Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	gospel_n	word_n	3,444	5	4.1556	3	false

Text snippets containing the quad

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

he tells us in the same 26 page That the Father the Word and the Spirit are all One both in respect of consent in their Testimonies and also in respect of their eternity of being so which of these shall we believe that Christ and his Spirit are One or that they are not One R. C. will do well to tell People which he will stand by And for Cobbet's pleading or hoping That the Powers will keep up a Charity to us upon the account that thousands of us do he hopes believe his narrative of God and his desire altering the matter for a corporal form into a nature for production of creatures speaking forth the modal by his word c. page 26. Truly we need not R. C. to set forth an account of our Faith and Belief in these things neither can we own it or him for if we should we should soon be brought under the judgment both of God and Man And for his pleading That in the soundest Bodies there sometimes breaketh forth a Boyl Truly if he aims at us by this Body as I think he doth we do confess that so far as ever he was of us so far he is that Boyle which we confess is now broken forth but they that know him in particular know how little he was of us and how little while he profest himself to be of us so his breaking-out and running like a boyle or sore the corrupt matter that was in him is no great disparagement to the Body for the body is sounder without him than with him and whilst he was amongst us he was often breaking out with his whimseys and imaginations so that he became naucious unto us but not in so gross a manner as now And for R. C. saying That some of us knew that he counted our language but a cant language We know that from the first of his coming among us he was far enough from our language or life either but it is no great matter for him to call our Language a Cant who replyes to our words thus viz. when we said The Lord is one and his Name one he answers Friends do not caper as in his 2d page And he saith in his 31 page That he is no Quaker of which all that ever saw or heard any thing of the Quakers Books or Doctrines will bear him witness for never did Quaker appear in such a heap of confusion as R. C. hath done and yet that malicious saying of his in this 31 page That to be a Quaker is to deny his Lord and Master God will judge him for if by Lord and Master he means the Lord Jesus Christ as I think he doth But he that really and truly is his Lord viz. the Prince of the air that rules in the hearts of such disobedient Children and Apostates as he is He I confess he must deny more than ever yet he hath done before he can become a Quaker or have unity with them who are scornfully so called But why doth R. C. in his 30 page come with a kiss Judas-like and say Brethren I will ask you a question c. when as the matter he intends there to insinuate to his Reader is That we deny that Christ that was born of the Virgin Mary to be Christ Is not this on purpose to betray us and beguile his Reader and that with a Lye for we never yet denied him that was born of the Virgin Mary and suffered under Pontius Pilato to be the Lord and Saviour But indeed we never did believe him to be produced by coagulation as R.C. doth nor by generation of and from the properties of Man in Mary for then some might have declared his generation which the Scripture saith Who can do And besides we believe him to be the Eternal Son of God But if Cobbet's Doctrine be true then he was not before Mary but his ignorance of Christ is sufficiently manifested to all that have an eye opened And as to his saying That the Apostle saith 1 Cor. 15.1 2 3. That the Sufferings of Christ is the Power of God and Gospel by which we are saved That 's false and a belying the Apostle and Scripture too for all that reads the text may see that the Apostle speaks of his Sufferings but as one part of many of that Gospel which he had preached but it was the Resurrection of Christ he most of all pointed at as the principal thing they must come to feel the power of as in vers 12. Many more of Cobbet's Absurdities and Contradictions I might note down as also those noted in the Answer to his first Book which yet remains unanswered nor so much as an attempt made thereof he it may be dispairs of ever reconciling them in the sight of rational men But these at present may satisfie the ingenious Reader what spirit it is in Robert Cobbet that hath taken in hand to settle People in these erring dayes and to preserve the young sprouts of the Nation from corruption And so let Robert Cobbet mind if he writes again to keep more within the bounds of moderation and not to let his envy against the Light so captivate his reason as to bereave him of the use of it as it hath done for truly is that Scripture fulfilled in him He that walketh in darkness slumbleth and knoweth not whither he goeth Concerning the Light that lighteth every one that cometh into the world what it is and what it is not as Robert Cobbet saith Page 1. WHich Doctrine of the Light in Conscience had it been kept in its office as a School-master to bring unto Christ had been a Doctrine of good Morallity Page 22. BE not deceived the Light in Conscience cannot lead the followers of its dictates further then its own centre which is the centre of nature and its power felt but the power of the centre of nature Pag. 3. I deny not but the ends of the coming of the Lord into the world was to beget his Children into fellowship by communion with his Father and Himself by giving to them his Life which is man's Light which my Brethren being our Salvation c. P. 22. So hence I conclude that the spirit of man being his internal light hath no more power to give Salvation to the soul than the soul hath to save its self P. 10. But a light of reason man hath as man is a rational creature from which his light hath knowledge of good and bad as also knowledge from his light to eschew evil and to do good in the doing either of which stands his woe or peace P. 10. Therefore the light in man being but the light of man as man is a rational creature sinking into it for the manifestation of the Salvation that comes from Grace by Covenant from God by Jesus Christ is a Doctrine that turns away the creature from Christ the Redeemer to a property of Nature wherein can be no saving health Pag. 22. But in

