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father_n	ghost_n	john_n	son_n	20,120	5	6.1565	4	false

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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

unto Death that even in these visible Testimonies it might be learned that the Letter killeth but the Spirit giveth Life And immediately in the following Chapter he saith Therefore what was done in Israel by the appointment of the Law and the Sayings or Oracles of the Prophets the Testimonies of the whole Creation and the Miracles of the divine Goodness did perform in all Nations And that the Rain-bow was a sign of Salvation the same Author expresseth in the following words lib. 2. cap. 4. And the Security of Salvation ●aith he is consecrated in the Testimony of the Rain-bow consisting of divers Colours that is in the sign of the manifold Grace the which Mysteries and Sacraments did not instruct these very few men of one Family only but in them all their Posterity that what was given for the Instruction of the Parents might be profitable to the knowledge of their Sons Thus he And in the same Book cap. 9. he saith And it is manifest that by divers and innumerable manners God will have all men to be saved and to come unto the knowledge of the Truth but who come they are directed by the help of God who come not they resist by their own pertinacy And in the beginning of that Chapter he saith The Grace of God indeed doth principally appear in all Justifications counselling with Exhortations admonishing with Examples terrifying with Dangers inciting with Miracles inspiring Counsel Note the word Inspiring and enlightning the Heart it self and induing it with the Affections of Faith And a little after Which help viz. of divine Grace ●● offered or applyed unto all by innumerable ways either hid or open and that it is rejected by many it is their own Wickedness but that it is received by many it is both of the divine Grace and of the Will of Man viz. co-operating And cap. 10. he saith We have laboured to prove so far as God hath helped us that not only in the last dayes but in all the fore-going Ages the Grace of God was present with all men with a like Providence and general Goodness but in a manifold manner of working and divers measure for either hidd●nly or openly he is as said the Apostle the Saviour of all men but especially of them that believe The which Sentence of most subtil shortness and great strength if it be considered with a quiet sight doth end this whole Controversie for by saying He is the Saviour of all Men he hath confirmed the general goodness of God over all men but by adding especially of them that believe he showeth that there is a part of Mankind which by the merit of Faith divinely inspired Note the words Faith divinely inspired ye who deny divine Inspiration to be remaining ' is carried on to the highest and eternal Salvation by special benefits And a little after he saith ' And although that general Vocation doth not cease yet that special Vocation i● now made common to all And immediately before he saith No place of the World is destitute of the Gospel of Christ Where it is worth the observing how he holdeth forth a twofold Vocation and Calling both of Grace and belonging to the Gospel and Salvation the one general the other special and peculiar to such who have the Gospel preached to them by the Ministry of Men and have the benefit of the holy Scriptures And Luther in the Book called his Mensalia cap. 6. p. 101. saith In all Creatures we see a Declaration and Signification of the holy Trinity the Substance signifieth the Almighty Power of God the Father the Form and Shape declareth the Wisdom of God the Son the Power and Strength is a sign of the holy Ghost in so much that God is present in all his Creatures Thus far Luther expresly And since ye say Your Knowledge Faith of Christ in this Life as well as your Holiness Obedience is not perfect do ye not think if ye come to Heaven as I wish ye may by unfeigned Rep●ntance for your gain-saying the Truth that ye shall receive the more perfect knowledge of Christ at or after Death and then why not faithful Gentiles as well as ye Pag. 96. Ye ask Where do I find three Baptisms in Scripture c I Answ I find in Scripture the Baptism of Moses for the Fathers were baptized into Moses in the Cloud and in the Sea 2dly The Baptism of John 3dly the Baptism of Christ with Fire and the holy Ghost and some were under a divine Dispensation who knew God only as a general Father to Mankind but knew not that God had an only begotten Son and others knew that God was and Christ was the Son of God and believed knowing only the Doctrine of John and said They knew not that there was an holy Ghost viz. to inspire men and in this same Ignorance ye are at this day And without doubt every divine Dispensation hath it● inward peculiar Baptis● and Washing and that a mans Salvation may be begun under th● first but not perfected I still affirm and have proved and ye have not disproved it Pag. 99. Ye speak very igno●antly and scoffingly against Christ the Light in all men saying Is it the Light in men that was born of a Virgin hanged on a Tree I Answer Here ye more act the part of Socinians like your Brethren in Opposition Pardon Tillinghast and B. Keech who use the