Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	day_n	die_v	4,706	5	6.4687	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47156	The light of truth triumphing over darkness and ignorance, error and envy manifested in Robert Gordoun's late pretended testimony to the true Saviour : wherein every one whose eye is open may see his seat, and who have salt in themselves may favour his words, work and spirit and discern his deceitful dealing by smitting the innocent in secret, yet not with that subtilty which is able to cover in this day wherein light is manifesting the works of darkness : so, the Devil was here deficient but envy slays the foolish man : given forth in the 2 moneth 1670 / by George Keith, & G. White-head.	Keith, George, 1639?-1716.; Whitehead, George, 1636?-1723.; Gordon, Robert, fl. 1669-1675. Testimony to the true Saviour.	1670 (1670)	Wing K179; ESTC R2048	34,830	44

work of God within as it hath made many hypocrits and many such merry also over God's witness or light in them which would have wrought good in them had they own'd it to have wrought evil out of them But seeing R. G. hath run into the Priests and Professors doctrine in his confused way and method maintaining their principle of satisfaction and imputation opposing the light and work of Christ or the spirit within as to justification redemption or salvation within Let 's first inquire how he states this satisfaction or work that he thinks was wrought with God by the man Christ but not in man R. G. God said to Adam in the day thou eatest thereof thou shalt dye and because he is God it could not be revoked the justice of God must stand firm in the execution of this sentence he is just and righteous as well as l●ving justice to be answered to the full who could break thorough this stir'd up wrath who could have answered the requirings of love and fulfil the requirings of wrath that would hold man captive in death and yet satisfie both Not its light and power in the man Christ or the light enlightning every man that comes into the world not the word alone but Iesus Christ partaking of our flesh and blood as being the Son of the Virgin Mary pag. 19 20. Note his errour in denying the light to be Christ and so opposing Christs Divinity Let the impartial Reader judge of this man's confusion and ignorance herein in these his distinctions about God and Christ and between Christ and the light and power within not owning the light that enlightens every man to be Christ or the Son of God contrary to Scripture whereas the light that enlightens every man is that eternal word that made all things which to say this cannot answer or satisfie love and wrath is a blasphemous opposing the omnipotency and power of God as if he could not satisfie himself in either and his sl●ghting and debasing the divine light and power of Christ in man and so undervaluing God as if he were no Saviour especially while this man thinks God was so displeased and his wrath so stirred up that it would hold man captive in death unless Christ as the Son of Mary should satisfie and answer this wrath and undergo this death another while in contradiction it was as God man that he satisfied c. which if he take it to be an eternal death or wrath that was threatned on man for disobedience I ask if Christ did undergo that either as God or as man or as both and dare any say plainly that God executed wrath and revenge from himself upon his innocent Son or take vengeance upon the Son of his love or could that be an answering of divine Justice so to take vengeance on the innocent and let the guilty go free with their sins past present and to come and then if all be if all be thus wrought and purchased of God by Christ paid and satisfied for in his crucified body and that for the ●ins of the whole world and in their stead and that for their sins past present and to come then how can God in justice execute wrath or revenge on any for sin if his innocent Son hath undergone it and satisfied it all and that for all men for sins past present and to come And then what manifest contradiction is it for this man to confess to his intercession his ever living to make intercession for them that come to God by him though this we own But how doth this agree with the doctrine of such a rigid or severe satisfaction and payment as before implied For if the Son endured the Fathers wrath to the full and thereby stop● it for Priests call it vindictive Justice doth not this ●ender God to be more severe than his Son yea and unjust also As if a Creditor should keep or leave the Debtor in prison and alwaies be interceded to either for his deliverance or forgiveness when his Surety hath paid and satisfied to the utmost farthing that could in the rigour of the law be exacted upon the Debtor which much less can be either mercy forgiveness or remission But if it be granted that forgiveness of sins must be asked at God's hand for Christs sake and that man must repent and be converted that his sins may be forgiven and blotted out and that he may be under God's terms and under an obligation to believe obey and follow the spirit of Christ within in its inward operations and teachings then this confutes this man and all such carnal professors For all is not done without nor● man absolved or discharged in the Court of Heaven as Priests use to say either from the guilt or punishment of sins past present and to come seeing that all judgment is committed to the Son and men are not acquitted by his sufferings without either from the obligation or obedience of his law within which is that of the spirit or new covenant which is inward but are liable to the censure and judgment thereof if they disobey it and walk contrary to the spirit of truth within wherein we are not without the law to God but under the law to Christ. And God is not satisfied with men in their sins his wrath being revealed from heaven against all unrighteousness of men how ever they may imagine Christ to have satisfied is in their stead and removed it out of God's sight And further as to that death that came over Adam in that day he transgressed it was not the sentence of eternal wrath and destruction given and fulfilled by God but a death from that innocent life and communion which he had with God before as the fruit of his transgression which God foretold and threatned them with before not as from an obligation upon God presently to take full revenge on man or to cut him off for ever the same day he transgressed for that he did not neither was his divine justice such an obligation upon him as to limit him from shewing mercy or forgiveness on repentance and salvation without such a rigid payment or severe kind of satisfaction as is supposed for he said I am a just God and Saviour and besides me there is no Saviour and in his mercy and love to lost man in general he both promised and gave a seed to bruise the Serpents head and to be a ransom attonement and most acceptable and satisfactory sacrifice as a Lamb without spot to God not as the subject of wrath or vindictive Justice but as a sweet smelling sacrifice to God and propitiation for mankind and to be a living example through all not only to end the law and sacrifices without but also to bring the true believer through and beyond the ministration of death condemnation and wrath within into peace and union with G●d who out of his infinite love sent his Son to save man from sin and

