Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	appoint_v	day_n	world_n	2,711	5	5.3002	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54931	Truth vindicated and the lyars refuge swept away being an answer to a book set forth by Thomas Collier called A looking-glasse for Quakers, and also to some particulars in a book of his called A dialogue &c. : wherein the truth is cleared from those slanders ... : also an answer to his queries in the end of the book ... : together with an epistle to the people called Baptists ... / published by ... John Pitman, Jasper Batt.	Pitman, John, d. 1658?; Batt, Jasper, d. 1702.	1658 (1658)	Wing P2299; ESTC R28442	57,250	71

to such a purpose because I. N. saith Iudgement passeth upon all that is in the creature contrary to the life of God and his judgement must passe upon all that is unrighteous and they live in that which is for fire and condemnation Doth therefore he or the people called Quakers deny the Salvation or Damnation of persons If in this T. C. had been faithfull to I. N. he might have found in the same Book concerning Judgement speaking of the wicked with that which you hate shall you be condemned with other vvords to that purpose And in the same Book concerning the Resurrection he thus saith Think of this you wicked workers who live and dye in your sins and yet please your selves with talking of the Resurrection c. A wofull day will it be unto you who are found in your sins and in love of the world you prophane Esaus and cursed Nimrods c You hypocrites who professe God in words but in works deny him c. A terrible day will this be to you who dye in your sins And speaking of the children of Light he saith That in him we might be found at that day in whom we looke for a better resurrection which did we not see to be an unmeasurable reward we have an opportunity to return c. And if our hope were onely in this life we were of all men most miserable and many other words to the same purpose And now that T. C. or any other should be so impudent as to charge the people called Quakers for owning neither Salvation nor Damnation of any person and be so blinde to produce J. N. for a witnesse who so evidently declares that he owns both And this further we say A day we own wherein every man shall receive a due reward according to their works done in the body whether good or evill Even in that day which God hath appointed to judge the world in righteousness when the wicked shall not be able to stand in judgement nor sinners in the congregation of the righteous Yea a day when all that are in the graves shall hear the voyce of the Son of God and shall come forth they that have done good to the resurrection of life and they that have done evill unto the resurrection of condemnation when a finall separation shall be witnessed and each receive his sentence Come ye blessed go ye cursed from which sentence there shall be no appeal nor flying from the execution thereof Oh consider this ye who are drawing iniquity with cords of vanity having abominations reigning in you and iniquity apparently written in your forheads Ye who now make it a light thing even to lead the innocent with lies slanders reproaches verily in that day shall your hands grow weak which now are strengthened one by another and your faces gather palenesse which now cannot blush Then shall all false coverings be ript off and all appear as they are In vain shall it then be for such to say Lord Lord we have preacht and baptized in thy name c. Nay hear your sentence Depart you workers of iniquity into everlasting fire c. Another lye by him charged upon us is That our principles are but the pinciples of the old Ranters vvhich are out of date revived and brought into credit again by a new dresse c. This he affirms in his Dialogue vvithout mentioning any proof And in his Glasse for a proof he saith That this is true I need not prove in this place Any that know the principles of the Ranters may easily discern it The Ranters would have no Christ but within no Scripture to be a rule no Ordinances no Law but their Lust no heaven nor glory but here no sin but what men fancied to be so no condemnation but in the consciences of ignorant ones c. And what the Quakers is more or lesse let their own consciences judge onely they smooth it over with an outward austere carriage before men but within are full of pride filthinesse abhominations which by degrees break forth witness Naylers Exaltation in the West Here is the charge and the proof of it but we are confident he that is svvayed by the least spark of honesty vvill not finde us guilty on this evidence He saith That this is true I need not prove had he said I cannot prove he had spoken the truth although to confesse himself a lyar and false accuser for envy and subtelty it selfe can never prove it and it 's very like if he had any evidence he would produce it but at last he saith Witness Naylers Exaltation in the West Let the Reader a little consider when this time was that he speaks of it was not