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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

is the great Maker and principal Cause and man the Instrument But though ye would make the ignorant multitude believe that your Doctrine in this is Protestant Doctrine yet I say it is Popish and ye have no other Argument but the Papists Arguments to defend it to wit some Perversions and false Glosses of some Scripture places as The Pharisees sit in Moses 's C●air c. But Luther who is judged as it were the Father of the Protestants and whose followers were first called Protestants hold with the Quakers against you and called them Sectaries and Seducers that know how to preach much of Christ but feel him not in their hearts cap. 1. p. 19. Mens ●s noted above To my Arguments against an impious Ministry who have no true Piety ye answer little but with a strong Denyal and so may any child or fool give a denyal to the strongest A●guments that can be b●ought And seeing ye plead so expresly That an Impious Ministry is God's Ordinance to wit such as have no true Piety it is no wonder that New-England abounds with such impious Ministers for this Doctrine opens a door unto them Pag 42. Ye deny Tha● God gives you infallible Rules ordinarily and immediately whereby to know mens hearts It may be granted they are not given to you because ye believe not that which giveth a true discerning but that Gods People who are made alive unto him and begot into his Image being Children of one Father and having his seal upon them are known one to another where due watchfulness and diligence is used and that kept in which giveth the true discerning is not only a Christian Doctrine and Experience but hath been the experience of some Presbyterian Ministers in their purest times above seventy Years ago witness The fulfilling of the Scriptures a Book set out by a zealous Presbyterian not v●ry long ago who relateth how Robert Bruce a Presbyterian Preacher in Edinbrough in Scotland had a spirit of discerning by which he freely declared to Robert Blair That though his Sermon was elaborate yet it had not the Spirit of God although the Doctrine wa● not blamed by him And I have oft heard them say one to another Let us go hear such a man he is a living man and hath a lively and powerful Ministry and of others they would say They were dead and dry And seeing one living man can know another naturally why cannot one spiritual man know another living spiritual ●an spiritually a Sheep can know a Sh●ep and a Dove a Dove and a Man can know a Man and yet a Saint cannot know a Saint by your Logick viz. certainly and infallibly And as to the word Immediately used by you I say a Saint may know a Saint as immediately and infallibly as a man may know a living man to wit he knows him to live by immediate Motions and workings of Life that immediately reach to his natural Senses and he seeth him breathe and heare●h ●im speak with strength of natural Life and ●h●t his discourse has Wisdom and Reason in it so a Saint or spiritual man may and doth know another Saint or spiritual man by immediate motions and operations of spiritual Life that immediately reach to his spiritual Senses and it is the divine Inspiration of the Spirit of Life that maketh a spiritual man and g●veth him both these spiritual Senses and the infallible use of them Pag. 42. Ye say The Apostles never pretended to a Spirit of Discerning If ye mean to know all the secrets of mens hearts I did not affirm it but that they had a knowledge of the sincerity of some and of the insincerity of others is most clear from many places of the New Testament for did not Paul most positively affirm of some particular Names That they were writ in the Book of Life And did not Peter know and that by a spirit of discerning the dissimulation of Ananias Saphira And that they might be deceived before they received the holy Ghost in that plenty as after Christ's Resurrection or even after in some particular men argueth nothing against the infallible sence discerning where it is given all it proveth is that they had not alwayes the perfect exercise of it The natural Senses are infallible touching natural Objects not absolutely but according to such due conditions and so the spiritual Senses according to their due conditions have their Infallibility And whereas I shewed in my Book That neither the example o● the Pharisees nor o● Judas could defend a Ministry without Piety because the Pharisees and Judas were yet under the legal Dispensation But ●he question relate● to the Gospel Dispensation in its more clear and perfect discovery after Christ's Resurrection this ye slightly pass telli●g That the Gospel was preached in the time of the Law But yet the Dispensation and Model was changed as ye confess and as there was a change in many things as the Sacrifices and Circumcision c. so of the Priesthood and manner of it Ye insinuate falsly against us That Hypocrites may be infallibly known by their meer looks Pag. 44. That a man may have Piety and real Sanctification and yet not have a ministerial and spiritual Gi●t of Knowledge and V●terance so as to be able to teach others is granted but yet whoever have these spiritual Gifts have in some measure the Grace of Sanctification which