Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	see_v	speak_v	write_v	2,745	5	4.9771	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94719	The snare broken: or light discovering darknesse. Being an answer to a book intituled, Foot yet in the snare; published by James Naylor. Wherein his treachery and back-sliding from the true faith is brought to light, and his untrodden paths discovered. With some of his divided language and deceitful lyes in short laid open, and his spirit proved to be the same which appeared in all the false prophets, who say the Lord saith, when he spake not unto them; plainly to be seen by the impartial eye, in all those whose eyes are in their head, least the wolfe should devoure the lamb, under a shadow of love to the truth. / By a lover of truth and peace, called, John Toldervy.	Toldervy, John.	1656 (1656)	Wing T1770; Thomason E865_7	27,522	30

thy reproof with a lye so far as it is known to me saying That we seek to defend our selves in that deceit which the Spirit of God in you have witnessed against and so hath made thy selfe manifest to be one of those who have abused the truth of which thou sayest It is thy Guide And whereas thou goest on saying That the devil had never such a design on foot for the incensing of people against you as my book I say thou art found herein witnessed to be the Liar from thy own words in that thou dost acknowledge in thy 23. and 27. pages and in other places of thy paper that I have oftentimes in my book cleared you from prejudice Again thou reprovest us that we are not ashamed in that we say the subject matter doth relate principally to you which thou sayest was acted amongst us who are joyned on in it against that Spirit of God in the Quakers by which it was denied in the persons of them both root and branch thereof as thou sayest is confessed and witnessed by us To which I say for the Ministers they are not concerned therein and for what I have so spoken I am not ashamed for it doth and may concerne them and also others besides them for hath God made knowne his judgments and shewed his power upon me for that I departed from the truth and gave heed unto lying vanities by which sorrow and miserie did befall me and the seed of the righteous became desolate and did this evill befall me while I was amongst you and have I now plainly as from the Lord discovered the nature thereof he having shewed unto me the cause and the end thereof and have I now shewed unto you and to the world the true cause and the end that so such who are of you unsetled in their minds or unfaithful in their work towards the Lord might thereby learn to feare and to be kept stayed in the love and faith which is professed which end thou makest of what I have writ unto them thy self nay did'st thou ever see any thing that might serve more for causion or reproof to such who are of your selves then this are you here accused then understand wherein and wherein you are accused I say see if you may not therein learn reproof but you are not only accused but you are excused where it is yours and where truth abides there it is seen and also thy deceit hath confessed the same as from what I have spoken in many places of my book though other things in the same deceit thou hast changed into lyes but that is for thy design So in thine own words I say let all now judge who have the spirit of truth if thou art not one of those misguided spirits who stand up in defence of deceit against the Spirit of Truth that thereby thou mightest cast a stumbling block in the plain way of the Lord that so his people might be stayed in the midst thereof and let your work judge you who have taken part with your deceit acted between your selves in despite to the Spirit of God Thou goest further saying that Judas and the Chief Priests might as truly charge what they did in combination together against Christ upon the eleven Disciples as we charge our act and combination upon the persons of you or the Spirit of God in you unto which I say a lye speaks for our act and combination it was not neither have I charged what is spoken upon you or the spirit of God in you but where any thing that I have writ doth gainsay the evil spirit that is in any of you that is yours and good is it that you have seen a visitation thereby Again thou sayest that in our Epistle we tell of expressing tendernesse towards our Brethren yea and I do so say tendernesse towards my Brethren who are misguided in their spirits subjected under Laws and Traditions c. which stands in the invention by which they are covered in deceit and through their weaknesse they are led forth denying themselves what is just and lawful in the sight of God and this they do through fear in flaverie to the Prince of deceit Thou goest on directing thy false mind in a confused manner to us all whereas thy scope by what I can understand reflects upon the Ministers and then in thy 9. page thou sayest as for the denying our selves liberty lawful or unlawful we are little guiltie of that crime sayest thou so then thy accusation is ceased for if we deny not lawful liberty then are we in the Redemption in which Faith our work shall abide but I plead not to justifie the flesh yet for my own part am I free or not free it is far short of thy knowledge But here thou manifestest thy confusion and contradictions for if