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<DATE>2009-01-08</DATE>
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<NAME>Emma Leeson Huber</NAME>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>&Ogr;&rgr;&thgr;&ogr;&lgr;&agr;&tgr;&rgr;&egr;&iacugr;&agr;: OR, A BRIEF DISCOURSE CONCERNING Bodily Wor&s;hip: 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 Con&s;ideration in the&s;e dayes, wherein Prophane&s;s and Irreverence toward the &s;acred Maje&s;ty of God hath &s;o much corrupted our Religious A&s;&s;emblies, that men are regardle&s;s of their being before God, or of Gods being among&s;t them in his own <HI>Hou&s;e.</HI> By [S. G.] late Preacher of the Word of God in the Cathedrall Church of PETERBURGH.</P>
<BIBL>PSAL. 89.7.</BIBL>
<Q> God is greatly to be feared in the a&s;&s;embly of the Saints, and to be had in reverence of all them that are about him.</Q>
<BIBL>95.6.</BIBL>
<Q> O come, let us wor&s;hip and bow down: let us kneel before the Lord our Maker.</Q>
<BIBL>99.5.</BIBL>
<Q> Exalt ye the Lord our God, and wor&s;hip at his foot&s;tool; for he is holy.</Q>
<BIBL>132.7.</BIBL>
<Q> We will go into his Tabernacles, we will wor&s;hip at his foot&s;tool.</Q>
<BIBL>MICAH 6.6</BIBL>
<Q> Wherewith &s;hall I come before the Lord, and bow my &s;elf before the high God.</Q>
<BIBL>MATTH. 22. 21.</BIBL>
<Q>

 Render unto God the things that are Gods.</Q>
<P><HI>London,</HI> Printed for <HI>Gabriel Bedell, M. M.</HI> and <HI>T. C.</HI> and are to be &s;old at their &s;hop at the middle-Temple gate in <HI>Fleet&s;treet,</HI> 1650.</P>
</DIV1>
<DIV1 TYPE="preface">
<PB REF="2">
<PB REF="2">
<HEAD>PREFACE.</HEAD>
<P>_WHen a Kingdom or People &s;tand in need of Reformation, (as none ever were in more need then we) it is undoubtedly a good way to ob&s;erve the &s;ame Method that God him&s;elf did, in his proceeding to judgement again&s;t the hou&s;e of <HI>Judah,</HI> Ezek. <HI>9.6,</HI> beginning at his Sanctuary: The things that are ami&s;s there, let them be rectified and amended, as de|&s;erving it in the fir&s;t place, and then (like lines ex|tended from the Centre to the Circumference) Re|formation will the more happily diffu&s;e it &s;elf into other places: For, the Sanctuary being the fountain whence help and divine protection i&s;&s;ue, <HI>P&s;al. 20.2.</HI> the trea&s;ury, where all ble&s;sings are to be obtained by the people of God, when they make their holy, hum|ble,
<PB REF="3">and devout addre&s;&s;es to him; clean&s;e That, and the things there, and then the Streams will flow more fairly into &s;uch places as want water|ing.</P>
<P>For this purpo&s;e, here is a Be&s;om to &s;weep away an horrid abu&s;e, wherewith the adver&s;ary to God and Man, Religion and Decency, hath much and long corrupted our Publike A&s;&s;emblies before God in his Sanctuary; and that is, Profane&s;s and Irreve|rence toward the &s;acred Maje&s;tie of God, before whom the appearance is, which is after &s;o rude a manner, as if God were equal, nay inferiour to the meane&s;t of us.</P>
<P>Though contrarily, the expul&s;ion of Corporal ado|ration and reverence out of our Publike A&s;&s;emblies, be now accounted an act of Reformation, 't is no wonder, when in all corrupt Ages and Places, <HI>Evil</HI> hath been called <HI>Good,</HI> <NOTE PLACE="marg">I&s;ai. 5.20.</NOTE> and <HI>Good Evil:</HI> Vices have been called Vertues, and &s;o embraced; and Ver|tues Vices, and &s;o dete&s;ted: Piety having been brand|ed with Nick-names, and Irreligion a&s;&s;uming &s;peci|ous appellations: That hath gotten Spittle from the mouth; This, ki&s;&s;es from the lips.</P>
<P>Now for this poor Treati&s;e creeping forth into publike view, if it may, to reform what is ami&s;s,
<PB REF="3">and to advance the honour of God in this particu|lar. I am not ignorant, how that in many re|&s;pects it may receive &s;uch a Terrifying Adverti&s;e|ment, as <HI>Mo&s;es</HI> did from <HI>Pharaoh,</HI> Exod. <HI>10.10, Look to it, for evil is before you.</HI> Some, becau&s;e they &s;ee not the name of &s;ome learned Wor|thy (which commonly is a great advantage to a Book) prefixed, may &s;ay in &s;corn, <NOTE PLACE="marg">Ecclus 13.22.</NOTE> with tho&s;e in <HI>Si|racides, What fellow's this?</HI> Some again, apprehending by the Title-page the general Subject, or galloping the Treati&s;e it &s;elf over, with an ha&s;ty eye, may &s;ay, as the <HI>Iews</HI> did again&s;t <HI>S. Paul;</HI> <NOTE PLACE="marg">Acts 18.13.</NOTE> <HI>This fellow per&s;wadeth men to wor&s;hip God contrary to the Law.</HI> A Third &s;ort may accu&s;e the Work of Un&s;ea&s;onablene&s;s, That it came not forth into the world (like the <HI>Shunemite</HI>-woman into the Kings pre&s;ence) ju&s;t when the thing was in the words, <NOTE PLACE="marg">2 Kings 8.5.</NOTE> when the bu&s;ine&s;s was in agitation, but long after the Que&s;tion is cea&s;ed; and the gene|ral inclination hath &s;ince been to the Negative. But, (as the Apo&s;tle &s;aid in another ca&s;e) <HI>None of the&s;e things move me:</HI> <NOTE PLACE="marg">Acts 20.24.</NOTE> Let the&s;e, and greater Evils then the&s;e, ari&s;e again&s;t this poor Treati&s;e, I pa&s;s not, &s;o I have Truth and Religion on my &s;ide: for which, upon my be&s;t (though I confe&s;s but weak)
<PB REF="4">examination) 1 finde nothing, why I &s;hould decline any ludge what&s;oever, whether it be God him&s;elf, who&s;e Cau&s;e this is, and who&s;e Minde, in this ca&s;e, is to be &s;een in his written Word; or any inferiour under him, either Ancient or Modern, Chri&s;tian or Heathen, the <HI>Athei&s;t</HI> onely excepted, and (among&s;t Chri&s;tians) him, who hath &s;o firmly betrothed him&s;elf to a Prejudicate Opinion, that he will not be divorced from it.</P>
<P>And for thee, <HI>Reader,</HI> whoever thou art; If knowing, and ha&s;t concerning this Subject greater il|luminations in thine Heart, then the&s;e in thine Hand, impart them; if not, accept of the&s;e. If ignorant, (thy thoughts having not as yet been conver&s;ant in the&s;e things) Do not think that I have any de&s;igne to abu&s;e or deceive thee, as if I would convey a mote into thine eye, by pre&s;enting this Treati&s;e to the view of it: No; God is wit|ne&s;s, my aim is, to elevate thy Devotion to that ju&s;t height, as that thou may&s;t fully and compleat|ly acknowledge God, by wor&s;hipping him with thy Soul and Body; not &s;uper&s;titiou&s;ly, hypocritically, affectedly, or any other irregular way; but hum|bly, and &s;incerely, according to thy duty in thy ap|pearances
<PB REF="4">before him, when his own eye, and the eyes of his holy Angels are upon thee, ob&s;erving thy behaviour in tho&s;e approaches; which if it be not an&s;werable to his Divine pre&s;ence, thou can&s;t have no cau&s;e to think, but that God will di&s;like thee, as <HI>Achi&s;h</HI> did <HI>David,</HI> <NOTE PLACE="marg">1 Sam. 21.</NOTE> when he counterfeited Madne&s;s before him, letting the &s;pittle fall upon his beard:</P>
<P>Take heed then, le&s;t thou go out of Gods pre&s;ence guilty of <HI>Iacob</HI>'s over-&s;ight; <HI>Surely the Lord is in this place, and I was not aware:</HI> <NOTE PLACE="marg">Gen.28.16.</NOTE> and &s;o, though thy coming in might be in hope of a ble&s;|&s;ing, yet thou goe&s;t away without it, having by thy profane rudene&s;s provoked God &s;o, as neither to accept thy Per&s;on, nor thy Prayer, nor any Duty which thou ha&s;t performed, but, <NOTE PLACE="marg">Luke 1.53.</NOTE> with the <HI>rich</HI> in the Go&s;pel, to &s;end thee <HI>empty away:</HI> And per|haps, more then &s;o, ha&s;t provoked him to wrath, that he &s;hould execute po&s;itively &s;ome vengeance up|on thee, making a <HI>breach</HI> upon thee, as upon <HI>Uz|zah,,</HI> for that thou ha&s;t <HI>not &s;ought him after the due order,</HI> <NOTE PLACE="marg">1 Chro.15.13"</NOTE> in &s;uch an humble and reverent way, as befitteth &s;o great and glorious a Maje|&s;ty. If thou have a de&s;ire to prevent the&s;e things, and to excite Gods henevolence towards
<PB REF="5">thee, beware of rude irruptions into, and di&s;&s;olute continuance in Gods pre&s;ence.</P>
<P>I &s;hall &s;ay no more, but (commending thee to the race of God, and this poor Treati&s;e to thy di&s;creet Peru&s;al) bid thee</P>
<CLOSER><SALUTE>Farewel.</SALUTE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="5">
<HEAD>&Osmogr;&Rgr;&THgr;&Ogr;&Lgr;&Agr;&Tgr;&Rgr;&Egr;&Iacugr;&Agr;.</HEAD>
<EPIGRAPH>
<BIBL>MATTH. 4. 10. LUKE 4. 8.</BIBL>
<Q>Thou &s;halt wor&s;hip the Lord thy God.</Q>
</EPIGRAPH>
<P>_IT appears by the example of <HI>Mo|&s;es</HI> and <HI>Aaron,</HI> that it is not &s;afe for a man to hold his peace, when there is occa&s;ion to vindi cate Gods honour lying at &s;take, or called in que&s;tion: for we read in the Twentieth Chapter of the book of <HI>Numbers,</HI> how that the I&s;raelites came to the wilderne&s;s of <HI>Zin,</HI> and murmured there, becau&s;e there was no water, and becau&s;e <HI>Mo&s;es</HI> and <HI>Aaron</HI> did not believe the Lord, to &s;an|ctifie
<PB N="2" REF="6">him in the eyes of the children of <HI>I&s;rael,</HI> by declaring his Power and Providence, that God both could and would provide things nece&s;&s;ary for them; for this Omi&s;&s;ion God was &s;o angry with them, that he would not &s;uffer them to enter into the promi&s;ed Land, as appears plainly at the twelfth Ver&s;e of the &s;ame Chapter: And at the eight and twentieth Ver&s;e is recorded, how that this &s;entence was executed upon <HI>Aaron;</HI> for God &s;ent him up into mount <HI>Hor,</HI> and there he died. And in the twenty &s;eventh Chapter of the &s;ame book of <HI>Numbers,</HI> ver&s;. 12, 13, 14, and likewi&s;e <HI>Deut.</HI> 32. 49, 50, 51. mention is made of the death of <HI>Mo&s;es</HI> in mount <HI>Nebo,</HI> for the &s;ame fault of not &s;anctifying the Lord in the mid&s;t of the children of <HI>I&s;rael.</HI></P>
<P>We cannot conceive of this, otherwi&s;e, then that it was &s;et for a pre&s;ident, and an exemplary <HI>Caveat</HI> to the Magi&s;tracie and Prie&s;thood in all &s;ucceeding Generations to the worlds end, that they be care|ful to vindicate and maintain Gods honour, with his Divine priviledges and prerogatives, in the &s;ight of the people, le&s;t God &s;top the pa&s;&s;age again&s;t them, and deny them entrance into the heavenly <HI>Canaan.</HI></P>
<P>The con&s;ideration of which, is nece&s;&s;ary for the&s;e days of ours, wherein there is great murmur|ing, that Corporal Reverence and Wor&s;hip &s;hould be given unto God; and it is not onely neglected and oppo&s;ed, but branded with ignominy, &s;lander, and reproach; which, whether they be ju&s;t, or in|jurious, I &s;hall (God willing) according to my abi|lity, endeavour to make appear, in this en&s;uing
<PB N="3" REF="6">Di&s;cour&s;e upon a portion of Scripture which allu|deth to that Subject: <HI>Adorabis Dominum Deum tuum: Thou &s;halt wor&s;hip the Lord thy God.</HI></P>
<P>It cannot be objected, with any &s;hew of rea&s;on, that the Spiritual Wor&s;hip of God (I mean that of the Soul onely) &s;hould be here preci&s;ely under|&s;tood: the occa&s;ion will lead us to the &s;en&s;e, which may be deduced from the Ver&s;e going before, where we &s;ee 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 wor&s;hip him: And &s;ure|ly, it was Corporal wor&s;hip that the devil would have had. <NOTE PLACE="marg">Vol.2.pag.84.</NOTE> The devil (&s;aith Mr <HI>Perkins</HI>) de&s;ired of Chri&s;t no more then the pro&s;trating of his body: <NOTE PLACE="marg">col. 2.C.</NOTE> and the word <GAP DESC="foreign">, in the devils propo&s;ition, which is for falling down, plainly demon&s;trates as much, being taken in the common cour&s;e of Scripture for no other then a Bodily act. Be&s;ides, if our Sa|viours reply to the devils temptation &s;hould not be taken in the &s;ame &s;en&s;e of Corporal adoration, as the devil propounded it, then did not our Sa|viour give a pertinent and &s;atisfactory an&s;wer to the devils motion; which were vile to think. The devil was a &s;ubtil Sophi&s;ter; and if he &s;hould have &s;een our Savior to lie open in that ward, as to intend Spiritual wor&s;hip, when h &s;pake of Cor|poral, he would &s;oon have replied, Wor&s;hip the Lord thy God with thy &s;pirit, according to thine own meaning; and wor&s;hip me with thy body, ac|cording to my meaning. Therefore it cannot be, but that our Saviour con&s;uted the devil in his own
<PB N="4" REF="7">&s;en&s;e of Bodily wor&s;hip by laying the Law before him, whereby he &s;hewed him, how that all men (and him&s;elf among&s;t the re&s;t) were bound to give their Wor&s;hip unto God, and not to alienate it from him, as the devil would have had him done.</P>
<P>It was the mo&s;t pre&s;umptuous motion that ever the devil made, to have had Chri&s;t wor&s;hip him. Never was &s;uch a thing heard of before, that the foul fiend, <NOTE PLACE="marg">Heb. 1.6.</NOTE> the cur&s;ed angel, &s;hould &s;eek to be wor|&s;hipped of Him, whom all the ble&s;&s;ed Angels wor|&s;hip and adore. How dur&s;t he attempt to rob God of his Royal priviledge of Corporal adoration, and require it even from the Son of God? But we &s;ee the devils pride, and what his aim is, To exalt him|&s;elf into Gods Chair of State, and (if he can) to deprive him of his incommunicable prerogatives. Nothing will &s;erve his turn, but the things that pertain to God: to de&s;poil God of the&s;e, is his de&s;ire and glory.</P>
<P>And this may give us occa&s;ion to apprehend a fair probability, that Religious Bodily wor&s;hip is Gods propriety and due, that the devil was &s;o eager upon it, and for this, bethought him&s;elf to a&s;&s;ail our Saviour with the &s;tronge&s;t temptation that po&s;&s;ibly he could; to wit, the Wealth, Honour, and Glory of this world; thinking, that if any thing would prevail, it mu&s;t be that. Becau&s;e 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 al&s;o. But the great Decei|ver found him&s;elf greatly deceived: And as he was deceived in him&s;elf, &s;o I wi&s;h he may no longer
<PB N="5" REF="7">deceive tho&s;e that oppo&s;e them&s;elves again&s;t Bodi|ly wor&s;hip, denying that it &s;hould be given to God: For, to this the devils policy works, that, if he can|not get Corporal adoration to him&s;elf, among&s;t Chri&s;tians (as he hath of &s;ome poor Heatheni&s;h people in &s;ome places of the world) then he will do what he can to hinder God, that he &s;hall not have it neither; <HI>Nec mei, nec Dei,</HI> cries the devil then; Let it be neither mine, nor Gods: Put we have a contrary voice in this Scripture; <HI>Adorabis,</HI> &amp;c. <HI>Thou &s;halt wor&s;hip the Lord thy God.</HI></P>
<P>We &s;ee then in what &s;en&s;e the&s;e words are to be under&s;tood; of Outward, not onely Inward; of Corporal, not onely Spiritual adoration. Here (&s;aith Mr <HI>Perkins</HI>) we mu&s;t under&s;tand our Saviour Chri&s;t, <NOTE PLACE="marg">Vol.3. p.403.</NOTE> to mean Outward Divine Wor&s;hip; <NOTE PLACE="marg">Col. 2.</NOTE> as if he &s;hould &s;ay, Thou &s;halt religiou&s;ly &s;ubmit, bow, or pro&s;trate thy body unto God, in Prayer and Thank&s;giving. And the word which our Savi|our u&s;eth here, (and is al&s;o commonly u&s;ed in other places &s;erving to this purpo&s;e) may import as much. <GAP DESC="foreign">(&s;aith <HI>Zanchie</HI>) is derived from <GAP DESC="foreign">, <NOTE PLACE="marg">Tom.4. Col. 269.</NOTE> which &s;ignifies a Dog, as if Man was &s;ent <GAP DESC="foreign"> to &s;chool to this dumb creature, to ob&s;erve how he croucheth, and humbleth him&s;elf at the foot of his ma&s;ter, being of all creatures mo&s;t familiarly doci|ble this way; that from thence Man might learn to pro&s;trate him&s;elf in all humility, before God. Pro|ceed we now to the examination of this bu&s;ine&s;s, ob&s;erving this Order: 1. To examine what is commonly objected again&s;t it, on the negative part.
