Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	work_v	worldly_a	135	3	8.1535	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84069	The great earthquake, Revel. 16. 18. or, Fall of all the churches. Discovering the apostasie of purest churches, not yet sensible of their spiritual whoredoms, EZek. 43.9, 10. Or, The great whore made bare and naked before she be judged, and her flesh burnt with fire, Rev. 27. 16. Proving, that none indeed deny the ordinances of Christ, but present churches not being in a Gospel-order. By William Erbery.	Erbery, William, 1604-1654.; J. W.	1654 (1654)	Wing E3227; Thomason E806_7; ESTC R207174	48,514	64

himself in John John was all in the spirit his flesh fell down as dead ver 17. as Isaiah and Daniel were both undone when they saw the Lord in glory appearing in them Isa 6. Dan. 10. But how comes the Lords day to be the first day of the week or the fourth Commandment speaking of the seventh day prove the sanctifying of the first day Who can prove the change of the day by Christ or that the Apostolick Churches kept holy the first day as God sanctified the seventh especially seeing the next succeeding Ages even the primitive Churches of the first 300 yeers kept the seventh day as the Sabbath yea celebrated the Lords day and Sabbath together for a long time for the Apostacie presently succeeded the Apostles departure Ignatius being but about 100 yeers after Christ sheweth the same After the Sabbath day saith he let every one that loveth Christ celebrate the Lords day the Queen of dayes for the Sabbath day was King or chief as one expounds Ignat. Epist ad Magnes The celebrating of the Lords day alone was first instituted by Constantine the Great Hosp cap. 9. pag. 27. anno 300. Afterward it was established by the Laodicean Councel an 364. commanding Christians not to Judaise in keeping the Sabbath but to work on that day and keep holy the Lords day Hosp Orig. Fest cap 9. pa. 27. In all this 't is observed that the Eastern Churches which were the most part of Christendom did celebrate the Sabbath as I said and the Lords day together Socrates cap. 8. lib. 6. and cap. 21. lib. 6. Mr. Brierwood on the Sabbath against Mr. Bifield pag. 77. Perk. 1 vol. on the fourth Commandment But the Romish or Western Churches would not have their Church-Assemblies on the Sabbath as in all other Churches of the world so the Centuries report Cent. 4. c. 6. p. 477. I am the more large in this that Independent Churches may see their Judaisme in their strict observance of an outward Sabbath their simplicity in sanctifying the first day of the week as the Lords day Their ignorance or connivance not cleering those things which are so certain Their conformity with Popish Churches Their carnal complying with the Protestant State Religion Their Laodicean condition thinking they are rich and have need of nothing that they need no Order nor Ordinance nor Officer whereas they are so poor blind and naked that they have no Gospel-Ordinances nor a Day at all but walking in the dark deceive themselves and others The observation of the Lords Day therefore depends much on Popish Churches and the command of Christian Princes to which the Independent Churches are as conformable as ever Prelates were What I conceive of the Sabbath I shall in a few words declare 1. That the fourth Commandment is mystical as wel as moral for there is a mystery in the four first commandments even the mystery of God is there manifest In the first Commandment God the One onely true God even the Father is acknowledged In the second Ephes 4.6 Col. 1.15 Heh 1.3 the same God and Father is known in the Son the expresse or graven image of his substance and no other graven image is to be made of God but the Man Christ In the third God even the Father so known in the Son cannot be acknowledged Ephes 2.18 nor worshiped in spirit and truth but by the Spirit without this whatever men think of God and Christ they take his name in vain The fourth Commandment holds forth mans spiritual rest in God alone so known in the Son by the Spirit And this indeed is the morality of the fourth Commandment the Ceremoniall part thereof being the sanctifying of the seventh day which was so commanded to the Jewish Church not as a law natural to all Nations as other commandments are written in every mans heart but as a positive law to that particular people now not a Sabbath or a seventh day but the Sabbath and the seventh day from the creation is that which the command speaks contrary to all our Protestant Interpreters who teach that the Christian Sabbath or Lords day is grounded on the fourth Commandment Now this Sabbath or the seventh day was meerly ceremonial as 't is called a signe between God and his people the Jewes that I the Lord sanctifie you and that you are a people sanctified and set apart onely for God Therefore that God is all in all to us and in us and that we are to rest in God onely and alone in the true mystery and morality of the Sabbath Prophets and Apostles witnesse The Prophet Isaiah speaking of the Sabbath saith thus Isa 58. If thou turn away thy foot from the Sabbath doing thy pleasure on my holy day and shalt c all the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord c. Observe that the Sabbath indeed is nothing else but the