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.

Introduction. To James Allen, Joshua Moodey, Samuell Willard, and Cotten Mather.

Men and Neighbours,

I Have seen your pretended Answer to my Book, which ye call, The Principles of the Protestant Religion maintained, &c. which I have also read and well considered, and I find that upon the matter, ye have left the substance or principal matter of it wholly unanswered, and that your said pretended A••••wer contains little else but Railing after an extraordinary and unusual manner of Speech, scarcely to be paralell'd, and many very gross Mistakes and Perversions of my words, and some absolutely false Quotations and Recitations, alledging Words, and Sayings, and Doctrines to be mine and delivered by me in my Book, which are neither directly nor indirectly to be found there, and which are neither my express words nor so much as the most remote true and just

Consequence of them. But it is altogether un∣fair and absurd to alledge any thing upon a man which are not either his express words, or the plain and manifest sence of them, obvious to every intelligent and impartial Reader: For, to alledge a consequential sense of a mans words, which they will no wayes bear, is most uncivil and inhumane, and argueth at most a weak and desperate Cause, when ye are put to use such mean and unlawful Arts to make your part seem fair. And surely, ye who pretend to find so great fault at the supposed Calumnies of G. K. should have (at least) upon some prudential consideration, as men, shown your selves not to be so deeply guilty of that Vice of Calumniating, which ye, only with great con∣fidence, alledge, but can never prove against him.

I find, ye are not a little vexed at my Book; but since it containeth little else but Non-sence, Tautologies, Nauseous Repetitions, Cavils and Sophisms, as ye alledge, why are ye so angry & fretted? why should Non-sence & Tautologies, Cavils and Sophisms vex you so very much? what aileth you, that ye come with such a com∣pany? ye seem, in great part, to resemble Micah pursuing some of the Children of Dan, to recover your lost gods, and to answer with him, after some manner, Ye have taken away our gods which we made, and our Priests, and ye are gone away; and what have we more? And what

is this that thou sayst unto us, what aileth us? But I assure you, I intend to make no such usage of your gods as the Danites did of the gods of Micah, nor have I robbed any of your gods or idols from you, but as becoming a true Chri∣stian, I have fairly and honestly laboured to convince you of your many evil and hurtful Errors which ye set up in your hearts, as Idols and false Godds; for ye may know, that the Scripture telleth of fome, that did set up Idols in their hearts; yea, whatever any men set up in their hearts, in the room and place of the true God, and his Precious, holy and living Truth, and the divine dictates and Testimonies thereof, are but false gods, and idols of mens making. It is a most false and injurious Ac∣cusation ye insinuate against me, as if I did seek to perswade any, to part with an infinite and eternal God, and having a created Soul blasphe∣mously place in his Throne, or to p••rt with the pre∣cious Bible (viz. the holy Scriptures) as a dead Letter, and to have silent postures of their own in the room thereof, or that I seek to perswade these called your Congregations, to part with an inestimable Redeemer, for a dim Light within them, which may prove Darkness it self, or to have the whole Gospel Baptism of Christ & his Supper taken away from them, and the glorious Doctrines of Election, Justification & Perseverance depraved with Opinions that make man to be all, and Grace to have small or no share in the matters of Salva∣tion.

All which are most false and injurious Accusations, with many more of that sort, which ye very unchristianly cast upon me, as I hope will clearly appear in the sequel, and doth sufficiently appear in my former Book. My desire, and earnest travail of soul is, That ye, and all others, who remain ignorant of God, may come to the true knowledge of him, and of his Son Christ Jesus, whom to know is Life eternal. I assert no created Soul or thing to be plac'd in the room of God in his Throne, but plead against you, that as God and Christ dwell in Heaven, so they dwell in the hearts of all the faithful, and that not divided or sepe∣ra••ed from ••heir Operations and Influences, but together with them, and one with them, tho' ye would divide and seperate them asunder; and that the same God and Christ, as they are one, so their operation and influence of Light and Grace are one, and that by some gracious operation & influence they are pleased to visit the Souls of all men more or less; and as God and Christ are every where present in all the Creatures, so in a more special way and manner of manifestation, beside that universal Omni∣presence, they are in all men, and cannot be excluded from any of the Creatures; and therefore it is a most injurious Calumny, as if either I or any of my Friends did set up any thing in the room or throne of God; for whatover illumination, operation or influential

