Ορθολατρεία: OR, A BRIEF DISCOURSE CONCERNING Bodily Worship: Proving it to be God's DUE; To be given unto him with acceptation on his part, and not to be denied him without Sin, on ours. A thing worthy to be taken into Consideration in these days, wherein profaneness and Irreverence toward the sacred Majesty of God hath so much corrupted our Religious Assemblies, that men are regardless of their being before God, or of God's being amongst them in his own House. By [S. G.] late Preacher of the Word of God in the cathedral Church of PETERBURGH.  PSAL. 89.7. God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are about him. 95.6. O come, let us worship and bow down: let us kneel before the Lord our Maker. 99.5. Exalt ye the Lord our God, and worship at his footstool; for he is holy. 132.7. We will go into his Tabernacles, we will worship at his footstool. MICAH 6.6 Wherewith shall I come before the Lord, and bow myself before the high God. MATTH. 22. 21. Render unto God the things that are God's. 
London, Printed for Gabriel Bedell, M. M. and T. C. and are to be sold at their shop at the middle-Temple gate in Fleetstreet, 1650.   

PREFACE.  
WHen a Kingdom or People stand in need of Reformation, (as none ever were in more need than we) it is undoubtedly a good way to observe the same Method that God himself did, in his proceeding to judgement against the house of Judah, Ezek. 9.6, beginning at his Sanctuary: The things that are amiss there, let them be rectified and amended, as deserving it in the first place, and then (like lines extended from the Centre to the Circumference) Reformation will the more happily diffuse itself into other places: For, the Sanctuary being the fountain whence help and divine protection issue, Psal. 20.2. the treasury, where all blessings are to be obtained by the people of God, when they make their holy, humble, and devout addresses to him; cleanse That, and the things there, and then the Streams will flow more fairly into such places as want watering.  
For this purpose, here is a Besom to sweep away an horrid abuse, wherewith the adversary to God and Man, Religion and Decency, hath much and long corrupted our public Assemblies before God in his Sanctuary; and that is, profaneness and Irreverence toward the sacred majesty of God, before whom the appearance is, which is after so rude a manner, as if God were equal, nay inferior to the meanest of us.  
Though contrarily, the expulsion of Corporal adoration and reverence out of our public Assemblies, be now accounted an act of Reformation, 't is no wonder, when in all corrupt Ages and Places, Evil hath been called Good, 
Isai. 5.20.  and Good Evil: Vices have been called virtues, and so embraced; and virtue's Vices, and so detested: Piety having been branded with nicknames, and Irreligion assuming specious appellations: That hath gotten spital from the mouth; This, kisses from the lips.  
Now for this poor Treatise creeping forth into public view, if it may, to reform what is amiss, and to advance the honour of God in this particular. I am not ignorant, how that in many respects it may receive such a Terrifying Advertisement, as Moses did from Pharaoh, Exod. 10.10, Look to it, for evil is before you. Some, because they see not the name of some learned Worthy (which commonly is a great advantage to a Book) prefixed, may say in scorn, 
Ecclus 13.22.  with those in Siracides, What fellow's this? Some again, apprehending by the Title-page the general Subject, or galloping the Treatise itself over, with an hasty eye, may say, as the Jews did against S. Paul; 
Acts 18.13.  This fellow persuadeth men to worship God contrary to the Law. A Third sort may accuse the Work of Unseasonableness, That it came not forth into the world (like the Shunemite-woman into the King's presence) just when the thing was in the words, 
2 Kings 8.5.  when the business was in agitation, but long after the Question is ceased; and the general inclination hath since been to the Negative. But, (as the Apostle said in another case) None of these things move me: 
Acts 20.24.  Let these, and greater Evils than these, arise against this poor Treatise, I pass not, so I have Truth and Religion on my side: for which, upon my best (though I confess but weak) examination) 1 find nothing, why I should decline any Iudge whatsoever, whether it be God himself, whose Cause this is, and whose mind, in this case, is to be seen in his written Word; or any inferior under him, either Ancient or Modern, Christian or Heathen, the Atheist only excepted, and (amongst Christians) him, who hath so firmly betrothed himself to a Prejudicate Opinion, that he will not be divorced from it.  
