Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	lord_n	master_n	servant_n	3,754	5	6.8479	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85780	Ortholatreia: or, A brief discourse concerning bodily worship: proving it to be Gods due; to be given unto him with acceptation on his part, and not to be denyed him without sin, on ours. A thing worthy to be taken into consideration in these dayes, wherein prophaness and irreverence toward the sacred Majesty of God hath so much corrupted our religious assemblies, that men are regardless of their being before God, or of Gods being amongst them in his own house. / By S.G. late preacher of the Word of God in the Cathedrall Church of Peterburgh.	Gunton, Simon, 1609-1676.	1650 (1650)	Wing G2247; Thomason E592_8; ESTC R206877	34,540	64

benefits of Creation Redemption and Glorification and from hence debate and enquire in our selves Whether or no there be not cause for them to be united in setting forth the honour and worship of God for seeing God hath not disjoyned them in these his Benefits there can be no colour that we should disjoyn them in his Worship A second Argument may be drawn from the definition of Idolatry out of Zanchie that it is a Religious worship whereby an Idol is worshipped as the Deity A Religious worship What 's that but such as Religion bindes to give unto God himself The question then may be asked Whether Bodily worship given to an Idol in a religious way be Idolatry or no Surely 't is plain Idolatry And what makes it Idolatry but the giving that Bodily worship unto it which is Religious and belongs onely to God Do we not see then in the nature of Idolatry that Bodily worship is Gods due and therefore he must have it and that if it were not due unto God it would thence follow that to worship an Image with the body were no Idolatry because the worship given unto it belongs not unto God A third Argument may be drawn from the Second Commandment which in form of words is a Negative Commandment and the Rule of the Negative Commandments is that they command the contrary to that which they forbid As for example That Commandment which says Thou shalt not commit adultery does on the contrary command us to keep our selves chaste and undefiled That Commandment which says Thou shalt do no murther does on the contrary command us that we be careful as much as in us lies of preserving life That Commandment which says Thou shalt not take the Name of the Lord thy God in vain does on the contrary command a holy and reverend usage of Gods Name Deut. 6. 13. And shalt swear by his Name In like manner the Second Commandment is a strict prohibition against Idolatry and worshipping of Images any Creature or the Figure of any thing whatsoever Thou shalt not make to thy self any graven image nor the likeness of any thing that is in heaven above or in the earth beneath or in the water under the earth thou shalt not bow down to them nor worship them c. We see here what way Bodily worship must not go it must not be given to Images nor to any Creature Now doth this Negative precept so restrain Bodily worship that it should go no way at all but suffer it to be altogether omitted Is there none or nothing that requires it Surely God himself requires and commands it in that prohibition Thou shalt not bow down to them nor worship them is as much as if God had said Thou shalt bow down to Me and worship Me If any doubt of this construction of the Negative Commandments that they command the contrary to what they restrain from inquisition into the judgement of Divines will settle him that so it is and particularly in this Second Commandment For which I will onely cite the words of that Mirrour of Piety and Learning Archbishop Usher and leave it to the * margin to point at more In his Sum and Substance of Christian Religion pag. 226. he saith thus The gestures of religious adorations being here forbidden to be given unto Images are therein commanded to be given unto the God of heaven * But perhaps some will say These are Humane constructions the glosses of men If they could see it thus in the written Word of God * that would strike a greater stroke in their conviction Let them take then what is set down 2 King 17.35 36. Ye shall not fear other gods nor bow your selves to them nor sacrifice to them But the Lord who brought you up out of the land of Egypt with great power and a stretched out arm him shall ye fear and him shall ye worship and to him shall ye do sacrifice The Negative is in the 35 verse and the Affirmative answering to it as face to face in the 36. And this sense of the Second Commandment may further appear by the words following For I the Lord thy God am a jealous God What is God jealous of but of his Glory of his Honour of his Worship as well Corporal as Spiritual He will not have them taken from him and given to another As he will not have them given to Another so he will not have them taken from Himself The assertion then that Bodily worship to God is Idolatry unlawful unnecessary must be brought to this Second Commandment as the proper Touch-stone by which it is to be tried Bring