is the root of them ●ven as every School-master is a man but every man is not a School-master every man is a living Creature but every living Creature is not a man Unsanctified Gifts that any may pretend unto are not spiritual but carnal and are not so worthy as to be esteemed th● f●uit of Christs purchase Your saying Ye have too much cause to be perswaded by Scripture Rules that G. K. is an Apostate and unsanctified man I little regard your Tongue is not slander ye know me not and ye pretend to no infallible discerning of me and therefore by your confession ye may be mistaken and ye neither have given not can give any Scripture Rules to prove me su●h Men of your spirit called the Lord a Blasp●emer a Glutton and a Wine bibber and therefore it is no strange thing that ye ca●l me as ye do but my comfort is that I am known to God and to many of his Servants and this your Reviling and false Speeches will turn to my good and to your hurt and shame if ye repent not whi●h I wish ye may Pag. 45. Ye say Ye do not plead for scandalous Ministers whose Conversation is contradictory to their Profession and Doctrine But by this ye fall into a gross Self-contradiction for did ye not plead your Doctrine from the example of the Pharisees whose Conversation was contradictory to their Doctrine for Christ said They did not as they said Ye blame me unjustly of forge●fulness but are exceeding guilty of it your selves and much worse And besides the Qualifications required in a

remote capacity of Holiness th●t is nothing else but a simple possibility of being made holy without having any inward Seed or Principle of Holiness lodged in the Soul I call not Holiness but because there is such a Seed and Principle of Holiness placed in all Children even Infants that is the purchase of Christ's Death and which God first promised to our first Parents and renewed to Noah saying And behold I establish my Covenant with thee and thy Seed after thee and yet again renewed to Abraham saying In thy Seed shall all Nations be blessed because of these three general Fathers which were as a holy Root the Branches are holy as I said not actually but in a capacity to become actually Holy through the holy Seed given unto them which before I called a near Capacity that i● more remote or near as that noble divine Seed and Principle is more or less clouded or vailed in them and ye show your selves more ig●orant in Logick than ordinary School-Boyes who generally know that distinction betwixt a thing in actu primo and the same thing in actu secundo which is as much as to say in English betwixt a thing that is in a near capacity and readiness or tendency to be so and a ●hing that is actually and really or in fact so thus A field sown with Corn altho' the Seed is not sprung in it nor hath taken root if sown with Wheat we call it commonly Wheat if sown with Rye we call it Rye because the Seed of Wheat is sown in the one field and Rye in the other and if nothing hinder it may be expected that the one fi●l● shall bring good Wheat in due season and the other good Rye because the Seeds of Wh●at and Rye are sown in these fields And how generally all Infants and Men because of Christ's Death and Purchase until they reject the Remedy are clean I proved from Acts 10.12 13 14 15. for by all manner o● four footed Beasts and wild Beasts and creeping things and Fowles of the Air all sorts of men are to be understood whom God hath after some sort clea●sed by Christ's Death viz. by putting them in a near capacity to be cleans●d and sanctified by that divine Seed of Holiness put in them that is the purchase of Ch●ist who dyed for them But to this most weighty and demonstrative place of Scripture ye say nothing at all but pass it by with a dry foot as you phrase it lest if ye should have meddled with it your folly should have been manifest and this is your common way to pass by what ye cannot give some shadow of Answer unto and if ye give a shadow of Answer it is all Your easiest Answer is which ye have given upon this head viz. That our Doctrine in this i● a per●ect Arminian Principle and hath been eno●gh confu●ed by all that have written against them so ye might have spared your Paper and Pains with this one short answer to my whole Book That it hath been enough con●uted already by all that have written against us as T. Hicks J Faldo and J. Owen c. a●l which have been sufficiently answered But as for the Arminian Principle it is not our Principle nor do the Remonstrants or Jes●its hold the Doctrine of Universal Grace as we do as will be obviou● to any that will compare our Books and theirs for we say The divine Gospel Principle and Seed of Regeneration and Word of Faith is put by God as his free Gift in all men though it is not manifest or known to be such in a●l and this neither the A●minians nor the Remonstrants nor Jesuits ever did affirm but a●e generally professed Adversaries to the inward Word and Spirit of God in men as much as your selves witness Bellarmine for the Jesuits who saith in his Treatise de Verbo externo That he is a mad-man who relieth upon the Testimony of a Spirit within him that is oft fallacious and ever uncertain And Arminius his followers are generally against the Doctrine of inward divine Inspiration