Lord God rested on and rejoyced in by us when we turn away our foot from the Sabbath and turn to God onely else he had said rather If thou turn thy foot to the Sabbath from doing thy pleasure on my holy d●y but this last is not so read as we do from doing c. as if we were forbidden to do our pleasure on his holy day on the Sabbath Nay we are there commanded to do our pleasure as the words read For the Sabbath should be our delight the holy of the Lord honourable and we shall honour him For he himself is the Sabbath that is so honorable the holy day of the Lord is the Holy One the Lord himself only whom alone we are to honour in all our wayes workes and words for if God be all in all in us t is not our words that are spoken nor our workes that are done but as Christ saith The words that I speake I speak not of my self but the Father that dwelleth in me he does all the workes yea verily the sonne can do nothing of himself John 14.10 John 8.28 but as my Father hath taught me I speak these things this indeed is the sanctifying the Sabbath not to abstain from worldly thoughts and words and from working on the seventh day of the week but to sanctifie the Lord alone when he onely is our All when we are nothing but he is our Being and our being in Him when we do nothing but the Father dwelling in us doth all our works When we thus find not our own wayes nor speak our own words nor speak words as 't is in the Hebrew Man neither speaks nor does any thing indeed but God does all and is all in us This the Apostle holds forth to be the Rest or sabbath-keeping of the people of God Hebr. 4.9 not as if this were ●o rest to be entred into in this life ver 1. for we which

privater assemblings according to the rule of St. James Chap. 5. v. 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes yea the prayer dictated by Christ to his disciples Mat. 6. Luke 11 2 3 4. seems to be of the same import there being some Petitions especially that v. 3. Give us day by day our daily bread squared to the particular condition of the Disciples themselves for they being to be sent out into the world without money or scrip c. and without ordinary accommodation for the relief of the natural man had need have their daily recourse to and dependance upon him for a supply of those things when as they who have tasted of the goodnesse of God in a plentifull provision of outward enjoyments have greater reason to rejoyce in and magnifie that goodness then to goe forth in desires after that which they already enjoy where by the way it may be queried whethere that prayer were intended for the body of the Saints or the Disciples only and for other Saints no otherwise then as their case suited with that of his Disciples Yet even near the Apostolick times the memory of the Jewish observations being fresh some of the Christian Doctors did lalour to reduce the Saints to the same yoke of bondage as to the strictness of time place and season which the Jews were under An instance of this we have in Clemens living in the very age of the Apostles Clem. 1.52 and who is said to have wrote Epistles to the Corinthians as Paul did in one of which he laies it as a duty upon Christians to perform their services and observations statutis Temporibus horis at set times and seasons and saies that God hath commanded it by his supreme will but where that command is to be found he determins not neither is it any where to be found in the New Testament but rather the contrary but from the practice of the Jews in the Old and so a late learned Critick expounds those words of Clemens that the force of the command lies in the Analogy between the old Testament and the new and not in any particular Text or Scripture under the Gospel As for Prayer he was led into the secret places of the Almighty to see that it was not to be limited as the Jews did to morning and evening tides that it was the least part of it to be vocal That all divine performances are to be managed within that it was proper only for Saints and not mixt multitudes upon which account he was not observed to be frequent in the external demonstration of this or other duties yet he prayed alwaies and in every thing gave thanks yea being afflicted with all the sufferings of all the Saints he managed within himself such groans as could not be uttered Rom. 8. How many now adaies do place all their duties in being seen and heard of men How many outward services do they perform one day after another which perish with the using How are we ever learning and never able to come to the knowledge of the truth If such men think they stand let them take heed lest they fall Yet our Author wanted not a clearer demonstration of the truth and power of his Religion then any seemingly religious and external rite could afford viz The works of righteousness and mercy amongst men which justified his faith and shewed his religion to be pure and undefiled Jam. 1. 