Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	worthy_a	83	3	6.7453	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31334	Catechistical guide to sinners, and to such converts that are babes in Christ wherein all the necessary points of religion are methodically proposed in Scripture-language, abundantly confirmed by the Holy Scriptures, and in some places concisely expounded : in the whole, all controversies are warily shunn'd, so that all true Christians, of what persuassion soever, may (if they need the help of others) use this catechism for their children, or others that are under their power and card / written upon request, by a lover of truth and peace.	Norton, John, 1606-1663.	1680 (1680)	Wing C1480; ESTC R9600	51,156	148

unlikely that our Saviour especially in speaking to a Woman of Samaria should in this term Spirit allude to Angelical Spirits it being a matter much to be doubted whether these Creatures were at this time known to any in the World unless a few by the name of Spirits But however this is certain That such a Metaphor or Comparison would have been when used by our Saviour of little or no use at all in the World for that there were any such Beings that were Spirits or incorporeal Substances was a thing not generally known in the World and denied by a considerable Party among the Jews themselves for as we read Acts 23.8 The Sudduces say That there is no Resurrection neither Angel nor Spirit That is to say no Angel which is a Spirit or incorporeal Substance For 't is not imaginable that the Sadduces who owned the five Books of Moses should deny that there were any Angels there being in those Writings so evident and frequent mention of them but 't is easily conceivable that they might deny Angels to be incorporeal in that the History of Moses does often speak of their appearance with Bodies like unto Men But that which fully and clearly determines the Matter is that which follows in the Text namely these words but the Pharisees confess both Whence it appears that the preceeding words contain in them no more than two things denied by the Sadduces which cannot be unless my Interpretation be admitted for they must needs be three if we distinguish betwixt Angel and Spirit as different Subjects as any may reckon that can but tell three for Resurrection Angel and Spirit must needs be three My Exposition may also be defended from that which follows in vers 9. and from the Absurdities which will follow the denial of it But to return I say That if our Saviour by the term Spirit intended an allusion to Angels the word would import little or nothing at all For what could Men conceive thence concerning God That he is not corporeal Be it so Notwithstanding this is certain that some would not thence so conceive and that at least the Woman of Samaria and others of the vulgar sort could hardly if at all find any such document in the similitude But what else could Men from this Metaphor learn concerning God Little else upon any clear and undoubted evidence the nature of these Spirits being so little known by the wisest of Men. Surely our Saviour intended in this Metaphor a clear and plentiful instruction concerning God and for the use of the vulgar sort Whence I conclude that Jesus has not respect here to Angelical Spirits in this Comparison but to the Spirit of Man In this sense the Comparison is suited to vulgar Capacities for there is no Man but experimentally knows that he has a Spirit And there is nothing vulgarly known in the whole Creation of God that does excel or may be equal to humane Spirits And moreover this noble part of Man passeth commonly under this name of Spirit How fruitful of instruction the Similitude is as thus understood hath already in some measure been shewed It only remains that I shew how well this sense of the term Spirit agrees with the Context This in as few words as may be thus To what the Woman of Samaria said vers 20. Our Fathers worshipped in this Mountain and ye say that in Jerusalem is the place where Men ought to worship To this I say our Saviour replies in vers 21 22 23 24. In this reply we have both a prophetical and doctrinal discovery For in vers 21. he foretells the destruction of both Temples that in Jerusalem and that also in Samaria and the removal of the Jews and Samaritans out of their own Countries So that they should not worship in the places about which they contended what mind soever they might have thereunto Woman saith our Saviour believe me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father In the next place our Saviour teacheth the Woman divers things of no mean importance For in respect of former times and the time present he informs her that in the Controversy now mentioned the Jews had Truth on their side and the Samaritans were in a wrong Opinion and that not only in respect of the place of Worship but also in the manner of worshipping This Jesus asserteth thus vers 22. Ye worship ye know not what or ye know not after what manner ye worship that is ye Samaritans have no good reason or ground for your way of worshipping but we Jews know after what manner we worship having a good ground for worshipping at Jerusalem by offering Sacrifices there and for the way of worshipping Then our Saviour thus confirmeth it for Salvation is of the Jews that is the Doctrine teaching Men so to worship God as to please him and obtain Salvation is from Prophets that are of the Jewish Nation In vers 23 24. our Saviour informs the Woman as to the future time which was now at hand these two things 1. That there must be a new kind of Worshippers whom he calls True Worshippers because typified by and more excel-cellent than legal Worshippers and a new way of worshipping to wit in Spirit and Truth that is to say in such a manner as is different from the legal way and was typified by it and which therefore is more excellent This Worship the Doctrine of the New Covenant teacheth for this Doctrine abrogates the legal Form and does introduce that Worship which the legal Worship was a type and shadow of This new Covenant Doctrine is upon this account called Spirit and Truth as the Mosaical Doctrine in relation to it is called the Letter and is said to have the shadow of good things to come 2 Cor. 3.6 c. Joh. 1.17 Heb. 10.1 2. Our Saviour shews why such Worshippers and such a way of Worship must be This he does first barely express in these words For such the Father seeketh to worship him vers 23. Then he briefly explains it vers 24. where he discovers 1. Why the Father seeketh such to worship him God is a Spirit Therefore now at length having a mind to discover himself more clearly than in times past he will no longer be worshipped after the more gross and carnal way of the Law but in a more spiritual and excellent way yet in such as was prefigured by the Law This is to worship in Spirit and Truth i.e. in such a way as being compared with the legal does as much differ from it and excel it as the Spirit that is the signification of a Letter differs from and excels the Letter it self The like may be said of a Shadow and its Body see Rom. 3.29 7.6 Col. 3.3 2. What it is for the Father to seek such to worship him To seek is to command which is here signified by the moral necessity that Men have of worshipping the