any part of what the Law requireth be overcome by that which is without Law then is the requirings of Law denied or if any part of what is without Law be subdued by the requiring of the Law then is it that what is without Law is denied but if thou sayest in thy follie that we denie not the requiring of the Law as thy words must speak otherwise they must speak perfectly on the contrarie then I say thy whole book was spoke in and from a lie and there is nothing more but confusions so thou goest forwards in thy own by-way and then thou speakest of changeable fashions and foolish childish toys in our habits which thou sayest we are pleading for whereas there is no such matter in any one word contained in my whole book In thy 10. page thou demandest what libertie you are charged to denie I say that libertie denied by you of which I spake may plainly be seen by what I have alreadie spoken in my former You tell again of what I spake in that I would give an accompt of my separation from you which thou deniest but that lie thou here spokest on is already returned whence it came for I first did separate from you as I have said the manner of which is discovered in my former book Thou goest forwards doting in thy lie speaking to the Ministers saying that in their causion to the Reader they confesse that my errors from what was written in the Scripture and in my self was that by which I deeply suffered and sayest thou that before we have cast it on the persons of the Quakers whereas as before is witnessed there is no such thing but here thou art found with that deceit in thy own mouth which thou castest upon us In thy 14. page thou repeatest my words which speaks that I have been for divers years full of zeal after the things of God seeking after the knowledg of Christ and then for the answering of thy end thou skippest over divers lines leaving the scope and true meaning of what is related contained in those words I was perswaded and so thou bringest my words spoken

then thy words are not for that what they speak cannot be but now witnessed by thy self we are not slanderers nor backbiters neither doth that person deserve admonition which spake the words yet if thou wouldst know his name from me though I judg thou art not ignorant who it was it was Simon Dring who meeting with me in the street at the head of Bartlemy-Lane behinde the Exchange had some conference with me the effects whereof as could remember I have declared In thy 14. page thou sayest I seem to reproach you in that I say some of you fasted 30. or 40. daies I say the words themselves speak no such thing neither is it my mind but-as such a work was this discovered for a sign according as thy self hath applied Thou goest further in this page telling of those two spirits which was in me one contrary to the other by which I did many things in my will against my wil and then thou skippest to the end of my book where I say before I was perswaded to comply with you I had a right Knowledge of your belief and practise and then sayest thou here is another piece of my confusion manifested and for a proof thereof thou goest to the end of that relation which declares of what delusions I was in where I have said that I was judged by you and when thou hast thus blinded the truth by this thy own work of despight and so the confusion thy own thou callest us falfe Witnesses which cannot agree together in our Work but who is there that may not see thy vain mind and the false Witness of which thou speakest which cannot agree in one to be in thy self cease for shame cease from disturbing the truth and perverting the right minde of the Lord have I in simplicity declared the way by which I came to be lost and so ensnared by the deceiver that his Way and Works being laid open it might answer to the benefit of others and yet goest thou about to make use thereof for by-ends and to cast a stumbling block before what good might otherwise be learned thereby look upon thy work and behold thy end I say as I have declared before I had a right knowledge of your belief and practise but when coming to be guided by what I had learned in my understanding that fiery zeal of which I spake being in my will brought in darkness upon my spirit by which darkness I was overcome to do many things in my will against my will and for reproof from any of you I received none until that time I have before mentioned and here as to what thou hast spoken thou art left without excuse being witnessed against by the Light of Christ which thou sayest we have accused and the unsavoury stuff it is thy own which thy slandering spirit have cast forth of the bottomeless pit In thy 15. page thou sayest I tell of my believing that what was manifested of God in man was the Light of life and one with himself and that man was the cause of all his distractions and confusions in himself and that man having lost the Kernall and Substance he feedeth on dry husks and being not refreshed with Bread and Water of Life he remaineth alwaies seeking and never satisfied and that eternall life living in us there needs no more thirsts c. And having thus done thou confessest they and many more which thou hast not mentioned are precious truths and sayest thou these being things which the devill most envie we speaking in a lye have mixed with them some of our ovvn deceits thereby the