Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	spirit_n	worship_v	16,413	5	10.3152	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51319	The two last dialogues treating of the kingdome of God within us and without us, and of his special providence through Christ over his church from the beginning to the end of all things : whereunto is annexed a brief discourse of the true grounds of the certainty of faith in points of religion, together with some few plain songs of divine hymns on the chief holy-days of the year.	More, Henry, 1614-1687.	1668 (1668)	Wing M2680; ESTC R38873	188,715	558

future state of the Church out of the Apocalypse Philopolis What you can recall to minde I pray you propound Philop. More comes to my minde then is needfull I will omit therefore those passages which import but the same things you observed out of the old Prophets The Righteousness and Purity of that Holy City there described implied in the exclusion of every thing that defileth and figured out by those precious Stones and pure transparent Gold and in that all tears are said to be wiped from their eyes Apoc. 21.4 it is an intimation of Peace and security from Persecution And all the whole description of it is so full of Glory and Light and Joy that no man can miss of that character But I would ask you Philotheus the meaning of other passages as Why this Holy City is called the new Ierusalem Ver. 2. Why said to come from Heaven Why said to have twelve Gates with the names of the twelve Tribes of Israel thereon Ver. 12. and why the Wall of the City to have twelve Foundations Ver. 14. and in them the names of the twelve Apostles of the Lamb Why the City is said to be measured with a golden Reed Ver. 15. and why found to be twelve thousand Furlongs Ver. 16 17 and the Wall an hundred forty four Cubits What also is the meaning of that saying Ver. 3. Behold the Tabernacle of God is with men and yet that there was seen no Temple there Ver. 22. because the Lord God Almighty and the Lamb are the Temple of it and again What the genuine sense of that sixth verse And he that sate upon the Throne said It is done I am Alpha and Omega the Beginning and the End I will give unto him that is athirst of the fountain of the water of life freely And lastly of the last verse And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a Lie but they that are written in the Lamb's Book of Life Philoth. You have congested a number of things together Philopolis but however I shall return answer to them as orderly and as briefly as I can I conceive therefore to begin with the first that the City which Iohn saw is called the new Ierusalem in counterdistinction to that old Ierusalem where our Lord was crucified Apoc. 11.8 whether understood literally or typically as also because its Citizens have put on the new man Eph. 4.24 which is framed according to Righteousness and true Holiness because they are the sons of the new Birth or new Creation of God But it is said to come down from Heaven in such a sense as the Doctrine of Iohn is said to be from Heaven Matt. 21.25 and agreeably to that passage in the Apostle that the Ierusalem that is above is free Gal. 4.26 which is the Mother of us all That actual City of God consisting of Saints and Angels in Heaven this new Ierusalem which S t. Iohn describes being so like to them in Purity and Holiness it is therefore said to descend from Heaven as being a Copy or Transcript of that Heavenly Perfection To all which you may adde that what the Prophets have seen in Heavenly Visions touching this City it being thus at last accomplished upon Earth it is therefore said to be a City descended from Heaven And this is that very City Ezekiel saw Ezek. 48.31 of which he says And the Gates of the City shall be after the names of the Tribes of Israel three gates Northward one gate of Reuben one gate of Iudah one gate of Levi and so of the rest three gates of a side in all twelve gates as it is said in S t. Iohn's Vision that the City had twelve Gates and the names of the twelve Tribes of the Children of Israel written thereon This among other things intimates that Ezekiel's City and this of the Apocalypse is all one City And in that the Apostles Names are said to be writ on the twelve Foundations of the Wall that shews jointly considered with the other that Ezekiel's Prophecy must have its completion in the Iews Conversion to Christianity viz. when Iew and Gentile are gathered together under one Head Christ Iesus and become of one Faith and one Church which is this Holy City But the Apostles Names are said to be in the Foundations of the Wall because their Doctrine is the Foundation of the Church into which the Iews are to be graffed and through that Mercy that is communicated to the Christians may also finde mercy at that day This comparing the Church to a Building is very usual in Scripture S t. Peter tells the Believers 1 Pet. 2.5 that they as living stones are built up a spiritual House And S t. Paul to the Ephesians Now therefore you are no more strangers and foreiners Eph. 2.19 c. but fellow-Citizens with the Saints and of the houshold of God and are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner stone In whom all the building fitly framed together groweth into an holy Temple in the Lord In whom you are also builded together for an habitation of God through the Spirit And in this is that expression fulfilled Behold the Tabernacle of God is with men And the name of Ezekiel's City is also Iehovah shammah Ezek. 48.35 The Lord is there And yet there is no material Tabernacle nor Temple where he might be conceived to rest him and toward which the people should worship But the Lord God Almighty and the Lamb are the Temple thereof that is to say In this new Ierusalem there will be no visible Fabrick toward which men will affect to worship but with bended knees and pure hearts and hands and eyes lift up to Heaven where Christ sits at the right hand of God shall men worship the Father in spirit and in truth Joh. 4.23 Philop. And yet God says to Ezekiel before that accurate description of the Temple and City and all the Iudaicall Ordinances Ezek. 43.10 Thou son of man shew the House to the house of Israel that they may be ashamed of their iniquities and let them measure the Pattern This seems to be quite contrary to this new Ierusalem described by S t. Iohn Philoth. The summarie sense of that accurate description of the Iudaicall Oeconomie in Ezekiel is onely this interpreted plainly by S t. Iohn That when all the glory and exactness of the Iudaicall Dispensation is set off to the utmost the measuring of the Pattern the matching and fulfilling of it is that state of Christianity which will appear after the effusion of the seven Vials when Iew and Gentile become one Church one holy Temple and City of God Which spiritual meaning betrays it self even in Ezekiel's own description of things For what other sense then a Mysticall one can be made of the holy