Effect of God and Christ we assert to be in men, we do not say that it is God or Christ, for we do not confound the Cause & the Effect, nor the Worker and his work, but we say, God and Christ, the Word, by which all things were made, are most inwardly present in all Creatures; and if ye deny this, ye, and not we, deny the true God; and God and Christ are Light, as the holy Scripture declareth, and are no dim Light, which is in you Blas∣phemy to assert; but, both your Eyes, and the Eyes of many are dim, yea, and blind, that ye cannot in this your blind state see the glory of God: And for the holy Scriptures, ye your selves say, The MIND and true SENSE of the Scripture, is the Scripture or Word, and that was never called by us a dead Letter, nor is the Scripture dead to any but to such who are dead, and past feeling; we hold to Scripture phrase that saith, the Letter killeth, which we thus understand, that whoever have not the inward quickning, and living operation of the Spirit of God, that doth usually attend and accompany the outward Testimony of the holy Scriptures, to such the Letter of the Scripture is a killing Letter, and the sober of your own Church, I suppose, will not deny it, and so it proveth to all Infidels and Unbelievers, while remaining such, who are dead in their sins and Trespasses, but to all who are made alive unto God, the Scriptures Testimony is a living▪

sweet and precious Testimony, in all its parts, and not at all either a dead Letter, or a killing Letter. And as for the Gospel Baptism of Christ, and his Supper, and the glorious Doctrines of Election, Justification & Perseverance of God's elect Saints and Children, we own them with our souls and hearts, and only disown your false glosses of all these things; ye must not think to be both party and judge in these matters, both ye and we have a most impartial and just Judge, the great Lord of Heaven and Earth, to judge and witness betwixt us, and to his Witness, Evidence and Testimony in all hearts I can and do freely leave these matters of dif∣ference betwixt us, in the mean time ye are greatly mistaken to think, that either I or my Friends decline all outward Evidences and Te∣stimonies, or just and equal Methods or Wayes of fair reasoning and argument, touching the matters of d••••ference betwixt us; nay, its a great, if not woful Mistake in you, we shall never fear to deal with you in all fair and rea∣sonable wayes of dispute, either by express Scripture, or by just & rational Consequences therefrom, and then to leave all to the im∣partial judgment of all such who are both spi∣ritual and reasonable men; for, to be both spiritual and reasonable are well consistent.

Ye may be greatly ashamed, (if Shame be compatible unto you, to use some of your own words) in the beginning of your Preface to

tell of Persecutors with Cain's Club in their hands, when ye have been so deeply guilty of using Cain's Club, and continuing to justifie it, in putting to death so many innocent Servants of the Lord. Ye are idle and impertinent to call me the Champion, whom the American Quakers do so much admire, I know none called a Qua∣ker in America, or else-where, that doth ad∣mire me; we admire and adore the glorious God and Creator, but no man; nor do I seek the honour and praise of men, it is enough that I am loved by my Friends and Brethren, and that I am acknowledged to have a part & lot among the faithful. Ye acknowledge ye pass over many assertions, called by you un∣sound, in my Book, with a dry foot, and so ye might have said, ye have passed the substance and matter of the whole, and the Arguments thereof without due notice, and rather than wet your feet ye wi•••• go far abo••••, and digress or deviate from that which ye cannot fairly nor justly answer. As for Cotton Mather's pre∣tended Vindication of his Father Increase Ma∣ther, his abuses against the People called Qua∣kers, I have fully answered to it in Print in a Book called, A Refutation of three Opposers of Truth, &c. to which I refer, and which I sup∣pose is come to his hand long before this of yours came to me. Ye express your fear of me, as if my (supposed) Apostacy had ren∣dred me incurable; and else-where ye call me

a fearful Apostate, and insinuate, as if I were not only Apostate and Heretick, but grown be∣yond Admonition: But how know ye this, see∣ing ye pretend not to a Spirit of discerning or a divine Revelation in the case? Suppose I err in some things (as I have good assurance I do not in any o•• these things ye charge me) doth one or some few Errors or Mistakes (not will∣fully held) in matters that are not fundament∣al, render me either Heretick or Apostate? Ye, or at least, the more sober among you, allow, that men holding the fundamentals of the Christian Religion, although they be in an Error or Mistake, touching divers things, that are not fundamental, may be allowed to be true Christians, and Members of Christs Church; hence the mo••e sober of Presbyterians have a charitable judgment of many, not only of Baptists and the Episcopals, but of Arminians and Lutherans, yea, and of many in the Church of Rome also. ••nd I believe ye cannot give me one instance wherein ye can justly accuse me or my Friends of any fundamental Error in Chri∣stian Doctrine, so acknowledged by the more sober part among you, held by us. It is high and extream Uncharitableness for you so to unchristian us, but praised be God, we can, and have holy confidence to appeal from your false Judgment, to the just God, to whom we are known, and whose Peace and Justification we have in our Bosoms, that is Proof against all your false and injurious Accusations: And

