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 Vnsound 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 he 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 insinuaâ—ing 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 't is 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 Then 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's 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 have 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.
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. 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 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 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
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 Vnsound 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 Also 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 't is 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 the 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
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 to 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. 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 Strengâ—h is renewed blessed art thou