Church-Government, and that GOD calls no Man to a place in the Church, and yet he says, that he would not seperate from a lawful Bishop. p. 349.

Where are abundance of contradictions for to have no Church Government, and yet to join with it is a contradiction, so to seperate from those whom GOD hath not called and not to seperate, how contradictious is it?