3. He is a Blasphemer that speaks evil of dignities and of those things which he knows not Jude 8.10 If so let them take heed to themselves who are cloudes without water wandring stars c. That place seems to be understood of those that took upon them to be guides and teachers to others for a cloude guided Moses and a star the wise men who pretending to be divinely sent and commissioned yet speak evil of those dominions and dignities those higher discoveries which they cannot comprehend As for our Author his thoughts of God were raised together with his discoveries of him he owned truth in the power of it 't was only the traditional customs which many place their Religon in which our Author did decry upon which account Christ himself bore the brand of a Blasphemer before him 4. The Scriptures were owned by him as given by inspiraration yet the bare letter not rested in but the truth and power being the treasure hid in the field sought after Yea 't were well if men were single in their adhesion to the Scripture not respecting so much any formal or worldly interest as the equity of those rules and directions therein contained the Majesty of which is such that they have been admired even by Heathens an instance we have in our English Chronicle K. John sent Ambassadors to the King of Marocco in Africa proferring him to renounce Christianity and to receive the Mahumetan religion from him The King made answer that he had been lately reading St. Pauls Epistles where he found so many excellent things that if he himself had been without a Religion he would have chosen his and so dismissed the Ambassadors Math. Par. Yet 't is an usual artifice of Satan in all ages to set up the letter of a thing against the truth and power of it yea no opposition so fierce as that which is managed by the man of Form against the true spiritual worshipper 'T is not enough for men to urge the letter of the Scripture for such or such a practice lest they can shew the same spirit animating and enlivening their practice which was in the primitive times otherwise the practice is not the same but another from it because acted in another spirit the spirit being that which gives its true being and denomination to each part of spiritual worship and when the outward practice was abstracted from its primitive and original spirit and graffed on mens own spirits then came in the Antichrist and the deceivablenss of unrighteousness And though the letter of the word in some sense is a Skreen to secure Antichrist yet the spirit of the Lord in his more discerning servants will find him out 5. As is the Scripture such are the Ministers of it i such as act in the truth and power or in the form and notion only when Christ appeared he set himself in directest opposition against the Pharisee i. the Minister of the Law and was in that sense an Antiministrist as having a more excellent Ministry to hold forth to the world the first Ministry of the Apostles Prophets Evangelists Pastors was not denyed by our Author but how it could be continued during the Apostasit or how and when renewed are questions and cases not so clearly stated but that they may well admit of doubts and scruples especially since the gifts which accompanied the first Ministry are ceased and our Author was of this mind better no Ministry then a pretended one 6. After Ministry follow

so the Saints under the Law had the spirit yea our Gospel Churches at this day come far short of the Legall Church 1 King 13.4 2 Kings 1. 2 King 2. c. for there were some gifts of the Spirit manifest as of prophecying and gifts of healing of signes and miracles but the Baptism of the Spirit was that manifestation or pouring forth of all the gifts of the Spirit not on every believer but on every Church of Christ that the Church came short in no gift 1 Cor. 1.7 This was the true constitution of a Gospel-Church the Baptism of the Spirit the manifestation of the Spirit in manifold gifts without which no Church can be in the order of the Gospel 1 Cor. 12.6 7 28. 〈◊〉 6.2 For as the doctrine of Baptisms not of water only but of the Spirit especially concerned the Church in her members so the next doctrine The laying on of Hands did concern the Ministery who received a gift by the laying on of Hands Independent Ministers make a meer ceremony of this never looking for any gift thereby as Papists and Prelates did but the Presbyterian Ministers of Scotland are a little wiser then ours for there being no Gift they lay aside the laying on of Hands altogether in ordaining their Elders Secondly The Breaking of Bread or Communion that was in the primitive Churches was not as 't is in the present Churches by taking a piece of Bread or tasting a sip of wine from the Ministers hands a meer popish superstition to put such pomp and reverence on sacramentall Bread and Wine but breaking of Bread was a full Meal for the word is so and The supper of the Lord shews the same to be a ful Meal or Feast of Love Jude 12. Acts 1.46 for both is one though old childish Fathers make a difference between the Feast of Love and Supper of the Lord so often used even daily that is every First day the Church meeting to break Bread Feast in Love to Feast on the Lord together on the Lord in them the Bread broken being the Communion of his Body 1 Cor. 12.22 Ephes 5.30 for the Church indeed was that body of the Lord the Church was Christ This the Church knows not nor confesses how fully the Godhead is embodyed in their flesh how perfectly one with the Father as Christ They are afraid of this therefore as if there were but a part of God and part of Christ in them they take a piece of Bread thus they discern not the Lords