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

daily wait for his Appearance to save for he ever liveth and is ever needed and none are safe but under the government of his Spirit Now as to what substance he was of R. C. saith in his 6th page His substance was from the properties of man in Mary but in the same page he saith again That the body of our Lord was of an heavenly substance And in his other Book saith He is the Son from the substance of the Father and was he saith of the nature of heaven So then the properties of Man in Mary was heavenly substance of the nature of heaven or else R. C. is here unsettled and in error and darkness himself nay that which is more R. C. himself must be of this heavenly substance this nature of heaven for he saith Christ consisted as he doth But lest ye should believe what he saith about the heavenly Nature he saith his soul was made by generation of the properties of Mary R. C. wilt thou not blush at these things when thou reviews them And then for the form of this substance he saith page 8. That while he there stood differed nothing from the form of a servant but in the 6 page he saith That as he was thus circumscribed and thus consisted of Soul Body and Spirit he was that form of God How now R.C. What is the form of a servant and the form of God all one And is the form of God a circumscribed form Hast not thou learned this of Lodow. Muggleton that false witness and notorious blasphemer that saith God is but the bigness and compass of a man whose steps thou art treading and whose end will be thy end except thou repent And then again concerning the Blood that saves and does away sin hear what R. C. in his 11 page saith 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 But in his 13 page he is of another opinion and saith quite contrary these are his words viz. Which blood being the blood of his humanity as he was creature was that which did with God expiate for sin So now which of these two Doctrines shall we believe that we are saved by the blood of God or blood of the Humanity or shall we suppose them to be both one and so God to be humane and so the Doctrines indifferent R. C. will do well to clear up these things or own his condemnation upon his folly and presumption for its unlike he should ever be reconcil'd to the People of God who is so at odds in himself in this manner Alas Robert Dost thou not yet see whither thou art gone by going from the Light and now staggers and reels and dost not know whither thou goest Oh! that a day may be yet found for thee and thine and that thou mayst come to bow down to that which thou now kick'st and spurn'st against And in page 21 thou sayst If the Light in Conscience be Christ then so many men as are in the world so many Christs Why so Robert Hast not thou thy self answered this in confessing that one Christ hath with his Life served to lighten every man that cometh into the world and what need is there then for every man to have a distinct Christ seeing he is the Christ of God thou sayst that lightens them all And thou sayest in this same page That Christ as he is the Word and Maker of all things is not the Light in Conscience but in the next line or two thou sayst But the Word that was God c. in him was Life and the Life is the Light of men and he lightens every man How dost thou mean by this Dost thou not mean that he lightens them in their Consciences Or where else And as to the Soul of Man thou sayst in thy 4 page That it is a spark of God's eternal Nature coagulated into a Spiritual substance for a centre of his insensitive life and as thus compacted is a creature of an eternal being of an own self-subsisting consistency Answ R.C. hath here described a creature that subsists of its self contrary to the Scripture that saith all things are upheld by the Word and besides this eternal creature as he calls it this spark of God's eternal Nature this coagulated substance he saith was to be a centre for God's insensitive life What Robert Had it not a centre before But if this coagulated substance subsists of it self then not by the life that centers in it and if the Soul be a spark of God's nature how comes it to be created And if it be his nature how comes it to be corrupted in the life time as thou sayest it is and how can a spark of God's eternal nature let into its self the poyson of the Serpent and so die Where is its own self-subsistency now Is this thy explaining the matter Or where is its being a centre for that insensitive Life of God And further in thy 5th page thou sayst This spark this coagulated substance this own self-subsistency dieth and in another place speakest of its perishing and yet talks of an eternal creature But R. C. what life of time is that which corrupts the soul and how came it to have its abode in an infectious life of time seeing its an eternal creature as thou sayst But what man's Soul or the Soul of Jesus either is thou knowest not for if thou hadst thou wouldst not have thus befool'd thy self to say man's Soul was a spark of God's eternal nature and yet say the Soul of Christ was but of the properties of nature made by generation nor yet have affirmed that to be the Seed of Promise which came by generation of and from the properties of Mary Is not that the Seed of Promise mentioned in Isa 9.6 who is called The Mighty God the Everlasting Father the Prince of Peace And what is Mary the Mother of God This will please the Papists well and is this the way to settle Christians and preserve the young sprouts of the Nation from corruption And where is thy Scripture to prove that Jesus the Saviour was created as in thy 6 page thou sayst But Oh! this darkness and confusion that thou mayst see it and be ashamed of it Again Robert Cobbet in his 26 page saith in plain words That Christ and his Spirit are not one and his Argument is That Christ said I go away but I will send you a Comforter Which Argument is sufficient to prove that Christ the Messias and Saviour is one with the Spirit of Truth and not distinct If one should ask R. C. how many were mentioned in that text where he saith He that now is with you shall be in you would he answer that there was more than one He if not then here is no more to wit Christ and his Spirit which eternally are one But that he may sufficiently manifest his folly