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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

during a day of visitation it doth not follow that Habitual Sanctification is in all men a Seed of Holiness is one thing and the Habit Garment or Clothing of Holiness is another as the Seed of Flax is one thing and a Habit or Ga●ment of Flax is another for the Seed must g●ow to bring the Flax that can be made in●o a Habit or Garment And as for the School-notion of Habits it is so old and threed bare being a Popish contrivance in their Popish P●ilosophy promoted by J●suites grounded upon some mistaken notions of A●istotle that it i● generally exploded by learned and Judicious Protestants as well as their other absurd Notions of material substantial Forms and Qualitie● of innumerable sorts CAP. VI. PAg. 82. Ye greatly mistake that Scripture Rom 5.13 and contradict it by your bold Assertion That Sin was imputed be●ore the Law whenas Paul saith it was not imputed when there was no Law which is not to be understood simply but comparatively for the Times generally before Moses Law were Times of Ignorance at which God wi●ked and as the time of the Worlds Infancy even as Parents wink and connive at the failings of Infants and therefore a fortiori I did well agrue Tha● sin is not imputed to new born Infants Pag. 84. Ye pervert my words as if I meant That the World the Church were the same thing because I bring Scripture to prove that C●r st is the Saviour of the World Joh. 4.42 the Saviour of the Body Eph. 5.23 But I brought these Scriptures to prove that Christ was not only the Saviour of Believers in a special way but of all men in a general way yet this doth not say the World and the Church is one Pag. 85. whereas I brought many Scriptures to prove that the Love and Grace of God i● universally extended unto all because the word All is as expresly mentioned frequently in Scripture with respect to Gods Love and Grace and Christs Death as with respect to that damage suffered by Adams fall and therefore as it is conf●ssed that all have s●ffered a damage by Adams fall and sin so all have received a benefit by Christs Death and the Parallel brought by the Apostle Paul doth prove it which ye say nothing solidly against only nibble a little alledging that it will follow that then all shall be saved by Christ. I Answer it doth not follow unless ye could prove that all were eternally lost by having a Sentence of Eternal Damnation equal to that of the Wicked at the end of the World past upon th●m as to argue thus the Sentence of Eternal Damnation did pass upon all men after Adams fall and therefore the sentence of Eternal Justification hath passed on all men because of Christ But the Sentence that passed on all men was not that of Eternal Damnation for it was not said to Adam Thou shalt dye the second death and be cast into the Lake of Fire for the Second Death implyeth that there was a first death and that first Death was only th●t Adam was deprived of his enjoyment of God inwa●d●y and his Soul became dead unto God and Righteousness a●d his body became subject to death but this doth not infer the same degree or kind of Pun●shment with that of the Second Death that is inflicted for contempt of the Gospel and final Unbelief Therefore the Parallel still holds good that whatever loss or d●m●ge is come upon Adams Posterity by occasion of the fall it is restored unto all men who are Adams Posterity through the offer of the remedy to wit Jesus Christ who dyed for all and if they neglect that remedy finally they shall be punished with the Se●ond Death that is g●eater Punishment than the first death in Adam and though the Remdy of Christ and his Grace be offered and applyed unto all in a day of Visitation yet it doth not follow that Christ and his Grace hath not sufficient Efficacy if all are not Saved no more than that it doth follow that a ●ose of good Physick is not a sufficient effectual Medicine to cure a Disease because some to whom it hath been applyed are n●t cured by it though the same dose of Physick hath cured many of the same Disease which proveth its sufficient Efficacy in it self although eventually it hath not that success on some for their own fault that have not duely observed the Physicians Rules and after application have done some things that did hinder its operation And as to 2 Cor. 5.14 Whether I or y● pervert the true sence of it I do freely leave to the Impartial Reader your sence being this I● one died for all Gods Elect only then not only Gods Elect but all others that are a mu●● greater number were dead but this would make Pauls argument alt gether void and reflect upon that hol● Spirit that did dictate these words in him for it doth not follow from the particular to the general as every Shool-Boy doth know as to say Christ dyed for all Gods Elect which are but a part of men and therefore all both Elect and others were dead this is an u●lawful infe●ence