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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34986	A Babylonish opposer of truth by the truth reproved and his enmity, falshood, and confusion manifested in answer to an impertinent paper sent abroad by Thomas Crisp, in which his false foundation is discovered, and his building brought upon his own head / written by Stephen Crisp ; with a postscript by J. Penington and R. Richardson.	Crisp, Stephen, 1628-1692.; Penington, John, 1655-1710.; Richardson, Richard, 1623?-1689.	1681 (1681)	Wing C6924; ESTC R27135	15,223	20

Judgment and Violence of that pretended Vicar of Christ but not therefore the true Judgment of the Spirit of God in his Church which the Protestants call the Vicar of Christ in opposition to the Pope to whom in truth not in pretence they with us and the Primitive Christians exhort and are exhorted to submit in the Particular and in the General both as one and not opposite as this man would make it as he himself is to others and to himself also in his Babylonish confusion being one of those that raise up Strife and Contention And how should it be otherwise but that as 't is said Proverbially Conveniet nulli c. he that disagrees with himself cannot agree with others For in his Teste he confesseth That God by his Spirit in the Heart doth or may forbid Tithe and that may be required of one which may not be required of another Yet calls them YOUR OWN ORDERS AND TRADITIONS which saies he I fear you take more care for the strict observation of than the Truth in the Heart and calls them Civil Rites yet supposes one may really for Conscience sake refuse to observe them He should have said Legal Rites or Rites of the Levitical Law which is abolished Does he make all to be Civil Rites and to be observed which the Civil Law Commands Then many Superstitious and severe Rites of Will-worship and persecution are to be observed which I suppose hee 'l not yet own And then if the Civil Law should command all the six hundred Jewish Rites which the Rabbins reckon whereof Tythe is one they ought all to be observed as well as Tythe And is Marrying with a Priest a Civil Rite too and not the Liturgy and Rites and Ceremonies of the Church Do not Priests claim the right of it by the Liturgy and Trent Council How will he produce the effect without the Cause and was not Superstition the Cause of bringing in Tythes again in the Apostacy Does he find any Civil Rite of them in the Apostles daies Will not this Liberty lead at last if followed as into the confused Language there opposed to ours and into Hills Holes and Gills in hard times so also into Bell-houses and Cells as well as Cellars And will it not be said then as much as now That may be required of one which is not of another and the same Spirit of God may allow it in one and require the contrary in another setting the Spirit of God in opposition to it self Gross Ranterism and Author of Confusion Do ye then confess your selves as Jews and weaker Brethren and of tender Consciences that cannot so soon and easily part with your ancient Worship and Services once commanded or allowed you by the Law of God Or do you eat Herbs fearing lest Flesh may be offered to Idols If Tythe be a Civil Rite with you you pay them neither as a holy Religious Divine Rite nor to avoid feeding on an old Idolatrous Rite Where is your Precedent that not Tything is such a Rite A Rite if you will call it so that the Apostles and Primitive Christians observed as is by all confessed And who are you Precedents to pay Tythe to avoid that old Rite A Rite or Ceremony signifies an old manner not purely Negative somewhat Positive or some outward circumstance wherewith things are accompanyed or done Do Tithes accompany Civil things or Religious Do not even all Impropriators hold them with condition to maintain a Priest A great Antiquary and Lawyer by his search observes that there 's no other Original thereof in the Monuments of England and he calls them a Sacred Revenue as do the Scriptures Numb 18.31 32. But instead of fear of old Idol Sacrifice 't is to be fear'd you pay them lest old Idol Sacrificers Sacrifice you A Professors Book was written about nine or ten years ago to retire and hide themselves because the Lord by his Spirit in his People called to it You joyn with that Spirit we with that which stands in the Testimony Are these like to be one calling to contrary things in the same time and state of things Weeping and Piping Fasting and Feasting And in differing state of particular persons there may be said to be a winking at and