untill about the ninth moneth in the yeare 1656. And I. N. had answered the Dialogue wherein this Charge vvas layd in the fifth moneth before and yet novv no evidence produced for proof of this particular but that vvhich he calls Naylors Exaltation in the West So it 's clear the charge vvas laid and continued about four moneths vvithout any evidence and as its likely if this Exaltation as he calls it had not been he had yet remained vvithout proof We further ansvver as to the particular vvhich he calls J. Naylers Exaltation in the West it 's sufficiently known to many that that action vvas not at all ovvned by those vvho profest and lived in the Truth and vvere called Quakers vvhich may more at large appear by George Bishops Book published in ansvver to Ralph Farmer But mark these Principles of the Ranters vvhich he saith are the principles of the Quakers One is The Ranters would have no Christ but within which we utterly deny and what we own and witnesse concerning Christ vve have already demonstrated Even he it is that vve bear testimony unto who fills all things and preached himselfe the light of the world which lighteth every man that cometh into the world vvho is the savation of all those vvho believe in obey and follovv him and the condemnation of all such vvho reject and disobey him Another of the Ranters Principles as he saith is No Scripture to be a rule We say that vvhich the Scriptures declares vvas the guide and rule of Saints vve ovvn and vvitnesse and the Scriptures of truth to be given forth by that Spirit vvhich could not erre Another No Ordinances The Ordinances of Christ we ovvn One Lord one Faith one Baptisme and his Crosse ordained by him vve daily witnesse which crucifies us to the world and the world unto us and its the great power of God to salvation Another is No Law but their Lust Thomas Colliers own principles as manifested by his practice and confession appears more like the Ranters then ours For the grace of God which hath appeared to all men hath taught us to deny ungodliness and worldly lusts and to live godlily soberly in this present world Now T. C. besides those many lyes and false accusations

Iniquity apparently written in their fore-heads drawing it with cords of vanity To dispute and talk of the Reign of Christ it becomes them no better then a jewell in a Swines snout and may well be said to be jangling and conceits for Satans subjects to talke of Christs kingdome and reign servants of Sin while there to boast of freedome by Christ such cannot be witnesses of it and their hope will perish But T. C. talks of the appearance of Christ which the Scripture witnesseth and Saints expected but what is that to him who lives in lying and such abhominations as are confest by him in Tiverton writing For such as hoped for his appearance purified themselves as he is pure And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true and he in us This is the ancient of days who now sits as Judg and Law-giver and we bear testimony his judgement is just and his Laws righteous whereunto all shall confesse This is that King whose kingdome is not of this world whose throne is for ever and ever And a scepter of rigteousnesse is the scepter of his kingdome Even he by whom God hath spoken unto us who is appointed Heir of all things by whom he made the world by the word of whose power all things are upheld Page 5. Another lye by him charged on us is That we disown the Resurrection of the dead For proof of this he alleadges Ja Naylers Love to the Lost in these words That it 's a mystery sealed with the Sons of God Nor can any ever know with what bodies they shall rise till they come to the flesh of Christ and he saith note this man owns no flesh of Christ and that he intends by coming to the flesh of Christ is to come to know that Christ hath no flesh but all spirit Now to examine this proof that the Resurrection is a Mystery is a truth for Christ saith I am the resurrection and Christ is a Mystery hid from the wise and prudent as the Scriptures witnesse but because J. N. saith the Resurrection is a mystery and that none shall ever know with what bodies they shall rise untill they come to the flesh of Christ Doth therefore the people called Quakers disown the Resurrection of the dead and deny the flesh of Christ what a strange kinde of reasoning is here Surely no understanding unprejudiced man can owne this any way tending to the proof of what is asserted might it not rather be concluded from these words seeing that the Resurrection is a mystery and none knows with what bodies they shall rise untill they come to the flesh of Christ that he owns both the Resurrection and flesh of Christ Other words T. C. mentions of James Naylers which tends nothing at all to the disowning of the Resurrection but he adds words of his own and from his owne propositions or suppositions at last dravvs this conclusion this must be no part of the Resurrection so excluding the body and the Resurrection vvhen the vvords produced admits of no