I have not dealt so with you, so to unchristian you in the whole lump, or any one of you, altogether meerly for Doctrine; for I only did charge it upon you, and I believe I have made good my charge, That your visible Churches are not the true Church of Christ, to wit, not having that purity of Doctrine, Mi∣nistry, Worship, Constitution, Government, &c. that constitutes the true Church of Christ, either as the Church was in the Apostles days, or as she is yet to be restored, and is now resto∣ring, after the great & dark night of Apostacy, yet I have freely and readi y granted, that there are among you who belong to Christ & his true Church; and though you judge his a great inconsistency and contradiction, yet ye are in a great mistake, for my charge is as consistent, to grant, that some among you, yea, all who are sincere and faithful to what they do know, and are really convinced of the Truth but in part that are among you, belong to God, and to his true Church, as the Cha∣rity of many of the more sober among you, is consistent, to grant, That the most sincere sort in the Church of Rome, belong to God, and his Church, and are his People; for God hath of his People in Babylon, whom he calleth to come out of it; and this was the judgment ge∣nerally of these called the first Reformers, and is the judgment generally of the more sober and judicious Protestants of all sorts, at this

day, and was my charitable judgment when I was among the Presbyterians, and remaineth now to be; and yet, such who have this cha∣ritable judgment of many in the Church of Rome, do not call her, nor own her (for most part to be the true visible Church of Christ, but call her a Whore, and a false Church, and Babylon, and for this cause judge, that their seperation is just from her: And as the Prote∣stants generally, who are of the more sober & moderate sort, do excell these called Papists or Roman Catholicks, for their charitable judgment of many among them, because scarce any Papist hath the least charitable judgment of any one Protestant of any sort; so we the People called Quakers have the advantage over you, in that we have a real Christian charitable judgment, not only of all the sincere hearted among you, but among all others, that are sincere hearted, who hold the fundamenta••s of Christian Reli∣gion, that they belong to God and Christ, and are our Christian Brethren, though in many things dark & weak, and under great mistakes of judgment, that doth greatly hinder their growth, and endanger their Souls state, and therefore we labour, if possible, to undeceive them; but we can have no charity for Hypo∣crites, and such who are not sincere in what they profess, but having a form of Godliness deny the Power of it, and are Proud, Envious, Mali∣tious, false Accusers, Persecutors, and of a per∣secuting

Spirit, who have killed the Martyrs of Jesus, and justifie them who have so done, as you do those who put to death our innocent and Christian Friends at Boston; and though ye alledge, they suffered for their crime, That they came purposely to undermine the civil Govern∣ment, and yet it is known generally over almost the whole World where New-England and Boston is named, and what they did in that matter, that it was simply for their Conscience, and for no crime in matter of fact at all, but transgressing that unrighteous Law of not returning on pain of Death; and if that be to subvert civil Government, then all Persecutors are justified, and all the many thousands of Gods faithful Martyrs and Witnesses are to be condemned for being subverters of the civil Government, for they did generally transgress the unrighteous Laws of men, under which they suffered; yea, Christ himself at this rate is guilty (which is blasphemous to think) for as the Jews said, We have a Law, and by our Law he ought to dye, and he is no friend to Caesar; but that any thing directly or indirectly was ever found in any of these our Friends put to Death at Boston, that had any the least ten∣dency against the civil Government, ye can ne∣ver prove, nor give the least colou••able pre∣tence, nor did I ever hear that any such thing was articled against them, except in so far as ye will call that a subversion of civil Govern∣ment,