same Language and whom I have answered than like Orthodox and Sound Christians doth not the Scripture say They killed the Prince of Life and he who was killed and hanged on a Tree was not a meer Body but a Man consisting of Spirit Soul and Body and was not a meer Man but both God and Man and He who was hanged on a Tree said He was the Light of the World and in him it pleased the Father all fullness should dwell of Light Life and Grace and a measure of his Light and Spirit that neither is nor can be seperated from the fullness is in all men in a day of Visitation and dwelleth in the Saints and is revealed in great Glory in them but in Unbelievers it is very greatly vailed and hid and is the Light shining in Darkness c. and the Man Christ who did hang on the Tree is that second Man who is the quickening Spirit and ye may as well say Did the quickening Spirit hang on the Tree surely he who suffered Death on the Tree was both God and Man and not a meer Man and yet he suffered not as God nor in his Godhead but in his Manhood Your Ignorance is greatly to be lamented who are thus ignorant of the first Principles of the Doctrine of Christ although ye profess your selves Ministers of the Gospel Take heed of willful Ignorance that unless men be in the Faith Christ is not in them in that peculiar sence of the word Inbeing as it signifieth union and in-dwelling and enjoyment is granted as we say in one

the third and Last to the Holy Ghost toge●her with the Father and the Son and of these three inward divine Dispensations he called Doctor Gell an English Protestant whose Works are printed in English and well received by many Protestants though he was no Quaker hath particularly made mention and th●se three Dispensations being reduceable unto two a● suppose there may be several mixtures of Water and Wine three four or seven or more yet still they are but two viz. Water and Wine some other Protestants have mentioned and explained them as particularly Henry Vane in his book called The retired mans Meditations c. whom I the rather particularly mention because there are some in New-England perhaps members of your Church who both knew him and have a true respect to him as judging him a sincere Christian and neither Heretick nor Apostate for his Doctrine and yet when I or any of my f●iends hold forth the same Doctrine of distinct inward Dispensations and Ministrations nothing differning in substance such is your want of Charity that we are Hereticks and Blasphemers and fearful and incorrigible Apostates which showeth great Partiality in you and that we would evaporate the Gospel into Allegories and Dispensations as ye phrase it But ye are greatly mistaken although we own the due and moderate use of Allegories well warranted by Paul and the other Apostles and Prophets and by good Christian writers in all Ages yet we place not the Gospel in the meer All●gory or Figure that is but the Shell the Substance is the inward kirnel hid under the Shell And for variety of Dispensations the Scripture is plain and express and mentioneth the Dispensation of the fulness of Time when Christ after his Death and Resurrection gave the holy Ghost to all true Believers as the more excellent far exceeding any former Dispensation when Christ was the Mystery hid in great part from Ages and Generations and not so revealed as when the fullness of Time came And ye your selves hold forth differing Dispensations of Grace if any Credit can be given to your words pag. 87. where ye say We thought there had been different Dispensations of Grace clearly intimated Rom. 11.7 Whereby ye plainly insinuate That even such who are not saved are under a Dispensation of Grace and yet this tho' affirmed by us is denyed by you who restrict the Grace of God only to such who are saved so ye say and unsay the same thing little heeding what ye say and though ye blame me for thi● ye are guilty of it and not I for I doubt not but that I can well defend all my Sayings to be well consistent one with another And notwithstanding that I readily grant unto you yea and plead for it as much as any that the first Administration of Christ and God in mens hearts is weak and is not sufficient of it self to justifie and save with eternal Sa●vation and to give eternal Life without the second that is to follow which giveth faith in Christ as come in the flesh dead and raised again and more abundant Grace that doth accompany that Faith and Knowledge of Christ as such yet all this nothing serveth your turn in the least for we never asserted the sufficiency of the first Manifestation Ministration of Christ in mens hearts as alone without the second but as relative unto it and as regarding it as the end of the first And yet we still affirm that God and Christ is at work in all men in a day of Visitation in order to save them and God and Christ are sufficient to begin and carry on the work And though Paul call the Law weak yet it is to be considered that he calleth it not so absolutely or of it self but weak through the flesh because the flesh or nature of man is weak to fulfill it until Christ be revealed in the second Ministration of him to fulfill the Righteousness of the Law And if ye were not very partial ye might have understood by what I charged against you in Article 5. that I placed not such