Body yea they doe not shew forth the Lords death that is dying to all things but to God as Christs purest flesh was crucified to the Father but this communion and mystery of Christ Hebr. 9.14 and of his death is not known nor taught by the Churches alass these are heavenly things too high for them who live in dead Forms nay they scarce know the earthly thing the Form of Breaking bread this being as I said a full Meal for they did break Bread from house to house Acts 2.46 eating their meat with singleness of heart praising God yea they drank also to the full for some drank too much or were drunk 1 Cor. 11.21 which could not be with a sip of wine the abuse that was in the Lords supper shews the use to be not to eat and drink to themselves for so they had Houses to eat in ver 22. but to tarry one for another till all being come together sate down in that spirituall Feast feasting on the Lords crucified body which the breaking of bread being a full Meal did signifie as we shall shew more fully hereafter Thirdly the next Ordinance was Church-prayers these being as peculiar and proper to the Church and for the Church alone as Breaking of Bread Acts 2.42 They continued together in the Apostles doctrine in fellowship breaking of Bread and Prayers The Churches of Christ could no more pray with the world then break Bread or have church-fellowship with the world Therefore neither Christ nor his Apostles did ever pray with preaching Christ prayed only in private or with his Disciples apart Luke 11.1 And the Apostles preaching to the world never prayed with the world for after Peter and John had been in the Temple at the houre of Prayer preaching to them in publique they returned to their own company in private to pray Acts 3.1 Acts 4.23 The Jews indeed had certain houres of prayer of publique prayer the Church being Nationall so there was a certain place appointed for preaching in the Synagogue or Temple just like our Churches now who are the Jewes indeed to be converted they have none but common prayers still houres of Preaching and houres of praying yea such Forms of Prayer praying before Sermon and after Sermon a meer popish custome with the Lords prayer after the first and a Priestly benediction after the second Prayer For Blessing the people last of all is both Popish and Priestly it being a legal Ordinance ending in Christ the great High-Priest Numb 6.23 Luke 24.50 who ceased this ceremony when he blest his Disciples and afterward came in Spirit to bless his people Acts 3.26 But the mysterie of Iniquity and Man of Sinn is not manifest in any thing more then in those Forms of prayer publique and private We know the whole power of popish Religion is in their much praying so Protestants could not be taken from it till their common Prayer was taken from them by force I cannot commend this Reformation for what are Men the better to be beaten from one Form of Prayer to another which is as bad if not worse then that before because seemingly more spirituall yet having not the power The Churches prayers how powerfull were they not full of words and fine expressions but there was a mighty power and appearance of God in their publique prayers see Acts 4.31 Acts 12.5 12. 1 Cor. 14.25 James 5.24 15. Besides that long praying which Ministers glory in is both legall and heathenish 2 Chron. 6. Nehem. 9. Dan. 9. Mat. 6 7. The Lords prayer the prayers of Christ and the Apostles prayers were very short succinct plain and to the purpose without such preambles abundance and vanity of words and vain-glorious enlargements Act. 1.24 25. Act. 4.24 The cause why the Churches err in all these after Ordinances is because they continue not in the First which is the chiefest Ordinance continuing in the Apostles Doctrine and holding forth the form of sound words Act. 2.42 2 Tim. 1.13 And this we shall prove another time that the Doctrine of the Apostate Church is not the Doctrine of the Apostles but the Doctrine of Devils and yet these Devils being not evill spirits but good Men great in Gifts are those Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those heathenish Heroes of old were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.1 so our knowing men our Christian Heroes Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes

is Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 6.70 Mat. 16.23 holy Fathers moderne Divines and Ministers are those Devils as the Worships which great and good Men have set up in the Churches are called the worship of Devils Revel 9.10 Let not this seem strange for not only Ju das was called a Devil but Peter was Satan indeed when he savoured the things of Men more then of God therefore let not our Ministers be moved if hereafter they hear their services called Sorceries as 't is there Rev 9 21 and themselves the Sorcerers of Egypt deceiving the Nation in nothing more then in their Forms of prayer For their preaching begins to appear more powerless flat dead having no discovery of God above the Common Form of Knowledge yea they know less and their preaching is more legal then once it was by the judgment of their wisest Hearers Yea as there are not the prayers of the Church this day as it was neither in power not Form so there is scarce a Christian prayer in private among them though they are