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	wrought_v	66	3	7.8379	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61129	Of trust in God, or, A discourse concerning the duty of casting our care upon God in all our difficulties together with An exhortation to patient suffering for righteousness, in a sermon on 1 S. Pet. III. 14, 15 / by Nathaniel Spinckes ...	Spinckes, Nathaniel, 1654-1727.	1696 (1696)	Wing S4978; ESTC R1589	208,951	357

who deny a Providence and choose rather to ascribe all events either to Chance or Mechanism than to the hand of God And the same Prediction our blessed Saviour repeated assuring them that their magnificent Temple wherein they so highly gloried S. Matt. 24.2 should not have one stone left upon another that should not be thrown down and that S. Luk 1943 44. their Enemies should cast a trench about them and compass them round and keep them in on every side and should lay their City even with the ground and its Children within it and as to the time of this vengeance that it was not to be deferred beyond the present age For so saith our Saviour S. Mat. 24 34. Verily I say unto you this generation shall not pass till all these things be fulfilled A Prediction as true as it seemed to the Jews to be improbable For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. c. Cels l. 4. not many years had passed after they had barbarously put to death the Lord of Glory when whilst part of that Generation were yet alive Titus Vespasian the Roman General came against them and cut them off with a very great slaughter as De bello Jud. l. 4. c. 21 c. Josephus their own Historian reports at large their Temburied in its ruines At which time L. 7. c. 17. were slain by the Enemy no fewer than eleven hundred thousand persons and ninety seven thousand carried captive besides the vast numbers that had perished before by the famine and the pestilence and the intestine fury of their fellow-citizens and country-men And that which makes the completion of this Prediction the more remarkable is what L. 23. Ammianus Marcellinus has recorded concerning Julian's fruitless attempt for rebuilding this Temple thus destroyed namely that when Alypius of Antioch with the assistance of the Governour of the Province had undertaken it fearfull balls of fire issuing forth near the foundation and sometimes burning the work-men rendered the place inaccessible and constrained them to desist from their enterprize The very same account that is given both by Hist Eccl. l. 3. c. 20. Socrates and Hid. Eccl. l. 5. c. 22. Sozomen except that the former of them differs in this circumstance that he speaks of the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as arising from the foundation but descending from above and the other adds a material intimation omitted by other Authors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they did in this case was done on purpose to deseat our Saviour's Prophecy And Adv. Judaeos l. 2. S. Chrysostome together with this mentions also two other attempts to this purpose the one under Adrian the other under Constantine which both proved likewise abortive though not interrupted in so miraculous a manner And though there was a City built by the Emperour Aelius Adrianus in the room of Jerusalem yet neither was it called Jerusalem but Aelius Adrianus à quo postea de ruinis Hierusalem urbs Aelia condita est D. Hieron in Dan. 9. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 4. c. 6. Aelia from the Emperour who built it nor was it ever the Metropolis of the Jews as Jerusalem was but on the contrary had a Baron Annal. To. 2.137.2 3. Sow and Pigs set over its Gate towards Bethlehem as it were in direct opposition to the Jews nor was it ever famous for any thing besides our Saviour's Tomb there 2. The Dissolution of the Jewish Polity and Dispersion of the Jews into all parts to continue a lasting Monument of God's just vengeance upon them for all their impieties and especially for their intolerable rage and malice in procuring the crucifixion of our ever-blessed Saviour S. Luk. 21.23 There was to be great distress in the land and wrath upon this People Ver. 24. They were to fall by the edge of the Sword and to be led captive into all Nations and Jerusalem to be trodden down of the Gentiles untill the time of the Gentiles be fulfilled according to our Saviour's Prediction And thus much Adv Jud. l. 2. S. Chrysostome urges to have been declared by the Prophet Daniel and admitted for truth by Josephus in that the Prophet from the information of the Angel Gabriel fore-telling their Captivity by Antiochus Epiphanes limited it to a certain time after which they should be delivered from his Tyranny as they had also long before had a time prefix'd for their Deliverance out of Egypt and had been delivered accordingly but in this Prophecy of the overthrow of their City and Nation by the Romans he makes no mention of any recovery but affirms at large that their City and Temple should be destroyed acquainting them with the Sufferings that were to come upon them but giving them no encouragement to hope for a release from them Which it might have been expected that he would have done if he had foreseen that they should be delivered again as they had been formerly Dan. 9.27 ch 12.11 The Sacrifice and Oblation was also utterly to cease Mal. 1.11 and a pure Offering to succeed instead hereof a more holy and spiritual Worship supplying the place of their Carnal Ordinances and Legal Offerings And to this purpose our Saviour informed the Woman of Samaria S. Joh. 4.21 23 24. that the wonted Ceremonious Worship should have an end there should be no Sacrifice in Jerusalem no Image at Samaria no Ephod at Jerusalem no Teraphim at Samaria as the learned Third part of the Harmony of the four Evangelists Dr. Lightfoot comments upon our Saviour's words but that those places and that manner of Worship should fall and be abolished and that it was therefore needless for her to enquire whether Jerusalem or Gerizim were the more eminent place of Worship for the time was just now in coming when neither the one nor the other should be the place of Worship at all Woman believe me saith our Saviour the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father The hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a spirit and they that worship him must worship him in spirit and in truth And not only their Worship but their Polity too was to have a period put to it by the just Judgment of God upon them for their sins Gen. 49.10 The Scepter was to depart from Judah and the Law-giver from between his feet He that had the Dominion was to be taken away from Judah and the Scribe from his Children's Children as the Chaldee Paraphrast expounds this Prophecy Or as the Jerusalem Targum has it to the same effect Kings or as Jonathan's Kings and Princes or Presidents were to cease from the House of Judah and Doctors that teach the Law from his Children's Children This indeed was not to be accomplished till the coming of the Shiloh † ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah says