in the common reason of men but this is a most just and necessary inference Christ dyed for all men universally t●erefore all men were dead Pag. 86. ye perve●sly alledge on me That I own Chr●sts Death and Prayer to be lost and his Redemption void and ye say why are they not saved for whom he came to dye Ans That I own Christs Death and Prayer to be lost and hi● Redemption void is most falsly alledged it hath its effect perfectly unto the Salvation of all that believe and continue in Faith unto the end and to the great Condemnation of them that do not beleive and to the glorifying the Justice of God in them that beleive not and because of Unbelief pe●ish in their sins most justly whereby they are rendred without excuse for if Christ had not dyed for them they could not be guilty of denying the Lord that bought them as the Scripture plainly declareth And the death of Christ hath its various effects on them that are saved for as all are not saved at one time nor in one Age of the World so all do not partake of the same measure of Grace but to some it is given as one Talent to some as Two to others as Five and yet he who hath received the Grace of God as two Talents doth not make void the Grace of God because he hath not received as much as the other who had five And though such who are saved partake most plentifully of the Effects and Fruits of Christs Purchase yet even all such who are not saved partake of great and considerable Effects of Christs Death here in this World as that God hath spared them and exercised much long-suffering towards all of them for Christ's sake who dyed for all and hath given all a Day of Visitation and an

in men be they never so diligent to improve it that hath a real tendency to Salvation which we say it hath For though the Law be weak comparatively yet that proveth not that it hath no ability to work or beget any good thing in men A weak man or Child can do some good things and tho' mans corrupted Nature can of it self do no good thing yet this inward Law and Illumination even in its first appearance can and doth help the corrupt Nature of man partly if not wholly to cleanse it and being cleansed to enable it to do some good things which God doth not wholly reject but in part accept in and through Christ and indeed Paul as he useth divers Allegories and Figures whereby to hold forth the service and use of the Law to men before Faith came as that of a School-master and that of a first Husband so that of a Custody or place of Refuge like the City of Refuge that was appointed for the Man-slayer to hide himself in from the Avenger of Blood where he might remain as in Prison yet safe until the Death of the High-Priest as doth plainly appear from Gal. 3.23 But before Faith came we were kept under the Law which Beza a French Protestant tanslateth in his Latine Translation sub Legis presidie i. e. the safeguard or defence of the Law and the Greek doth well bear it shut up as within a custody unto the Faith that should afterwards be revealed And this is clear in the example of Cornelius and his Houshold who were in a good state and yet had not the ●●th of Christ crucified and raised again as the Christians had it and as he ne●ded to have it to ●eceive the holy Ghost and the knowledge of remission of sin that Peter preached to him through faith in the Name of the Man Ch●ist Jesu● Ye wi●● not have Rom. 1.28 understood prope●ly of Reprobates but of such as were not approved of God at that time Which quite over●urneth your absurd Doctrine of Reprobation before the World beg●n for if they were not Reprobates when ●aul w●ote co●cerning them Rom. 1.28 to be sure they were not Reprobates ●efore the beginning of the World as every School-B●y may judge Moreover ye say That Law mentioned James 1.22 c. cannot be applied to Christ not by any tolerable Catacresis But ye say it and that is all why may not Christ be said to be the Object of our Obedience and Works as well as of our Words without any Catacresis When the Apostles preached Christ Christ was not their preaching or speech but the object or ground of it and yet they are said to preach him without any catacresis so ●hat Obedience that men give to Christ the living Word in their Hearts hath him to be the Object and Ground of it and therefore they may be said by a Metonimy to act Christ as well as to speak him as we use to say Such a man acteth the Pelagian or Socinian c. Ye do but trifle instead of disputing yea mens doing the Law is a Metonimy for their doing is not strictly the Law but a conformity unto it And because ye make such a Clamour in the Ears of an ignorant Multitude as if the Quakers Doctrine concerning Christs dying for all men and giving a measure of his Grace unto all were only the Doctrine of vile Hereticks Apostates Impostors and Blasphemers I shall cite some Testimonies of Augustine and Orosius and Chrysostom antient Christian Writers of great esteem who did hold the same Doctrine