A Few Words TO Nath. Coleman's LATE EPISTLE, DIRECTED To be Read in the Assemblies of Gods People.

Shewing the Falseness and Unsoundness of his Do­ctrines therein contained.

Presented unto the View and Perusal of him, and them that are the Encouragers and Spreaders thereof, or any others, to whose hands they have come, with a Copy of his own Condemnation, &c.

Unto which is added, An Answer to T. Crisp's sixth Part of Babels Builders.

1 Cor. 11.19.

For there must be Heresies, among you, that they which are approved may be made manifest among you.

John 1.4.

Beloved believe not every Spirit, but try the Spirits whether they be of God; because many false Prophets are gone out into the World.


IT is a certain truth and experience dayly sheweth that the troubles of the righteous are many and the exercises great and various, that from the birth of the flesh, stock of Ishmael [Page 2]and the Generation of envious and persecuting Cain, they meet with all as cruel mockings, reproaches, afflictions, Spoile of Goods, yea moreover of Bonds and Imprisonments, though blessed be the Lord God through the assistance of his powerful and eter­nal Spirit, they are dayly strengthened and enabled chearfully to endure, and go through the same, knowing in themselves that they have in heaven a better and more endurable sub­stance, and they firmly believe that these light afflictions (for so they are comparatively) which is but for a moment worketh for them a more exceeding and eternal weight of Glory, while we look not at the things which are seen, but at the things which are not seen for the things which are seen are temporal, but the things which are not seen, are Eternal. And the People and children of God in this our day and Age, have not been, neither are only exercised on this wise but as the Primitive Christians were with false Brethren and teachers, and their corrupt Doctrin, which they endeavour both publickly and privately to bring in, whose pernitious ways some have followed, by reason of whom the way of truth hath been evil spoken of, but their Judgment doth not linger, neither doth their damnation slumber. And let none think these things strange for this day is that fulfilled among us which the Apostles writ, to the Primitive believers, viz. Also of your own selves shall men arise speaking perverse things to draw away disciples after them, therefore watch in the holy light for what is reproveable is first made manifest thereby, and as every one keeps thereto and walks therein, they will not by the feigned words of any, be made merchandize of, but will know, feel and witness to their comfortable fellowship with God and one ano­ther, which is the very thing this evil Spirit that hath entered the corrupt teachers that from our selves have risen (who bring upon themselves swift destruction) seeks with feigned pretence to the light and Spirit of God, to draw people from t. The which in some measure the following lines will shew, and in love are writ for that end. And to detect the false Doctrin of one of these corrupt teachers, that in our age hath risen, who may be truly said to be as A well without water, and a cloud without rain, carried with every tempest, to whom the mist of darkness I reserved forever. Except unfeigned repentance is known.

Here follows A Coppy of a Letter sent to N. C. in which the following answer was inclosed.

Nathaniel Coleman.

THe inclosed is sent thee to peruse, that thou maist see the confu­sion and false Doctrin thou hast published in thy Epistle, &c. in publick print under the pretence of a motion from God, and it's my intent to publish the Inclosed, except thou wilt condemn the false Doctrins in thy said Epistle, and the Spirit by which thou was led to write and publish them as publickly as they are made, and call the said Epistles in. I have as yet omitted in the inclosed one thing (among the rest) which is in p. 3 where there speaking of the Lord gathering his people from off all the barren mountains and de­solate bills of Imaginations (thou in Parenthesis saith (wherein they have been acting for him) now herein is manifest a great errour and notorious false Doctrin, such that the blind Priest of the nation can scarce excced in blindness, darkness, and Ignorance. And Nathaniel, if in any place I have either mistook, misquoted, or misrepresented thy words otherwise then the sense will bear, I de­sire thee to manifest it, though I can and do truly say I knew not in the least tittle that I have so done, and let me have an answer from thee in 1 or 2 Weeks time, otherwise I intend to publish it as aforesaid, and if I heare not from thee I may add the aforesaid false Doctrin to the rest, with some things more, for ought I at pre­sent know; so with the words of the Spirit unto the Church of Lao­dicea I at present may conclude, desiring thee to make a right application thereof, i.e. because thou saist I am rich and encreas­ed with goods, and have need of nothing, and knowst not that thou art wretched and miserable, and poor, and blind, and naked, I councel thee to buy of me, gold tried in the fire, that thou maist be rich, and white rayment that thou maist be clothed, and that the shame of thy nakedness, do not appear, and anoint thy eyes with eye Salve that thou maist sec. Rev. 3.17.18.

Thy Friend that truly wisheth thee godly Sorrow, and unfeigned repentancce unto the acknowledg­ment and amendment of thy faults. I. Field.