better to make people believe they are errors to which I say why didst not thou declare those errors that so I might have seen my weakness and the people have learned Knowledge but here thou exclaimest against the truth and stayest at home to cover thy deceit but this is to carry on thy designe amongst those who say as thou sayest discovered in those words We strike at the whole foundation at once after which subtile designe thou repeatest a part of my Words which speaks another thing and relates to another end then vvhat is before discovered contained in those Words I shall declare some of those effects vvhich this change vvrought in me and having so done thou skippest to the end of my Relation confounding thy self in not observing the scope and order of my Words and there repeatest the crucifying of my self and burning my leg and pricking needles in my thumbs and such like which thy subtilty calls bewitched stuff though it is true it was as I have so called it bewitched stuff haddest not thou dealt fairlie and trulie with thy self and with me also in taking the scope and order of my writing as things were discovered have I not said those temptations overpowred me at my first entrance occasioned by the fire of my zeal and that afterwards when I came to see my folly I was restored to a right understanding of what was true which thing thou hast acknowledged in divers places of thy book in owning my words which speaks that I was guided in that obedience which was professed by you if then I make a difference between that obedience you professed and that practise I was guided in while under those temptations which I have done in many places then I say where art thou in this thy work if not drunk with new Wine and smothered in the dark Clouds of the misty day behold confusion upon confusion is Babilon overcome is Babilon ceased when so many languages voices and sounds breaks forth and discover themselves in a confederacie against the simplicitie of truth yet will not my people see these things saith the Lord but though they will not see yet will I go up to the Mountain of my holinesse and there will I plead for my Name sake that if may be the restorer might comfort Zion and Israel my glory might see their deliverer Thou goest on with my words which speaks that I was guided not to pluck off my hat to any man to speak the words Thee and Thou not to bow to any man not to direct my mind in drinking to any to pull off my points at the knees and my buttons which were unnecessary and such like things which thou sayest we would loath see go down and therefore give it as though it was the spirit of the devil which bear witnesse against them and so we would condemn the spirit of God and practise of the Saints to which I say thou art denied in what is spoken for that cause and end for which those things were discovered was to shew the rashnesse and forwardnesse of my zeal by which I was guided in all those things without the spirit of God and though the spirit of God should witnesse the deniall of all those things in another which I can yet scarce believe yet I say in that my hastie work of denying them it was not of God

witness true but if thon meanest that my words are lies then why is it that thou didst not witness any one of them so to be that so I might have seen my errors but herein is thy subtiltie seen Thou goest further uttering much words to us for what thou hast feigned in thy own imagination and then in thy 23. page thou askest Is there any in this City but they are ashamed to have a hand in such a filthy thing speaking of what thy imagination hath conceived which thou hast cast upon us to which I answer nay surely I judg there is not any but thy self and so receive these thy own words consider thy work in this thy confused thing wherein thou hast been forced so often to clear us both with thy own words and also with mine of those things thou hast so often accused us of and to the world declare thy selfe whereof all the world cannot prove us guilty of these deceits and open manifest inventions wrought by thee further then to testifie against thee and that spirit in thee and them by which thou wast helped in this thy workes of lyes and slanders which are one for the sorcerer the murtherer and the lyer is one spirit so thou who hast cast these things upon us which thy selfe doth testifie we denyed and for that cause judgment was given and a witnesse for truth hath appeared to the world let all men see by what spirit thou was led Was there ever such a thing done amongst the people of God had'st thou lived in the Apostles time wouldest not thou have slandered the truth the persons of the Saints with the act of Simon Magus though it was much better then this of thee who fell the truth for a lye wouldst not thou have charged the act of the incessious person upon the Apostles and that of Annanias and Sephira upon that spirit which appeared in them and that of Judas upon Christ and his Disciples which is the like case all these being thy own acts thou hast appeared in their spirit and then thou castest thy Work upon us and now had this been just dealeing to accuse the innocent or have you done here as you would be done unto nay wouldest thou have the false witnesses in this thy paper cast upon the innocent the abominations that is of thy selfe cast upon us this