with us not mentioning many more which I could cite Augustin lib. 1. de genes●●ontra Ma●ich cap. 3. in English thus But that Light doth not feed the Eyes of unreasonable Creatures but the pure hearts of them who believe God and betake themselves from the love of visible and temporal things to keep his Commands which al● men can if they will because that Light enlighteneth every man that cometh i●to the World Orosius in his Apology against Pelagius saith This is alwayes my Perswasion and without doub● that God doth adminster not only in his Body which is the Church to whom he bestoweth speci●● Gifts of Grace for the Faith of Believers but 〈◊〉 all Nations in this World his Long-suffering and eternal Clemency daily momen●ly and instantly to all and singular And again Thou hast as I judge a sufficient proof of the co-operating Grace in the Gentiles viz. who were not Christians Chrysostom on Jo●n 1. If he enlighten every man that cometh into the World how is it that so many men remain without Light for all do not know Christ How there ore doth he enlighten every man surely he doth enlighten them so far as belongeth to him but if any willingly shutting their Eyes to the Beams o● this Light would not direct their sight unto it they have remained in Darkness not from the nature of the Light but their own Wickedness who willingly made themselves unworthy o● so great a Gift By all which Testimonies it plainly appeareth these worthy men had not such a mean este●m of the inward Illumination common to all men as ye have but on the contrary did believe it was the Grace of God and such a Gift as being duly improved could give them the knowledge of Christ and enable them to keep Gods Commands And the A●elatensian Synod about the Year 490. said Anathema to him who shall say Christ hath not dyed for all nor would have all men to be saved And again Anathema to him who saith That he who hath perished hath not received that he might be saved And not only antient Christian Writers but Protestants yea some Calvinists of great account as Amyra●d and Dalce have delivered it as their Perswasion That Christ hath dyed not only for all kinds and sorts of men but all and singulars of all kinds and have printed in defence of it And Testardus another French Protestant hath printed another large Book in Latine wherein he proveth That not only Christ hath dyed for all men whereby all may be saved but hath given inward Grace sufficient to save all men but that whoever are saved have some special Grace and Favour of God extended towards them Besides that the Arminians and Remonstrants who are as justly reckoned Protestants as many others that dissent from them are zealous for the universal Grace of God and Christ his dying for all men and yet no sober Protestant will say that all the fore-named are vile Hereticks and fearfull Apostates and Blasphemers and Denyers of the Fundamentals of the Christian Religion as ye most Uncharitably and Unchristianly judge us but your false Judgment will be your own burden CAP. VII I Need not be large on this or the following Chapters but take notice principally of your grossest Perversions and false Quotations recommending the substance of my former Book to the Readers remaining unanswered Pag. 104. Ye pervert my words as if I said Christ only adops

Saints outwardly eat together and then also inwardly eat of that inward and spiritual Food and have together an inward enjoyment of the Lord in their hearts that may be called the Supper of the Lord which both may be without and with the outward eating but I did not say nor do I now say that alwayes when the Saints eat outwardly at their ordinary Meals they eat together inwardly but that the times are very frequent of their outward and inward eating together at one time wherein they remember the Lords Death and praise him as for all his Mercies so for what he hath done and suffered for them and this Solemnity may be well used by any Number as well small as great and without any Gown-Man or ordained Priest either of Pope Prelate or Presbyter for all the Faithful are a Royal Priesthood unto God and there is no shadow of ground in Scripture that Saints may not eat and drink together remembring the Lords Death with Prayer and Blessing and Thanksgiving and enjoying an inward and spiritual Communion together though they be ever so small a Number and though having no Priest outwardly ordained as above said And seeing outward Ordination of Priests or Presbyters either by Pope Prelate or Presbyter none of whom have any inward and immediate call is a meer human Invention as John Owen whom ye esteem your reverend Brother hath sufficiently proved and that ye lay the main stress of this Ordinance its being observed or practised hereupon that some ordained Minister consecrate it or Independent Pastor which is of no better Authority than the former Ye can never prove that that ye call the Supper is any thing beyond what is