N. C. I have seen and perused an Epistle unto which thy name is subscribed, which thou begins with this prescription, viz. To be read in the Assemblies of Gods People. Note, but who N. C. dost thou account so, and by what name or denomination, are they distinguished from others. This is thy order and prescrip­tion, yet in Postscript p. 6. thou saist, they that sow to the orders of other mens prescribing shall reap a crop of corruption: And what Nathaniel must they reap that sow to thy orders and prescription, must not they reap a crop of corruption? I am satisfied if they sow to that Spirit that thou wast led and acted by, willfully to op­pose Gods heavenly power in G. F. (who thou confessest God hath raised up to bean Elder, &c.) See thy own con­demnation—p. They, yea all they, if repent not, will certainly reap a crop of corruption, or if they Sow to thy orders or prescrip­tions that proceed from that Spirit that lead thee to oppose Gods heavenly power, though thou maist thou art moved of God, &c.) they'l reap [...] better; for Rabshekah pretended, [...] Impudently, falsly and Impiously said, the Lord said unto me, Go up. §. But now to thy Epistle which thou begins, viz. To all the flock of God that are scattered abroad, I am moved of the Lord God to write, to warn them in his name. Here thou speaks as great words, and pretends unto as high a Com­mission as Rabshckah did: And in this first p. thou dost not only warn but counsel also, in the fear of the Lord God (as thou saist) to follow his requirings in every one, that (saist thou) by it you may be taught to do his will in all things you undertake, &c. For (saist thou) yee are the Garden of God, and his Hus­bandry, the sheep of his fold, and flock of his Pasture, which he is feeding, with the bread of knowledg, &c.—therefore follow yea him in all his requirings, &c.—that you may have right unto the tree of Life, which is in the midst of the Garden of God. And may enter through the Gates into the City of our God, &c. and in p. 3. thou saist Sion is the City of their Solemnity where Salvation is known for walls and bulworks, &c.—and yet in p. 4. Thou exhorts or councels, the flock of God (to whom thou pretends a motion from God to write) to believe in [Page 5]the light, that they may be the Children of it; come Nat. C Let's expostulate this matter, are them that are the Children of God, his Husbandry, the sheep of his fold and flock of his Pasture, &c. Still in the unbelief, and darkness? (which is the way of the wicked) that thou exhorts them, to believe in the light, that they May be the Children of it. What Doctrin is here? (as applyed unto the flock of God and Citizens of Sion) the Citty of the Saints Solemnity where salvation is known for walls and Bulworks; and yet these thou saist thou art moved of God to warn and councel, &c. And exhorts them to believe in the light, that they may be the Children of it; what Nat. Are the flock and Garden of God Citizens of Sion, who have salvation for walls and Bullworks, Children of darkness? that thou pretends a motion from God to exhort them to believe in the light that they may be the Children of it? [mark] the words may be clearly Imply they are not yet, tho in contradiction hereunto thou in the same page saith, God hath called them out of darkness into his marbelous light, and also tells them of returning unto Sion, with the redeemed, with Songs and everlasting Joy upon their heads, and here saist thou sorrow and mourning fleeth away, which was in the night when Wee were in darkness; then it seems these are in the light, and their Sorrow and mourn­ing which was in the night is fled away, and thoy return­ing unto Sion, with Songs of everlasting Joy upon their heads, and are partakers of Gods Salvation, and children of the light, yea such, that do already, not only believe in Christ the light, but also walk in it (as all the Nations of them that are saved shall) and so are the Children of it; yet after all this thou exhorts them (who thou tellest are come to the high States aforesaid to believe in the light that they may be the Children of it; Oh what confusion is here. But to proceed thou saist to the flock of Gods Pasture, &c. that God is feeding them with the bread of know­ledge, prethee N. C. let's haveAnd not out of Will Regers book, for that will not pass with the Children of light.Scripture to pròve this new doctrin by, that God is feeding his flock (or People) with the bread of know­ledge, Christ who is the shepherd [Page 6]of his flock, saith, I am the bread of life; he that cometh unto me, shall never hunger, and he that believeth me shall never thirst. Also Gods command unto Adam was, that he should not cat of the tree of knowledg, therefore let's have express Scripture as F. Bugg saith, to prove that God is feeding his People with the bread of knowledg, &c. Again thou goest on as aforesaid, and exhorts the People, whom thou saist are Gods flock and Garden to follow him, &c. that they may have right, to the tree of life, which is in the midst of the Garden of God &c. What Nat. are not they that are the flock of his Pasture entered through the gates into the City of our God, and yet p. 3. thou saist Sion is the City of our solemnity, where Salvation is known for walls, &c. then furely they are in it that truly so know it. And further, if Gods People are his Garden, and the tree of life be in the midst of the Garden, certainly they have a right thereto that have gotten within the gates. Oh Nat. art not thou a weak man to meddle with such things, which it appears thou dost not understand, and is it not past doubt? yea surely it is, that thou didst not wait low in the counsel of the Lord God for wisdom, when thou writ this Epistle and Postscript. And therefore is it, so confused, and void of true wisdom, but without all doubt, thou wast in the same Spirit thou was led by to oppose Gods heavenly power in G. F. when he was ad­vising Friends to have womens meetings (as thou hast confest) And in that Spirit hast thou writ this Epistle and Postscript. And therefore I do advise thee to do as thou saist, thou then didst, viz. confess thy Errours (call in thy Epistle) and truly humble thy self before the Lord and seek him with tears, for certainly thou hast now as great reason, as then thou hadst, least as thou saist, the lord cut thee off in his fury, for there is none can deliver out of his hand. And if thy doctrin in the 3. p. be true, sure thy state is bad, for there speaking of the fear of God, and hell fire, (thou adds) where the worm never dieth, nor the fire of Gods Indignation, never goeth