Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	worshipper_n	4,806	4	12.4611	5	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

presence the Remedy is as bad as if not worse then the Disease Not to stand now to vindicate those who out of a pious sincerity worship God with their bodies from this slander of Superstition which were a worthy task If concurring with the censorious humour of the Objectors it be supposed that some men in worshipping God with their bodies are superstitious of which whosoever be guilty I could wish they would amend it What if they who refuse to worship God with their Bodies be superstitious also even in refusing For ought I know they may be so For though they refuse out of a fear to displease God yet if that fear be causless needless and superfluous it may not unfitly be termed Superstitious which name Saint Austin gives it * Corporal adoration or Bodily worship is a Ceremony and all Ceremonies were abolished by the death of Christ Therefore Bodily worship although it was given to God under the Law yet being by Christ taken away it is not to be given to God under the Gospel Admit Corporal adoration or Bodily worship to be a Ceremony yet was it never any part of that Ceremonial Law which was abolished by the death of Christ It was in use and practice long before the Ceremonial Law was given * Nature it self having imprinted in the hearts of men a secret character of bodily reverence to be given unto God As may appear by many examples that of Abraham falling on his face Gen. 17.3 that of Abrahams servant bowing down his head and worshipping the Lord for his good success in his journey Gen. 24.26 and that which was done by the people of Israel when they heard the tidings of their deliverance from their heavie bondage in Egypt Exod. 12.27 with many other of this kinde So that Bodily worship was in use and practice many yeers before any tittle of the Ceremonial Law was prescribed And as it was long before so likewise as longer lifed is it continued long after for whereas the Ceremonies of the Mosaical Law were wholly abolished by Christs death the termination of which may seem to be implied in his Consummatum est upon the Cross Corporal adoration is authorized as shall and will appear by sufficient precept and practice since our Saviours Death Resurrection and Ascension And the reason of it is satisfying enough to the flexible considerer that Corporal adoration is included not in the Ceremonial but in the Moral Law in the Second Commandment And who knows not that the Moral Law was not abolished by the death of Christ but is and shall be in force to the end of the world Perhaps some Antisomatist may conceive from Job 4.23 which place will come by and by to be examined that worshipping God with the body was so abolished as that to worship him with the heart soul and spirit succeeded in its stead But this cannot be for worshipping God with the heart and soul was in the world long before Bodily worship was as is conceived abolished and the Inward Worship is fully as ancient as the Outward For did not Abraham David and the rest of Gods devout servants worship God in heart soul and spirit as well as with their bodies Were they not inwardly touched with an awful reverence towards the great Majestie of God and so adored him Surely yes else we might think they played the hypocrites in making outward shews and not doing any thing within relating unto God and his Worship If then Cordial worship was not brought in Corporal worship was not for it done away by the death of Christ Indeed our Saviour did bring in a Spiritual worship but what that is shall appear when I have dispatched another Objection Corporal Adoration or Bodily Worship is offensive and scandalous it gives offence to the weak Therefore they who practise it ought to forbear it else they offend which they must not as Rom. 14.21 I Cor. 10.32 That thing should not offend the weak by which others are made strong And I could appeal to clouds of witnesses who out of an honest care to worship God devoutly with their bodies have felt themselves much strengthened in their souls But if they who are offended at Corporal adoration be weak indeed then the parties offending ought to inform and satisfie the parties offended and the parties offended are to seek after information and satisfaction by their own studies or consultation with others by which means they may receive strength to remove the offence from their apprehension and then without doubt they will not onely approve Bodily worship in others but practise it themselves But if pretending weakness they be obstinate stubborn and perverse which humour our Saviour Christ himself was not so happie or rather unhappie as to please then Corporal adoration ought not to be forborn in fear to offend such people but let the practisers of it go on * Per medias offensiones through the midst of offences not having any care to