And for thee, Reader, whoever thou art; If knowing, and hast concerning this Subject greater illuminations in thine Heart, than these in thine Hand, impart them; if not, accept of these. If ignorant, (thy thoughts having not as yet been conversant in these things) Do not think that I have any design to abuse or deceive thee, as if I would convey a mote into thine eye, by presenting this Treatise to the view of it: No; God is witness, my aim is, to elevate thy Devotion to that just height, as that thou mayst fully and completely acknowledge God, by worshipping him with thy Soul and Body; not superstitiously, hypocritically, affectedly, or any other irregular way; but humbly, and sincerely, according to thy duty in thy appearances before him, when his own eye, and the eyes of his holy Angels are upon thee, observing thy behaviour in those approaches; which if it be not answerable to his Divine presence, thou canst have no cause to think, but that God will dislike thee, as Achish did David, 
1 Sam. 21.  when he counterfeited Madness before him, letting the spital fall upon his beard:  
Take heed then, lest thou go out of God's presence guilty of Jacob's oversight; Surely the Lord is in this place, and I was not aware: 
Gen. 28.16.  and so, though thy coming in might be in hope of a blessing, yet thou goest away without it, having by thy profane rudeness provoked God so, as neither to accept thy Person, nor thy Prayer, nor any Duty which thou hast performed, but, 
Luke 1.53.  with the rich in the Gospel, to send thee empty away: And perhaps, more than so, hast provoked him to wrath, that he should execute positively some vengeance upon thee, making a breach upon thee, as upon Uzzah,, for that thou hast not sought him after the due order, 
1 Chro. 15.13"  in such an humble and reverent way, as befitteth so great and glorious a Majesty. If thou have a desire to prevent these things, and to excite God's henevolence towards thee, beware of rude eruptions into, and dissolute continuance in God's presence.  
I shall say no more, but (commending thee to the race of God, and this poor Treatise to thy discreet Perusal) bid thee  
Farewell.   

ὈΡΘΟΛΑΤΡΕΊΑ.  MATTH. 4. 10. LUKE 4. 8. Thou shalt worship the Lord thy God. 
IT appears by the example of Moses and Aaron, that it is not safe for a man to hold his peace, when there is occasion to vindicate God's honour lying at stake, or called in question: for we read in the Twentieth Chapter of the book of Numbers, how that the Israelites came to the wilderness of Zin, and murmured there, because there was no water, and because Moses and Aaron did not believe the Lord, to sanctify him in the eyes of the children of Israel, by declaring his Power and Providence, that God both could and would provide things necessary for them; for this Omission God was so angry with them, that he would not suffer them to enter into the promised Land, as appears plainly at the twelfth Verse of the same Chapter: And at the eight and twentieth Verse is recorded, how that this sentence was executed upon Aaron; for God sent him up into mount Hor, and there he died. And in the twenty seventh Chapter of the same book of Numbers, vers. 12, 13, 14, and likewise Deut. 32. 49, 50, 51. mention is made of the death of Moses in mount Nebo, for the same fault of not sanctifying the Lord in the midst of the children of Israel.  
We cannot conceive of this, otherwise, then that it was set for a precedent, and an exemplary Caveat to the magistracy and Priesthood in all succeeding Generations to the world's end, that they be careful to vindicate and maintain God's honour, with his Divine privileges and prerogatives, in the sight of the people, lest God stop the passage against them, and deny them entrance into the heavenly Canaan.  
The consideration of which, is necessary for these days of ours, wherein there is great murmuring, that Corporal Reverence and Worship should be given unto God; and it is not only neglected and opposed, but branded with ignominy, slander, and reproach; which, whether they be just, or injurious, I shall (God willing) according to my ability, endeavour to make appear, in this ensuing Discourse upon a portion of Scripture which alludeth to that Subject: Adorabis Dominum Deum tuum: Thou shalt worship the Lord thy God.  
It cannot be objected, with any show of reason, that the Spiritual Worship of God (I mean that of the Soul only) should be here precisely understood: the occasion will lead us to the sense, which may be deduced from the Verse going before, where we see what a large proffer the devil made unto our Saviour, that he would give him all the kingdoms of the world, and the glory of them, if he would fall down, and worship him: And surely, it was Corporal worship that the devil would have had. 
Vol. 2.pag.84.  The devil (saith Mr Perkins) desired of Christ no more than the prostrating of his body: 
col. 2. C.  and the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the devil's proposition, which is for falling down, plainly demonstrates as much, being taken in the common course of Scripture for no other than a Bodily act. Besides, if our saviour's reply to the devil's temptation should not be taken in the same sense of Corporal adoration, as the devil propounded it, than did not our Saviour give a pertinent and satisfactory answer to the devil's motion; which were vile to think. The devil was a subtle Sophister; and if he should have seen our saviour to lie open in that ward, as to intend Spiritual worship, when h spoke of Corporal, he would soon have replied, Worship the Lord thy God with thy spirit, according to thine own meaning; and worship me with thy body, according to my meaning. Therefore it cannot be, but that our Saviour consuted the devil in his own sense of Bodily worship by laying the Law before him, whereby he showed him, how that all men (and himself amongst the rest) were bound to give their Worship unto God, and not to alienate it from him, as the devil would have had him done.  
It was the most presumptuous motion that ever the devil made, to have had Christ worship him. Never was such a thing heard of before, that the foul fiend, 
Heb. 1.6.  the cursed angel, should seek to be worshipped of Him, whom all the blessed angel's worship and adore. How durst he attempt to rob God of his Royal privilege of Corporal adoration, and require it even from the Son of God? But we see the devil's pride, and what his aim is, To exalt himself into God's Chair of State, and (if he can) to deprive him of his incommunicable prerogatives. Nothing will serve his turn, but the things that pertain to God: to despoil God of these, is his desire and glory.  
