Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	covenant_n	law_n	life_n	4,307	5	5.4437	4	false

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

one without ã€ˆâ—Šã€‰ of the Virgiâ— Mary and another within formed within but it is one and the same Lord Iesus Christ who in the fulness of time took upon him the form of â— servant and was found in the true form of a Man born of the Virgin Mary who was also in the beginning with God and was the Gift of the Fathers love unto man from the begiâ—ning to be in them and unto them Light and Life to enlighten â—nd quicken them unto God But now let us a little weigh the weight of those arguments which thou ã€ˆâ—Šã€‰ against thâ—s Doctrine of the Light within being the Saviour and saving them who become joined aâ—d obedient thereunto First thou sâ—ys this Doctrine is of no less consequence then to establish agaiâ— the Covenant of worâ—â— which speaketh thus do this and live thereby making void the Righteousness which is of Faith in Christ which speaketh on this wise believe and thou shalt be saved To which I say nay this Doctrine doth not estâ—blish the Covenant of the works of the Law mentioned by the Apostle by which no flesh can be justified noâ— doth it make void the Righteousness which is of Faith Chriâ—t for the Righteousness which is of Faith in Christ doth well consist ã€ˆâ—Šã€‰ stand with obedience to Christ the seed and with works which are wrought in the vertue and strength of him the seed formed within raised within living â—ithin yeâ— their consistence is so necessary that they cannot be divided for â—aith without works iâ— dead but thou art ignorant of the Nature of the New Covenant or Righteousness of faith as if it excluded works and doing and as if doing were propâ—â— only to the Old or first Covenant in order to justification which is false for both thâ— first and the second Covenant requireâ—h doing and works but after a different manner the first Covenant puttâ—th man upon doing without giving unto him that grace and life which â—s sufficient to make his works acceptable unto God perfectly and â—hroughly which iâ— oâ—ly â—dministred in the incorrâ—ptible seed of â—ife in its arisings and springings up in the heart and so the first Covenant or Law comes before the seed be raised or brought forth and requires man to do such things in thâ— state â—ut man can givâ— no prefect obedience to this law for it onely condemns him and gâ—ves him the knowledge of sin but gives him no spiritual life for the life is in the neâ— Covenant and springeth up in the seed thereof and so the first Covenant or Law is called in Scripture the Carnal Commandment and itâ— seed and birth is Carnal oâ— accorâ—ing to the flesh which cannot give unto man to perform perfect obedience unto God for the Law makes nothiâ—g perfect but the bringing in of a better hope which is the power of an endless lâ—fe in the incorruptible immortal spiritual and heavenly seed not onely requireth pâ—rfection and perfect obedience but bringeth to it and giveth power to answer and perform it for the new Covenaâ—t â—ath a seâ—d and birth that is not carnal and weak but spiritual and powerful and requireth obedience and works of and from men in this even in the virtue power and life of this spiritual seed and of this Ishmael and Isaâ—ck Esaâ— and Jacob were figures as the Apostle declares in the Epistles to the Gallaâ—ians and Romans