the perverse who take offence where there is none given I may ask that Question which our late Solomon hath put into my mouth * How long will they be weak for if they resolve still to be what they are Gods worshippers must resolve to do what they do I finde a devout man very high in his expression in this case * Let the Saints of the world stumble and fall and break their necks rather then the truth of the Gospel suffer any detriment in the Saints of God Scripture is produced to prove that Bodily Worship is not to be given unto God 'T is strange that men should fight against God with the sword of his own Spirit but this they do The places commonly alleadged are Prov 23.26 My son give me thy heart God requires the heart and with it he is to be worshipped but not with any more for that is superfluous and unnecessary Although Worship or Adoration be not there expresly mentioned in the letter yet no doubt but it is implicitely included and that God saith to every one in every religious action and so of Worship or Adoration in particular Give me thy heart For indeed God requires the heart and hath respect unto it principally first and before the body * All our Service and Worship being neither accepted nor respected with him if our heart go not along with our body in the performance of it But it is not said in that place of Solomon that God requires the heart alone saying Give me onely thy heart There 's no such exclusive particle adjoyned whereby lifting up the eyes holding up the hands speaking with the mouth bowing kneeling and other devout bodily expressions should be excluded therefore this place of Solomon does not make against Bodily worship The words of our Saviour are likewise produced to beat down Corporal adoration Job 4 23 24. Veri adoratores c. The true worshippers shall worship the Father

God IT appears by the example of Moses and Aaron that it is not safe for a man to hold his peace when there is occasion to vindi cate Gods honour lying at stake or called in question for we read in the Twentieth Chapter of the book of Numbers how that the Israelites came to the wilderness of Zin and murmured there because there was no water and because Moses and Aaron did not believe the Lord to sanctifie him in the eyes of the children of Israel by declaring his Power and Providence that God both could and would provide things necessary for them for this Omission God was so angry with them that he would not suffer them to enter into the promised Land as appears plainly at the twelfth Verse of the same Chapter And at the eight and twentieth Verse is recorded how that this sentence was executed upon Aaron for God sent him up into mount Hor and there he died And in the twenty seventh Chapter of the same book of Numbers vers. 12 13 14 and likewise Deut. 32. 49 50 51. mention is made of the death of Moses in mount Nebo for the same fault of not sanctifying the Lord in the midst of the children of Israel We cannot conceive of this otherwise then that it was set for a president and an exemplary Caveat to the Magistracie and Priesthood in all succeeding Generations to the worlds end that they be careful to vindicate and maintain Gods honour with his Divine priviledges and prerogatives in the sight of the people lest God stop the passage against them and deny them entrance into the heavenly Canaan The consideration of which is necessary for these days of ours wherein there is great murmuring that Corporal Reverence and Worship should be given unto God and it is not onely neglected and opposed but branded with ignominy slander and reproach which whether they be just or injurious I shall God willing according to my ability endeavour to make appear in this ensuing Discourse upon a portion of Scripture which alludeth to that Subject Adorabis Dominum Deum tuum Thou shalt worship the Lord thy God It cannot be objected with any shew of reason that the Spiritual Worship of God I mean that of the Soul onely should be here precisely understood the occasion will lead us to the sense which may be deduced from the Verse going before where we see what a large proffer the devil made unto our Saviour that he would give him all the kingdoms of the world and the glory of them if he would fall down and worship him And surely it was Corporal worship that the devil would have had The devil saith Mr Perkins desired of Christ no more then the prostrating of his body and the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the devils proposition which is for falling down plainly demonstrates as much being taken in the common course of Scripture for no other then a Bodily act Besides if our Saviours reply to the devils temptation should not be taken in the same sense of Corporal adoration as the devil propounded it then did not our Saviour give a pertinent and satisfactory answer to the devils motion which were vile to think The devil was a subtil Sophister and if he should