Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	spirit_n	worship_n	worship_v	1,464	5	9.7877	5	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

Lords many but to us there is but one God the Father of whom are all things and we in for him and one Lord Jesus Christ by whom are all things and we by him Q. But who are they that in a good sense may be called Gods A. They in a good sense may be called Gods first who in some Imployment are instead of God Secondly They who in Government are the Sons of God Such both Men and Angels who in some Imployment from God are to others instead of God may be called by the very Name of the most high God As for instance in Exod. 7.1 The Lord saith to Moses See I have made thee a God Elohim to Pharaoh that is instead of God as it is exprest in Exod. 4.16 The Angel of the Lord appeared unto Moses in the flame of a Fire out of the midst of a Bush Exod. 3.2 This Angel is called in vers 4. Jehovah and Elohim or as we english it The Lord and God Also they who in Government over others are the Sons of the most High are called Gods See Psal 82.1 6. God standeth in the Congregation of the Mighty he judgeth among the Gods I have said Ye are Gods and even all of you are Children Sons of the most High John 10.32 c. Jesus answered them Many good Works have I shewed you from my Father for which of these Works do ye stone me The Jews answered him saying For a good Work we stone thee not but for Blasphemy because that thou being a Man makest thy self God Jesus answered them Is it not written in your Law I said Ye are Gods If he called them Gods unto whom the Word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent into the World Thou blasphemest because I said I am the Son of God In Psal 8.5 we read thus Thou hast made him a little lower than the Angels In the Hebr. 't is than the Gods Here and in the like places a single Person is not Elohim but Eloah which is sometimes used of the most High as in Psalm 18.32 Job 12.4 Now the great God is in distinction from these sometimes called The God of Gods and Lord of Lords Deut. 10.17 Josh 22.22 Psal 136.2 Dan. 11.36 Chap. 2.42 And he is said to be greater than all Gods and above all Gods Psal 135.5 He is also said to be high above all the Earth and exalted far above all Gods Psalm 97.9 He is called The high God Psalm 78.35 56. The most High Numb 24.16 Deut. 32.8 2 Sam. 22.14 Dan. 4 17. and elsewhere often and in Acts 7.48 The most High God Gen. 14.18 Heb. 7.1 and elsewhere often The Lord the most high God Gen. 14.22 The Lord most High Psal 47.2 In Psal 83.18 That Men may know that thou whose Name alone is JEHOVAH art the most High over all the Earth See Dan. 5.21 In the place now quoted the same word is rendred High and most High Q. You said That God is a Spirit How prove you that A. Jesus Christ himself hath taught us That God is a Spirit Joh. 4.24 Jesus saith unto the Woman of Samaria Woman believe me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father ye worship ye know not what We know what we worship for Salvation is of the Jews 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 John 4.21 22 23 24. Q. What must we understand by this That God is a Spirit A. By this That God is a Spirit we must understand two things in the general First That God is more excellent than all things Secondly That the Spirit of Man may be unto us in some manner a Shadow of God Although Method challengeth this place for the confirmation of this That God is said to be a Spirit in way of allusion to the Spirit of Man yet the proof of it shall be reserved for the close of this Discourse concerning God as consider'd in himself where it may be done more easily and in fewer words The Excellency of God is diversly expressed in the Holy Scriptures In 2 Pet. 1.17 He is called The Excellent Glory In the Scripture there is ascribed to God Excellency Deut. 33.26 Job 13.11 Ch. 37.4 Psal 68.34 Isa 35.2 Greatness of Excellency Exod. 15.7 He is said to be excellent in Power Job 37.23 More excellent than the Mountains of Prey Psal 76.4 O Lord our God how excellent is thy Name in all the Earth who hast set thy Glory above the Heavens Psal 