to transgress the unrighteous Laws ye made against the People called Quakers, only for their Perswasions in matters of Conscience, and their innocent and harmless Practises and Profession accordingly. And if any of them have come at time to your publick Meetings of Worship, to bear a Testimony against your Formality, and Hypocrisie, and false Doctrine, it is but the like to what some of these, well owned and esteemed as the Martyrs of Christ, did in Q. Mary's dayes, and in other times and places of Popery, where they came openly and boldly into the Popish Assemblies, and wit∣nessed against them, and their Practice is com∣mended in Fox's Book of Martyrs, and other Historians, as Noble and Heroical; yea, how many Presbyterians have highly commended the Women for throwing their stools at the Bishop reading Common-Prayer in Edenburgh in Scot∣land, above fifty years ago, and judged it as a Noble and Heroical Act, and some have im∣puted it to a divine Motion; but as I do not justifie it, yet it doth serve justly to stop your mouthes to make that a great crime in others, only to witness by word of mouth against your false Way of Worship, when many or most of you, the Presbyterian sort, justifie that Practice by violent hands, first of Women th••owing their Stools at the Bishop in the Pulpit, and then of men violently rising against him; which is a well known Passage, and

there are yet alive in Scotland who can bear witness to it. Ye say, ye shall have no returns from me, except those of Rage and Wrath, which ye shall not count it worth the while to publish any Reply unto, but what the Arch-Angel gave to a Railing Accusation. But I hope, through Gods help to disappoint you, and to give you no returns of Rage and Wrath at all; and tho' in my former Book I used some sharp words against you, from love and zeal to the Truth, and good will unto you, and the People of New-England, yet I am not conscious of any Rage and Wrath I used against you, though ye charge me with Pride and Gall, and Slander∣ing, and Cal••mniating with bitter Invictives, &c. but I stand not to your judgment; however, as I retract nothing of what I then charged you with, so at present, I hope, so far to dis∣appoint you, as not to give you any just cause to say, I give you any Returns of Rage and Wrath; for I shall most willingly and freely acknowledge your skill & ability of using hard words and speeches, doth far exceed my Capacity, if I durst allow my self a liberty, as I dare not, to contend with you in that manner, but I can say it singly, I love rather to contend with strong and sollid Argu∣ments, than any hard words whatsoever, and so far as it shall please God to give me leave, I shall labour to refrain them, to take away all occasion from you, of making excuse not to

answer, only remember, that ye confess, in some passages, ye have done your work cuttingly, excu••ing you•• selves, that some are to be rebuked. But what Apology can this be more to you than to me? you must take all liberty imagin∣able, yea, exceed all bounds, to answer me cuttingly, and yet this is no Wrath or Rage in you, but love and good will to me, ye will say; for, I hope, if I be judged your Enemy ye will say, ye ought to love me; but if I use but a small part of hard words towards you, and withal expressing my love, ye will needs con∣strue it to be Pride, Gall, Rage and Wrath; if this be not partial, let all impartial Readers judge. However, though your words seem cutting, yet since your Reasons and Defences, by way of Argument, are blunt and dull, I feel no wound nor smart by any thing ye have done, and am in no fear of any thing ye can do against me; for the Truth, which is the strongest of all, is my defence against you, and all your assaults. Ye not only indulge your selves, to use most hard and uncivil Language against me, but against that Wa•• professed by me▪ called by you, the Contagion of Quakerism, and the peculiar Plague of this Age; saying, in Quakerism ye see the vomit cast forth, in the by-past Ages, by whole Kennels of these Creatures, for whom the Apostle has found a Name, licked up again for a new Digestion, and once more exposed for the Poyson of Mankind; and it is especially

(say ye) the more ignorant, and unwary, and envious part of Mankind which it is adepted unto; and abundance more of this sort: Which is a shame to hear, or read such odd kind of dirty words, enough to defile the Air, &c. but it is no new or strange thing that Light should be put for Darkness, and Good called Evil, and Blessed are ye, said Christ to his Disciples, when men shall speak all manner of Evil against you, falsly for my sake; if they have called Christ a Blasphemer, &c. what may his Ser∣vants expect? So used the Papists and Popish Clergy to abuse the primitive Protestants, the sincere sort and part of which, who, from true inward Conviction of Truth, and zeal to Truth, did witness against the corrupt Do∣ctrines and Practices of the Church of Rome, we cordially own, and have unity with their Testimony against the same. And though ye four seek to gain applause and praise from the ignorant Multitude, as if ye were mainly con∣cerned to defend the Principles of the Prote∣stant Religion, against the Quakers, yet I que∣stion not but to make it appear, that the People called Quakers are better and truer Protestants than your selves, and whatever was of Truth, and true Doctrine, and true Christian Practice, or is among all the sorts of Protestants, we do own it, according to our knowledge and ability, and deny nothing of what was ever, or is true among them, only