it hither and let it be judged whether Bodily worship unto God be not rather confirmed then condemned commanded then forbidden and so the denial of it to be a sin against this Commandment A fourth Argument may be drawn from the Civil worship A Father will look for due honour from his Childe And for the childes part bowing is a duty which he is bound to render to his parents by vertue of the Fifth Commandment A Master will expect due obeisance from his Servant and that as well Outward as Inward Superiours also accept the same and Inferiours discharge it without contradiction Why then should not God our heavenly Father and Lord receive from us religious Bodily worship in honour and obeysance as a good Father and as a great Lord and besides when we profess our selves his Children and Servants and also acknowledge him not onely our Superiour but Supreme of all Why should not religious worship to God extend it self to as large and as ample an act as the Civil worship unto men No man dares deny God to be the greater object and infinitely more deserving then any mortal man can be If we honour earthly Kings so much with our bodies if we bow and kneel when come into the places of great and honourable presence Why should we not do the same and more if it were possible unto God Certainly we Christians may blush and be ashamed that the very Turks should go beyond us in prizing this argument for hence they conclude and with more reason then we can gainsay that if they give such worship and reverence to their great men much more ought they to do it unto God Let him speak who living among those Unchristened people yet more respective of the Divine Majestie then we heard them justifie their practice of Corporal adotion unto God after this manner Sicum Bassis tibi sermo habendus sit non aliter facias quam toto corpore ad reverentism composito Quantò aequiùs est idem servare erga Deum omne humanum fastigium tantopore excedentem If say they thou wert to have speech with the Bashaws thou wouldst not do it otherwise then with thy whole body composed to reverence How much more just is it that the same should be observed towards God who so

Ορθολατρεία OR A BRIEF DISCOURSE CONCERNING Bodily Worship Proving it to be GODS DUE To be given unto him with acceptation on his part and not to be denyed him without Sin on ours A thing worthy to be taken into Consideration in these dayes wherein Prophaness and Irreverence toward the sacred Majesty of God hath so much corrupted our Religious Assemblies that men are regardless of their being before God or of Gods being amongst them in his own House By S. G. late Preacher of the Word of God in the Cathedrall Church of PETERBURGH PSAL. 89.7 God is greatly to be feared in the assembly of the Saints and to be had in reverence of all them that are about him 95.6 O come let us worship and bow down let us kneel before the Lord our Maker 99.5 Exalt ye the Lord our God and worship at his footstool for he is holy 132.7 We will go into his Tabernacles we will worship at his footstool MICAH 6.6 Wherewith shall I come before the Lord and bow my self before the high God MATTH. 22. 21. Render unto God the things that are Gods London Printed for Gabriel Bedell M. M. and T. C. and are to be sold at their shop at the middle-Temple gate in Fleetstreet 1650. PREFACE WHen a Kingdom or People stand in need of Reformation as none ever were in more need then we it is undoubtedly a good way to observe the same Method that God himself did in his proceeding to judgement against the house of Judah Ezek. 9.6 beginning at his Sanctuary The things that are amiss there let them be rectified and amended as deserving it in the first place and then like lines extended from the Centre to the Circumference Reformation will the more happily diffuse it self into other places For the Sanctuary being the fountain whence help and divine protection issue Psal. 20.2 the treasury where all blessings are to be obtained by the people of God when they make their holy humble and devout addresses to him cleanse That and the things there and then the Streams will flow more fairly into such places as want watering For this purpose here is a Besom to sweep away an horrid abuse wherewith the adversary to God and Man Religion and Decency hath much and long corrupted our Publike Assemblies before God in his Sanctuary and that is Profaness and Irreverence toward the sacred Majestie of God before whom the appearance is which is after so rude a manner as if God were equal nay inferiour to the meanest of us Though contrarily the expulsion of Corporal adoration and reverence out of our Publike Assemblies be now accounted an act of Reformation 't is no wonder when in all corrupt Ages and Places Evil hath been called Good and Good Evil Vices have been called Vertues and so embraced and Vertues Vices and so detested Piety having been branded with Nick-names and Irreligion assuming specious appellations That hath gotten Spittle from the mouth This kisses from the lips Now for this poor Treatise creeping forth into publike view if it may to reform what is amiss and to advance