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Innocency Vindicated: In Anſwer to a Pamphlet Entituled, A Few Word to Nath. Coleman's Epiſtle, &c. Wherein, MANY Lyes, Forgeries, Blaſphemy, Ranting Doctrine, and Atheiſt-like Practices of the Authors, Approvers, and Licencers of thoſe FEW WORDS, &c. are manifeſt (and by their own Judgment and Teſtimonies proved) and they juſtly reproved, according as in Scripture it is ſaid, VIZ. A Righteous Man hates Lying, &c. , and • A Falſe Witneſs ſhall not go unpuniſhed.  But it is hoped this following will be verified on ſome of you, Viz. A Reproof entereth more into him that hath Underſtanding, than a hundred Stripes into a Fool. Publiſhed for clearing the Truth, not out of Love to, or Deſire of Contention.

SURELY the Wicked Ones Time is ſhort, he doth ſo rage through his Miniſters, G. F's Preachers and Party, G. W. &c. his Brethren, of a Meeting called, The Second-days Meeting: who have manifeſted them­ſelves falſe Apoſtles, Evil-workers, by their Pride, Envy, Forgeries, and Untruths, that they have lately licenſed and Publiſhed: Subſcribed by G. W. J. F. and other ſuch Mercinaries, whoſe Qualifications are ſuch, that little notice need be taken of them, but to pity their State, who ſeem to be given up to that Lying Spirit, which was ſuffered to be in the mouths of Ahab's Pro­phets; which have alſo influenced not only G. W. &c. but alſo the reſt of the Licenſers and Approvers of that piece of perverſe Envy of theirs, Entituled, A few words to N. C.'s Epiſtle (to whom this is intended) the which I ſhall not now detect in all the Lyes, Forgeries, and Perverſions, &c. but obſerve ſome of them, that by the Fruit the Reader may know the Tree; (i. e. ) that Spirit which G. F. and G. W. &c. be of, and of one Mind in, and that they term the Spirit of God, Chriſt, Eternal, Truth, &c.

Pag. 2. They inſinuate with the word (whilſt) That they look not at things that are, but at things that are not ſeen, &c. But it is evident to the contrary, by their ſo much looking at G. F's Imagination of Womens-Meetings, apart from Men, that they term them, The Great and Good Ordinances of Chriſt and the Goſ­pel. And wicked and ſcandalous Perſons that conform to them, they have had Unity with: but other Conſcientious Perſons, who cannot adore them, they diſ­own. Now theſe Meetings & Forms are ſeen, and they do look at them; there­fore that is a falſe affirmation, although inſinuated with the word (while)2 And thus by their juſtifying the Wicked, and condemning the Juſt, are mani­feſt to uſe falſe Weights and Meaſures, and there­fore an Abomination to the Lord,Not thoſe you weigh or meaſure the Goods of Trade by, but allow your ſelves in that you condemn in others. altho the chief means they inrich themſelves by. And although your pretence is againſt the falſeneſs, and unſound­neſs of N. C's Doctrine; (in the Title page) and you there ſay, (Shewing them. ) but I can find none of his you have ſhewn, therefore in your own terms, that is a Lye in the Front. But the cauſe why the Dragon caſts ſuch Floods (through you) of Lyes and For­geries, and Pervertions againſt N. C. and his Epiſtle, ſeems to be, becauſe it is Printed without your Licence, and ſo a Denial of your Supremacy; he would not receive the Beaſts Mark, therefore you will not ſuffer him to buy nor ſell: the Spirit of Charity, manifeſt in that Epiſtle, hath given ſuch a deadly wound to the Beaſt, that Spirit of Pride and Impoſiton, your chief Leader; therefore you charge N. C. with Ranteriſme, Blaſphemy, and unſound Doctrine, but you have not proved it ſo; therefore your falſe Charge on him is truly your own. And for that which you mention, pag. 3. of N. C's ſaying, Wherein they have been acting for him. It is an Errour in Printing one word, Viz. (not) left out, but was corrected with a Pen in moſt of them: and ſhould have been, Have not been acting for him. Had you that you falſly pretend to, Viz. Diſcerning and Judgment on all Occaſions (as you ſay) God hath furniſht you with: you would have known ſo: for the Spirit of Truth and Charity (which you are at Enmi­ty with) had you been acted by that, it would have ſhewn you, that he meant not as you interpret. And you are proved to be out of the Infallible Spirit, and ſo no Miniſters of Chriſt. G. F. ſays, Thoſe that have Father and Son know where Sin is ſtanding, and where it is finiſhed; (alſo he ſaith) he could know Saints from Devils. I could name ſome who have preacht, and their Teſtimonies re­corded and owned among you (but could fall down and worſhip your great Image) that I think, you dare not deny, but they had Sin ſtanding: nor dare you ſay much for their being Saints: and if you knew that ſuch Sins were ſtanding, you were great Hypocrites, that you could connive thereat: your En­mity is ſo great againſt N. C. and becauſe you have not juſt cauſe to find fault, therefore you unjuſtly quarrel with the Direction of his Epiſtle, (To be read in the Aſſembly of God's People.) This, in your 4th. page, you call, his Preſcrip­tion: if ſo, your Maſter G. F. G. W. and moſt of you, who uſually directed their Epiſtle to the Children of Light, or People of the Lord, &c. are ſuch. For do you not give them out to be read: nay, your perſecuting wicked Bull againſt J. S. was not that given to be read in the Aſſemblies of Gods People? when that falſe Accuſer G. F. ſent his Lyes abroad againſt J. S. and ordered them to be ſhewed to Friends, and others, to defame J. S. Was not he then by your Rule, a very wicked Preſcriber? For ſhame, do not thus unmask your ſelves, Babels-Builders: Judge another, and do the ſame thing: but ſeeing you ſo call for plain Scripture, to prove things, why do not you by plain Scripture prove,3 that N. C. ought not ſo to direct his Epiſtle. You query, in pag. 4. What muſt they reap that ſow to N. C's Orders, & c? I ſay, they that read his Epiſtle in the Spirit of Charity and Humility (which you are far from) will reap be­nefit; but ſuch as you, that read in the Spirit of Pride and Envy, will (if they repent not) reap Corruption: For the Plowing of the Wicked, is Sin.

And for that you ſeem to make an Advantage on N. C. becauſe he ſaid, G. F. was raiſed up of God to be an Elder: know, that he is not the firſt good Man that hath been miſtaken, as Peter, & ſome Martyrs; nay, one of your ſelves ſaid, He knew not what Spirit influenced him: but know, that Pharaoh was raiſ­ed up of God: alſo that, Eſau was Elder, and came out firſt, as ſome of you boaſt G. F. did.