a Sufficiency in the first degree of Light and Grace and in the operation thereof as did suffice from first to last but there is a Sufficiency in it to begin some good work in men that hath a proper and real tendency to the perfecting the Salvation of mens Souls as when a Chyrurgion lanceth a Wound and searcheth it and washeth it that is a necessary work and what he doth he doth as a skillful able and sufficient work man and that work hath a proper and real tendency to perfect the cure yet that alone is not enough to cure the Wound but he must apply his Healing Plaister to it and make several new Applications of his Medicine And though we still preach God and Christ in mens hearts to be all-sufficient to save them yet we never said nor thought that what is revealed or dispenced of any inward Ability Influence or Operation of God and Christ is sufficient for all time to come either to Gentiles or Christians for the best Christians need a daily renewed Influence of Grace of Wisdom of L●fe and Ability from God and Christ to descend u●on them and come into them and they are to wait for the daily and hourly incomes of it And therefore the weakness of the first inward Admini●tration of Christ I deny not but assert and yet it is not weak in it self but through the flesh and it is weak to justifie and save perfectly but it is mighty and powerful to reprove to judge to wound to bruise and to kill and He even Christ and God in Christ who woundeth healeth and He who killeth maketh alive and He who bruiseth bindeth up and He who maketh the Soul sick and sensible that it need●th the Physitian proveth the Physitian to the Soul and such kind of Doctrine I have heard among the more sober kind of Presbyterians and some Presbyterian Preachers have said That Moses and Joshua were Types of Christ as we say and as Moses began a good Work though his Ministration was weak in comparison and carried the People a great way so as to bring them to Jordan and the border of the good Land so we say Christs inward Ministration that Moses outwardly by way of Allegory and Analogy did answer unto though weak comparatively beginneth a good work in men and carrieth them a great way as it were to the spiritual Jordan and to the border of the spiritual Canaan and Kingdom and then cometh the second inward Ministration that answereth to Joshua that bringeth them into the good Land and giveth them their Lots and Possessions therein But still our Controversie is great and just with you who say The Law within is so weak and all the Light that is within the Gentiles or unconverted men called Christians is so impotent and unable that it can do no good thing in them nor can begin the least good work

breathing or Inspiration of the Spirit as the Latine antient Christian writers did Translate these words John 3. Spiritus spirat ubi vult i. e. the spirit breatheth or Inspireth where it willeth for the greek doth w●ll bear it puenma is most frequently translated spirit in the n●w Testament and pueo signifieth to breathe or inspire hence theopneustos signifieth divinely inspired Pag. 56. Ye alledge that singing without Notes and Tones measured by art would be singing without singing that could be no melody that is without Tones measured by art and to say otherwise ye affirm is so foolish that it is not worth a Reply but the folly is your own the scripture speaketh of Melody in the heart and that is without all tones of art beside what art is there in the songs of Hannah Mary and Elizabeth ye are extreamly ignorant if ye know not that singing with Rhymes and like sounding Cadencies of words and Musical Notes of art as ut re mi fa sol la came not into custom among Christians a long time after the Apostles and these Notes of art Guido Aretinus found them out by which ye learn to sing that is not of along standing These and many other things are but late inventions introduced into Church-worship as Polidor Vergilus doth show no Rh●mes were sung that I can understand by the French Protestants in french till Beza composed them and Translated the Psalms into french meeter so they were sung at Geneva hence they were called Geneva Jigs the Hebrew Psalms of David have no like sounding Cadencies or Rhymes That Christ Condesended to sing with the Discples suppose after the costomary way used by the Jews at their feasts is no proof to continue that Custom more than to continue the Jewish Feast of the Passover and other Types ye greatly forget your selves in your way of reasonning from the time of the Law to the Gospel time Pag. 58. Ye would clear your running into a Circle that Ministers call the Church and the Church calls the Ministers but all in vain Ye pretend no answer for the Presbyterians who commonly derive their call by the Pope of Rome as J. Cotton did expresly say at Hampton in the hearing of some hundreds and not only I but your reverend brother as ye call him John Ow●n hath sufficiently discovered the Nullity of that Call and that therefore Presbyterians while they lay the stress of their call on that rotten Foundation have neither Ministry nor Gospel nor Sacraments And for your call who are called Independents seeing your Church is not older than the Brownists of Amsterdam I mean your visible Church or show when it began what Ministers gathered your Church at