being the true case between thee and us whose persons thou hast slandered take it into consideration and let the light of Christ of which thou speakest be Judg in you whether you have kept the Royall Law Do as you would be done unto let him be witness between us and you whose spirit you have blasphemed this daie also let all the Judges of this Nation give their testimonie and all that understand Law between man and man if such a witness deserve not punishment suitable to his Slander who would dare to be a witness against others in things he never saw nor heard though I am far from desiring that any such thing should befall thee but that thou mayest come to see thy unjust dealing after the manner of men in that thou darest to act and witness such contradictions and confusions as is in this thy book and become a certain witness to that thou never saw nor heard and so speak thou knowest not what and yet notwithstanding thou hast thus discovered the vain deceit of thy own minde that thou shouldest for a cover thereof to darken the understandings of the simple dare to appear with such an appeal unto such persons of sound judgement and clear understanding in respect of those things whereof thou speakest as they are O man where art thou if not beside thy self Is thy understanding laid aside or art thou predominate in thy affections that thou mightest boast in vanitie was there ever such a thing done by any that feared God a moderate Heathen would have blushed thereat But now how art thou falne and how hath envie besotted thee in this thy work These things and much more of which I am ashamed to speak hast thou prepared a work for and they for thy work Did not Haman insult against Mordicai and so brought the evil upon himself which was designed for Mordicai and is it not so between thee and us hast thou not laid a snare before the truth to intrap us and then prepared a scourge but now thou hast brought that evil upon thy self which thou intendest for us and here is thy deceit made manifest Having thus discovered thy uncleanness and work of a lie thou goest on in thy 23. page with my words where I say that I had a clear understanding of what your Ministry held forth and a right knowledge of your belief and practise before I complied with you and then sayest thou here I adde another lie to cover the former and so I go about to clear you again to which I answer as I have cleared alreadie what I have spoken is true thy deceit being laid open thou mayest read them so to be have I all along in my book discovered the truth of things that those scandals which have passed abroad might be seen and witnessed against Nay couldst thou have done more thy self had the case been thy own and yet for all this goest thou about to reproach and revile me for that I have thus done and that by turning truth into lies and so make a scorn and derision of the work of the spirit and yet doest thou justifie thy deed as though thou wast thus guided by the spirit let all those of whom thou callest to witness between thee and me whose eyes are in their heads bear witness in truth without partialitie between us and then shall they not see thy follie yea also read thy self and thy own condemnation that so thou maist for the time to come learn more wisdome and not dare to appear in such a fair show as though in love to truth whenas thou makest thy self manifest to be a devourer of the truth In thy 26. page thou confessest thy self that I tell the occasion how I came to be lost in my understanding and so distracted and confused in mind and then thou goest on repeating my words which discovers the occasion to be another thing then your persons and yet the whole scope of thy book is intended to make people believe that I cast it upon your persons and again thou acknowledgest that what I have here discovered is for the clearing of truth and yet in thy confusion thou callest this subtiltie but if so then thou art subtiltie for that thou deniest not by these thy words but that it is for the clearing of truth was not deceit uppermost when thou appearest in this work and thy understanding covered with darkness yea surelie and so it was and here that judgment of which thou speakest is witnessed out of thy own mouth to be thy own for if it was the true spirituall Light which let me to see

my darkness as I have said it was and that it would have guided me out of the works of the flesh self-thoughts and imaginations and if the cause why I turned from that Light was my natural forward minde and resolutions as it was and so lead forth in obedience to a covenant of my own before the true light by which the Light of the Sun was darkned and a shape formed in the likeness of the true light whereby deceit got power to do those filthie things and if I was restored again by the true Light as I was and so guided in the obedience which is professed by you if these things are true as they are then let all unto whom thou appealest wherein there is the least measure of honestie judg righteouslie between us and see if that the blasphemie lies and slanders and abominable confusions which thou cast upon us be not in truth thy own who all along in thy book hath gone about to defile and slander the true Light of the spirit of God under a pretence of clearing the truth but receive thy own words as they are thine canst thou behold