Ishmael and Esau sigâ—ifie the chiâ—dren of the â—lesh or fleshlâ— seed who are the childâ—en of the old or first Covenant who cannot attain unto the blessing of full and perfect justification and acceptance with God through all they can do but the â—lection attaineth it the elect seed and the children thereof who are born not of the flesh but of the â—pirit not of a fleshly seed but a spâ—ritâ—â—l not of the first Adam but of the second who are the children of Abraham according to the spirit of whom Isâ—â—ck and Jacob were figures and though the new Covenant requireth faith or beliâ—ving yet it requireth not onely faith but works also in order to a full and perfect justification with God for Abraham was justified by works and not by â—aith only so Rachab so Phirâ—haâ— and the Apostle saith Râ—m 8. 13. If ye throâ—gh the spirit do mortifâ—e the the deeds of thâ— body yee shall livâ— so thâ— new Covenant requireth both â—aith and works too believing and doing but believing is the first thing it requireth men not simply to do without respect to â—aith in Christ the seed but requireth each in their order as â—hat men should believe and do for its faith which drawâ— life from Christ and expresseth it in works which render them living and accâ—ptable unto God otherwise they are dead so people must first believe and then to their faith they must adde virâ—ue c. and this believiâ—g is a winniâ—g of the very heart and soul of man unto the Light and â—pirit and power of Christ within manifest in the â—eed through which strength is receâ—ved to give perfect obedience to God Moreover that the new Covenant requireth doing is plain from Dâ—ut 30. 14. But the word is very near unto thee even in thy mouth and in thy heart for to do it which word the Apoâ—tle Paul expounds to be the woâ—d of Faith and â—ighteousnesâ— of Faith Rom. 10. 8 which â—e preached and that was the new Covenant I have been the more large in opeâ—iâ—g this matter because it will give occasion unto me to return a clear and full answer in very few words to all thy other caâ—nal and unlearned objections and reasonings against the Truth in this particular as in that thou brings for a second Argument that Paul said bâ— the works of the Lâ—w ã€ˆâ€¦ã€‰ c. And here thou adds by way of exposiâ—ion that is by our obedience to the Law either written in Tables of stone or to the Law or Light in the Conscience but this exposition has â—o ground from Scripture and it s but a figment of thy own invention of darkness for its clear by the works of the Law Paul understands the law of the first Covenant as the Jews imitation of the Letter are outwardâ—y administred before the spiritual seed of Lifâ— be raised which hath in it the Law of the Spirit of Lifâ— in Christ Jesus for the justification is in the seed and these works only are jâ—stified which are done in the Life and vertue thereof nor is thy third objection of any more weight as whâ—re the Apostle saith Had there been a Law given whâ—ch coâ—ld havâ— given life veâ—ily rightâ—ousnâ—ss should have been by the Law for it is manifest he understands the Law of the first Covenant which was the ministration of death and noâ— of Life but the Law of Christ or the Law of the spirit of Life in Christ Jesus giveth life and so justification is by this Law and yet faiâ—h is not made void nor the promise made of none effect ã€ˆâ—Šã€‰ the reward reckoned not of Grace