And this may give us occasion to apprehend a fair probability, that Religious Bodily worship is God's propriety and due, that the devil was so eager upon it, and for this, bethought himself to assail our Saviour with the strongest temptation that possibly he could; to wit, the Wealth, Honour, and Glory of this world; thinking, that if any thing would prevail, it must be that. Because with this bait he had taken many great ones in preceding Ages of the world, he thought he might, at this time, take our Saviour also. But the great Deceiver found himself greatly deceived: And as he was deceived in himself, so I wish he may no longer deceive those that oppose themselves against Bodily worship, denying that it should be given to God: For, to this the devil's policy works, that, if he cannot get Corporal adoration to himself, amongst Christians (as he hath of some poor Heathenish people in some places of the world) than he will do what he can to hinder God, that he shall not have it neither; Nec mei, nec Dei, cries the devil then; Let it be neither mine, nor Gods: Put we have a contrary voice in this Scripture; Adorabis, &c. Thou shalt worship the Lord thy God.  
We see then in what sense these words are to be understood; of Outward, not only Inward; of Corporal, not only Spiritual adoration. Here (saith Mr Perkins) we must understand our Saviour Christ, 
Vol. 3. p. 403.  to mean Outward Divine Worship; 
Col. 2.  as if he should say, Thou shalt religiously submit, bow, or prostrate thy body unto God, in Prayer and Thanksgiving. And the word which our Saviour useth here, (and is also commonly used in other places serving to this purpose) may import as much. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (saith Zanchie) is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Tom. 4. Col. 269.  which signifies a Dog, as if Man was sent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to school to this dumb creature, to observe how he croucheth, and humbleth himself at the foot of his master, being of all creatures most familiarly docible this way; that from thence Man might learn to prostrate himself in all humility, before God. Proceed we now to the examination of this business, observing this Order: 1. To examine what is commonly objected against it, on the negative part. 2. What evidence or authority may be produced, to defend or require it, on the affirmative part; that, if it shall appear Corporal adoration to be God's due, the opposers and detainers of it may be left without excuse, for not giving uno God the things that are God's.  
But I desire (by the way) to be rightly understood, and to avoid the misprision of the Reader: for I would not, that this treating of Outward worship should be any prejudice, or occasion the least damage to the Inward, (as if a man should offer unto God the husk of an outward Ceremony, without the concomitancy of the hearts inward affection.) God forbid, that I should think, or be thought to excuse any such hypocrisy. But this is the thing, Whether, in worshipping God with the heart and soul, it be lawful, decent, and expedient, to join the Body with it, and so to exercise and employ the whole man, both soul and body together in the Worship of God. It is granted on both sides, that God is to be worshipped with the Soul: but whether he is to be worshipped with the body also, this is the thing in question.  

1 Object.  And first, on the Negative part it is objected, That Corporal adoration to God, is Idolatry.  

Answ.  If this be true, then, both It and the Practisers deserve to be expelled with rigour out of the Church, 
Joh. 2.15.  as our Saviour drove the buyers and sellers out of the Temple. But this is only a foul scandal, without fair proof: For, What is Idolatry? It is (saith Zanchie) Cultus Religiosus, 
Tom. 4. Col. 502.  quo Idolum tanquam numen colitur: A Religious Worship, whereby an Idol is worshipped as the Deity. But, when Religious Worship is given to God, who himself is the true and only Deity, Is this Idolatry? Idolatry is, when Religious Worship 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 Worship accounted Idolatry, before, and under the Law, as well as now? That which is Idolatry in these days, was so, from the beginning of the world, by a coequal principle. But we are sure, that Corporal Worship unto God was not accounted Idolatry, neither before, or under the Law, when Abraham, Isaac, and Jacob, David, and many other devout persons practised it; therefore it cannot be Idolatry now. Or, who dare say, that our Saviour stopped the devil's mouth with sin, or, gave liberty unto men to be Idolaters, when he alleged this place of Scripture against the devil?  
Yet, for further answer, I would they knew and considered, what fear there is of their running themselves against a very dangerous rock, who make this Objection; the sin of Blasphemy, and that in a very high degree, in regard, whosoever shall say, that Bodily Worship unto God is Idolatry, will seem in effect to say, that God himself is an Idol. The Argument may be framed as followeth, to impeach them of it.  
Whosoever shall say, that God is an Idol, blasphemeth.  
But he who saith, that Bodily worship unto God is Idolatry, saith that God is an Idol.  
Ergo, he who saith that Bodily worship unto God is Idolatry, blasphemeth.  
If the makers of this Objection would weigh this, it might be hoped they would take heed of blaspheming God in the use of such an Objection.  

2 Object.  Bodily worship of God is Superstition.  

2 Answer.  Peter Martyr is against this Objection: for 
* Attamengestus illi quid Scripturis commemorantur, & sanctis viris usui fuer●t, publicis precibus admodum congruuns, neque superstitiosis actibus debent annumerari. Loc. come. clas. 3 cap. 13.§ 12. pag. 671.  he would not have those gestures of body, which agree with Scripture-examples, to be accounted acts of Superstition.  
