appeare upon a â—ithered stalke and personate devotion without the souleâ— the soule can never praise Goâ— as it should but the body wiâ— beare its part in the Harmony and so farre as place and other circumstances allow it wilâ— make it all without as well aâ— all within Psal 10.3 Psal 10.3 praise thâ— Lord in the most awfull reverentiall humble and decenâ— posture it can compose it self to ever shaping its behaviour by what opinion and the cuâ—stome of the place account most expressive of inward devotion and outward submission even such as in civill uâ— servants use to pay their masters Subjects their Kings tâ— humble humility it selfe thâ— more to speake Gods glory 〈◊〉 it were possible in these unaccented inarticulate yet louâ— voyces Though as the sounâ— bâ— the touch of the string the â—nne by its operations the â—tificer by the building he â—ses the temper of the body 〈◊〉 the Pulse all these outâ—rd expressions should proâ—ed from and declare inward â—bits our corporall actions â—m our true mentall piety as â—e eccho from the voyce that â—mes it For the Adoration 〈◊〉 the body is but the body of â—doration the devotion of the â—ule the soule of devotion that it animates and actuates 〈◊〉 the rest even the whole man 〈◊〉 the manifestation of Gods â—ory knowing the most Heaâ—nly Anthemes and best Harâ—ony arises from all parts in insort together Nay indeed is but a maymed and bleâ—shed Sacrifice which is to â—ophane Gods Altar if we leave any part behind aâ—â— bring not the whole man 〈◊〉 him our bodies as well 〈◊〉 soules since both with Saiâ—â— Paul will but make up our reâ—sonable service in that we abought with a price purchase His by emption and redemption for that end Rom. 12. Rom. 12. Aâ—â— if the heart the Primum mobâ—â— be his it will carry all the iâ—â— feriour ones with it The eyâ—â— to looke up unto the hils froâ—â— whenee commeth our salvatioâ—â— the hands elevated for an evening sacrifice the knees bowâ—â— in an humble sence of oâ—â— nothingnesse and Gods omnipotence His Majesty aâ—â— our vilenesse with a castiâ—â— down the whole man in 〈◊〉 dreadfull reverence of his aâ—â— full and glorious presence 〈◊〉 his Ordinances This outwaâ—â— comportment ever should follow true inward piety as the â—â—adow the body Nor can â—â—igh elevated and Spirituall â—bjects be known to us or â—â—ade legible but in their effects nay there are no other perspectives for dimme nature â—o see the glimering of Gods â—lory in them by the incarnation of Himselfe in his works â—or can he otherwise quoad â—os reveale himselfe then ad extra How then can we weak â—â—en thinke to bring glory to â—od from our works ad intra speake his praises in a lisping â—alfe-worded Language without a vocall and operative one when the true counterpart and â—ost unerring copy of the â—oules affections is the bodies actions Nor doe I in this contend for corporall worship as 〈◊〉 ceremony a thing of decency and fitnesse or arbitrary only but as a morall duty and oâ— of the highest parts of God worship if we consider it bâ— its contrary the grievousness of the sinne of Idolatry anâ— the severe punishments due tâ— it the manner of serving Goâ— being the next Commanded ment to that of having a Goâ— to serve and a devotion moâ— free from all selfe-reflections in its performance in that 〈◊〉 brings nothing to man buâ— shame when he covers himselfe with confusion as a Garment to give the more glory to God whereas in prayer and many other acts of devotion we doe not divest ourselves of selfe interest buâ— with the good Husbandman plough and sow in hope of a â—ich harvest and blessed return And it were a shame to Christians to be ignorant of this when the very Heathen by the twilight of nature that knew â—ot the true God did ever worship their false ones in those postures that in their use â—nd acceptation were most expressive of reverence and humility And not farre to exceed them as well in the semplances as realities of piety by animating and spiritualizing â—s it were this bodily worke or rather worke of the body â—o make it become a spirituall