out, but remains for ever upon the minds of them that disobey the truth, which is the Earnest of their everlasting misery, that is their portion for ever. What no place for repentance, nor no other provi­sion if any should be prevailed upon, to disobey the truth, [Page 7]through the subtile workings of him that lies in wait to deceive, and for want of watching in, and keeping to the light, is there no way for their Restoration, must the fire of Gods Indignati­on remain for ever upon their minds, must that be [...] earnest and portion for ever, will not patient submitting unto his Righteous Judgments and correcting hand obtain no relief from him who delights in mercy, neither that Faith that he is the Author of, by which not only the mouths of Lyons, hath been stopt, but the violence of fire quenched, procure no relief? What Scripture hast thou to prove this new Doctrin by? Oh N. C. Consider of thy unscriptural and unsound Doctrine which thou hast delivered under pretence of a moti­on from God, &c. And repent for thy taking his name in vain, and no more intitle, (the Immaginations of thy heart and brain) with or to the motion or Counsel of God, neither say, he requires these things at thy hands, nor lays them upon thee, though in p. 2. thou saist. These things lay upon me from God &c. And thou writes thus. My glory (saith the Lord God will not I give unto another, but will put a hook into the Nostrils of all that go from him. &c, into any Imaginations, &c. And in the same page thou saist as you act for him (i. e. God) you will reach Gods witness in all Consciences. Now I do declare thy Epistle, and Doctrin therein doth not reach, (nor answer to Gods witness in my Conscience, nor in his faithsul Peoples; But contrary wise, I testify that the witness (or Spirit of the pure unchangeable God in me) I do find to raise a Testimony in my heart against not only thy Epistle and Doctrin therein but the Spirit, by which thou wast led to write it, not to be of God; but the same that in many Ages under the pretence and mask of truth, and with some of the words of it would draw People from the Truth and True foundation Christ Jesus, and the order of his Gospel of peace, life and Salvation, into ranting Airy notions, vain Imaginations and confusion. And consider how thou, (N. C.) hast said that God will put a hook into the Nostrils of any that go from him into any Imaginations, &c. Oh N. C. that there might be (if it be the will of God) an Eye open'd in thee, and kept open by the power of the Lord whereby thou mightest see what Imaginations thou hast run into, and new Doctrines thou under pretence of a mo­tion [Page 8]from God (which greatly aggravates thy crime) hath brought forth and published to the world, some of which I have in brief hinted at, and may give thee a hint of more §. 2. Thou saist speaking to thy dear friends and Brethren, This is to put you in mind, how graciously God hath dealt, and is dealing with his People, &c.—In leading them out of Egypts land, &c.—That in this our Journey none may be drawn out, from the Guide­ance of God's good Spirit within them, to joyn to any form of like­ness or appearance though never so beautiful but as you are led by the Pillar of the Cloud by day, and the Pillar of fire by night, which shines in all your hearts and Consciences, &c. Come Nat. Let me have Scripture to prove, that that Pillar of the Cloud by day, and that Pillar of fire by night (which went before old Israel) shines in all Gods peoples hearts and Consciences, in this day of the Lords inward and spiritual appearance, in the hearts and Consciences of his People, by his divine light, holy Spirit and grace in his new Covenant; for, was not that day and night there spoken of outward; and that Pillar, and cloud which old Israel saw visible unto the outward eye: but if thou meanest that the light or Spirit of Christ, is that Pillar of Clond by Day, and Pillnr of fire by night, which shines in all his Peoples hearts; let's have a Scrip­ture to prove this new Doctrin. Again, in postscript, p. 6. thou speaking of the knowledg of God, saith, for want of that the People perisht in all generations.—Now I will grant that this complaint, was made by the Lord through his Pro­phet i.e. my People are destroyed for lack of knowledg; but it was under that dispensation, wherein the Priests lips should keep the Peoples knowledg, and when the Priests had reject­ed knowledg and forgot the law of God; see Hos. 4.6, &c. But I desire thee to consider whether many in our day and ge­neration, have and do not perish, not for want of knowledg, but for want of obedience to what they did know; for doth not God by his divine light, Spirit and grace, which he enlight­ens all with, which he pours upon all, and appears to all, (and not by that Pillar old Israel followed, and beheld with their visible eyes) so far shine into all mens hearts as to shew them what is good, and what he requires at their hands? And if so (as I sup­pose thou wilt not deny) what thinkest thou if these men (that have this knowledg given them of God, and yet for want of [Page 9]doing good and what the Lord requires at their hands) should perish will it be for want of knowledg, or want of obedience? Oh! N. C. Consider whilst thou hast time, what god moved thee to publish this Doctrin; surely, it was the god of this world, the Prince of the power of the Air, the Spirit that works in the hearts of the Children of disobedience, that moved led and guided thee to write these Airy imaginations and fals [...] Doctrines, and deludedly to father them upon God, and not the Spirit of the pure God, therefore repent of them call them in, and condemn that Spirit now (as formerly) and that Spirit that hath led thee to write and publish them, lest thy own Sen­tence, p. 6. of perishing from the knowledge of God become thy portion, for thou certainly hast gone into the practice or per­formance of that which by the guidance of his Spirit thou wast not led into, in publishing these unsound or false Doctrines in the name of God, &c. And I further observe in thy 6. p. thou saist, they that sow to the flesh, or orders of other mens pre­scribing, shall certainly reap a crop of Corruption. This thou writes unto the flock of God. And what meanest thou by other mens prescribing? dost mean; they may sow to the flesh, or or­ders of their own, or own mens prescribing, and not to other mens? explain this also let's know what those mens orders are that some among the flock of God, which (as thou saist,) have turned from the truth and way of the Lord, and committed abo­mination in following.

