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lord_n	day_n	speak_v	word_n	16,774	5	4.1389	3	false

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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

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

THE SNARE BROKEN OR LIGHT discovering DARKNESSE Being an answer to a Book entituled 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 Isaiah 58.1.4 Shew my people their transgressions and the house of Jacob their sins Behold ye fast for strife and debate and to smite with the fist of wickeknesse ye shall not fast as ye do this day to make your voice to be heard on high James 2.1 My Brethren have not the Faith of our Lord Jesus Christ the Lord of Glory with respect of persons In vain is the Snare laid in the sight of any Bird. London Printed for N. Brooks and are to be sold at the Angel in Cornhil and at the three Bibles neer the West end of Pauls 1656. The Snare broken OR Light discovering Darknesse GOOD is the Word of the Lord who by his Spirit hath foretold of the Heathen raging and the people fancying and imagining to themselves vaine things thereby to subdue the true appearance and exaltation of the King of Righteousnesse in every age of his coming into the world who hath also foretold of such whose coming should appear as the Angels of Light being transformed in the outward shape or discovery of the Image of God and in this his appearance as a special end for the effecting of his bewitched design he intrudes into the comprehension of words even words that are sound and perfect words of Life and Power which came forth from the Spirit whose way is truth and whose end is life but being ignorant of that Spirit from whence they came they change them into fables and so are become blasphemers of that Immortal Seed by which they were brought to light As also for the maintaining of their corrupt practise being not possessors of the perfect truth they desire to make a fair show in the flesh and to that end they seek to give place to some Self-humility that they may be distinguished by men that therein they may glory as though in the sufferings of Christ but from that spirit and light in which there is no deceit but the perfection of truth let such learne reproof and suffer rebuke who boast of the Light to be their Guide and yet are found in the Pit of Wa●ps watching to afflict the children of my people saith the Lord and are searching secretly for a stumbling stone to cast for a Rock of Offence in the streets of the Holy Jerusalem even for a shelter for the accursed seed not only in those who are brought into the way which guides to Salvation and that have received in their knowledg a measure of the infallible truth but also in such who have something of the simplicity arising to life in them by which they are guided in love to seek after the way of truth if that for Sions sake they might come to know where they might find the sufferings of the Crosse for the restoration of the Righteous Seed which maketh free the City of God But the Word of Scripture hath foretold that such Heresies and Schismes must be in the Church that the approved of the Lord might be made manifest and now it will plainly appear to those who are in any measure of the Light and Faith of Christ such a one hath been found in that blasphemous work the Answer of that Book set forth by me entituled The Foot out of the Snare for that from the root of bitterness and envy there is brought to light a bundle of unclean venomous things and filthy deceitful lies confusion and rashness in evil speaking against the truth yet notwithstanding are they all sought to be justified in the deepest subtilty of the Serpent by going about to intrap the simple mind with much using those words which were spoken from the simplicity in such a life for such an end that he which abides in a lye knoweth not Now unto such who for a perswasion have and do satisfie themselves in things which those that are by them judged to be before them in the faith doth believe and declare for truth unto such I say read and see your vanity for herein is the Deceiver greatly upheld you being not eye-witnesses to what you believe in your selves and though the Leaders and you people are both joyned in one to speak against imitation yet in your hearts are you both confederate in this whoredome and birth of fornication in that the one imagines and frames in his mind a certain belief that what is spoken from the other must be true rooted and grounded in him from a perswasion in himself that his Leader is in the enjoyment of the Covenants in the Redemption and purchased possession of the Blood of the Lamb a spiritual man moved and guided to speak in by and from the Spirit and the other which is the leader concludes in himself that such a belief in a weak Brother who is not yet come to that measure of Spirit or Resurrection of Life with himself is in the faith and power of truth but for this cause many are sick and weak and many sleep Who is there in whom there is any knowledg that will not condemn this Faith the Truth in this practise of taking things upon trust being sold for Usury The Spirit of God saith Follow us as we follow Christ but it doth not say Follow us because we believe or do so but herein thou who art in this practise art witnessed to be in the corrupt nature in self-worship where all the blind guides in the world are leading silly people who know not the perfect wayes of truth to say as they say and do as they do though the end of such a worship is death And for thee James Naylor thy madnesse and folly is made manifest in what thou hast done and thy vain deceit discovered yet not unto the Adulteresse eye but unto that light which is of God the witnesse of Truth against Deceit in all consciences and thy Troops of Lyes which are sheltered under thy great swelling words of vanity are here laid open before thee and turned back again to their own habitation even into thy own bosome and though thy envy had a respect to what scandal and reproach thou couldest cast upon me on purpose that thou mightest make me to appear odious yet do I not value thy deceit therein neither am I in the least dissatisfied as to my person yet sorrow and a lamentation there hath been because