such Interpretations He also sayes note Naylors Divinity in a mystery And we also say note the scoffers light as well as lying spirit of this man T. C. But let the understanding unbyassed Reader take notice what J. N. writes touching the Resurrection and then they must confesse that he is so far from disowning of it that he clearly declares the contrary for thus he saith The day cometh in which all that are in the graves shall heare the voyce of the Judge and shall come forth they that have done good unto the resurrection of life and they that have done evill unto the resurrection of condemnation Thinke on this you wicked workers who live and dye in your sins c. And further a terrible day will this be unto you that die in your sins And this the children of Light knows whom your envious minds is accusing as though they denyed the Resurrection though you see them preparing for it by casting off the deeds of darknesse c. which were our hope only in this life we were of all men most miserable who have denyed all these things for the Lord that in him we might be found at that day in whom we look for a better resurrection c. Therefore hath God appointed a day wherein he will judge the world in righteousnesse and give a just recompence When the Lord himselfe shall descend from heaven with a shout with the voyce of the Arch-Angel the quicke and dead to judge and the dead in Christ shall rise first as saith the Scripture Wherefore blessed are they that dye in the Lord but woe to you that dye in your sinnes at that day And now let him that is not given up to lying and blindnesse judge whether I. N. owns the Resurrection of the Dead or not How is this man T. C. found adding lye to lye First charging the people called Quakers that they disown the Resurrection of the Dead and when called to prove it produceth I. N. for evidence who so clearly and fully declares his owning of it but he thinks it may be to blinde the eyes of the simple and cover his own wickednesse by deceitfull reciting some and falsly mentioning others of James Naylers words as he who compares T. C. his writings with J. Naylers may easily behold and then from his own additions suppositions and false interpretations draws conclusions but the wicked is snared in the work of his own hands Page 6. Another of his lyes charged upon us is that we disown eternall life with Christ and for proof of this he saith this is clear that you own no eternall life with Jesus Christ of any man but of the Light within which they call the seed c. and then produceth J. Nayl words in his Salutation to the seed of God pag. 13. and with this seed is the Covenant which seed you know not observe this proof Doth his three times affirming of it prove the thing once in the Dialogue and twice in the Glasse what is this but first to make a lye and then as if twice affirming of it again were sufficient proof As for J. Naylers words With this Seed c. Is there any thing in them tending to the disowning of eternall life with Christ of any man verily he is void of reason or blinded with prejudice that will admit this for a proof May not T. C. as well say that Paul denies eternall life with Christ because he saith the promise is to the seed not seeds c And what is mentioned of J. N. in answer to that particular going before touching the Resurrection may be sufficient to demonstrate that eternall life with Christ is by him owned and so T. Colliers own evidence is found against him And this we say touching both those particulars Eternal life with Christ and the Resurrection

against the Innocent confesses himself guilty of reigning abhominations in his soul and to be drawing iniquity with the cords of vanity c. witness Tiverton writing Let the rationall Reader judge whose principles are neerest like the Ranters his or ours Another is No heaven nor glory but here This we say that if our hope were only in this life we were of all men most miserable but we believe expect and wait for a Crown that 's immortall a Kingdome which is eternall reserved for us in the highest heavens which none can deprive us of Another is No sin but what men fancy to be so But we say the breach of the righteous Law of God is sin what ever men fancy and the reward thereof must they receive And whatsoever is not of faith is sin Another is No condemnation for sin but in the consciences of ignorant ones Here he goes on still charging without proof Now T. C. affirmed in our hearing at Glastonbury before many witnesses that persons may be freed from guilt and condemnation while motion and action of sin remains Surely this is the Ranters or Libertines principle to commit sinne and not be condemned for it what 's this but a seared conscience And herein he declares himselfe worse then the Ranters whom he saith owns condemnation for sin c. We say that Jesus Christ is made manifest to condemn sin in the flesh and happy are they who are hereof made witnesses Here judgement and mercy meets together and righteousness and peace kisses each other But at last