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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	doctrine_n	word_n	2,065	5	3.8689	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34987	A backslider reproved and his folly made manifest and his confusions and contradictions discovered in a short reply to a book lately published by Robert Cobbet called A word to the upright, who being turned from the light now makes it his work to war against it and them that walk in it; but his weapons are broken and in his own snare is he taken / written for the Truths sake by a servant thereof known by the name Stephen Crisp ; unto which is added a brief answer to a pamphelet [sic] stiled A brief discovery of the labourers in mystery Babylon.	Crisp, Stephen, 1628-1692.; Atkinson, Elizabeth. Breif and plain discovery of the labourers in mistery, Babilon, generally called by the name of Quakers.; Travers, Anne. Harlots vail rent and her impudency rebuked.; Coleman, Elisabeth. Harlots vail rent and her impudency rebuked.	1669 (1669)	Wing C6925; ESTC R29284	17,630	26

in thy Conscience which he further affirms in the 21 page thus The Word that was God by which all things was made in him was Life and that Life was the Light of men and he it is that lighteth every man that cometh into the world I say if thou dost come to be settled thus in these erring dayes as he calls them and dost come to have an esteem of the Light according as R.C. hath written my Counsel is unto thee that if R. C. or any else shall deny this Doctrine again and write or speak against it that thou believe them not but keep single to this truth and thou shalt find the good effects of it beyond what he hath or can declare yet thus far R. C. hath against his will witnessed to the truth Now mark what follows as to this Doctrine that R. C. may sufficiently appear to confute himself He saith in the 22 page The Light in the Conscience cannot lead the followers of its dictates further than its own centre which is the centre of nature and its power felt but the power of the centre of nature and that man's internal Light hath no more power to give Salvation than the Soul hath to save its self as in the same page and that the sinking down into it for a manifestation of the Salvation that came by grace in Christ is a Doctrine that turns away the Creature from Christ the Redeemer to a property of nature wherein can be no saving health as in page 10. And again in the same page he saith The Light in the Conscience being a property in man as man is a creature its office in the Soul is not appointed to give Salvation And in the 21 page he saith Christ the Word that maketh all things is not the Light and although he be goodness it self and sends forth his love to wit his life which shed in the heart is a Light which he calls his Spirit which Light is not Christ though of his nature And in the 5 page saith That the spirit of man is of the principle of light and is a spark of that nature which having lost its life by the transgression of the man to God is dead c. Now by this time where is the settlements for the young sprouts of the Nation who must if they will believe R. C. believe that the Light in Conscience is to lead to Christ and yet can lead no further than the centre of Nature and that it is Salvation and hath power to minister wo and peace to justifie or condemn and now must believe it can do neither it being but a property of Nature and dead to God and must believe that the Light of men is the Life and Christ and now must believe that though this Light is his Life and is his Spirit and of his Nature yet it is not He. Oh horrible blindness and sottishness Is this the way to settle People for such double-minded and double-tongued Hypocrites to take in hand to doctrinate them thus backward and forward to believe and deny the same thing and all in one hours time But one thing more I have to note which R. C. goes about to settle us in in these erring times about what we should and ought to believe of Christ and what he is that is the Saviour in which mark First he affirms in the 3d page That Christ is everlasting as he is the Word and in the 16 page saith The Seed is Christ to whom the Covenant was made by God as written My Covenant shall be with thee and with thy seed and he is Lord and Saviour And in pag. 17. he quotes the saying of Christ They have believed that I came down from thee So here thou mayst see who R.C. acknowledgeth to be the Saviour even the Seed of Promise with which God's Covenant stands for ever which Seed came down from God c. So this is good sound Doctrine according to Scripture but that thou mayst be unsettled again from this R. C. saith again in the 18 page That the Saviour is in Nature and Creaturality like him and that the Seed that broke the Serpents head is not something that this R.C. is not as he is nature and creature but is the off spring of Adam consisting as he doth and saith in his 12 page the body was Christ and in his 6 page Behold I shew you a Mystery you men in the clouds Christ being the product of the Holy Ghost to a coagulated substance from the properties of Man in Mary And in the 18 page saith Being out of doubt that the Soul of Christ was of and from the properties of nature and creature made by generation of the properties of Mary is that Seed God promised to break the Serpents