what is no true part of true Protestant Do∣ctrine, but dross, or dreg, and refuse, that did or doth cleave to any or all that go under that Name of Protestants or Protestant Churches, we do justly renounce and disown; and this is not to turn Apostates, but to go forward, and follow the Lord in his further leadings and dis∣coveries; for Luther (after whom, and those that did own him, the Protestants were so call'd) did plainly acknowledge, That the Light of the Gospel that did shine in his time, was a certain sign of the glorious appearance of our Lord and Saviour Christ, and like the Morning Red that appeareth, be ore the everlasting Day, and rising of the Son of Righteousness, see cap. 12. pag. 198. of his Mensalia, and therefore Luther did ac∣count the Light that shined in him, and his Brethren, but as the twi-light before the Sun arise; and it is certain, that men cannot see well in the twi-light, to discern many things; and ye your selves will and do acknowledge, that both Luther and Calvin had their mistakes, and yet ye will not allow your selves to be A∣postates, that ye agree not with them in these Mistakes; and Luther did prophesie of a hor∣rible Darkness that was to follow after his time, cap. 7. p. 130. of that Book; and is not this fullfilled in great part over the generality of Protestants, as well Lutherans, as others that go under the Name of Protestants, not to mention the People ca••led Quakers, whom ye

will not reckon to be so considerable as to have caused such a dark Cloud or shadow to over∣spread, it is manifest to the impartial, that these called Protestants, or first Reformers, as in too many things they fell short, and retain∣ed too many Reliques of Popish Doctrines and Practices, so in other things they did run into Extreams, as is too common for men to do, out from the middle path; and since Prote∣stants generally own the holy Scriptures as the only supream outward Rule, and Standard, and publick Test and Touchstone, whereby to try all Doctrines and Practices of Christian Religion, the which also we do, it is evident, that what∣soever Doctrine or Practice is agreeab e to the holy Scripture, is both Christian & Protestant; and there are no Principles of Doctrine recei∣ved by us, in opposition to Popery, but what we have great Numbers, not only a•• good, but better Protestants than your selves, receiving the same Doctrine, as may in t••me be made appear, and not only confirm'd with Scripture-Authority; but with a••tient Writers, acknow∣ledged by you to have been truly Pious. The narrow-spirited party in New-England, and in some other parts of the world, who too unchristianly judge all others who differ from them in some matters of Doctrine, to be He∣reticks, Impostors, &c. are so far from being the whole Body of Protestants, that they are but a very small and inconsiderable part there∣of,

especially ye call'd Independents And tho' ye upbraid the People cal••'d Quakers with Novelty, saying, The Novelty of the Sect proves their Falsity, because a Quaker said, anno 1659. it is now about 7 years since the Lord raised us up; yet this doth nothing militate against the Quakers, more than against you called In∣dependents and Presbyterians, for your being raised up or appearing in the World under such a Name and Model of Doctrine, Disci∣pline, Ministry, and as peculiarly distinguish∣ed from other Societies, and by your peculiar circumstances is but Novel, and o•• late years; for ye cannot trace your b••ginning, as such, higher than the Brownists, so called, of Am∣sterdam in Qu. Elizabeth's dayes, from which ye have not a little degenerated, both in Do∣ctrine and Life; and your present Model is yet later, and but erected since New-England was planted with English People, scarce seventy years ago; and in respect of Novelty there is no great odds betwixt seven Years and seventy Years, ye••, or seven hundred Years; for that Religion & Doctrine w••ich cannot be proved to be as old as the ••rophets and Apostles, yea, in some sort from the beginning, is not true, but false: It is a true saying of some antient Writers, Antiquissima quid verissima, i. e. The truest Principles of Doctrine are the most Antient: and as the Protestants used to answer the Papists, when they queried, Where their

