A serious appeal to all the more sober, impartial & judicious people in New-England to whose hands this may come ... together with a vindication of our Christian faith ... / by George Keith.

CHAP. V. (Book 5)

IN his 12th Assertion he doth not fairly state the Question, especially in the Explanation of it; for he should have distinguished betwixt the state of Servants and Sons of the Free Woman, and so betwixt Saints by way of Inchoation or Initiation, and Saints by way of Confirma∣tion, as betwixt Corn in the Bud or Blade, or green Ear, when it is in danger of blasting, and ripe Corn that is past all danger of blast∣ing; for as to this latter, I did grant in my former printed Treatises, in unity with my faithful Brethren, that there is a confirmed state in Faith and Sanctification, wherein the Saints persevere to the end of all Tryals, and from which they cannot fall away; and the Faith of such is more precious than Gold that perisheth, & endureth all Tryals and Tentations, even as true Gold endureth the Fire, and looseth nothing in it; but all have not attained to this State, which is indeed the only proper state of Salvation, that is as the Harbour or Port of Safety to the tossed Marriner; and till the Soul arrive to this state, it is but as a Ship exposed to the Waves of the Tempestuous Sea: Also, I readily grant, that none of Gods elect can finally fall away; for his 〈◊〉〈◊〉 is over them, so to preserve them, as that they do not fall, or if they do fall, as in the case of David, to restore and renew them again by Repentance. And C M. and his Brethren have granted, in that Book call'd their Antidote, or The Principles of the Protestant Religion, 〈◊〉〈◊〉

That the temporary Faith that may be lost, is not false; and if not false, then true after a sort; although I grant, it is not that Faith of Gods Elect that's more precious than Gold, that endureth all fiery Tryals, yet is of a saving tendency, and such who have it, it they did well and duely improve it, might in due time arrive to that Confirmation in Faith and Holiness, that cannot be totally & finally lost: But whether the Faith that may be lost, and the Faith that cannot be lost, differ in Kind or Specie, or only in Degree, it being too Nice, and rather Philosophical, and too Logical, I did not (as I said in my former printed Book) see cause to enquire, seeing it is a very great dispute, among Schollars, what maketh a Distinction of things, in Kind or Specie, some affirming, That the Mettles and Elements differ not in Specie, others contradicting, and saying they do.

In his 13th Assertion, concerning Infant Baptism, or rather Rantism or Sprinkling, and in his 14th Assertion concerning the Supper, he bringeth no new matter, but what I have sufficiently answered in my former Books, and therefore shall say no more here as to them. But that he chargeth it upon us, as if we did not believe Christs coming again and appearance without us, in his glorified Body to judge the quick and the dead, is that he cannot prove any of us guilty, that is generally own'd and received to be of our Faith, only we have denyed the gross and ca••nal Imaginations that some have vented, as concerning Christs ••••dy, c••lling it Natural and Earthly, which we believe is spiritual and heavenly; and if any call it spiritual and heavenly glorified Flesh, as well as Body, we shall not contend against them; for we do acknow∣ledge, it is the same in Being and Essence that it was on Earth, but wonderfully changed in Manner and Condition; see our printed Sheet called; The Christian Faith, &c.

In his 15th Assertion he doth most grosly prevaricate abusing and ••e••verting our words, as because we own an inward quickening, and 〈◊〉〈◊〉 ••aised with Christ, in our Souls and inward Man, that therefore we deny any future Resurrection of the Body a••ter Death, which we deny no••, but affirm, against Ranters and vain Norionists; and we believe, T••••t the Resurrection of the Body is not attained immediately after Death, (altho' the Souls of the faithful immediately after Death go into Heaven, or Paradise) but at Christs coming and Appearance to judge the quick and the dead; and the same Body that dyeth is raised▪ in 〈◊〉〈◊〉 true sense, being freed and refined from all Dross of Corruption,

(even as Gold is the same when it lieth in the course Oar or Miniral, and when it is refined) but wonderfully changed in Manner and Condition.