This word Superstition is that great scarecrow in Religion, so common in most men's mouths, that what religious action soever does not relish upon their palate, they cry out against it, Superstition, Superstition; whereby they think to render it so odious, as that it should be abhorred. To whom (as concerning this duty of Corporal adoration to God) I will not stick to apply that of the Apostle, These speak evil of those things which they understand not: 
Jude vers. 10.  For, as another Apostle speaks in another case, Had they known it, 
1 Cor. 2.8. , they would not have crucified the Lord of glory: Even so, did these know what Reverend adoring God with the Body is, they would not persecute it with such opprobrious and scandalous terms.  
But let's examine the Objection: Is Corporal adoration of God, Superstition? That's neither true, nor safe to say: For, consider Superstition in the abstract, and it will appear that Corporal worship is no more Superstition, than Truth is falsehood. But perhaps their meaning is, that Bodily worship is superstitiously performed: men are grown superstitious in the doing of it: And Bodily worship being grown to this pass, it is to be abolished, and taken away, as unlawful, and not to be practised any longer.  
I answer again, That, in case Bodily worship be performed after a superstitious manner; yet this is but a weak Argument to conclude the abolition of the thing itself. For our proceeding then in this business, I see no reason but it ought to be regulated like those in our other businesses. If a man be sick, Must he therefore be knocked o'th' head, rather than be recovered with physic? If he hath a sore on his thigh, as Hezekiah had, 
2 King. 20.7.  Will he rather do by his very Flesh, 
2 Sam. 10.4.  as Hanun did by the Garments of David's messengers, cut it away by the buttocks, then apply a bunch of figs, or some other plaster, 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 seek to kill the Worm? If a Thief come into a True-man's company, must the trueman suffer with the Thief? Why then cannot the Superstition (with which God's Bodily worship is infected and depraved) be purged, and taken away, without quite taking away the thing itself? If it were good to conclude the utter abolishing of a thing, from the abuse of it, the whole Frame of Religion would quickly be dissolved, and nothing left: For, what have we in Religion, which by some or other is not abused? God's House, his Day, his Word, are abused; and if they should not therefore be used, we should have neither Place, nor Time, nor Rule for his Service. The duties of Praying, Preaching, and administering the Sacraments, are abused; and God forbid but they should still be used, for all that. If any religious act should be deserted because it is abused by others, then, a Papist, a Jew, a Turk, in case he could not dissuade us from our Religion, neither by fair means, nor foul; it were a ready way, to embrace the same Religion with us, for a time, and to stuff it with gross abuses, and so drive us from our Religion that way.  
A great care would be had, lest we run from one Extreme to another, 
Hor.  as Fools do; Dum vitant stulti vitia, &c. Whilst they shun one vice, they run into the other contrary; and so are as far from the golden Mean, as they were before. If whilst we flee from Superstition, we suffer ourselves to slide into an irreverent Profaneness in God's presence, the Remedy is as bad as (if not worse then) the Disease.  
Not to stand now to vindicate those, who out of a pious sincerity worship God with their bodies, from this slander of Superstition, (which were a worthy task:) If (concurring with the censorious humour of the Objectors) it be supposed that some men, in worshipping God with their bodies, are superstitious, (of which whosoever be guilty, I could wish they would amend it;) What if they who refuse to worship God with their Bodies, be superstitious also, even in refusing? For aught I know, they may be so: For, though they refuse out of a fear to displease God, yet, if that fear be causeless, needless, and superfluous, it may (not unfitly) be termed Superstitious: which name Saint Austin gives it 
* Superstitiosa rimiditos. Aug. Epist. 118. .  
Corporal adoration, or Bodily worship, is a Ceremony; 
3 Objection.  and all Ceremonies were abolished by the death of Christ: Therefore Bodily worship, although it was given to God under the Law, yet being by Christ taken away, it is not to be given to God under the Gospel.  
Admit Corporal adoration, 
Answer.  or Bodily worship to be a Ceremony, yet was it never any part of that Ceremonial Law which was abolished by the death of Christ: It was in use and practice, long before the Ceremonial Law was given; 
* Lex naturalis tres habet pavies, cujus prima h&c est, ut agnitus honoretur Creator. Ambros. in Rom. 5.  Nature itself having imprinted in the hearts of men a secret character of bodily reverence to be given unto God: As may appear by many examples: that of Abraham falling on his face, Gen. 17.3. that of Abraham's servant bowing down his head, and worshipping the Lord for his good success in his journey, Gen. 24.26. and that which was done by the people of Israel, when they heard the tidings of their deliverance from their heavy bondage in Egypt, Exod. 12.27. with many other of this kind. So that Bodily worship was in use and practice, many years before any tittle of the Ceremonial Law was prescribed. And as it was long before, so likewise (as longer lived) is it continued long after: for whereas the Ceremonies of the Mosaical Law were wholly abolished by Christ's death, (the termination of which may seem to be implied in his Consummatum est upon the Cross) Corporal adoration is authorized (as shall and will appear) by sufficient precept and practice, 
Joh. 19.30.  since our saviour's Death, Resurrection, and Ascension. And the reason of it is satisfying enough to the flexible considerer, that Corporal adoration is included, not in the Ceremonial, but in the Moral Law, in the Second Commandment: And who knows not, that the Moral Law was not abolished by the death of Christ, but is, and shall be in force to the end of the world?  
