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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

the adopted because I said Christ hath left his spiritual goods as Justification Remission Adoption and Eternal Life to his Brethren by spiritual Regeneration and since ye deny this ye must allow That Christ giveth Remission Justification Adoption and Eternal Life to such who are not spiritually regenerated which is a Contradiction to your own Doctrine And your own Doctrine distinguisheth betwixt Regeneration and Adoption Ye grosly abuse me in saying I confound Justification and Sanctification alledging I fall into down-right Popery for on the contrary I assert Justification as it is opposed to Condemnation and according to the most proper and frequent use of the word is distinct from Sanctification as thus Justification is Gods act of his free Grace whereby he forgiveth the sins of all true Believers and Penitents and accepteth and owneth them to be righteous in Christ being cloathed with Christ and his Righteousness imputed freely unto them and whom he hath truly sanctified and begot into a true and real state of inward Holiness Righteousness so that true inward Righteousness and Holiness or Sanctification i● not the Foundation of Justification but a Condition Qualification required in order thereunto and I place inward Righteousness and Holiness no other way than Faith by which men are justified to wit as necessary Conditions and Instruments of Justification all true Believers are cloathed not only with Ch●ist imputed Righteousness in respect of wh●t he hath done and suffered for them ●ut with Ch●ist himself in-dwelling living and ruling in their h●arts making them really hol● and righteous and this is a double cloathing unto them or as the Scarlet that is of a double Die where-with all the true Child●en of Jerusalem from above the Mother of all the faithful are cloathed so that they are not afraid of the Snow according to Prove 31.21 But all such who think that the alone Righteousness of Christ without them while they are not inwardly cloathed with real inward Righteousness will cover them will be greatly disappointed True inward Sanctification and Justification though distinct yea are not divided nor is the one perfect without the other he who is imperfectly sanctified cannot while such be perfectly justified Sanctification is ingredient in the Object of Justification and so is distinct from it for it is only the holy Man whom God justifieth by his act of his free Grace and Favour And therefore Sanctification is in the priority of order tho' not of time before Justification as the Object is prior in order to the Act for as God condemneth none but him who is wicked so he justifieth none but who is ho●y and he justifi●th the Ungodly from their Ungodliness not in it viz. such who had been formerly ungodly being now sanctified he justifieth them and still Justification is as much the free Grace of God as our Sanctification yea both equally his free Gifts and Favour Note that Augustine cap. 26. de spir er lit doth acknowledge a twofold sense of the word Justified in Scripture 1. To make just by the inward effect of Righteousness wrought in men by the Spirit of God 2. To account reckon or repute to be just And many Protestant Writers of great note have acknowledged that twofold sense and for the first they cite Rev. 22.11 He that is just let him be just still or more justified Pag. 106. Ye say It is a great mistake in me to say that Faith is one hand to receive Christ and Love another and ye further say By Faith we receive Christ and by Love we serve him A very unlearned and foolish distinction do we not serve him both by Faith and Love Yea and we receive him by both Faith and Love and by both he dwelleth in our hearts And as ye bring no proof to contradict it so the truth of what I say is manifest for it is the Love of the Heart and Soul as well as Faith that qualifieth it to receive Christ yea Love doth most sweetly embrace Christ for it is the nature of Love to embrace its beloved Object the loving Parent embraceth the loving Child and the loving Child embraceth the loving Parent and one Friend embraceth another Friend and not only receiveth him into his House bu● into his Heart and the ●●ore one said The So●l is more where it lovet● than where it breatheth and al● sensible Souls who know in experience wh●t it is to love Christ wi●l contradict you and say with me That by and with their Love th●t he hath begot in th●m they receive Christ they embrace him and hold him as we●● as by Faith It s●emeth too much it is your want of s●iritual experience in this Love that maketh you talk so widely Yea Faith as it is a fiducial act of the Soul and of the Will and not a bare assent of the Understanding hath Love and Des●●e in it and belonging to the very natu●e and being of it as Augustine said What is it to believe in God by believing to love him