give witnesse which words are the sum of all that their mind and meaning did signifie witnesse by the light in thy own conscience for thou knowest well they are strangers in their judgment to all those things discovered by me as yours as also divers of those discovered as mine but were they not those words A sad and remarkable may not have any respect to any particular contained in the book but that scope and matter which discovers those wiles and subtilties which from time to time I was insnared in by the evil spirit together with what providence attended me while under those temptations but yet to me there is a mistake which I seek not to justifie which thy malice against knowledge hath taken hold on So thou goest on in contradiction to thy former words repeating some of those words which the Ministers have put their hands unto which speaks that some of them have persued a part of my writings which thou deniest not but believest and then thou goest on reproving them for their tendernesse in so speaking and for bearing witnesse to what I had declared touching the nature of those workes which the evill spirit guided me in subjection unto and yet as I have said there is not one word in thy whole booke which beareth witness against what thou hast reproved them for but for the answering of thy end thou sayest I am one possessed with a deluded spirit then if so how is it that the light and Spirit of Christ hath here appeared in laying open thy deceit but thy words and their end are seen yet it is true time was that I was possessed with a deluded spirit even exeedingly possessed but now great is my peace yea great is my peace the Lord having wrought for his Name sake a deliverance for his chosen and hath made knowne his Election praises to his Name for ever Thou sayest further that we are found falsifying our owne words and so have insnared our selves in our own wickednesse and this we call The Foot out of the Snare Thus directing thy mind to us all whereas not one of them had the least knowledg of the Title or any particular contained in the Epistle untill it came forth to the sight of the world and so thou sayest our worke is begun with a lye and so carried on who in our title page speaking in a lye thy mind being to us all tell of the manner of my separation from the Quakers which as thou sayest is false speaking in these words that those we call Quakers did separate from me and denied me both in word and writing because of my following a bewitched spirit and would not be reclaimed by you who often reproved and judged me for it with one consent and then for a witnesse to what thou hast spoken thou goest to the latter part of my book to borrow a proof from my words to bear thee up but think not to justifie thy self with lies which thou canst not witnesse for from that time of my first compliance with you untill about a week before that time which the evil spirit guided me in that bewitched service of imitating the crucifying of Christ I say from that time until this time of which I speak there was not one word of reproof given unto me by any one of them but great tendernesse and love they bear towards me by which may clearly be seen that there was great hopes in them concerning me yea and there was great hopes of me for that they observed my zeal and faithfulnesse in that work I was called unto for which I received from them great incouragement but whether or no the nature of the greatest part of those temptations which are related in my book with many more was known unto them I cannot say and whereas thou sayest that any of you did separate from me or deny me in word or writing because I would not be reclaimed by them it is true they did deny me and so I have said in my book that they did deny me and that because I would not be reclaimed by them but as thy own words speak in contradiction to what thou sayest before I did deny them first yet not with a bewitched spirit and what I then did deny I deny still which deed in me is true and abides yea and will abide when thy vanity if I may so call it in those things which thou respectest as worship to God wherein is emptiness and nothingnesse when I say this thy vanity shall cease and this do I speak in a good conscience except thy knowledge is yet before mine in respect of those things of which thou mayest understand that I now speak of So thou goest on with a lye in respect of the Ministers saying that we told of what judgment I was learned in by the Ministery of those people meaning your selves and so we bear witnesse we know not to what for that thou sayest that both they speaking of the Minister and I am yet unlearned in the judgment and Ministery of those we call Quakers and yet in thy fifteenth page after thou hast repeated much of what I have spoken thou confessest that they were precious truths and also that I have discovered in my book of many more precious truths which neerly concernes the salvation of every soule and in thy 22. and 37. page thou deniest not but that I was restored again by the true light from that sad and lost condition which I was in and that afterwards I was guided in that obedience which was professed by the Quakers but this it may be thou wast perswaded to make use of ' for that it concerned thee for the answering of thy end in respect of what thou speakest in thy following discourse yet here thy end is seen thou art made manifest thy blindnesse and thy confusion is brought to light Darest thou say that light guided thee in this thy work silence for shame silence thy selfe untill thou canst speak in plainnesse with a true mind and a right understanding Thou goest on with thy lye saying that in our Epistle we say the subject matter of our discourse relates principally to the persons who go under the Name of Quakers whereas as I have before spoken not one of them had any knowledge of any one particular contained therein untill it came forth to the sight of the world Then thou goest forward repeating many words saying We confesse that many have abused the truth by seeking to defend themselves in that deceit which that Spirit which is of God in those we call Quakers have witnessed against I say that word we call as to me is a reproach So you go forwards with my words which speaks that the generali●p of men are already beyond measure bitterly incensed against you for which tendernesse and simplicity of mind which respects an advantage to you thou repliest with a reproof saying Let our practise judge us as to the thing in hand confirming