thy confusion and not be ashamed Dost thou scoff at me for calling my work the Foot out of the Snare and declare against it calling it the Foot in the Snare Art not thou ashamed at thy envie against the innocent Is this that innocencie of which thou boastest on hast thou not cast a stone at us but is it not falne back upon thy self Is this thy Foot in the Snare then consider thy work and see thy end for for that thou hast ensnared thy self and so receive thy own canst thou say and unsay accuse and excuse and all in one thing and yet witnesse all for truth who would have fed upon mischief like thee dost thou believe that all are so blinde as some who are led by you to believe all for truth that thou speakest without examination Or dost thou think that wisdome and light is whollie excluded as thou sayest and true judgment whollie respected then mightest thou think with thy words that thy lies and deceits might have passed without reproof and thou cover thy self therewith as with a garment but the Lord is risen and rising and the light is come and the day springing from on high is visiting his people and all works of darknesse must come to judgment and for those despised people of vvhom thou speakest vvho have none to take their part in the earth I refuse to appear in enmitie against them but for that I see you Builders have led them forth into bondage and have spoiled vvhat is their libertie have I spoken my vvord shall stand in truth But for Herod and Pilate I denie and all vvho are in their vvorship and that I ovvne vvhich is one in Spirit and Povver vvhich is no lie but that Lamb of God and his light whereof thou speakest in whom there is no sin and for the liar it is thy self witnesse the light in thy own conscience and divers thy own words which from that light thou wast constrained to speak in the justifying of that truth which appeared in me and with that light art thou comprehended by which thy ground and thy end is seen with the depth of thy own deceit and though we are strangers in spirit and enmitie is gotten in between us yet that arm of the Lord is seen whereof thou speakest gathering his sheep which have been scattered upon the mountains this cloudie dark day who restores the lame strengthens the feeble and carries the lambs in his bosome because they are his own glorie be to his Name for ever and as for worship adding to or altering from what was in his Saints by the same light in my measure which was in them I denie and also for those Vinedressers who stand up in defence of themselves against the heir who is coming to call for fruit whose Vineyard brings forth pride vain-glory and respect of persons love of the world and conformitie thereto creature worships and one which is not of God I say as for all such I denie and their worship neither have I pleaded in the least for them but for those and their fruits which are out of time out of the spirit of this world and as for greatnesse of rage in me against such whose lives are thus hid with Christ in God it hath not appeared in me neither dare I to appear in such a work for that I know there is a seed whose Name is perfection whichis risen and rising to utter his voice to the ends of the earth that he might establish his own Name for a light to his people Israel This do I see and know and for that cause do I rest silent and these are those of whom it is true they have lost their Kindred the pleasure of the earth and the delights therein is brought to their end they have seen a cessation of time and they are laid much lower then the lowest of men and for this cause are they worthy who follow the Lamb wheresoever he goeth and in his life they shall live yet such there are of whom thou art not known though not altogether but for the Potters of the earth they shall be dashed in pieces therefore Oh ye Sons of men Why will ye not turn to the Rock from whence ye were hewn and to that pit out of which ye were digged that ye might draw from thence the fresh Springs of that Fountain which giveth to his people eternal life I am a Fountain set open for sin and for uncleannesse come unto me all ye who are wearie and heavie laden that ye might be watered with the dew of heaven and ye shall finde rest for your soules my yoak is easie and my burthen is light but for such who are gathering together in a confederacie against my Name when my wrath is waxed hot I will arise in my furie and recompence you according to your work Thou beginnest in thy 31. page with a word to me discovering what I said to divers friends that I did put forth what I have done to clear the truth professed by you from many scandals cast upon it through my means and then savest thou that truth by you professed is a witness against me for ever that I have not sought to clear it but I have sought my own and also that I have caused the truth to be blasphemed above all that ever was before me in this Generation since the time of his appearance who is the Light of the world and for that end I have gone to consult with the greatest enemies to that truth professed by you that are in the Nation Now as touching all what thou hast here spoken I utterlie denie for did I so speak to friends my words are true for that I have spoken in much plainness to that end witnessed and proved by all what I have before spoken And whereas thou sayest that truth