he saith They smooth it over with an austere carriage before men but within are full of filthiness pride and abhominations Thou hypocrite first pull the beam out of thine owne eye before thou go about to take a mote out of anothers Dost thou accuse us for abhominations and filthinesse within while thy abhominations reign and art drawing iniquity with the cords of vanity Slavish fear hath stopt thy mouth c. as by thy own confession in Tiverton writing appears The Pharisees will rise up in judgement with thee and such as thou art who make the out-side clean while your abhominations are manifest within and without for the root must be as the branches the tree as the fruit therefore let shame and silence cover thee And now our consciences unto whose judgement T. C. hath appealed doth clearly acquit us and condemn him for a Lyar. Another of his particulars charged upon us is That Satan blinding us with the apprehension of the goodness of our cause or else a sence of its badness that he hath hemmed them in with a pretence of their own infallibility and the ignorance of all others that they will admit of no sober discourse nor bring their principles to the tryal of Scriptures c. but give railing accusations hard termes and hiddeous names and this is the strength of their arguments c. This is the substance of their charge in the Dialogue where no proof is offered as other particulars before and in his Glass he saith that this is truth he that runs may read if to call Persons Lucifer Devil Beast c. Let the understanding judg and their pretence of infallibility carrying all in a mistery pretending all in the dark but themselves witnesse Naylors pretended answer to my assertations in the Dialogue concerning them Now mind this Proof and see where there be any other but his own affirmation first as in many others before invent and make a lye and then for proof when called to it affirm it over again and say that this is true he that runs may read or this is so clear I need not prove and so instead of evidence here is impudency surely more honesty would have appeared in it for him to have confest his lyes then thus to add impudency thereunto but at last he brings J. Ns. answer to his Assertions a strange proof to bring the answer to the Assertions for proof of the Assertions it is strange T. C. is not ashamed of his absurdity what is this but an implicet confession that the assertions were laid down without proof and so if they had not been answered he yet had had no proof but at first intended a lye for if the things asserted had been true which is denyed yet he not knowing it were a lye for him to assert what he knows not as they swore falsly who said the Lord liveth Jer. 5. besides Thomas collier confest that be had a sober discourse with a friend at Bristol Contrary to what he here affirms and what hideous names are there in J. Ns. answer Is it a hideous name to call a lyer a lyer or to tell one that opposeth himself against Christ and Truth that he is of Antichrist and one of Gogs army one whose lyes lightness impudencies and false accusations appeares as T. C. doth it is not against scripture rules to tell him that he is of his father the Devil and shall know the judgements of the Lord against him one day for it for this know we are not of those that cry peace to the wicked like C. T. and the Authors of that writing from Tiverton but as we receive from the Lord so must give to every one his due portion Judgment to whom is belongs and this we likewise say that all that are not turned to the light are in the dark and are not turned to Christ who is the light of the world and was given for a Covenant of light and may not we justly say they are in the dark who are disputing against it though they say we judg them in saying so they are such to whom it belongs and Childrens bread is not for such he that can receive it let him and that Spirit whom we follow is the Spirit of Truth which we witness according to the promise of Christ which is infallible and so far as any are guided by it they are infallible and all others are in the dark let them profess what they will but here we leave him And come to other of his lyes viz. That amongst all the falfe wayes of Sathan there is none more pernicious and dangerous c. undermines the whole body of Truth makes an end of Christ in his person offices power and being as man all at once and so makes an end of justification and salvation all at once makes an end of the authority of the Scriptures c. at once What a heap of lyes are here at once surely as a fountain easteth out her waters so dost thou thy wickedness but now examine his evidence this as others is affirmed in his Dialogue without offering any and in his Glass he saith that this is all true is manifestly cleared for none rootes up all at once like this the person of Christ see Naylor in his love to the lost Concerning Christ he humbled himselfe and became obedient to the death that he might become a living example to all Generations which no creature