head and in the 19 page Is it not the Body of Christ by which we are reconciled unto God yes verily So now let all People see if this man be like to settle any and to keep the young sprouts from being deceived who is thus confused himself one while telling it is the Seed that is the Saviour and the everlasting Word of God and he which came down from God c. and then presently saying it is a thing produced a thing formed of the properties of man a body that reconciles a coagulated substance a thing in nature like him himself consisting as he doth both in kind and substance and much such-like as may be seen more at large in his Book Well if R. C. had known Christ Jesus and the Power of his Death and Resurrection he had not written so confusedly for then he had known the virtue of the Seed and the service of Body and Soul too and had known the offering to be made by the eternal Spirit and then he would not have said that it was the body only that reconciled or that the body only was Christ seeing that the Body without the Spirit is dead and that could not give life but the Son of God that took the body hath life in himself and can give life to them that believe and was and is and is to come and he is in the Faithful and they are in him and in his body bone of it and flesh of it and the life which they live is by faith in him and not by talk of him But these things R.C. is a stranger to and so imagines about him and intrudes into things which he hath not seen and is vainly puft up in a fleshly mind and fleshly knowledge which is for judgment for this jumble and confusion is the only way to bring into Atheism indeed if there were no better Asserters of the Doctrine of Christianity then he is But let all sober People wait to feel a measure of that life and fulness that dwelt in that Body of Jesus for which it was prepared that so they may by the power of that Life be settled in the knowledge of the Saviour Jesus and may

A Backslider Reproved AND His Folly made manifest and his Confusions and Contradictions Discovered In a short Reply to a Book lately published by Robert Cobbet called A Word to the Upright who being turned from the Light now makes it his work to war against it and them that walk in it But his Weapons are broken and in his own snare is he taken Written for the Truths sake by a Servant thereof known by the Name Stephen Crisp Prov. 10.18 He that hideth hatred with lying lips and he that uttereth a slander is a fool Vers 21. The lips of the Righteous feed many but Fools die for want of wisdom Chap. 12.2 A good man obtaineth favour with the Lord but a man of wicked devices will be condemn Unto which is added A brief Answer to a Pamphelet stiled A brief Discovery of the Labourers in MYSTERY BABYLON Printed in the year 1669. A Back-slider Reproved and his Folly made manifest and his Confusions and Contradictions discovered IT is not a new nor strange thing to see the old Enemy of the Light viz. the Prince of Darkness to be diligent in raising up as high Mountains and Towers as he can to keep it from shining and as he can bring forth no evil to man of himself without some Instrument into which he gets an entrance therefore he is diligent in perswading and tempting from the Light even those that have seen the Appearance of it and not become so subject to it as they should have been whose foolish hearts he darkens and fills their minds with vain imaginations and then are they choice Instruments for his purpose as bearing something more of his Image who himself abode not in the Truth than others And such as these he alwayes spurred on in a blind zeal against the Light as that which was most destructive to his and their works of darkness And among this sort of Instruments here is one Robert Cobbet hath presented himself as an enemy to the Doctrine of the Light though he is indeed but as one of the meanest and shattredest of that Camp and hath attain'd to but a small measure of that subtilty which this Father and Prince of Darkness doth use to furnish his children withal that are capable to receive it But however what he hath or thinketh he hath he hath adventured to present to publick view though indeed it is as a Rod for his own chastisement and I heartily wish there be so much sense left in him that he may feel the smart of it and may amend and leave off his folly and blind zeal and submit to that which comprehends him his spirit and work For I knew a time when he could not have believed that he should have been led to such a depth of Confusion in opposing the Light as now he is though he was never faithful to it as he ought but sought in his fallen corruptible wisdom to have comprehended it but I desire he may yet see a death upon that which hath unto this day kept his soul in death and darkness and in order thereunto and for the Truths sake I have written these few lines briefly to shew him and others his Confusions Contradictions and Absurdities or at least a few of those many which he hath uttered and Printed in his Book called A Word to the Upright c. And therefore Reader take notice that after his Book called God's Truth attested was made publick and something was written in Answer thereto shewing him how he contradicted himself and the Scriptures too in a seeming Reply thereto he published this called A Word to the Upright which he saith is to establish them in