In pag. 4. and 5. you alſo quarrel againſt N. C's good Counſel to Friends, To believe in the Light, that they may be Children of it. Of this you ſay, O what Confuſion is here? But you prove none in his words; only ſhew that your Ba­bel Spirit is confounded at the weight of N. C's ſound Teſtimony; but your quarrel is, becauſe he terms them Gods Children, &c. For, ſay you, Thoſe words (MAY BE) clearly imply, they are not yet. Alſo you ſay, Are the Children of God still in Ʋnbelief, &c. But N. C. did not ſay, they were in Unbelief, &c. But had you been imployed by the Spirit of Charity and Humility, that would have imployed you better, than thus to ſtrive about words, whereof cometh Envy, &c. And although Gods Children are not properly and ſtrictly to be ſaid to be in Darkneſs and Unbelief, yet we find Peter term them, he wrote to the Elect according to the foreknowledge of God, begotten of God into a lively hope, to an Inheritance uncorruptable, reſerved in Heaven (ſaith he) for you. Yet to them he alſo ſays, Let none of you ſuffer as a Murtherer, &c. Alſo to thoſe he term­ed, HOLY BRETHREN; and in whom it is ſaid, The Word of God did abide: yet they are bid, Not to love the World, &c. Harden not their Hearts, &c. Ma­ny Inſtances may be given from Scripture, that ſufficiently clear N. C. from you Charge him with, Viz. his Confuſion, &c. But your confuſed Babyloniſh Spirit of Strife, might have ſaid to the Apoſtles, What, Can the Elect of God be Mur­derers, &c. What Confuſion is here? But if you regard not the Scriptures, me­thinks you ſhould have regard to your Maſter G. F. for he hath ſaid to ſome, You are manifeſtly declared to be the Epiſtle of Chriſt wrote with the Spirit of the Living God, which (not ſhall, or will) but, hath given you Life (ſaith he) and will bring you to the City of the Living God. Theſe are as high Titles as N. C's, and given to them that were then in Errour; which is not the way of Light, but rather of Darkneſs; which you ſay, is the way of the Wicked. But they could ſacrifice all Spirituals and Temporals to this Spirit of Pride and Envy of G. F's, and term it (as you do) the Spirit of God. And ſurely, notwith­ſtanding theſe were ſuch HIGH GROWN CHRISTIANS with G. F. yet their State (as well as many more among you) need ſuch Counſel as N. C's is, that you term Confuſion, Viz. Believe in the Light, &c. Now you have herein4 ſhewed yourſelves partial, and reſpectors of Perſons, and are found doing the ſame things your ſelves that you condemn N. C. for; and therein do appear, not Mi­niſters of Chriſt, but falſe Apoſtles, and evil Workers: for what harm is there in ſaying, to any Believe in the Light: for how oft ſaid Chriſt to Peter, Lovest thou me. And the ſame Judgment you have given againſt N. C. G. F. is un­der: for the ſame you meet to others, you ſhall have. And your Unrighteouſ­neſs is further manifeſt, in that you ſo oft call for plain Scripture to prove: But then did you as you ought, you would have proved by plain Scripture, this Counſel of N. C's to be Coufuſion; but that you cannot do, but abuſe and pervert his words, in your 5th. pag. where you cite a few of his words, ſaying, God is feeding his Flock with the Bread of Knowledge. This is but part of N. C's Sen­tence: for you leave off at the word Knowledge, where there is not the leaſt ſtop: yet N. C's Sentence is, in his 2d. pag. thus, Whom he is feeding with the Bread of Knowledge and Underſtanding of thoſe things belonging to your Everlaſting Peace. Theſe ten laſt words you leave ont: And indeed the words neither ſound Doctrine, nor good ſenſe, as they, wicked Atheist-like cite them: (their own term) And that ſo you may abuſe the Reader, as well as belye N. C. you mention not from what page in his Book you cite thoſe words (your old trick) but having forged a Sentence, then you call on N. C. for Scripture to prove it; and abuſe the Scripture alſo: for you ſay in page 6. God commanded Adam that he ſhould not eat of the Tree of Knowledge. You leave out THE, there, and alſo thoſe words next adjoyning to Knowledge, Viz. of Good and Evil: that thereby you might run down Knowledge, and nurſe up Ignorance. (By thy Complexion, O Babel, it is eaſie to gueſs whoſe Daughter thou art) Out of thy own mouth art thou condemned: for you term T. C. wicked Atheiſt, for leaving out ſome ſuperfluous words in the Sentence, and not material to the Matter: but for your Prof, that N. C's is, as you ſay, new Doctrine, you ſay, Christ is the Bread of Life. Well, N. C. never ſaid to the contrary. But Chriſt ſaid, To know thee the only true God, and Jeſus Christ, whom thou haſt ſent, is eternal Life. And this KNOWLEDGE of Chriſt is Meat indeed, and I think may be fed on by the true Chriſtians (altho diſpiſed by you) and is not, as I know of, any where forbid by God: and it is wrote, He was to give Knowledge of Salvation unto his People, &c. This is plain Scripture: but it ſeems, is New Doctrine to you New Spiritual Lords of G. F's Conclave. And this is the Know­ledge, and not the TREE of Knowledge, forbid by God, as you would per­verſly inſinuate that N. C. means: and ſeeing this is to you New Doctrine, Viz. That God is feeding his Flock with the Knowledge of thoſe Things which belong to their Everlaſting Peace. It is evident, yours is another Goſpel than the Scrip­ture declares of, therefore you to be accurſt: alſo your Forgery is manifeſt in this Paſſage: for N. C. doth not ſay, God is feeding with the Tree of Knowledge of Good and Fvil, forbid Adam: but he ſays, with the knowledge of thoſe things belonging to their everlaſting Peace: and I think there is not much difference5 in ſubſtance) between N. C's term of Feeding, and that in the Scripture afore cited, of giving; and that alſo of Salvation, and N. C's term everlaſting Peace. And therefore, although you impudently term N. C. Fool and Novice, pag. 