Judgements shall not be blinded by beholding the frequent and accustomary practice of authentick wickedness Philop. And what I pray you is meant by the Raiment of Camel's hair and leathern girdle about John the Baptist's loyns Matt. 3.4 And the very body of Elias is so described 2 King 1.8 that he was an hairy man Philoth. That 's very obvious O Philopolis to spell out It signifies how rough and unpolish'd how rude and sylvatick the spirit of Elias will appear to the World because it will so freely and impartially reprehend the World To declare truth in all plainness and simplicity of heart though otherwise with all civility imaginable assure your self Philopolis will appear to the World a great piece of roughness rudeness and uncourtliness So tender and so rotten is the heart of the wicked But there are also in the Story other Characters of the Spirit of Elias that are less symbolicall As an holy boldness and undauntedness of courage to witness to the Truth though to the utmost perill of one's person Which was conspicuous both in the Baptist and in Elias The instructing every one in their Duty as Iohn did the People Luk. 3.10 the Publicans and the Souldiers The raising men out of a false Security from external or carnal respects as he did the Sadducees and Pharisees Matt. 3.8 9. Bring forth fruits meet for Repentance And say not within your selves We have Abraham to our Father or that we are the Successours of Peter and the rest of the Apostles For God is able of these Stones you tread upon to raise up Successours unto Peter This also is a notable Character of the Spirit of Elias 1 King 19.10 a vehement Iealousie in the behalf of the purity of God's Worship against all Polytheism and Idolatry Philop. Yes that was very conspicuous indeed in Elias the Thisbite But what is meant by his bringing down fire from Heaven upon the Captains and their Fifties 2 King 1.10 Philoth. That indeed is again symbolicall Philopolis and signifies that the Elias to come will use onely the power of the Spirit from on high to oppose all weapons of any carnal warfare against him Philop. There is but one passage more Philotheus and I think we shall then have Characters enough of the Eliah to come viz. The Thisbite's Contest with the Priests of Baal where he seems to try the Truth of Religion by this Touchstone The God that answers by fire 1 King 18.24 let him be God Philoth. The Elias to come will make the same appeal to the people Ye worship you know not what John 4.22 as our Saviour said of the Samaritans that did not worship God in spirit and in truth The God that answers by fire let him be God Philop. I but what 's the meaning of that Philotheus Philoth. Does God care for the oblation of a Bullock Philopolis The Beast which we are to offer to be consumed in a Burnt-sacrifice are the Beastly Affections in us The God that answers by fire that is to say by his Spirit to the consumption of these let him be God But he that worships not this living God that by the working of his Spirit cleanses us from our Corruptions let him be deemed as the worshipper of an Idol Philop. This is a good useful sense Philotheus Nor have you I think omitted any Character of the Elias to come unless it be that Severeness and Austerity observable in the Baptist and the sharpness and tartness of his Reprehensions Philoth. That was partly glanced at before in the roughness and hairiness of their Persons and Garbs I mean of both the Thisbite and the Baptist. Which Dispensation though it may seem harsh yet it will stand in a seasonable opposition to the Vanity and Levity to the Prophaneness and Frivolousness of the Age it appears in Cuph. I think both Philopolis and Philotheus are so sadly and severely set on it that they have on purpose declined the mentioning of as notorious an Example of Elias his carriage of himself as any occurrs in his whole Story Philop. I pray you Cuphophron what 's that Cuph. The deriding the Priests of Baal so sarcastically Philoth. That was left for Cuphophron to glean up it fits his humour so well Hyl. And I dare say he catched at it with great greediness Philotheus hoping for his other-day's tart jears and satyrical Derisions of the known miscarriages of the civilized World under pretence of playing Advocate-General for the Paynim that he may deserve if computation of time will permit to be deemed no small limb of that great Elias that is spoken of Cuph. Who I Hylobares I would not for all the world be so much as the little finger of so hairy rough and hispid a body Nay I thank my God I am of a more smooth civil and compleasant temper then so Philop. And let him be so XXII The time of Elias his coming if he will Hylobares In the mean time Philotheus since I am pretty well satisfied touching the Characters I beseech you tell me when the time of the coming of Elias is Philoth. Within the first Thunder Philop. That I knew before Philotheus for you told me it would be before the effusion of the last Vial. But under what Vial will it be Philoth. About the fourth or fifth nor may I define more precisely About that time is the appearance of Elias in the Spirit Philop. Is that then the beginning of that Regnum Spiritûs the Cabbalists speak of Philoth. No Philopolis not properly the Beginning of it but rather a Preparation to it according as it is written Mal. 3.1 Behold I send my Messenger and he shall prepare the way before me And then the Lord whom ye seek shall suddenly come to his Temple Philop. What Temple 's that Philotheus Philoth. Ezekiel's Temple in the new Ierusalem I above told you of That is the Temple meant in this second Completion of the Prophecy And you know there are several Periods of their Completion as in Ezekiel's Vision there was a wheel in a wheel Ezek. 1.16 Philop. But it is said of that new Ierusalem Apoc. 21.22 that there is no Temple there Philoth. There is and there is not There is no material Temple but yet there is a Mysticall one For God Almighty and the Lamb is the Temple thereof God Almighty is the Object of our Worship and the Lamb that is stylo Prophetico the Body of Christ his Church for * 1 Cor. 12.12 Gal. 3.16 Christ sometimes signifies so in Scripture in which he rules and dwells by his Spirit is the Temple according to that of the Apostle For the Temple of God is holy 1 Cor. 3.17 which Temple ye are This is the Temple which the Lord Christ is in a more peculiar manner to come into after the Ministry of Elias the Messenger of the Covenant who is to be as a Refiner's fire and as Fuller's soap