these erring dayes and to keep the young sprouts of the Nation from corruption in Opinion which whether R. C. hath written a piece that is likely to prove an establishing of the upright from Error or to prevent the young sprouts from corruption in principle or opinion will more appear anon to the considerate Reader when he hath rightly weighed the Consequences of letting in all his Doctrines for truth whether it will not render them more like to distracted men than principl'd Christians At my first sight of this Book it rose in my heart to write somthing in Answer to it and to take off the reproach which he hath endeavoured to cast upon the blessed Truth and Way of God which he hath turned his back upon but when I came to make a diligent search into the matter I found much of that labour spared the most part of his Doctrines being answered and confuted by himself in the same Book so that it might have been called Robert Cobbet answering and confuting Robert Cobbet as will appear in this ensuing rehearsal of his Doctrines and Principles And therefore now let the Upright to whom he writes consider what he propounds to them as an establishment against the errors of these erring dayes And first as to the Light in the Conscience he saith pag. 22. In that the Light is a sparkling glimpse in the Soul doth convince the Soul of what is done amiss which being discerned by the Soul serves for a Director of the Soul to Christ Jesus where only lies its help And in his 10th page saith That the Soul hath knowledge from this Light to eschew evil and do good in the doing of either of which stands his 〈◊〉 peace And in his 22 page saith That this Spirit or Light in man is the candle of the Lord that searcheth the innermost parts of the belly And in his 4 page faith Did not this Light in thy Conscience condemn thee of all that ever thou didst before the day of God brake forth And in his 3 page saith That the end of Christ's coming was to beget unto Communion with the Father and himself by giving them his life which is man's Light which my Brethren being our Salvation we have it by him who is our Saviour Jesus Christ And in his 11 page saith The Light serves to condemn for unbelief and to justifie the Creature in his obedience of Faith c. So by this time we see what a large testimony R. C. hath born to the Light in the Conscience and to its original to wit the Life of Jesus and to its power efficacy and influence and also to the effects that follow both the obedient and disobedient as wo and peace condemnation and justification and how it is the Souls director unto Christ and that by which the Soul obtains the knowledge of what is good and communion c. Now will or can any that doth take in and receive this Doctrine from R.C. doubt or question his being a friend to the Light and to the Quakers too seeing he hath so strongly asserted their Principle with so many illustrations Well suppose that now thou dost believe R.C. in these things and be setled in thy mind that he hath written the truth and so come to find a need of loving and obeying this Light

that the light is a sparkling glimpse in the soul doth convince the soul of what is done amiss which discerned by the soul serves for a Director to the soul to Christ where only lies its help which Spirit or Light in man is the Candle of the Lord which searcheth the innermost parts of the belly and comes down with every man by generation from Adam Pag. 10. The Light in Conscience being a property in man as man is a creature its office in the soul is not appointed to give Salvation   P. 21. Christ as he is the Word and Maker of all things is not the Light in Conscience   P. 21. The Word being goodness its self sends forth his Love to wit his Life which shed in the heart is to it a light and this he calls his Spirit which light is not Christ though of his nature P. 11. The light serves but to condemn for unbelief or to justifie the creature in his obedience of faith P. 5. The spirit of man being of the principle of light is a creatural spirit from the principle of light as a spark of that nature which having lost its life by the transgression of the man to God is dead P. 21. But the Word which was God by which all things were made in him was Life and that Life was the Light of men and he it is that lighteth every man that cometh into the world P. 11. If the light in Conscience be Christ then may Christ be darkness P. 4. Did not this Light in thy Conscience condemn thee of all that ever thou didst before the day of God brake forth   Concerning Christ his Body Soul and Blood and what he is and is not as R. C. saith Page 3. HE is the everlasting Word but as he was the Man Christ he was in time Page 5. AND the Soul of Christ that was of and from the soul-like properties of man's nature as Christ consists personally from his Mother Mary P. 6. Which body of our Lord being of a heavenly substance as it was circumscribed was the body of his personality that he gave for an Offering for the ransome of the World which body being of the nature of heaven Thus have I given you an account of Jesus his Body Soul and Spirit who as he thus consisted was that form of God and express image of his Fathers substance P. 6. Behold I shew you a Mystery ye men in the clouds Christ being the Product of the Holy Ghost to a coagulated substance from the property of man in Mary   