but of debt for this law is of Grace and of promise and the whole obedience giv●n to it is all of the free Grace of God in Christ Jesus and the same answer may serve to that other Scripture cited by thee ● man is ju●●●fied by ●aith without the deeds of the law and to him that worketh not c. Which excludes the deeds and works of the law of the first Covenant or the works of any law from justification which is not given forth and administred in the E●ect noble and royal and ●●mortal and incorruptible ●eed of life for before this seed be raised all are under transgre●●ion 〈…〉 further says Th●t the Apo●●le concludes them ign●rant of and not submi●●i●g to the r●ght●ousness of God who go about to establish th●ir own righteousn●ss by the works of the Law so say we also but the r●ghteousness which is in the elect seed and the works thereof are not that self righteousness but the righ●●ousness of God and is our righteousness as Christ is ours ev●n by the free grace gift of the Fat●er So having thus cut the 〈…〉 seeming strength thy carnal objections may have with weak people I shall not ne●d further to answer particularly thy other words hereab●ut seeing they contain no force of Arguments but are only thy bare assertions and positions which wanting a sufficient foundation fall of themselves Thou further alleadges page 15. That to affirm just●f●cation to b● in obed●ence to the Light 〈◊〉 is to make him who is indeed the good Samarita●e to be no better th●n the Priest and ●he Levite who looked upon the w●●●ded man and so passed by but hast thou not here gross●ly manifested thy weakness and shallowness does he not the part of ●he good Samarita●● in coming i●to our wounded souls in powring in the Wine and Oyl of his blessed spirit life and vertue to cleanse and 〈◊〉 them yea if he did not appear in us and justifie 〈◊〉 within work Redempt●●on ●nd Salva●●on from sin in our hearts he might ●e said rather to pass by us as the Priest and th● Levite But that both here and oft elsewhere thou insin●ates as if we had no respect to his outward coming and sufferings in order to justification is a ●●lfe and disi●genious alleadg●nce of thin● we dearly own and respect him in bot● the way● of his coming an● do not set the one in opposition to the other nor divide them for they are in Unity and work together according to the Eterna● pu●pos● of God for the full and per●ect deliverance and Sa●vation of Man and who receive him in his inward coming and become subj●ct to him receive the ●enefit of his ou●ward coming receive the ben●fit of his sufferings and death his suffering and death is thei●s and they who witness him to live in them may 〈◊〉 it is Christ who dyed who can cond●mn who have hi● Lif● in them have any interest in his death and his blood cleanseth them from all sin but who seeks to rely upon his outward coming and suffering● and deny and crucifi● his appearance of Light and Life in their heart● have no p●rt in him But thou altogether excludes his inward coming by his Life and Spirit in mens hearts from havi●g any share in mens Redemp●ion and Salvation whereas the Apostle speaks of being sav●d by his Life and mentions ● day of Redemption that was yet to come after his outward sufferings u●to which those who first believed in him were 〈◊〉 and though the Apo●●le says if while we were enemies we were reconciled to God by 〈◊〉 death of his Son yet he adds much more shall we besaved by his Life and though thou use● thi● Scripture to prove that men are fully and perfectly reconciled with God sing●y and solely upon the account of what Christ did suffered without us in his cru●ified body excluding so much as any inward quallification wrought by him in u● ●et it is but an abuse of the place ●nd a wresting the word● beyond the true int●nt and sence of the spirit nor need I go any further then thy own confession to alleadg● a more safe way of understa●ding that Scripture as whe●e thou says page 13. Al●h●ugh in the day● of Isaiah Ch●ist was not 〈◊〉 come in our flesh y●t the prop●●● spe●ks ●f ●t as a 〈◊〉 al●eady done it being so i● the purpose of God and so why 〈…〉 said that 〈◊〉 speak● of being reconcil'd after this manner it being so in the purpose of God to reconcile them fully unto him not as they remain in enmity to him but turned from it and so become friends and love●s of him and we do willingly acknowledge the full and perfect Redemption was in Christ while we were enemies yet we did not receive it while we continued enemies but now since we believed and were turned to him in our hearts we have received it as said the Apostle by whom we have now received the attonement or reconciliation so mark the word 〈◊〉 we have now received the reconciliation now since we believed and were turned to him in our hearts but not before In the 17 page whereas thou accuses us With denying the true Christ and asserting another ye● thou art found in the same guiltiness thy self which we are free of for we believe and acknowledge him who was manifest in that body of flesh to be the true and only Christ and Saviour and yet we believe him also to be the only true Christ and Saviour as manifest ●n us for he is not two Christs but one though he has had two manners or ways of coming as without us and within us both useful and needful yea both concurring unto our full and perfect deliverance and sa●vation from sin and the consequences thereof in soul and body and we believe that his outward coming was not a bare and naked example but hath a real influence and service in its place in and upon all who are saved though all have not that express knowledge thereof yea will thou not confess that infants are saved by Christ who yet have not this express know●edge of him But that I may make it appear that thou denyes the true Christ I shall bring th● own words page 17. Where thou expressly denyes that this light which enlightens every man tha● comes into the world is Christ and what is this to deny Christ and to deny the Scriptures Testimony of him for said he himself I am the light of the World and said John of him he was the true light that enlightens every man that comes into the world that all through 〈…〉 believe and if all through him might believe which was Johns Testimony then all through him might be saved But thou wilt have this light not to be in Christ but some other light which remained in Ad●m after his transgression and before the promise of the M●ssiah and stands in every man as a witness for God whe●●by he shall be left without