<PB N="6" REF="8">2. What evidence or authority may be pro|duced, to defend or require it, on the af|firmative part; that, if it &s;hall appear Cor|poral adoration to be Gods due, the oppo|&s;ers and detainers of it may be left without excu&s;e, for not giving uno God the things that are Gods.</P>
<P>But I de&s;ire (by the way) to be rightly under|&s;tood, and to avoid the mi&s;pri&s;ion of the Reader: for I would not, that this treating of Outward wor&s;hip &s;hould be any prejudice, or occa&s;ion the lea&s;t damage to the Inward, (as if a man &s;hould offer unto God the hu&s;k of an outward Ceremony, without the concomitancy of the hearts inward affection.) God forbid, that I &s;hould think, or be thought to excu&s;e any &s;uch hypocri&s;ie. But this is the thing, Whether, in wor&s;hipping God with the heart and &s;oul, it be lawful, decent, and expe|dient, to joyn the Body with it, and &s;o to exerci&s;e and employ the whole man, both &s;oul and body together in the Wor&s;hip of God. It is granted on both &s;ides, that God is to be wor&s;hipped with the Soul: but whether he is to be wor&s;hipped with the body al&s;o, this is the thing in que&s;tion.</P>
<P><NOTE PLACE="marg">1 <HI>Object.</HI></NOTE> And fir&s;t, on the Negative part it is objected, That <HI>Corporal adoration to God, is Idolatry.</HI></P>
<P><NOTE PLACE="marg">An&s;w.</NOTE> If this be true, then, both It and the Practi&s;ers de&s;erve to be expelled with rigour out of the Church, <NOTE PLACE="marg">Joh. 2.15.</NOTE> as our Saviour drave the buyers and &s;ellers out of the Temple. But this is onely a <HI>foul &s;candal,</HI> without <HI>fair proof:</HI> For, What is Idolatry? It is
<PB N="7" REF="8">(&s;aith <HI>Zanchie) Cultus Religio&s;us,</HI> <NOTE PLACE="marg">Tom. 4. Col. 502.</NOTE> <HI>quo Idolum tanquam numen colitur:</HI> A Religious Wor&s;hip, whereby an Idol is wor&s;hipped as the Deity. But, when Reli|gious Wor&s;hip is given to God, who him&s;elf is the true and onely Deity, Is this Idolatry? Idola|try is, when Religious Wor&s;hip is taken from the Creator, and given to the Creature: But, when it is given to the Creator, as his right and due, Is this Idolatry? Why was not Corporal Wor&s;hip ac|counted Idolatry, before, and under the Law, as well as now? That which is I dolatry in the&s;e days, was &s;o, from the beginning of the world, by a co|equal principle. But we are &s;ure, that Corporal Wor&s;hip unto God was not accounted Idolatry, neither before, or under the Law, when <HI>Abraham, I&s;aac,</HI> and <HI>Jacob, David,</HI> and many other devout per&s;ons practi&s;ed it; therefore it cannot be Idola|try now. Or, who dare &s;ay, that our Saviour &s;topped the devils mouth with &s;in, or, gave liberty unto men to be Idolaters, when he alleadged this place of Scripture again&s;t the devil?</P>
<P>Yet, for further an&s;wer, I would they knew and con&s;idered, what fear there is of their running them&s;elves again&s;t a very dangerous rock, who make this Objection; the &s;in of Bla&s;phemy, and that in a very high degree, in regard, who&s;oever &s;hall &s;ay, that Bodily Wor&s;hip unto God is Idola|try, will &s;eem in effect to &s;ay, that God him&s;elf is an Idol. The Argument may be framed as follow|eth, to impeach chem of it.</P>
<PB N="8" REF="9">
<L>Who&s;oever &s;hall &s;ay, that God is an Idol, bla&s;phemeth.</L>
<L>But he who &s;aith, that Bodily wor&s;hip unto God is Idolatry, &s;aith that God is an Idol.</L>
<L><HI>Ergo,</HI> he who &s;aith that Bodily wor&s;hip un|to God is Idolatry, bla&s;phemeth.</L>
<P>If the makers of this Objection would weigh this, it might be hoped they would take heed of bla&s;pheming God in the u&s;e of &s;uch an Objection.</P>
<P><NOTE PLACE="marg">2 Object.</NOTE> <HI>Bodily wor&s;hip of God is Super&s;tition.</HI></P>
<P><NOTE PLACE="marg">2 An&s;wer.</NOTE> <HI>Peter Martyr</HI> is again&s;t this Objection: for <NOTE N="*" PLACE="marg"><HI>Attamenge&s;tus illi quid Scri|pturis commemo|rantur, &amp; &s;an|ctis viris u&s;ui &s;ueruns, publicis precibus admo|dum congruuns, neque &s;uper&s;titi|o&s;is actibus de|bent annumerari.</HI> Loc.com. cla&s;. 3 cap. 13. &sect; 12. pag. 671.</NOTE> he would not have tho&s;e ge&s;tures of body, which agree with Scripture-examples, to be accounted acts of Super&s;tition.</P>
<P>This word <HI>Super&s;tition</HI> is that great Scar-crow in Religion, &s;o common in mo&s;t mens mouthes, that what religious action &s;oever does not reli&s;h upon their palate, they cry out again&s;t it, Super&s;tition, Super&s;tition; whereby they think to render it &s;o odious, as that it &s;hould be abhorred. To whom (as concerning this duty of Corporal adoration to God) I will not &s;tick to apply that of the Apo&s;tle, <HI>The&s;e &s;peak evil of tho&s;e things which they under&s;tand not:</HI> <NOTE PLACE="marg">Jude ver&s;. 10.</NOTE> For, as another Apo&s;tle &s;peaks in another ca&s;e, <HI>Had they known it,</HI> <NOTE PLACE="marg">1 Cor. 2.8.</NOTE> , <HI>they would not have crucified the Lord of glory:</HI> Even &s;o, did the&s;e know what Reverend adoring God with the Body is, they would not per|&s;ecute it with &s;uch opprobrious and &s;candalous terms.</P>
<P>But let's examine the Objection: Is Corporal adoration of God, Super&s;tition? That's neither true, nor &s;afe to &s;ay: For, con&s;ider Super&s;tition in
<PB N="9" REF="9">the ab&s;tract, and it will appear that Corporal wor|&s;hip is no more Super&s;tition, then Truth is Fal&s;|hood. But perhaps their meaning is, that Bodily wor&s;hip is &s;uper&s;titiou&s;ly performed: men are grown &s;uper&s;titious in the doing of it: And Bodi|ly wor&s;hip being grown to this pa&s;s, it is to be abo|li&s;hed, and taken away, as unlawful, and not to be practi&s;ed any longer.</P>
<P>I an&s;wer again, That, in ca&s;e Bodily wor&s;hip be performed after a &s;uper&s;titious manner; yet this is but a weak Argument to conclude the abolition of the thing it &s;elf. For our proceeding then in this bu&s;ine&s;s, I &s;ee no rea&s;on but it ought to be re|gulated like tho&s;e in our other bu&s;ine&s;&s;es. If a man be &s;ick, Mu&s;t he therefore be knock'd o'th' head, rather then be recovered with Phy&s;ick? If he hath a &s;ore on his thigh, as <HI>Hezekiah</HI> had, <NOTE PLACE="marg">2 King. 20.7.</NOTE> Will he rather do by his very Fle&s;h, <NOTE PLACE="marg">2 Sam. 10.4.</NOTE> as <HI>Hanun</HI> did by the Garments of <HI>Davids</HI> me&s;&s;engers, cut it away by the buttocks, then apply a bunch of figs, or &s;ome other plai&s;ter, to heal it? If he hath a Tree in his Garden taken with a Worm, will he rather dig up the Tree by the root, then &s;eek to kill the Worm? If a Thief come into a True-man's company, mu&s;t the True|man &s;uffer with the Thief? Why then cannot the Super&s;tition (with which Gods Bodily wor&s;hip is infected and depraved) be purged, and taken away, without quite taking away the thing it &s;elf? If it were good to conclude the utter aboli&s;hing of a thing, from the abu&s;e of it, the whole Frame of Religion would quickly be di&s;&s;olved, and nothing left: For, what have we in Religion, which by
<PB N="10" REF="10">&s;ome or other is not abu&s;ed? Gods Hou&s;e, his Day, his Word, are abu&s;ed; and if they &s;hould not therefore be u&s;ed, we &s;hould have neither Place, nor Time, nor Rule for his Service. The duties of Praying, Preaching, and Admini&s;tring the Sacraments, are abu&s;ed; and God forbid but they &s;hould &s;till be u&s;ed, for all that. If any reli|gious act &s;hould be de&s;erted becau&s;e it is abu&s;ed by others, then, a Papi&s;t, a Jew, a Turk, in ca&s;e he could not di&s;&s;wade us from our Religion, neither by fair means, nor foul; it were a ready way, to embrace the &s;ame Religion with us, for a time, and to &s;tuff it with gro&s;s abu&s;es, and &s;o drive us from our Religion that way.</P>
<P>A great care would be had, le&s;t we run from one Extreme to another, <NOTE PLACE="marg">Hor.</NOTE> as Fools do; <HI>Dum vitant &s;tulti vitia,</HI> &amp;c. Whil&s;t they &s;hun one vice, they run in|to the other contrary; and &s;o are as far from the golden Mean, as they were before. If whil&s;t we flee from Super&s;tition, we &s;uffer our &s;elves to &s;lide into an irreverent Profanene&s;s in Gods pre&s;ence, the Remedy is as bad as (if not wor&s;e then) the Di&s;ea&s;e.</P>
<P>Not to &s;tand now to vindicate tho&s;e, who out of a pious &s;incerity wor&s;hip God with their bodies, from this &s;lander of Super&s;tition, (which were a worthy ta&s;k:) If (concurring with the cen&s;orious humour of the Objectors) it be &s;uppo&s;ed that &s;ome men, in wor&s;hipping God with their bodies, are &s;u|per&s;titious, (of which who&s;oever be guilty, I could wi&s;h they would amend it;) What if they who refu&s;e to wor&s;hip God with their Bodies, be &s;uper|&s;titious
<PB N="11" REF="10">al&s;o, even in refu&s;ing? For ought I know, they may be &s;o: For, though they refu&s;e out of a fear to di&s;plea&s;e God, yet, if that fear be cau&s;le&s;s, needle&s;s, and &s;uperfluous, it may (not unfitly) be termed Super&s;titious: which name Saint <HI>Au&s;tin</HI> gives it <NOTE N="*" PLACE="marg"><HI>Super&s;titio&s;a rimiditos.</HI> Aug. Epi&s;t. 118.</NOTE>.</P>
<P><HI>Corporal adoration, or Bodily wor&s;hip, is a Ceremony;</HI> <NOTE PLACE="marg">3 Objection.</NOTE> <HI>and all Ceremonies were aboli&s;hed by the death of Chri&s;t: Therefore Bodily wor&s;hip, although it was given to God un|der the Law, yet being by Chri&s;t taken away, it is not to be given to God under the Go&s;pel.</HI></P>
<P>Admit Corporal adoration, <NOTE PLACE="marg">An&s;wer.</NOTE> or Bodily wor&s;hip to be a Ceremony, yet was it never any part of that Ceremonial Law which was aboli&s;hed by the death of Chri&s;t: It was in u&s;e and practice, long before the Ceremonial Law was given; <NOTE N="*" PLACE="marg">Lex naturalis tres habet pavies, cujus prima h&amp;c es&s;t, ut agnitus honoretur Crea|tor. <HI>Ambro&s;. in Rom. 5.</HI></NOTE> Nature it &s;elf having imprinted in the hearts of men a &s;ecret cha|racter of bodily reverence to be given unto God: As may appear by many examples: that of <HI>Abra|ham</HI> falling on his face, <HI>Gen.</HI> 17.3. that of <HI>Abrahams</HI> &s;ervant bowing down his head, and wor&s;hipping the Lord for his good &s;ucce&s;s in his journey, <HI>Gen.</HI> 24.26. and that which was done by the people of <HI>I&s;rael,</HI> when they heard the tidings of their deli|verance from their heavie bondage in <HI>Egypt,</HI> Exod. 12.27. with many other of this kinde. So that Bo|dily wor&s;hip was in u&s;e and practice, many yeers before any tittle of the Ceremonial Law was pre|&s;cribed. And as it was long before, &s;o likewi&s;e (as longer lifed) is it continued long after: for where|as the Ceremonies of the <HI>Mo&s;aical</HI> Law were wholly
<PB N="12" REF="11">aboli&s;hed by Chri&s;ts death, (the termination of which may &s;eem to be implied in his <HI>Con&s;ummatum e&s;t</HI> upon the Cro&s;s) Corporal adoration is authori|zed (as &s;hall and will appear) by &s;ufficient precept and practice, <NOTE PLACE="marg">Joh. 19.30.</NOTE> &s;ince our Saviours Death, Re&s;urrecti|on, and A&s;cen&s;ion. And the rea&s;on of it is &s;atisfy|ing enough to the flexible con&s;iderer, that Corpo|ral adoration is included, not in the Ceremonial, but in the Moral Law, in the Second Command|ment: And who knows not, that the Moral Law was not aboli&s;hed by the death of Chri&s;t, but is, and &s;hall be in force to the end of the world?</P>
<P>Perhaps &s;ome <HI>Anti&s;omatist</HI> may conceive from <HI>Job.</HI> 4.23. (which place will come by and by to be examined) that wor&s;hipping God with the body was &s;o aboli&s;hed, as that, to wor&s;hip him with the heart, &s;oul, and &s;pirit, &s;ucceeded in its &s;tead. But this cannot be: for wor&s;hipping God with the heart and &s;oul, was in the world long before Bodi|ly wor&s;hip was (as is conceived) aboli&s;hed; and the Inward Wor&s;hip is fully as ancient as the Out|ward: For, did not <HI>Abraham, David,</HI> and the re&s;t of Gods devout &s;ervants, wor&s;hip God in heart, &s;oul and &s;pirit, as well as with their bodies? Were they not inwardly touched with an awful reve|rence towards the great Maje&s;tie of God, and &s;o adored him? Surely yes: el&s;e we might think they played the hypocrites, in making outward &s;hews, and not doing any thing within, relating unto God and his Wor&s;hip. If then Cordial wor|&s;hip was not brought in, Corporal wor&s;hip was not for it done away by the death of Chri&s;t. Indeed
<PB N="13" REF="11">our Saviour did bring in a Spiritual wor&s;hip; but what that is, &s;hall appear, when I have di&s;patched another Objection.</P>
<P><HI>Corporal Adoration, or Bodily Wor&s;hip, is offen&s;ive, <NOTE PLACE="marg">4 Objection.</NOTE> and &s;candalous; it gives offence to the weak: Therefore they who practi&s;e it, ought to forbear it, el&s;e they offend; which they mu&s;t not as,</HI> Rom. 14.21. &amp; I Cor. 10.32.</P>
<P>That thing &s;hould not offend the weak, <NOTE PLACE="marg">An&s;wer.</NOTE> by which others are made &s;trong. And I could appeal to clouds of witne&s;&s;es, who, out of an hone&s;t care to wor&s;hip God devoutly with their bodies, have felt them&s;elves much &s;trengthened in their &s;ouls. But, if they who are offended at Corporal adoration be weak indeed, then the parties offending ought to inform and &s;atisfie the parties offended; and the parties offended are to &s;eek after information and &s;atisfaction, by their own &s;tudies, or con&s;ultation with others; by which means they may receive &s;trength to remove the offence from their appre|hen&s;ion, and then (without doubt) they will, not onely approve Bodily wor&s;hip in others, but pra|cti&s;e it them&s;elves. But if, pretending weakne&s;s, they be ob&s;tinate, &s;tubborn, and perver&s;e, (which humour, our Saviour Chri&s;t him&s;elf was not &s;o happie, or rather unhappie, as to plea&s;e) then Cor|poral adoration ought not to be forborn, in fear to offend &s;uch people: but let the practi&s;ers of it go on, <NOTE N="*" PLACE="marg"><HI>Calv.</HI> in Mat. 15.14. <HI>Aquin.</HI> 22ae, qu. 43. art. 7. &amp; in Rom. 14 21.</NOTE> <HI>Per medias offen&s;iones,</HI> through the mid&s;t of of|fences, not having any care to the perver&s;e, who take offence where there is none given. I may a&s;k that Que&s;tion, which our late <HI>Solomon</HI> hath put in|to my mouth, <NOTE N="*" PLACE="marg">K. <HI>James</HI> con|fer. at Hapt. Court. pag. 66.</NOTE> How long will they be weak?