12. yet you appear more like ſuch than he; alſo by your continuing your Per­vertion on N. C's ſound words. In his third page he ſays, All fear Him (i. e. God) who (ſays N. C.) is able to caſt into HELL FIRE, where (i. e. in Hell) the Fire never goeth out, but remains for ever on the Minds of ſuch as diſobey the Truth, which is the earneſt of their everlaſting Miſery, that is their Portion for ever. Then you begin to cavil and query, in page 6 and 7. If any ſhould be prevailed on to diſobey the Truth (ſay you) is there no way for their Reſto­ration, &c. Will not that Faith that he (i. e. God) is Author of, procure no relief.I anſwer, that in HELL, as N. C. ſays, where the Fire never goeth out, there is no way for their Reſtoration, nor no Relief; and that I will prove by Scripture; The Wicked and all that forget God ſhall be caſt into Hell, where their Worm never dyeth. Alſo the Parable of Dives and Lazarus, Luk. 16.26. Between us and you (ſays Abraham) there is a great Gulf fixed, that thoſe that would paſs from hence to you, cannot; neither can they paſs from you to us, that would come from thence; (i. e. Hell torments.) This is plain Scripture, and proves N. C's Doctrine not Ʋnſound, as you falſly ſay, but proves you ignorant of the Scriptures and Power of God. But your Cavil ſeems to lye againſt his words (for ever) by your putting them in a big and diſtinct Letter: which words (for ever) you pervert, as if he thereby did leave ſuch as diſobey the Truth; as you ſay, no way for Reſtoration; although they obtain (as you ſay) that Faith which he (i. e. God) is the Author of. That this is you meaning thus to repreſent him, is evident by your ſerpentine way of querying; which al­though you are too wicked, yet you dare not poſitively affirm but by inſinuating it by Queries: by which your Equivocating is evident, for in common acceptation, ſuch manner of querying do imply the matter queried, un­deniably true: alſo it is further evident, that your deſign is to render N. C. ſo uncharitable or ignorant, that if any (as you ſay, p. 6, 7.) ſhould be prevailed upon, for want of watching, to diſobey the Truth, that there is no way for their Reſto­ration, if they obtain that Faith God is Author of. I ſay, it is evident, it is your deſign to render N. C. thus uncharitable, becauſe you ſay, What, no Place of Re­pentance? Or elſe you render your ſelves to believe Hell a Place for Repentance, and do not believe everlaſting torment to them that diſobey the Truth. And indeed, your unchriſtian Practices conſidered, you give cauſe to fear you are too much tinctured with ſuch Atheiſtical Principles. But you wicked ones, could you not read in the ſame 3d. page, N. C. ſays (of God) That he deſires not the Death of a Sinner, but rather deſires all ſhould repent and live. By theſe Words it is evident, that N. C. believed a way for Reſtoration of them that diſobey the Truth, and was not ſo uncharitable as you repreſent him, and never meant nor ſaid o­therwiſe; although you have wickedly endeavoured to render him as uncharita­ble as your ſelves, and have, by abuſing him, drawn out your own Picture. Al­ſo6 your Envy or Pervertion is further evident in this: N. C. ſpeaks of thoſe that diſobey the Truth: now, thoſe that repent, and obtain that Faith which God is Author of, are not in Truths, nor N. C's eſteem, diſobedient Ones there­fore are not the Perſons he mentions. Alſo N. C. ſpeaking of God, ſays, He is able to caſt into Hell, Where the Fire never goeth out. And it is evident, N. C's word WHERE, refers to the place Hell, or everlaſting torment: and you would inſinuate, that he means, upon their Minds, FOR EVER, while in this Life; nay, although they obtain that Faith God is Author of. Now N. C's Doctrine is by Scriptures proved ſound, and you falſe Accuſers and Perverters; and indeed 'tis no wonder J. F. ſays, pag. 7. N. C's Epiſtle reaches not Gods Witneſs in his Conſcience. I ſay, how ſhould it, for it was not directed to ſuch as you, who manifeſt your ſelves to have made Shipwrack of Faith and good Conſcience: but know, the Fault is not in his Epiſtle, but in your evil defiled Conſciences, for ſuch proud and envious Phariſees as you, have always reſiſted the Truth, ever ſince your Father Cain, through his Seed, to your Maſter G. F. and all of his Spirit, although you call it the Spirit of God, as your Mother Ba­bilon ever did deck and call her ſelf the Bride, the Lambs Wife: but he who ſaid, what concord hath Chriſt and Belial? Was never ſo unequally yoked, as himſelf to be loving, long-ſuffering, humble, &c. and his Bride envious, proud, lying, and not to ſuffer, &c. as you be? No ſurely, Babel, for all your golden Cup, yet you are full of theſe aforementioned, and many more Abominations; although you are ſuffered yet to go on, to fulfil the meaſure of your Wickedneſs in continuing the pervertion of N. C's ſound words, ſaying in their page 8. to N. C. Let us have Scripture to prove, that that Pillar of Cloud by day, and that Pillar of Fire by night (which went before old Iſrael) ſhines in all Gods Peoples Hearts and Conſciences. Reader, obſerve how variouſly they render N. C. in theſe two pages, Viz. 8. and 12. of their book, both from his 4th. page. Ob­ſerve that in this above, from their 8th. page, they are manifeſt Forgers, for they add into N. C's Sentence, about the middle of it, theſe words, Viz. Which went before old Iſrael, and change his word, The, into That, and that they do intend to deceive the Reader, & abuſe N. C. They mention not from what page of N. C. they take thoſe words: alſo that they intend this above forged Sen­tence as his, is evident by their ſo peremptory calling for Scripture to prove it; for why ſhould any make a Sentence, and call to their Opponent to prove it? I ſay, this ſhews, they deſigned their own Forgery ſhould be taken for N. C. his Doctrine.