8.1 Let them praise the Name of the Lord for his Name alone is excellent His Glory is above the Earth and Heaven Psal 148.13 In the same sence he is called the great God Tit. 2.13 Rev. 19.17 Dan. 2.45 Jer. 32.19 Great is the Lord and greatly to be praised and his greatness is unsearchable Psal 145.3 There is none like to the God of Jesurun Deut. 33.26 And Solomon said Lord God of Israel there is no God like thee in Heaven above or on Earth beneath 1 King 8.23 All Nations before the Lord are as nothing and they are counted to him less than nothing and vanity To whom then will ye liken God or what likeness will ye compare unto him To whom then will ye liken me Or shall I be equal saith the Holy One Isa 40.17 18 25. To whom will ye liken me and make me equal and compare me that we may be like Isa 46.5 Who in the Heaven can be compared unto the Lord Who among the Sons of the Mighty can be likened unto the Lord Psal 89.6 As the Heavens are higher than the Earth so are my ways higher than your ways and my thoughts than your thoughts Isa 55.9 But will God indeed dwell on the Earth Behold the Heaven and the Heaven of Heavens cannot contain thee how much less this House that I have builded 1 King 8.27 See Jer. 23.23 24. Acts 7.49 But how may we gather that God is thus excellent from his being called a Spirit Thus Jesus Christ here discovers the Divine Nature by the most excellent thing that is vulgarly known to wit the Spirit of Man Hereby he plainly signifies the Excellency of God And in that he discovers this Excellency not as it is in it self but by a Shadow he clearly intimates that this Excellency of God is such and so exceeding great that we now cannot perceive the same as it is in it self being far above the present strength of our Understanding and way of Knowledg The like we are to observe in many other scriptural forms of Speech concerning some things that are Spiritual and those things that pertain to another World See John 3.10 11 12. It was said That the Spirit of Man

face as in Gen. 32.30 Numb 14.14 In these and the like places we must understand by the Name God an Angel that did represent him This appears by comparing Gen. 32.30 with vers 24. and Hos 12.4 Thus Manoah said to his Wife concerning him whom he knew to be an Angel of the Lord We shall surely die because we have seen God Elohim Judg. 13.22 There is a seeing of God wherein our happiness lies and is attainable only in another World Mat. 5.8 Blessed are the pure in heart for they shall see God Then the Sons of God shall see him as he is and face to face 1 Joh. 3.2 1 Cor. 13.12 Q. What do you conceive that God is from this shadow of him the Spirit of Man A. Although we cannot know here what God is as he is yet may we here have such a knowledg of what he is as is sufficient for us and this from the shadow of him the Spirit of Man consider'd in its natural Powers and acquired Vertues Q. But are we after the same manner to conceive of the Divine Nature as of the Powers and Vertues of an humane Spirit A. No in no wise for in all we must consider God as Almighty Eternal and Happy or Blessed and as one whom we cannot here know as he is Q. What after this manner may we conceive of God from his Shadow the Spirit of Man A. The Powers of a Man's Spirit endowed with their proper Vertues may be considered in a respect to inward and outward Actings and so the eternal Power of God may be shadowed forth thereby Q. What are those Powers of an humane Spirit which as respecting inward Actings and which as endued with Vertues may shadow forth unto us the Nature of God A. These Powers are those which we commonly call the Understanding and the Will Q. What do you conceive concerning God from that in the Spirit of Man which we call the Vnderstanding A. I conceive thence that God who is Eternal and Almighty hath Knowledg and Wisdom wherein he excelleth all others as being perfect in both and having no Instructor nor Counsellor with him but is the giver of all Knowledg and Wisdom God hath Knowledg Wisdom and Understanding He is a God of Knowledg or Knowledges 1 Sam. 2.3 See Psal 139. Psal 103.14 With him is Wisdom and Strength he hath Counsel and Understanding Job 12.13 Rev. 7.12 God excelleth all others in Knowledg and Wisdom for he is perfect therein Job 37.16 There is no searching of his Understanding Isa 40.28 O the depth of the Riches both of the Wisdom and Knowledg of God! Rom. 11.33 He knoweth all things 1 Joh. 3.20 He knoweth the Hearts and the secrets thereof 1 Chron. 