forbearance more properly than a calling to or allowing as in time and state of ignorance infirmity c. And are you strong Okes Ogs Hills and Bulls of Bashan or Confusion such feeble Weaklings in your own eyes Nay by an allowance you must mean at least an approbation And thou that payest Tythe carpest at our proper plain Speech Marrys by a Priest Art thou in thine own sight one of those weak scabby Sheep or a Tower Strong-hold or Ensample to a Flock mention'd in that spurious Apocryphal Parroting Pamphlet as it may be call'd till better prov'd which thou settest out by thy authority Teste T. C. canst say that by thy own knowledge under the name of E.B. as the Monks in the Apostacy did theirs under the names of those they call Fathers Dost not thou draw back not draw on by thy Doctrine and Example And what pleasure then will the chief Shepherd have in thee who leads his Sheep And Paul bids follow him as he Christ and Peter to be Ensamples to the Flock R. Richardson AND seeing thou appearest as an Advocate to defend the Cause of J. W. J. S. W. R. c. Hear what they say against thee in the Case of Tythes in W. R's Book Fourth Part p. 39. viz. As to Tythes we can in Truth say 't was never so much as in our Hearts to strengthen any in the payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that Tythes as at this day paid are Antichristian Who are now in the Babylonish Confusion Is it not among your selves You would do well before you appear against us in Print to be reconciled among your selves And does not J. S. and J. W. deny Friends Marrying by the Priests and thou sayst The Spirit of God doth or may allow it which appears to be thy Principle by thy practice art thou not in Confusion thy self The END ERRATA Page 13. line 9. for two read too The 8th Month 168 〈◊〉 * Thomas Crisp said that he hath paid Tythes lately and that the Spirit of God did or might allow him to pay Tyther or Marry by a Priest And that by the same Spirit of God another might b● required not to pay them or not to do the same things This Thomas Crisp spoke the day and year abovesaid and consented to be Writ and Printed and took a Copy of the abovesaid words with him Witness J. Feild Jun. 2 Sam. 12 14. This was writ before S. C 's Answer 1 Cor. 15.29 with Chap. 1.2 2 Cor. 3.2 3. Gualter on Amos. Deut. 16. ●2 Isa 5.14 Mal. 2.16 Book of Mart. 1 Sam. 12.3 2 Cor. 7.2 1 Cor. 6.2 Zach. 12.12 Joel 2.26 Acts 16.13 At Vienna in France Judg. 4.4 2 Chr. 34.22 2 Kin. 22.14 2 Sam. 20.18 1 Pet. 5.1 2 3 4 5 6 c. Hab. 1.3 Page 14. In Cod. Theodos Justin Page 14. See my Book against Tythes p. 16 69 70 71. J. Selden 's Hist of Tithes p. 293 398 402. Isa 22.12 Rom. 14.22 Luke 11.48 See W.R. 2 part p. 43. John 10.4 Phil. 3.16 17. 1 Pet. 5.3

the foolish Woman that pull'd down her House with her own Hands but as if thou hadst herein spoken too much Truth thou seeks to bury it again with three or four palpable Lies in the next Page First G. F. seemingly disowns the Paper yet owns it too Secondly The whole scope of their Letter is that they are only dissatisfied with the wording of it Thirdly That we have nothing against them we call Opposers but their not submitting to G. F's orders without Conviction Fourthly That G.F. c. does not at all contradict the principles in the Paper only the subscribing of it p. 13. Is not this strange work that thou shouldst set thy name to such notorious untruths and things wherein thou thy self shews every body how to contradict thee too First tell them that G. F. c. differs from the Subscribers and wherein even in such a principle of their Paper as thou differs from them in and indeed I too and then to tell them that G. F. does not at all contradict the principles c. This is even sad work to see men grope at noon day that might have enjoyed the light of the Sun as well as others if they had kept the love and fear of God in their heart so I intend not at present to bestow much more pains about this matter the foundation upon which it was built being discovered to be Enmity and Falsehood the Structure cannot stand In the mean time glad should I be that thou or some of you may sink down into Coolness and remember whence you are fallen and falling and what a Spirit is entred you that is refresh'd at any thing that is a grief to the Innocent People of God and are fretting and grieving at that which is our greatest Joy and Comfort in which many among you sometime did partake with us I say when ye see what Spirit this is that hath prevailed upon you it will make you wish you had not wandered from the Flock nor from the Shepherds Tents though