And in the 12th. page you cite the ſame Paſſage from N. C's 4th. page, thus, ſay you to N. C. God, ſaiſt thou, hath viſited that none may be drawn out from the guidance of Gods Spirit, to joyn to any Form but as you are lead by the Pillar of the Cloud by day, and Fire by night which guides the Footſteps, &c.

Now Reader, obſerve, that as on their 8th. page, they add to N. C's Sentence, eight words in the middle of it; ſo here in the 12th. page, they leave out of the7 middle of his Sentence, theſe eight words, Viz. Which ſhines in all the Hearts and Conſciences: which is wicked Atheiſt-like, by their own Judgment: and the more wicked in them here, becauſe, by leaving out thoſe words, they ren­der N. C. as directing to ſome other Diſpenſation than Chriſts, as is evident by theſe next adjoyning words, pag. 12. they ſay, Is not this Man become a Fool, thus to preach up the Pillar of Cloud, &c. to lead out of Tranſgreſſion, which (ſay they) is the Work of Chriſt, &c.

Thus the Reader may ſee the wickedneſs of the Spirit that acts them (which they blaſphemouſly term, the Spirit of God) for in both their Obſervations on theſe words of N.C. in their 8th. and 12th. pages, in the 8th. they add to, and in the 12th. leave out his words, and all to pervert the truth, and perſwade People that N. C. preaches up ſome other Diſpenſation than Chriſts, as afore cited from the 12th. page, even as they ſay in page 8. A viſible Cloud and Pillar to the Outward Eye: when as N. C. only uſes the terms of Cloud and Fire, as Meta­phor, and doth not ſtrictly mean as they ſay, a Cloud of Fire viſible to the Out­ward eye; and to make theſe their Pervertions currant Gold, ſuch as they in pag. 3. ſay, come and buy of me. They add in pag. 8. Which went before old Iſrael: and in pag. 12. leave out theſe words of N. C. Which Shines in all in your Hearts and Conſciences, &c. For by theſe words it is evident, N. C. could not mean as they ſay, that viſible Cloud and Fire, viſible to the outward eye, but the inviſible to the carnal Eye (that they look with) Light, or Spirit of Chriſt; which as N. C. truly ſays, ſhines in all their Hearts and Conſciences. And for all theſe In­quiſitors do ſo often call it new Doctrine, and for Scripture; yet they have not by Scripture proved it new or unſound; for in Scripture Chriſt is termed a Door, a Vine, &c. which are but Metaphors, and not that he is strictly ſuch. So is N. C's meaning, as is evident from his following words, by them left out; for, by Cloud by Day, and Pillar by Night, is meant only the Certainty or Viſibility of this Diſpenſation of Chriſts Light, and not that Diſpenſation or appearance that was viſible to old Iſrael in the Winderneſs. For although that Diſpenſation had differing appearances, as a Cloud & Fire, yet it is not to be taken as two different things, but one and the ſame, that appeared by day and night. And if you had lived in thoſe days, when the Apoſtle ſaid of the Rock that followed Iſrael, that it was Chriſt, ſurely you would have termed it New and Ʋnſound Doctrine, and called for plain Scripture to prove it, for the Light may as properly be term­ed, The Pillar of Fire, or Cloud that ſhines in all his Peoples Hearts, as the Rock was Chriſt. Pag. 8. Again you pervert N. C. his words: in pag. 6. he ſpeaks of ſome that act, and not from the Guidance of Gods Spirit: he adviſes them to take heed, that they provoke not the Lord, and they periſhed from the Knowledge of him in their own particulars: for, ſays he, for want of that (i. e. the knowledge of him in their own particulars) the People periſhed in all Generations. But you cite not his words truly, but forge a Sentence of your own, ſaying to N. C. Thou, ſpeaking of the Knowledge of God, ſayeſt (ſay you) for want of that the People pe­riſh. But you mention not N. C's words, which ſhew what Knowledge he8 means, Viz. The Knowledge of God in their own particulars: but you perverſly ſay, This Complaint was made by the Lord through his Prophets but it was when the Prieſts Lips ſhould keep the Peoples Knowledge. But you care not to ad­mit it to be the State of People now; for it ſeems not your Intereſt, that Peo­ple ſhould know the Lord in their own particulars (but G. F. and you of the Second-days Meeting) which is the Knowledge N. C. ſaith, they periſh for want of; al­though you Forger-like leave thoſe words out, and pervert his meaning, as if he meant natural and common Knowledge as Men, as is evident by your following words, ſaying, What thinkeſt thou, if thoſe Men periſh, will it be for want of Knowledge or for want of Obedience. Hereby inſinuaing as if N. C. preferred Knowledge before Obedience. But know you, new Lords, that in Scripture ſence Diſobedience is taken for Ignorance, or not knowing; as in that Prophet cited by you it is ſaid, Iſrael followed her Lovers, and forgot me: And again Ephraim Provoked him with High Places, therefore ſhall his Blood be poured upon him. Alſo it is ſaid, Samaria ſhall be Deſolate, for ſhe hath rebelled againſt the Lord. By theſe it is evident, that People were puniſht for Diſobedience and Rebellion, and not for want of knowing their Duty; for they could not properly be ſaid to have forgot God, unleſs they had had the Knowledge of God, and you abuſe the Scripture, to infer, as if thoſe People in Hoſea's Days, were ſo ignorant; for he ſaid, My God will cast them away, becauſe they did not obey him. And for all that, you make ſo much difference between then and now, as if their Know­ledge was to come from the Prieſts: yet Moſes directed them to the ſame Word of Faith, as the Apoſtles preacht (and not to the Prieſts Lips without) ſaying, The Word is nigh in the Heart and Mouth, &c. Alſo the Apoſtle ſays of the Gentiles, Romans firſt, Becauſe when they knew God, they glorifyed him not as God, wherefore God gave them up to their Hearts Luſts. Whereby 'tis evident that not only the Jews, but the Gentiles alſo, periſht for want of Obedience, and not for want of Knowledge; and the Caution, as worded by N. C. is very proper for this Generation, although you put it off to paſt Ages, for Chriſt ſaid, It was Eternal Life to know God and Jeſus Christ, whom he had ſent. And it is not for want of this (i. e. eternal Life) that the People periſh now: but in your eſteem the people periſh for want of obeying your Laws of Womens-Meetings, apart from Men, and they to have power to examine Men twice before they marry, or elſe not to Suffer or Permit (ſay you) Marriages; and for not conforming to ſuch your new invented Laws, you have the Impudence to defame and unchri­ſtian People: for ſhould the Knowledge of the Lord in their own particulars, be in­creaſed, then you, G. W. &c. (Shrine-Makers) your Craft by which you have gotten much Gain, will be in danger.