P. 8. Who while there stood differed nothing from the form of a Servant   P. 12. Which Body was Christ. P. 7. We have proved before the personality of Christ and that he was the express Image of God in his Person P. 17. He came of Abraham's lineage of the loins of Mary begotten by the Holy Ghost of his Mother Mary for the Saviour P. 16. The Seed is Christ to whom the Covenant was made by God as written My Covenant shall be with thee and with thy seed c. He is Lord and Saviour P. 18. That the Seed which is the Saviour is Christ in Person for if he had not been Creature of Soul and Spirit as I am as I am Nature it had not availed me but the Seed that broke the Serpents head is not some strange thing that I am not as I am creature but of kind and substance as I am he being made so from the nature of Mary by which she became creature as the Off-spring of Adam of Soul and Spirit consisting as do I. P. 17. They have believed that I came down from thee P. 18. Being out of doubt that the Soul of Christ was of and from the properties of nature and creature made by generation of the properties of Mary is that Seed that God promised to send to break the Serpents head P. 19. This Christ being born of Mary proceeded from David and Abraham according to the Line of the Covenant Christ coming from Mary and God forming himself in and with that Body Christ for its Saviour to Man was the Power to Christ by which Christ brought forth man's Salvation but could he or did he without the Body of Christ reconcile P. 19. Is it not the Body of Christ by which we are reconciled unto God yes verily P. 11. My Brethren you are bought with a Price not of blood of Bulls and Goats nor Heifers of a year old but by the Blood of God P. 13. Which Blood being the Blood of his Humanity as he was Creature was that that did with God expiate for sin THE END THE HARLOTS VAIL Rent AND Her Impudency rebuked In a short ANSWER to one Elizabeth Atkinson her Babylons Brat against the People called Quakers Friend Eliz. Atkinson WE have taken some notice of thy abusive slanderous Pamphlet against the Quakers whom thou hast confessed to have walked nine years amongst And is this the fruit of thy nine years Travel A pack of Lies Feignedness and Deceit which discovers more Impudency than Modesty or Sobriety on thy part as also apparent Nonsence and Contradictions to thy self as will briefly appear in what follows though blasphemously and impudently thou fatherest thy Work upon the constraint of the Love of God But thou hast been led by a lying spirit to blaspheme against the Truth nine years professed by thee and yet thou art fain to make use of many words and phrases thou hast learned amongst the Quakers though to a wicked end and to thy own confusion Thou now pretendest to declare against our Principles and Practice but what thou sayest as to our Principles reacheth very few of them but the Light within chiefly thou in thy darkness smitest against though to the discovery of thine own folly and contradiction as will appear And as to practice thou sayest Those that for a time practised Honesty in their Callings are now turned Deceivers and those that formerly were content with their own Wives are now turned Adulterers lusting after other mens c. We answer Both these Accusations are general and do reflect upon all of us that have practised Honesty who are now accused with Dishonesty and Adultery wherein thou hast appeared both impudent and wicked thus to bring forth a general charge to asperse a whole Body whose Principle is against all such Abominations and against all unrighteousness and herein our Principle is justified as that which led to practise Honesty and to live in Chastity and Faithfulness to our own Relations and now however any have apostatized from or abused this Principle of Truth and Righteousness amongst us their falling is not chargeable upon the Principle for the Truth stands intire still and the offenders must bear their own burthens Our righteous Principle is not to be accused either because Eliz. Atkinson or R. Cobbet or others have turned their backs of it after so many years being amongst us If any should revile the

Quakers because she is turned treacherously against them in a light airy spirit with a parcel of fained expressions this were unjust in them as well as in her It were a great wickedness for any to accuse the true Prophets or Apostles because of the false Prophets and false Apostles that rose up against them who turned from the Counsel of God and Truth And it is as wicked in E. A. to accuse the people of God now because probably she knows of some disorderly persons that walk not according to the Principle and Doctrine of Godliness which we have received as it 's probable she being false and perfidious her self might have more knowledge of or intimacy with such disobedient and disorderly Spirits and Walkers than some of us have But however her accusation being general it 's most unjust and impudent For first We are not onely principled against all wickedness filthiness and abominations as that of Cheating using Deceit and Adultery with all other wickedness which we Judge and Testifie against both in the spirit and practice and such as are guilty c. But secondly We also endeavour as much as in us lieth to clear the Truth and Gods people of all such scandals and of all such as give any