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	worship_n	worship_v	5,600	5	9.7787	5	true

Text snippets containing the quad

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

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

state of a Gospel Church to be instituted the Apostles and Disciples were to waite for the Baptisme of the Spirit before they should sit downe in Church-fellowship or performe any Gospel Ordinances Act. 1.4 Act. 2.47 yet their abiding or waiting then was not many dayes hence But the Church being since fallen away and lying under the Apostacy having lost that Gospel glory and manifestation of the spirit in manifold gifts not appearing The saints are called upon to abide for God many dayes to wait with patience for the second coming of Christ and appearance of the Great God that was the Lord their God and David their King ver 5. For the children of Israel shall abide many dayes 400 yeers saith Junius without a King and without a Prince and without a sacrifice c. that is all the days that men finde themselves in the Apostacie they must abide for God without any Ordinance or sacrifice without any Church-Officer or King Yea but the discoveries of God in the Saints in the later dayes that 's the anoynting shall take off the yoke from off their neck and the burden from off their shoulders that Saints shall be no more embondaged to fleshly forms nor burdened with carnal Ordinances nor yoked to Church-fellowship any more What some Saints scoff at others and others say of themselves that they are above Ordinances I cannot judge nor condemn but for my part I do not profess my self above Ordinances but far below them in mine own feeling though I may be above in the favour and knowledg of God yet as far as I know I am below any Gospel Ordinance having not that manifestation of the spirit that was alwaies with them in the Churches nor that presence and power of the spirit appearing in me as was in them to carry me up from living in Ordinances to live in God alone nor yet that testimony of the spirit to tell me that in the use of Ordinances as they are I may be preserved pure from that uncleanness which sticks upon them through the Apostacy for if every thing in the Church is counted unclean by God which is not wholly according to his word the Independant purest Churches are not clean not being conformed to the first Churches of Christ in any Gospel-Ordinance nor Order but meer forms and confusion in all therefore it is that I am thus a non-conformist still and separate my self from the Churches and their Ordinances as unclean Common prayers and the prayers of Churchs are both alike to me the Prelates weekly Friday-Fasts and the Presbyters monthly Wednesday-Fasts yea the Independant Feastings and daies of thanksgiving are but as the holy daies of Bishops so is their Order Ordination and every Ordinance or work of their hands saith the Prophet it is unclean as we shall shew anon from Haggai 2.14 Truly 't was this that called upon me Depart depart touch no unclean thing For that life and peace which once I found in Ordinances is departed from me and my self dead unto them as I believe many others are though some Saints have still satisfaction and sweetness in them and God seems to accept their prayers yet this is no more then was before when in our ignorance we used common Prayers and mixt Communions c. How sweet and satisfactory was God then unto us though the use of those carnal Ordinances was as unclean as the high places were of old to the people of God God appeared to Solomon in Gibeon though that great high place was never appointed by God for his people to worship in but was contrary to his revealed will yet he appeared to Solomon as well in Gibeon as in the house of the Lord 1 King 9 2. Thus the Lord God and Father of mercies who is free in his grace abundant in goodness and truth being not bound up to means might appear for a time even comfortably to his people even in Gibeon in corruptest forms and fellowship not that he aprroves them but that in his good pleasure he may manifest his everlasting love the more to his people whose life is in their bloud as well as when they are washed and who look as beautifull before God when they are black as when white and ruddy yea the love of God is the same to the Saints however they are 't is not their best performances that please him but he is pleased and rests in his love yea that love may appear more to his people in lowest performances then in highest attainments And surely though God may bear awhile with this singing of Psalmes yet the time is come that he will say T●ke away from me the noise of thy songs Mark it 't is but a noise that their singing makes and 't is the noise of Babel confusion of tongue in all their Psalms but God who hath silenced that Prelatick Pricksong and is now silencing Presbyterian plain-song will also cause the songs of Independant Churches to cease now indeed they have a jolly time of it here Fasts are turned into Feasts their tears into triumphs 't will be quite contrary when their songs shall be turned to lamentation their mirth to mourning their fulness to famin and their forms to fire to be consumed by the Spirit Now these are Babylons last Plagues Death Mourning Famin and Fire which all the people of God abiding in Babylon shall partake of and as death is the spirits absence from all their fellowships So the spirits presence at the second appearing of Christ shall torment their flesh and burn up all their forms as with fire but mourning and famin comes before First mourning when the joy of the holy Spirit unspeakable and full of glory shall not be heard in their habitations but a fleshly carnal joy built upon creaturely and worldly contents and complyances with worldly powers all which falling the Kings and Merchants of the earth shall cry alas alas that is the principal men and Ministers of Churches shall cry and mourn because Babylon the great City is fallen Again Famin shall follow their Feastings and daies of thanksgiving for these are the Whores delicacies Daies of Fasting was a courser fare fit for their times of persecution but now the Churches having rest and rejoycing together the Lord comes and disquiets the inhabitants of Babylon turning their joy into mourning their fatness into famin For this all the Prophets point at even an extream Famin to come upon all the Churches That 's the extremity of Famin when there is such a want of food that men will eat the flesh one of another Both these shall come to pass upon the Churches First they shall be in want of food that is the means of grace as thep call it shall not be any more their meat not give them any sustenance at all indeed they may as the Prophet saith feed on the wind and follow the Eastwind that is the most hurtfull wind for cotn they may as men in a dream think they