<PB N="14" REF="12">for, if they re&s;olve &s;till to be what they are, Gods wor&s;hippers mu&s;t re&s;olve to do what they do. I finde a devout man very high in his expre&s;&s;ion in this ca&s;e: <NOTE N="*" PLACE="marg"><HI>Joh. Valde&s;&s;o,</HI> Con&s;id. 76.</NOTE> Let the Saints of the world &s;tumble, and fall, and break their necks, rather then the truth of the Go&s;pel &s;uffer any detriment in the Saints of God.</P>
<P><NOTE PLACE="marg">5 Object.</NOTE> <HI>Scripture is produced to prove that Bodily Wor&s;hip is not to be given unto God.</HI> ('Tis &s;trange that men &s;hould fight again&s;t God with the &s;word of his own Spi|rit; but this they do.) The places commonly al|leadged, are, <HI>Prov</HI> 23.26. <HI>My &s;on, give me thy heart. God requires the heart, and with it he is to be wor&s;hipped, but not with any more, for that is &s;uperfluous and unnece&s;|&s;ary.</HI></P>
<P><NOTE PLACE="marg">An&s;w.</NOTE> Although Wor&s;hip, or Adoration, be not there expre&s;ly mentioned in the letter, yet, no doubt but it is implicitely included; and that God &s;aith to every one, in every religious action, (and &s;o of Wor&s;hip or Adoration in particular) <HI>Give me thy heart:</HI> For indeed, God requires the heart, and hath re&s;pect unto it, principally, fir&s;t, and be|fore the body: <NOTE N="*" PLACE="marg">Quid prode&s;t, &s;i genua corpor is mei adorationem veniens &s;lectam Deo, &amp; genua cordis mei &s;le|ctam diabolo? <HI>Orig hom. 2. in Judic.</HI></NOTE> All our Service and Wor&s;hip be|ing neither accepted nor re&s;pected with him, if our heart go not along with our body in the perform|ance of it. But it is not &s;aid in that place of <HI>Solo|mon,</HI> that God requires the heart alone, &s;aying, Give me onely thy heart: There's no &s;uch exclu|&s;ive particle adjoyned, whereby, lifting up the eyes, holding up the hands, &s;peaking with the mouth, bowing, kneeling, and other devout bo|dily expre&s;&s;ions, &s;hould be excluded; therefore
<PB N="15" REF="12">this place of <HI>Solomon</HI> does not make again&s;t Bodily wor&s;hip.</P>
<P>The words of our Saviour are likewi&s;e produ|ced, to beat down Corporal adoration, <HI>Job.</HI> 4 23, 24. <HI>Veri adoratores,</HI> &amp;c. <HI>The true wor&s;hippers &s;hall wor&s;hip the Father in &s;pirit and in truth. God is a Spirit, and they that wor&s;hip him, mu&s;t wor&s;hip him in &s;pirit and in truth.</HI> Here it is required that we wor&s;hip God in &s;pirit; there|fore Bodily wor&s;hip is not to be given unto him.</P>
<P>For the right under&s;tanding of this place of Scripture, we mu&s;t know, that <HI>Spirit</HI> there (for the &s;trength of the Objection lieth in this word) is not to be under&s;tood of the &s;oul, in oppo&s;ition to the body; and &s;o Outward bodily wor&s;hip to be done away, and the Inward wor&s;hip of the &s;oul to come in &s;tead of it: but it is to be under&s;tood in oppo|&s;ition to the Sacrifices and other Ceremonies of the <HI>Mo&s;aical</HI> Law, where with the Samaritanes did then wor&s;hip God, in that mountain, by them&s;elves, in a Temple of their own; and the Jews by them|&s;elves, in their Temple at <HI>Jeru&s;alem.</HI> <NOTE PLACE="marg">In loc.</NOTE> <HI>Notanda est antithe&s;is inter &s;piritum &amp; externas figuras,</HI> &s;aith Mr <HI>Calvin:</HI> the oppo&s;ition is to be noted betwixt <HI>&s;pi|rit</HI> and the outward &s;igures. For we know, that the Wor&s;hip or Service which the Samaritanes and Jews did then generally u&s;e, con&s;i&s;ted in External Rites, and Vi&s;ible Sacrifices of bea&s;ts, and other Oblations; which manner of Wor&s;hip being &s;hort|ly to be aboli&s;hed, a Spiritual or Evangelical Wor|&s;hip &s;hould be introduced into the place of it, wherein no Typical nor Figurative Sacrifices &s;hould be offered. And if it be rightly con&s;idered,
<PB N="16" REF="13">it will appear, that tho&s;e out ward Sacrifices of the Law had little or no affinity with that which our Saviour intends in this Scripture, (<HI>Matth.</HI> 4.10.) and which we call Corporal adoration, or Bodily wor|&s;hip, which (in its furthe&s;t extent) is but per|&s;onal.</P>
<P>Our Saviour, then, in that place of S. <HI>John,</HI> doth no way thwart the wor&s;hipping of God with the body.</P>
<P>I conceive I have enough for it from <HI>Beza,</HI> who, in his Annotation upon the place, is driven to make his defence again&s;t &s;ome of the Papi&s;ts, ac|cu&s;ing him, (in &s;ome of their Writings, Conferen|ces, or other ways) that, &s;eeking to e&s;tabli&s;h the Spiritual wor&s;hip of God, he &s;hould deny that God was to be wor&s;hipped with the External wor&s;hip of the body: But of this he clears him&s;elf; <HI>Im&ograve; utrunque Deo &s;emper debitum fui&s;le, &amp; deberi, ab&s;it, ut in&s;i|ciemur:</HI> Yes (&s;aith he) both the Inward and Outward wor&s;hip have ever been, and &s;hall be due unto God: God forbid that we &s;hould deny this.</P>
<P>Yet, if this be not &s;ufficient, I can rai&s;e my au|thority higher, to the great Apo&s;tle of the Gen|tiles, who, although he &s;peaks in the very words of our Saviour, <HI>Phil. 3. 3. We are the circumci&s;ion, which wor&s;hip God in the Spirit,</HI> &amp;c. yet this did not detain him from wor&s;hipping God with his body; as may appear, <HI>Act. 20.36. &amp; 21.5. Eph. 3.14.</HI> I re|hear&s;e not the words, becau&s;e I would have the Reader peru&s;e, and judge. But would it not &s;eem &s;trange, if I &s;hould &s;ay, that Corporal wor&s;hip un|to God, under the Go&s;pel, is Spiritual? If I &s;hould
<PB N="17" REF="13">&s;o affirm, there are (and tho&s;e of no mean credit) that would confirm it. Not to trouble my &s;elf with &s;etting down what <HI>Aquinas</HI> &s;peaks, <NOTE PLACE="marg">22ae qu, 84. art. 2.3m.</NOTE> (or others in this ca&s;e) I &s;hall content my &s;elf with what <HI>Zan|chie</HI> writes. <NOTE PLACE="marg">Totum vero hunc cultum, tam ex|ternum, quam in|ternum, ideo &s;pi|ritualem &s;acrae literae vocant, quia &agrave; &s;piritu no&s;tro per Spiri|tum &s;anctum (quo fideles a|guntur) renova|to totus profi|ci&s;<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">itur, <HI>&amp;c. Ep. ante Mi&s;cellan.</HI></NOTE> The Scripture (&s;aith he) calls Exter|nal wor&s;hip, as well as Internal, <HI>&s;piritual,</HI> becau&s;e it proceeds from our &s;pirit, 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. <HI>John</HI> for it. To which let me adde the, <HI>&amp;c.</HI> Whence we conclude, that, notwith&s;tanding this place of S. <HI>John,</HI> Bodily wor&s;hip &s;tands firmly due unto God, and is to be performed to wards him, by ver|tue of the pre&s;ent Scripture which we have in hand: <HI>Adorabis,</HI> &amp;c. <HI>Thou &s;halt wor&s;hip the Lord thy God.</HI></P>
<P>The&s;e are the common Objections on the nega|tive part, which buz into the ears of men, that Bo|dily wor&s;hip is not to be given unto God: to which, I hope I have given &s;atisfactory An&s;wers.</P>
<P>I come now to examine what evidence may be produced, to defend and require it, on the affirma|tive part. In pur&s;uance whereof, I &s;hall fir&s;t pro|duce &s;uch Arguments, as, from &s;olid Grounds, may be drawn to prove it: and afterwards, &s;uch Te|&s;timonies from authentick Authors, as may further confirm it.</P>
<P>The fir&s;t Argument may be drawn from the con&s;ideration of our bodies them&s;elves. <NOTE PLACE="marg">I <HI>Argum.</HI></NOTE> Here are three things to be taken notice of, which might af|ford &s;o many &s;everal Arguments; but I &s;hall com|pri&s;e them all in one.</P>
<LIST>
<PB N="18" REF="14">
<ITEM>1. The Creation,</ITEM>
<ITEM>2. The Redemption,</ITEM>
<ITEM>3. The Glorification of the&s;e our bodies.</ITEM>
</LIST>
<P>There is no Corporeal &s;ub&s;tance (what ever it be) that is &s;o much ennobled and honoured by the bounty, grace, and mercy of the great Creator, as the&s;e lumps of Fle&s;h, <NOTE PLACE="marg">I.</NOTE> our bodies, are: Fir&s;t, in re|&s;pect of their Creation, though not for Sub&s;tance, yet for Priviledge, above other bodily Creatures; all other Creatures being made for the u&s;e and &s;u&s;tentation of the&s;e bodies: Some creatures bring their Fle&s;h to feed them; &s;ome, their Wooll and Skins to clothe them: &s;ome, their Medicinal vertues, to heal them: The Sun affords them light and refre&s;hment; 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 &s;eve|ral &s;quadrons, pre&s;ent them with their &s;erviceable re&s;pects, from the meane&s;t, even to the highe&s;t or|der of Creatures, the holy and ble&s;&s;ed Angels, who have from God the tutelary charge over the&s;e our Bodies. And &s;hall the&s;e our Bodies receive the&s;e benefits, and acknowledge no Homage nor Wor|&s;hip unto God, who&s;e goodne&s;s hath vouch&s;afed them? Hath God created our Bodies for Them|&s;elves, and no way for Him&s;elf, but left them at li|berty, nay &s;ecluded them from this &s;ervice, that they &s;hould not <HI>wor&s;hip</HI><NOTE PLACE="marg">P&s;al. 95.6.</NOTE> , nor <HI>bow,</HI> nor <HI>kneel before the Lord their Maker?</HI> If our Bodies be not bound to this duty and &s;ervice, What difference then is there betwixt the bodies of Rea&s;onable men,
<PB N="19" REF="14">and the bodies of Bruit bea&s;ts, towards God?</P>
<P>Secondly, for the ble&s;&s;ing of Redemption: <NOTE PLACE="marg">2.</NOTE> In this no bodily &s;ub&s;tance hath any intere&s;s, but the bodies of men alone. Chri&s;t &s;prinkled not his blood upon the Sun, nor upon the Moon, nor upon the Stars, nor upon the Heavens, nor upon the Terre|&s;trial creatures; but onely upon the Bodies of Men is the effu&s;ion of that ine&s;timable Blood: And &s;till mu&s;t our bodies be ingrateful? Are we not <HI>bought with a price,</HI><NOTE PLACE="marg">1 Cot. 6.20.</NOTE> and mu&s;t we not therefore <HI>glori|fie God in our bodies, and in our &s;pirits,</HI> becau&s;e they <HI>are Gods?</HI></P>
<P>Look yet further to the Third <NOTE PLACE="marg">3.</NOTE> , the Glorification of our Bodies, which are de&s;igned to &s;uch glory and immortality in the highe&s;t heavens, as that no Corporeal creature be&s;ides, hath the like happine&s;s prepared for it. And &s;hall our bodies &s;till remain &s;tiff, &s;tubborn, and inflexible? Let us take heed, le&s;t this benumming &s;tupidity endanger us not, both &s;ouls and bodies. Let us con&s;ider, that our Souls and Bodies are twins, and that God hath uni|ted them together, as in one man, &s;o in one parti|cipation of his benefits of Creation, Redemption, and Glorification; and from hence, debate and enquire in our &s;elves, Whether, or no, there be not cau&s;e for them to be united, in &s;etting forth the ho|nour and wor&s;hip of God: for &s;eeing God hath not disjoyned them in the&s;e his Benefits, there can be no colour, that we &s;hould disjoyn them in his Wor&s;hip.</P>
<P>A &s;econd Argument may be drawn from the de|finition of Idolatry. <NOTE PLACE="marg">2 Argum.</NOTE> , out of
<PB N="20" REF="15"><HI>Zanchie,</HI> that it is a Religious wor&s;hip, whereby an Idol is wor&s;hipped as the Deity. <HI>A Religious wor|&s;hip.</HI>] What's that, but &s;uch as Religion bindes to give unto God him&s;elf? The que&s;tion then may be a&s;ked, Whether Bodily wor&s;hip given to an Idol, in a religious way, be Idolatry, or no? Sure|ly, 't is plain Idolatry. And what makes it Idolatry, but the giving that Bodily wor&s;hip unto it, which is Religious, and belongs onely to God? Do we not &s;ee then, in the nature of Idolatry, that Bodily wor&s;hip is Gods due, and therefore he mu&s;t have it, and that, if it were not due unto God, it would thence follow, that, to wor&s;hip an Image with the body were no Idolatry, becau&s;e the wor&s;hip given unto it belongs not unto God?</P>
<P>A third Argument may be drawn from the Se|cond Commandment, <NOTE PLACE="marg">3 Argum.</NOTE> which in form of words is a Negative Commandment; and the Rule of the Negative Commandments, is, that they command the contrary to that which they forbid. As for ex|ample: That Commandment which &s;ays, <HI>Thou &s;halt not commit adultery,</HI> does, on the contrary, com|mand us to keep our &s;elves cha&s;te and undefiled. That Commandment which &s;ays, <HI>Thou &s;halt do no murther,</HI> does, on the contrary, command us, that we be careful (as much as in us lies) of pre&s;erving life. That Commandment which &s;ays, <HI>Thou &s;halt not take the Name of the Lord thy God in vain</HI> does, on the contrary, command a holy and reverend u&s;age of Gods Name: <HI>Deut. 6. 13. And &s;halt &s;wear by his Name.</HI> In like manner, the Second Command|ment is a &s;trict prohibition again&s;t Idolatry, and