and Revelation as is apparent from their printed Books It doth not follow as ye insinuate that the Condition of Pagans is better than that of Christians or tha● the Gospel opens a door to mans undoing which ye build on a false supposition That t e Pagans are incapable o● rejecti●g the Physitian who is ne●er offered to them This ye assert without all proof and the contrary I have proved and is clear from Scripture that Faith is offered unto all men and the Gospel preached to every creature at one time or another before their end and all are called some at one hour and some at another Pag. 83. Ye most grosly traduce and abuse me by alledging and fathering upon me as mine which are not mine at all two assertions 1st That Grace is propagated by our natural Parents 2dly T●at there is habitual Sanctification in all me by nature That both th●se are extream falsly alledged on me the Reader shall see by reading p●g 91 and 92. cited by them Yea on the contrary I say that Seed or Principle of Holiness put in M●n and Infants is derived from Christ the second Adam and therefore not from the first Adam or our immediate Parents and I believe the Souls of all men have come from God by Creation and do not believe that the Souls of the Parents generate the Souls of the Children and if the Souls of the Children are not generated from the Souls of the Parents then surely the divine Seed and Principle is not derived by humane Generation as if the Soul of the Parent were the Author or Original of that divine Principle but on the contrary both the Soul and the dvine Seed and Principle in it come from God and Christ nor do my words give you the least occasion to think otherwise for although the Parents are not the Author of the divine Seed and Principle in the Souls of their Children yet according to Paul's Doctrine there is commonly a great diffrence betwixt the Children of Believers and Unbelievers the one he calleth Unclean and the other Clean or Holy and it is plain from Scripture that the Children of the faithfull Israelites were called the Holy Seed and had an excellency in them above the Children of the Moabites Amonites and Canaanites c. because the noble divine Seed and Principle was more clouded and vailed in these last and lay under more Rubbish and Impurity and therfore God forbid the People of Israel to joyn in Marriage with these unclean Nations lest their Seed should be defiled with them and a wrong mixture should happen as sometimes did and therefore the great Uncleanness of Parents commonly doth more vail and cloud the divine Principle and Seed in their Children than where that Uncleanness is not so great and that the Parents are true Believers And because I assert that there is a Seed of Holiness in all men

points at Christ as both God and Man that most excellent middle that unites God and Men together for in all the Creation we see how the wonderful Wisdom of God and his wonderful Power hath united extreams by certain means or middles and these do plainly point unto us how as the highest and lowest Creatures are united by a certain medium or mediating nature partaking of both extreams so God the Creator and most high over all is united with men the noblest of his visible Creatures by him that is both God and Man made like to us in all things but without si● and therefore behoved to dye and rise again to lay a Foundation for our Faith and Hope that though we dye we shall also rise again Nor is this my single Perswasion but that of very judicious and wise Men long before me and Paulus Ricius a Jew by Birth but who became a Christian in his Treatise de Coelesti Agricultura lib. 1. from pag. 40 to 52. showeth how there are many excellent Symboles in the Creation that as Types and Examples hold forth that great Mystery of Christ God Man that were to be united in one and that this man could be but one only single man in the intire nature of Man of Soul and Body in all essential parts who should be both God and Man and for this he citeth a saying in Aristotle which is this lib. 10. Metaph. In quolibet genere rerum daturmum maximum et omnium ahorum summum i. e. in every kind of things there is one the greatest and highest of all others And who is this but the Man Christ Jesus who only among all men is both God and Man and the Head of all m●n And by exce●lent Symboles and Examples he showeth how this one man was to dye for all othe● men rise again And therefore however strange it may seem unto you not only many things in the Creation but the whole Creation it self is a Book full of Symboles Vails and Figures pointing at Christ even the Man Christ who was to suffer Death and rise again for the Salvation of men and yet I do most freely acknowledge that the Books of Moses and the Prophets did mo●e fully and distinctly hold forth this great Mystery But seeing ye grant That the Vails and Types of the Ceremonial Law did suffice to the Jews and People of Israel so far as outward helps and means were requisit to shadow and hold ●orth Christ unto them the same may be said as concerning the Gentiles that in some sort sufficient as in respect of outward helps and means for that day and time until more knowledge should come into the World was the Book of the outward Creation together with