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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	word_n	worship_n	write_a	69	3	9.8621	5	false

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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

which is verily the most general and universal Custom that is in the world there being scarce any Nation where Superiours receive not this homage and civility from their Inferiours and upon this ground account their god whatever it be that they account their god worthy of such Bodily reverence in a Religious way But we Christians in the West are now so far declined from all due reverence and respect towards Gods Divine Majestie that our bodies must not acknowledge him by kneelings and bowings gestures of reverence which in the Civil way we plentifully exhibit unto men our superiours when we meet with them or make our addresses to them Now if we did but rightly consider Gods transcendency above men and our own obligations to his Divine Majestie and Goodness above whatever we do or can owe to all the men in the world we should surely see that Corporal adoration is more due to God in a Religious way then unto Men in a Civil Though perhaps for all this if the primaevity or fundamental constitution of Corporal adoration Civil and Religious be considered it may seem a disputable Question Which of the two is the Mother and which the Daughter Whether the Civil adoration be derived from the Religious That because God himself is to have Religious adoration therefore Men our Superiours are to have a Civil as having some analogie and resemblance with God Psal. 86. 2. or Whether the Religious adoration be derived from the Civil That because we worship Men with our Bodies therefore we ought also to worship God Which way soever it be determined the Civil worship to Men will infer and strongly establish Religious Bodily worship towards God which is the scope of the Argument A Fifth Argument may be drawn from the silence of the holy Scriptures If the Scriptures be not against it they are for it He that is not against us is on our part Where does the Scripture forbid that Bodily worship should be given unto God or Where is it said that God condemned any for doing it or that Himself refused to be worshipped with the body Many devout and humble suppliants have bowed kneeled and prostrated themselves unto God and Where is it written that God rejected them as if he would not have been worshipped after that manner This must be plainly shewn else it cannot be made good that Bodily worship unto God is unlawful But sinco the Word of God is altogether for it and hath not one syllable against it neither in the Old Testament nor in the New it must needs be not onely lawful but convenient and necessary Where are then the odious aspersions that are cast upon it in calling it Idolatry Superstition and I know not by what other scandalous names Would the Word of God the lantern light and oracle of Truth be silent or connive at a sin worthy of so hainous appellations and neither countenance the opposers nor condemn the practisers of it Would that Light want a ray to enlighten us in the knowledge of this which by some is accounted so great an offence Who will say that the Scripture is imperfect and deficient in a thing of such consequence But rather on the contrary Have we not many both Examples and Precepts in the Old Testament and in the New for giving of Bodily worship unto God Are not the words of this present Scripture first given by Moses and now ratisied by our Saviour strong enough to enjoyn Bodily worship that they may satisfie any but the wilfully obstinate Sure we are that these words put the devil to silence for when our Saviour urged them the devil was forced to yeeld having nothing to reply against them And let not the opposers of Gods Bodily worship shew themselves more stubborn then the devil was lest even he accuse them before God for the neglect of that duty with the truth whereof himself was so clearly convinced by Scripture-evidence But I will put the case Suppose one who is an opposer of Gods Bodily worship and withal an hater of Idols should be tempted as our Saviour was to fall down and worship the devil or an Idol which the * Scriptures call a devil Our Saviour having taught him to be furnished with Scripture whereby to resist temptations Would he not think this place which our Saviour made use of a fit answer for himself and would he not alleadge it to put the tempter to silence I trow he would alleadge either this or some other equivalent place And Would he not then be driven upon necessity against former mislikings to acknowledge Corporal adoration to be Gods due and so even condemn himself if he does not yeeld it unto him Let him consider this A Sixth Argument may be drawn from the practice of Corporal adoration in heaven Rev. 5.14 And the four and twenty elders fell down and worshipped him that liveth for ever and ever Earth ought to conform it self to Heaven the Church Militant to the Church Triumphant in setting forth the honour and worship of God Now if it were unlawful or so great an offence as it is here made to worship God with the body S. John with his illuminated eagles eyes would scarce have seen such a thing in heaven It it shall be objected that there were no such bodies in heaven when S. John saw this he onely saw it represented in a Vision This is nothing for the vision of the thing in heaven is sufficient to approve the lawfulness and authorize the practice of it here on earth And let any gainsayer ask himself When he comes into heaven bodily Does he think he shall not with those four and twenty elders fall down before God bodily worship him If so Shall it be Honour then and Dishonour now Shall it be Glory there and Shame here Shall it be an high Happiness in Gods Heavenly house and Sin in his Earthly Me thinks Reason it self should perswade us that Corporal reverence and worship should be given unto God here as a necessary preparation for the doing of it hereafter A Seventh Argument may be drawn from the Majestie of God If nothing else will prevail one would think this should Is not he the Almighty God infinite in Power Greatness Majestie Holiness and Glory Does not he dwell in that light which no man can approach unto the least ray of which light is ten thousand times brighter then the Sun Are all the Kings in the world half so glorious as he or their Thrones to be compared to his Footstool Does not he sit upon a Throne of incomprehensible glory attended upon with thousands of glorious and mighty Angels that stand before him admiring worshipping blessing praising and crying continually Holy holy holy Lord God of hosts And although he hath his dwelling so high yet Does he not humble himself to behold the things that are in heaven and earth Does he not vouchsafe to admit these poor

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

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

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

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