but of debt for this law is of Grace and of promise and the whole obedience givâ—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 â— man is juâ—â—â—fied by â—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 Eâ—ect noble and royal and â—â—mortal and incorruptible â—eed of life for before this seed be raised all are under transgreâ—â—ion ã€ˆâ€¦ã€‰ further says Thâ—t the Apoâ—â—le concludes them ignâ—rant of and not submiâ—â—iâ—g to the râ—ghtâ—ousness of God who go about to establish thâ—ir own righteousnâ—ss by the works of the Law so say we also but the râ—ghteousness which is in the elect seed and the works thereof are not that self righteousness but the righâ—â—ousness of God and is our righteousness as Christ is ours evâ—n by the free grace gift of the Fatâ—er So having thus cut the ã€ˆâ€¦ã€‰ seeming strength thy carnal objections may have with weak people I shall not neâ—d further to answer particularly thy other words hereabâ—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 justâ—fâ—cation to bâ— in obedâ—ence to the Light ã€ˆâ—Šã€‰ is to make him who is indeed the good Samaritaâ—e to be no better thâ—n the Priest and â—he Levite who looked upon the wâ—â—â—ded man and so passed by but hast thou not here grossâ—ly manifested thy weakness and shallowness does he not the part of â—he good Samaritaâ—â— in coming iâ—to our wounded souls in powring in the Wine and Oyl of his blessed spirit life and vertue to cleanse and ã€ˆâ—Šã€‰ them yea if he did not appear in us and justifie ã€ˆâ—Šã€‰ within work Redemptâ—â—on â—nd Salvaâ—â—on from sin in our hearts he might â—e said rather to pass by us as the Priest and thâ— Levite But that both here and oft elsewhere thou insinâ—ates as if we had no respect to his outward coming and sufferings in order to justification is a â—â—lfe and disiâ—genious alleadgâ—nce of thinâ— we dearly own and respect him in botâ— the wayâ— of his coming anâ— do not set the one in opposition to the other nor divide them for they are in Unity and work together according to the Eternaâ— puâ—posâ— of God for the full and perâ—ect deliverance and Saâ—vation of Man and who receive him in his inward coming and become subjâ—ct to him receive the â—enefit of his ouâ—ward coming receive the benâ—fit of his sufferings and death his suffering and death is theiâ—s and they who witness him to live in them may ã€ˆâ—Šã€‰ it is Christ who dyed who can condâ—mn who have hiâ— Lifâ— 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 sufferingâ— and deny and crucifiâ— his appearance of Light and Life in their heartâ— have no pâ—rt in him But thou altogether excludes his inward coming by his Life and Spirit in mens hearts from haviâ—g any share in mens Redempâ—ion and Salvation whereas the Apostle speaks of being savâ—d by his Life and mentions â— day of Redemption that was yet to come after his outward sufferings uâ—to which those who first believed in him were ã€ˆâ—Šã€‰ and though the Apoâ—â—le says if while we were enemies we were reconciled to God by ã€ˆâ—Šã€‰ death of his Son yet he adds much more shall we besaved by his Life and though thou useâ— thiâ— Scripture to prove that men are fully and perfectly reconciled with God singâ—y and solely upon the account of what Christ did suffered without us in his cruâ—ified body excluding so much as any inward quallification wrought by him in uâ— â—et it is but an abuse of the place â—nd a wresting the wordâ— beyond the true intâ—nt and sence of the spirit nor need I go any further then thy own confession to alleadgâ— a more safe way of understaâ—ding that Scripture as wheâ—e thou says page 13. Alâ—hâ—ugh in the dayâ— of Isaiah Châ—ist was not ã€ˆâ—Šã€‰ come in our flesh yâ—t the propâ—â—â— speâ—ks â—f â—t as a ã€ˆâ—Šã€‰ alâ—eady done it being so iâ— the purpose of God and so why ã€ˆâ€¦ã€‰ said that ã€ˆâ—Šã€‰ speakâ— 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 loveâ—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 ã€ˆâ—Šã€‰ 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 yeâ— 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 â—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 saâ—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 knowâ—edge of him But that I may make it appear that thou denyes the true Christ I shall bring thâ— own words page 17. Where thou expressly denyes that this light which enlightens every man thaâ— 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 ã€ˆâ€¦ã€‰ 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 Adâ—m after his transgression and before the promise of the Mâ—ssiah and stands in every man as a witness for God wheâ—â—by he shall be left without