that knowledge they had that they were to sacrifice unto God as is above said And as God gave to the Jews and People of Israel his good spirit to instruct them in the signification of the Mosaical and Ceremonial Law and the Types and Shadows thereof so no doubt he gave a measure of his good Spirit to instruct the Gentiles what these Types and Figures legible in the Book of the whole Creation did signifie for as the Book of Wisdom saith The incorruptible Spirit of God is in all that is confirmed by Scripture for God gave his Spirit unto and by his Spirit strove with the People of the old World and it is the Light of Christ the Word and of the Spirit that convinceth and reproveth of sin that lighteth every man that cometh into the World which however ye call it only natural and humane we have good cause to believe it is divine and supernatural yet lightning the dark nature of Man and as it is absurd for any to hold a Book to a mans face in the dark and bid him read therein when he hath no sufficient light to read with so it were absurd that God hath set so excellent a Book as the whole Creation before the Eyes of men universally I mean the Eyes of their understanding and not give them sufficient Light in some measure to enable them to understand what is writ therein and seeing that Book contains true and real Types and Symboles Figures and Shadows of Christ as he was to come in the flesh and suffer death and rise again it followeth God hath given all men so much inward Light as whereby they might read and understand what is written therein concerning the Man Christ altho the express Hebrew and Greek Names Messiah and Christ be not known to them in such an obscure way and manner as might serve to that time but the great Glory and Light of the Mystery of God manifest in flesh which is Jesus Christ come in the Flesh who is both God and Man and yet one Christ doth incomparably surpass not only what all Vails Types either of the Law or outward Creation can discover but all declaration of words and cannot be perfectly known but by a very high degree of divine Revelation and no doubt the full discovery of it is reserved to the Life to come where it shall be matter of eternal Admiration and Adoration to Saints and Angels And lest you should say This is some new Fancy of mine and some other late Writers or apostate Hereticks as ye use to say I shall recite a Testimony of a very antient Writer who is judged to be either Ambrose or Prosper above twelve hundred Years ago in that famous and noted Treatise De vocatione Gentium i. e. of the calling of the Gentiles much esteemed and cited by Protestants of great note and particularly by Vossius and Grotius learned and judicious Protestants In the said Treatise de vocatione Gentium lib. 2. cap. 1. ad fin he saith in express words citing Acts 14. And indeed he left not himself without a Witness giving Rains from Heaven and fruitfull Seasons filling Your hearts with Food and Gladness But what is this Testimony that was alwayes serviceable to the Lord and never was silent of his Goodness and Power but the very indeclarable Beauty of the whole World and the rich and orderly largition o● his indeclarable benefits by which cretain Tables o● his eternal Law were given to the hearts of men that the common and publick Doctrine of divine Institution might be read in the pages of the Elements and in the Volumns or Books of the Times therefore the Heavens and all heavenly things Sea and Land and all things in them by the ●armonious Consent of their kind and order did attest the Glory of God and by a perpetual preaching did speak the Majesty o● their Author But this is not all he further saith And yet the greatest number of men who were permitted to follow the ways of their own will did not understand and did not follow this Law and the Savour of Life which breathed or inspired unto Life Note is not this in some degree Evangelical was made unto them the savour of Death

sence the seed is not in the ground though sown till it begin to take root but yet according to the more general sence he is in all men for his illumination and operation cannot be seperated from him Ye say I falsly render the place James 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innate Word But ye only say it without proof it is composed of en in and phyo nascor therefore in t●ue English it is innate is so used by Plutarch a Greek Author who saith There is a Faith innate emphutos in every reasonable Creature living and dwelling in the Soul and never leaving the Soul destitute of Guidance and it is used in the same signification by Clemens Alexandrinus writing to the Gentiles where speaking of the inward Witness which was in Unbelievers he calleth it Emphuton Martyra testem innatum fide dignum The innate Witness worthy of Faith and I suppose ye judge not your selves better or so well skilled in the Greek language as Plutarch and Clemens Alexandrinus who were Greek Authors and Grecians by Birth Ye say If the Light be connate with men what needed G. K. make such a splutter about Immediate Revelations It may be said to be both innate and connate with men not as ye imagine Accidents or Qualities to be in a subject but seeing the eternal Word and Wisdom hath created all Souls