<PB N="21" REF="15">wor&s;hipping of Images, any Creature, or the Fi|gure of any thing what&s;oever: <HI>Thou &s;halt not make to thy &s;elf any graven image, nor the likene&s;s of any thing that is in heaven above, or in the earth beneath, or in the water under the earth: thou &s;halt not bow down to them, nor wor&s;hip them,</HI> &amp;c. We &s;ee here what way Bodi|ly wor&s;hip mu&s;t not go; it mu&s;t not be given to Images, nor to any Creature: Now, doth this Ne|gative precept &s;o re&s;train Bodily wor&s;hip, that it &s;hould go no way at all, but &s;uffer it to be altoge|ther omitted? Is there none, or nothing that re|quires it? Surely, God him&s;elf requires and com|mands it, in that prohibition. Thou &s;halt not bow down to <HI>them,</HI> nor wor&s;hip <HI>them,</HI> is as much, as if God had &s;aid, Thou &s;halt bow down to <HI>Me,</HI> and wor&s;hip <HI>Me.</HI> If any doubt of this con&s;truction of the Negative Commandments, that they command the contrary to what they re&s;train from, inqui&s;iti|on into the judgement of Divines will &s;ettle him, that &s;o it is, and particularly in this Second Com|mandment: For which, I will onely cite the words of that Mirrour of Piety and Learning, Archbi&s;hop <HI>U&s;her,</HI> and leave it to the <NOTE N="*" PLACE="marg">A, <HI>juin.</HI> 22.ae, qu. 122 40. <HI>Zanch.</HI> Tom. 4. col. 363. <HI>Pi&s;icator</HI> in Matth 4 8.</NOTE> margin to point at more. In his <HI>Sum and Sub&s;tance of Chri&s;tian Religion,</HI> pag. 226. he &s;aith thus: <HI>The ge&s;tures of religious adorations being here forbidden to be given unto Images, are therein com|manded to be given unto the God of heaven.</HI> <NOTE N="*" PLACE="marg">D <HI>Hammond</HI> in his Apped, to his Proct. Cat. pag 303.</NOTE></P>
<P>But perhaps &s;ome will &s;ay, The&s;e are Humane con&s;tructions, the glo&s;&s;es of men: If they could &s;ee it thus in the written Word of God, <NOTE N="*" PLACE="marg"><HI>Perkin<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></HI> Refor. Cath. point 14</NOTE> that would &s;trike a greater &s;troke in their conviction. Let them take then what is &s;et down, <HI>2 King. 17.35, 36.</HI>
<PB N="22" REF="16"><HI>Ye &s;hall not fear other gods, nor bow your &s;elves to them, nor &s;acrifice to them: But the Lord, who brought you up out of the land of Egypt, with great power, and a &s;tretched out arm, him &s;hall ye fear, and him &s;hall ye wor&s;hip, and to him &s;hall ye do &s;acrifice.</HI> The Negative is in the 35 ver&s;e; and the Affirmative an&s;wering to it, (as face to face) in the 36. And this &s;en&s;e of the Second Commandment may further appear, by the words following: <HI>For I the Lord thy God am a jealous God.</HI> What is God jealous of, but of his Glory, of his Honour, of his Wor&s;hip, as well Corporal as Spi|ritual? He will not have them taken from him, and given to another. As he will not have them given to Another, &s;o he will not have them taken from Him&s;elf. The a&s;&s;ertion then, that Bodily wor&s;hip to God is Idolatry, unlawful, &amp; unnece&s;&s;ary, mu&s;t be brought to this Second Commandment, as the pro|per Touch-&s;tone by which it is to be tried. Bring it hither, and let it be judged, whether Bodily wor|&s;hip unto God be not rather confirmed, then con|demned; commanded, then forbidden; and &s;o the denial of it to be a &s;in again&s;t this Command|ment.</P>
<P><NOTE PLACE="marg">4 <HI>Argum.</HI></NOTE> A fourth Argument may be drawn from the Ci|vil wor&s;hip. A Father will look for due honour from his Childe. <NOTE PLACE="marg"><HI>Dod</HI> and <HI>Clevor</HI> on the 5 Com.</NOTE> And for the childes part, bowing is a duty which he is bound to render to his parents by vertue of the Fifth Commandment. A Ma&s;ter will expect due obei&s;ance from his Servant; and that as well Outward, as Inward. Superiours al&s;o accept the &s;ame, and Inferiours di&s;charge it, with|out contradiction. Why then &s;hould not God, our
<PB N="23" REF="16">heavenly Father and Lord receive from us religi|ous Bodily wor&s;hip, in honour and obey&s;ance, as a good Father, and as a great Lord; and be&s;ides, when we profe&s;s our &s;elves his Children and Ser|vants, and al&s;o acknowledge him, not onely our Superiour, but Supreme of all? Why &s;hould not religious wor&s;hip to God extend it &s;elf to as large and as ample an act, as the Civil wor&s;hip unto men? No man dares deny God to be the greater object, and infinitely more de&s;erving then any mortal man can be. If we honour earthly Kings &s;o much with our bodies; if we bow, and kneel, when come into the places of great and honourable pre|&s;ence, Why &s;hould we not do the &s;ame, (and more, if it were po&s;&s;ible) unto God? Certainly, we Chri&s;tians may blu&s;h, and be a&s;hamed, that the ve|ry Turks &s;hould go beyond us in prizing this argu|ment: for hence they conclude, (and with more rea&s;on then we can gain&s;ay) that, if they give &s;uch wor&s;hip and reverence to their great men, much more ought they to do it unto God. Let him &s;peak, <NOTE PLACE="marg"><HI>Busbequius</HI> Ep. 3. mihip. 267.</NOTE> who, living among tho&s;e Unchri&s;tened people (yet more re&s;pective of the Divine Maje&s;tie then we) heard them ju&s;tifie their practice of Corporal ado|tion unto God, after this manner: <HI>Sicum Ba&s;sis tibi &s;ermo habendus &s;it non aliter facias, quam toto corpore ad reverentism compo&s;ito, Quant&ograve; aequi&ugrave;s e&s;t idem &s;ervare erga Deum, omne humanum fa&s;tigium tantopore exceden|tem?</HI> If (&s;ay they) thou wert to have &s;peech with the Ba&s;haws, thou would&s;t not do it otherwi&s;e then with thy whole body compo&s;ed to reverence; How much more ju&s;t is it, that the &s;ame &s;hould be
<PB N="24" REF="17">ob&s;erved towards God, who &s;o infinitely exceed|eth all Humane excellence?</P>
<Q LANG="lat"><L><NOTE PLACE="marg"><HI>Ovid.</HI> de Ponto. lib. 3. eleg. 2.</NOTE> Quid facere Au&s;oni&acirc; geniti debetis in urbe,</L>
<L>Cum tangant diros talia facta Getas?</L></Q>
<P>If &s;uch religious actions, &s;uch devout adorations, be found among&s;t Heatheni&s;h Turks, What ought to be done among&s;t us Chri&s;tians, who &s;ay, We are the onely Church of God?</P>
<P>Is it &s;ufficient (think we) to &s;ay, The Heart is mo&s;t proper for God, therefore the Body may be exempted? Look then again into the Civil wor|&s;hip, and &s;ee how the Heart and the Body are both required even unto it. If a Son &s;hould honour his Father, a Servant his Ma&s;ter, an Inferiour his Su|periour, <NOTE N="*" PLACE="marg"><Q>Non &s;ufficit ex|teri<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> obtemp<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ra|re majoribus no|&s;tris, ni&s;i ex inti|mo cordis affectu &s;ublimiter &s;enti|amus de eis.</Q> <BIBL>Bern. Serm. 3. de Adven.</BIBL></NOTE> in Body onely, and not in Heart, Is he not an Hypocrite? Or, if he &s;hould &s;ay, Sir, I ho|nour and reverence you in my Heart, and &s;o &s;hew him no Outward reverence nor re&s;pect, Would it be well taken? <HI>Offer it now unto thy governour, will he be plea&s;ed with thee?</HI> Why then &s;hould Man have more then God? <NOTE PLACE="marg">Mal. 1.8.</NOTE> or, Why &s;hould the Civil Bands be longer then the Religious, binding us in more Obligations towards Men, then we are bound in towards God? If Men have both Heart and Body their way, Why &s;hould not God have Both his way?</P>
<P><NOTE PLACE="marg">Epi&s;t. 3.</NOTE> For mine own part, I &s;hall &s;ay with S. <HI>Ambro&s;e; Si amico &s;uo aliquis, &s;i parenti, aut proximo deferendum existimat, rect&egrave; ego, &amp; deferendum Deo, &amp; cum praefe|rendum omnibus judicavi.</HI> Though (I confe&s;s) the words be there &s;poken indefinitely, yet, I may (without prejudice either to them, or their author)
<PB N="25" REF="17">apply them to Bodily wor&s;hip in particular (it be|ing as true of this, as of any other &s;ervice) and ex|plain them thus: If any man think any Outward wor&s;hip is to be exhibited to his Friend, Father, or Neighbour, I account it to be exhibited unto God, and Him to be preferred before All. Whoever &s;hall deny God this Service of bodily wor&s;hip, be they Fathers, Ma&s;ters, Kings, or Great men; I won|der with what face they can expect it from their Children, Servants, and Va&s;lals. And &s;hould I go about, on the one &s;ide, to ab&s;olve Inferiours from any dutiful obey&s;ance toward their Superiours, be they Ma&s;ters, Fathers, Lords, or Kings; and on the other &s;ide, charge Superiours, not to expect nor ac|cept &s;uch ob&s;ervance from their Inferiours; What a bold, ab&s;urd tran&s;gre&s;&s;or again&s;t the general way of Court&s;hip, Civility, and Good Manners, &s;hould I be accounted? Yet notwith&s;tanding, in &s;o doing, I &s;hould do no more then what is right and ju&s;t, upon this con&s;equence &s;o highly rational, that, if Religious Corporal wor&s;hip may not be given to God, no Civil wor&s;hip may be given to Men; but if That be, then much more ought This to be aboli&s;hed: which neverthele&s;s will not &s;erve our turn, nor be any plea&s;ing &s;atisfaction to God, who ought to have his due, whatever Men have.</P>
<P>This di&s;tinction of Corporal adoration into Re|ligious and Civil, with their &s;everal proprieties, the one belonging to God, the other to Man, was hand&s;omely canva&s;ed betwixt two Heathen Philo|&s;ophers, <NOTE PLACE="marg"><HI>Arrianus</HI> de Expedit. <HI>Alex.</HI> lib.4.pag.86.</NOTE> <HI>Anaxarchus,</HI> and <HI>Callisthenes,</HI> upon occa&s;ion
<PB N="26" REF="18">of <HI>Alexander</HI> the Great, how far he was to be ho|noured: <HI>Anaxarchus</HI> (who &s;eemed to comply with <HI>Alexander</HI> in the vain opinion of his deity) &s;pake, as if <HI>Alexander</HI> was to be honoured after the man|ner of the gods, with divine honour: But <HI>Calli&s;t|henes</HI> &s;oberly replied; <HI>Equidem, Anaxarche, Alexan|drum nullo plane honore qui quidem homimbus conveniat, indignum e&s;&s;e cen&s;co 3 Cater&ugrave;m &s;tatuts &s;unt inter homines divini &amp; humani honoris di&s;crimina,</HI> &amp;c. Truely, <HI>Ana|xarchus,</HI> I do not think <HI>Alexander</HI> unworthy of any honour that is fit to be given unto men; but there are among&s;t men determined differences betwixt divine and humane honour. And &s;o, &s;hewing how the gods are differenced from men in many parti|culars, (among&s;t which, this of Adoration is one) <HI>Callisthenes</HI> concludes; <HI>Non e&s;t igitar con&s;entaneum hac omuis inter &s;e confundere, neque hominem nimiis ho|noribus &s;upra humanum modum extollere, &amp; deos ad&s;ta|tum abillorum dignitate alienum redigere at nimirum eo|dem quo homines cultu colantur:</HI> Therefore it is not fit to confound the&s;e things; Not with too great ho|nours to exalt men above the degree of men, nor to &s;traiten the gods to a &s;tate unbe&s;eeming their dignity, that they &s;hould be wor&s;hipped with the &s;ame wor&s;hip that men are.</P>
<P>See here the devotion of an Heathen, to uphold the reputation of his gods: He would not have men exalted to an equal wor&s;hip with the gods, nor the gods deba&s;ed to an equal wor&s;hip with men, no not with <HI>Alexander,</HI> as great a King as he was. Surely then, he abhorred to think, that the gods &s;hould be made lower then men, in having
<PB N="27" REF="18">no wor&s;hip, no adoration at all exhibited unto them, which (in a Civil way) men have. Tell me, Chri&s;tian, Did an Heathen, who &s;aw le&s;s of the true God then thou, &s;ee more in Religion then thou?</P>
<P>But, as the Levite would rather pa&s;s on to <HI>Gl|beah,</HI> <NOTE PLACE="marg">Judg. 9.12.</NOTE> that was of the children of <HI>I&s;rael,</HI> then turn a&s;ide to <HI>Jebus</HI> the city of a &s;tranger; &s;o had I ra|ther, to confirm Gods propriety in Religious Cor|poral adoration by the Civil, con&s;ult with a learn|ed Chri&s;tian, then an Heathen. Let me therefore &s;harpen the point of this Argument (if it be not &s;harp enough already) with the te&s;timony of a late learned Divine, <NOTE PLACE="marg"><HI>Ludvicus Ca|pellus</HI> in Spici|legio, ad 1 Cor. 11. 4. mihi pag 87.</NOTE> who was Profe&s;&s;or of the Hebrew Tongue in the Univer&s;ity of <HI>Salmure.</HI> He, di&s;|cour&s;ing largely of the External practices of &s;eve|ral Nations in the duty of Prayer, upon occa&s;ion of the Apo&s;tles words, 1 <HI>Cor.11.4.</HI> concludes Re|ligious demeanour towards God to be conforma|ble to the Civil practices of Nations towards Men. The Turks (&s;aith he) pray with their heads cover|ed, becau&s;e they uncover not their heads to one another, no not to their great men, and Monarchs; onely they bow their bodies, <HI>&amp;c.</HI> But, coming to &s;peak of us European Chri&s;tians, he &s;aith thus: <HI>Occidentales pan&egrave; omnes Europai Chri&s;tiani Deum aperto capite, &amp; genu flexe orant, e&iacute;que &s;upplicant, quiatum hu|militatem &amp; reverentiam no&s;tram erga Deum oportet nos te&s;tari: Itaque id coge&s;tu &amp; habitu fieri debet, &amp; decet, quo in Civili con&s;uetudine &s;olemus cultum &amp; reverentiam no&s;tram erga &s;uperiores te&s;tari, quod&s;an&egrave; jam inter Euro|paos fieri &s;olet, capit is apertione, &amp; genuflexione.</HI> Almo&s;t