In your Postſcript, pag. 11. You cite N. C's words from his 2d. page, Viz. The Kingdom of God comes not in Outward Obſervations, but is felt within, there­fore all gather in from that which would draw out the Mind from God, to obſerve days, &c. But as you are inwardly drawn by the Truth in your own particulars. 9Then in your 12th. page you ſay to N. C. May the People of God have their Mind by the Truth in their own particulars, inwardly drawn from God, &c. And you go on, and ſay, What RANTING Doctrine is herse aſſerted, that the Trtuh may draw Peoples Minds off from God, &c. You have ſaved me the proving your Doctrine Babyloniſh and Ranting, for you have confeſſed it: but I ſhall prove this Doctrine not N. C's, but yours; for he ſays not ſo, nor is it deducible from his words, for his words be ſound: he warns Friends from THAT which would draw the Mind from God: he doth not ſay, nor mean the THAT which would draw the Mind from God, is the Truth: for that cannot be; but N. C's words do imply, that there is ſuch a Principle or Spirit which he terms THAT; even that of yours, which leads you thus to bely him, and pervert his words, and falſly accuſe your Brethren, and would compell them to fall down and wor­ſhip your great Idol; and you do, by your practice, teach, that unleſs People will be circumciſed with G. F's Circumciſion, and keep his and your Laws, they cannot be ſaved: this is the THAT which N. C. warns from, which you call the Spirit of God and Truth; and which drew out their Minds to that erronious Bar­badoes Judgment (your Principle) alſo, that led G. F. to ſend that wicked, de­ceitful Letter, mentioned in 1ſt. 4th. and 5th. Babel's, and THAT which would not ſuffer nor permit Marriages, without the conſent of two of G. F's Wo­mens-Meetings, &c. And dare be ſo impudent, as to out-face the Law of God, and the Law of the Land, to make ſuch an unalterable and perpetual Or­der: alſo that which contrived and brought forth that abhorred Bull of 66, againſt J. S. &c. and which is not only ſo impudently envious, but ſo Lucife­riouſly proud, as to promiſe People abſolute acquittance in Gods Sight, on Confor­mity to your Commands: alſo dare be ſo impudent, as to ſay, it is by the Spi­rit and Power of our God: if you mean the True Eternal God; I ſay, O abhorred Blaſphemers. But for your God, THAT Spirit which N. C. cautions from, it is like THAT which alſo terms that 66 wicked Bull, the Judgment of the Eter­nal God. And that dare ſay, there is no way for J. S. to come to Peace with God, but by this your Judgment; and that (THAT) is the Door he muſt enter at. This Judgment or Bull, is your writing, & by you thus ſet in the Place of, or above Chriſt and Scripture; and yet G. W. hath the impudence to ſay in his Book, Entituled, The Quakers Plainneſs, pag. 70.71. VIZ. Nor did we ever prefer our Books before the Bible, but do prefer the Bible before all other Books: Our Principle never was to bring our Books in compariſon with the Scriptures. But this Quibler G. W. will think to creep out at the word Books; he may ſay, this 66 Bull, or Judgment is not a Book; to which they have aſcribed the very Of­fice of Chriſt, and Judgment of the Eternal God; nay, of their Womens-Meet­ings, and other Inventions of G. F's, they call them the Great and Good Ordi­nances of God and Chriſt. Theſe blaſphemous luciferian Practices and Princi­ples of theirs, in thus adoring the Product of their own proud and envious Spirit, do not only manifeſt G. F's, and his Parties Impudence, but alſo G. W's10 great wickedneſs, thus to out-face ſuch an undeniable Truth, or his wicked old quibbling Trade, by his Jeſuitical reſerve of diſtinction between Books and Writing; and although this be a digreſſion, yet a manifeſt proof of the unjuſt­neſs and confidence of G. W. and his Abetters of G. F's Party, that dare affirm or deny ſuch things. I ſay, THAT alſo which led you of the Second-days Meet­ing to licenſe ſuch Lyes, wicked Forgeries, and Pervertions, as G. W. R. R. and J. F. are proved guilty of; and doubtleſs, THAT lying Spirit, which ſaid, he would be in the mouths of Ahab's Prophets, is in G. W's, &c. mouths, that leads him and you out from God, to entitle ſuch Wickedneſs Righteous Judg­ment, and the Judgment of Truth, as you do. I ſay again, this your Luciferian Spirit, which you ſo entitle and exalt above all, is the abomination ſtanding where it ought not, and is THAT N. C. means, and warns Friends from, and THAT which too much rules in your Men's and Women's Meetings of G. F's Party, giving power to ſuch as G. W. to ſend out of their mouths floods of Lyes and Pervertions againſt J. S. N. C. W. R. &c. whom it cannot lead out from God to adore THAT, and is THAT which leads you to forge ſuch blaſ­phemous, ranting Doctrine, and blind you, ſo as that after you have forged ſuch, to father it on N. C. and then term it his, when indeed it is Blaſphemous Ranting Doctrine of your own: and therefore, O Babel, out of thy own mouth art thou condemned, for aſſerting Confuſed, Babyloniſh, Ranting Doctrine, Viz. That the Truth may draw Peoples Minds off from God, pag. 12. and it is not N. C's. For the Truth as it is in Jeſus, will not draw any from God, although that you falſly call Truth, will (as it hath done you) draw all that follow it into its own nature, Pride, Envy, Lying, Perverting, Babyloniſh, Ranting and Confuſed Doctrine. Yet N. C. doth believe, that the Truth may draw into ſome Out­ward Things, as Days and Times, &c. but whoſoever is drawn thereby to ob­ſerve them, cannot be ſaid to be drawn from God, although into ſome Out­ward Obſervations, &c. pag. 12. You alſo query, What are thoſe days, &c. he would not have them obſerve? Alſo, What they be which they may obſerve? In anſwer to you Inquiſitors, I ſay, N. C. hath ſhewed what Times, &c. he would not have obſerved, Viz. Outward Obſervations, as Days, Times, &c. that any be drawn to by G. F. or you his chief Cardinals of the Second-days Meeting, and not inwardly drawn by the Truth in their own Particulars: he would have them follow the Lord's, (not G. F's) Requirings, in themſelves; and if the Truth in their own particulars draw any to your Meetings, N. C. is not againſt it; but if G. F. or G.W. command them to meet in any Place at the 11th. hour, or once a month about the 10th. hour; or if you be ſo Luciferian to com­mand, they ſhall not Decline, nor remove their Meetings, this THAT which would draw out their Minds from God, to the Obſervation of theſe Outward Things, becauſe you ſo write and order and they not inwardly drawn by the Truth in their own particulars; theſe be them N. C. would not have them obſerve. And here you may ſee that T. C. hath ſhewn what Times, &c. he would have11 obſerved, and what not; alſo N. C. hath ſhewn himſelf to have (according to the advice of the Apoſtle) put on Charity, in that he doth not condemn, or is againſt obſerving of Days, &c. but doth admit ſome may be inwardly drawn thereto, although ſuch as G. F. or the Second-days Meeting may order. But this Spirit of Charity in N. C. torments your Spirit of Pride and Envy, in that it allows God's People may be of various or differing Minds and Judgment, as to outward Obſervations of Days, &c. Which is contrary to you, and proves your Doctrine falſe, Viz. That they muſt be all of one Mind and Judgment, &c. This true Charity in N. C. is that which offends you, and not any falſe Doctrine, or ſinful Practice, for you can connive at Wickedneſs, if they conform to your Appointment: but N. C. would not have the Spirit or Power of appointing any Form, Time, or Place, lockt up only in G. F. and you of the Second-days Meet­ing, to govern not only all Europe, but America alſo: and therefore N. C. ſays truly, in pag. 2. The Light, &c. will let you ſee his (i. e. God's, and not G. F's) Mind concerning you; for (ſays he) all Times and Seaſons be in his (then not in G. F's) Hand. And it is truly ſaid, It is the general conſent of all Sound Pro­teſtants, that no Traditions nor Cannons of any viſible Church (then not of yours) but the Scriptures ONLY, interpreted by the Spirit in us; (then not without us in G.F.) gives the final Determination of Matters of Religion, and that only in the Conſcience of every Chriſtian to himſelf. This was, and is ſound Proteſtancy. But perhaps that may not be for your Advancement, now to appear ſuch; but ra­ther on the contrary, Believe as the Church believes: that is more likely to ad­vance G. W. to G. F's Place of Chief, or Arch-biſhop of all your Party; and then why may not your Father allow the Order of St. George, as well as of St. Francis, &c. You cannot aſſume a more ſeeming harmleſs Title than your Bre­thren the Jeſuits have, Viz. The Order of Jeſus.