in another place with purpose to shew a contradiction in me When thus thou hast confounded thy selfe in leaving out those words which speaks the truth of my mind Then in the close of the same page for thy purpose thou repeatest these words Wayes most useful but leaves out the word perswaded And having thus done thou requirest of us to tell thee if all that cousider of it may not see us start blind and drunk with abomination and confusion To which I answer no they may not for having here considered and tried thy spirit they may see plainlie that the blinde and drank with abomination and confusion is thy selfe Then thou makest thy Application upon this thy own confusion unto us saying Can wayes most usefull leaving out the word perswaded for clearing my Conscience in order to my upright and close walking with God c. and resting in much fleshlie wisdome and glorying in being covered with deceit stand together in one person To which I answer the perverter of truth no neither have I said any such thing as thou here charge us with for if thou believest my saying that I was covered over with deceit and rested in much fleshlie wisdome then thou mayest clearlie see that it is thy work and not ours which cannot stand together For was not Paul led forth verie strict in zeal and as touching the Law blamelesse and was he not perswaded that therein he was the servant of God for the clearing of his conscience but yet notwithstanding this when he came trulie to see his condition he saw his strictnesse of zeal his service of the Law and his perswasion therein to be all fleshlie and carnal which kind of worship we have too much amongst us and these things are not unknown to thee yet thou gainsayest this testimonie and thou reprovest the Ministers for their tendernesse in saying some of them read it all over In thy 12. page thou repeatest apart of my words in thy owne way and leavest out others as thou did'st before speaking of a spirit which I said was infused in me by the opperation whereof together with what I apprehended of my selfe after a short time there was made cleare to my understanding what followes Having thus in thy confused way spoken thy mind and meaning contrarie to mine thou goest forwards saying That we confesse this spirit from which I had those apprehensions was infused into me before I knew the Quakers After which sayest thou I became affected with those people called Seekers and afterwards met with two of those called Quakers and yet the drift of thy book is to make people believe that I received this spirit amongst the Quakers and so thou sayest we have cleared you speaking in a lye of that we intended for slander but to prove thy work my words thou mayest see speak thus with respect to you where I say by whose doctrine together with what I apprehended of my self by the opperation of a spirit infused into me after a short time c. And then I say that first I shall declare the manner of my enterance into this Belief which manner of enterance may be seen plainly as is expressed by that word first to be the door through and by which I was guided to that belief before spoken so that the infused spirit of which I spake was not before but after I knew the Quakers which snare I was caught in by their words through consulting with my self so that here thou shalt see that this piece of confusion thou hast cast upon us is thy own Again thou goest on with thy former deceit speaking part of my words and laying aside others to serve thy end saying That I tell of the Quakers that which they spake was against all sin yet they discovered nothing of the Mysterie of the Gospel of Christ which is false for what is true speak not so but as it is related it was my wisdome which word Wisdome thou hast here left out and in divers other places of thy book for others of thy false ends thou hast owned the word and made use thereof and for that I said they spake against all sin it is true they did so speak but their words were few spoken after this manner lye not deceive not let your words be yea and nay deal truly with God and man and such like expressions that are one and the same with the Scripture thou speakest on which saith Sin no more lest a worse thing come upon thee which manner of speaking as I have said I concluded in my wisdome to come short of the Mysterie of Christ so that here we which thou chargest with a lye stand free and those words which I spake withall witness that the Lie is thine own canst thou look upon thy unclean work of deceit which thou hast formed against us and not learn reproof What boldness canst thou have to appear hereen Is this from the Lord Or is it not from thy own wilful corruption when thou shalt take part of my words to carry on the design of a lye in enmity against us and leave the other part by which we are justified in the truth and thou condemned in the work of thy lie yea surely it is so and so own it as the work of thy corruption In thy 13. page speaking to the Ministers thou sayest they tell of one vvhom I knevv to be a very serious true-hearted man vvhich vvas converted to your belief vvhich gave me to understand that the person that Son of God vvhich dyed at Jerusalem vvas not the Redeemer of man from sin All which in thy meaning I denie for as before is witnessed they said not so but I said so and if thou wilt so have it they witnessed me in so speaking and not I them and for that I say he gave me to understand that the person that Son of God that dyed at Jerusalem was not the Redeemer of man from sin it is true in the words themselves but not as I say in thy meaning which thing also in the close of this Page thou hast both confessed and denied thy self saying That all which ever knew you wil bear you witness that you own no Redeemer but that Son of God which died at Ierusalem whom say you we witness in us the Light by which you see sin and by obedience thereto are led out of sin If thy words here speaking of the Son of God respects the spirit of that person which died at Ierusalem as I judge it doth then may thy saying be understood in those words We witness him a light in us c. for in him dwelleth fulness of the Godhead by which fulness of his have all those who have lived in his Light received grace for grace Now if this be thy meaning then have I witness from thy self for what is discovered touching the person of that Son of God which died at Jerusalem but if thy meaning must be taken as thou hast said