Come let's have a Catalogue of these mens orders, and let's know whether any of the flock of God gave them forth, for here hath been a great cry and noise against orders, (Comely orders) modes, forms, ceremonies, times of prayer, without distinction, outward gatherings, Church-fellowship, external membership, witness a book call'd, bright shining light, by Phil. Ang. before thine came publick by loose ranting Spirits, such who dwell in the land of darkness, that is without any order, Job. 10.22. And I would have thee examine whether thou art an inhabitant in that land, & under the rule & government of him that is Prince of dark­ness; or under Christ's government of the increase of whose government and peace the Prophet said, There shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it, with judgment, and with justice from hence­forth, [Page 10]even for ever. The zeal of the Lord of Hosts will perform this. And the Apostle said, God was the God of order, and not of confusion in all the Churches of the Saints. And he gave order to the Churches, see, Cor. 16.1. he also rejoyced in their order that truth had led them into) saying to the Saints at Coloss, for though I be absent in the flesh, yet I am with you in the spirit joying, and beholding your order, and stedfastness of your faith in Christ. Also in 1. Cor. 11. and last he tells the Believers, after he had reprehended them for several disorders, that the rest will I set in order when I come, by which it appears that Paul that man of God was for order, and left Titus in Crete to set in order the things that were wanting among the be­lievers. And what dost think, N. C. that those things, that were set in order amongst the believers by this man of God, was a seed of Corruption, sown by him, and a crop of cor­ruption reaped by them? if thou so believest thou art to be pitied for thy ignorance. And I query whether thou believ­est, by the same Spirit of God some among the Children of light in our Age, have not been made instrumental to set in order some things, that were wanting among the believers in the light of Christ within; yea or nay. And come N C. let me, and all whose hands thy Epistle hath come to, know, what orders these are, that have proved so satal as to the flock of God, and who they are that have followed them as aforesaid, also who made these orders, that so knowing both, the makers and the orders, we may be capable to judge; for to cry against Orders, Orders, Orders, and not tell what Orders is, but like mens beating the Air, strikeing at their shaddows, or quarelling with their own imaginations, or like the clamo­rous woman, that pulls down her house with her hands. So having hinted at some of thy new Doctrines, &c. and given thee the judgment of Truth, both upon thy Epistle and Post­script, (and the spirit thou writ them in) I shall at present con­clude, and in plainness tell thee, that they surely were thy true friends, in the judgment of Truth, that stopt thy Epistle from coming out sooner, though thou defirest the Lord may not lay it to their charge, for it's come soon enough, to manifest, thy weakness if not wickedness (to deliver such things in the name of the Lord, and expose them in publick, and direct [Page 11]them to the flock of God, and to be read in the Assemblies of Gods People;) but blessed be God; who hath given that good un­derstanding unto his People, that live in his holy fear, that they try Spirits and not receive, nor have unity with, nor suffer (except imposed upon,) the reading of those things in their Meetings, that proceed not from that Spirit and power, in which their unity and fellowship stands, tho to their grief and exercise they too often have (in their Meetings) the forced Testimonies or speeches of some such as N. C. imposed upon them that they have not unity with, who are unruly and vain talkers, whose mouths, I believe, the Lord in his due time will stop.