Pag. 13. They ſay to N. C. Thou warns Gods People not to joyn to any Form. And then they perverſly paraphraſe on this their Forgery, and ſay, Though the Apoſtle exhorted to turn from thoſe that had the Form of Godlineſs, and not the Power yet, ſay you, I never read that he exhorted not to joyn to any Form. Hereby rendring N. C's words in general againſt (any Forms) without exception; when as N. C's words have in the ſame Sentence an Exception, Viz. But as you are led by the Pillar of Cloud by Day, and Fire by Night which ſhines in all your Hearts, ſays N. C. Now theſe 24 words they leave out, and take no notice of in this Forgery, to make him appear againſt any (or all) Form; when as it is evident by the following words, N. C. admits that they may be led into ſome Forms by that Light which ſhines in their Hearts, &c. which he there metapho­rically terms, a Pillar of Fire or Cloud; which terms be not strictly, but figura­tively, uſed there, as G. W. ſays of the Titles of their Books: and I cannot ex­preſs the greatneſs of their Envy, and Falſeneſs in this; for in their uſing this one ſentence of N. C. pag. 4. they 1ſt. in their 8th. page add in words, and then here in the 12th. page leave out words, to pervert N. C's words, and ren­der12 him as preaching another Ministration than Christ; and alſo to preach up a Viſible Cloud to the Outward Eye, and that Cloud and Pillar which appeared to Old Iſrael, and now alſo (for fear that their Wickedneſs ſhould be manifeſt in theſe abſurd Forgeries on N. C.) they have another Forgery from the ſame Sen­tence, that N. C. counſels God's People againſt any (i. e. all) Forms. All which be their own Forgeries, and not N. C's words nor ſence: for by this their way of dealing, one may undertake to prove or diſprove what they pleaſe; nay, one may charge Chriſt himſelf with ſaying that which was not true; for he ſaid, Thoſe whom thou haſt given me, none is loſt but the Son of Perdition. Now if one ſhould cite only thoſe firſt words, Viz. Of thoſe which thou hast given me, none is loſt; and leave out theſe latter words, Viz. but the Son of Perdition (as they do by N. C.) then the ſence is quite altered, and thoſe words a gene­ral affirmation, that none was lost: when as the Son of Perdition was loſt. Thus wicked Atheiſt-like do theſe People abuſe and forge falſe Sentences, and render them N. C's: and then for a further blind to their Wickedneſs, in pag. 13. they bring in N. C's words, But as you are led by the Pillar, &c. And then query in pag. 13. May they by this Pillar be drawn from the Guidance of God's Spi­rit within them, &c. And again in the ſame 13th. page you again ſet up your In­quiſition Office, and ſay to N. C. Dost thou believe that this Pillar will lead from the Spirit of God within, &c. I ſay, there is no ground from N. C's words for this Query, for he never ſaid they may; but as I have ſaid before, by Pillar, he means Spirit, and that they be but one, although differing Appellations, as many more are given in Scripture to God, as Fire, Love, &c. yet but one; and as I ſaid, thoſe terms of Pillar of Fire, and Cloud, be but figuratively, and not strictly; and N. C. means but one, and not two diſtinct Principles; but the Pillar, the Spirit; and the Spirit, the Pillar; and that cannot draw from its ſelf, for God is not devided. And had N. C. expreſſed that Pillar and Cloud that appeared to Old Iſrael (which you ſeem by your Query to ſay) was viſible to the Outward Eye, pag. 8.) yet it is abſurd, if not Blaſphemy, to ſuppoſe that could or would lead from God; but N. C's words of Exception, which follow, viz. but, &c. do, as I aforeſaid, manifeſt his Chriſtian Charity, in that he doth not condemn, or adviſe againſt all Forms in general, but allow that ſome, may be led into ſome Outward Obſervations by the Pillar or Spirit; and this you could not but know. If You had quite deſerted Christianity, had not you alſo aban­doned Morality: and for that you ſeem in your 13th. page to blame N. C. ſaying to him, Thou ſeems to make the Pillar of Fire, and the Spirit, two differing things. But this alſo is proved falſe, for N. C. means but one by thoſe two, as is aforeſaid; but you ſeem to make them two differing things in your 8th. page, ſaying, Doth not God by his Light, and not by that Pillar Old Iſrael followed, ſhine into Mens Hearts, &c. Alſo again in the 12th. page you blame N. C. for preaching up the Pillar, &c. to lead out of Tranſgreſſion, which (ſay you) is the Work of Christ in this Goſpel day. By theſe words, giving cauſe to think13 that you do not believe it was Chriſt's Work in former days, to lead out of Tranſgreſſion; but your perverſe Spirit is here manifeſt, in that you ſeem to blame N. C. for what you do your ſelves (Viz. ſeem to make the Spirit and Pillar two differing things) Hereby you bring your ſelves under that Judg­ment, Viz. condemning another, and do the ſame thing. And although you ſo deſpiſe N. C. and his good Counſel, for ſuppoſing any whom he terms Gods People, to be in a State that hath any Night; as is evident from your Say­ing in page 13. Why doſt thou direct the Sons of Zion to follow the Pillar of Fire by Night, &c. And then you ſay, Paul ſaid, You are all Children of the Light, you are not of the Night. Yet among you are evil Works, which are of the Night; and therefore you are not yet in that Jeruſalem you ſpeak of; where you ſay, There is no Night.

