Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	speak_v	word_n	9,283	5	4.1967	3	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

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

morship belonging unto it as included in it The other Argument shall be from these words The Lord thy God Because he is so therefore thou shalt worship him This is a glorious and fearful Name Deut. 28.58 Mercy and Majestie Goodness and Greatness meet together in it The due consideration of it may affect a man with high admiration that a God of such Majestie and Greatness should not be ashamed to be called The God of his people Their God and in them Thy God Every particular person in the number of those that serve him having this interess propriety in God as well as the general that he may say with David Psal. 63.1 O God thou art my God And O Christian whoever thou art if thou wilt say that God is thy God Dost thou not mean thy Whole self that he is the God of thy Body as well as of thy Soul and that thy Body challengeth an interess in God with thy Soul If so Art not thou bound to worship him with the one as wel as with the other This Argument is framed Psal 45.11 He is thy Lord áud worship thou him And more fully Psal. 95.6 O come let us worship and how down let us kneel before the Lord our Maker the reason whereof follows in the next verse For be is our God Our relation to him our propriety in him should make us the people of God resolve to worship him Suppose then that a Congregation of people in the presence of God be divided in their practice some worshipping God with their Bodies others not If the refrainers shall ask the other why they bow or kneel c. The other have a ready answer He is the Lord our God therefore we do and will worship him so long as we bear these our bodies about with us they shall acknowledge an homage and reverence to our God And if these retort the Question upon the other and ask Wherefore do not you bow nor kneel What answer will these refusers of Corporal adoration return that may relate to this Scripture Will they say We will not worship nor how down nor kneel negatively in the duty and yet hold the affirmative in the rest For he is ear God This cannot hang together They rather disclaim God and deny him to be their God in refusing to give him his due worship I think they would be loath to have this laid to their charge yet they will have an hard task to discharge themselves for if they deny the duty they go very far in denying the ground upon which the duty is founded Thus I end the Arguments for Gods Bodily worship and pass to the second way of proving it to be Gods due which shall be by Testimony Although I might say of Bodily worship approved and urged by our Saviour in this Scripture the same that the High-Priest said when the Jews accused him of blasphemy What need we any further witness For there needs not any to avouch that which Christ himself hath so clearly ratified Yet I shall adde some few Testimonies which though they can adde nothing to Christs authority may give further satisfaction and light concerning the thing in question And first I shall produce Angelical testimony or Mandate rather which is more for it does not onely testifie but commands as necessary It is Rev. 19.10 and 22.9 where we read that twice S. John fell down at the feet of the Angel to worship him but the Angel forbad him See thou do it not giving a reason of his prohibition I am {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thy fellow-servant Therefore S. John should not have proffered the Angel such worship neither would the Angel accept it being tendred unto him but he charged S. John thus Adora Deum Worship God Now who can think that one of the blessed Angels who are ever studious to advance the honour of their great Creaton would perswade S. John to the practice of an unlawful and unnecessary service in bidding him to give that worship unto God which he would have given unto him This were to cast a foul aspersion upon those glorious spirits and to accuse them of errour If that very same Angel should appear to one of us after the same manner and should have the same occasion now which he had then I doubt not but he would give the same word of command Adorare Doum to worship God But we need not with Samsons parents make request for the Angel to come again unto us that he might settle us in this truth for in speaking to S. John he hath spoken likewise to us And one would think we should sooner adhere and give credence to the testimony of an incorrupt unerring Angel then to the testimony of ten thousand gainsayers Men who are always sinful and commonly rash unconstant and partial in their judgements And who among the sons of men dares make himself wiser then that Angel by giving contrary counsel As if Angels and Men derived not their wisdom from one and the same fountain Non aliunde sapiens Angelus aliunde Home aliunde ille verax aliunde homo sed ab unà incommutabili sapientia veritate The Angel deriveth not his wisdom from one fountain and Man from another nor is he true one way and man another but from one unchangeable wisdom and truth saith S. Austin in this case of Adoration Now if that Angel in the Apocalypse did wisely and truely in telling S. John he must worship God whosoever is wise will concur with him elso he is not wise Now for Humane testimony The Altar at Athens which had written on it this Inscription To the unknown God if we may give credit to Martinus Polonus was erected presently upon the time of our Saviours suffering for those great Athenian Philosophers seeing the great darkness that then was and not knowing the true cause they fell upon this Quia Deus Nature patitur The darkness is because the God of Nature now suffereth And the Athenians said Let us build an Altar to him So they set up the Altar and wrote thereon To the unknown God And when they would have offered Sacrifices the Philosphers said God hath no need of your goods sed facietis genuflexiones ante ipsius aram but ye shall make bowings and adorations before his altar I have nothing to do here with the Altar therefore let none hence catch at any thing for an accusation against me concerning that My purpose is onely to demonstrate how that men who saw by no other light then that of Nature improved by humane industrie acknowledged Corporal adoration to be due unto that unknown God whoever he was and accordingly advised the Athenians to yeeld it unto him This among many thousands of Heathen Testimonies shall suffice In producing Christian Testimonies I shall endeavour a resemblance with that good housolder which bringeth forth out of his treasure things new and old by