I am thy Friend that have shewed, or endeavourjd to shew thee thy mistake and errours, that thou maist not go on in the fault which thou art overtaken in, in falsly pre [...]ending a motion from God; therefore hear what John Pennyman saith in his book of Letters Printed in, 1680. viz. That it is the greatest blasphe­my or forgery under heaven, to say things in the name of the Lord, or that they are moved of the Lord, to speak or do, and are not. Tho he can, like thee, cry against order and forms, yea the very form of sound words (which the Apostle exhorted to) (i. e) thee and thou in the aforsaid book in his letter to G. F. says, Away with your set form of words, of thee and thou; tho (to manifest that he allows himself in that he condemns in others) he uses them in the said Letter to G. F. about 20. times. This I have hinted at, to shew the confusion of him that hath cryed against orders, as T. Crisp, thee, and many others have, as also that thou mightest read his sentence against such as speak things in the name of the Lord and as moved by him and are not,

John Field. Jun.


THere is one passage or two more, that I may take a little notice of as p. 2. N. C. faith, The kingdom of God cometh not in outward observations, but is felt and known within, there­fore all gather in from that, that would draw out the mind from God, to observe days, or times, or months, or years, concerning any matter or business, but as you are inwardly drawn or required by the Truth in your own particulars.

What then may the flock and People of God, (to whom thou saist thou art moved of God to write) have their minds by the Truth in their own particulars, inwardly drawn from God to ob­serve Days, Times, Months, and years, &c. What strange, confused, Babylonish ranting Doctrin is here delivered (or asert­ed) that the Truth (of which there is no lye, and and in which here is no contradiction) may draw God's People's minds of from him who is the God of Truth. Oh the Lord if it be his will, open thy eyes that thou maist see thy gross errour, and give thee a heart to repent of the same before it's too late. And now from hence also observe, he counsels or warns the flock of God all togather in from that that would draw out the mind from God, to observe [...]s, or times, or months, or years, concerning any matter oribusi­ness; but as you are inwardly drawn or required by the Truth, in your own particulars, by which he plainly grants, that the flock of God may be drawn or required by the truth in their own par­ticulars, to observe days, or times, or months, or years. Now let N. C. shew what those days, times, months, and years are, that he would not have them observe; also what days, times, months, and years, they may be required by the Truth in their own particulars to observe, for his Brother F. Bugg in his ungodly Book, makes a great cry, and calling for express scrip­ture for meeting once amonth, at the tenth hour of the day, &c. Again in p. 4. speaking to thy dear Friends and Brethren, &c. That God (saist thou) hath visited with a high hand, &c. that in this your Journey, none may be drawn out from the guidance of Gods good Spirit within them, to joyn to any form or likeness, or apparance. although never so beautiful, but as you are led by the Pillar of the Cloud by day, and the Pillar of fire by night—which guideth the foot­steps of the flock of his Companions out of all transgression and Rebellion, &c. Come let's examine this new Doctrin and see whether this man, while he would seem to be knowing and wise, is not become a fool and a novice, thus to preach up the Pillar of the Cloud, &c. To lead out of all transgression, (which is the work of Christ in this Gospel day, And pretend a motion from God, to warn and counsel his flock that none be drawn out from the guidance of God's good Spirit within them, to joyn to any form or likeness or appearance. Oh! Nat. I think thou hast too much followed this counsel of not joyn­ing unto any form, that thou hast not kept the form of some words which the Apostle (that was truly moved of God) exhorted to, [Page 13]but thou pre tends a motion from God to warn and councel Gods flock not to joyn to any form, which though the Apostle exhorted to turn from them that had the form of Godliness, and not the power, yet I never read he exhorted the saints or flock of God not to joyn to any form, but contrary wise he thanked (that the Romans) had obey'd from the heart that form of Doctrin delivered unto them; see Rom. 6.17. And observe after thou hast exhorted or councel'd the flock of God not to be drawn from the guidance of God's good Spirit within them, to joyn to any form likeness or appearance, &c. thou comes with a but as you are led by the Pillar of fire by night, and the Pillar of a cloud by day. What then may they by this Pillar be drawn from the guidance of Gods good spirit within them into a form likeness and appearance; pray was not the Pillar of fire an appear­ance? and doth appearance draw into appearance? What new strange confused Doctrine is here, to drop from the pen of one moved of God to warn and cousel his flock, (as he saith) but the confusion thereof shews it's not of God, for he is not the Author of confusion. And thou seems to make the Spirit of God, and the Pillar of fire by night, &c. two different things where thou coun­sels or exhorts, saying that none may be drawn out from the Guid­ance of Gods good Spirit with in them, to joyn to any form, likeness or appearance; [mark] but as you are led by the Pillar of a Cloud by day, and the Pillar of fire by night. Nat. Dost thou believe that this Pillar of fire by night doth or will lead from the Spirit of God within, into forms, likeness and appearances; if thou so believest, how darest thou so commend this to the flock of God for a leader and guide is not this like preaching another Gospel? then that which the Apostles preached, for if it lead from the Spirit of God within into forms, &c. sure those forms likenesses or appearances cannot be good: but why dost thou direct or councel the pre­tious Sons (or Citizens) of Sion, who are comparable to fine God, to follow the Pillar of fire by night, for the Apostle Paul said unto the Saints in light. Yea are all Children of the light, and of the day; ye are not of the night nor of darkness. And John said unto such, the darkness is past, and the true light now shineth, and were not the Saint in light translated out of the kingdom of darkness, into the kingdom of his dear Son; and we do not read of a Pillar of fire by night in this Kingdom: for out of Sion the perfection of beauty God doth shine; and Christ reigns, in new Jerusalem where there is no night, but the glory of God did lighten it, and the lamb [Page 14]is the light thereof, and the gates stand open by day, and there is no night; see Rev. 21.23.24. Therefore consider Nat. whether herein, thou hast not darkned counsel by uttering words without divine knowledge, (tho thou pretends thou wast moved of God to counsel his flock,) and also saist, God is feeding his People with the bread of knowledge. But if thee means by this Pillar of fire, &c. The Spirit of God or light of Christ, (because thou saist, it shines in all their hearts, &c. and guides out af all transgression,) then thy doctrin is thus. That the flock of God must not be drawn from the guidance of God's good Spirit within, &c. But as they are led by his good Spirit within (or the light that shines in all their Consciences) what is this but Ranterism, or Blasphemy, to rend­er the Spirit to contradict the Spirit. And yet this is (the more the pity) the absurdity confusion and Ranterism, that Spirit that hath entered and beguiled N. C. (and too to many) leads into, tho they pretend unto and highly preach up in words, the light and Spirit of God, yet they are as certainly (in a great mea­sure) gone out of the unity and fellowship thereof, and from the guidance of the same, as them that run and God never sent them, and in the Spirit they are now in, can no more profit the People, then those in that day did. The Lord God Almighty, who hath opened the ear in his People that can truly try words as the pal­lat tasteth meat, keep it open and grant, that they may never lend an ear unto any but the true Shepherds voice, that the sheep of his fold, and flock of his Pasture them may be, and know Jesus to put them forth (of all that's contrary unto his mind and Testimony) and give unto them Eternal life, that in life and peace, and the word of God's patience, they may possess their souls, and not regard them that may seem to be somewhat; but add no­thing, unto the refreshing of them that are truly born of God. And such like, there were in the Apostles days, who were vain talkers and puffed up in their minds, concerning whom the Apo­stle said, he would not know the Speech of them but the power; but some that cannot truly discern between things that differ, may be liable, if they keep not their minds unto the Lord, and live in his fear) to be beguiled by the feigned words, and fine speeches of them that are out of the unity and life of Truth, and in a Spirit that would cause the offence of the cross to cease, and give liberty under the profession of the truth, to pay Tythes, Marry by a Priest, say you to a single person, cry against forms, [Page 15]yet run into and plead for swearing and the form thereof, as one of T. Crisps's. company lately hath, by which it's clearly manifest what Spirit they are guided by, brings forth and leads into, and yet these will plead for the Christian Quaker, and falsly pretend unto the Truth as it was in the beginning.