28.9 Acts 15.8 Psal 44.21 94.11 Luke 16.15 Times are not hid from the Almighty Job 24.1 He knoweth not only things present but also things past having them in remembrance Psal 105.8 Yea things to come Isa 43.22 23 26. 44.7 8. 48.3 5 6 7 14 c. God hath no Instructor nor Counsellor with him that is the Knowledg and Wisdom of God are from no other Job 21.22 Isa 40.13 14. All the Knowledg and Wisdom that others have is from God Eccles 2.26 and elsewhere Q. What do you conceive concerning God from that in the Spirit of Man which we call the Will A. I conceive thence That God who is Eternal and Almighty hath a Will and so that he can purpose intend love hate and the like and so only as he who is the only Wise Holy Good and Righteous God A Will and the Act of Willing is ascribed to God Gal. 1.4 Heb. 2.4 The Scripture mentions the Intents of his Heart Jer. 30.21 and he is often said to purpose to love to hate c. He can no otherwise purpose and the like c. than according to his own Nature who is the only Wise Holy Good and Just or Righteous God Rom. 16.27 Rev. 15.4 Mat. 19.17 Isa 45.21 He is Light that is most Pure Holy and Righteous and in him is no darkness at all 1 John 1.5 He is Love that is most Loving 1 John 4.8 Q. You having now shewed That the Eternal Power of God may in some manner be shadowed forth by that Power which the Spirit of Man hath for inward Actings Now what do you conceive of God from that Power which the Spirit of Man hath for outward Actings for it is the Spirit that gives Life to the Body and this hath a Power over the Body and is the principal cause of its motions A. I conceive thence that the Eternal and Almighty God hath a Power whereby he is able to do whatsoever he pleaseth Of this Power the Scriptures often speak as in Mat. 22.29 2 Cor. 13.4 Exod. 9.16 Rom. 9.17 Luke 12.5 Ephes 3.20 And it is there called The Word of God the Breath or Spirit of God the Hand of God the Arm of God and the like as in Isa 55.11 Zech. 4.6 Psal 89.13 Isa 50.2 By this Power God is able to do whatsoever he will Dan. 3.17 Mat. 3.9 Rom. 4.21 Ephes 3.20 Heb. 5 7. 11.19 For God is excellent in Power Job 37.23 O Lord God of Hosts who is a strong Lord like unto thee Psal 89.8 None is able to withstand him 2 Chron 20.6 The Breath of the Almighty hath given me Life Job 33.4 In the Lord Jehovah is everlasting strength Isa 26.4 My Counsel shall stand and I will do all my Pleasure Isa 46.10 Q. What have you further to say concerning God from this shadow of him the Spirit of Man A. I am taught to add no more but to conclude That this God who is a Spirit is the Living and true God God is often called the Living God Psal 42.2 Mat. 16.16 The living and true God 1 Thess 1.9 Now because the confirmation of this That God is said to be a Spirit in allusion to the Spirit of Man was reserved for this place I shall therefore here perform it And although my Discourse thereof will be contracted to that brevity the Tract in hand does require yet I hope it will give satisfaction to all that are unprejudiced and considerate In this saying God is a Spirit the term Spirit must be udderstood either properly or improperly not properly for so it denoteth Wind or rather a Blast to wit of Wind as the word answering it in Hebrew is rendred 2 King 19.7 And thus it is used John 3.8 The Wind bloweth where it listeth In an improper sense 't is not imaginable how it should be accepted unless metaphorically And thus it cannot be taken immediately from its primary signification and therefore must have respect either to those incorporeal Beings which from their Office are commonly called Angels or the principal and more noble part of Man both which are named Spirits or Ghosts as bearing some resemblance in respect of invisibility and might to Blasts or Ghosts or Gusts of Wind. Now it is altogether