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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	jesus_n	justify_v	work_n	13,245	5	6.7887	4	true

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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 〈◊〉 of the Virgi● 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 ● 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 begi●ning to be in them and unto them Light and Life to enlighten ●nd quicken them unto God But now let us a little weigh the weight of those arguments which thou 〈◊〉 against th●s Doctrine of the Light within being the Saviour and saving them who become joined a●d obedient thereunto First thou s●ys this Doctrine is of no less consequence then to establish agai● the Covenant of wor●● 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 est●blish the Covenant of the works of the Law mentioned by the Apostle by which no flesh can be justified no● doth it make void the Righteousness which is of Faith Chri●t for the Righteousness which is of Faith in Christ doth well consist 〈◊〉 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 ●ithin ye● their consistence is so necessary that they cannot be divided for ●aith without works i● 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 prop●● only to the Old or first Covenant in order to justification which is false for both th● first and the second Covenant require●h doing and works but after a different manner the first Covenant putt●th man upon doing without giving unto him that grace and life which ●s sufficient to make his works acceptable unto God perfectly and ●hroughly which i● o●ly ●dministred in the incorr●ptible seed of ●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 th● state ●ut man can giv● no prefect obedience to this law for it onely condemns him and g●ves him the knowledge of sin but gives him no spiritual life for the life is in the ne● Covenant and springeth up in the seed thereof and so the first Covenant or Law is called in Scripture the Carnal Commandment and it● seed and birth is Carnal o● accor●ing to the flesh which cannot give unto man to perform perfect obedience unto God for the Law makes nothi●g perfect but the bringing in of a better hope which is the power of an endless l●fe in the incorruptible immortal spiritual and heavenly seed not onely requireth p●rfection and perfect obedience but bringeth to it and giveth power to answer and perform it for the new Covena●t ●ath a se●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 Isa●ck Esa● and Jacob were figures as the Apostle declares in the Epistles to the Galla●ians and Romans Ishmael and Esau sig●ifie the chi●dren of the ●lesh or fleshl● seed who are the child●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 ●lection attaineth it the elect seed and the children thereof who are born not of the flesh but of the ●pirit not of a fleshly seed but a sp●rit●●l not of the first Adam but of the second who are the children of Abraham according to the spirit of whom Is●●ck and Jacob were figures and though the new Covenant requireth faith or beli●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 ●aith only so Rachab so Phir●ha● and the Apostle saith R●m 8. 13. If ye thro●gh the spirit do mortif●e the the deeds of th● body yee shall liv● so th● new Covenant requireth both ●aith and works too believing and doing but believing is the first thing it requireth men not simply to do without respect to ●aith in Christ the seed but requireth each in their order as ●hat men should believe and do for its faith which draw● life from Christ and expresseth it in works which render them living and acc●ptable unto God otherwise they are dead so people must first believe and then to their faith they must adde vir●ue c. and this believi●g is a winni●g of the very heart and soul of man unto the Light and ●pirit and power of Christ within manifest in the ●eed through which strength is rece●ved to give perfect obedience to God Moreover that the new Covenant requireth doing is plain from D●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 Apo●tle Paul expounds to be the wo●d of Faith and ●ighteousnes● of Faith Rom. 10. 8 which ●e preached and that was the new Covenant I have been the more large in ope●i●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 ca●nal and unlearned objections and reasonings against the Truth in this particular as in that thou brings for a second Argument that Paul said b● the works of the L●w 〈…〉 c. And here thou adds by way of exposi●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 ●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 outward●y administred before the spiritual seed of Lif● be raised which hath in it the Law of the Spirit of Lif● in Christ Jesus for the justification is in the seed and these works only are j●stified which are done in the Life and vertue thereof nor is thy third objection of any more weight as wh●re the Apostle saith Had there been a Law given wh●ch co●ld hav● given life ve●ily right●ousn●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 no● 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 fai●h is not made void nor the promise made of none effect 〈◊〉 the reward reckoned not of Grace

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