Pag. 14. You ſay, The Lord grant that they (i. e. his People) may know Je­ſus to put them forth of all that is contrary to his Mind. Hereby you ſeem to ad­mit they may be in that which is contrary to his Mind; the which in your 8th. page, you ſeem to condemn N.C. for, as ſtrange Doctrine, becauſe he exhorts as you ſay, The Children of God to believe in the Light, &c. (and then you ſay) Are the Children of God still in Ʋnbelief? &c. And yet now in your 14th. page, you ſeem to admit they may be in that which is contrary to his Mind; which differs not much from that which you ſo blame N. C. for, Viz. admitting God's Chil­dren may be in Unbelief: herein alſo you are guilty of doing that you condemn others for. Again, page 14 you ſay to N. C. Then thy Doctrine is thus, The Flock of God must not be drawn from the Guidance of God's Spirit within, but as they are led by God's Spirit within. But you have not proved theſe words to be N. C's, therefore not his Doctrine, but your own Forgery. For although N. C's words in his 4th. page, do admit, that That which ſhines in their Hearts and Conſciences may lead to joyn to ſome Form: yet it doth not therefore follow, that ſuch leading is a drawing from the guidance of God's Spirit within; as you ſay; for the Spirit is not, nor cannot be divided, or contrary to it ſelf, but may lead ſome to joyn to ſome Form, and yet not draw from the Guidance of God's Spirit; for whoſoever is led to joyn to any form by the Spirit of God, is not drawn from, but with the Guidance of God's Spirit. Therefore herein alſo you are guilty of Forgery, to frame a Sentence, which you ſay in page 14. is Rantiſme and Blaſ­phemy; and there falſly ſay, it is N. C's Doctrine, when it is not his, but your own; and notwithſtanding you have ſo often termed N. C's Doctrine Blaſphe­my, Rantiſme, &c. and call ſo oft for Scripture to prove it; yet you have not proved any one Sentence of his unſound; but proved your ſelves Perverters, For­gers, Lyars, Blaſphemers, and Ranters, falſe Accuſers, Raylers, and like wicked Atheiſts, doing that you condemn others for, as is evident by your forging ſo many Sentences, which your ſelves ſay, are Blaſphemy, Rantiſm, Confuſion, &c. and for your calling for plain Scripture to prove, and urging F. B. for your Preſident; there is much Difference in the Caſe; for F. B. deſires Scripture to14 prove ſuch things as you impoſe as God's Laws and Ordinances on People to believe and practice, and require Belief or Subjection to, and not for every thing you believe or practice your ſelves, as to your own particular; but did you do as you would be done by, then you ſhould firſt have given F. B. plain Scrip­ture (according to his deſire) to prove thoſe things: but inſtead thereof, ſee your Anſwer in R. S's Book, falſly termed, Righteous Judgment, p. 22. viz. If Pro­feſſors ſhould query, Give Chapter and Verſe to prove thy Practice of keeping on thy Hat, or diſprove our taking it off to Perſons, &c. Had you Diſcerning and Judgment from God on all Occaſions (as you falſly pretend) you would have diſcerned that your own Anſwer might ſerve your ſelves, and you would have been aſhamed to call for plain Scripture to prove, untill you had thereby ratifi­ed your own Laws, and not been ſo unjuſt, as to refuſe to prove them (you im­poſe on People) by Scripture, and yet call for plain Scripture from others. But that which aggravates your unchriſtian Dealing, is, That notwithſtanding you are ſuch Forgers, Perverters, Lyars, like Wicked Atheiſts, and have deliver­ed ſuch Doctrine as your ſelves ſay, is Ranting and Blaſphemous; yet you have the Impudence to ſay to N. C. pag. 10. That you have given the Judgment of Truth upon his Epiſtle.

But if it be true, That none that love, or make Lyes, ſhall enter God's Kingdom, ſad is your State who have made ſo many, and thereby rendred your ſelves Lovers of them. And I could not with ſatisfaction let your much Wickedneſs paſs (in thoſe few words) without ſome notice, for information of ſome who may be deceived by your good words, ſtole from Scripture; alſo to vindicate the Innocency of N. C. and his Epiſtle; the tendency whereof is to preferre the Light or Spirit of Chriſt in the Heart of every Man, before Man or his Orders.

AND ſeeing you have acted thus wickedly by N. C. unleſs the Ethiopian can change his Skin, it cannot be expected you ſhould deal better with T. C. of whom you ſay, in your 17th. page, that thy Proofs may be mani­feſt to be but meer Think ſo, and Say ſo, took on Sample: then for a Sample you cite J. F's words to me thus, He takes no notice that I called on him to prove any of the many. To which I replyed in 6th. Babels, pag. 8. That is falſe; and then I cited ſome words of mine in 5th. Babel's, pag. 11. which I had wrote in An­ſwer to thoſe words: and I again referr it to the Reader, whether it is not falſe in them to ſay, I take no notice, &c. When as I did take notice of, and an­ſwer to thoſe words: what, can I mention their words, and anſwer to them, and they be ſo ſhameleſs as to ſay, I take no notice, &c. And now again falſly ſay, My Proofs be but baſe Say-ſoes and Think-ſoes: For they be evident Proofs; but their Serpentine Subtilty is much here, to be obſerved when they come to paraphraſe on my Anſwer; then they change their terms, for they were, He takes no notice, &c. but then they turn them into, Obſerve how he proves, &c.15 pag. But I ſay, pray obſerve, that thoſe words of mine cited by them from 6th. Babels, pag. 8. were in anſwer to that falſe Charge of theirs, and to prove that I had taken notice, when they ſaid, I had not, and were not intended (as they falſly apply them) to prove any of the many, &c. but to prove that I had taken notice; for I placed the Untruth there, that they ſaid, I took no notice, &c.

Pag. 11. you ſay, Obſerve how T. C. proves any of the many, &c. Do Sacrifice all their Faith and Conſcience to G. F. &c. And then (ſay you) thus he ſays, 5th. Babels, p. 11. and 6th. Babels, p. 8. I think himſelf and R. R. have ſo done, and be too many. Obſerve, that in citing thoſe words of mine, they make not ſo much as an (&c.) to them; whereby, as alſo by their reiterating their words, How doth he prove, &c. They would have the Reader think that theſe eight words that they cite of mine, be all I offered to prove that too many had Sacrificed all their Faith and Conſcience to G. F. But in 5th. Babels, p. 11. The Reader may find, I ſpent moſt of that page to prove it: I alſo mentioned the Barbadces Subſcribers, who ſaid, They deſire to give up their whole Concern, Spiritual and Temporal to the Spirit of God (as they term it, even that Spirit that leads you thus into Untruth) Now, if they did not mean, All Faith and Conſcience, then they ſaid falſe. See more at large in 5th. Babels alſo, for a further Proof of their Blaſphemous Idolizing G. F. I cited ſome Paſſages out of a Letter to him, Viz.

