Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	judge_v	righteousness_n	1,406	5	7.1256	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94718	The naked truth laid open, against vvhat is amiss: or, may be mis-interpreted, in those two bookes: the one, entituled, The foot out of the snare; and the other, The snare broken. Together with a word of invitation to all who are estranged to the true faith, that they would hear and receive the word of truth, which makes free the Israel of God. / Set forth by me John Toldervy.	Toldervy, John.	1656 (1656)	Wing T1769; Thomason E868_13; ESTC R207736	12,904	17

of all Peace and Rest in Spirit according to the measure of Grace received which I never could see or attain unto by all those means and in all those ways which formerly I was led forth in But to speak in truth that the Just might receive its own wherein I have at any time with-drawn from that grace I then lived in therein I have refused the good and chose the evill which works I must acknowledge as the works of my self in the hour of judgment And now I hope that none will judge of me as an Offence to the Law of Righteousnesse but as one that establisheth the Law in Righteousnesse though much against my own self-will and have I chosen to acknowledge that thing which is rejected of amongst men because my Conscience beareth me witnesse and seals to the truth thereof I hope men will not be so vain to deny but that I have most reason in thus doing I honour and respect all men as they are men but should I honour and respect that in man either in their Ministry or Practice which I know assuredly in my own Conscience is not of God but of themselves I say verily should I do so I should be condemned of my self and for that deed of mine in engaging other persons then my self in what I formerly did I looked otherwise upon the thing then it did effect my mind was principally to receive a civill favour from them with respects to my self as I have before spoken and not for the dishonour of the wayes of Truth And for that I appeared in enmity to those things discovered by James Naylor against that end which their appearance with me hath accomplished for that I so appeared I was mistaken For now I see his mind was one and the same with what first was in me wherefore I can no less but deny that my mistake and receive the Judgment which I did for so doing cast upon him as due unto my self and did I in displeasure call him a false Prophet Corruption and a body of deceit c. I must unspeak what I so spake and deny my self therein Yet however my mind was what I so called him to extend no further then the thing in hand for I knew another life in him whose name is true by whom the whole body of darkness in all the ways of self-worship amongst men is seen judged and condemned and for those things of which I spake in my first book though in obscurity with purpose that I might be excused in the sight of men which were discovered in judgment upon me by one of those people amongst whom I was by which I was denied as one of them when first I departed from them that the light of truth might be left inexcusable I must confess the judgment in a great measure there in was true I was fallen from that by which I was convinced which was the life of righteousnes in spirit in power which being seen by those who abode in the faith I was refused in so doing though yet unto that eye with which the Professors of the world are led I should not have appeared a transgressor and when it was seen of me that light in my Conscience unto which was discovered was made manifest was one with the greatest part of the thing discovered so that I had not a word for my self when the witnesse was made known unto me Yet as to those things which I called the fruits of Civility and indifferent things in which I declared there was no sin I saw not at that time neither do I yet see if used in moderation that evill is the cause in the practice of them yet however seeing my weakness I will not be much confident concerning them though my Conscience at the present may not condemn them neither would I that any should follow my example therein except they see a freedom in themselves for a time was when all the world could not have perswaded me in the practices of any of them my Conscience being my witness in defence against all the perswasions of man now whether I have erred or no I know not When first I layed them down it was in the observation of others and not by any Command I saw in my selfe but when after some time of my continuance in the way and work whereunto I was called I was verily perswaded that all those things I layed down in the imitation was not then performed in the imitation but by a Command from the witness raised in me in my own Conscience but when I was guided to take them up again as I have spoken I considered the first cause by which I was led in the laying of them down and finding the deed was wrought in my will being in the imitation I was a little provoked to take them up again and the rather because I saw no place of Scripture which directly condemned them though I could not see any practice of them by any who appeared in Scripture which perswasion for the present for what I can say was out of knowledge though at fifth I laid them down in the imitation but when I had taken them up for a little time my spirit was free in the using of them as though I never had denyed them and now if I have done well I know not but if evill I must once again know the Judgement These things was I moved to write not out of evill with respect to one or unto other person or thing yea truly I have not in the least been partiall towards my self but my whole minde were directed that I might remove the burden of my spirit and freely out of good will towards men and that for the sake of truth whose light is made known that men might see and understand the things that belong unto their peace now in this day of everlasting love And now what shall I say of my self have I appeared an evill example one tossed to and fro led aside by vanity a burden to the Lord and his wayes of truth and righteousnesse a stumbling block to the simple an offence to all have I thus done I am disquieted with my self and good had it been that these things had not been so but now in that I have thus done as I deny my self therein so also I should desire that none would therein receive me but in that I have here spoken the words of truth as they are in the truth though much against my will suffer me a little that I may prevail in that I have thus done The Scriptures they declare of the minde of God and of the practice of the Saints in which there is made known the whole Law by which so far as men are subjected unto it they are found in the moderation in temperance in chastity in a degree of faithfulness to God and to man and this is good but yet man being fallen from God is not redeemed by this obedience of the