his sake as if Christ procured the love of the Father to them or merited life and salvation for them or as if God would not hear them but for his worthinesse sake words not spoken of in Scripture neither hath his Intercession any such carnal sense For as the Son is none else save the Manifestation of the Father so the Son can do nothing of himself Joh. 4.9.10 but manifest the Fathers love to us and our life in God with him He being but the way to the Father God even the Father being the end and ultimate object of all our Christian knowledge confidence faith yea all that divine worship and honour given to the Son is to the glory of God the Father Phil. 2.10 11. 1 Pet. 1.21 John 1.14 John 17.21 22 23. it tends and ends in God though by Christ and through Christ that is thus We beholding in him the glory of the Father full of grace and truth I say we seeing Christ one with the Father and his flesh full of God God even the Father being perfect in union with him and he the beloved of God living in the Father alone We see by this the same true in our selves for he is the truth and life as well as the way and learning the truth as it is in Jesus Ephes 4.21 the life of God is thus revealed in us also God revealing his Son in us first so we pray in Christs name we pray as the Son to the Father as those who are perfectly one with God the onely beloved and living in the Father alone This is indeed to be with Christ Joh. 17.24 this to behold his glory nor carnally in heaven but here in us in the spirit Indeed the people of God who lived under the Law not knowing the Mystery of God and of Christ nor their union with the Father did worship God as at a distance for the Holy of Holiest they came not neer standing aloof off from that glorious Majesty whose name was great and fearfull therefore they did not yet draw nigh to the throne of grace Hebr. 4.14 16. nor had that accesse with boldnesse as to the Father but begg'd in all their prayers for his name sake for his own sake sometimes for the Lords sake Dan. 9.17.19 but in the Gospel state no saint did ever pray so nor did any Christian prayer end as ours For Christ Jesus sake neither is this speech once named in the new Testament We please our selves much with the often name of Christ though in truth we pray not in his name at all The Apostles had not the name of Christ sometimes in all their prayers Act. 1.24 yet prayed alwayes in his name in him and through him they went to God as having the same fellowship with the Father as the Son and seeing themselves as full in the love of the Father as he Therefore he saith In that day ye shall ask me nothing John 16.23 and yet at that day ye shall ask in my name ver 29. In that day in the day of the spirit when the Son should appear in the Father onely and in them John 14.20 they should not ask of the Son nor pray to Christ any more as they did indeed before but they shall ask the Father in his name onely not as men carnally conceive of Christ praying to the Father for us and so they pray to God for Christs sake nay saith Christ I say not to you that I will pray the Father for you for the Father himself loveth you Job 16.26 because ye have loved me and have beleeved ihat I came out from God that is Think not that my Father will not hear you but for my sake for the Father himself loveth you freely as he loveth me and so ye love me not for my own sake but as I am the manifestation of the Father as I came forth from God How falsly then is that Scripture as other Scriptures of this kinde translated Ephes 4.32 Forgive one another as God for Christs sake hath forgiven you Whereas 't is no other in the Original then thus as God in Christ hath forgiven you For as God was in Christ reconciling the world to himself so God in Christ is All and Christ is all in all in us and we being in him do ask in his name Thirdly the Churches cannot pray in the spirit Eph. 6.18 not having that spirit sutable to a Gospel state as we shewed before at best all their prayers are legall as the prayers of Saints under the Law for though they repeat never so oft the name of Christ they do but take the name of God in vain not knowing God in Christ nor Christ in them nor the spirit of Christ the spirit of the Son which Gospel saints indeed had else they had been none of his Rom. 8.9 But I beleeve many now are the Lords that have but a legal spirit but the spirit of bondage the spirit of a servant not the spirit of a son Gal. 4.1 3. 6. compared much lesse the spirit of the Son Saints now deceive themselves in thinking they have the spirit of adoption the witnesse of the spirit the seal of the spirit the earnest of the spirit Alas how little assurance had saints a while ago what long discourses were learned religious men fain to make and find out what witnesse the witnesse of the Spirit was yea best men were scarce sure of their Salvation at last or must have signs to know the people of God questioning they might be hypocrites whereas no Saint under the Law even in time of desertion did ever doubt of his salvation Psal 22.1 Psal 88.1.15 Iob 13.16 Nor Secondly did they question whether they were the people of God or no Nor Thirdly That they were Hypocrites yet this was usuall with our Gospel-saints not long since and it may be were the better Christians then being sensible of their bondage but now Saints like those Jewes who counting themselves free see their liberty freedom by being in a Church-state Ioh. 8.33 as children of Abraham and people of God therefore for some conformity to the Law or to the Letter of Gospel commands but I beleeve few have that full assurance to the end Heb. 36.14 Col. 1.23 Eph. 1.19.20 few rooted and established in the Gospell none know the exceeding greatnesse of his mighty power which is indeed the Spirit the Spirit of the Sonne the Gospel spirit the Spirit of Liberty Alas How can Christians boast of this that are in Babylon in Bondage under the Spirit of Antichrist Antichrist being in that power in the best Saints who are in a farre differing dispensation from the Gospell state Rom. 12.12 1 Thes 5.16 1 Thes 3.10 But to pray in the spirit was to pray continually to pray without ceasing not twice or thrice a day as wt do but praying night and day which was not on their knees or at a

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