it may be when it may be too late Therefore you that have time prize it the Lord's Day is come and His Judgments hastens and he will decide the Controversie As for S. E's Paper which thou puts in the end of thy Book we look upon to be more a fruit of a general Enmity against us as a People than any particular grudge against S. E. for we see how thou Improves it and at last with a bold-faced Lye charges us generally with it saying These things are Covered Excused or Justified Who among us have either Covered Excused or Justified S. E's Paper I never knew any nor I believe thou neither but on the contrary divers did Testifie against it before it was done and after it was done before it could be outwardly known whether it would be true or no but he did give out such a Paper to his own hurt and sorrow and to the grieving of many and it serves thou and you for food and nourishment and for a Stone to stumble upon But alas what will you gain by it do you think to make this Conclusion S.E. was mistaken and wrote that as the Word of the Lord that was his own word became his own burthen Ergo G.F. and the People called Quakers are led by a wrong Spirit and will and must fall Do you think this would not be sorry arguing if turned upon your selves but I let it pass and leave it to your better Considerations and seeing thou hast published E. S's Letter to J. S. in which the offence lies Here followeth his own Testimony against himself and it long since which though I know it will not satisfie those that seeks occasions of stumbling yet it may be a help to the simple in heart and a warning to all that may be tempted in like manner AS I was sitting Waiting upon the Lord on the 29th Instant these things rose in my Heart That I should acknowledge my Offence to all the Brethren in London and thereabouts and Bristoll and to all the Brethren North and South that have been Witnesses against the Spirit of Separation and am to let you know that it doth truly Repent me and sorely grieve me that you that do bear a faithful Testimony for God should have any Prophecy thrown at you which I spoke to John Story in an angry Spirit I do therefore acknowledge as I have signified in my last Paper about two years ago that I have had little Rest day nor night at times never since I spoke these words to John Story That it was the Word of the Lord that he should Die that year which were mine own words And soon became my Burthen and were spoken in the Dark and Darkness was upon my Spirit and so under a strong Temptation which I was suffered to fall into I not standing in the Councel of God for which I bore God's Indignation But I soon saw I should have gone to him in a Meek Spirit to beseech him to be reconciled to his Brethren But I do Judge and Condemn that hasty Spirit that set time for his Dying And called it the Word of the Lord. And do desire this may go as far as where ever it may have a service for Truth Barbados the 30. 3 Month 1681. S. E. POSTSCRIPT THomas Crisp having once before appeared in Print with a like evil design of opposing the Testimony of Friends in the beginning to the order and practice now observed among the Faithful and having therein curtailed a Testimony of my dear Father Isaac Penington and published that as Edward Burroughs his Vision which is questioned whether he ever wrote as well as that he confessed he had never seen or read that Book of my Fathers out of which he presumed to render him to the World as inconsistent with Friends now but taken it from the credit of another no less disingenious than himself I say he having been thus gross it had better become him to have taken shame to himself for his former headiness partiality rash and confused work than to have put forth another Pamphlet reflecting upon such on whom the care of the Churches is laid as Babel Builders especially seeing his unfairness and unworthiness was both privately represented to him and he publiquely required to make good First That ever Edward Burrough wrote that or any such Paper as he took upon trust as his Vision Or Secondly That that cited by him was Edward Burroughs 's entire Paper But that he instead thereof should take no notice of these reasonable demands as if they were not material or he not bound to make good what he had said and declared to the World but continue in his wicked work of smiting God's Servants and Messengers and traducing their Writings greatly detects the meanness of the man's Spirit and the little regard he hath to deal justly and equally with those he opposeth Yet he can have the face to bring up the names of E. B.