Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adversary_n	appear_v	great_a	60	3	2.1554	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38580	Nor truth, nor error, nor day, nor night, but in the evening there shall be light, Zach. 14. 6, 7 being the relation of a publike discourse in Maries Church at Oxford between Mr. Cheynel and Mr. Erbery January 11, 1646.	Erbery, William, 1604-1654.; Cheynell, Francis, 1608-1665.	1647 (1647)	Wing E3234; ESTC R26470	19,304	31

Nor Truth nor Error Nor Day nor Night But in the Evening There shall be Light ZACH. 14. 6 7. BEING The Relation of a PUBLIKE DISCOURSE IN Maries Church at OXFORD BETWEEN Mr. Cheynel and Mr. Erbery January 11. 1646. Printed in the Yeer 1647. TO THE READER WHen the little Book was open in the hand of the Angel the Angel cryed as when a Lion roareth and seven thunders uttered their voices c. That is when there was a powerful appearance of the Mystery of Christ when the Mystery of God which before was sealed Revel. 5. but afterwards to be finished and fully manifested began to be opened and that so powerfully even to the terror of the Christian world and of the Churches also for the seven thunders respect the seven Churches that 's all the Christian Churches under Antichristian Apostacy I say when the little Book began to be open John began to write c. that 's our weakness when any light breaks forth in us any new discovery of Truth be made out to us by the teachings of God in us we begin presently to be Teachers of men to write to publish it in Pulpit and Print or in our private Teachings This was Johns weakness also who was therefore commanded to seal those sayings and write them not till he had eaten the Book and better digested that heavenly secret The Mystery of God and of Christ afterward he was to Preach it and Prophesie to Nations Tongues People and Kings This is another Mystery in the next Chapter where that prophesying begins Those two witnesses who prophesie in sackcloth signifie a few Saints who yet make a full witness witnessing Christ in Spirit and against the spirit of Antichrist These are the two Olive trees as having their teachings immediately from God Zach. 4. 11 12. And these are the two Candlesticks the true Church in Spirit for the seven Candlesticks were faln and removed out of their place through the Apostacy but these two witnesses have the Testimony of Jesus which is the Spirit of prophecy Revel. 19. 10. Which Spirit is that fire going out of their mouth devouring their adversaries and that spirit of Antichrist appearing in several forms the Dragon the first beast second beast Babylon the great whore all is but the various appearances of that one spirit of Antichrist in the Christian Church for there Antichrists seat ever was and is set up this day though in a more glorious form which is but the flesh of the whore whose flesh is now fairer and her forms her array more fine in scarlet c. Revel. 16. 4. Yet these two witnesses in sackcloth who were also in former ages these few poor persecuted Saints still stand up burning her flesh with fire and by their prophesying though in silence plague men by shutting Heaven that the rain or waters from above the Teachings of God fall not on their fellowships and turning their waters into blood their formal worships and teachings of men from below into the blood of a dead man Revel. 16. 3 4. And all this those two witnesses do as oft as they will which needs must be none else but Christ in them God in their flesh coming forth in power and Spirit from them plaguing and tormenting them which dwell on earth i. e. earthly Christians and Churches also For this the two witnesses suffer their sufferings being shadowed forth by that sackcloth and bitterness of the Book in their belly yet all this is but the sufferings of their flesh and filth of it as 't were in the belly but yet they suffer with Christ and Christ suffers in them for they are slain where our Lord was crucified that 's spiritually fleshly Jerusalem Christian carnal Churches where spiritual Saints and Christ in Spirit is still slain and crucified but after three dayes and a half that 's a little longer then Christ in flesh lay buried the spirit of life enters into those dead and unburied witnesses who rise with Christ and Christ riseth in them yea they ascend in glory a greater glory at least in the Letter then Christ ascended for none but Disciples and friends were witnesses of his Resurrection and saw him ascend but the ascension of the Saints their very enemies shall behold The sum of all is this That which this man writes he writes not as a clear Truth to publish to the world not to put off his Earth that heap of Heresie and Blasphemy cast upon him by enemies to bury his name and make it rot nay he is content to lie unburied yet to the loathing of his person that the people who dwell on earth may look on rejoyce and glory over his dead C●●cass lying in the streets of the great City 'T is well if Truth shall rise in them that Read Farewell The Relation of a publike Discourse and Dispute at OXFORD January 11. between Mr. Cheynel and Mr. Erbery who spake thus CHristian friends and fellow Souldiers and worthy Schollars also I am your servant I am called this day to come here in publike from my private walkings not by my desire or seeking but as sought out and drawn forth by a twofold cord a publike charge and a private challenge The charge was publikely given out in a Pulpit of Heresie and Blasphemy against me the challenge was privately sent unto me by word and writing also in a Letter from Master Cheynel that I should give him a meeting in the Schools or some meeting place in the University the place appointed is Maries Church where I now present my self to wait on you all and to answer what shall be objected or to desire a satisfactory Answer to this my Quere I am questioned for That which I have in private I also profess in publike whatever I spake was not spoken as a Minister by outward call though twice I was made one nor as a guifted man knowing Christ though once I was accounted some body by others and by my self also but now I am nothing know nothing and let all men know so of me that I can neither see nor speak as Ministers or gifted men should with any clearness in my self or conviction to others but inquiring onely and seeking the Lord our God and David our King This is that condition the Church shall be brought unto into a Wilderness where no path nor company shall be to walk with but being left alone the Saints shall be all set in a seeking way as the Prophets have foretold That about Babylons destructions and their deliverance from thence Judah and Israel those who were a divided Kingdom in Church-fellowships shall come together in one to seek the Lord their God and the way to Zion that i● not the way to Church as the Churches this day are divided about by a confused preposterous way seeking that first which should be last as if they had found the knowledge of the Lord