have seen our Savior to lie open in that ward as to intend Spiritual worship when h spake of Corporal he would soon have replied Worship the Lord thy God with thy spirit according to thine own meaning and worship me with thy body according to my meaning Therefore it cannot be but that our Saviour confuted the devil in his own sense of Bodily worship by laying the Law before him whereby he shewed him how that all men and himself amongst the rest were bound to give their Worship unto God and not to alienate it from him as the devil would have had him done It was the most presumptuous motion that ever the devil made to have had Christ worship him Never was such a thing heard of before that the foul fiend the cursed angel should seek to be worshipped of Him whom all the blessed Angels worship and adore How durst he attempt to rob God of his Royal priviledge of Corporal adoration and require it even from the Son of God But we see the devils pride and what his aim is To exalt himself into Gods Chair of State and if he can to deprive him of his incommunicable prerogatives Nothing will serve his turn but the things that pertain to God to despoil God of these is his desire and glory And this may give us occasion to apprehend a fair probability that Religious Bodily worship is Gods propriety and due that the devil was so eager upon it and for this bethought himself to assail our Saviour with the strongest temptation that possibly he could to wit the Wealth Honour and Glory of this world thinking that if any thing would prevail it must be that Because with this bait he had taken many great ones in preceding Ages of the world he thought he might at this time take our Saviour also But the great Deceiver found himself greatly deceived And as he was deceived in himself so I wish he may no longer deceive those that oppose themselves against Bodily worship denying that it should be given to God For to this the devils policy works that if he cannot get Corporal adoration to himself amongst Christians as he hath of some poor Heathenish people in some places of the world then he will do what he can to hinder God that he shall not have it neither Nec mei nec Dei cries the devil then Let it be neither mine nor Gods Put we have a contrary voice in this Scripture Adorabis c. Thou shalt worship the Lord thy God We see then in what sense these words are to be understood of Outward not onely Inward of Corporal not onely Spiritual adoration Here saith Mr Perkins we must understand our Saviour Christ to mean Outward Divine Worship as if he should say Thou shalt religiously submit bow or prostrate thy body unto God in Prayer and Thanksgiving And the word which our Saviour useth here and is also commonly used in other places serving to this purpose may import as much {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Zanchie is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies a Dog as if Man was sent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to school to this dumb creature to observe how he croucheth and humbleth himself at the foot of his master being of all creatures most familiarly docible this way that from thence Man might learn to prostrate himself in all humility before God Proceed we now to the examination of this business observing this Order 1. To examine what is commonly objected against it on the negative part 2. What evidence or authority may be produced to defend or require it on the affirmative part

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

have from them And they must needs be born because they cannot go They have no ability to accept nor to make any retribution for what ever service is done unto them therefore adoration is miserably mispent upon them which should settle this resolution in the heart of every man Seeing we can have nothing from them they should not have the least thing from us not a knee 1 Kings 19.18 not an eye Ezek. 18.6 not an hand Psal. 44.21 But as Moses said to Israel in another case Deut. 12.4 so say I in this of adoration Ye shall not do so unto the Lord your God ye shall not with-hold from him your knees nor your eyes nor your hands but all your members shall express their part in the worship of God your bodies shall prostrate themselves before him alone without any oblique reference to any created nature And for Hypocrisie Let us take heed of that likewise that in adoreing and worshipping God our bodies may not go alone but our souls and spirits may joyn with them in the action Else if we make fair outward professions in seemingly religious bowings and kneelings and act not the same part within we shall expose our selves as laughing stocks and marks of vengeance in the sight of God and his holy Angels and be as the Swan which though it hath fair white feathers yet having but black flesh underneath was therefore adjudged an unclean Bird Let then our care be not only to do the thing but to do it