I. F.

The Copy of N. C's. Condemnation.

I N. C. The last summer hearing that George Fox through divers Countys had encouraged the setting up of Womens Meetings, and that he intended to come into Wiltshire, and not having a clear understanding in the work of Restoration in which Women are meet helps to the men, did secretly desire of the Lord that he would shew me whether the thing was well pleasing to him, but I not waiting low in the Counsel of the Lord God for wisdom to do his will, being at a Meeting at Shattenford where George Fox was intend­ing to advise the setting up a Womans-Meeting in this County; be­ing sent for before the Meeting, did with some other Friends, reason with G. F. and opposed him very much, shewing, as I thought, by the Scripture that the man was the lord, and the woman was to be subject to him, but he shewed that in Christ, the male and female are all one, and that they are meet helps, in the Restoration. After the Meeting, many Friends being call'd together, we did open­ly oppose him, altho he often warned me to take heed, yet I wil­fully oppose him untill the fire of the Lord did burn within me, and I saw the Angel of the Lord, with his sword drawn in his hand, ready to cut me off. At which I was afraid, and durst not depart before I did confess my errour before Friends, because I had opposed God's heavenly power, in him who raised him up, to be an Elder a­mongst us, for which transgression, I did truly humble my self before the Lord, and sought him with tears, whose power reach­ed unto me, which caused me to cry out in secret, Lord, what is man that thou shouldest be mindful of him; or the son of man, that thou shouldest thus visit him inthy love, and in tender mercy. Now Friends the Lord having restored me again unto his truth, in which I feel a dayly encrease of peace, and life from him, for which I do from the bottom of my heart render living praises and thanksgiving to him, who is God over all, worthy to be feared and magnified for ever.

This is writ as a warning to all friends, that they may not op­pose the Lords heavenly power, nor endeavour to stop his work which he is carrying on against all opposers; lest the Lord cut you off in his sury; for there is none that can deliver out of his hand

This is a true Coppy, and hath been proved by the original of his own hand writing, and may serve to shew that he is one of them men that are given to change, and that proves the Apostle James saying true, that the double minded man is unstable in all his ways, there­fore let him take the good Counsel of the said Apostle, 4 Cap. 8 9, 10, &c. Cleanse your hands ye sinners, and purifie your heart ye double minded, be afflicted and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness: humble your selves in the sight of the Lord, and he shall lift you up.

Thomas Crisp the Author of the sixth Part of Babel Builders, &c. Proved a Babler, and a foolish feeble Contender for the Book falsly stiled, The Christian Quaker.

How forcible are right words! but what doth your arguing reprove?

Job 6.25.

Surely the Serpent will bite without Enchantment, and a Babler is no better; the beginning of the words of his Mouth is foollishness: and the end of his talk is mischievous madness,

Eccles. 10.11, 13.

