Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	duty_n	lord_n	servant_n	4,270	5	6.7893	4	false

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

infinitely exceedeth all Humane excellence Quid facere Ausoniâ geniti debetis in urbe Cum tangant diros talia facta Getas If such religious actions such devout adorations be found amongst Heathenish Turks What ought to be done amongst us Christians who say We are the onely Church of God Is it sufficient think we to say The Heart is most proper for God therefore the Body may be exempted Look then again into the Civil worship and see how the Heart and the Body are both required even unto it If a Son should honour his Father a Servant his Master an Inferiour his Superiour * in Body onely and not in Heart Is he not an Hypocrite Or if he should say Sir I honour and reverence you in my Heart and so shew him no Outward reverence nor respect Would it be well taken Offer it now unto thy governour will he be pleased with thee Why then should Man have more then God or Why should the Civil Bands be longer then the Religious binding us in more Obligations towards Men then we are bound in towards God If Men have both Heart and Body their way Why should not God have Both his way For mine own part I shall say with S. Ambrose Si amico suo aliquis si parenti aut proximo deferendum existimat rectè ego deferendum Deo cum praeferendum omnibus judicavi Though I confess the words be there spoken indefinitely yet I may without prejudice either to them or their author apply them to Bodily worship in particular it being as true of this as of any other service and explain them thus If any man think any Outward worship is to be exhibited to his Friend Father or Neighbour I account it to be exhibited unto God and Him to be preferred before All Whoever shall deny God this Service of bodily worship be they Fathers Masters Kings or Great men I wonder with what face they can expect it from their Children Servants and Vaslals And should I go about on the one side to absolve Inferiours from any dutiful obeysance toward their Superiours be they Masters Fathers Lords or Kings and on the other side charge Superiours not to expect nor accept such observance from their Inferiours What a bold absurd transgressor against the general way of Courtship Civility and Good Manners should I be accounted Yet notwithstanding in so doing I should do no more then what is right and just upon this consequence so highly rational that if Religious Corporal worship may not be given to God no Civil worship may be given to Men but if That be then much more ought This to be abolished which nevertheless will not serve our turn nor be any pleasing satisfaction to God who ought to have his due whatever Men have This distinction of Corporal adoration into Religious and Civil with their several proprieties the one belonging to God the other to Man was handsomely canvased betwixt two Heathen Philosophers Anaxarchus and Callisthenes upon occasion of Alexander the Great how far he was to be honoured Anaxarchus who seemed to comply with Alexander in the vain opinion of his deity spake as if Alexander was to be honoured after the manner of the gods with divine honour But Callisthenes soberly replied Equidem Anaxarche Alexandrum nullo plane honore qui quidem homimbus conveniat indignum esse censco 3 Caterùm statuts sunt inter homines divini humani honoris discrimina c. Truely Anaxarchus I do not think Alexander unworthy of any honour that is fit to be given unto men but there are amongst men determined differences betwixt divine and humane honour And so shewing how the gods are differenced from men in many particulars amongst which this of Adoration is one Callisthenes concludes Non est igitar consentaneum hac omuis inter se confundere neque hominem nimiis honoribus supra humanum modum extollere deos adstatum abillorum dignitate alienum redigere at nimirum eodem quo homines cultu colantur Therefore it is not fit to confound these things Not with too great honours to exalt men above the degree of men nor to straiten the gods to a state unbeseeming their dignity that they should be worshipped with the same worship that men are See here the devotion of an Heathen to uphold the reputation of his gods He would not have men exalted to an equal worship with the gods nor the gods debased to an equal worship with men no not with Alexander as great a King as he was Surely then he abhorred to think that the gods should be made lower then men in having no worship no adoration at all exhibited unto them which in a Civil way men have Tell me Christian Did an Heathen who saw less of the true God then thou see more in Religion then thou But as the Levite would rather pass on to Glbeah that was of the children of Israel then turn aside to Jebus the city of a stranger so had I rather to confirm Gods propriety in Religious Corporal adoration by the Civil consult with a learned Christian then an Heathen Let me therefore sharpen the point of this Argument if it be not sharp enough already with the testimony of a late learned Divine who was Professor of the Hebrew Tongue in the University of Salmure He discoursing largely of the External practices of several Nations in the duty of Prayer upon occasion of the Apostles words 1 Cor. 11.4 concludes Religious demeanour towards God to be conformable to the Civil practices of Nations towards Men The Turks saith he pray with their heads covered because they uncover not their heads to one another no not to their great men and Monarchs onely they bow their bodies c. But coming to speak of us European Christians he saith thus Occidentales panè omnes Europai Christiani Deum aperto capite genu flexe orant eíque supplicant quiatum humilitatem reverentiam nostram erga Deum oportet nos testari Itaque id cogestu habitu fieri debet decet quo in Civili consuetudine solemus cultum reverentiam nostram erga superiores testari quodsanè jam inter Europaos fieri solet capitis apertione genuflexione Almost all the Western European Christians pray unto God with an uncovered head and a bended knee because so it behoves us to testifie our humility and reverence towards God Therefore is it necessary and comely to be done with the same gesture and habit with which in the Civil custom we are wont to testifie our reverence towards superiours which amongst us Europeans is wont to be done by uncovering the head and bowing the knee Thus he Now although we and the Turks differ in that point of Civil worship which concerns the head they uncovering not the head which we do yet we agree in that which concerns the knee other reverent gestures of the body