and to go into him The virtue of divine Love doth wonderfully knit and unite the hearts of true Believers to Christ and one to another according to Col. 2.2 and this is felt by all that have any measure of the divine Love shed abroad in their hearts and if Love knit the heart to Christ by Love it receiveth him as that which knitteth the Graft to the Tree causeth the Graft to receive the Life and Substance of the Tree into it Ye say In my sixth Paragraph I give up the whole cause if I speak sincerely Answ I speak sincerely and acco●ding to the plain and genuine sence of all the words contained in it and yet I give up none of my Cause to you but still I differ from you considerably for I say in the same Parag●a●h T●at real inward Holiness and Righteo●s●ess as well as Faith are the Instruments whereby ●en are j●stified yet they are not the Foundation and g●o●nd of Justification And as thi● clear●th us of ●opery so it doth not make us one with you unless ye and not I give up your Cause for ye say Only Faith and not real inward Holin●ss and Righteousness a●e t●e Instruments of J●stification Pag. 107. That Paul and other Saints renounced inward Holiness and Righteo●sness after believing for being so much as Instruments of Justification ye can never prove though neither he nor they did build on them but on Christ the alone Foundation of Justification and of Sanctification and all other Blessings and Mercies and to be justified by Works is but a secondary Justification for inward Holiness and Righteousness planted and begot in the Soul is before Works of Righteousness as the Tree is good before it bear good Fruit and as some Worthy Protestants have said A good Tree maketh good Fruit but a Tree cannot bear good Fruit before it be good We are created by an inward Work of Christ's new creating unto good Works and therefore this new Creation

and work of Sanctification is before good Works outwardly wrought in order of cau●e as the good Tree is before the Fruit. Pag. 108. That Faith is used in Scripture not only to signifie Gospel Doctrine as ye grant but Gospel Holiness and Virtues by a synecdoche of the part for the whole is clear to any who are not partial for the just shall live by Faith and said Paul the Life that I now live I live by Faith and yet certainly his Life was not only the Life of Faith but of Love and other divine Virtues And whereas the Faith of the Elders is frequently mentioned Heb. 11. is it only their single Faith that is there commended or rather the whole Body of divine Virtues whereof the Root as it were is Faith as when we name a Tree by the Root we understand the Branches included and when we number men by the Head we understand the Body also and Gal. 3.5 after that Faith is come that was not the Doctrine only but the Grace of Faith together with all the other accompanying Graces and Virtues and as Unbelief is put in Scripture for all other sin that men generally are under Rom. 11.32 so Faith signifieth the whole Body of the Christian Graces and Virtues but of this ye take no notice but pass it with a dry foot because ye can give no sollid Answer to it though mentioned in my first Book And that it may appear I am not Popish in the Doctrine of Justification hear the Judgment of James Durham a Presbyterian Preacher in his Commentary on the Revelations in one of his Digressions where he saith Who only place Repentance Conversion and Holiness c. but as Conditions necessary to Justification and but equally necessary as Faith and in the same respect with Faith or in words to that effect the are not to be accounted Popish and therefore hitherto ye cannot nor shall find in what ●emaineth any Doctrine asserted by me that is either ●opery or Heresie but what is defended by as good Protestants and better than your selves and which hath the Scripture Authority to warrant it Ye say Ye understand not the meaning of my Rant about a Christ divided a Christ without and a Christ within a Christ in Heaven and a Christ in the H●art we believe say ye that there is but one C●rist c. Here ye grosly misrepresent my words and pervert the sense of them as if I did divide Christ or hold two Christs one Christ in Heaven and another Christ in the Heart Let the Reader see my words in my Book and he will find that I am not for dividing Christ but blame them who do divide him either in his Offices or in himself nor do I use these words a Christ in Heaven and a Christ in the Heart as if they were two but I say it is one and the same Christ which is both in Heaven and also in the Hearts of his Children and seeing ye call this a Rant it is plain that ye do not own Christ at all in the Hearts of the Saints Let this be well remembred against you for ye call it a Rant to say Christ is both in the Heaven and in the Heart did not the Lord say He dwelleth in the High and Holy Places and also in the Hearts of them that are Contrite c Ye say He dwelleth in the Hearts of all