first if ye say your Church was invisible be●ore let it be so but how could an invisible Church call a visible Ministry or how could a visible Church a●ise without any previous Ministry Ye do but triffle to make these things intelligible who seeth not but ye are reduced to this miserable pin●h out of p●ejudice against the inward Call of Gods Spirit by divine Inspiration which both Lut●er and other primitive Protestants did affi●m they had Pag. 59 60 61. Ye tug hard for a Maintenance to Ministers not voluntary but of debt and by bargain and that may be forced by the Magistrate if refused And is this also one of the Principles of the Protestant Religion Read Will. Thorp's Assertions and Arguments against Priests Wages and Maintenance save only what is voluntary in Fox's Book of Martyrs fol. 536 537. and ye will find that to force wages for preaching was a Popish Prin●iple and not a Protestant Also read what your Fathers the Brownists of Amsterdam say in their Apology against the Vniversity of Oxford in their Address to Q. Elizabeth 7 Position That the duo Maintenance of the Ministers should be of the free and voluntary Contribution of the Church And they expresly declare against the Maintenance that is exacted and which the People are constrain'd to yeild unto them Behold how far ye are degenerated from your fore-Fathers Your Argument from the Tythes under the Law serveth not your turn unless ye will bring in the Levitical Services also but even under the Law the Tythes though commanded the Magistrates were not to compel men to pay them as is most clear out of the old Testament and grant that the e is a justice or equity in it that faithful Ministers wants be supplied and so that the Poor's wants be supplied therefore the Hebrew word that signifieth Alms signifieth Right●ousn●ss it will not therefore follow that the Magistrate may compel them there is a Justice the Transgression of which the Law punisheth and there is a Justice the Transgression of which the Gospel punisheth but as for Ministers to bargain with People What will you give me and I will preach unto you it is so sordidly Mercinary that y● may be ashamed to def●nd it but that is not enough People must be forced to pay you Wages that own you not to be Ministers of Christ as has been largely practised in New-England That ever the Apostles bargained with People or forced Wages of any or received any other than simply to supply th●i personal Necessities has no shadow of Proof in Scripture The Greek word translated Wages 2 Cor. 11.8 viz. opsonion● signifieth Meat or something to eat most properly translated by Pasor edulium and this answereth to Christ's words The labourer is worthy of his Meat This was no yearly stinted Sallary it was wholly Apocriphal and hath no foundation in the New-Testament and therefore is no Protestant Doctrine That Christ sent forth the Disciples to preach freely ye say was a special Precept but ye have nothing but your bare Authority for it the Scripture saith no such thing ye may as well say to preach the Gospel was a special Precept Ye profess to have a respect to the Waldenses who are generally well esteemed by Protestants as their Predecessors and faithful Witnesses to the Truth in their day and it was said of them and objected unto them That their Teachers were Weavers and Coblers whereto they replyed We are not ashamed of our Priests because they labour with their hands c. because both the Doctrine and Example of the Apostles lead us to such apprehensions Usher de Succes Eccles cap. 8. § 8. CAP. V. Pag. 64. Ye call my Declaration of our Faith touching the Father the Son and the holy Ghost and Christ his being both God man with other great and weighty Truths a new Quakers Creed insinuating that I am not so ignorant as to believe that that was their faith in those times but this ye meerly affirm without all shadow of proof Ye excuse the Assembly for not mentioning Light among Gods attributes as not being proper but metaphorical A poor Evasion And why not as proper for the Assembly to say God is Light as for John the Apostle think ye the

Scriptures why may not the same virtue and efficacy be given to it as to that which ye say is contained in the Scriptures It is improper to prefer that which is writ or printed on Paper by the labour and work of Men to that which by God immediately is printed on mens hearts and souls without the wo●k of men And since ye grant That there is a Law written in mens hearts universally by God himself Why may not that Law be understood to be the same mentioned Psal 19.7 The Law of the Lord is perfect converting the Soul yea that it must and ought to be so understood is clear from that analogy that the Wisdom of God in David maketh betwixt the preaching of the Heavens and Firmament Day and Night and the course of the Sun and the Preaching or Testimony of this inward Law that as universal as the outw●rd is so universal is the inward for the outward is the Symbole Figure and Type of the inward as the Ceremonial Law of Moses was symb●lical of the inward Gospel-Law and if both had not been Universal the Analogy would have been improper and false for the true Analogy is betwixt two Universals and not one universal and another particular And Paul by the Spirit of God applyeth the universal Language of the