frequently practised among us even as outwardly although as to the inward to Gods praise we know we have the advantage incomparably beyond all of you And instead of proving that your eating together hath any advantage above ours ye say Ye think your Supper is beyond ours as being an holy Ordinance of Gospel Worship and ours is only the common Duty of all men But as ours is not the common Duty of all men as ye falsly alledge so yours is not an holy Ordinance of Gospel Worship for it is essential to all Gospel Worship to be performed in the Spirit because God is a Spirit but ye plead That men called Ministers who have nothing of true Piety or the Spirit of Truth and Holiness may consecrate the Bread and make it a Sacrament of the Supper of the Lord. Pag. 145. Ye commit another gross Abuse falsly alledging on me that I said All outward eating and drinking is a natural and necessary sign of the inward see my Book p. 192. I say not All outward eating drinking but I say such a figure as is natural and necessary to be used by us all c. where ye may see I restrict it to Believers so that the outward eating and drinking of Believers is a natural and necessary sign or figure of the inward to Believers but not to Unbelievers as the whole outward World is a figure of the inward and spiritual as Paul doth expresly call it 1 Cor. 7.31 But whereas ye say There is not one Syllable expresly nor consequentially intimating any such thing there ye show your great Rashness or Ignorance for in the Greek to which I did refer the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine Scema and Englished Scheme that most commonly signifieth figure and is expresly translated Figure in that very place by Pasor a zealous Protestant in his Lexicon thus Figura hujus Mundi preterit i. e. the Figure of this World passeth away Hence in all Mathematical Schools in teaching Geography or Astronomy we call the draught or figure proposed in the Lesson the Scema or Sceme and any ordinary School-boy or common Shepherd or Plow-man may inform you that this visible World is a Figure of the invisible and the outward a figure of the inward which is a common Saying in the mouthes of men generally and is further confirmed by Paul saying The invisible things of God are understood by the things that are made Rom. 1.20 and by the fore-cited Saying of Luther That in all Creatures we see a Declaration and Signification of the holy Trinity And whereas I said That in our outward eatings sometimes we do use both inward outward Prayer and Thanksgiving and sometimes only inward this in a way of Scoff ye call A new way of Consecration whereby ye declare your selves too great strangers to inward and mental Prayer performed only with the heart and mind for if ye did rightly understand inward and mental Prayer ye would acknowledge that the outward eating is sanctified by the Word of God and by inward Prayer as well as both inward and outward but the outward without the inward hath no virtue to sanctifie the Creatures of God and yet certainly ye give too much cause to judge that your outward Prayer wanteth the inward when ye allow both the Members Ministers of your Church to be Members and Ministers without all inward Holiness or working of the Spirit of God And how the Prayer of Unholy Men as ye allow your Ministers may be that consecrate the Bread and Wine to be the Sacrament of the Supper can consecrate sanctifie or make holy ev●●●es Instruments these Elements is as strange a Paradox as how an unclean thing can bring out a clean or one contrary another Pag. 146. Ye alledge That the Seventh day was appointed viz. for a Sabbath before the Fall and so was no Type of Christ. But the former ye barely alledge for that the Seventh Day its being said to be blessed c. suppose a natural or common Day before any mention is made of the Fall of Adam no more proveth its Institution before the fall for a Sabbath than that it can be proved there were diversities of Languages before Babel because Languages or Tongues are mentioned Gen. 10.5.20.31 and yet in the following Chap. vers 1. it s said The whole Earth was of one Language for divers things are recorded in Scripture by Anticipation Pag. 147. Ye say Heb. 4.9 10. it is said Christ entred into his Rest and doth that mean that he entred into himself Answ It is not said that Christ or God entred into his Rest but That God ceased from his Works but allow it That Christ entred into his Rest is not That that he entred into that Glory he had with the Father before the World was and can God or Christ have another or better Rest than Himself or can any natural or common Day be a Rest unto God O blind Man Ye call an inward Day Non-sence but it is because ye have not sence to understand it Is not the Day of Gods Power and the Day of Salvation mentioned in Scripture an inward and spiritual Day Ye say again If I can find an inward Seventh Day in Scripture it will be a rare Invention I Answer As I