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
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
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 he 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 Vntruth 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 Vnity with they be erred from their Measures but says he the Vniversal 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
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