A Few Words TO Nath. Coleman's LATE EPISTLE, DIRECTED To be Read in the Assemblies of God's People.  
Showing 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, etc.  
Unto which is added, An Answer to T. crisps sixth Part of Babel's 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.   

The INTRODUCTION.  
IT is a certain truth and experience daily showeth that the troubles of the righteous are many and the exercises great and various, that from the birth of the flesh, stock of Ishmael and the Generation of envious and persecuting Cain, they meet with all as cruel mockings, reproaches, afflictions, Spoil 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 daily strengthened and enabled cheerfully 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 Doctrine, which they endeavour both publicly and privately to bring in, whose pernicious ways some have followed, by reason of whom the way of truth hath been evil spoken of, but their Judgement 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 reprovable 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 merchandise 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 ourselves 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 show, and in love are writ for that end. And to detect the false Doctrine 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 Copy of a Letter sent to N. C. in which the following answer was enclosed.  
Nathaniel Coleman.  
THe enclosed is sent thee to peruse, that thou mayst see the confusion and false Doctrine thou hast published in thy Epistle, etc. in public print under the pretence of a motion from God, and it's my intent to publish the Enclosed, except thou wilt condemn the false Doctrines in thy said Epistle, and the Spirit by which thou was led to write and publish them as publicly as they are made, and call the said Epistles in. I have as yet omitted in the enclosed 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 error and notorious false Doctrine, 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 mistake, 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 intent to publish it as aforesaid, and if I hear not from thee I may add the aforesaid false Doctrine to the rest, with some things more, for aught 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 sayest I am rich and increased with goods, and have need of nothing, and know'st not that thou art wretched and miserable, and poor, and blind, and naked, I council thee to buy of me, gold tried in the fire, that thou mayst be rich, and white raiment that thou mayst be clothed, and that the shame of thy nakedness, do not appear, and anoint thy eyes with eye Salve that thou mayst sec. Rev. 3.17.18.  
Thy Friend that truly wisheth thee godly Sorrow, and unfeigned repentancce unto the acknowledgement and amendment of thy faults. I. Field.  
N. C. I have seen and perused an Epistle unto which thy name is subscribed, which thou gins with this prescription, viz. To be read in the Assemblies of God's 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 sayest, they that sow to the orders of other men's 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, wilfully to oppose Gods heavenly power in G. F. (who thou confessest God hath raised up to bean Elder, etc.) 
* 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 mayst thou art moved of God, etc.) they'll reap 〈◊〉 better; for Rabshekah pretended, 〈◊〉 Impudently, falsely and Impiously said, the Lord said unto me, Go up. §. But now to thy Epistle which thou gins, 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 sayest) to follow his requirings in every one, that (sayest thou) by it you may be taught to do his will in all things you undertake, etc. For (sayest thou) ye 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 knowledge, etc.— therefore follow yea him in all his requirings, etc.— 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, etc. and in p. 3. thou sayest Zion is the City of their Solemnity where Salvation is known for walls and bulworks, etc.— and yet in p. 4. Thou exhorts or counsels, the flock of God (to whom thou pretends a motion from God to write) to believe in 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, etc. 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 Doctrine is here? (as applied unto the flock of God and Citizens of Zion) the City of the Saints Solemnity where salvation is known for walls and Bulworks; and yet these thou sayest thou art moved of God to warn and council, etc. 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 Zion, who have salvation for walls and Bulwarks, 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, though 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 Zion, with the redeemed, with Songs and everlasting Joy upon their heads, and here sayest thou sorrow and mourning fleeth away, which was in the night when We were in darkness; than it seems these are in the light, and their Sorrow and mourning which was in the night is fled away, and thoy returning unto Zion, with Songs of everlasting Joy upon their heads, and are partakers of God's 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 sayest to the flock of God's Pasture, etc. that God is feeding them with the bread of knowledge, prithee N. C. let's have 