In his essaying to prove his 16th Assertion, he showeth himself extreamly weak, as if because God commanded the Jews to keep the Seventh Day for a Sabbath, from the beginning of the World, in the fourth Commandment, therefore he commandeth the Christians in the same fourth Commandment to keep the first Day. But I need say no more on this Head, but refer him to his much esteemed Calvin, for his Re∣futation, who in that doth fully agree with us, as generally do all the Protestants in France, and the Low Countries, and many in England and Scotland.

In his 17th Assertion he is as weak and abusive as in any of the former, That he & his Brethren cannot own true Piety to be essential to a true Minister of Christ, to make a necessary Provision for the everlasting Peace of renewed Souls, which cannot be saved without their Assertion, viz. That true Piety is not essential to a true Minister, for this would make their Conversion or Peace wholly depend upon Grace in the heart of a Minister. But this is a most gross Abuse and Pervertion, and a most silly trick or cheat, to palliate or excuse their absurd Do∣ctrine, which a Child may discover; for the Contradictory Assertion, viz. That true Piety is essential to a true Minister of Christ, doth not make, that the Conversion of the Souls dependeth on Grace in the Minister, because many Thousands of Souls have been and are daily converted without any Minister, good or bad, by reading or hearing the holy Scriptures, the holy Spirit aiding and concurring therein, and this is generally confessed by all Protestants. And if some think they were converted by means of some Ministers that were afterwards sound to be Hypocrites, all that this can prove, is, not that they are not converted, but that they are in some mistake about the man whom they thought was the Instrument of it, and was not. And for my saying, It is no wonder that New-England abounds with such Impious Ministers; I did argue ad hominem, according to your Principle; for, to say, True Piety is not essential to a true Minister of Christ, openeth a door to let in a stood of Impious Ministers upon the People of New-England; and it is to be feared, this absurd Principle hath too much open'd a Door unto them: And for all your strict pretended Tryal of men, before they enter into the Ministry, do ye try them concerning their Piety? if nay, then

ye open a door to them who may be really Impious, if they have but wit enough to be Hypocrites, and only seemingly Pious, if Yea, this contradicts your Doctrine, who say, ye have no certain way to try whe∣ther men be really Pious or not; for ye reject all pretence to a discerning of Spirits, whereby to know who are really Pious, and who not; and the Marks given by Paul, whereby to try men, before they be owned to be either Bishops (i. e. Overseers, or Pastors) or Deacons, were not out-side Marks of Holyness only, that Hypocrites may have, but to be really sober, just, holy, temperate (Tit. 1.8.) and where these Virtues are, they do as certainly and infallibly discover themselves in words and works, to the spiritual Discerners, as Spices and precious Oynt∣ments or Perfumes, discover their sweet smell and odour to them who have the right use of their natural smelling.

And as to his Question, How People may know whether we have an Immediate Call to the Ministry? To this I Answer; There must be some spiritual Ability or Gift of Discerning in such, who are able to know such a thing; for it is only the spiritual Man that is able to judge of spiritual things; and whomsoever God calleth to the Ministry by his Power and Spirit inwardly revealed (that is immediate) his Power and Presence, according to his faithful Promise, doth go along with them, so that some that hear them, though not all, are the Seal of their Ministry, and the Blind are made to see, the Deaf to hear, the Lame to walk, the Dumb to speak, and the Dead to live, to wit, spiritually. And as this was Luther's answer to the Papists, that asked for some Signs to prove his and his Brethrens Call, who did commonly upbraid them, That they never so much as cured a Lame Horse; so it may suffice for our Answer; for whether C.M. believe it or not, we have had the Seal of our Ministry, that many by means of our Testimony have had their inward Eyes opened, and have been turned from Dark∣ness to Light, and from the Power of Sathan unto God, and this in∣ward Change hath had its evident Effects of Christian Piety, Sobriety and Justice in their outward Conversation. But such who were blind∣ed and hardned against the Spirit of Truth, did not know Christ nor his Apostles and Ministers, and therefore we cannot expect that such can know us. And this Question of C.M. may be easily retorted upon him, that doth so confidently affirm. That there are so many Ministers in New-England, that have and use all true Piety; let him tell us, how he or they can prove, that they are really Holy, and that their Holy∣ness

