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truth_n seek_v spirit_n worshipper_n 2,020 5 12.2044 5 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A66577 Cultus evangelicus, or, A brief discourse concerning the spirituality and simplicity of New-Testament worship Wilson, John, M.A. 1667 (1667) Wing W2926D; Wing W2901; ESTC R9767 88,978 144

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Cultus Evangelicus Or a brief DISCOURSE Concerning the SPIRITUALITY AND SIMPLICITY OF New-Testament WORSHIP Whit. op t. 1. l. 9. cont Dur. de Sophism p. 226. Itaque nunc ut vides non tantum Judaicae ceremoniae quas ipse Deus praescripsit sed alias etiam universas quas homo quisquam tradidit docuit guales vestrae omnes sunt apertissimè prohibentur LONDON Printed for Eliz. Calvert at the Sign of the black spread Eagle in Duck-Lane 1667. Cultus Evangelicus OR NEW TESTAMENT WORSHIP JOH 4. 23 24. But 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 IN the former part of this Chapter we have the famous dialogue that passed betwixt the Lord Jesus and the Woman of Samaria the occasion whereof was this Our blessed Saviour did with unwearied care and industry lay out himself for the gaining and winning of souls and the bringing of them to the obedience of his Father He sought not so much how to make himself great as how to make others good He made it his business to rescue the poor sapsed and degenerated sons of men out of the paws of Satan whom he saw hurrying them away towards destruction and reduce them into a state of peace and safety And though he met with great opposition herein the dragon and his angels with united force and inflamed rage banding against him yet as was foretold the pleasure of the Lord did prosper in his hand and he saw of the travel of his soul the people following him in great multitudes from Galilee and from Decapolis and from Jerusalem and from Judaea and from beyond Jordan admiring his wisdom and speaking well of his name Which the envious Pharisees that viperous brood impatient of whatever tended to the Eclipsing of their own authority and esteem taking notice of laid their heads together against him and without having any respect to the divine Majesty that shone in his countenance the innocency of his person holiness of his life or eminency of his works consulted how they might destroy him Such was their prodigious unthankfulness and unworthiness that the more love he manifested to them the more hatred they shewed to him The more he appeared for them the more they appeared against him The more he laboured to save them the more they laboured to slay him thereby giving him occasion to complain of them as David once did of his enemies they rewarded me evil for good And he being aware of their bloody design departs from amongst them and being on his way he comes to Sychar a City of Samaria it is the same with that Shechem and Sichem so often mentioned in the Old Testament where Joshuah and Eleazar the High-Priest held the first Council for the abolishing of strange Worship and so he leaves the proud self-admiring Pharisees that dealt so unworthily with him and goes and òpens the treasures of grace and love to the despised Samaritans thereby verifying that sacred Oracle thou hast hid these things from the wise and prudent and hast revealed them unto babes Now at this Sychar to which our Saviour came there was a Well called Jacobs Well For we read in the history of the Patriarchs that when Jacob came to Shalem a City of Shechem he bought a parcel of Land of the Children of Hamor and there erected an Altar and then in all probability made this well which continued till our Saviours time being called by the name of Jacobs Well Contzen the Jesuite thinks that when Jacob was at this place he did not only make this but many Wells Whether this be true or no doth not appear but this is evident that if when he was at this place he made many Wells either this only of them all remained till our Saviours time or else was in a way of peculiar eminency called Jacobs Well It was about the sixth hour that is about Noon when our Saviour came to this Well He was weary with his tedious Journey which had lasted him as may be computed two or three dayes and here he sits down to rest him and refresh him And the Disciples being gone into the City for provision he continues there alone Presently there comes a Woman of Samaria to draw Water and he being willing to make use of all occasions of doing good enters into discourse with her which continued so long till she perceived there was more than ordinary worth in him till she saw he was a Prophet And having such an opportunity she presently starts that great question so much controverted betwixt the Jews and Samaritans about the place of Worship Whether she did it out of Womanish loquacity or to pass away the time or to satisfie conscience appears not but this is evident that she did it Now the Question it self was this Whether Garizim where the Samaritans Sacrificed or Jerusalem where the Jews Sacrificed were the true place of Worship On the one hand the Samaritans held that Garizim was it on the other hand the Jews held that Jerusalem was it The occasion of this difference as divers authors shew happened thus The Samaritans were the off-spring of those Nations whom Salmanazar King of Assyria placed in the Cities of Samaria after he had carryed the ten Tribes captive and at their coming thither being Pagans they worshipped not the God of Israel but the gods of the Nations from whence they came Hereupon the Lord provoked with their Idolatry sends Lyons amongst them which molested and slew them And they apprehending it to be because they worshipped not the God of the land they sent to the King of Assyria and informed him how things stood Upon that he sends them one of the captive Priests who came and taught them how they should fear the Lord and so to make sure work they worshipped both the God of Israel and their own God too And thus it continued t●ll towards the end of the Persian Monarchy at which time Manasses brother to Jaddus the High priest of those Jews that were returned from Babylon did contrary to the Law of Moses which forbad contracting of Matrimony with the forreign Nations Marry Nicazo daughter to Sanballat the Horonite then governour of Samaria for which fact Jaddus his brother and the other Jews were exceedingly incensed against him and expelled him from Jerusalem Upon this he betakes himself to Sanballat his Father-in-law who courteously entertains him and not only so but upon Alexander's the Great overcoming the Persians he obtains leave of him to build a Temple at Garizim and there he places this Manasses his Son-in-law to perform the Office of High-priest Now this was very injurious to the Jews and begat great confusion For if any had eaten unlawful meats trangressed the Sabbath marryed