light to be under such a limitation either as to time or place as a finite creature for his out-goings were from of old from everlasting Micah 5. 2. Here follows a further Account of some passages taken out of R. Gordons Book wherein his Confession to the Truth professed by us as to the work of the power and spirit of God within and his erroneous Contradictions to the same are set opposite that his self Confutation and breaking the neck of his own Cause may be obvious to every 〈◊〉 Reader R. G. his confessing to truth R. G. erroneously contradicting R. G. p. 6. First there is a spirit of Error a and its work is to deceive and its end to destroy such in whom it ruleth and its deceit is seen under this fair Covering a pretending to the imputed b righteousness of Christ pleading a faith in his Death and Sufferings interest in the satisfaction and attonement made to God through his blood but under all this retaining the serpents c nature In their soul preserving alive in themselves unmortified corruptions bearing dominion c over them d O be not so easily decieved God will not be thus mocked he sees not as man sees e he trieth the heart and reins Know of a truth such as you sow such shall you reap to whom you yield your selves servants to obey his servants you are whether of ●in unto death e or of obedience unto rightousness and on the day of the Lord every Kingdome shall have its own on the day of that wonderful severation when the Lord shall judge the world by the man Christ Jesus every thing shall be severed to be for ever included in that state whether of light or darkness into which it was sown according to that righteous proceeding of the son of man Matt. 25. He shall s●y to the sheep on his right hand Come ye blessed of my Father inherit the Kingdom But to the Goa●s on the left hand depart from me ye cursed and on that day your supposed coverings though of the imputed f righteousness of Christ your high pretences though to his death and sufferings your crying Lord Lord will not shelter you from the wrath of the Father you being wholly altogether of the nature of those Goats on Christs left hand though pretending to the Sheeps cloathing Oh! hear with me a little to plead with you in tender compassion to your immortal souls that you might be perswaded Yes intreated to inquire a little into this matter not satisfying your selves to say that you believe there is a Redemption g already purchased you in Christ until through a living faith in your selves h you have a real evidence of your being particularly redeemed by experimental witnessing the living power * of the i Truth in your inward parts which in words you outwardly profess Consider the words of our Lord to Nicodemus Except a man be born again k he cannot inherit the Kingdom of God there lyeth an impossibility in this thing he placeth not Goats remaining such in their state in the same place with Sheep there is a great gulf between these two They are of two contrary natures Two opposite States and Kingdoms prepared for them Therefore without being changed without being in your minds renewed translated out of darkness into sight without dying to the old Nature of Sin and rising in the new nature of Righteousness And so Christ l formed within you you cannot inherit this Kingdom because without this real change wrought in some measure within you through the Operation of the Spirit of God within m there is only a dawbing of the old Sepulchre while rotteness is ●till within a talking of being justifyed through the Redemption already purchased in Christ without wi●nessing the Life Power and Virtue of the thing it self within n Therefore I do exhorts thee 〈…〉 Spirit in thy mind thou art subjected to for as many as are led by the Spirit of God are the Sons of God and if any man have not the spirit of Christ ●he is none of his ●o that it will not be enough to say that Jesus Christ dyed for sinners and that his righteousness is imputed to thee as altogether from without thee O remember the work of Regeneration is to be wrought within thee R. G erroneously contradicting R. G. a All things pertaining to man● Redemption were transacted in God-man Christ not in our persons nor within us but in his crucified body without us before any good b wrought in us God having already wrought all things for us in the body of Christ as being our rightousness p. 3 4. c He hath already subdued all things finished transgression made an end of sin abolished condemnation and death and so hath for ever in himself compleated the work of Redemption c. with God for us p. 4. d To bear my testimony to the Redemption and Rightousness already purchased in his crucified body for u● the son buried our sins in his grave all things are finished sin death and the flesh in the body of Christ p. 5. 16. e It is a mystery of the Gospel the believer to be pure and beautiful as in Christ while weak in many things in himself in his body he hath a law of sin but in the Lord he hath put it off as he walks by sight he is in the Earth in Labours in Groaning warfare and Imperfections c. p. 16. f The Law Sin Death charged upon his Crucified body he buried them in his Grave thus abolished Sin out of the sight of God p. 39. g Redemption c. already wrought purchased in his Crucified body for us without us p. 4. h The light in the Conscience is not able to reveal or give life p. 11. h There is a Spirit in some that declares that we are Redeemed Iustified Saved and made Righteous and accepted with God by the work of the Spirit * of God wrought within us p. 11. i What ever Spirit shall declare Christ now coming or coming to within us to Reconcile to Attone to Redeem us c. is no other than a Denier of Iesus our Saviour notwithstanding its high pretences to light and power and Spirit within p. 15. 16. k But know thou O Man that that Doctrine how misterious soever in shew that teacheth Redemption to be by Operation of the Spirit within us and not by that alone * Operation of God in the man Christ Iesus is it may be agreeable to mans reason but a fearful co●tradiction to that blessed Mistery of Grace p. 17. l Vnder this Mental Reservation the seed the light the nature of the Dove in me is he the Christ c. but is this a form of sound words pag. 31. m Come down from the heights of your reason to believe your Redemption already finished the law of sin and death already abolished p. 3. 7. through what he did and suffered without you without respect to any works wrought or to be wrought n within