<PB N="28" REF="19">all the We&s;tern European Chri&s;tians pray unto God with an uncovered head, and a bended knee, becau&s;e &s;o it behoves us to te&s;tifie our humility and reverence towards God: Therefore is it nece&s;&s;ary and comely to be done with the &s;ame ge&s;ture and habit, with which in the Civil cu&s;tom we are wont to te&s;tifie our reverence towards &s;uperiours, which among&s;t us Europeans is wont to be done by unco|vering the head, and bowing the knee. Thus he. Now although we and the Turks differ in that point of Civil wor&s;hip which concerns the head, (they uncovering not the head, which we do) yet we agree in that which concerns the knee, &amp; other reverent ge&s;tures of the body; which is verily the mo&s;t general and univer&s;al Cu&s;tom that is in the world; there being &s;carce any Nation, where Su|periours 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 &s;uch Bodily reverence in a Religi|ous way.</P>
<P>But we Chri&s;tians in the We&s;t, are now &s;o far declined from all due reverence and re&s;pect to|wards Gods Divine Maje&s;tie, that our bodies mu&s;t not acknowledge him by kneelings and bowings, ge&s;tures of reverence, which (in the Civil way) we plentifully exhibit unto men our &s;uperiours, when we meet with them, or make our addre&s;&s;es to them. Now, if we did but rightly con&s;ider Gods tran&s;cendency above men, and our own ob|ligations to his Divine Maje&s;tie and Goodne&s;s, above whatever we do or can owe to all the men in
<PB N="29" REF="19">the world, we &s;hould &s;urely &s;ee, that Corporal adoration is more due to God, in a Religious way, then unto Men, in a Civil.</P>
<P>Though perhaps for all this, if the primaevity or fundamental con&s;titution of Corporal adoration, Civil and Religious, be con&s;idered, it may &s;eem a di&s;putable Que&s;tion, Which of the two is the Mo|ther, and which the Daughter: Whether the Ci|vil adoration be derived from the Religious, That, becau&s;e God him&s;elf is to have Religious adorati|on, therefore Men, our Superiours, are to have a Civil, as having &s;ome analogie and re&s;emblance with God, <HI>P&s;al.</HI> 86. 2. or, Whether the Religious adoration be derived from the Civil, That, be|cau&s;e we wor&s;hip Men with our Bodies, therefore we ought al&s;o to wor&s;hip God. Which way &s;o|ever it be determined, the Civil wor&s;hip to Men, will infer and &s;trongly e&s;tabli&s;h Religious Bodily wor&s;hip towards God; which is the &s;cope of the Argument.</P>
<P>A Fifth Argument may be drawn from the &s;i|lence of the holy Scriptures. <NOTE PLACE="marg">5 Argum.</NOTE> If the Scriptures be not again&s;t it, they are for it: <NOTE PLACE="marg">Mar. 9.40.</NOTE> <HI>He that is not again&s;t us, is on our part.</HI> Where does the Scripture forbid that Bodily wor&s;hip &s;hould be given unto God? or, Where is it &s;aid, that God condemned any for doing it? or, that Him&s;elf refu&s;ed to be wor&s;hip|ped with the body? Many devout and humble &s;uppliants have bowed, kneeled, and pro&s;trated them&s;elves unto God; and, Where is it written, that God rejected them, as if he would not have been wor&s;hipped after that manner? This mu&s;t
<PB N="30" REF="20">be plainly &s;hewn; el&s;e it cannot be made good, that Bodily wor&s;hip unto God is unlawful. But, &s;inco the Word of God is altogether for it, and hath not one &s;yllable again&s;t it, neither in the Old Te&s;ta|ment, nor in the New; it mu&s;t needs be, not onely lawful, but convenient and nece&s;&s;ary.</P>
<P>Where are then the odious a&s;per&s;ions that are ca&s;t upon it, in calling it <HI>Idolatry, Super&s;tition,</HI> and I know not by what other &s;candalous names? Would the Word of God, the lantern, light, and oracle of Truth, be &s;ilent, or connive at a &s;in worthy of &s;o hainous appellations, and neither countenance the oppo&s;ers, nor condemn the practi&s;ers of it? Would that Light want a ray to enlighten us in the knowledge of this, which by &s;ome is accounted &s;o great an offence? Who will &s;ay that the Scripture is imperfect and deficient in a thing of &s;uch con&s;e|quence? But rather on the contrary; Have we not many, both Examples and Precepts, in the Old Te&s;tament, and in the New, for giving of Bodily wor&s;hip unto God? Are not the words of this pre&s;ent Scripture, (fir&s;t given by <HI>Mo&s;es,</HI> and now rati&s;ied by our Saviour) &s;trong enough to enjoyn Bodily wor&s;hip, that they may &s;atisfie any, but the wilfully ob&s;tinate? Sure we are, that the&s;e words put the devil to &s;ilence: for when our Saviour ur|ged them, the devil was forced to yeeld, having nothing to reply again&s;t them: And let not the op|po&s;ers of Gods Bodily wor&s;hip &s;hew them&s;elves more &s;tubborn then the devil was, le&s;t even he ac|cu&s;e them before God, for the neglect of that duty, with the truth whereof him&s;elf was &s;o clearly con|vinced by Scripture-evidence.</P>
<PB N="31" REF="20">
<P>But I will put the ca&s;e: Suppo&s;e one who is an oppo&s;er of Gods Bodily wor&s;hip, and withal, an hater of Idols, &s;hould be tempted, as our Saviour was, to fall down, and wor&s;hip the devil, or an I|dol, which the <NOTE N="*" PLACE="marg">Levit. 17.7. P&s;al.106.37. 1 Cor. 10.20.</NOTE> Scriptures call a devil: Our Savi|our having taught him to be furni&s;hed with Scri|pture, whereby to re&s;i&s;t temptations, Would he not think this place, which our Saviour made u&s;e of, a fit an&s;wer for him&s;elf? and would he not al|leadge it, to put the tempter to &s;ilence? I trow he would alleadge, either this, or &s;ome other equiva|lent place: And, Would he not then be driven upon nece&s;&s;ity (again&s;t former mi&s;likings) to ac|knowledge Corporal adoration to be Gods due, and &s;o even condemn him&s;elf, if he does not yeeld it unto him? Let him con&s;ider this.</P>
<P>A Sixth Argument may be drawn from the pra|ctice of Corporal adoration in heaven, <NOTE PLACE="marg">8 Argum.</NOTE> <HI>Rev. 5.14. And the four and twenty elders fell down,</HI> <NOTE PLACE="marg">Rev. 4.10.</NOTE> <HI>and wor&s;hipped him that liveth for ever and ever.</HI> <NOTE PLACE="marg">7.11.</NOTE> Earth ought to conform it &s;elf to Heaven; <NOTE PLACE="marg">11.16.</NOTE> the Church Militant to the Church Triumphant, <NOTE PLACE="marg">19.4.</NOTE> in &s;etting forth the honour and wor&s;hip of God. Now, if it were un|lawful (or &s;o great an offence as it is here made) to wor&s;hip God with the body, S. <HI>John</HI> with his illu|minated eagles eyes, would &s;carce have &s;een &s;uch a thing in heaven.</P>
<P>It it &s;hall be objected, that there were no &s;uch bodies in heaven; when S. <HI>John</HI> &s;aw this, he onely &s;aw it repre&s;ented in a Vi&s;ion: This is nothing; for the vi&s;ion of the thing in heaven, is &s;ufficient to approve the lawfulne&s;s, and authorize the practice
<PB N="32" REF="21">of it here on earth. And let any gain&s;ayer a&s;k him|&s;elf: When he comes into heaven bodily, Does he think he &s;hall not (with tho&s;e <HI>four and twenty elders</HI>) fall down before God, <NOTE PLACE="marg"><Q>Quis andeat affir mare Der&s;ub|&s;tanriam corpora|liter videri, cum eam noluerit cor|poraliter adora|ri?</Q> <BIBL>Aug Ep. 6.</BIBL></NOTE> &amp; bodily wor&s;hip him? If &s;o; Shall it be Honour then, and Di&s;honour now? Shall it be Glory there, and Shame here? Shall it be an high Happine&s;s in Gods Heavenly hou&s;e, and Sin in his Earthly? Me thinks Rea&s;on it &s;elf &s;hould per&s;wade us, that Corporal reverence and wor&s;hip &s;hould be given unto God, here, as a nece&s;&s;ary pre|paration for the doing of it hereafter.</P>
<P><NOTE PLACE="marg">7 Argum.</NOTE> A Seventh Argument may be drawn from the Maje&s;tie of God: If nothing el&s;e will prevail, one would think this &s;hould. Is not he the Almighty God, infinite in Power, Greatne&s;s, Maje&s;tie, Holi|ne&s;s, and Glory? Does not he dwell <HI>in that light which no man can approach unto;</HI> the lea&s;t ray of which light is ten thou&s;and times brighter then the Sun? Are all the Kings in the world half &s;o glorious as he? or their Thrones to be compared to his Foot|&s;tool? Does not he &s;it upon a Throne of incom|prehen&s;ible glory, attended upon with thou&s;ands of glorious and mighty Angels, that &s;tand before him, admiring, wor&s;hipping, ble&s;&s;ing, prai&s;ing, and crying continually, <HI>Holy, holy, holy, Lord God of ho&s;ts?</HI> And although he hath his dwelling &s;o high, yet, Does he not <HI>humble him&s;elf to behold the things that are in heaven and earth?</HI> Does he not vouch&s;afe to ad|mit the&s;e poor bodies of ours into his pre&s;ence, and permit them to appear before him, whereas he might ju&s;tly debar them of this happine&s;, by rea|&s;on of the infinite Di&s;parity betwixt Him&s;elf and
<PB N="33" REF="21">them? Shall the&s;e Bodies then appear before this pre&s;ence, without expre&s;&s;ion of reverence and wor&s;hip? <HI>Be a&s;toni&s;hed, O ye heavens, at this.</HI> <NOTE PLACE="marg">Jer. 2.12.</NOTE> Certain|ly, if any man may be ranked in the number of tho&s;e whom holy <HI>Job</HI> taxeth for rebelling again&s;t the light, <NOTE PLACE="marg">Job 24.13.</NOTE> it is he that is per&s;waded he may ru&s;h in|to; and be in Gods pre&s;ence, without reverence and wor&s;hip. I &s;ay, <HI>Again&s;t the light:</HI> for it need not be doubted, but that even Nature, and Grace, do both of them project their light this way, teach|ing Bodily reverence and wor&s;hip unto God. <HI>Naa|man</HI> will bow in the hou&s;e of <HI>Rimmon:</HI> <NOTE PLACE="marg">2 Kings 5.18.</NOTE> &s;o pro|pen&s;e is Nature it &s;elf to pre&s;ent Bodily adoration to that deity which the Fancie hath conceived. The <HI>Mu&s;covites</HI> (not many yeers &s;ince) when they entred into one anothers hou&s;es, <NOTE PLACE="marg">Liber Baro de <GAP DESC="illegible" RESP="OXF" EXTENT="2 letters">bus Mu&s;co|viticis, mihi pag. 55.</NOTE> they fir&s;t looked about them, to &s;ee what Images there were; which, when once they e&s;pied, they wor&s;hipped, and then &s;aluted their friends. If we mu&s;t &s;alute men in the hou&s;e of God, (of which, for my part, <NOTE PLACE="marg"><HI>Luk.</HI> 10.4. Sa|lute no man by the way.</NOTE> I &s;ee no ne|ce&s;&s;ity, or not &s;o Great nece&s;&s;ity, as of that which re&s;pects God him&s;elf) it were good, if we would take notice of God fir&s;t. But we can ru&s;h into Gods hou&s;e, and there, diligently &s;pend our &s;alu|tations and obey&s;ances upon this and that body; and God, becau&s;e he hath no Body, (to appear vi|&s;ibly honourable) mu&s;t be accounted <HI>No body:</HI> Ei|ther he &s;hall have no wor&s;hip at all, or a very &s;light one. For a man to come before &s;o glorious a God, to hear, to pray, to &s;ing, and to do it with no more (nay perhaps le&s;s) reverence, then if he were com|ing into &s;ome Trades mans &s;hop, What is it to <HI>&s;a|crifice
<PB N="34" REF="22">a lamb,</HI> <NOTE PLACE="marg">I&s;a. 66.3.</NOTE> <HI>as if be cut off a dogs neck,</HI> if this be not?</P>
<P>But what occa&s;ion does this admini&s;ter unto Heatheni&s;h Idolaters, to triumph over us Chri&s;ti|ans, that they &s;hould be ruled by Nature, in giving reverence and wor&s;hip to their gods (though fal&s;e ones;) whereas we, who pretend much to Grace, will not be taught by it to adore and wor&s;hip the true God, from whom our grace comes? Would any Idolater in the world, (though blinde, yet de|vout in his way) be &s;o irreverently loo&s;e and pro|fane before his Devil, as we before the great God of heaven and earth? Although &s;uch Idolaters &s;hall them&s;elves be condemned for their Idolatry, yet certainly they &s;hall ri&s;e up in judgement again&s;t us Chri&s;tians, and condemn us for our profanene&s;s. As God urged the Heathens holding them to their gods, <HI>Jer.</HI> 2. 11, again&s;t the levity and incon&s;tancy of his own people, in changing him: &s;o will he produce their reverence and wor&s;hip to their gods, again&s;t our &s;lackne&s;s, in not giving him that Bodi|ly wor&s;hip which is due unto him. Among&s;t tho&s;e many &s;ins which threaten the ruine of this our &s;in|ful Nation, and call on us for amendment, we may ju&s;tly fear that this is not the lea&s;t.</P>
<P>Let us then, in the Name of God, con&s;ider the Maje&s;tie of God, before whom we appear; our own unworthine&s;s to appear before him; the infi|nite di&s;tance and di&s;proportion that is betwixt him and us; that his own eyes, and the eyes of his holy Angels, are upon us, ob&s;erving our behaviour in coming into, and abiding in his pre&s;ence: that
<PB N="35" REF="22">we are called upon to yeeld him due reverence and wor&s;hip, not onely with our Souls, but our Bodies likewi&s;e. And, if our hearts be not ob&s;tinately bent to re&s;i&s;t the Truth, (which God forbid) we &s;hall &s;ee what pre&s;&s;ing engagements lie upon us <HI>to wor|&s;hip the Lord our God.</HI></P>
<P>The&s;e Arguments I conceive, both for number, and weight, &s;ufficient to e&s;tabli&s;h this Truth. Yet I &s;hall make reque&s;t in the words of <HI>Elihu,</HI> Job 36.2. <HI>Suffer me a little, and I will &s;hew thee, that I have jet to &s;peak on Gods behalf.</HI> I &s;hall produce two Arguments more, and tho&s;e &s;hall be from the very words them&s;elves; <HI>Thou &s;halt wor&s;hip the Lord thy God.</HI></P>