Sacrifice to God as well as Fasting Almes and the like Heb. 13. which yet are onely so considered in their spring and first issue the spirit working by corporeall Organs and instruments and theâ—â— Ocean into which they runnâ—â— all terminating in Gods glory For in holy duties Finis dâ—â— formam and addes truth tâ—â— the Spirit manifests and deâ—â— clares that we worship in spirit and truth Iohn 4. John 4. the corporeall act taking its impression from the Spirit sealing anâ— ratifying the dictates of thâ— soule turning the man outward and making that seeâ— which is invisible But to bâ— more cleare we will define thâ— duty thus Adoration is an act of devotion terminated in God as the onely object in which soule and body should concurre iâ— their severall operations and waies of expressing of their awfull pious and reverentiall apprehension of his Essence â—â—d Attributes and humble â—â—proaches to so dreadfull a â—â—jesty Now this religious â—â—rship which Scotus in lib 3. â—â—t 9. cals Piet as vel Dei cultus â—â—dilectione Sacrificii exhibiâ—â—ne atque reverentia consistit saith he and is a morall â—â—rtue properly referred to â—â—stice as performing to God â—â—ribute onely due to the Suâ—â—eame first and chiefe Good â—â—luding three acts in it 1. Actum mentis quo appreâ—ndimus Personae honoratae exâ—â—llentiam 2. Actum voluntatis quo nos â—â—i ut inferiores submittimus â—â— debitis officiis agnoscere promâ—â—i sumus 3. Actum corporis quo signum â—â—strae Demissionis ostendimus â—â—ostratione inclinatione Capitis â—â—dgeniculatione similibus And therefore the School men say As temperance 〈◊〉 good in ordine ad se ipsum Justice in ordine ad proximum so Religion which is Pietatâ— vinculum in ordine ad Deum and is to shew it selfe in Adoration as one of the highâ—â— duties of piety from the consideration of the infinitely raâ—sed excellency God hath 〈◊〉 himselfe as Authour botâ— of our Creation and Beatification and this in the moâ—â— full way of manifestation thâ—â— whole man is capable of performing So Damascen and Thâ— Aquin. qu. 84. inferre Quâ—â— duplici natura compositi sumuâ— intellectuali scilicet sensibiâ— Duplicem adorationem Deo offâ— rimus Spiritualem quae consistâ— in interiori mentis Devotionâ— corporalem in omnibâ—â— actibus id quod est exterius reâ—â—rtur ad id quod interius ut per â—â—gna humilitatis quae corporaliâ—â— exhibemus excitetur noster â—â—fectus in subjiciendum se Deo â—ut as motion from life ex â—irituali Devotione procedit â—â— eam ordinatur The soule â—ust be the Alpha and God â—â—e Omega of it which we may â—metime illustrate by a simiâ—ude For as prayer is first in the understanding and then in â—â—ords as its image reflection â—â—d
interpreter So Adoration must be first in the inward â—â—an as the child quickned in â—â—e wombe and then it will â—â— in the throws and paine till â—â—be brought forth into action â—â—n humble soule if truly and â—owingly pious never inhabiting but in a lowly body for Adoration being first sâ—â—ted in the understanding frâ—â— the apprehension of God 〈◊〉 the primative and chiefe gooâ— and then in our wils submiâ—ting our selves to him with 〈◊〉 reverence and devotion fâ—â— conveying some of that gooâ—nesse to us in giving us nâ—â— onely a being but the best 〈◊〉 beings here with title to 〈◊〉 eternall one hereafter wâ—â— shew it selfe in some stamp upon the Wax in the corpâ—reall acts of Incurvation Prâ—stration and Genuflections iâ—terpretativè And good reâ—son since we cannot by senâ—â— Attingere Deum lay hold 〈◊〉 God we should by sensibâ—â— signes stirre up our selves 〈◊〉 seeke Him and publish oâ—â— reverentiall feare in this Ouâ— rent of humility towards ouâ— Maker and teach others by â—e shorter and compulsory â—ay of example Gal. 2.14 â— give glory to God on high â—y falling before his footstoole â—re below Ps 95.2 11 27 29.2 â—eb 12.28 Micah 6.6 Yet we â—ust not conceive the acts of â—e body to be simply religious 〈◊〉 themselves but become such â—nely intentione agentis by the â—tention of the doer from all â—hich we will raise some short