you by any light whatsoever p. 42. o The work of Redemption is already 〈◊〉 at once in the Crucified b●dy without us p. 21. 23. The Ope●●●ion of the Spirit of Christ within us 〈…〉 Redeem 〈◊〉 p. 23. Thus far R. G. hath shewn himself one while like a Quaker so called having gotten many of their words another while like a Presbyterian or Independant shewing his self-contradiction and instability And what may the Reader think of him but that he hath gathered and learned something from the Quakers or out of their Books though he was never of us However like a perverse Apostate he chiefly smites at them in his enmity chiefly to the injury of his own Soul and Conscience who for all his opposition cannot wholly forget and drive the Quakers principles out of his mind but is forced to confess to the truth of them to his own confusion and overthrow And it 's remarkable that the most of his Pamphlet is confu●ed But where he acts the part of a Quaker so called whom he further imitates in this wise viz. R. G. Christ's Death and Sufferings his Resurrection and Righteousness will not avail thee thou remaining in thy self wholly unchanged unsanctified by and through the operation of the Spirit of Christ within thee whereby they may become of use to thee Thou wast dead in Sins and Trespasses and remains so still thou wast a child of wrath as well as others and thou art so still c. And in his 35 page he goes on thus viz What will an Historical faith ●s of things altogether without avail thee while thou hast not the evidence within thy self by a lively faith of thy being redeemed through the Redemption that is in him A ●●attering hypocritical extolling of Christ in his Offices as King Priest and Prophet without thee while thou deniest him in the exercise of these Offices within thee by the Operation of his Spirit c. And this is thy own condition R. G. as appears by many passages in thy Book contrary to what here thou hast confessed as may plainly be seen in comparing thy contradictions before and who but one presumptious and impudent would have appeared thus publick as thou h●●t done to confute others and to undervalue and oppose the sufficiency of the Light Power and Operation of Christ within as to Redemption Salvation and Justification c. with such a heap of darkness and confusion as thou hast vented who yet otherwhiles art made to confess to the Operation of the Power and Spirit of Christ within whose Light is set over the head of all thy Darkness Deceipt and Enmity and over all such Backs●iders as are in the same spirit of Enmity and Opposition with thee such as R● Cobbet Elizabeth Atkins and Rob. Rich who is of a Ranting Principle to whom we may add Muggleton or his railing against us who have spread abroad their confused malitious P●mphlets with their lies and slanders against us wherein they do but gratifie malitious spirits Apostates and Ranters And seeing that Michael Stantcliff who came some years amongst us professing the Truth with us and owning the light within and to some yet doth formally seem as if he were a Quaker which appea●ance no doubt he hath found to make for his Interest yet is turned into so much dimness darkness and enmity again●● the People called Quakers as to opprove of this Rob. Go●don his Pamphlet ●iled A Testimony to the true Saviour as being an Ingenious clear Piece and that which we could never get through c. As also to help to convey or spread them abroad against those that Preach the true light that enlighten● every man that cometh into the world to be Christ c. R. G intending chiefly the people called Quakers against whom he hath insinuated divers forgeries and slanders Wherefore we say to thee M. Stantcliff be ashamed and repent of thy approving and countenancing such a bundle of Confusion against the truth and against an innocent People whom thou once own●d●t remember from whence thou art fallen and how thou persistest in enmity and prejudice against Truth and us least the Lord cut thee off and thou end thy days in trouble and anguish we have desired and sought thy good though thou hast rewarded us evil for good And now we wish thy Repentance and pray the Lord forgive thee that thou mayest not end thy days and perish in thy Perverseness and gain-saying Here follows a brief account of some places of Scripture sent to Robert Gordon by Gawin Longworth R. G. his Answer to them Ioh. 1. from 1. verse forward in the beginning was the Word 12. chap. ver 46 I am come a light into the world 15. chap. ver 5. I am the vine ye are the branches Rom. 8. 10. If Christ be in you c. 1. Cor. 1. 24. Christ the power of God and the wisdom of God 2. Cor. 13. 3● Seeing you seek experience of Christ speaking in me Tit●● 2. 14. Who gave himself for us that he might redeem us from all iniquity c. 1. Ioh. 5. 12. He that hath the Son hath life Chap. 4. v●r 4. Greater is h● that is in you then he that is in the world Robert Gordons Answer to these Scriptures viz. I Have considered the Scriptures thou mentioned and I find that in none of them it is testified who the true Christ our only Saviour is but what he is through the operations of his spirit in Believers called therefore the Anointing within or Christ within but these operations of his spirit within are no where in Scripture called the Lord's Christ our only Saviour And if thou own no other Mediator Christ or Saviour then what is described in these Scriptures thou mentions then necessarily thou disowns the Lord Iesus Christ of Nazareth a man approved of God c. Thus far R. G. telling us of the writings of that enlightned man Iacob Behm Observe Here the ●enour and tendency of R. G's Answer how Antichristian it is he appears here plainly as owning another Mediator Christ or Saviour then that Christ that said I am come a light into the world I am the vine c. and we ask was not he Jesus of Nazareth and of whom it is testified in Scripture Christ in you Christ the power and wisdom of God He that hath the Son hath life who gave himself for us that he might redeem us from all iniquity c. But R. G. doth not own this Christ to be the Lord 's Christ or Jesus Christ of Nazareth but he must have some other Christ then this Christ that is described in those Scriptures before but dare he say that Iacob Behm owns his doctrine herein for this Christ who is the Word the Light the Christ in Believers the power and wisdom of God speaking in Sain●s R. G. deems but as operations of the Spirit and not Christ the Operator Saviour or Redeemer wherein he is greatly mistaken and has out-run himself