his People by his Virtue Influence and Grace But I say his Virtue Influence and Grace cannot be in the heart without him and seperated from him for if by Grace ye mean Faith Hope Love they would fail wither and dye if he were not present to nourish preserve them And how sillily and foolishly do ye infer pag. 135. That I hold two Christs because I say That by the Spirit of Christ a man is joyned both to Christ in him and to Christ in Heaven and if two Vnions then two Christs say ye But ye fight against your own shadow I say nothing of two Unions nor do my words infer it more than when I say a Graft that is grafted into a Tree is united both to the Branch that it is grafted into and also to the whole Tree Doth it thence follow that there are here two Unions and two Trees or that the foot is both united to the Life or Soul in it and to the Life or Soul in the Head that therefore there are two Unions and two Heads This shallow way of your Reasoning showeth what learned Clarks ye are Pag. 108 109. Ye deny That Faith hath any assurance in the being and nature of it but only that which is Objective and not Subjective And thus with School-Terms and Phrases ye seek to cover your selves in the Clouds from Ignorant People But let me explain it in English what ye say which is this That Christ H●●piness hath the Assurance but the Faith hath no Assurance of Knowledge or Evidence in the Nature of it as who would say There is assuredly such a City as London or Paris but he who is going towards it hath no assurance he is in the true way that leads to it Ye say further This assurance may be had without extraordinary Revelation and so say I for it is ordinary to thousands of Gods Saints in all Ages but what is that to you who deny all Revelation both ordinary and extraordinary at present and say The former wayes of Gods revealing his will are ceased And yet many Protestants have acknowledged a Spirit of Prophecy in some of the Martyrs as in George Wisehart and others as is to be seen in Fox's Book of Martyrs which contradict the Confession of the Assembly espoused by you CAP. VIII PAg. 109. Ye commit a great Abuse when ye say I deny the Doctrine of Perseverance I own both the Doctrine and Grace of Perseverance to all to whom God doth give it and my earnest Prayer is frequent unto God for my self and Brethren every where yea all who love the ●ord in any measure is whatever Name they go u●der that he may be pleased to establish them in that which is good and crown them with that most noble Grace of Perseverance And upon this head ye and not I give a way the Cause though ye contradict your selves in so doing for ye grant That not only ●ommon and preparatory works that are wrought in men that work a Reformation in many things but also a Faith may be lost that is real and true and not false and hypocritical for ye say expresly Pag. 111. We must distinguish betwixt a false-Faith and one that is not saving So ye grant that Faith which is not false but true may be lost but whether it may be called saving is rather a strife of words than any thing else which I love n●t to contend about That it is not fin●lly and eventually saving is certain otherwise it would have continued but yet that it had a preparatory service and use and began

Pelagian Error and is altogether denyed by us and of the same mind was Jerom lib. 3. adv Pelag. And the Augustane Confession Art 12. set forth by Protestants doth not condemn them as Hereticks who say they can live without sin by the Grace of Grace but such who say They are come to so great Perfection that they cannot sin in any respect which we do not affirm for we plead not for the absolute impossibility of sinning but for the possibility of not sinning by the Grace of God And of the same mind with us have been many Protestants of good esteem as not only the Remonstrants who are as good Protestants as ye and have better Protestant Doctrine for all that ye deny it but Castellio who translated the Bible into Latine called Castellio's Translation and was the Author of that little Book called Dialogus Sacrorum much used in Protestant Schools in a peculiar Tractate on that subject And thus it may plainly appear how falsly ye accuse me That I would beat down the Foundations of many Generations Vnchurch all Christendom make the Scripture to intend just contrary to w●at it speaks and oppose almost all t●e Fundamental Articles o● Religion that have been maintained almost Seventeen H●ndred Years as ye say pag. 155. wherein ye show either your great Ignorance or Malice for in all those twelve Articles above recited we hav● the generality of the best antient Christian Writers on our side as well as the best sort of Protestants and it is but too mu●h Self-love and vain Conceit and narrowness of Spirit in you to think That because we oppose twelve or some more Presbyterian and Independent A●ticles of false Doctrine that therefore we unchurch or oppose all