Perhaps some Antisomatist may conceive from Job. 4.23. (which place will come by and by to be examined) that worshipping God with the body was so abolished, as that, to worship him with the heart, soul, and spirit, succeeded in its stead. But this cannot be: for worshipping God with the heart and soul, was in the world long before Bodily worship was (as is conceived) abolished; and the Inward Worship is fully as ancient as the Outward: For, did not Abraham, David, and the rest of God's devout servants, worship God in heart, soul and spirit, as well as with their bodies? Were they not inwardly touched with an awful reverence towards the great majesty of God, and so adored him? Surely yes: else we might think they played the hypocrites, in making outward shows, and not doing any thing within, relating unto God and his Worship. If then Cordial worship was not brought in, Corporal worship was not for it done away by the death of Christ. Indeed our Saviour did bring in a Spiritual worship; but what that is, shall appear, when I have dispatched another Objection.  
Corporal Adoration, or Bodily Worship, is offensive, 
4 Objection.  and scandalous; it gives offence to the weak: Therefore they who practise it, aught to forbear it, else they offend; which they must not as, Rom. 14.21. & I Cor. 10.32.  
That thing should not offend the weak, 
Answer.  by which others are made strong. And I could appeal to clouds of witnesses, who, out of an honest care to worship God devoutly with their bodies, have felt themselves much strengthened in their souls. But, if they who are offended at Corporal adoration be weak indeed, than the parties offending aught to inform and satisfy the parties offended; and the parties offended are to seek after information and satisfaction, by their own studies, or consultation with others; by which means they may receive strength to remove the offence from their apprehension, and then (without doubt) they will, not only approve Bodily worship in others, but practise it themselves. But if, pretending weakness, they be obstinate, stubborn, and perverse, (which humour, our Saviour Christ himself was not so happy, or rather unhappy, as to please) then Corporal adoration ought not to be forborn, in fear to offend such people: but let the practisers of it go on, 
* Calv. in Mat. 15.14. Aquin. 22ae, qu. 43. art. 7. & in Rom. 14 21.  Per medias offensiones, through the midst of offences, not having any care to the perverse, who take offence where there is none given. I may ask that Question, which our late Solomon hath put into my mouth, 
* K. James confer. at happed. Court. pag. 66.  How long will they be weak? for, if they resolve still to be what they are, God's worshippers must resolve to do what they do. I find a devout man very high in his expression in this case: 
* Joh. Valdesso, Consid. 76.  Let the Saints of the world stumble, and fall, and break their necks, rather than the truth of the Gospel suffer any detriment in the Saints of God.  

5 Object.  Scripture is produced to prove that Bodily Worship is not to be given unto God. ('Tis strange that men should fight against God with the sword of his own Spirit; but this they do.) The places commonly alleged, are, Prov 23.26. My son, give me thy heart. God requires the heart, and with it he is to be worshipped, but not with any more, for that is superfluous and unnecessary.  

Answ.  Although Worship, or Adoration, be not there expressly mentioned in the letter, yet, no doubt but it is implicitly included; and that God saith to every one, in every religious action, (and so of Worship or Adoration in particular) Give me thy heart: For indeed, God requires the heart, and hath respect unto it, principally, first, and before the body: 
* Quid prodest, si genua corpor is mei adorationem veniens slectam Deo, & genua cordis mei slectam diabolo? Orig hom. 2. in Judic.  All our Service and Worship being neither accepted nor respected with him, if our heart go not along with our body in the performance of it. But it is not said in that place of Solomon, that God requires the heart alone, saying, Give me only thy heart: There's no such exclusive particle adjoined, whereby, lifting up the eyes, holding up the hands, speaking with the mouth, bowing, kneeling, and other devout bodily expressions, should be excluded; therefore this place of Solomon does not make against Bodily worship.  
The words of our Saviour are likewise produced, to beat down Corporal adoration, Job. 4 23, 24. Veri adoratores, &c. The true worshippers shall worship the Father in spirit and in truth. God is a Spirit, and they that worship him, must worship him in spirit and in truth. Here it is required that we worship God in spirit; therefore Bodily worship is not to be given unto him.  
For the right understanding of this place of Scripture, we must know, that Spirit there (for the strength of the Objection lieth in this word) is not to be understood of the soul, in opposition to the body; and so Outward bodily worship to be done away, and the Inward worship of the soul to come in stead of it: but it is to be understood in opposition to the Sacrifices and other Ceremonies of the Mosaical Law, where with the Samaritans did then worship God, in that mountain, by themselves, in a Temple of their own; and the Jews by themselves, in their Temple at Jerusalem. 