Heavens and Firmament Day and Night and Sun to the preaching of the Gospel Rom. 10.18 by the same Analogy Ye contradict● the Scripture expresly when ye deny it tha● the Law in the Gentiles so far as they obeyed it made them excusable for as some had thoughts that accused them when they did evil so they had thoughts that excused them when they did well and this excusing of them proceeded originally from the Law it self within them see Rom. 2.15 which ye expresly contradict And for Gods inward speaking to men most frequently without the Ministry of men or books as outwardly I cited divers observable places of Scripture as Psal 94.10 Psal 50.1.16 to 22. Amos 4.13 Micah 6.8 Prov. 8.1 2 3 4. Job 28.28.24.13 and 21.14 and that noted place Luke 12.20 from all which I did conclude that it hath been the way of God and ever will be to speak to men in their hearts to call them and warn them and fore-warn them of evil and danger and to perswade and incline them to that which is good And all these places of Scripture prove th●t God doth at present and in every Age move and stir upon mens Consciences and s●eak in them by his Word and Voice as really as he did in the Prophets tho' not equally nor the same in all respects and this is immediate Revelation and Inspiration seeing God doth it without the Ministry of men most frequently even in the Heathen and in the Wicked when they are neither hearing men nor reading nor thinking on any place of Scripture and all this ye meerly slubber over with a bare Magisterial Affirmation saying That it is all but the actings of a natural Conscience under legal Convictions But tell me What works these Legal Convictions doth not the Scripture say it is God and he doth it by speaking to them in their hearts for God doth not use to speak to men by an outward audible Voice and therefore there is more in men than what ye call a Relique left in men of a natural Conscience there is that which newly and freshly and immediately calleth to men in their hearts and is a new gift and visitation of God I find not that ye say any thing but one that hath some shadow or appearance of weight and that is from Rom. 8.3 Gal. 3.21 viz. That the Law is weak through the flesh and cannot give Life And this is even that Law which was within both Jews and Gentiles universally and was not the meer outward Law But to this I Answer That by the Law in these places cited by you and in many other places that could be ●●ted as Rom. 3.19 20 21 22 23 24 25 26 c. Gal. 3.8 9 10 ●1 12 13. is indeed to be understood not the meer outward Law given to the People of Israel but the Law within in its first Administration or Dispensation that hath its proper work and service to condemn and not to justifie to wound bruise and kill and not to heal bind up and make alive and this first ●dministration of the Law is most necessary and proper and is the real effect and work of Christ in his inward appearance in mens hearts as a Law-giver and judge but not so properly nor clearly nor distinctly as a Saviour as he appeareth in his second Administration perfectly to save the Soul and deliver it from Sin and Wrath and perfectly to restore and renew it into the Conformity of his own Image by faith in him the whole Christ intire and undivided both as he came in the flesh suffered Death for our sins rose again c. ascended into Heaven and is now in Heaven our Intercessor and Advocate with the Father and as he cometh in Spirit And of this twofold Administration of Christ first as a Law-giver secondly as a perfect Saviour Moses and Joshua were Types Moses was a type of Christ in his first Ministration and Joshua was a type of him as a perfect Saviour in his second Ministration both which are inward for though the true Christian Faith respecteth Christ come in the flesh without us and now glorified in Heaven in the glorified nature of Man c. yet the Mystery of this and the worth of his Death and Intercession must be inwardly opened and revealed in us by the Spirit of Christ And as Moses led the People out of Egypt through the red Sea and th●ough the Wi●derness and brought them to Jordan and the borders of the good Land and no further and then dyed so Josh●a was raised up to bring them beyond Jordan into the good Land therefore Moses begun the wo●k but Joshua finished it Which two are plain figures of the twofold inward Ministration of Christ the one that is more Legal than Evangelical and hath the Evangelical hid in it but not clearly revealed the other that is clearly and apparently Evangelical and because the second inward Ministration of Christ in mens hearts doth not appear at first in its fulness of vigor and strength but gradually therefore there is a mixture of the first second which is a middle Dispensation consisting of both and this is well known and experienced by spiritual Travellers although to you it is a Mystery and a Riddle that ye mock at rather than enquire into And concerning this diversity of inward Dispensations and Ministrations both having one Author to wit the Lord Jesus Christ not only the people called Quakers but many sober and juditious Protestants have given Te●●●mony and their Testimony is upon record in print some calling them Three and referring them the one to the Father the other to the Son together with the Father and