C●ristendom for we do n● mo e unchurch them than your selves do who think Ye viz. the Presbyterians and Independents are the only true visible Church and that but of late ye have made to your selves a Mu●geril new Church Model the Independents refused to own the Presby●erian to be a true visible Church because of her being N●tional or that her Mini●ters were true Mi●isters because deriving their call by the Pope of Rome and consequently had no true Ministry not Sacraments as witness what J. Owen hath printed against them We believe God hath many that truly belong to him and are Members of his true Church in Christendom amo●g the several Professions o● it though we cannot own the visible Con●●●tution of their Churches to be true and conform to the true Pattern of the primitive Church in the Apostles days CAP. IX PAg. 128. Ye wrongfully blame me that I charge you for holding That nothing of Grace or of the Power of Godliness is requisite to constitute a Member of your visible Church which ye say is all Railing And yet within a few lines pag. 129. ye plainly confess That such a Profession both of Words and Practises may be where sincerity is not And thus Hypocrites ye say may belong to the visible Church And pag. 131. ye say it is nothing else but an outward form of Profession that can make them a visible Church And therefore ye sufficiently clear me that I have not in the least wronged you unless ye hold that Hypocrites have the Grace and Power of Godliness indwelling in them which ye deny Pag. 132. Ye say I am deceived when I say every Member of Christ is a living Member Christ hath said otherwise John 15.2 How in Christ but by Profession their being fruitless proves them dead But your reason ye bring doth not prove that Christ hath said otherwise all it proveth is that a man may be a branch in Christ not only seemingly but really and yet if he leave off to bring forth fruit he is cut off that proveth the possibility of falling away from a good and true beginning of a good Work against your unchristian Doctrine for it is usual to Branches of Trees that are real Branches and not only seemingly so that did once bear some fruit to leave off bearing and then the Husband-man cuts them off Your citing the Church of Corinth 1 Cor. 3.6 or any other instances can never prove that any Hypocrites were ever acknowledged to be Members of the true Church they were but the Tares and Chaff and Weeds that were mingled among the good Wheat but were none of it Your Notion of a visible Church whose Members have only the Profession and Form of Godliness but not the power and sincere practise of it was not according to the antient doctrine of the best Protestants for the Augustane Confession presented to Charles the fifth by the Protestants who were the only Protestants of greatest note at that time defineth the Church of God expresly thus in so many words Art 8. That the Church is properly the Congregation of the Saints and true Believers although in this life there are many Hypocrites and evil Men that are mix●d Whereby it is plain that they did not judge Hypocrites to be Members of the Church any more then Tares to be Wheat though mixed among the Wheat I told you that the Invisible Church and the Visible do not differ in substance or nature but in some Circumstances of Time Places and outward Actions To this ye object nothing of any weight but that ye will have the Invisible Church and the Visible to differ in being and nature still affirming that nothing can constitute a Visible Church but that which is only or meerly Visible that ye confidently assert without any shadow of proof or reason and a Child may be too strong against you in his reason in this thing for what maketh a visible man is it only his skin or visible part doth not any ordinary School-boy know that he who is a true visible man must be a real man and have his invisible parts as Heart Stomach Brain and other inwards yea and Life also and as he must have seeming motions of Life so real proceeding from true Life in him which is invisible otherwise it might be said the meer Skin or out side of a man is the whole visible Man which none of common wit will say for take the meer skin of a man and fill with hay or some other matter none will say that is a true visible Man and yet such a visible Man as this would be such a visible Church Member would he be that has only but the Skin or Outside Profession of a Christian without the inward Life and Power of Christianity Pag. 129. Ye say Profession as it is understood by the Assembly is not a meer verbal thing but Practical too it contains in it an Orthodoxy in the Principles pro●ess●d and a Conversation framed thereto a professing in words and a not denying in works else men are not visibl● Christians but to be turned from citing 2. Tim. 3.5 But this is your gloss on the w●r●s of the Assembly without any proof And that your imposed Gloss is not the real sense