Miracles they set themselves thus to confront And the reason is plain and obvious because if they had not been satisfied of the certainty hereof their proper method of treating with the Christians had been to put them immediately upon the proof of the facts they appealed to and not to have taken it for granted that these things were done and only sought to lessen their authority by pleading that the Christians were not the only persons in the World that had done Miracles but that there were Magicians amongst themselves who had done others as considerable for both number and quality as any they could pretend to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fragm Pythag. vid. Euseb c. Hierocl Hierocles makes no question whether our Saviour did many Miracles but only urges that Apollonius equalled or rather excelled him herein And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. c. Cels l. 1. p. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. p. 22. Celsus only pleads that what Miracles our Saviour did he did by Egyptian Magick that P. 89. our own Scriptures speak of wicked Men and impostours who should come with these or the like feats and that Satan himself should be the author of them and again P. 94. that Zamolxis amongst the Scythians and Pythagoras in Italy Rampsinitus in Egypt and Orpheus amongst the Odrysae Protesilaus in Thessaly and Hercules and Theseus in Tenarus had done very strange things as well as Christ with more L. 1. p. 52 53. to the same purpose I grant that he L. 2. p. 94. questions whether our Saviour rose again from the dead as is recorded of him because he conceives that none ever did or could do it but as to his other Miracles he seems to make no doubt of them Which was a very superfluous sort of Argumentation if he did any way disbelieve them and might much better have been avoided by coming only to this short issue whether ever they were done or not And since he declined this course it may very fairly be concluded that he had a good reason for doing it that is that he was sufficiently satisfied of the matter of fact as to the generality of our Saviour's Miracles and had nothing at all to object against them 4. And lastly They that pretend to disbelieve these Miracles argue at a very strange rate whilst they disown them and yet daily see the prevalence of that most holy Religion which they were designed to propagate and for which to have prevailed as it did against the lusts and temporal interests of Mankind without the assistance of any Miracles had been perhaps no less a Miracle than any of those I am treating of Had Christianity been adapted to the corrupt inclinations of Men or though unagreeable to these had it been promoted as Mahometanism was by the power of the Sword no wonder if it had gained Proselytes without any farther assistance But when the case was just contrary to this when our Saviour's Doctrine aimed directly at curbing and restraining the vices of its Professors indispensably obliging them to an exact uprightness of conversation to bring down the high looks of the proud to allay the impetuous excesses of the passionate to subdue the ungovernable appetites of the lustfull and lascivious to cure the continual cravings of the covetous to stop the fury of the malicious and revengefull and in all respects to make Men holy and heavenly-minded here and prepare them for a better state hereafter and when moreover all the force and power of the World was against it endeavouring its utter subversion not its propagation when the blessed Author of this Doctrine had been despised calumniated derided and at last put to death upon the Cross under the notion of a Malefactor and its Professors were to encounter the greatest difficulties to struggle with Men and Devils with their own sinfull inclinations and with all the outward opposition that could be made against them so that they had trouble enough to expect in this life but no visible reward before another when Christianity I say had these almost insuperable discouragements to grapple with it had need of the clearest proof that might be and in particular of good store of Miracles to evince it to have come from God And it s most inveterate and most prejudiced Enemies would be hard put to it to give any tolerable account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. c. Cels l. 1. how under these formidable disadvantages it should have conquered so great a part of the World without them Insomuch that had we no other proof of them but only that our Religion is thus wonderfully spread over the face of the Earth as we have abundance this one observation would plead hard for the belief of some Miracles at first as its Credentials though we at this distance knew not of what sort they were But when we not only see this surprizing effect but have a full and particular account of these Miracles too from those that were best acquainted with them and best qualified to transmit them to posterity it is monstrously unreasonable still to doubt of them only because of the silence of some others whose interest it was to stifle them all they could And thus I perswade my self I have sufficiently established the certainty of an over-ruling Providence which cannot be questioned without questioning at the same time all those numerous Prophecies whose accomplishments long after and yet just as had been foretold have shewn them to have proceeded from the Spirit of God and all those several sorts of Miracles which we are sufficiently assured were wrought and yet could not be wrought but by the finger of God and which moreover follows necessarily from the nature of the divine Attributes and is farther manifested from the Creation of the World and from its Preservation in Being and especially in that admirable Order and Harmony which so loudly proclaims its Maker's Glory These Considerations Reason unassisted by supernatural Revelation suggests in behalf of a super-intending Divine Providence and consequently in order to a steady Dependance upon it in all our Exigencies And since they were like to grow to this length I hope the Reader will think it excusable that I did not insert them in the body of the following Discourse and yet considering that good use may be made of them that he will not blame me for having been prevailed with to add them here ERRATA PAge xlij l. 29. r. rather than p. lv l. 2. for if r. of p. 4. l. 22. r. Epithete p. 35. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 40. l. 11. for recommended r. recorded p. 42. l. 31. for discretion r. direction p. 48. l. 11. after that r. admiration of the. p. 49. l. 8. r. Nests p. 63. l. 12. for so r. to p. 70. l. 16. r. Who. l. 17. r. met p. 123. l. 18. r. Trebonius p. 163. l. 11. r. Corpses p. 173. l. 9. for of r. in p. 175. l. 29. r. to no more