In loc.  Notanda est antithesis inter spiritum & externas figuras, saith Mr Calvin: the opposition is to be noted betwixt spirit and the outward sigures. For we know, that the Worship or Service which the Samaritans and Jews did then generally use, consisted in External Rites, and Visible Sacrifices of beasts, and other Oblations; which manner of Worship being shortly to be abolished, a Spiritual or Evangelical Worship should be introduced into the place of it, wherein no Typical nor Figurative Sacrifices should be offered. And if it be rightly considered, it will appear, that those out ward Sacrifices of the Law had little or no affinity with that which our Saviour intends in this Scripture, (Matth. 4.10.) and which we call Corporal adoration, or Bodily worship, which (in its furthest extent) is but personal.  
Our Saviour, then, in that place of S. John, doth no way thwart the worshipping of God with the body.  
I conceive I have enough for it from Beza, who, in his Annotation upon the place, is driven to make his defence against some of the Papists, accusing him, (in some of their Writings, Conferences, or other ways) that, seeking to establish the Spiritual worship of God, he should deny that God was to be worshipped with the External worship of the body: But of this he clears himself; Imò utrunque Deo semper debitum fuisle, & deberi, absit, ut insiciemur: Yes (saith he) both the Inward and Outward worship have ever been, and shall be due unto God: God forbid that we should deny this.  
Yet, if this be not sufficient, I can raise my authority higher, to the great Apostle of the Gentiles, who, although he speaks in the very words of our Saviour, Phil. 3. 3. We are the circumcision, which worship God in the Spirit, &c. yet this did not detain him from worshipping God with his body; as may appear, Act. 20.36. & 21.5. Eph. 3.14. I rehearse not the words, because I would have the Reader peruse, and judge. But would it not seem strange, if I should say, that Corporal worship unto God, under the Gospel, is Spiritual? If I should so affirm, there are (and those of no mean credit) that would confirm it. Not to trouble myself with setting down what Aquinas speaks, 
22ae qu, 84. art. 2. 3m.  (or others in this case) I shall content myself with what Zanchie writes. 
Totum vero hunc cultum, tam externum, quam internum, ideo spiritualem sacrae literae vocant, quia à spiritu nostro per Spiritum sanctum (quo fideles aguntur) renovato totus proficis●itur, &c. Ep. ante Miscellan.  The Scripture (saith he) calls External worship, as well as Internal, spiritual, because it proceeds from our spirit, renewed by God's Spirit, and is done in faith, and tends to the honour and glory of God. And he citys this very place of S. John for it. To which let me add the, &c. Whence we conclude, that, notwithstanding this place of S. John, Bodily worship stands firmly due unto God, and is to be performed to wards him, by virtue of the present Scripture which we have in hand: Adorabis, &c. Thou shalt worship the Lord thy God.  
These are the common Objections on the negative part, which buzz into the ears of men, that Bodily worship is not to be given unto God: to which, I hope I have given satisfactory Answers.  
I come now to examine what evidence may be produced, to defend and require it, on the affirmative part. In pursuance whereof, I shall first produce such Arguments, as, from solid Grounds, may be drawn to prove it: and afterwards, such Testimonies from authentic Authors, as may further confirm it.  
The first Argument may be drawn from the consideration of our bodies themselves. 
I Argum.  Here are three things to be taken notice of, which might afford so many several Arguments; but I shall comprise them all in one.  

1. The Creation,  
2. The Redemption,  
3. The Glorification of these our bodies.   
There is no Corporeal substance (what ever it be) that is so much ennobled and honoured by the bounty, grace, and mercy of the great Creator, as these lumps of Flesh, 
I.  our bodies, are: First, in respect of their Creation, though not for Substance, yet for privilege, above other bodily Creatures; all other Creatures being made for the use and sustentation of these bodies: Some creatures bring their Flesh to feed them; some, their wool and Skins to clothe them: some, their Medicinal virtues, to heal them: The Sun affords them light and refreshment; the Fire warms them; the Water purifies them; the Air affords them a breathing place; the Earth, accommodations for adwelling place: All the Creatures, in their several squadrons, present them with their serviceable respects, from the meanest, even to the highest order of Creatures, the holy and blessed Angels, who have from God the tutelary charge over these our Bodies. And shall these our Bodies receive these benefits, and acknowledge no Homage nor Worship unto God, whose goodness hath vouchsafed them? Hath God created our Bodies for Themselves, and no way for Himself, but left them at liberty, nay secluded them from this service, that they should not worship 
Psal. 95.6. , nor bow, nor kneel before the Lord their Maker? If our Bodies be not bound to this duty and service, What difference then is there betwixt the bodies of Reasonable men, and the bodies of Bruit beasts, towards God?  