8.9 That the Spirit of God is within us He explains himself thus Which I do not speak as if I did condemn the outward service done in Body to the Lord provided it flow from the heart ye are bought with a price therefore glorifie God in your Body and in your Spirit for they are Gods And this also is to be marked for the amendment of two sorts of men among us which are in two extremities We have some who are become scorners of the grace of God in others neither can they be humbled themselves in the Publike Assemblies of the Saints nor be content to see others express their inward motion by outward humiliation they sit down in the Throne of God and condemn others for hypocrisie not remembring that the sin of hypocrisie is to be reserved to the judgement of God who onely knows the heart and those same things which they mislike in their brethren the Lord hath allowed in others Mr Perkins whose words have already been of considerable use speaking of Corporal adoration useth these words The subjection which is due to God is absolute and for himself First in regard he is Soveraign Lord of our Bodies and Souls and Consciences Secondly in regard of the infinite excellency of his Divine Attributes especially that he is the author and giver of all good things that he hears and helps men every where calling upon him in the secrets of their hearts And the adoration that is done even for the acknowledgement and signification of these things is the adoration that is proper to God and is therefore called Divine or Religious adoration And of it Christ saith Thou shalt worship the Lord thy God and him onely shalt thou serve And if they who refrain from Corporal adoration of God meerly out of scruple of Conscience will give heed to Mr Perkins his declaration of this Case he may be satisfied He thus defines Religious adoration differing but little from himself before It is that Worship of God in which Religion and Godliness is exercised expressed and signified In it there be two things always joyned together and yet distinctly to be considered The first and principal being the foundation of all the rest is The intention of the Minde whereby God is conceived as an Absolute and Omnipotent Lord knowing all things yea the heart of man hearing the prayers of all men in all places at all times the author preserver and giver of all good things The second depending upon the former is the Outward prostrating of the body as the bowing of the knee and such like for this end to testifie our subjection unto God as our Absolute Lord They then who deny to worship God with their bodies What do they else but impair and diminish what lies on their part Gods Absolute Soveraignty in withdrawing their bodies from under his subjection so as they shall not acknowledge any homage or worship to be due unto him But as if the tendring of Corporal adoration unto God were not onely an acknowledgement of his Universal Soveraignty which he hath over all his creatures and whence in a relative sence he is called LORD but also an acknowledgement of his Divinity and Absolute Being in himself whence he is called GOD the same Author hath likewise these words By Outward Divine worship we acknowledge Divinity to be in the thing whereto we bow or prostrate our selves Now is it not necessary that all ways of acknowledging God for God should be put in practice And if any mans devotion shall secretly prompt him to make this recognition What reason is there that any should condemn him for it Seeing the action of adoring God speaks but the same which every man is bound to confess with his mouth That God is the onely true God and alone hath true Divinity in himself According to that acknowledgement of the people of Israel when they were so fairly convicted by Elijah's sacrifice 1 Kings 18.39 They fell on their faces and said The Lord he is the God the Lord he is the God So that they who shall condemn any for worshipping God with their bodies may as well condemn them for testifying with their mouthes the Divinity of God And also themselves by reason of their own refusing to worship God after this manner be condemned for not acknowledging Gods Divinity as they ought with those Bodies which God hath given them and amongst other purposes for this principal one of adoration Doctor John Donne a glorious Star but newly set shineth still in his Works and sparkleth forth his light in these words I must say that there come some persons to this Church and persons of example to many that come with them of whom excepting some few who must therefore have their praise from us as no doubt they have their thanks and bleslings from God I never saw Master nor servant kneel at his coming into this Church or at any part of Divine Service And a little after As our coming to Church is a testification a profession of our Religion to testifie our fall in Adam the Church appoints us to fall upon our knees And to testifie our resurrection in Christ Jesus the Church hath appointed certain times to stand but no man is left to his liberty as never to kneel Genuflexio est peccatorum Kneeling is the sinners posture if thou come hither in the quality of a sinner and if thou do not so what doest thou here the whole need not the physitian put thy self into the posture of a sinner kneel Mr Hildershaus a Divine of no mean repute no favourer of any practice accounted Popish In his Lectures upon Joh. 4. saith It is but the speech of a profane Hypocrite to say thus Though I make not that shew as others do though I use not to kneel and say my Prayers either with my Family or apart though I go not so much to Church as others do yet I serve God as well as they I serve him in my heart I lift up my heart unto him I serve him in my calling I get my living by my earnest labour I deal justly with all men And God is a Spirit and will be wotshiped in spirit It is the service of the heart that he looks for he cares not for these hypocritical shews It is no matter though I serve him not outwardly so long as I have a good heart And there be three Reasons why men may not content themselves to serve God in Spirit only but must do him outward and bodily service also In respect of God for he having created redeemed and sanctified our bodies as well as our souls is of right to have homage and service done him by both 1 Cor. 6 19 20. What know ye not c. In respect of our selves for the service we do to God in our Bodies is a great and necessary help to our Spirit Rom. 10.17 In respect of others for ur light