* And not out of Will Regers book, for that will not pass with the Children of light.  Scripture to pròve this new doctrine by, that God is feeding his flock (or People) with the bread of knowledge, Christ who is the shepherd 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 knowledge, therefore let's have express Scripture as F. Bugg saith, to prove that God is feeding his People with the bread of knowledge, etc. Again thou goest on as aforesaid, and exhorts the People, whom thou sayest are God's flock and Garden to follow him, etc. that they may have right, to the tree of life, which is in the midst of the Garden of God etc. 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 sayest Zion is the City of our solemnity, where Salvation is known for walls, etc. then surely they are in it that truly so know it. And further, if God's 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 women's meetings (as thou hast confessed) And in that Spirit hast thou writ this Epistle and Postscript. And therefore I do advise thee to do as thou sayest, thou then didst, viz. confess thy Errors (call in thy Epistle) and truly humble thyself before the Lord and seek him with tears, for certainly thou hast now as great reason, as than thou hadst, lest as thou sayest, the lord cut thee off in his fury, for there is none can deliver out of his hand. And if thy doctrine 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 God's 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, through the subtle 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 God's Indignation remain for ever upon their minds, must that be ●●● earnest and portion for ever, will not patiented submitting unto his Righteous Judgements 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 Lions, hath been stopped, but the violence of fire quenched, procure no relief? What Scripture hast thou to prove this new Doctrine by? Oh N. C. Consider of thy unscriptural and unsound Doctrine which thou hast delivered under pretence of a motion from God, etc. And repent for thy taking his name in vain, and no more entitle, (the Imaginations 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 sayest. These things lay upon me from God etc. 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, etc. And in the same page thou sayest as you act for him (i. e. God) you will reach God's witness in all Consciences. Now I do declare thy Epistle, and Doctrine therein doth not reach, (nor answer to God's 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 Doctrine 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, etc. Oh N. C. that there might be (if it be the will of God) an Eye opened 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 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 sayest 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, etc.— In leading them out of Egypt's land, etc.— That in this our Journey none may be drawn out, from the Guideance of God's good Spirit within them, to join 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, etc. 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 God's people's 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 People's hearts; let's have a Scripture to prove this new Doctrine. Again, in postscript, p. 6. thou speaking of the knowledge of God, saith, for want of that the People perished 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 knowledge; but it was under that dispensation, wherein the Priests lips should keep the People's knowledge, and when the Priests had rejected knowledge and forgot the law of God; see Hos. 4.6, etc. But I desire thee to consider whether many in our day and generation, have and do not perish, not for want of knowledge, 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 men's hearts as to show 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 knowledge given them of God, and yet for want of doing good and what the Lord requires at their hands) should perish will it be for want of knowledge, or want of obedience? Oh! N. C. Consider whilst thou hast time, what god moved thee to publish this Doctrine; 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, etc. And I further observe in thy 6. p. thou sayest, they that sow to the flesh, or orders of other men's prescribing, shall certainly reap a crop of Corruption. This thou writes unto the flock of God. And what meanest thou by other men's prescribing? dost mean; they may sow to the flesh, or orders of their own, or own men's prescribing, and not to other men's? explain this also let's know what those men's orders are that some among the flock of God, which (as thou sayest,) have turned from the truth and way of the Lord, and committed abomination in following.  
Come let's have a Catalogue of these men's 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 called, bright shining light, by Phil. Ang. before thine came public by lose 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 judgement, and with justice from henceforth, 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 rejoiced 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 steadfastness 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 order 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 men's beating the Air, striking at their shadows, or quarrelling 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, etc. and given thee the judgement 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 judgement of Truth, that stopped thy Epistle from coming out sooner, though thou desirest 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 public, and direct them to the flock of God, and to be read in the Assemblies of God's 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, though 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 showed, or endeavourjd to show thee thy mistake and errors, that thou mayst not go on in the fault which thou art overtaken in, in falsely pretending 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) thou and thou in the v book in his letter to G. F. says, Away with your set form of words, of thee and thou; though (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 show the confusion of him that hath cried 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.   