full and flow with words at duty-times yet God and their own Conscience can tell how little they pray in their Closets how loose their petitions are in private how seldom they retire into their own spirits yea scarce ever doe they thus seek the Lord as the Prophet speaks that is Jer. 10.21 they seek not any nearer sight of the Lord nor any new discovery of God in them Alass New-lights are laugh'd at by these men though God indeed be the Father of Lights there being more Lights then one begotten and brought forth daily by our God and Father who will shine in us more and more to perfect day till we have a full discovery of himself as he is James 1.17 that is have the Fathers name on our Fore-heads Rev. 14.1 And as the Churches erre in their Formes of publique prayer so they fail in their Forms of private Prayers c. For they pray not to the Father nor secondly in the name of Christ nor thirdly can they pray in the Spirit First They do not pray to the Father but to the first Person in Trinity whom Christ never knew nor acknowledged for had there been a second Person or subsistence in the Godhead coessentiall and coequall with the Father surely Christ should and would have worshipped him but Christ never payed to any Person but to the Father and no Christian ever prayed to the Spirit till the spirit of Antichrist Veni Spiritus Sancte came into the world Not that I deny the holy Trinity according to Scriptures Col. 2.2 8 compared But disclaiming all the Traditions of our Fore-fathers and teachings of men I beleeve that God is Father Son and Spirit and that the Son of God Mat. 28.19 Rom 9.5 1 Cor. 8.6 Ephes 4.6 Isa 96. 1 Tim. 3.16 Luk. 24.49 Act. 1 4 1 Cor. 12.6 7. the Man Christ Jesus is God blessed for ever yet both in a Mystery which no man can manifest or reveal but the spirit Matth. 11.25 Ephes 1.17 The Father being none else but the one onely true God of himself and in himself inhabiting eternity The Son being the same God and Father manifest in Flesh and dwelling among men That one mighty God and Father powerfully going forth and exerting himself or appearing in manifold gifts and operations in flesh is the holy Spirit Which things are not to be carnally understood according to the letter as if God sent his Son 1 Cor. 2.13 John 14 9. Heb. 9.14 1 Cor. 15.45 and the Son sent the Spirit but comparing spirituall things with spirituall we shall perceive that the Son is the Father and the eternall Spirit is both Father and Son so the Father is said to send the Son where he himself appears in flesh from the beginning in the fulnesse of time or this day Heb. 13.8 for Christ is the same to day yesterday and for ever And Christ speaking in the dayes of his flesh that he would send the Spirit is nothing else but that he who dwelt with them should be in them that is when God even the Father who dwelt in his flesh should be manifest in theirs Joh. 14.17 18 19 20. Thus also I confesse that Jesus is the Son of God 1 Joh. 4.15 Joh. 14.7 10 20 verses Phil. 2.6 and that the Man Christ is God blessed for ever God even the Father dwelling in him and doing all in him being all in all in him His flesh being the form of God an image in whom the Godhead appeared to men The Son of God being nothing in himself Joh. 5.19 30. John 8 28. Gal. 4.19 but the Manifestation of the Father and could do nothing of himself but as the Father dwlling in him did all his works and words Again I conceive the Man Jesus Christ the Man-God being in us to be all in all to us Ephes 3.19 John 17.23 God dwelling in us as in him our flesh annointed and filled with the Godhead as his and we perfect in one with the Father as he This is the true Faith and Confession of the Son of God if once revealed in us Gal. 1.16 and 2.20 else how could the Son thus confess'd bring us to God God dwelling in us and we in him thereby 1 John 4.2 3 15. compared I shall not now declare at large how the present Churches deny all the Doctrine of God and of Christ c. which if God will we shall do in his due time onely we are now discovering all their forms of Worship to be false though some may worship the Father in spirit and truth yet in form of words they worship not nor pray to the Father at all Secondly They do not pray in the name of Christ but as saints of the Old Testament knew God in Covenant with them not God in Christ one with them that 's the Father So the Churches apprehend God at a distance standing a far off below in the Temple Heb. 10.19 not able to enter into the Holy of holiest into the Godhead himself but call upon his Name as great and terrible Deut. 28.58 Gal. 4.6 glorious and fearfull for so the Law presented God to Men they have not the spirit of the Son to cry Abba Father the Son being not revealed in them how can the spirit of the Son be sent forth at all I beleeve the Son is in them and the Spirit is there though hid in their flesh but they conceiving Christ at a distance Christ without them as long ago in flesh on earth and now afar off in heaven from them not nigh them and in them They do not pray in his Name Rom. 10.8 Joh. 16.23 They go not as the Son to the Father with that neernesse and confidence as Christ did to God but as strangers and forraigners or as far off from God being very low in the flesh They beg the Father still for Christ Jesus