<P>The fir&s;t of them &s;hall be from the manner of our Saviours alleadging the&s;e words. <NOTE PLACE="marg">8 Argum.</NOTE> Our Saviour immediately before, &s;aith, <HI>Scriptume&s;t,</HI> It is writ|ten. Now we know that Bodily wor&s;hip to be gi|ven unto God, is written in many places of the Old Te&s;tament. But what particular place is it, which our Saviour may be thought to have had re&s;pect unto, that this his allegation may be referred to it, and compared with it? I think it not ami&s;s to follow the margin in our Bibles, which directs us to <HI>Dent.</HI> 6.13. and <HI>Dent.</HI> 10.20. Examine either of the places, and compare them with our Saviours allegation, and &s;ee &s;ome difference in the terms. <HI>Mo&s;es</HI> &s;aith, <HI>Timebis,</HI> Thou &s;halt fear; and our Savi|our &s;aith, <HI>Adorabis,</HI> Thou &s;halt wor&s;hip. And what may be the rea&s;on of this difference? I an&s;wer: The Feat of God may have a twofold con&s;ideration. Fir&s;t, to be taken &s;trictly, for an awful dread, <NOTE PLACE="marg">1.</NOTE> ter|rour, or trembling at God: Which Fear, is pro|perly
<PB N="36" REF="23">belonging to that pa&s;&s;ion or affection that is in the &s;oul: and is, either upon a &s;ad apprehen|&s;ion of Gods Ju&s;tice, as was in <HI>David,</HI> P&s;al. 119.120. <HI>My fle&s;h trembleth for fear of thee; and I am afraid of thy judgements:</HI> or, upon the &s;en&s;e of Gods Pre&s;ence, as was in <HI>Mo&s;es,</HI> <NOTE PLACE="marg">Heb.12.21.</NOTE> who <HI>exceedingly feared and quaked,</HI> at that fearful manife&s;tation of God upon mount <HI>Si|nai.</HI> This Fear &s;hould be in us all, at all times. Though we &s;ee not &s;o much of God as <HI>Mo&s;es</HI> did, yet we are in his pre&s;ence, and more e&s;pecially, when we come into his Hou&s;e, there to pre&s;ent our &s;elves before him. And this Fear &s;hould beget in us Humility, Reverence and Wor&s;hip towards &s;o <NOTE N="*" PLACE="marg">Nehem.1.5.</NOTE> great and terrible a God: Whence (as <HI>Pi&s;ca|tor</HI> ob&s;erves) that which is <HI>Fear</HI> in that place of <HI>Mo|&s;es,</HI> is rendered <HI>Wor&s;hip</HI> by our Saviour in this place, by a Metonymie, the Effect being put for the Cau&s;e, <HI>wor&s;hip</HI> for <HI>Fear.</HI></P>
<P>They then who deny that Bodily wor&s;hip is to be given unto God, and refu&s;e to yeeld it unto him, when they come before him, (though I will not judge them, yet) them&s;elves make it manife&s;t by their rude carriage and demeanour, that they have not this fear in them: for, if they had, they would &s;urely come into Gods pre&s;ence, wor&s;hipping in the lowlie&s;t manner that po&s;&s;ibly they could.</P>
<P><NOTE PLACE="marg">2.</NOTE> Or &s;econdly, <HI>Fear</HI> may be taken generally, for the whole duty and &s;ervice that Man oweth unto God: <HI>Fear God, and keep his commandments; for this is the whole duty of man,</HI> Eccle&s;. 12.13. Now <NOTE N="*" PLACE="marg"><HI>Verbum</HI> <GAP DESC="foreign"><HI>quando ad Deum re&s;ertur, genera|le e&s;t, comple|ctens omnem re|verenitam, qua cum veneratione &amp; religione Deo exhibetur: Cum&abque; ejus pars &s;it Adoratio, &amp; diabolus &s;e adorari po&s;tulaverit, ideo Chri&s;tus verbum generale timoris, &s;eu reverentia, inutaz it in verbum ado|randi.</HI> Chemnit. Harm. Evangel. cap.19. mihi Col. 275.</NOTE> <HI>Fear</HI>
<PB N="37" REF="23">being as the tree, comprehending (as branches) all the &s;everal duties that we owe unto God; Bodily wor&s;hip (urged at this time by our Saviour) may be comprehended in <HI>Mo&s;es</HI> his <HI>Fear,</HI> as the <HI>Spe|cies</HI> in the <HI>Genus,</HI> a Particular in the General. So that they who deny Gods Bodily wor&s;hip, deny likewi&s;e his Fear, in its general latitude and capa|city, depriving the <HI>Genus</HI> of a <HI>Species,</HI> the Tree of a main Branch, the <HI>Fear</HI> of God, of its <HI>Bodily mor&s;hip</HI> belonging unto it, as included in it.</P>
<P>The other Argument &s;hall be from the&s;e words, <NOTE PLACE="marg">9 Argum.</NOTE> <HI>The Lord thy God.</HI> Becau&s;e he is &s;o, therefore thou &s;halt wor&s;hip him.</P>
<P>This is a <HI>glorious and fearful Name,</HI> Deut. 28.58. Mercy and Maje&s;tie, Goodne&s;s and Greatne&s;s meet together in it. The due con&s;ideration of it, may affect a man with high admiration, that a God of &s;uch Maje&s;tie and Greatne&s;s, &s;hould not be a&s;ha|med to be called, The God of his people; <NOTE PLACE="marg">Heb.11.16.</NOTE> <HI>Their God,</HI> and, in them, <HI>Thy God:</HI> Every particular per&s;on in the number of tho&s;e that &s;erve him, having this intere&s;s &amp; propriety in God, as well as the general, that he may &s;ay with <HI>David,</HI> P&s;al. 63.1. <HI>O God, thou art my God.</HI> And, O Chri&s;tian, whoever thou art, if thou wilt &s;ay that God is thy God, Do&s;t thou not mean thy Whole &s;elf, that he is the God of thy Bo+dy, as well as of thy Soul; and that thy Body chal|lengeth an intere&s;s in God, with thy Soul? If &s;o, Art not thou bound to wor&s;hip him with the one as wel as with the other? This Argument is framed, <HI>P&s;al 45.11. He is thy Lord, &aacute;ud wor&s;hip thou him:</HI> And more fully, <HI>P&s;al. 95.6. O come, let us wor&s;hip and how down,
<PB N="38" REF="24">let us kneel before the Lord our Maker:</HI> the rea&s;on whereof follows in the next ver&s;e; <HI>For be is our God.</HI> Our relation to him, our propriety in him, &s;hould make us, the people of God, re&s;olve to wor&s;hip him. Suppo&s;e then, that a Congregation of people, in the pre&s;ence of God, be divided in their practice, &s;ome wor&s;hipping God with their Bodies, others not: If the refrainers &s;hall a&s;k the other why they bow, or kneel. <HI>&amp;c.</HI> The other have a ready an&s;wer; <HI>He is the Lord our God,</HI> therefore we do and will wor&s;hip him: &s;o long as we bear the&s;e our bodies about with us, they &s;hall acknow|ledge an homage and reverence to our God. And if the&s;e retort the Que&s;tion upon the other, and a&s;k, Wherefore do not you bow, nor kneel? What an&s;wer will the&s;e refu&s;ers of Corporal adoration, return, that may relate to this Scripture? Will they &s;ay, We will not <HI>wor&s;hip,</HI> nor <HI>how down,</HI> nor <HI>kneel,</HI> negatively in the duty, and yet hold the affirmative in the re&s;t; <HI>For he is ear God?</HI> This cannot hang together: They rather di&s;claim God, and deny him to be their God, in refu&s;ing to give him his due wor&s;hip. I think they would be loath to have this laid to their charge; yet they will have an hard ta&s;k to di&s;charge them&s;elves: for, if they deny the duty, they go very far in denying the ground upon which the duty is founded.</P>
<P>Thus I end the Arguments for Gods Bodily wor&s;hip, and pa&s;s to the &s;econd way of proving it to be Gods due, which &s;hall be by Te&s;timony.</P>
<P>Although I might &s;ay of Bodily wor&s;hip, appro|ved and urged by our Saviour in this Scripture, the
<PB N="39" REF="24">&s;ame that the High-Prie&s;t &s;aid, when the Jews ac|cu&s;ed him of bla&s;phemy; <NOTE PLACE="marg">Matth. 26.56.</NOTE> <HI>What need we any further witne&s;s?</HI> For, there needs not any to avouch that which Chri&s;t him&s;elf hath &s;o clearly ratified: Yet I &s;hall adde &s;ome few Te&s;timonies, which (though they can adde nothing to Chri&s;ts authority) may give further &s;atisfaction and light, concerning the thing in que&s;tion.</P>
<P>And fir&s;t, I &s;hall produce Angelical te&s;timony, or Mandate rather, (which is more:) for it does not onely te&s;tifie, but commands, as nece&s;&s;ary. It is, <HI>Rev.</HI> 19.10. and 22.9. where we read, that twice S. <HI>John</HI> fell down at the feet of the Angel to wor&s;hip him; but the Angel forbad him, <HI>See thou do it not;</HI> giving a rea&s;on of his prohibition; <HI>I am,</HI> <GAP DESC="foreign"> <HI>thy fellow-&s;ervant;</HI> Therefore S. <HI>John</HI> &s;hould not have proffered the Angel &s;uch wor&s;hip, neither would the Angel accept it, being tendred unto him; but he charged S. <HI>John</HI> thus; <HI>Adora Deum, Wor&s;hip God.</HI> Now who can think, that one of the ble&s;&s;ed Angels, who are ever &s;tudious to ad|vance the honour of their great Creaton, would per&s;wade S. <HI>John</HI> to the practice of an unlawful and unnece&s;&s;ary &s;ervice, in bidding him to give that wor&s;hip unto God, which he would have given unto him? This were to ca&s;t a foul a&s;per&s;ion upon tho&s;e glorious &s;pirits, and to accu&s;e them of errour. If that very &s;ame Angel &s;hould appear to one of us, after the &s;ame manner, and &s;hould have the &s;ame occa&s;ion now, which he had then, I doubt not, but he would give the &s;ame word of command, <HI>Adorare Doum,</HI> to wor&s;hip God.</P>
<PB N="40" REF="25">
<P><NOTE PLACE="marg">Judg. 13.8.</NOTE> But we need not, with <HI>Sam&s;ons</HI> parents, make re|que&s;t for the Angel to come again unto us, that he might &s;ettle us in this truth: for, in &s;peaking to S. <HI>John,</HI> he hath &s;poken likewi&s;e to us; And one would think, we &s;hould &s;ooner adhere and give credence to the te&s;timony of an incorrupt, unerring Angel, then to the te&s;timony of ten thou&s;and gain&s;ayers, Men, who are always &s;inful, and commonly ra&s;h, uncon&s;tant, and partial in their judgements. And who among the &s;ons of men dares make him&s;elf wi&s;er then that Angel, by giving contrary coun&s;el? As if Angels and Men derived not their wi&s;dom from one and the &s;ame fountain. <NOTE PLACE="marg"><HI>Aug.</HI> de vera Relig. cap. 55. tom.1. mihi pag. 517.</NOTE> <HI>Non aliunde &s;api|ens Angelus, aliunde Home, aliunde ille verax, aliunde homo, &s;ed ab un&agrave; incommutabili &s;apientia, &amp; veritate.</HI> The Angel deriveth not his wi&s;dom from one fountain, and Man from another; nor is he true one way, and man another, but from one unchange|able wi&s;dom and truth; &s;aith S. <HI>Au&s;tin</HI> in this ca&s;e of Adoration. Now, if that Angel in the <HI>Apo|calyp&s;e</HI> did wi&s;ely and truely in telling S. <HI>John</HI> he mu&s;t wor&s;hip God; who&s;oever is wi&s;e will con|cur with him; el&s;o he is not wi&s;e. Now for Hu|mane te&s;timony. <NOTE PLACE="marg">Acts 17.23.</NOTE> The Altar at <HI>Athens,</HI> which had written on it this In&s;cription, <HI>To the unknown God,</HI> <NOTE PLACE="marg"><HI>Martinus Polo|nus</HI> in vita S. <HI>Petri,</HI> mihi pag. 122.</NOTE> (if we may give credit to <HI>Martinus Polonus</HI>) was erected pre&s;ently upon the time of our Savi|ours &s;uffering: for tho&s;e great <HI>Athenian</HI> Philo&s;o|phers &s;eeing the great darkne&s;s that then was, and not knowing the true cau&s;e, they fell upon this; <HI>Quia Deus Nature patitur;</HI> The darkne&s;s is, becau&s;e the God of Nature now &s;uffereth: And the <HI>Athe|nians</HI>
<PB N="41" REF="25">&s;aid, Let us build an Altar to him. So they &s;et up the Altar, and wrote thereon, <HI>To the unknown God:</HI> And when they would have offered Sacrifi|ces, the Philo&s;phers &s;aid, God hath no need of your goods, <HI>&s;ed facietis genuflexiones ante ip&s;ius aram:</HI> but ye &s;hall make bowings and adorations before his altar. I have nothing to do here with the Al|tar, therefore let none hence catch at any thing for an accu&s;ation again&s;t me concerning that: My pur|po&s;e is onely to demon&s;trate, how that men, who &s;aw by no other light then that of Nature, impro|ved by humane indu&s;trie, acknowledged Corporal adoration to be due unto that unknown God, who|ever he was, and accordingly advi&s;ed the <HI>Athenians</HI> to yeeld it unto him. This, among many thou&s;ands of Heathen Te&s;timonies, &s;hall &s;uffice. In pro|ducing Chri&s;tian Te&s;timonies, I &s;hall endeavour a re&s;emblance with that good <HI>hou&s;older, which bring|eth forth out of his trea&s;ure things new and old,</HI> by citing the te&s;timonies both of ancient and modern Di|vines; which I &s;hall do but &s;paringly, le&s;t I &s;hould be endle&s;s.</P>
<P><HI>Tertullian</HI> gives his verdict for adoration joyned with prayer thus: <NOTE PLACE="marg">In Orat.Dom.</NOTE> <HI>Cum mode&s;tia &amp; humilitate adoran|tes, mag is commendamus Deo preces no&s;tras:</HI> Wor&s;hip|ping with mode&s;tie and humility, we commend or approve our prayers the more unto God. As if the common &s;aying were true (as no que&s;tion but it is) in this particular; <HI>Vis unita fortior,</HI> Force united is the &s;tronger: the wor&s;hip of the Body, joyned with the devotion of the Soul, in prayer to God, &s;trengthens it to prevail the more forcibly with