extent of which deed I saw as to me little evill in for that I had discovered my Witnesse according as I have before related in which if well considered there was no advantage for them or any that might affect them Neither could I see his Judgment to be true in some things concerning those who appeared with me in that he concluded them as one with me in what I had done as privy to what was contained in the Title or the Epistle Now these things being so by what I knew concerning their knowledge of the Title or the Epistle or could apprehend concerning the other I was much troubled concerning him and that work he appeared in upon which I considered with my self what I were best to do if to return an answer or if to let it rest silent in which consideration my spirit being moved I was perswaded to return an Answer for as yet I was displeased in that I saw my designs were wholly broken in many things which in obscurity I had discovered with purpose to advance the truth though I would scarcely have been seen in so doing and so I was presented as a person unworthy and my work as confusion though other things spoken in more plainness appeared for me as a true Witness Now having some advantage for the effecting of this work and the more by some clouded expressions which yet being discovered as my mind that the Just might not be condemned I was therein satisfied and so directed in a dirtle anger against the person James Naylor though at the present I thought I was guided therein by obedience to the Just in me in that I made some provision to secure the people and their way though I judged his person and condemned his deed But when after what I had thus done was published to the world my mind being setled in reading one of them seriously I was smitten in my judgment and much reproved for that I saw an envious spirit had appeared in me Then was there given me clearly to see the right mind in which James Naylor was led in the answering what I had discovered by which I saw truly much of what he spake to be another thing then what I formerly apprehended and his Judgments in a great measure to be established in truth for in that I spake in obscurity I saw I laid a stumbling block before the truth and in that I engaged others this my obscurity became a snare to those by whom they were affected and so I receiving their testimony though not one with them in the thing nor they one with me yet in respect of the end which is effected by their means I was overcome and so became one with them in that end which the thing it self doth condemn And thus through my vanity we all became secret smiters against the truth which things being made known I could do no less but discover that the burden of my spirit might be removed and that the Just might not suffer by my meanes knowing there is a time in which all secrets shall be laid open and every deed shall receive its own reward Therefore have I rather chosen to own the Condemnation that the truth might have its free course without interruption and to pass by what reproach might be cast upon me for that I have appeared herein knowing that unto the truth I am made manifest by whom I am witnessed that if by any means I could have put by this work I should have been much glad with respect to my self therein But where the blame is my due I must receive it from all as my due and therein rest silent And for that deed of engaging the Ministers I am sorry as I have said that I should be so foolishly led forth as I was therein both in respect to them and also to the thing in hand by which my whole purpose having appeared something in obscurity generally became void and so deceived my self and them also But now I would freely speak my mind and utter words in knowledge that the just might receive its own due yet not in the least envy with respect to one or the other but in plainnesse as I have received Therefore my desire is that none would receive to themselves any offence in this work but if in any as I have before said in what formerly I have done for verily as I have spoken often-times I was diligent in seeking in those ways which the primest Professors of these Times who were led by the Letter were guided in I ran from one to another from Mountain to Hill I sought to find but could not onely I increased in wisdome the work of my own labour and this wisdome being of the flesh was pleasant and delightful and so I thought it was the Mystery of the Spirit But yet still this wisdome was unto me but little satisfaction though I laboured very strictly in obedience to what I had learned from the Law of the Letter which was the end of that Ministry by which I was guided for there was something yet in me that was unsatisfied which lay under a great burthen which all the wisdom and knowledge in my self and in those my Learners was not in the least able to satisfie Yet in that time I could not see the cause of these things but when after I came to hear those people who are called of men Quakers in a short time I was clearly convinced and given to see the end of all my former labours and the cause of my troubled spirit for they being redeemed out of the wisdome out of the imaginations of the brain which is sensual and of the flesh c. they spake by and from that Spirit of Life in them by which they were redeemed and so their words being from the Life reached to the Life the Seed of the Righteous which lay under the dark Mind burdened and groaning for a deliverance And here was that Mystery that is of God which ministers to the Spirits in Prison Which being made known I was not in the least able to gain-say And then I saw indeed that Word of Faith which reveals the everlasting Gospel to be near in the Mouth and in the Heart and that Circumcision which is of God was of the heart in the Spirit and not in the Letter whose praise was not of Man but of God But now for any to judge that all or any of those distractions and workes of deceit which are delcared by me as the effects of my disobedience to the light I say for any to judge of them otherwise than they are and to cast them as a reproach upon the light it is vain and evill and a thing contrary to my whole mind for that as I have spoken I dare not neither can I say but that the whole cause of all those evils was of my self But though my sufferings was great when after I came in this way yet I saw much good was the end