conclusions bottoming them â—pon the surest foundation Gods holy Word First that Adoration or any â—utward act of expression which by Divine institution â—r it s own signification ought â—o be referred to God is Idolaâ—y if exhibited to any creature in a religious way Though 〈◊〉 civill worship or reverence of subjection is due to other in regard of some particular eminency and dominion givâ— to them from God and 〈◊〉 they are a shadow a dark picture or dimme charactâ— drawn in little of that original greatnesse which is in God 〈◊〉 Him as in the fountaine 〈◊〉 them as in the streames derivâ—tivè weake and imperfect Aâ—â— thus S. Augustine lib. 22. contâ—â— Faustum de verâ Religion cap. 55. saith we may honour the Angels in these respects Charitate not Servitute 1 Coâ— 11.10 Col. 2. Rev. 19. And 〈◊〉 may worship the Martyrs 〈◊〉 we would men in this life wiâ—â— a reverence of love and Sociâ—ty or we may honour theâ—â— by imitation not in our devâ—tion Secondly That Christ him selfe so jealous is God of this 〈◊〉 of his honour Inadorabiâ—â—â—st ut creatura si dividas subâ—us intelligentiis quod videâ—â— ab eo quod intelligitur is not â—â—â—e adored if considered in 〈◊〉 humanity alone yet adoâ—â—â—us verbum cum carne id est â—â—â—ens carnem sibi unitam is to â—â—â—dored as consisting of two â—â—â—ures which by personall â—â—â—hypostaticall union make 〈◊〉 one person the humane â—â—â—ure onely existing in the â—â—â—ine who tooke the nature â—â—â—ly not the person of man â—â—â—d upon this ground say the schoolmen Non debet excludi â—â—â—nino adorationis Caro licet 〈◊〉 non sit ratio adorandi it â—â—y be performed sensu comâ—â—â—to non diviso in the concrete 〈◊〉 abstracted sence Isa 45.14 〈◊〉 Psal 2.10 Matth. 28.9 15. and was so practised and prophecied on Matth. 8.2 9 〈◊〉 15 25. Psal 45.11 72 9 11. Thirdly that Adoratioâ— the negation of it to any creature establishes the duty 〈◊〉 wards God Exod. 20. Deut. 4. Exod. 20. Deut. And that the Glosse obserâ—â— is expressed in two worâ—â— bowing down and worshippiâ—â— that as Adorare consistit in 〈◊〉 exteriori vel effectu Colere 〈◊〉 in affectu vel actu interiori 〈◊〉 might contribute all our poâ—ers both notions and motiâ—â— to the advancement of Gâ—â— service and glory Nor is 〈◊〉 duty onely founded in the â—â—gative precept upon whâ— Daniel the third is a large 〈◊〉 raphrase but enjoyned uâ—â— the first Commandement bâ—â— by Moses interpretation Dâ—â— 4.6 and our Saviours Câ—â— mâ—nt Matth. 4. which is affirmative to God but exclusive 〈◊〉 all other creatures and â—â—its not the use of Images 〈◊〉 any other representation â—â—citative nor objective as a â—â—tive to or termination of 〈◊〉 worship in the acts of it â—â—ough the Schoolmen by â—â—t distinction have turned 〈◊〉 peoples devotions into â—â—latry and superstition least â—â—uction follow as a punishment upon our disobedience â—â—d rebellion Heb. 2.18 20. 〈◊〉 40.18 Fourthly that Adoration â—â—s not onely commanded in â—â—e Law and often repeated 〈◊〉 the Gospel (a) Matth. 4. Heb. 12.28 Rev. 15.4 19 10 22 9. but proâ—â—esied on under such a phrase 〈◊〉 comprehends and signifies 〈◊〉 whole worship of God (b) Zeph. 2.11 Isa 45.23 Psa 2.3 11 22 27 72 11. 〈◊〉 that it did alwaies accompany Gods worship both 〈◊〉 publique for the giving gloâ—â—â— to God and good exampleâ—â—â— men (c) 1 Sam. 1.19 Nehe. 8.6 2 Sam. 12.20 Ier. 7.2 2 Chro. 20 18. 29.28 30 32 12. Exod. 34.8 Deut. 26.10 Iohn 4. Psalm 5.7.22.27.29 1 2 45.11.86.9.66.4.95 96 97.7.132 138 and used as an abridgement and summe of all other duties and devotions by 〈◊〉 Jewes for when some pression and extraordinary occasion would not allow them tiâ—â— for more they onely wentâ— the Temple worshipped aâ—â— departed as some of thâ—â— ancient Rabbins affirme Aâ—â— if they did not worship wiâ—â— out praying they never I 〈◊〉 sure prayed without worshiping but in that strove 〈◊〉 give him the glory due unto 〈◊〉 Name (d) Psal 29.1 2. Deut. 6.10 Jerc. 26.2 Za h 14.16 17. Acts 8 27.24.10 1 Cor. 6.20 and the Churchâ— due reverence (e) Lev. 19.30 2â— in regaâ—â— of Gods more efficacious aâ—â— glorious presence there (f) Mat. 18.20 Psal 27.48.9.26.2.105.4.2 Chro. 7. Pro. 34. 