the honour of God in this particular I am not ignorant how that in many respects it may receive such a Terrifying Advertisement as Moses did from Pharaoh Exod. 10.10 Look to it for evil is before you Some because they see not the name of some learned Worthy which commonly is a great advantage to a Book prefixed may say in scorn with those in Siracides What fellow 's this Some again apprehending by the Title-page the general Subject or galloping the Treatise it self over with an hasty eye may say as the Iews did against S. Paul This fellow perswadeth men to worship God contrary to the Law A Third sort may accuse the Work of Unseasonableness That it came not forth into the world like the Shunemite-woman into the Kings presence just when the thing was in the words when the business was in agitation but long after the Question is ceased and the general inclination hath since been to the Negative But as the Apostle said in another case None of these things move me Let these and greater Evils then these arise against this poor Treatise I pass not so I have Truth and Religion on my side for which upon my best though I confess but weak examination 1 finde nothing why I should decline any ludge whatsoever whether it be God himself whose Cause this is and whose Minde in this case is to be seen in his written Word or any inferiour under him either Ancient or Modern Christian or Heathen the Atheist onely excepted and amongst Christians him who hath so firmly betrothed himself to a Prejudicate Opinion that he will not be divorced from it And for thee Reader whoever thou art If knowing and hast concerning this Subject greater illuminations in thine Heart then these in thine Hand impart them if not accept of these If ignorant thy thoughts having not as yet been conversant in these things Do not think that I have any designe to abuse or deceive thee as if I would convey a mote into thine eye by presenting this Treatise to the view of it No God is witness my aim is to elevate thy Devotion to that just height as that thou mayst fully and compleatly acknowledge God by worshipping him with thy Soul and Body not superstitiously hypocritically affectedly or any other irregular way but humbly and sincerely according to thy duty in thy appearances before him when his own eye and the eyes of his holy Angels are upon thee observing thy behaviour in those approaches which if it be not answerable to his Divine presence thou canst have no cause to think but that God will dislike thee as Achish did David when he counterfeited Madness before him letting the spittle fall upon his beard Take heed then lest thou go out of Gods presence guilty of Iacob's over-sight Surely the Lord is in this place and I was not aware and so though thy coming in might be in hope of a blessing yet thou goest away without it having by thy profane rudeness provoked God so as neither to accept thy Person nor thy Prayer nor any Duty which thou hast performed but with the rich in the Gospel to send thee empty away And perhaps more then so hast provoked him to wrath that he should execute positively some vengeance upon thee making a breach upon thee as upon Uzzah for that thou hast not sought him after the due order in such an humble and reverent way as befitteth so great and glorious a Majesty If thou have a desire to prevent these things and to excite Gods henevolence towards thee beware of rude irruptions into and dissolute continuance in Gods presence I shall say no more but commending thee to the race of God and this poor Treatise to thy discreet Perusal bid thee Farewel ὈΡΘΟΛΑΤΡΕΊΑ MATTH. 4. 10. LUKE 4. 8. Thou shalt worship the Lord thy

in spirit and in truth God is a Spirit and they that worship him must worship him in spirit and in truth Here it is required that we worship God in spirit therefore Bodily worship is not to be given unto him For the right understanding of this place of Scripture we must know that Spirit there for the strength of the Objection lieth in this word is not to be understood of the soul in opposition to the body and so Outward bodily worship to be done away and the Inward worship of the soul to come in stead of it but it is to be understood in opposition to the Sacrifices and other Ceremonies of the Mosaical Law where with the Samaritanes did then worship God in that mountain by themselves in a Temple of their own and the Jews by themselves in their Temple at Jerusalem Notanda est antithesis inter spiritum externas figuras saith Mr Calvin the opposition is to be noted betwixt spirit and the outward figures For we know that the Worship or Service which the Samaritanes and Jews did then generally use consisted in External Rites and Visible Sacrifices of beasts and other Oblations which manner of Worship being shortly to be abolished a Spiritual or Evangelical Worship should be introduced into the place of it wherein no Typical nor Figurative Sacrifices should be offered And if it be rightly considered it will appear that those out ward Sacrifices of the Law had little or no affinity with that which our Saviour intends in this Scripture Matth. 