IN his first Page, line 2. he speaks of my Rapsadoe, I suppose he means Rapsody or Rhapsody (which is a fit name for his Ba­bels) signifying a confused Collection; and what else can any ex­pect of a Babel-Builder but confusion. But I find the man's offend­ed because I said in my reply, unto his 5 Babel. p. 5. I question whether all the paper I have writ will hold them all? viz. his lyes, Slanders, Nicknames, &c. To which T. C. Reply'd, It must be a great many to stuff two Sheets and a half. Answer, a great many no doubt they are, (and them that read and rightly understand thy Babels, may see it, but I had not when in the 5 p. writ two Sheets and a half) therefore think not to excuse thy self for writing untruths by falsly saying. It's my fault, for it's he, viz. The Devil that is out, of the truth, and in whom there is no truth, that leads thee, and all them that write and speak untruths (or lies) so to do, of which my desire is thou mayst heartily repent. But thou saist in thy I p. Over and over I find none (i. e.) Lyes proved against me) which [Page 17]makes me think of the Proverb, (Who is more blind then they that will not see) only I. F. says, I tell thee, or I deny, or I affirm, and sometimes by queries are not, &c. Answer Thomas. w'ont this serve for proofs? if not, why didst not thou produce stronger against me and Friends? for thou conceitedly saist, I have proved, I say, I deny, above twenty times in thy last Sheet, (as if thou thought to be heard for thy much Babling) and then foolishly quotes thy own confused Babels, &c. for thy authority, see thy 1, 2, 3, 4, 5, 7, 8, pages, but if thy Say-so's be no proof, as indeed it's not, then thy work is yet to do, thy proofs to make, and thy labour in 6 Babels and all thy babling in vain. But perhaps thou maist answer as in thy 5 Babel p. 13. But in case I had so said, it doth not fol­low I must so do. No Tho. Informers against Christian Preachers little regard what they say. And though thou saist, I have proved, &c. It doth not follow thou hast so done, therefore hear what Solomon said, Answer a fool according to his folly, lest he be wise in his own conceit. And that thy pretended proofs may be manifest to be but meer thinkso's and sayso's take one sample of them as follow­eth, in the 13 p. of my reply unto thy 5 Babel, I quoted these words of thine, viz. But one reason why I paid that so often montioned as Tythes, was as a witness, that I was not taught my fear, by the pre­cept of G. F. &c. Nor receive his traditions for Doctrines, and that I had not sacrificed all my faith, conscience and judgment to his orders, your Idol to Worship, that as too many both small and great do. But as a Testimony against your imposition, &c. Thus far T. C. to which I reply'd he takes no notice, that I call'd upon him (and now do again) to prove any of the many both small and great, that so do, to which in 6 Babel, 8 p. T. C. saith, I. F. say's of me, page. 13. He takes no notice that I call'd upon him, to prove any of the many; but that is false, for in, p. 11. I say thus, that he bid me prove any, &c. I say (saith T. C.) I think himself and R. R. have so done—and these be too many. And then he adds, now how darest thou affirm such an untruth as to say I take no notice, of that? when as I particularly answer to both any and many. Thus far T. C. Answer observe first, how T. C. proves that any of the many, &c. Do sarcafice all their Faith, Conscience and judgment to G. F's or­ders, their Idol to worship? Why how doth he prove it? How thus he says (in 5 Babel. p. 11. and in his 6 Babel. p. 8.) I think himself, and R. R have so done. Pray mind his pre tended proof is but a meer and base thinkso. 2. Let the Reader in truth [Page 18]Judge where and in whom the falsity and untruth is that T. C. queries how J. F. dare affirm. And 3. What validity his pre­tended proofs are of, (that he braggs so much of.) And he seems by his saying how dare J F. &c. to make as if it were some heinous crime, to say T. C. think'so is no proof, of his wicked false lying and slanderous charge aforesaid against too many both small and great, Sacraficing all their faith, Conscience and judgment to G. F's. orders (which note, though greatly cry'd against, we could never get a Coppy of those he scoffinglycalls G.F's orders, tho we have often call'd for them) so by this his false charge & thinkso he in his great folly and enmity doth render me and R. R. with an & cetera, void of all Faith Conscience and Judgment. And this I have instanced as a sample of his proofs as aforesaid, of which he so often conceitedly saith I have proved, when indeed upon exami­nation it appears but such an one (T. C. Words) as T. C's bare empty, mistaken thinkso; I might give more instances, but this is enough. And as for his lying, Take this one proof for brevity sake, to wit his inserting under his hand in publick print, that G. F. Will not admit, that any have the least measure of the Spirit, that submit not unto his Laws, as he scornfully calls them; see the 10 page, and 4, Babel. (this needs no comments) and I might spend so much time and paper to give a Catalogue of thy lies, falshoods, and flan­ders and nicknames, which are not a few; but thou hast not clear­ed thy self of them I have already charged upon thee, notwith­standing thy pretences, therefore let thy own wickedness correct thee, for the day is come and coming in which thy folly is and shall be manifest, &c. for in the light thou art seen to be of the number of them men of corrupt minds, that resist the truth (who said the Apostles concerning the Faith are reprobates. And now take some, (& but some) of the many names thou call'stime & R. R. G. W. &c. which are as followeth, & may serve to manifest what Spirit thou art of; Mercinary Reformado, Itiss;—, Cheat, Drudge, Arrogant Prater, proud Boaster, Inquisitor to the Bull and Mouth, Inquisition Officer, Black-fryer-like fellow, like a lazy begging fryer, false accuser, wick­ed Lyars, he (i. e.) J. F. May have an eye to an Appari­tors or Informers place, of the Synagogue of Satan, such that Paul fought with at Ephesus, that abominable R. Richardson, Swinish belly, like vermin. And page 11, he hath the term Pick pocket, again that abominable and arrogant [Page 19]G. W. For that is the manner of some Billingsgate. And con­cerning me such is thy enmity, that in 13. p. 5 Babel. thou saist thou can't defame me, but know he that hideth hatred with lying lips, and he that uttereth a slander, is a fool. And if this was as true (as it's notoriously false) that I am so bad, as I cannot be de­famed, why didst not thou make proof thereof, and shew who I had wronged, overreached, or cheated, for I call'd upon thee in my last or to shew who I had cheated, &c. As aforesaid, or ever had any thing of, directly or indirectly, but what I came honestly by or laboured for, and Not by begging or cheating, Gifts, or Rewards. And I then proffered for every SUCH Farthing that thou could'st (or can'st) prove, to give two. Alas! Thomas, tho thou may'st account me poor or such an inconsiderable person as thou say'st, thou art almost asham'd to take notice of, (and indeed might be quite ashamed so to be lye and abuse me as thou hast,) Yet I never, like thee, turned Informer against a Preacher, and told where he inhabited, and spread this Information as thou didst (or cause to be done) the 14 of the 5 month, 1682. unto many People at Bull and Mouth, &c. Therefore Oh! Tho. Repent (if thou can find a place) of thy wickedness, lyes, slanders, and hard speeches against the Servants of the Lord, leave of being an Infor­mer, and remember that Judas who informed against and betray­ed his Master, tho he got thirty peices of Silver thereby, yet he hanged himself. And Solomon said true, A wicked doer giveth heed to false lips, and a lyar to a naughty tongue, Pro 17.4. And Rich & proud Haman, who Informed against poor Mordecai (who it's like was as inconsiderable in his eye as I am in thine) was hanged on the same Gallows he prepared for poor Mordecai, for whoso mocketh the poor reproacheth his maker, and he that is glad at calamities, shall not be unpunished, Pro, 17, 5, And know the Lord is fulfilling his saying by Isaiah the Prophet, 13. Cap. 11. I will punish the world for their evil, and the wicked for their iniquity, and I will cause the Artogancy of the proud to cease, and I will lay low the haughtiness of the terrible. Therefore I say again, repent (if thou can'st find a place) of all thy lyes, slanders, defamations, & thy envious foolish, and Impertinent scribling, against the Lord and his faithful People, for the Lord will utterly destroy the tongue of the Egyptian Sea, and every tongue that rises up in judgment against him (in his faithful People) will he condemn, for the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be con­sumed. [Page 20]And no Weapon form'd against his heritage and servants shall prosper, for the Lord hath now exalted, and is more and more exalt­ting him (in his People) that shall judge with righteousness, reprove with equity, and with the breath of his lips shall slay the wicked, whether Apostate, Innovator, Persecutor, or Informer, &c. And Thomas thou seemest to be offended at the sober & Christian Women-meet­ings and scoffingly calls them G. F's. But as to them thy confu­sion and contradiction concerning them is clearly manifested in Robert Sandilands Righteous judgments placed, &c. Cap. 10. p. 100. to which I refer thee, and as for thee and the rest of thy mind and companys talking against them in the words of good women, I thus advise and counsel you. Talk no more so exceeding proud­ly, let not arrogancy proceed out of your mouth for the Lord is a God of knowledge, and by him actions are weighed. And of thee, Oh Thomas, it may be said thou art weighed in a bal­lance, and found wanting of true Charity and Christianity, not­withstanding thy great pretences thereto. I have spent more time and paper then I intended to have done, in answer to thy envi­ous, foolish, impertinent, Babels or babbles and with the words of the wiseman shall conclude; Be not a witness against thy Neighbour without cause. And deceive not with thy lips, for there shall be no reward to the Evilman, and the candle of the wicked shall be put out, for their hearts studieth destruction, and their lips talk of michief. Prov. 24.2