1 Kings 8. and the service and attendance 〈◊〉 the holy Angels to protect â—â—d guard us 1 Cor. 11.10 Heb. 〈◊〉 5. Psalm 34.7 Micah 6.6 â—â—e 5.1 Fifthly that as Adoration was â—â—â—waies accounted a part of â—â—â—ds publique worship so it â—â—â—s ever practised with most â—â—â—erty in the private devotiâ—â—â— of Gods servants to evidence to themselves the inteâ—â—â—ty zeale humility and affections of their own soules and 〈◊〉 the actions of the body to â—â—â—rre up their devotions (g) Dan. 6.10 Luk. 22.41 â—â—â—d to shew that being but â—â—â—st and ashes which was Aâ—â—â—hams Prologue to his prayer â—â—â—n 18.17 they would yet â—â—â—th David become more vile 〈◊〉 God 2 Sam. 6.20 21. Sixthly that Adoration is 〈◊〉 ceremony we may collect from those expressions tâ—â— very Saints and Angels in Heâ—ven use in their devotions (h) Rev. 7.11 12.22 5 14. but a morall and perpetuâ—â— duty one of the essentials 〈◊〉 true piety and to continue beyond the measure of time 〈◊〉 selfe untill at and after thâ— day of judgement in the gloâ—â— of the Saints where no cerâ—mony is Rev. 13.7 4 10.1â—â— 5 14 11 16 17. Seventhly that Adoratiâ—â— hath not onely precept for 〈◊〉 foundation but for its suppoâ—â— the practice of all holy mâ—â— upon earth Divisim conjuâ—â—ctim
aequale vel possibile it returnes either what is due and equall or what is possible But because we cannot performe the first we owe the second in all expressions of duty reverence and devotion humane nature and a created being can attaine to Thus Ranevius in lib. 1. de Adora As it is thâ— one great end of Gods worâ—â— preached (b) 1 Cor. 14.25 and purestact oâ— outward piety the best drawâ— Picture of inward reverence for the acts of the soule arâ— secret and mysticall and onelâ— intelligible in Vestigiis as thâ— prints of the feet declare thâ— way we walke in the beneâ— sicence of the hand the beneâ— volence of the heart thâ— going as low as we can in coâ—â—porall gestures the depth oâ— our humility and soules devoâ—tion and this not onely in reâ—spect of man but God whâ—â— judges and rewards us accoâ—â— to our workes though the seaâ—â— cher of the hearts and reines not according to intuitivâ— knowledge but outward maâ—nifestation and evidence Sâ— as the best title to our adâ—vancement arises from our â—reatest abasement of our â—â—lves our glory heightning â—om our shame For like the â—eacock when he moults his â—pall Feathers to enrich his â—lume our divesting our â—lves of all outward greatâ—esse and casting our selves â—owne at Gods footstoole is â—e way to be cloathed with â—onour and raised to a â—hrone like the best Timber â—hich ever growes highest upâ—ard when most rooted and â—â—cpest in the earth we ever â—ceive a measure of glory acâ—rding to our degrees of â—mility not onely in throwâ—â—g our selves upon the earth â—â—t earth upon earth dust â—â—on our selves that lying â—â—ried there in thought of â—â—ortality we might rise to an immortall felicity for ever 〈◊〉 blesse the Lord with his blessâ—â— Angels that excell in strengâ—â— and doe his commandemenâ—â— (c) Pal. 103.20 and all his holy Saints saâ—â—ing Worthy is the Lambe tâ—â— was slaine to receive riches 〈◊〉 power and wisdome and strengâ—â— and honour and glory 〈◊〉 blessing for evermore And 〈◊〉 onely saying but really exâ—â— biting that worship in a visiâ—â— adoration (d) Rev. 5.12 14 7.11.12 And if sâ—â— humility and reverence shâ—â— be our glory when we glorâ—â— God by such emissions in Hâ—â—ven what postures low aâ—â—vile enough can we findeâ— compose our selves into whâ— we draw nigh into his preseâ—â— here unlesse with David 〈◊〉 introduce and usher in evâ—â— addresse to God and actâ—â— Devotion with Adoratioâ—â— for Jerusalems gate is very low â—â—uilt and hardly to be entered â—â—n any other posture and â—â—oth kneele and fall down before him Psal 95. if we expect â—is hand to raise us his providence to guide us through the â—â—tion and dismisse us with a â—lessing when we believe with â—ur hearts confesse with