have the same divine Nature our Fathers Nature as full in us as he and we being his body and fulness also though the Oil first appear powred forth on the head yet it runing down to his hem all his Members are anointed with him yea though the crown be onely put on the head yet every member is crowned also with it and though there shall be but one King in all the Earth yet all the Saints shall raign on earth also How could this be that so many shall raign at once and yet but one King if the Saints and the Son were not one perfect man And that the fulness of the Godhead is in both in the same measure Christ himself witnesseth in those words John 14. 1. Let not your hearts be troubled ye beleeve in God beleeve also in me The Saints before Christs beleeved on God in Covenant but not on God in Christ that was the mystery which Moses himself saw not nor should see the glory of God in the face of Christ for all that doctrine of Free-grace and Mercies c. was but Gods back parts but now saith Christ Ye beleeve in God beleeve also in me that is beleeve on God by me for as Christ is onely the Way to the Father Verse 6. so the Father onely is the end and ultimate object of all our Christian knowledge faith and worship therefore Christ addes this Verse 2. In my fathers house are many mansions what is the Fathers house but the Father himself God himself the fulness of the Godhead there are mansions in it there is not onely a mansion for me saith Christ in God but mansions for you also in him I go to prepare a place for you But how doth he prepare a place for them in the Godhead with himself Why 't was by going to God going to the Father to receive the promise of the holy Spirit Why Christ received the Spirit before in the fullest measure yea but not in that full manifestation he was the Son before but not declared so to be the Son of God but by the resurrection God was in his flesh at his first conception but God was not so manifest in flesh till he was received up to glory and received the promise of the Spirit to shed it forth also on every beleever to bring them to God also For if I go I will come again and receive you to my self that where I am ye may be also 'T is not meant of his coming to judgement in the end of the world nor of our receiving to himself in the end of our lives after death as men conceive and comment but when he should come in Spirit he would receive them to himself take them up to his own glory to be in the Godhead with him that where I am ye may be also Therefore it follows Verily verily he that beleeveth on me the works that I do shall he do also and greater works then these shall he do because I go to the Father that is he that beleeveth on me as saith the Scriptures that beleeveth so on the Son that he seeth himself with the Son in God and God in him as in the Son he shall do greater works then the Son did in the dayes of his flesh as we see Peter did convert more at one Sermon then Christ did all his life long and the Apostles gave the Spirit by the laying on of hands which Christ did not whilest he lived in flesh Again saith he John 14. 18. I will not leave you comfortless I will come to you I will not leave you Orphanes or fatherless you shall have a father as well as I when I come to you in spirit not his coming at the last day that was a long time the Apostles should not live to that but yet a little while and the world seeth me no more but ye see me The world a carnal Christian can see no further then Christ in flesh when that is gone the world sees him no more but ye see me How Because I live ye shall live also that is ye see me in God and living in God onely and because I live ye shall live in God also For our life is hid with Christ in God as Paul saith 'T is in God our life is and as the Son lives for 't is with Christ though this be yet hid But in that day ye shall know that I am in the Father and you in me and I in you John 14. 20. That is in the day of Christs coming and appearing in us we shall know that as he is in the Father and hath his being in God onely so we also shall see that we are in him and he in us and that we have the same being in God We shall appear with him in glory 1 Joh. 3. 2. This is plainer expressed John 17. 21. In Christ his last prayer to his Father for those given him Neither pray I for these alone but for them also that shall beleeve on me through their word beleeve in the sense before said That they all may be one as thou Father art in me and I in thee that they also may be one in us One in Glory one in the Godhead so it follows John 17. 22. The glory which thou gavest me have I given them What 's the glory which the Father gave him God himself the Father gave himself as 't is Verse 5. And now Father glorifie me with thine own self the glory which I had with thee before the world was That glory was then given and that glory which God gave the Son the same is given the Saints The glory is given already to them though they enjoy it not nor that glory revealed in them nor the Godhead yet manifest in their flesh Therefore Christ prayes there not for the matter of glory as if that were not yet but for the manifestation of that glory What 's the glory First Perfect union That they may be one as we are one as perfectly and fully one Verse 23. I in them and thou in me that they may be perfect in one that the world also as well as they may know that thou hast sent me and hast loved them as thou hast loved me That 's the second part of glory The same love God bears to the Saints as to his beloved Son as hearty and as high a love as intense and eternal for extension also as full expressions of love go forth from God to the Saints as to the Son yea more in the Letter is said of them though it be the same love in Spirit with the Son also How do the Prophets powre forth all the tender heartedness and truest love of God on the Saints saying besides many other woing words that he their Maker is their Husband and they his Hephzibah and Beula that there land shall be married also to him that is that he will manifest himself in their