POSTSCRIPT.  
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 sayest 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, etc. What strange, confused, Babylonish ranting Doctrine is here delivered (or aserted) that the Truth (of which there is no lie, 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 mayst see thy gross error, 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 together 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. show 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, etc. Again in p. 4. speaking to thy dear Friends and Brethren, etc. That God (sayest thou) hath visited with a high hand, etc. that in this your Journey, none may be drawn out from the guidance of God's good Spirit within them, to join to any form or likeness, or appearance. 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, etc. Come let's examine this new Doctrine 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, etc. 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 join to any form or likeness or appearance. Oh! Nat. I think thou hast too much followed this counsel of not joining unto any form, that thou hast not kept the form of some words which the Apostle (that was truly moved of God) exhorted to, but thou pray tends a motion from God to warn and council Gods flock not to join 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 join to any form, but contrary wise he thanked (that the Romans) had obeyed from the heart that form of Doctrine delivered unto them; see Rom. 6.17. And observe after thou hast exhorted or counseled the flock of God not to be drawn from the guidance of God's good Spirit within them, to join to any form likeness or appearance, etc. 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 God's 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 shows 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, etc. two different things where thou counsels or exhorts, saying that none may be drawn out from the Guidance of God's good Spirit with in them, to join 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, etc. sure those forms likenesses or appearances cannot be good: but why dost thou direct or council the precious Sons (or Citizens) of Zion, 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 Zion 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 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 darkened counsel by uttering words without divine knowledge, (though thou pretends thou wast moved of God to counsel his flock,) and also sayest, God is feeding his People with the bread of knowledge. But if thee means by this Pillar of fire, etc. The Spirit of God or light of Christ, (because thou sayest, it shines in all their hearts, etc. and guides out of all transgression,) than thy doctrine is thus. That the flock of God must not be drawn from the guidance of God's good Spirit within, etc. 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, though 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, than those in that day did. The Lord God Almighty, who hath opened the ear in his People that can truly try words as the  tasteth meat, keep it open and grant, that they may never lend an ear unto any but the true Shepherd's 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 Tithes, Marry by a Priest, say you to a single person, cry against forms, yet run into and plead for swearing and the form thereof, as one of T. Crisps'. company lately hath, by which its clearly manifest what Spirit they are guided by, brings forth and leads into, and yet these will plead for the Christian Quaker, and falsely 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 women's 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 show 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, showing, as I thought, by the Scripture that the man was the lord, and the woman was to be subject to him, but he shown 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 called together, we did openly oppose him, although he often warned me to take heed, yet I wilfully oppose him until 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 departed before I did confess my error 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 myself 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 daily increase 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 Copy, and hath been proved by the original of his own hand writing, and may serve to show 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, etc. Cleanse your hands ye sinners, and purify your heart ye double minded, be afflicted and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness: humble yourselves in the sight of the Lord, and he shall lift you up.   

Thomas Crisp the Author of the sixth Part of Babel Builders, etc. Proved a Babbler, and a foolish feeble Contend for the Book falsely styled, The Christian Quaker.  
How forcible are right words! but what doth your arguing reprove?  Job 6.25. 