of men after his Image therefore in a special way of presence that etern●l Word and Wisdom is in all Souls of men by a measure of it planted or if ye will grafted in all men for grafted and innate may be of the same signification and this eternal Word and Wisdom hath its operation and influence on the Understanding of the Souls of men generally to enlighten them gradually first with the more common and plain things of Religion and then as the former are learned with the more special and peculiar Mysteries of the Christian Religion yet not without the use of the holy Scriptures in Gods ordinary way so distinctly and perfectly as Christians know them who have the use of the Scriptures and all internal divine Illumination is properly Revelation P. 102. Ye find great fault that I conclude That the inward Dispensation that is among the Gentiles that have not Christ outwardly preached viz. by the Ministry of men and the holy Scriptures hath its glory and great service to those that are faithful in it and ye say This is to talk at liberty my self and to deny all others a liberty to judge But herein ye wrong me I allow all spiritual men a liberty to judge I question not but to all such who have a spiritual discerning and ability to judge what I have affirmed of the glory and great serviceableness of the inward divine Dispensation in the Gentiles will be approved and my Reasons and Proofs both from Scripture and other Authors found vallid And though ye seek to untye that ye call a knot that I judge is indissolvable p. 91. I judge so still that ye shall never be able to untye it as ye persist in your Doctrine But yet ye pervert my words in that ye call the Knot for I did thus argue That seeing Infants by your confession might be saved by Christ and regenerated by the Spirit of Christ that worketh when and where and how he pleaseth Therefore might the honest and faithful Gentiles be saved by the same regenerating Spirit of Christ who worketh when and where and how he pleaseth and by faith in Christ But that ye may with some seeming show appear to loose the Knot ye word my Argument quite another way I Infants may be saved by the working of the Spirit in them why may not the Gentiles be so by giving obedience to the Light in them And thus ye would make me appear to the ignorant as if I did plead that the Gentiles were or could be saved without faith in Christ and the regenerating Spirit of Christ only by obedience to the general dictates of the Light within but I say though none are saved but who are obedient to the Light in them yet no Obedience can save without faith in Christ and the Spirit of Christ regenerating them that is altogether necessary to every mans eternal Salvation Whereas I produced divers very convincing Arguments to prove That the Light in men that did accuse or reprove for sin could not be some natural faculty of mans Soul these Arguments some of them ye pass over very slightly answering by your bare Affirmations without proof and some ye give no answer unto at all nor take any notice of see my Book p. 119 120 121. which I again recommend to the Readers serious consideration I argued That since ye confess that man is wholly defiled and darkned so that he i● called Darkness in Scripture therefore the Light in natural men could not be any part or faculty of their Souls for that were to say Men are not fallen totally nor totally defiled but in part And I further argued That since your Confession saith All Sin is a Transgression against the Righteous Law of God and since the Heathen are sinners this righteous Law of God must be in them against which they transgress and this righteous Law cannot be any part o● faculty of the Soul which ye confess is wholly unrighteous and d●filed for a thing cannot be wholly unrighteous and defiled yet in part righteous holy and clean To this I find not that ye say any thing Ye say I mistake when I think ye reckon it any distinct Faculty but the Mistake is yours not mine I did not think that ye do reckon it any distinct Faculty but on the contrary I blame you for saying It is nothing else but the natural Conscience or some natural Faculty of mans Soul so that ye are wonderfully careless of what ye say see my Book pag. 119. and your Book pag. 98. And yet ye seem to make it now Not the natural Vnderstanding but something there imprinted Well let it be something there imprinted this evinceth that it is properly Gods Word for I hope ye will not deny but that which God writeth or printeth with his own Hand or Finger is Gods Word and doth as well or rather more deserve to be accounted the Word of God as that printed in the Bible seeing God is the immediate Printer of this without the Ministry of men but the Print of the Bible is the work of Men though the Truth there witnessed is immediately of God and therefore by your Confession there is an inward written or printed Word of God in Heathens and generally in all men and that immediately without the use or help of the Scriptures commonly called the outward Word Hence it clearly followeth that the Word without is not the whole Word of God nor the only Rule in contradiction to you who affirm it And seeing by your Confession the Word of God is in the Gentiles or Heathen who have not the