is not a meer outside Holiness, that Hypocrites may have? If he ••••y, they may be known by their Fruits, I query again, By what Fruits? Are these Fruits only outward words and works, that Hypocrites may have; for there is nothing barely outward but Hypocrites may have? But if by Fruits, he mean, that which hath some inward Virtue and savour of Life and Grace with them, that do infallibly demon∣strate themselves to be the Fruits of the Spirit, to such as have a spi∣ritual savour and discerning; as this would contradict their Principle, so it maketh for us, to answer his Question. Nor are there sufficient Testimonies of antient Christian Writers wanting, who did agree with us in our Assertion, viz. That Hypocrites and Ʋnholy Men, who have not the Spirit of Christ, are not true Ministers of Christ, as not only Luther (whom I cited in my former Book) who calleth them Sectaries and Seducers, who know to preach much of Christ; but seeing they feel him not in their Hearts, (as to be sure, such do not who have no true Piety) they leave the right ground of the Mystery, cap. 11. Luth. Mensal. But of the Antients backwards, of above 1200 Years ago, I shall cite two short Testimonies for this Assertion held by us, viz. Cyprian, who lived about the middle of the 3d Century, and Athanasius who lived in the 4th Century; for Cyprian, in his Epistle to Januarius saith, How can he who is unclean himself, and who hath not the holy Spirit, cleanse or sancti∣fie the Water (viz. in Baptism) seeing the Lord saith, Numb. 19. All that the unclean toucheth shall be unclean—And after, What Prayer can a sacriligous Priest, and who is a Sinner, make for the Baptized, seeing it is written, God heareth not a sinner, but he that worshippeth him, and doth his Will, him he heareth; but who can give what he hath not, or how can he do spiritual things, who hath lost the holy Spirit? And in his Epistle to Stephen, Bishop of Rome, he with his Collegues, gathered in Council, in Africa, writeth, saying, It behoveth that Priests and Ministers, who serve at the Altar and Sacrifices, be sound and immaculate, seeing the Lord saith in Levit. cap. 21. The man in whom there is any fault, or vice, shall not approach to offer Gifts to God; and in Exodus, the Priests who approach to God, let them be sanctified, lest the Lord forsake them, Exod. 19. And again, When they come to minist•••• at the Altar, let them not bring a blemish, lest they dye. Which wo•••••• of Cyprian, and his Collegues are as much against Impious as Heretick Ministers; and yet Protestants, who judge Popish Priests to be great Hereticks, allow of their Baptism, so far that they do not baptize any that leave Popery, and joyn to them.

And Athanassus, in his Interpretation of the Parables, saith Who 〈◊〉〈◊〉 will do the Work of God, who will teach others, or be profitable unto 〈◊〉〈◊〉 is behoveth him to be in the first place Virtuous, and to receive the Gif•••• 〈◊〉〈◊〉 Grace from God, and to possess the Fruits of the holy Spirit, and the Trea∣sures of the Knowledge of the good things of God, and then he can impart Gifts to others; for if any go with his hands to anoint another with Oyl, and have no Oyl, how can he give to others, what himself hath not; and after the same manner we must judge of a Teacher.