Secondly, for the blessing of Redemption: 
2.  In this no bodily substance hath any interest, but the bodies of men alone. Christ sprinkled not his blood upon the Sun, nor upon the Moon, nor upon the Stars, nor upon the Heavens, nor upon the Terrestrial creatures; but only upon the Bodies of Men is the effusion of that inestimable Blood: And still must our bodies be ingrateful? Are we not bought with a price, 
1 Cot. 6.20.  and must we not therefore glorify God in our bodies, and in our spirits, because they are God's?  
Look yet further to the Third 
3. , the Glorification of our Bodies, which are designed to such glory and immortality in the highest heavens, as that no Corporeal creature besides, hath the like happiness prepared for it. And shall our bodies still remain stiff, stubborn, and inflexible? Let us take heed, lest this benumbing stupidity endanger us not, both souls and bodies. Let us consider, that our Souls and Bodies are twins, and that God hath united them together, as in one man, so in one participation of his benefits of Creation, Redemption, and Glorification; and from hence, debate and inquire in ourselves, Whether, or no, there be not cause for them to be united, in setting forth the honour and worship of God: for seeing God hath not disjoined them in these his Benefits, there can be no colour, that we should disjoin them in his Worship.  
A second Argument may be drawn from the definition of Idolatry. 
2 Argum. , out of Zanchie, that it is a Religious worship, whereby an Idol is worshipped as the Deity. A Religious worship.] What's that, but such as Religion binds to give unto God himself? The question than may be asked, Whether Bodily worship given to an Idol, in a religious way, be Idolatry, or no? Surely, 't is plain Idolatry. And what makes it Idolatry, but the giving that Bodily worship unto it, which is Religious, and belongs only to God? Do we not see then, in the nature of Idolatry, that Bodily worship is God's due, and therefore he must have it, and that, if it were not due unto God, it would thence follow, that, to worship an Image with the body were no Idolatry, because the worship given unto it belongs not unto God?  
A third Argument may be drawn from the Second Commandment, 
3 Argum.  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 example: That Commandment which says, Thou shalt not commit adultery, does, on the contrary, command us to keep ourselves chaste and undefiled. That Commandment which says, Thou shalt do no murder, does, on the contrary, command us, that we be careful (as much as in us lies) of preserving life. That Commandment which says, Thou shalt not take the Name of the Lord thy God in vain does, on the contrary, command a holy and reverend usage of God's Name: Deut. 6. 13. And shalt swear by his Name. In like manner, the Second Commandment is a strict prohibition against Idolatry, and worshipping of Images, any Creature, or the Figure of any thing whatsoever: Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth: thou shalt not bow down to them, nor worship them, &c. We see here what way Bodily worship must not go; it must not be given to Images, nor to any Creature: Now, doth this Negative precept so restrain Bodily worship, that it should go no way at all, but suffer it to be altogether omitted? Is there none, or nothing that requires it? Surely, God himself requires and commands it, in that prohibition. Thou shalt not bow down to them, nor worship them, is as much, as if God had said, Thou shalt bow down to Me, and worship Me. If any doubt of this construction of the Negative Commandments, that they command the contrary to what they restrain from, inquisition into the judgement of Divines will settle him, that so it is, and particularly in this Second Commandment: For which, I will only cite the words of that mirror of Piety and Learning, Archbishop Usher, and leave it to the 
* A, juin. 22. ae, qu. 122 40. Zanch. Tom. 4. col. 363. Pisicator in Matth 4 8.  margin to point at more. In his Sum and Substance of Christian Religion, pag. 226. he saith thus: The gestures of religious adorations being here forbidden to be given unto Images, are therein commanded to be given unto the God of heaven. 
* D Hammond in his Apped, to his Proct. Cat. pag 303.   
But perhaps some will say, These are human constructions, the glosses of men: If they could see it thus in the written Word of God, 
* Perkin● Refor. Cath. point 14  that would strike a greater stroke in their conviction. Let them take than what is set down, 2 King. 17.35, 36. Ye shall not fear other gods, nor bow yourselves to them, nor sacrifice to them: But the Lord, who brought you up out of the land of Egypt, with great power, and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice. The Negative is in the 35 verse; and the Affirmative answering to it, (as face to face) in the 36. And this sense of the Second Commandment may further appear, by the words following: For I the Lord thy God am a jealous God. What is God jealous of, but of his Glory, of his Honour, of his Worship, as well Corporal as Spiritual? He will not have them taken from him, and given to another. As he will not have them given to Another, so he will not have them taken from Himself. The assertion then, that Bodily worship to God is Idolatry, unlawful, & unnecessary, must be brought to this Second Commandment, as the proper touchstone by which it is to be tried. Bring it hither, and let it be judged, whether Bodily worship unto God be not rather confirmed, then condemned; commanded, then forbidden; and so the denial of it to be a sin against this Commandment.  