let us now speak of that which is for the saving of Converts who by Repentance have their Sins forgiven and are become the Children of God What is God's Work by Jesus Christ for the saving of these A. The Work of God by Jesus Christ for the saving of his Children is that whereby God bringeth them unto Glory by Jesus Christ Heb. 2.10 For it became him God for whom are all things and by whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings Q. Wherein does this Work consist A. God's Work by Jesus Christ of bringing his Children unto Glory consisteth in preparing them for Glory and possessing them with it Rom. 9.23 Q. How does God by Jesus Christ prepare them for Glory A. God does this by creating them in Christ Jesus unto good Works and by confirming them therein unto the end Ephes 2.10 We are God's Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them 1 Cor. 1.8 9. Who God shall also confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ 1 Thes 5.23 24. And the very God of Peace sanctify you wholly And I pray God your whole Spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ Faithful is be that calleth you who also will do it Heb. 13.20 21. Now the God of Peace that brought again from the dead our Lord Jesus that great Shepherd of the Sheep through the Blood of the Everlasting Covenant make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen Q. But how does God thus sanctify Believers A. God does this by his Spirit which he gives to Believers and by which he works in them for their Sanctification and all this thorow Jesus Christ 1 Pet. 1.2 Elect according to the foreknowledg of God the Father thorow sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ Ephes 1.13 In whom which Christ also after that ye believed ye were sealed with that Holy Spirit of Promise Tit. 3.5 c. God our Saviour saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour c. See Joh. 3.5 Ezek. 36.25 c. Q. What is that which God worketh in Believers by his Spirit that they may be confirmed unto the end A. God by his Spirit does enlighten them concerning his Will and does strengthen them that they may walk worthy of the Lord unto all pleasing in all patience and long-suffering with joyfulness Ephes 1.17 18. 3.14 c. Col. 1.9 10 11. Q. Is there nothing by which God and Christ do through the Spirit sanctify Believers A. Yes for the Word of the Gospel is us'd for their Sanctification and sometimes Chastisement For the Word of the Gospel see Rom. 1.16 Ephes 5.26 For Chastisement see Heb. 12.5 c. Rev. 3.19 Q. Is there nothing that God by Jesus Christ worketh out of Believers for their Sanctification A. Yes And among other things God will not suffer them to be tempted above that they are able but will with the Temptation also make a way to escape that they may be able to bear it 1 Cor. 10.13 Q. What in this Work of Sanctification is peculiar to Christ A. He gave himself for the Church that he might sanctify and cleanse it with the washing of Water by the Word And he ever liveth to make intercession for us Ephes 5.25 26. Heb. 7.25 Q. What must Believers do that they may be Holy and confirmed unto the end A. They must cleanse themselves from all filthiness of Flesh and Spirit perfecting Holiness in the Fear of God 2 Cor. 7.1 Q. Can you set forth this more particularly A. Yes after this manner They building up themselves in their most Holy Faith praying in the Holy Ghost must keep themselves in the Love of God looking for the Mercy of our Lord Jesus Christ unto Eternal Life Jud. 20 21. Q. I would hear something from you touching the particulars of your Answer Wherefore I ask you in the first place this Question What is it for Believers to build up themselves in their most Holy Faith A. Believers may be then said to build up themselves in their most Holy Faith when they rightly endeavour by the means God vouchsafeth them both in private and in publick to encrease in the knowledg and belief of the Doctrine of Christ Col. 2.7 2 Pet. 3.18 2 Tim. 2.7 Eph. 4.11 c. 1 Pet. 2.1 2. Q. What is it for Believers to pray in the Holy Ghost A. Believers may be then said to pray in the Holy Ghost when according to the Will of God made known by the Holy Ghost they make known their Requests unto God by Prayer and Supplication with Thanksgiving both in private and publick as they have opportunity Phil. 4.6 1 Joh. 5.14 Matth. 6.5 c. 1 Cor. 14.14 c. Q. What general Direction have Believers for Prayer and Thanksgiving A. That which our Saviour gave to his Apostles in Mat. 6.5 c. add thereto that of our Saviour afterwards in Joh. 16.23 24. Verily verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Hitherto have ye asked nothing in my Name Ask and ye shall receive that your joy may be full Add that of the Apostle Ephes 5.20 Give thanks always for all things unto God and the Father in the Name of our Lord Jesus Christ Q. But what is it to pray and give thanks in the Name of Jesus Christ A. To pray and give thanks in the Name of Jesus Christ is to draw nigh to God therein with confidence because Jesus Christ is our High Priest that maketh intercession for us Heb. 4.14 15 16. 1 Pet. 2.5 Heb. 13.15 Q. What have you learnt concerning that Cup of Blessing or Thanksgiving which the Apostle speaketh of in 1 Cor. 10.16 A. I have learned That the Apostle there speaketh of the Lord's Supper which is to be used with Thanksgiving in the Churches of Christ Q. What mean you by the Lord's Supper A. I mean A certain use of Bread and a Cup which Christ our Lord hath appointed for a remembrance of him For as often as we eat this Bread and drink this Cup we shew the Lord's Death till he come Mat. 26.26 c. Mark 14.22 c. Luk. 22.19 c. 1 Cor. 11.23 c. Q. Now tell me What is it for Believers to keep themselves in the Love of God A. Believers may be then said to keep themselves in the Love of God when they so use their Knowledg or