IN the 6 part of T. C's. Babels, I take notice of that wherein I am notably noted, his two transcendent Epitheres to me [abominable, learn'd] By the rule of proportion of words ending in — able, taking [abominable] in an active signification; as [penetrable] able to pierce, as well as to be pierced. So first, by the way I am able to pierce through his abominably learned Rapsadoe of lyes, as having 4 errours in 8 Letters, which as a strong word he sets as a Baricado in the front, the first save one of his strong lines, trip­ling it in his first page; shewing his emulation or envy to others learning; and his aspiring to his Masters, Rogers and Bugg's learning. The learned Bishop Hooper's learned translators, (misrendring his first word) and the learned vindicators of the controverted point.Deut. 12.1. De Christiana libertate, where­in they shew themselves to be so unlearned. And also by the grace of God, I am made able to abominate Idols, their monuments and maintenance, which he accounts as an abomination in me as accounting Tythes the Popes Yoke.J Sel. den. Histo­ry of Tythes. Though Alchuin our Country-man the learned founder of Paris Uni­versity, Schoolmaster to the Emperour Charles the great, the great advancer of the Pope, and the maker of the first Law for his Tythes, disswaded the Emperour from laying the Yoke of Tythes on the Saxons. J. Selden History of Tythes; there he may read them called a Yoke. So having answered a fool according to his folly to low his conceit; I need not trouble the Reader any further with it

Richard Richardson.

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