<PB N="42" REF="26">him. <NOTE PLACE="marg">Com. in Eph. lib 2.</NOTE> Unto which, S. <HI>Hierome</HI> al&s;o gives his con|&s;ent; <HI>Fixo in terram poplite magis quod &agrave; Deo po&s;eimus,</HI> <NOTE PLACE="marg">In Eph. 3.14.</NOTE> <HI>impetramus:</HI> With a knee fixed upon the earth, we obtain the more of God the thing which we a&s;k. With this <HI>Origen</HI> al&s;o concurs in his vote, <NOTE PLACE="marg">Tract. 25 in Matth. mihi pag. 142.</NOTE> though he expre&s;&s;eth it after another manner, that <HI>genufle|xiones</HI> adorations, and bowings of the knee unto God, are <HI>condimenta,</HI> as if they were Sauces to our Services, <HI>&s;uaviores cos facientia,</HI> giving them a better relli&s;h, <NOTE PLACE="marg">Gen. 27.4.</NOTE> and making them, like <HI>I&s;aac</HI>'s meat, more <HI>&s;avoury,</HI> and acceptable unto God. In the judge|ment of S. <HI>Au&s;tin,</HI> <NOTE PLACE="marg">Lib. de cura promortuis, cap. 5 tom. 4.</NOTE> (and no doubt but he &s;peaks by his own experience) acts of Corporal adoration do much increa&s;e the inward devotion and wor&s;hip of the &s;oul. His words are the&s;e: <HI>Cumbi motus corpo|ris fierl ni&s;i motu animi pracedente non po&s;sint, ei&s;dem rur|&s;us exterius vi&s;ibiliter factis, ille interior invi&s;ibilis, qui cos fecit, augetur.</HI> Whereas the&s;e ge&s;tures of the body cannot be performed without the precedent motion of the minde, the &s;ame ge&s;tures being out|wardly and vi&s;ibly performed, the inward in vi&s;ible, which cau&s;ed them, is much augmented thereby. He then, that out of a pious devotion &s;hall bow or kneel unto God, at his coming and being before him, to improve his devotion thereby, is not to be condemned for it, but rather he that does it not: Otherwi&s;e, <NOTE PLACE="marg">De Gubern. lib. 3.</NOTE> <HI>Salvianus</HI> would not have complained of that irreverence which profane per&s;ons practi|&s;ed in his time, in coming into their Temples, which were hou&s;es of prayer, <HI>&s;ine ull&acirc; penitus reve|renti&acirc; &s;acri bonor is,</HI> without any re&s;pective reverence at all to the &s;acred honour of God. A complaint
<PB N="43" REF="26">fit for the&s;e times. <HI>Dama&s;cen</HI> is al&s;o plain for this Corporal adoration, rea&s;oning it from our compo|&s;ition, <HI>Quia ex duplici natur&acirc; compo&s;iti &s;umus,</HI> &amp;c. <NOTE PLACE="marg">Orthod fid. lib.4.cap.13.</NOTE> Be|cau&s;e (&s;aith he) we are compo&s;ed of a twofold na|ture, to wit, an Intellectual, and Sen&s;ible, there|fore we offer unto God a twofold adoration; a Spi|ritual, which con&s;i&s;teth in the inward devotion of the Minde; and a Gorporal, con&s;i&s;ting in the out|ward humiliation of the Body. I could recite a con&s;iderable rea&s;on out of <HI>Aquinas,</HI> <NOTE PLACE="marg">22ae, qu.84. art.2. corp.</NOTE> (which may plea&s;e any hone&s;t minde:) but le&s;t any &s;hould ex|cept again&s;t him, as one of the <HI>Romi&s;h</HI> party, I &s;hall let him alone. And indeed I can well &s;pare him, having enough be&s;ide, of our own, who&s;e autho|rity may, among our dome&s;tick oppo&s;ers, be more convincing. This will make me take a large leap over many centuries of pious and learned Authors, to in&s;i&s;t upon the &s;uffrages of &s;ome in the&s;e la&s;t days, of whom the fir&s;t &s;hall be Mr <HI>Calvin:</HI> He, upon <HI>P&s;al.</HI> 95.7, hath the&s;e words: <HI>Hoc quoque no|tandume&s;t, non tant&ugrave;m de cordis gratitudine hic agl, &s;ed &s;imul requiri profe&s;sionem externa~ pietatis: Hoc enim tribus verbis exprimitur, officio &s;uo non defungi fideles, ni&s;i palam, &amp; genuflexione, &amp; aliis &s;ignis, Deo &s;e in &s;acrifici&ucirc; offerunt.</HI> This al&s;o (&s;aith he) is to be noted, that the thankful acknowledgment of the heart is not here onely un|der&s;tood, but the outward profe&s;&s;ion of piety is to|gether with it required: For this is expre&s;t in three words (meaning <HI>wor&s;hip, bowing, &amp; kneeling,</HI> which the <HI>P&s;almi&s;t</HI> there mentions) that the faithful cannot be &s;aid to di&s;charge their duty, unle&s;s openly, by bow|ing the knee, &amp; other &s;ignes, they offer them&s;elves
<PB N="44" REF="27">in &s;acrifice unto God. In like manner, upon <HI>P&s;al. 96. 9. (O wor&s;hip the Lord in the beauty of holine&s;s, fear before him all the earth)</HI> he comments thus: <HI>Pulchri|tudinis nomine templo reverentiam conciliat Propheta, ne temer&egrave; pro&s;iliant homines in con&s;pictum Dei, &s;ed metum &amp; humilitatem afferant: E&ograve; pertinet clau&s;ula ver &s;&ucirc;s,</HI> Con|tremi&s;cite &agrave; facie ejus: <HI>ut reputantes quanta &s;it Dei Maje&s;tas, &s;impliciter coram co incurvent.</HI> By the <HI>beauty of holine&s;s,</HI> the Prophet coun&s;els reverence in the temple, that men ru&s;h not incon&s;iderately into Gods pre&s;ence, but &s;hould bring along with them fear and humility: For, to this the clau&s;e of the ver&s;e tends, <HI>Fear before him;</HI> that men con&s;idering how great the Maje&s;tie of God is, might humbly bow them&s;elves before him. Nor may I omit the te&s;timony of the &s;ame Author upon this place of Scripture which we now handle. <HI>Sicuti religio pro|prie &s;piritualis e&s;t,</HI> <NOTE PLACE="marg"><HI>In Harm. E|vang mihi pag.61.</HI></NOTE>, <HI>externa autem ejus confe&s;sio pertinet ad corpus; ita, non interior mod&ograve; cultus debetur &s;oli Deo, &s;ed externum quoque ejus te&s;timonium.</HI> As Religion is pro|perly &s;piritual, but the outward profe&s;&s;ion of it per|taineth to the Body; &s;o, inward wor&s;hip is not onely due unto God, but al&s;o the outward te&s;timony of it. By which triple te&s;timony, it may appear, (if Mr <HI>Calvin</HI> doth not deceive us) that the <HI>Candle</HI> mu&s;t not be <HI>kept under a bu&s;hel,</HI> <NOTE PLACE="marg">Matth. 5.15.</NOTE> , <HI>but &s;et on a candle&s;tick,</HI> that others may &s;ee the light: That Adoration of God is not to be &s;hrouded Inwardly, in our Hearts alone, but Outwardly profe&s;&s;ed: for, from that precept of our Saviour, wherein he commands, that our <HI>light &s;hould &s;o &s;hine before men,</HI> <NOTE PLACE="marg">Matth.5.16.</NOTE> <HI>that they may &s;ee our good works, and glorifie our Father which is in beaven,</HI> I
<PB N="45" REF="27">know no rea&s;on that adoration &s;hould be excluded.</P>
<P>Next comes the te&s;timony of <HI>Beza,</HI> out of who&s;e garden we have pluck't one flower already: His words in his Annotation upon this place, <NOTE PLACE="marg">Supra.pag.16.</NOTE> are the&s;e: The word <GAP DESC="foreign"> is u&s;ed for that religious wor|&s;hip, which is due only to God, conjoyned with peculiar reverence, <HI>Quo, et corpus, et animus, Deo uni, &s;e&s;etotum, ut</HI> <GAP DESC="foreign"> <HI>con&s;ecrat, tum interiore, tum externo cultu:</HI> In which wor&s;hip, the body, and &s;oul, do wholly con&s;ecrate them&s;elves unto one God, as the only Creator, with outward, and inward wor|&s;hip.</P>
<P><HI>Heminglus,</HI> &s;peaking of the&s;e two kinds of Wor|&s;hip, the outward of the Body, and the inward of the Soul, <NOTE PLACE="marg">In Opu&s;c.</NOTE> will not have either of them exempted from God, but <HI>Uterque Deo ju&s;te debetur:</HI> <NOTE PLACE="marg">Col. 742.</NOTE> Both of them (&s;aith he) are ju&s;tly due unto God: For, as concerning the Soul, God hath created man after his own image, an the Body hath he formed of the du&s;t of the earth, and hath endowed it with na|tural power, and doth al&s;o con&s;erve it: thus <HI>He|mingius.</HI></P>
<P>Bi&s;hop <HI>Cowper,</HI> a pious, orthodox, <NOTE PLACE="marg">In his Works in folio.pag.57, 58.</NOTE> and learned man, having &s;aid upon <HI>Rom.8.9.</HI> That the Spirit of God is within us: He explains him&s;elf thus: Which I do not &s;peak, as if I did condemn the outward &s;ervice done in Body to the Lord, provided, it flow from the heart: ye are bought with a price, there|fore glorifie God in your Body, and in your Spirit, for they are Gods: And this al&s;o is to be marked for the amendment of two &s;orts of men among us, which are in two extremities: We have &s;ome
<PB N="46" REF="28">who are become &s;corners of the grace of God in others, <NOTE PLACE="marg">Like the Dog in the manger.</NOTE> neither can they be humbled them&s;elves in the Publike A&s;&s;emblies of the Saints, nor be con|tent to &s;ee others expre&s;s their inward motion, by outward humiliation: they &s;it down in the Throne of God, and condemn others for hypocri&s;ie, not remembring, that the &s;in of hypocri&s;ie is to be re|&s;erved to the judgement of God, who onely knows the heart; and tho&s;e &s;ame things which they mi&s;|like in their brethren, the <HI>Lord</HI> hath allowed in others.</P>
<P><NOTE PLACE="marg">Vol.1. p 707. Col.1. A.</NOTE> Mr <HI>Perkins</HI> (who&s;e words have already been of con&s;iderable u&s;e) &s;peaking of Corporal adoration, u&s;eth the&s;e words: The &s;ubjection which is due to God, is ab&s;olute, and for him&s;elf; Fir&s;t, in regard he is Soveraign Lord of our Bodies, and Souls, and Con&s;ciences. Secondly, in regard of the infinite excellency of his Divine Attributes, e&s;pecially that he is the author and giver of all good things; that he hears and helps men every where calling upon him in the &s;ecrets of their hearts. And the adora|tion that is done even for the acknowledgement and &s;ignification of the&s;e things, is the adoration that is proper to God, and is therefore called Di|vine or Religious adoration; And of it Chri&s;t &s;aith, <HI>Thou &s;halt wor&s;hip the Lord thy God, and him onely &s;halt thou &s;erve.</HI></P>
<P>And if they who refrain from Corporal adora|tion of God, meerly out of &s;cruple of Con&s;cience, will give heed to Mr <HI>Perkins</HI> his declaration of this Ca&s;e, he may be &s;atisfied. He thus defines Religi|ous adoration, differing but little from him&s;elf be|fore:
<PB N="47" REF="28">It is that Wor&s;hip of God, in which, <NOTE PLACE="marg"><HI>Ca&s;es of Con&s;ci|ence,</HI> Book 2. Chap.11. Vol.2.pag.84.</NOTE> Reli|gion and Godline&s;s is exerci&s;ed, expre&s;&s;ed, and &s;ig|nified: In it there be two things always joyned together, and yet di&s;tinctly to be con&s;idered. The fir&s;t and principal, being the foundation of all the re&s;t, is, <HI>The intention of the Minde,</HI> whereby God is conceived, as an Ab&s;olute and Omnipotent Lord, knowing all things, yea the heart of man; hearing the prayers of all men, in all places, at all times; the author, pre&s;erver, and giver of all good things. The &s;econd, depending upon the former, is, the Outward pro&s;trating of the body; as the bowing of the knee, and &s;uch like, for this end, to te&s;tifie our &s;ubjection unto God, as our Ab&s;olute Lord.</P>
<P>They then who deny to wor&s;hip God with their bodies, What do they el&s;e, but impair and dimini&s;h (what lies on their part) Gods Ab&s;olute Soveraign|ty, in withdrawing their bodies from under his &s;ub|jection, &s;o, as they &s;hall not acknowledge any ho|mage or wor&s;hip to be due unto him?</P>
<P>But, as if the tendring of Corporal adoration unto God were not onely an acknowledgement of his Univer&s;al Soveraignty which he hath over all his creatures, and whence, in a relative &s;ence, he is called LORD, but al&s;o an acknowledgement of his Divinity, and Ab&s;olute Being in him&s;elf, whence he is called GOD; the &s;ame Author hath likewi&s;e the&s;e words: By Outward Divine wor&s;hip, <NOTE PLACE="marg">Vol.3. pag. 403. Col.2.</NOTE> we ac|knowledge Divinity to be in the thing whereto we bow or pro&s;trate our &s;elves. Now, is it not nece&s;&s;ary that all ways of acknowledging God for God &s;hould be put in practice? And if any mans
<PB N="48" REF="29">devotion &s;hall &s;ecretly prompt him to make this recognition, What rea&s;on is there that any &s;hould condemn him for it? Seeing the action of adoring God &s;peaks but the &s;ame which every man is bound to confe&s;s with his mouth, That God is the onely true God, and alone hath true Divinity in him&s;elf: According to that acknowledgement of the people of <HI>I&s;rael,</HI> when they were &s;o fairly con|victed by <HI>Elijah</HI>'s &s;acrifice, 1 <HI>Kings 18.39. They fell on their faces, and &s;aid, The Lord he is the God, the Lord he is the God.</HI> So that they who &s;hall condemn any for wor&s;hipping God with their bodies, may as well condemn them for te&s;tifying with their mouthes the Divinity of God: And al&s;o them&s;elves, by rea|&s;on of their own refu&s;ing to wor&s;hip God after this manner, be condemned for not acknowledging Gods Divinity, as they ought, with tho&s;e Bodies which God hath given them; and, among&s;t other purpo&s;es, for this principal one of adoration.</P>
<P><NOTE PLACE="marg">Serm.7. p 72.</NOTE> Doctor <HI>John Donne,</HI> a glorious Star but newly &s;et, &s;hineth &s;till in his Works, and &s;parkleth forth his light in the&s;e words: I mu&s;t &s;ay that there come &s;ome per&s;ons to this Church, and per&s;ons of example to many that come with them, of whom, (excepting &s;ome few, who mu&s;t therefore have their prai&s;e from us, as no doubt they have their thanks and ble&s;lings from God) I never &s;aw Ma&s;ter nor &s;ervant kneel at his coming into this Church, or at any part of Divine Service. And a little af|ter: As our coming to Church is a te&s;tification, a profe&s;&s;ion of our Religion; to te&s;tifie our fall in <HI>Adam,</HI> the Church appoints us to fall upon our
<PB N="49" REF="29">knees: And to te&s;tifie our re&s;urrection in Chri&s;t Je&s;us, the Church hath appointed certain times to &s;tand: but no man is left to his liberty, as never to kneel: <HI>Genuflexio e&s;t peccatorum,</HI> <NOTE PLACE="marg">Ju&s;t. Mart.</NOTE> Kneeling is the &s;in|ners po&s;ture: if thou come hither in the quality of a &s;inner, (and if thou do not &s;o, what doe&s;t thou here? the whole need not the phy&s;itian) put thy &s;elf into the po&s;ture of a &s;inner, kneel.</P>