aright in sincerity and truth by associating our souls with our bodies when ever any occasion be for us to give unto God the tribute of his worship If we shall be careful of this I dare promise these Consequents We shall nourish and continue in our hearts an awe-ful reverence towards the most Sacred Majestie of God himself We shall make our selves through the mediation of Jesus Christ acceptable in his sight when we present our selves before him We shall give proof and testimony that we acknowledge God for our God We shall conform our selves to the judgement of judicious men who have approved it to the examples of devout Saints who have practiced it to the Precepts in the holy Scripture which requires it We shall and that in an excellent way acknowledge our thankfulness unto God for his blessing of food and raiment protection and preservation and for those his principal ones of Creation and Redemption upon these our bodies And we shall amongst other acts of our obedience send up our Religious adorations to stand as memorials before God that for the time to come he may in all our straits and necessities be mindful of us in this present world and this being ended bring us both souls and bodies into his everlasting glory Soli Deo honor adoratio nunc in secula AMEN FINIS Isai. 5.20 Ecclus 13.22 Acts 18.13 2 Kings 8.5 Acts 20.24 1 Sam. 21. Gen. 28.16 Luke 1.53 1 Chro. 15.13 Vol. 2.pag.84 col 2. C. Heb. 1.6 Vol. 3 p. 403 Col. 2. Tom. 4 Col. 269. 1 Object Answ Joh. 2.15 Tom. 4. Col. 502. 2 Object 2 Answer * Attamengestus illi quid Scripturis commemorantur sanctis viris usui fuer●t publicis precibus admodum congruuns neque superstitiosis actibus debent annumerari Loc. com clas. 3 cap. 13. 12. pag. 671. Jude vers. 10. 1 Cor. 2.8 2 King 20.7 2 Sam. 10.4 Hor. * Superstitiosa rimiditos Aug. Epist. 118. 3 Objection Answer * Lex naturalis tres habet pavies cujus prima h c est ut agnitus honoretur Creator Ambros. in Rom. 5. Joh. 19.30 4 Objection Answer * Calv. in Mat. 15.14 Aquin. 22ae qu. 43. art 7. in Rom. 14 21. * K. James confer. at Hapt Court pag. 66. * Joh. Valdesso Consid. 76. 5 Object Answ * Quid prodest si genua corpor is mei adorationem veniens slectam Deo genua cordis mei slectam diabolo Orig hom 2. in Judic. In loc. 22ae qu 84. art 2 3m Totum vero hunc cultum tam externum quam internum ideo spiritualem sacrae literae vocant quia à spiritu nostro per Spiritum sanctum quo fideles aguntur renovato totus proficis●itur c. Ep. ante Miscellan I Argum. I. Psal. 95.6 2. 1 Cot. 6.20 3. 2 Argum. 3 Argum. * A juin 22 ae qu. 122 40. Zanch. Tom. 4. col 363. Pisicator in Matth 4 8. * D Hammond in his Apped to his Proct. Cat. pag 303. * Perkin● Refor Cath. point 14 4 Argum. Dod and Clevor on the 5 Com. Busbequius Ep. 3. mihip 267. Ovid de Ponto lib. 3. eleg. 2. * Non sufficit exteri● obtemp●rare majoribus nostris nisi ex intimo cordis affectu sublimiter sentiamus de eis Bern. Serm. 3. de Adven Mal. 1.8 Epist. 3. Arrianus de Expedit Alex. lib. 4.pag.86 Judg. 9.12 Ludvicus Capellus in Spicilegio ad 1 Cor. 11. 4. mihi pag 87. 5 Argum. Mar. 9.40 * Levit. 17.7 Psal. 106.37 1 Cor. 10.20 8 Argum. Rev. 4.10 7.11 11.16 19.4 Quis andeat affir mare Dersubstanriam corporaliter videri cum eam noluerit corporaliter adorari Aug Ep. 6. 7 Argum. Jer. 2.12 Job 24.13 2 Kings 5.18 Liber Baro de ●●bus Muscoviticis mihi pag. 55. Luk. 10.4 Salute no man by the way Isa. 66.3 8 Argum. 1. Heb. 12.21 * Nehem. 1.5 2. * Verbum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quando ad Deum resertur generale est complectens omnem reverenitam qua cum veneratione religione Deo exhibetur Cumque ejus pars sit Adoratio diabolus se adorari postulaverit ideo Christus verbum generale timoris seu reverentia inutaz it in verbum adorandi Chemnit Harm. Evangel. cap. 19 mihi Col. 275. 9 Argum. Heb. 11.16 Matth. 26.56 Judg. 13.8 Aug. de vera Relig. cap. 55. tom 1 mihi pag. 517. Acts 17.23 Martinus Polonus in vita S. Petri mihi pag. 122. In Orat. Dom. Com. in Eph. lib 2. In Eph. 3.14 Tract. 25 in Matth. mihi pag. 142. Gen. 27.4 Lib. de cura promortuis cap. 5 tom 4. De Gubern lib. 3. Orthod fid. lib. 4.cap.13 22ae qu. 84 art 2 corp. In Harm Evang mihi pag. 61 Matth. 5.15 Matth. 5.16 Supra pag.16 In Opusc. Col. 742. In his Works in folio pag.57 58. Like the Dog in the manger Vol. 1 p 707. Col. 1 A. Cases of Conscience Book 2. Chap. 11 Vol. 2.pag.84 Vol. 3 pag. 403. Col. 2 Serm. 7 p 72. Just Mart. Pag. 182 183. 1. 2. 3. 1. 2. 3. In hisspeech in Star-chamber pag. 46 Numb. 22.27 28 29 30 31. * Acne quis hoc derivet ad Mariam Virginem Maria erat Templum Dei non Deus templi ideo itle solus adorandus qui operabatur in templo Ambr. de Sp. Sa. lib.3 cap. 12. Sit in honore Maria Pater Filius Spiritus sanclus adoretur Epiphan. haer.79 3a patte 25.4 See Bishop White against Fisher p. 244 Dr Fearley in his Cla. Myst page 157. Jer. 10.5 Levit. 11 18. Causinus

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