the Christ to whom John came to bear witness and there is not another he is the word made slesh pag. 31 32. the word was not converted into flesh but remain'd the word still pag. 22. Observation This man preacheth up that in one place to be the Christ which in another place he preaches down or denies it to be For that Christ that Iohn came to bear witness to that was the word that became flesh and tabernacled in them was the true light that enlightens every man that comes into the world mentioned before Ioh. 1. But this R. G. Further shews his Self-confutation Enmity and Anti-christian spirit against the true Christ who is the light See here R. G. his Anti-christian doctrines against the universal light and power of God and his Son Io. 1. ch Viz. 1. That the spirit that publisheth that the light that enlighteneth every man that comes into the world is the true Christ is a snare carrying death in the bosom of it pag. 10. 2. That the light that enlightens every man that comes into the world is not he to wit Christ pag. 20. 3. That the worker of redemption could not be the light and power pag. 21. 4. That the bearer away of iniquity cannot be a meer spiritual Christ altogether light and power within pag. 22. 5. That the true Christ man's only Saviour and Redeemer and the light and salvation of the Gentiles prophesied of Esa. 49. 6. is not the light that enlightens every man that comes into the world pag. 26. 27. 6. That the unbelieving Iew who rejected Christ yet had a clearer sight of him then they have who assert that the light that enlighteneth every man that comes into the world is he and that such are wholly ignorant pag. 29. 7. That none of the Prophets ever witnessed the light that enlighteneth every man that cometh into the world to be the true Christ pag. 32 33. 8. That they deny the Lord that bought them who set the light that enlightens every man to be the true Christ and Saviour pag 40. 9. That such are miserably beguiled who preach up the light enlightening every man that comes into the world for the true Christ pag. 37. R. Gs. Contradictions to his Principles before cited He is Iesus Christ the same yesterday to day and for ever without beginning or end of dayes he is the word by which the world is made yea of the Son it is said thou Lord in the beginning hast laid the foundation of the earth and thus he is the wisdom and power of God pag. 23. This is the Christ to whom John came to bear witness and not another he is the word pag. 31 32. Redemption is seeâ— by the light of the glorious Gospel shining in our hearts pag. 25. Old Simeon was a devout man obedient to the light in his conscience he waited for the consolation of Israel and it was revealed to him by the holy Ghost Luk. 2. 17. through it in himself he waited the appointed time c. Observation Christ said I am the light of the world Io. 8. 12. ch 12. 46. and ch 3. 19. and that was the true light that lighteth every man that cometh into the world Io. 1. 1. read on and that light which brings to see Redemption and revealed the consolation of Israel to wit salvation by Christ was his light within wherein Simeon and others of the holy men of God waited and this was a light of the glorious Gospel or power of God shining in the hearts c. R. Gs. Principle That the light in our consciences that shews good and evil is not given for righteousness nor able to reveal or give life any more then the law writteâ— in Tables of Stone p. 11. R. G's Contradiction Yet Old Simeon was obedient to the light in his conscience c. Redemption is seen by the light shining in our hearts c. as before Observation Then the light in the conscience is given for righteousness if to be obeyed for it manifests evil and leads out of darkness and sin where it is obeyed and every one that doth truth cometh to the light that his deeds may be manifest that they are wrought in God Io. 3. wherefore the light in the conscience is given for righteousness and the path of the Just is a shining light and the life that was the light of men is above and before the Letter or Law writen in tables of stone as to giving of life R. G. God said to Adam in the day thou eatest thereof thou shalt die it could not be revoked who could fulfil the requirings of Wrath and satisfie not Light and Power c. But he who trod the Wine Press of his Fathers wrath alone P. 19. 20. R. G's Contradiction The Chastisements of our Peace were upon him c. p. 21. Observation Mark here Wrath and Chastâ—sements are two differing things and differ in the execution as Chastisement is in love to Gods People who receive the Attonement but Wrath and Vengeance due to Rebellion and is to come upon them whom he will tread down in his anger and trample in his fury even in the Wine-press of his wrath as Isai. 63. Now it appears this R. G. takes this as Christs stopping or treading down the Fathers wrath as his words import wherein he is greatly mistaken for it is rather an executing of his wrath and revenge upon the wicked or Persecutors whom he will trample in his fury for the deliverance of his own Seed and ransomed ones And this Christ who is both the wisdom light and power of God can and will do by whose power also salvation for sin and death is witnessed in them that believes in the Divine Light and Power which is able to give us all things pertaining to life and godliness 2. Pet. 1. 3. R. G. Redemption is a Mystery which by the Principles of right reason cannot be discerned Contradiction But is seen by the light of the glorious Gospel shining in our hearts p. 25. Answer Right reason doth spring from the true light that shineth in the heart and the good that this light teacheth and sheweth is reasonable or consistent with right reason however this man seems to decrie right reason in some degree therein resembling Lod. Muggleton the false witness who saith Reason is the Devil But this R. G. again in Contradiction to himself seems to set up right reason to justifie his Principle as where he saith p. 2â— concerning Mary that the light in her Conscience is not the Son called Jesus conceived in her Womb Surely that agreeth not to right reason â—aith he But surely if he denie the light of the Son of God to be in her Conscience because of his Conception or taking on him Flesh in the Virgins womb he might as well denie and oppose his Divinity for ã€ˆâ—Šã€‰ was not limited into that compâ—ss as not to be in her Conscience nor was the Son of God and his

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 lâ—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 slâ—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 â—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 stopâ— it for Priests call it vindictive Justice doth not this â—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 norâ— 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 Gâ—d who out of his infinite love sent his Son to save man from sin and

Selected quad for the lemma: death_n

Text snippets containing the quad