<P>Mr <HI>Hilder&s;haus,</HI> a Divine of no mean repute: <NOTE PLACE="marg">Pag.182, 183.</NOTE> no favourer of any practice accounted Popi&s;h: In his Lectures upon <HI>Joh.</HI> 4. &s;aith, It is but the &s;peech of a profane Hypocrite to &s;ay thus: Though I make not that &s;hew as others do, though I u&s;e not to kneel and &s;ay my Prayers, either with my Family, or apart, though I go not &s;o much to Church, as others do, yet I &s;erve God, as well as they: I &s;erve him in my heart, I lift up my heart unto him, I &s;erve him in my calling, I get my living by my ear|ne&s;t labour, I deal ju&s;tly with all men: And God is a Spirit, and will be wot&s;hiped in &s;pirit: It is the &s;ervice of the heart that he looks for, he cares not for the&s;e hypocritical &s;hews: It is no matter though I &s;erve him not outwardly, &s;o long as I have a good heart.</P>
<P>And there be three Rea&s;ons, why men may not content them&s;elves to &s;erve God in Spirit only, but mu&s;t do him outward and bodily &s;ervice al&s;o. In re&s;pect of God: for he having created, <NOTE PLACE="marg">1.</NOTE> re|deemed, and &s;anctified our bodies, as well as our &s;ouls, is, of right, to have homage, and &s;ervice done him by both. <HI>1 Cor.6. 19, 20. What? know ye not? &amp;c.</HI> In re&s;pect of our &s;elves: <NOTE PLACE="marg">2.</NOTE> for the &s;er|vice
<PB N="50" REF="30">we do to God in our Bodies, is a great, and ne|ce&s;&s;ary help to our Spirit. <NOTE PLACE="marg">3.</NOTE> <HI>Rom.</HI> 10.17. In re|&s;pect of others: for ur light &s;hould &s;o &s;hine be|fore men, that they may &s;ee our good works (&s;ee that we wor&s;hip, and &s;erve God) and glorifie our Father which is in Heaven. <HI>Matth. 5. 16.</HI> Thus Mr <HI>Hilder&s;ham:</HI> And let me &s;et a good bu&s;h at his back, who comes with his three Rea&s;ons al&s;o, not much different: The Reverend Arch-Bi&s;hop of <HI>Armagh,</HI> in the Page of his Book which is cited before, To this que&s;tion, Is there any u&s;e of our bodily beha|viour before God &s;ith he is a Spirit, and looketh to the heart? He an&s;wereth thus: Yes verily: For, <NOTE PLACE="marg">1.</NOTE> The whole man, and con&s;equently the body it &s;elf, oweth duty unto God. <NOTE PLACE="marg">2.</NOTE> It is a gla&s;s where|in the affections of the mind are beheld. <NOTE PLACE="marg">3.</NOTE> The mind is the better holden in the thing affected, and the better holpen, and furthered in the inward wor&s;hip, when both body, and mind, are joyned together.</P>
<P>Since the&s;e Authors, (and I doubt not but ma|ny more, if they were &s;ought into) of unque&s;tion|able repute, have, like &s;o many &s;treams, bent their cour&s;es to the Ocean of this Truth: Our late Arch-Bi&s;hop of <HI>Canterbury</HI> is not to be condemned for his pious re&s;olution, without the rejection and di&s;proof of all the re&s;t. For my own part (&s;aith he) I take my &s;elf bound to wor&s;hip with body, <NOTE PLACE="marg">In his&s;peech in Star-cham|ber, pag.46.</NOTE> as well as in &s;oul, when ever I come where God is wor&s;hiped: And were this Kingdom &s;uch as would allow no holy Table &s;tanding in its proper place, (and &s;uch places &s;ome are) yet I would wor&s;hip
<PB N="51" REF="30">God, when I came into his hou&s;e: And were the times &s;uch as &s;hould beat down Churches, and all the curious carved works thereof with Axes, and Hammers, as in <HI>P&s;al. 74.</HI> (and &s;uch times have been) yet I would wor&s;hip in what place &s;o ever I came to pray, though there were not &s;o much as a &s;tone laid for <HI>Bethel.</HI> My la&s;t authority &s;hall be more ge|neral.</P>
<P>When in the dawning of this Churches reforma|tion in King <HI>Edwards</HI> dayes, the night of idolatrous wor&s;hip began to wear away; Our ble&s;&s;ed refor|mers, Spiritual and Temporal, in their endeavours to e&s;tabli&s;h an orderly method for the true wor&s;hip of God, they ordered kneeling, at &s;everal times, in the performance of Gods Service: Nor did they intend any other object of their outward bodily wor&s;hip, but only God. And our Brethren in <HI>Scot|land</HI> were not di&s;agrecing from the &s;ame practice, and injunction: for Mr <HI>Knox</HI> (having been no o|therwi&s;e taught in this by his great Ma&s;ter) compo|&s;ing a Liturgie for the publick U&s;e of that Church, this was one principal thing joyned, That the Mi|ni&s;ter, and People &s;hould pro&s;trate them&s;elves in the Celebration of their &s;olemn Fa&s;ts: So far, was he, or they in tho&s;e dayes, from denying corporal reverence, and adoration to be Gods due, and ju&s;t Prerogative. This con&s;ent of a multitude, proceed|ing, not from any heady incon&s;iderate ra&s;hne&s;s, but from good advice, &amp; deliberation, is a good confir|mation of Gods propriety in our bodily wor&s;hip.</P>
<P>And though it be much &s;poken again&s;t no a|dayes, by the ignorant, who cry it down at all ad|venture;
<PB N="52" REF="31">and by the carele&s;s profane not a whit practiced in the publick A&s;&s;emblies: yet it might ea&s;ily be hoped, the one would not condemn it, nor the other neglect it, but both would joyn with the profe&s;&s;ion of this Service, if well and advi&s;ed|ly they would but look into it: <NOTE PLACE="marg">Numb. 22.27, 28, 29, 30, 31.</NOTE> As when <HI>Balaams</HI> A&s;s &s;aw the Angel of the Lord, &s;he fell down un|der <HI>Balaam,</HI> for which his anger was kindled, that he &s;mote her with a &s;taff, and wi&s;hed that there were a Sword in his hand, for then would he kill her: yet afterwards, when his own eyes were o|pened, he did the &s;ame thing, He bowed down his head, and fell flat on his face: Even &s;o, if men, who are angry with the profe&s;&s;ion of corporal Re|verence unto God, and could find in their hearts to &s;mite, and to kill &s;uch as they ob&s;erve to do it, would apply them&s;elves to a &s;erious, and upright &s;crutiny of the thing, u&s;ing tho&s;e helps whereby their eyes might be opened, and their under&s;tand|ings enlightned (their Will not &s;itting as Judge in the place of Rea&s;on) they would &s;urely wor&s;hip God, with their bodies, as others do: And withal, if they would con&s;ider, how little they can have from the Writings of Divines to countenance their Oppo&s;ition of Gods bodily wor&s;hip. Pens are com|monly more deliberate then tongues: and though &s;ome mens tongues walk at liberty, and prate much again&s;t it, yet I have not &s;een, or heard, that any pen hath drop't &s;o much as a letter in contradicti|on of this, That God is to be wor&s;hipped with the body: Nor do I think there can be a face &s;o bold, as to do it. I know they may break forth into ex|clamations
<PB N="53" REF="31">again&s;t the corruptions, and abu&s;es of bodily wor&s;hip, which for mine own part, I am as de&s;irous may be reformed, as any gain-&s;ayer of corporal adoration can be: And therefore for con|clu&s;ion of this poor Treati&s;e, I &s;hall level a <HI>Caveat</HI> again&s;t two main evils, from which I de&s;ire every good Chri&s;tian may be careful to keep him&s;elf, in his acts of corporal adoration: And the&s;e are Ido|latry, and Hypocri&s;ie: both which are high pro|vocations unto God.</P>
<P>For Idolatry: This is a gro&s;&s;e abu&s;e, and mi&s;|employment of our bodies: which God (having made them only for him&s;elf) will not that they &s;hould do any religious homage to any, but to him alone, having, by his own expre&s;s Edict often rei|terated, excluded all things el&s;e what&s;oever from having any part, or fellow&s;hip with him&s;elf in this &s;ervice. Though there be Angels, and Saints in Heaven, yet corporal adoration is not theirs, the Angels have refu&s;ed it, and I doubt not but the glorified Saints (if they could &s;ignifie &s;o much un|to us) are of the &s;ame mind, and would likewi&s;e &s;hew that they do refu&s;e it. If St. <HI>Peter</HI> could be talked withal, he would &s;urely di&s;wade from cor|poral adoration (if it &s;hould be tendered unto him, as, (being alive) he di&s;waded <HI>Cornelius.</HI> Act. 10.25, 26. Though the <NOTE N="*" PLACE="marg">Acne quis hoc derivet ad <HI>Ma|riam</HI> Virginem, <HI>Maria</HI> erat Templum Dei non Deus templi: &amp; ideo itle &s;olus adorandus, qui operabatur in templo. <HI>Ambr. de Sp.Sa.lib.3. cap. 12.</HI> Sit in honore <HI>Maria,</HI> Pater, &amp; Filius, &amp; Spiritus &s;anclus adoretur. <HI>Epi|phan.haer.79.</HI></NOTE> Ble&s;&s;ed Virgin be with Chri&s;t her Son, yet &s;he is not to &s;hare with him in our a|doration: But if we will be wi&s;e, let us do like wi&s;e men, who, when they came where Chri&s;t and his Mother were, they fell down, and wor&s;hipped only him, <HI>Mat.</HI> 2.11. moved (que&s;tionle&s;s) there|unto
<PB N="54" REF="32">by the &s;ecret in&s;tinct of the &s;ame Spirit, which conducted them thither. Nor &s;hall I fear to &s;ay, That the Bread in the holy Euchari&s;t (his neere&s;t, and mo&s;t lawful repre&s;entative in the world) is not to have any corporal wor&s;hip done unto it: <NOTE PLACE="marg">3a patte 25.4. See Bi&s;hop <HI>White</HI> again&s;t <HI>Fi&s;her, p.244.</HI> Dr <HI>Fearley</HI> in his Cla. My&s;t. page 157.</NOTE> much le&s;s his Image, Picture, or Cro&s;s, whatever <HI>Aqui|nas</HI> and the Papi&s;ts are plea&s;ed to &s;ay, That it is to be wor&s;hipped with the &s;ame wor&s;hip as Chri&s;t him&s;elf is.</P>
<P>As for Images of Gold, or Silver, Wood, or Stone, we are not only &s;treightly charged by God him&s;elf to with-hold our adoration from them: but we may be di&s;waded even by their own impo|tency, vilene&s;s, &amp; unworthine&s;s; they being of our own making, inferiour to us, and regardle&s;s of us: In time of need they require more help from us then we can have from them: <NOTE PLACE="marg">Jer.10.5.</NOTE> And they mu&s;t needs be born, becau&s;e they cannot go: They have no a|bility to accept, nor to make any retribution for what ever &s;ervice is done unto them: therefore a|doration is mi&s;erably mi&s;pent upon them: which &s;hould &s;ettle this re&s;olution in the heart of every man, Seeing we can have nothing from them, they &s;hould not have the lea&s;t thing from us:not a knee, 1 <HI>Kings</HI> 19.18. not an eye, <HI>Ezek.</HI> 18.6. not an hand, <HI>P&s;al.</HI> 44.21. But, as <HI>Mo&s;es</HI> &s;aid to <HI>I&s;rael</HI> in another ca&s;e, <HI>Deut.</HI> 12.4. &s;o &s;ay I in this of adoration, <HI>Ye &s;hall not do &s;o unto the Lord your God:</HI> ye &s;hall not with-hold from him your knees, nor your eyes, nor your hands; but all your members &s;hall expre&s;s their part in the wor&s;hip of God: your bodies &s;hall pro&s;trate them&s;elves before him alone, with|out
<PB N="55" REF="32">any oblique reference to any created nature.</P>
<P>And for Hypocri&s;ie, Let us take heed of that likewi&s;e: that in adoreing, and wor&s;hipping God, our bodies may not go alone, but our &s;ouls and &s;pi|rits may joyn with them in the action: El&s;e, if we make fair outward profe&s;&s;ions, in &s;eemingly reli|gious bowings, and kneelings, and act not the &s;ame part within, we &s;hall expo&s;e our &s;elves, as laugh|ing &s;tocks, and marks of vengeance in the &s;ight of God, and his holy Angels, and be as the <HI>Swan,</HI> which though it hath fair white feathers, yet ha|ving but black fle&s;h underneath, <NOTE PLACE="marg">Levit. 11, 18. <HI>Cau&s;inus.</HI></NOTE> was therefore ad|judged an unclean Bird. Let then our care be, not only to do the thing, but to do it aright, in &s;inceri|ty, and truth, by a&s;&s;ociating our &s;ouls with our bodies, when ever any occa&s;ion be for us to give unto God the tribute of his wor&s;hip. If we &s;hall be careful of this, I dare promi&s;e the&s;e Con&s;e|quents: We &s;hall nouri&s;h, and continue in our hearts an awe-ful reverence towards the mo&s;t Sa|cred Maje&s;tie of God him&s;elf: We &s;hall make our &s;elves through the mediation of Je&s;us Chri&s;t, acceptable in his &s;ight, when we pre&s;ent our &s;elves before him: We &s;hall give proof and te&s;timony, that we acknowledge God for our God: We &s;hall conform our &s;elves to the judgement of judicious men who have approved it, to the examples of de|vout Saints who have practiced it, to the Precepts in the holy Scripture, which requires it: We &s;hall (and that in an excellent way) acknowledge our thankfulne&s;s unto God for his ble&s;&s;ing of food and raiment, protection, and pre&s;ervation, and for
<PB N="56" REF="33">tho&s;e (his principal ones) of Creation, and Re|demption upon the&s;e our bodies: And we &s;hall (among&s;t other acts of our obedience) &s;end up our Religious adorations to &s;tand as memorials be|fore God, that (for the time to come) he may in all our &s;traits and nece&s;&s;ities be mindful of us, in this pre&s;ent world, and (this being ended) bring us both &s;ouls and bodies into his everla&s;ting glory.</P>
<CLOSER><HI>Soli Deo honor &amp; adoratio; nunc, &amp; in &s;ecula.</HI> AMEN.</CLOSER>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
