Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	faith_n	live_v	4,033	5	5.9126	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

all through him might believe and in believing might all aim unto eternall life and salvation R. G I have seen and considered thy book or paper entitled A Tâ—stimâ—ny to the true Saviouâ— and I find somewhat in me from the Lord to answer thee in Love to thy soul and in a zeal for God and his truth and people whom the spirit that hath set thee on work to write this book hath laboured to vail and cloud that the light of the glory thereof might not shine forth but its work is in vain for the truth shineth forth in brightness over all that confusion mist and darkness by which it seeks to hinder it and indeed the youngest child of truth may see thy weakness and confusion herein and how thou figh test as one beating the air against that precious people and their testimony whom though thou doest not expressly design yet any who reads thy book and are acquainted with us and our principle wiâ—l see that thy book is levelled mostly against us and our principle its very design being to cast mire and durt upon us and to marre the visage and beauty of that precious truth the Universal light which is within but it is returned upon thee and this stone which thou rejects and seeks to perswade others to reject is set over thee and will be too bâ—rthensome for thee if in time thou repent not I finde not my self concerned to take a particular notice of all thy words so as to give a particular answer to them onely so far as thou manifests both thy own confusion and self contradiction on the one hand and thy opposition to the sound and wholesome words of truth together with thy disingenious stating and wresting of that pure doâ—ctrine affirmed and declared by us on the other In the second and third page thou writes of two snares wherewith some are intangled which are summed up in this to wit the dividing these two great Gospell Misteries and setting the one in opposite terms against the other contrary to the tendenâ—y of the Holy Scriptureâ— and what these Snares are thou more particularly expresses pag. 5. But there are some upon the one hand so zealous for Christ thou says and what he did for uâ—â—n his Crucified body without us that they nâ—glect in themselves and â—ppose in others the mistery of Christ within as a matter of no coâ—cernment at all to them c. and this thou reckons the first snare and indeed a snare iâ— is and that very dangerous and dreadfull but for all thy work to discover this snare to others thou art found intangled in it thy selâ— and intangling others with thee as much as thou can â—s I may afterwards make appear The second snare thou mentions is that some on the other hand pretend so much zeal for this mistery Christ within the opperations aâ—d acting of the Spirit of God in themselves that they deny the mistery of God in the flesh of Christ as a matter of any necessity to them as to redempâ—ion reconcâ—liation and justificaâ—â—on c which charge thou plainly directs against us caâ—led in dâ—rision Quakers as may appear by the import of thy discourse though thâ—u does not expreâ—ly name us to which I say it is a faâ—se charge nor are we guilty of it as also thou falseâ—y alleadges thaâ— we reckoâ— to accomplish this in our own bodies each for himself throuâ—h obedience to the Law or Light in his Conscience which Light they call Christ Redeemer aâ—d onely Saviour without râ—spect to the â—rue Christ and ouâ— onely Saviour Jesus Christ of Nazareth I say this is false for â—hough we say Recoâ—ciliation and justification and Redemption is wrought in us by Christ yet not without respect to Christ even as outwardly manifest born and crucified c. for our justification c hath a true and real and certain respect to Christ both as inwardly manifeâ—â—ed in us and also as manifested in that body of flesh which was crucified in ã€ˆâ—Šã€‰ c for we do believe that he took upon him the form of a servant evâ—â— in the outward and died even in the outward and offered up even his very flesh through the eternal Spirit in the outward as a sacrifice of a sweet smell and atonemâ—nt unto God in order to our justificaâ—ion and reconciliation with God so as thereby he prepared or made ready the way for our justification though our justification was not sâ—â—ply and absolutely thereby wrought as if no more were to be done by him and his Spirit in us or as if his outward body flesh blood and life were the onely sacrifiâ—â— and