Surely the Serpent will by't without Enchantment, and a Babbler 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 Rhapsody or Rhapsody (which is a fit name for his Babel's) 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 lies, Slanders, Nicknames, etc. To which T. C. Replied, 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 Babel's, may see it, but I had not when in the 5 p. writ two Sheets and a half) therefore think not to excuse thyself for writing untruths by falsely 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 writ and speak untruths (or lies) so to do, of which my desire is thou mayst hearty repent. But thou sayest in thy I p. Over and over I find none (i. e.) Lies proved against me) which makes me think of the Proverb, (Who is more blind than they that will not see) only I. F. says, I tell thee, or I deny, or I affirm, and sometimes by queries are not, etc. Answer Thomas. won't this serve for proofs? if not, why didst not thou produce stronger against me and Friends? for thou conceitedly sayest, I have proved, I say, I deny, above twenty times in thy last Sheet, (as if thou thought to be heard for thy much Babbling) and then foolishly quotes thy own confused Babel's, &c. for thy authority, see thy 1, 2, 3, 4, 5, 7, 8, pages, but if thy Sayso's be no proof, as indeed it's not, than thy work is yet to do, thy proofs to make, and thy labour in 6 Babel's and all thy babbling in vain. But perhaps thou mayst 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 sayest, I have proved, etc. 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 mere thinksoes and saysoes 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 Tithes, was as a witness, that I was not taught my fear, by the precept of G. F. etc. Nor receive his traditions for Doctrines, and that I had not sacrificed all my faith, conscience and judgement to his orders, your Idol to Worship, that as too many both small and great do. But as a Testimony against your imposition, etc. Thus far T. C. to which I replied he takes no notice, that I called 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. says of me, page. 13. He takes no notice that I called 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, etc. 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, etc. Do sarcafice all their Faith, Conscience and judgement 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 mere and base thinkso. 2. Let the Reader in truth 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 brags so much of.) And he seems by his saying how dare I F. etc. 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 judgement to G. F's. orders (which note, though greatly cried against, we could never get a Copy of those he scoffinglycalls G. F's orders, though we have often called 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 Judgement. 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 public 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, falsehoods, and flanders and nicknames, which are not a few; but thou hast not cleared thyself 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, etc. 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. etc. which are as followeth, & may serve to manifest what Spirit thou art of; Mercenary Reformado, Itiss;—, Cheat, Drudge, Arrogant Prater, proud Boaster, Inquisitor to the Bull and Mouth, Inquisition Officer, Black-fryer-like fellow, like a lazy begging friar, false accuser, wicked Liars, 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 G. W. For that is the manner of some Billingsgate. And concerning me such is thy enmity, that in 13. p. 5 Babel. thou sayest 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 show who I had wronged, overreached, or cheated, for I called upon thee in my last or to show who I had cheated, etc. 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 couldst (or canst) prove, to give two. Alas! Thomas, though thou may'st account me poor or such an inconsiderable person as thou sayest, thou art almost ashamed to take notice of, (and indeed might be quite ashamed so to be lie 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, etc. Therefore Oh! Tho. Repent (if thou can find a place) of thy wickedness, lies, 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, though he got thirty pieces of Silver thereby, yet he hanged himself. And Solomon said true, A wicked doer giveth heed to false lips, and a liar to a naughty tongue, Pro 17.4. And Rich & proud Haman, who Informed against poor Mordecai (who its 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 canst find a place) of all thy lies, slanders, defamations, & thy envious foolish, and Impertinent scribbling, 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 judgement 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. And no Weapon formed 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, etc. 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 sandiland's Righteous judgements placed, etc. Cap. 10. p. 100 to which I refer thee, and as for thee and the rest of thy mind and companies 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 balance, and found wanting of true Charity and Christianity, notwithstanding thy great pretences thereto. I have spent more time and paper than I intended to have done, in answer to thy envious, foolish, impertinent, Babel's 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  
J.F.   

IN the 6 part of T. C's. Babel's, I take notice of that wherein I am notably noted, his two transcendent Epitheres to me [abominable, learned] 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 lies, as having 4 errors 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; showing 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 show 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 Tithes the Pope's Yoke. 
I Sel. den. History of Tithes.  Though Alchuin our Countryman the learned founder of Paris University, Schoolmaster to the Emperor Charles the great, the great advancer of the Pope, and the maker of the first Law for his Tithes, dissuaded the Emperor from laying the Yoke of Tithes on the Saxons. J. Selden History of Tithes; 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.  
THE END.