Religion was before Luther? saying, Where Popery was not, to wit, in the holy Scriptures sufficiently declared: we can say the same. If we prove our Doctrine to be warranted from the Scripture, as we have done, and are able still to do, throug•• Gods help, we prove our Religion to be antient enough. And tho' one called a Quaker said or writ, anno 1659: that they were raised up seven Years agone, this doth not infer the Newness of their Religion, but at most, that at that time they were but newly come to the true knowledge and faith of it, even as when an Infidel is converted but this year to the faith of Christ, it doth not follow, that the faith of Christ is not elder than his Conversion: Its true, the Name Quakers were not given till about the Year afore-mentioned, nor had they such Discove∣ries and Knowledge of Truth before, as then, yet that doth not hinder, but the Truth then rev••aled unto them, was from the beginning; Men see not the light of the Sun un••il they be born into the World, yet the same ••ight was in the World some Thousands of Years before they were born. Not one of these twelve Principles in debate ••etwixt you and us, but I can bring Testimonies of Protestant Writers, of great note and account, holding with us, as may in due time appear. After ye have railed against me, after a most unchristian and licen∣tious manner, ye say, Ye will give no further

Reply unto, but what the Arch-Angel gave to a Railing Accusation. But if ye think it worthy of Imitation, to follow the Example of the Arch-Angel now at last, why did ye not so at first? Why did not the answer of the Arch-Angel suffice you at first, to have given me? What is this but to abuse the Scripture, first to use an extraordinary Licentiousness of Rai∣ling Accusations against me, and then to con∣clude, ye will bring no Railing Accusa••ion, unless ye Repent you of your former Rai••ing and Reviling Speeches against me and my Friends? I call them justly railing Speeches, because they are false, and grounded upon false Surmises & Allegations that ye can never prove; but what I have charged on y••u is true, and I have proved it, and can more abundantly do. And whereas ye are big ••ith hope, that ye have now furnished New-England with an Antidote against that f••lsly called by you, The Contagion of Quaker sin. If the cloud of Prejudice that are in many or most of the People, were re∣moved, your Antidote would prove very mean and ineffectual. It is the unhappiness of too many, the ••rejudice of their Education, and that they have suckt in false Principles almost with their Mothers Milk, and a too great cre∣dulity to false Teachers, all which in due time God wi••l remove; and I believe, That ye call you Antidote, may prove to many, an occasion to discover your Nakedness, Ignorance and

Unsoundness of Doctrine, more than formerly Ye tell us of a sort of Quakerism not long since broached in Italy, called Quierists; but ye find fault with ••ome of the Quakers among you, That they disturb the quiet o•• all that are about them. As for the Quietists, so called, in Italy, they have not been so quiet but they have made a great noise in the World; however, that they either are, or have called themselves Quakers, doth not appear, and their Principles and ours sufficiently differ. But it will not prove, that the Quakers are not a quiet and peaceable People, that they witness against false Doctrine and Unchristian Practices; for so did the quiet and peaceable Christians of old, and so did the Apostles, who yet were said to turn the World upside down, by their false Accusers.

Ye seem to rejoyce and glory, that the Reli∣gion of the Quakers hath got place but in some more obscure nooks and corners of New-England: And what doth this prove against the truth of their Religion, or what doth it give you of glorying, more than that there was no room for Christ in the Inn, after he was born? and the Foxes (i. e. the false Teachers) have holes, and the Fowles of the Air (i. e. proud and airy men) have nests, but the Son of Man, even Christ (and his blessed Doctrine) hath scarce where to lay his head. It was not the better for the Gadareus rejoycing, that Christ de∣parted

out of their Coasts. In the close of your Preface ye presume to prophesie, as if some Enthusiastical efflatus or breathing had got hold of you, although ye are declared E∣nemies to the Spirit of Prophecy, or divine Inspiration now remaining, where ye say, The day is at hand when our blessed Saviour will purifie his Temple, and sweep Quakerism, with other Defilement, o••t of it, &c. But in opposition to this your false Prophecy, I believe, and am well perswaded, that the holy Truth and Doctrine witnessed unto by ••he honest and sin∣cere Quakers, so call'd, which ye call Quaker∣ism, the day hastneth that God will abundant∣ly plant it, both in New-England, and in all other parts of the World; for every plant of Gods planting, will grow, and fill the Earth with fruit, in due time, and what he hath not planted, will be rooted up. But how think ye, shall Quakerism, as ye call it, be sweeped out of Gods Temple? hath it then got place in Gods Temple in New-England? what is that Temple, is it your Presbyterian and Inde∣pendent Churches, or any part of them? Or how can Quakerism, which ye hold so poyson∣ous, that it destroyeth all men, and maketh them who hold it to be No Temple or Church of God, but Apostates and Infidels, Denyers of God and Christ, &c. have any place in the Temple of God? But this is none of the least of your many Contradictions.