propitiation excâ—uding the inward And now if I should stop here and proceed no furtheâ— I give a sufficient testimoâ—y â—gainst thy fâ—lse charge upon us yet I must say somewhat fâ—rther for the clearing this matter for whereas thou not onely affirms that Salvation and justification hath a necessary respect to Christ his taking on him the form of a Servant or man in the outward and â—umbling himself therein even to the outward death which we also grant God having so ordained it to be but also thou seems to affirm that the express knowledge and bâ—liâ—f of his taking on him the form of man and his obâ—dâ—enâ—â— and sufferings therein is of aâ—sâ—lute necessity unto all and every one for salvation so as none could be saved without that express knowledge though it was never revealed to them This I deny how canst thou prove this by Scripture for may not the benefit of Christ his taking on him the form of a man redound unto many who do not expresly know it they having a true light within them even as a diseased person may receive benefit of a cure applyed to him thouâ—h he has not an express knowledge of all the names and ways â—ow from first to last it hath been prepared and even as many have sâ—ffered hurt through the disobedience of the first man to wit Adam who have not known expresly that ever such a man was or the manner of his disobedience So why may not even many receive benefit through the obedience of Christ in the outward who have not known expresly his outward coming and sufferings otherwise Adams disobedience were more effectual for mans destruction then the obedience of Christ were for his Salvation As for what thou writes against those who pretend to the imputed righteousness of Christ c. but under all this retaining and indeed entertaining the Serpents nature in their souls c. as in pages 6 7 8 9 10 11 it toucheth not us for we have no such principle not beliefe and thou hast need to examine thy own heart leaâ—t thou be found in this snare thy self does thou retain or entertain nothing of the Serpents nature in thee yea art thou â—ot of such a belief that sin doth of necessity live in thy soul and thou cannot be freed so from it but that it must live in some measure

in thy soul for term of life and is not sin thâ— Serpents nature and if it cannot but live in thee does thou not retain yea entertain it in thy soul for surely sin cannot live in any measure where it findeâ— no entertainment yea as to this matter art thou not in conâ—usion and contradiction to thy self for though thou blames them who pretend to the imputed righteousness of Christ but under all this reâ—aining yea entertaining the serpents nature pag. 6 yet p. 16 thou expresly pleads for Redempâ—ion in another for us while â—in is within and to ã€ˆâ—Šã€‰ otherways thou calls it an arguing with God and charging him with folly how wilt thou rid thy self heir of Confusion and contradiction to thâ— self I might take notice of divers other unfound words of thine from pag. 1. to pag. 10. but desiring to be short I shall pass them and onely take into consideration another piece of confusion and contradiction to thy self for pag. 9. thou says Of one who is dead in sins and trespasses and remains so still that he is a child of wrath as well as others and is altogether so stiâ—l and yet pag. 12 thou affirms that God is fully attoned perfectly reconciâ—ed to man c. singâ—y and solely upon the accoâ—â—t of the active and passive obedience of the man Jesus Christ of Nazarâ—â—h done in his crucified body without us â—nd this thou would inter from 2 â—ar 5. 18. and thou further addâ— that he to wit Paul in the cited place mentions not any consideration qualificatioâ— or work wrought or to be wrought in any man by any Light or Spirit whatsoever now is not this confusion and contradiction to â—hy self First to say a man dead in â—ins or unsanctified altogether is altogether a châ—ld of wrath Secondly to say that God is fully and perfectlâ— attoned and recoâ—ciled with him in this state for what ã€ˆâ—Šã€‰ â—t to be a child of wrath but that the wrath of God is upon him and against him and yet says thou God is fully reconcilâ—d with such altogether children of wrath and yet God is fully attoned perfectly reconciled with them is it not palpable confusion and contradiction nor does that cited place 2 Cor. 5 18 prove what thou intends onely thou wrests it as that thou sayâ— he says not God is yet to be reconciled but he is alreadâ— fully reconciled but say I with whom is he ã€ˆâ—Šã€‰ recoâ—câ—led with unbelievers and unsanctified persons but the Apostles words are in that place hath reconciled us viz. us who believe and are sanctified but of the world he saith reconciling so not reconciled yea in the saâ—e place he mentions a qualification to be wrought by the Spirit on their parts in order to their full reconciliation viz that they be reconciâ—ed to God be ye reconciled to God said he And pag. 13. I hou affirms that faith is but the evidence of that redâ—mption and salvation already wrought by Christ for us citing that Scripture Heb. 11. 