occasion thereof by bringing just Reproof and Judgement upon the Offenders and endeavouring to suppress and cast out that loose disobedient and unclean mind and spirit which either doth tempt or lead any into disorders or wickedness So that indeed a modest woman or person would have been ashamed to publish such a general Charge of wickedness and impiety against us as thousands that are not of us know many of us to be both of better spirits and principles than in the least to countenance or admit of such gross wickedness as Cheating or Adultery under which she has included many innocent persons for her words Those that practised Honesty and those that were contented with their own Wives c. are general terms and may be construed that all amongst us that were so are now contrary for here is no exception made Who but an impudent person would thus grosly and slanderously have endeavoured to have defamed a people whom she confesses to have walked nine years amongst wherein she has brought Reproach upon her self And now E. A. what hast thou against our principles more than that thou tellst us That we preached a Light within that shewed you good and evil and that thou knew was in thee So herein thou knew the Truth was preached amongst us And that we said if you would mind that it would lead you out of all evil Thus sayest thou we set you to feed upon the Tree of Knowledge which indeed was good but not for food but the subtile twining Serpent called it the Tree of Life thou sayest Thus by hearkening unto them wast thou deluded and blinded to forsake thy first Love c. Thus like a silly ignorant Woman perverted with prejudice hast thou blasphemously accused the Light as being but the Tree of Knowledge and perverted the Truth which directed thee to it as being but the subtilty and delusion of the Serpent and yet thou knows such a Light was in thee as shewed thee Good and Evil which Light hadst thou lived and waited in it would have kept thee out of evil and backsliding which thou art fallen into It s shewing the evil was that thou mightest forsake sin and evil and not that thou mightest either feed upon it or upon the knowledge of the evil by partaking thereof Did not the Light give the Saints a discerning between Good and Evil And things that are reproved are manifested by the Light and the Light that did shine in their hearts gave them the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. and Christ said Believe in the Light that you may be the Children of the Light and this was not the Serpent that thus directed as blasphemously thy words import against the Light and the Ministry of Truth amongst us which directs to it But we need not say much in answer to such silly ignorant sottish blasphemous stuff as thou hast here uttered for like a drunken person thou hast reeled and staggered both ways and hast sufficiently answered and confuted thy self in what follows in thy own words on the behalf of the Light within As in page 2. thou sayst in the beginning God made the World by Christ the Word and the bright shining of his Life was the Light of Men and this Christ is indeed the true Light that enlightens every one that cometh into the World and by this Light Man knew the Will of his Maker but being disobedient thereunto he fell into the wrath of God c. Here take notice That the Life of Christ was the Light of Men and this was not the forbidden Fruit And secondly That every one that comes into the World is enlightened by Christ Thirdly That Mans disobedience to the Light was his Fall and this disobedience the Serpent led into therefore it is not the Serpent nor his delusion that directs people to the Light within as blasphemously and contradictorily thou hast implied Again Thou confessest that Christ came to be a Sacrifice for sin for the whole World if they will believe in him and that these things by the Light within are shewed to us By which thou hast justified the Quakers Doctrine though to thy own confusion And in p. 3. thou adds The Light within is but the manifestation of him that is the Saviour A large confession And must not people look to the manifestation of their Saviour or that which shews them Christ to be a Sacrifice for sin Again Thou sayest we deny the Fountain because we have had a little taste from the Stream and tells of the Plant being refresh'd by the beams of the Sun So here again thou hast falsly charged us but justified our Principle for in thy setting thy Light as the Stream and as the Sun-beams thou hast contradicted thy former accusation against it for they that follow the Stream do not deny the Fountain which it leads to neither is the vertue of the Sun denied where its Beams or Rays are felt and acknowledged for the Suns vertue and influence is felt in the Beams Again P. 4. thou confessest the Light within which shews good and evil to be a glance from him who came to be Salvation And also that we may refresh our thirsty Souls in the Stream but we must go unto the Fountain to be cleansed in the City of God c. So then if the Light within be this refreshing Stream it is not the Tree of knowledge forbidden neither are we forbidden to drink of the Stream for it comes from the Fountain and surely people may wash in the Stream And why dost thou suppose the Stream not to be in the City Whereas there is a River the Streams whereof make glad or refresh the City of