DEar and pretious, One in whom my Life is bound up, my Strength in thee ſtands, by thy Breathings I am nouriſhed, by thee my Strengh is renewed, bleſſed art thou for evermore, bleſſed are all that enjoy thee, Life and Strength come from thee, Holy One, reach unto me, that I may be ſtrengthened to ſtand in the mighty Power and Dread of the Lord, dayly do I find thy Preſence with me, which doth exceedingly preſerve me, I cannot Reign but in thy Preſence and Power, Pray for me, that I may ſtand in thy Dread for evermore, Reach through all in thy mighty Power to him, pray for us all, that in thy Power we may abide for ever more, I am thine, begot­ten and nouriſhed by thee, and in thy Power am I preſerved, Glory unto thee, Holy One, for ever.

Theſe ſhew that G. F. was too highly eſteemed among Men, and therefore an Abomination to the Lord, and theſe be more than baſe Think-ſoes, and Say-ſoes. But for further proof of his arrogancy, if not his Blaſphemy. I find it in Print, that he termed himſelf The Son of God; and an Eſtabliſher of Righteouſneſs. Alſo in a Relation of ſome Paſſages between him and O. C. it is wrote that he ſaid, He whom the World calls G. F. is (not A, but) THE Son of God: (Is not this G. W. THE by way of eminency.) Alſo it is wrote, he ſaid, My Kingdom is not of this World (the words of Chriſt.) You charge N. C. with Blaſphemy; but this looks more like Blaſphemy than any thing in N. C's Epiſtle, and accord­ing to your way of charging others, it is ſo; but if not, I am ſure it proves, he16 talks arrogantly, and lifteth up himſelf; therefore his Mind is not right in him: and in all ſix Babels I have proved them guilty of many Untruths and Wicked­neſſes, which they have not, nor can clear themſelves off: and thoſe Proofs of T. C's be not baſe Think-ſoes and Say-ſoes: but if I had not proved, but ſaid, I think ſo; I know not but my Thoughts may go as far, and as well as your Bro­ther C. T. (that Shrine-Maker) his For ought I know: nay, he hath ſlandered J. S. and for Proof he ſays, It aroſe in me, It opened in me, For ought I know. Are not theſe, by your own Judgment, baſe, &c. And you go on perverting, pag. 18. you ſay of me, He ſeems by his Saying, How dare J. F. &c. to make as if it were ſome Crime to ſay T. C's Think-ſoes is no Proof. But thoſe words of mine were, How dare J. F. affirm ſuch an Ʋntruth, &c. were by me uſed, after I had proved him in an Untruth, as in 6th. Babels, pag. 8. and not in anſwer to that, as they now imply them; for they ſeem to make as if when J. F. had ſaid, T. C's Think-ſoes are no Proof, that I returned only thoſe eight words by them cited, in anſwer; but that is falſe, and thoſe words were wrote on another oc­caſion. Herein alſo they be unjuſt.

Pag. 18. They charge T. C. with Lying, and for proof, they cite ſome words of his 4th. Babels, p. 10. Viz. G. F. will not admit that any have the leaſt meaſure of the Spirit, who ſubmit not to his Laws. I confeſs, ſeeing I had to do with ſuch perverts as you be, I ſhould have more fully worded my Mind; but I know alſo you are not ſo ignorant, as to underſtand me, as if I meant, that G. F. nor you will not admit any ſuch to have the Convictions of the Spi­rit; but, by not having the Spirit, I meant, are not led by it; or as G. F's term is, Are erred from it: or as your Doctrine is, All that are left with the Spirit of Truth, they muſt be of one Mind. Whereby you include all from the Spirit that be not of one Mind and Judgment with you: or if you allow others that differ from you, to be with the Spirit, then you cut off your ſelves; but that I am ſure you will not do; therefore you do exclude all from the Spirit who are not of one Mind and Judgment with you; and in this ſence I meant, you will not admit them; for G. F. ſays, They that the Meetings have not Ʋnity with they be erred from their Meaſures (but ſays he) the Ʋniverſal Spirit hath Unity with the least meaſure, &c. Therefore by this Doctrine it is evident, you allow them not to be with the Spirit, and in that ſenſe have it not, or are without it, as is ſaid in Scripture of ſome who be without God in the World: now in ſome ſence none are without God or his Spirit, for by him all move, and have their Being: add thus I know you do allow all have the Spirit. But were I in your Spirit of Pervertion, I might give one more Example of your Lyes from your 3d. page, where you ſay to N. C. Becauſe thou ſaiſt, I am Rich, &c. Now, I am ſure N. C. doth not ſay ſo of himſelf, and therefore by your own Judgment, that is a Lye; but it is you that ſay ſo, more properly than he, for you ſay, Come, buy of me Gold, &c. And if this were, as you ſay, a Lye, you might have deducted out of your own Account in 3d. 4th. 5th. and 6th. Babels, two for it, and yet you ſtand Debtor forty ſtill. But now Babels Filthineſs begins to appear, ſhe is glad of any falſe Covering, that ſhe thinks may hide it from her Lovers. God grant you Repentance.

Errata. Page 6. l. 6. f. and you, r. not as you. p. 8. l. 30. f. it is, r. is it. and l. 31. f. but, r. though.

About this transcription

TextInnocency vindicated: in answer to a pamphlet entituled A few words to Nath. Coleman's epistle, &c. ... Published for clearing the truth, not out of love to, or desire of contention.
AuthorCrisp, Thomas, 17th cent..
Extent Approx. 60 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images.
SeriesEarly English books online.
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(EEBO-TCP ; phase 2, no. A80821)

Transcribed from: (Early English Books Online ; image set 172838)

Images scanned from microfilm: (Early English books, 1641-1700 ; 2652:9)

About the source text

Bibliographic informationInnocency vindicated: in answer to a pamphlet entituled A few words to Nath. Coleman's epistle, &c. ... Published for clearing the truth, not out of love to, or desire of contention. Crisp, Thomas, 17th cent.. 16 p. s.n.,[London :1683?]. (Caption title.) (Errata: p. 16.) (Place and date of publication from Wing (2nd ed.).) (Reproduction of original in: Friends' Library (London, England).)
  • Field, John, 1652-1723. -- Few words to Nath. Coleman's late epistle.
  • Coleman, Nathaniel. -- Epistle to be read in the assemblies of Gods people.
  • Society of Friends -- Apologetic works.

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  • Text Creation Partnership,
ImprintAnn Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2).
  • DLPS A80821
  • STC Wing C6951A
  • STC ESTC R174309
  • EEBO-CITATION 47682884
  • OCLC ocm 47682884
  • VID 172838

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