our â—outhes and wind up all with â—he corporall attestations of â—he soules extasies and holy â—ansportation which is noâ—hing lesse then Heaven in Efâ—â—gie a dawning or in-let to an â—ternall day of happinesse Of Almes Fasting and Prayer MAn in his creation was made like unto God that he might serve that God who created him in holinessâ— and righteousnesse all the daiâ—â— of his life But loosing that priviledge by his owne rebellion was yet redeemed to 〈◊〉 capacity of recovering by faitâ— what he lost by disobedienceâ— and to the manifestation of iâ— in all the holy effects of sanctification to which God layeâ— claime by right of Dominion Col. 1.16 17. And so we owe him subjection 1 Cor. 6.20 By â—onquest so homage Rom. 6. â—â— By covenant so fidelity â—â— 16.8 By communion 1 â—â—r 15.10 John 14.17 So our â—earest affections which we â—hould the more study all exâ—ressions of for having so grieâ—ously provoked him by our â—ransgressions And therefore â—s all the fruits of sinne have â—â—rung from one root of bitâ—ernesse and hang or grow â—pon Three branches our â—oules Bodies and Estates â—o let us from one principle of Grace correct and alter their â—ature or new load those â—ranches with contrary fruits â—nd productions That the â—â—after of our Vineyard who â—igs and plants dresses and â—aters for that end e Isa 5. may reap â—ll and well laden Clusters from us for his care preservation of us our goods in work of Charity and Almes oâ— bodies in workes of Mortification our soules in workes 〈◊〉 Piety and Devotion whiâ—â— with Aquinas 2.2 ae Qu. 85. Aâ—â— 3. are our principall Christiâ—â— Sacrifices and acts of diviâ—â— worship and therefore woâ—â— thy of our consideration a parâ— though ever to be joyned anâ— united in our practice Of Almes ALmes is a fruit of Sanctification and called by soâ—â— Misericordia which is nâ—â— onely Miseriacordis a fellow feeling of others miseries 〈◊〉 regard of their afflictions bâ—â— a vertue dilating it selfe inactions of Charity and like sounds and smels communicative as farre as it can extend any thing of its influence For the soule as the wombe of the Virgin not sooner conceives such impressions from the Spirit of God but they presently quicken into desires and keep it in travell till some faire opportunity midwife them forth into charitable actions in which it retaines some darke resemblance of God in his operations who from all eternity first framed the Modell conceived the Idea in himselfe of all things then hatched and disclosed them in the shape of merciesÌ„ to us in time which from everlasting he had decreed according to the councell not absolute Soveraignty of his will f Eph. 1. in that his goodnesse 〈◊〉 diffusive yet not lessening by participation for the Apostle cals him the father of mercies (g) 2 Cor. 1.3 to shew that as Father anâ— Sonne are relatives the oâ—â— ever supposing the other sâ— father of mercies in the plurall to declare their numâ—rousnesse and that they anâ—â— the children as it were of hiâ— nature no lesse then Christ 〈◊〉 the Sonne of his Person tâ—â— teach us that this affection is aâ—â— it were Gods darling a duâ—â— grounded in the law of naturâ—â— and expressed in that mutuaâ—â— self-seeking reliefe in distresseâ— that every man hath ingraftâ—â— in him commanded by Mosâ— and the Prophets (h) Deut. 7.17 M cah 6. raiseâ— and spiritualized by Christ by giving us a pattern in a precepâ— to imitate beyond imitation for be you mercifull saith he â—s your heavenly Father is mercifull in quality not equality And by the Apostle it is called pare Religion and undefiled (i) Jam. 1.27 Psal 4.18 â— Sacrifice well pleasing to God (k) Heb. 13.16 nay accounted our Righâ—ousnesse (l) Pro. 20.2 Psal 24.5 112.9 and a meanes of appeasing his wrath (m) Dan. 4.27 being offered in (n) Heb. 11. â— Gal. 6.10 Iohn 3.17 faith and obedience which made David say as an Hebrew tradition tels â—s as often as he gave Almes I will see thy face in righteousnesse for the poore are owners and have a title to our Almes (o) Pro. 3.27 So as here justice and mercy doe meet