1 but though the Apostle say faith is the evidence of things not seen he does not ã€ˆâ—Šã€‰ it is but the evidence as excluding it from being any qualiâ—â—cation requisite unto redemption or justification yea he calls it also a subâ—ance of things hoped for And here I shall take notâ—ce how thou art fallen into that principle of the ã€ˆâ€¦ã€‰ so câ—lled who maintain that men are justified with God before ã€ˆâ€¦ã€‰ and that faith is onely the evidence of juâ—â—â—fication But ã€ˆâ—Šã€‰ thâ—n brings no sâ—fficient proves of Scripture to ã€ˆâ€¦ã€‰ 53â— 6 of ã€ˆâ—Šã€‰ nor 2 Cor. 5. 18. 2â— nor Act 4. nor Gal. 44. Give any ground for it that God is fully attoned perfectly reconciâ—ed with uâ—beliâ—vers for though he was made sin for us and that God had laid â—n him the iniquities of us all yet the unbelievers do still remain under the burthen of sin and they are concluded in it wrath is revealed in them against it as saith the Scripture and God is against them in it till they be agreed with him through faith and fanctiâ—â—cation agâ—â—e said he with thâ—ne adversary c. and there is â—o peace to the wicked saith my God it is not sâ—id there is no evidence or intimation of peace to them but there is no peace to them while they so continue as for the one oâ—â—â—ing once for all yet the frâ—it and effect thereof is not given unto â—ll so â—s that all â—re justified for many are condemned he that believeth not said Christ is condemned already I come now to examine thy assertion page 10. which thoâ— indeavors to confirm through the most part of thy paper and it is this Secondly says thou there is another snarâ— carrying death also in the bosome of it though covered with the smooth words of power spirit and light within and it is thaâ— spirit that publisheth that the light that enlightneth every man that comes into the world is the true Christ our only Saâ—iour Mediator and Redeemer and that there is not another and that man ã€ˆâ—Šã€‰ to head and to be joyned to this light as that which as ã€ˆâ—Šã€‰ condemns him so iâ— able of it self to save and redeâ—m him as he becomes obedient thereunâ—o Here with open mouth thou smiâ—es against our principlâ— even Jesus Christ the true light that enâ—ightens â—vâ—ry man that câ—mâ—th into the woâ—lâ— that all through him might believe though thou may remember that some time formerly thou hâ—â—t câ—nfessâ—d to it and also pleaded for it but thou hast given way to the darkness which hath clouded any smaâ—l conviction of thiâ— truth in thy soul and now turned thee into â—nmity against it and that thâ— darknesâ— hath ruled thee in this work appears plainâ—y from thy manifold confusion and contradiction to thy self wherein thou art intangled pag. 17. thou says this Doctrine declariâ—g the Light and Power ã€ˆâ—Šã€‰ Spirit within to be Christ the only Mediator and Saviour asserts another Christ another Saviour then him Jâ—sus Christ of Nazareth whâ— ã€ˆâ—Šã€‰ conceived of the Holy Ghost and born of ã€ˆâ—Šã€‰ Maâ—y and yet pag. 5. thoâ— pleâ—ds for Christ within and blames them who neglect in themsâ—lvâ—s and oppose in othâ—rs the mistery of Christ wiâ—hin yea page 7 ã€ˆâ€¦ã€‰ for Christ formed within men saying to them that without dyiâ—g to the old Nature of sin and rising iâ— the new ã€ˆâ—Šã€‰ of rightâ—oâ—sâ—â—sâ— ã€ˆâ—Šã€‰ so Christ formed within you you cannot inâ—â—rit the Kingdoâ— who of the weakâ—st discâ—rning cannot see thy self contraâ—â—ction here â—ea and thy enmity to the mistâ—ry of Christ within though at times forgeâ—â—ing and contradicting thy â—elf thou seems to be for â—t but if thou were indeed for this mistery Christ within as he is the seed the ã€ˆâ—Šã€‰ the Power and the Life thoâ— would not say that such Doctrine asserâ—â— another Christ then him Jesus Christ of Nazareth for Jesus Christ is still one and the same the Saviour and Mediator and Râ—deemer is still one and not divided there â—re not two Christs

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