As for C.M's great Clamour for Maintenance, to him and his Bre∣thren, for preaching, from 1 Cor. 9.14. and Gal. 6.6. Let them first prove that they are true Ministers of the Gospel, and have a divine and spiritual Gift and Ability to preach it, and we should allow to such that Maintenance which the Scripture mentioneth, which to be sure is neither any stinted Sallary, nor forced, which yet many of the Priests of New-England have had, and yet would have, if they knew how, and which C.M. doth plead for. Nor is he less Impertinent in his seeking Shifts and Evasions to excuse their putting to Death our four Friends in New England, one time telling us, There are Laws for i••, against the Quakers, for speaking and writing Blasphemous Opinions, despising of Government, &c. And so had the Jews a Law, as they said, against Christ, and so had the Papists against the Martyrs, that they burned in Queen Mary's time. But what the blasphemous Opinions were, that these were guilty of, who were put to Death at Boston, hath not yet been made appear, nor any other thing worthy of Death or Corporal Punishment. And suppose (which yet I never heard sufficiently proved) that some called Quakers said to People in New England, things that were blasphemous, as, Thy Bible is the Word of the Devil, we deny thy God, &c. as C.M. saith, but doth not prove; must the innocent suffer for the guilty? if these that were put to death said no such thing, as ye can never prove they did, they were unjustly put to Death, and their Blood yet lieth upon them that either shed it, or doth justifie the shedding of it; and it were far better to C.M. not to take innocent Blood on him, if he were wise. Another while again, These Laws were but begun to be executed, before the New-Englanders grew sensible of their Error in making them, &c. But then, if it was their Error to make them, why should C.M. use so many Evasions to justifie their executing them. Another while, The Quakers would not have born New-England men to have done the like, &c. But the

Quakers have suffered a great deal more disturbance, even in their ••ublick Meetings, and never used any such Violence, even where they 〈◊〉〈◊〉 Power. And his Example of a mans entring into another mans Horse 〈◊〉〈◊〉 Plague upon him, without that others Consent, is altogether im∣••••••per; for the wide World, or any wide part of it, as New-England, ••••••ereth far from a mans private Dwelling; and if this Example had ••ny force in it, it hath the same for the Papists in France and Spain, ••••nishing and putting to Death the Protestants there. But it seems C.M. is not of our Saviours mind, who bid, suffer the Tares and the Wheat to grow together in the Field (which he expoundeth to be the World) until the Harvest. And this Example of C.M. is like that which I heard, that a New-England Preacher gave, to move the People to put the Quakers to Death, though they could not prove them guilty of any fact worthy of it, That men use to kill the Wolves they catch, as well these who have done no harm to the Sheep, as others who have done harm, because it is the Nature of Wolves to do harm; and the way to pre∣vent their Harm is to kill them. And for all C.M's fair Pretensions of Lenity to the Quakers now-a-dayes, yet seeing he calleth us, at least the Speakers among them, grievous Wolves, it showeth his envious Mind, and how he would have us treated, if his Perswasion could prevail; nor ought we to believe his Protestations to the contrary, seeing he doth so much contradict them, in his so much justifying the putting our Friends to Death. But it is no new thing that the Sheep should be put into Wolves and Bears Skins, as C.M. doth to us, in the Title page of his Book, calling it, Little Flocks guarded against grie∣vous Wolves, but the Title of his Book had been most true and proper, Cotton Mather proving himself a grievous Wolf against the poor innocent Sheep of Christ, called in scorn Quakers; for his fierce and ravenous Spirit against the Quakers, is more like to a Wolf, than any thing that ever appeared in any of us against him or his Brethren; and he can never prove, that ever one of us stirred up the Magistrate to Perse∣cution, against any that differed from us, in any part of the World: But we can prove, that his Brethren, the Priests in New-England, did most earnestly stir up the Magistrates in New-England, to persecute our Brethren, and did prevail with them to do it; and if C.M was too Young, or not born, in those dayes to joyn with his Blood thirsty Brethren, it is well if his Father Increase Mather was not equally guilty with others of them; and I find not as yet, but that C.M. doth

approve their deeds, and so bringeth their sins upon him, as Christ said to the Pharisees, who in the like Hypocritical Spirit, said, If 〈◊〉〈◊〉 had lived in our Fathers dayes, we would not have killed the 〈◊〉〈◊〉 Mat. 23.30. And seeing, according to C.M. the Quakers that 〈◊〉〈◊〉 put to Death, were Mad, and fitter for Bedlam, than to be put to D••••••••; on which Concession John Delavall, in his Appendix to my Bo••••, proveth by the Law of England, That these who put them to Death 〈◊〉〈◊〉 Murtherers, and deserved Death for so doing: What saith C.M. to this? Surely nothing at all.