4.10 and which we call Corporal adoration or Bodily worship which in its furthest extent is but personal Our Saviour then in that place of S. John doth no way thwart the worshipping of God with the body I conceive I have enough for it from Beza who in his Annotation upon the place is driven to make his defence against some of the Papists accusing him in some of their Writings Conferences or other ways that seeking to establish the Spiritual worship of God he should deny that God was to be worshipped with the External worship of the body But of this he clears himself Imò utrunque Deo semper debitum fuisle deberi absit ut insiciemur Yes saith he both the Inward and Outward worship have ever been and shall be due unto God God forbid that we should deny this Yet if this be not sufficient I can raise my authority higher to the great Apostle of the Gentiles who although he speaks in the very words of our Saviour Phil. 3. 3. We are the circumcision which worship God in the Spirit c. yet this did not detain him from worshipping God with his body as may appear Act. 20.36 21.5 Eph. 3.14 I rehearse not the words because I would have the Reader peruse and judge But would it not seem strange if I should say that Corporal worship unto God under the Gospel is Spiritual If I should so affirm there are and those of no mean credit that would confirm it Not to trouble my self with setting down what Aquinas speaks or others in this case I shall content my self with what Zanchie writes The Scripture saith he calls External worship as well as Internal spiritual because it proceeds from our spirit renewed by Gods Spirit and is done in faith and tends to the honour and glory of God And he cites this very place of S. John for it To which let me adde the c. Whence we conclude that notwithstanding this place of S. John Bodily worship stands firmly due unto God and is to be performed to wards him by vertue of the present Scripture which we have in hand Adorabis c. Thou shalt worship the Lord thy God These are the common Objections on the negative part which buz into the ears of men that Bodily worship is not to be given unto God to which I hope I have given satisfactory Answers I come now to examine what evidence may be produced to defend and require it on the affirmative part In pursuance whereof I shall first produce such Arguments as from solid Grounds may be drawn to prove it and afterwards such Testimonies from authentick Authors as may further confirm it The first Argument may be drawn from the consideration of our bodies themselves Here are three things to be taken notice of which might afford so many several Arguments but I shall comprise them all in one 1. The Creation 2. The Redemption 3. The Glorification of these our bodies There is no Corporeal substance what ever it be that is so much ennobled and honoured by the bounty grace and mercy of the great Creator as these lumps of Flesh our bodies are First in respect of their Creation though not for Substance yet for Priviledge above other bodily Creatures all other Creatures being made for the use and sustentation of these bodies Some creatures bring their Flesh to feed them some their Wooll and Skins to clothe them some their Medicinal vertues to heal them The Sun affords them light and refreshment the Fire warms them the Water purifies them the Air affords them a breathing place the Earth accommodations for adwelling place All the Creatures in their several squadrons present them with their serviceable respects from the meanest even to the highest order of Creatures the holy and blessed Angels who have from God the tutelary charge over these our Bodies And shall these our Bodies receive these benefits and acknowledge no Homage nor Worship unto God whose goodness hath vouchsafed them Hath God created our Bodies for Themselves and no way for Himself but left them at liberty nay secluded them from this service that they should not worship nor bow nor kneel before the Lord their Maker If our Bodies be not bound to this duty and service What difference then is there betwixt the bodies of Reasonable men and the bodies of Bruit beasts towards God Secondly for the blessing of Redemption In this no bodily substance hath any interess but the bodies of men alone Christ sprinkled not his blood upon the Sun nor upon the Moon nor upon the Stars nor upon the Heavens nor upon the Terrestrial creatures but onely upon the Bodies of Men is the effusion of that inestimable Blood And still must our bodies be ingrateful Are we not bought with a price and must we not therefore glorifie God in our bodies and in our spirits because they are Gods Look yet further to the Third the Glorification of our Bodies which are designed to such glory and immortality in the highest heavens as that no Corporeal creature besides hath the like happiness prepared for it And shall our bodies still remain stiff stubborn and inflexible Let us take heed lest this benumming stupidity endanger us not both souls and bodies Let us consider that our Souls and Bodies are twins and that God hath united them together as in one man so in one participation of his