4 Argum.  A fourth Argument may be drawn from the Civil worship. A Father will look for due honour from his child. 
Dod and Clevor on the 5 Com.  And for the child's part, bowing is a duty which he is bound to render to his parents by virtue of the Fifth Commandment. A Master will expect due obeisance from his Servant; and that as well Outward, as Inward. Superiors also accept the same, and inferiors discharge it, without contradiction. Why then should not God, our heavenly Father and Lord receive from us religious Bodily worship, in honour and obeisance, as a good Father, and as a great Lord; and besides, when we profess ourselves his Children and Servants, and also acknowledge him, not only our superior, but Supreme of all? Why should not religious worship to God extend itself to as large and as ample an act, as the Civil worship unto men? No man dares deny God to be the greater object, and infinitely more deserving than any mortal man can be. If we honour earthly Kings so much with our bodies; if we bow, and kneel, when come into the places of great and honourable presence, Why should we not do the same, (and more, if it were possible) unto God? Certainly, we Christians may blush, and be ashamed, that the very Turks should go beyond us in prizing this argument: for hence they conclude, (and with more reason than we can gainsay) that, if they give such worship and reverence to their great men, much more ought they to do it unto God. Let him speak, 
Busbequius Ep. 3. mihip. 267.  who, living among those Unchristened people (yet more respective of the Divine majesty than we) heard them justify their practice of Corporal adotion unto God, after this manner: Sicum Bassis tibi sermo habendus sit non aliter facias, quam toto corpore ad reverentism composito, Quantò aequiùs est idem servare erga Deum, omne humanum fastigium tantopore excedentem? If (say they) thou wert to have speech with the Bashaws, thou wouldst not do it otherwise then with thy whole body composed to reverence; How much more just is it, that the same should be observed towards God, who so infinitely exceedeth all human excellence?  

Ovid. de Ponto. lib. 3. eleg. 2.  Quid facere Ausoniâ geniti debetis in urbe,  
Cum tangant diros talia facta Getas?  
If such religious actions, such devout adorations, be found amongst Heathenish Turks, What ought to be done amongst us Christians, who say, We are the only Church of God?  
Is it sufficient (think we) to say, The Heart is most proper for God, therefore the Body may be exempted? Look then again into the Civil worship, and see how the Heart and the Body are both required even unto it. If a Son should honour his Father, a Servant his Master, an inferior his superior, 
* Non sufficit exteri● obtemp●rare majoribus nostris, nisi ex intimo cordis affectu sublimiter sentiamus de eis. Bern. Serm. 3. de Adven.  in Body only, and not in Heart, Is he not an Hypocrite? Or, if he should say, Sir, I honour and reverence you in my Heart, and so show him no Outward reverence nor respect, Would it be well taken? Offer it now unto thy governor, will he be pleased with thee? Why then should Man have more than God? 
Mal. 1.8.  or, Why should the Civil Bands be longer than the Religious, binding us in more Obligations towards Men, than we are bound in towards God? If Men have both Heart and Body their way, Why should not God have Both his way?  

Epist. 3.  For mine own part, I shall say with S. Ambrose; Si amico suo aliquis, si parenti, aut proximo deferendum existimat, rectè ego, & deferendum Deo, & cum praeferendum omnibus judicavi. Though (I confess) the words be there spoken indefinitely, yet, I may (without prejudice either to them, or their author) apply them to Bodily worship in particular (it being as true of this, as of any other service) and explain them thus: If any man think any Outward worship 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 shall deny God this Service of bodily worship, be they Fathers, Masters, Kings, or Great men; I wonder with what face they can expect it from their Children, Servants, and Vaslals. And should I go about, on the one side, to absolve inferiors from any dutiful obeisance toward their superiors, be they Masters, Fathers, Lords, or Kings; and on the other side, charge superiors, not to expect nor accept such observance from their inferiors; What a bold, absurd transgressor against the general way of Courtship, Civility, and Good Manners, should I be accounted? Yet notwithstanding, in so doing, I should do no more than what is right and just, upon this consequence so highly rational, that, if Religious Corporal worship may not be given to God, no Civil worship may be given to Men; but if That be, then much more ought This to be abolished: which nevertheless will not serve our turn, nor be any pleasing satisfaction to God, who ought to have his due, whatever Men have.  
This distinction of Corporal adoration into Religious and Civil, with their several proprieties, the one belonging to God, the other to Man, was handsomely canvased betwixt two Heathen Philosophers, 
Arrianus de Expedit. Alex. lib. 4.pag.86.  Anaxarchus, and Callisthenes, upon occasion of Alexander the Great, how far he was to be honoured: Anaxarchus (who seemed to comply with Alexander in the vain opinion of his deity) spoke, as if Alexander was to be honoured after the manner of the gods, with divine honour: But Callisthenes soberly replied; Equidem, Anaxarche, Alexandrum nullo plane honore qui quidem homimbus conveniat, indignum esse censco 3 Caterùm statutes sunt inter homines divini & humani honoris discrimina, &c. Truly, Anaxarchus, I do not think Alexander unworthy of any honour that is fit to be given unto men; but there are amongst men determined differences betwixt divine and human honour. And so, showing how the gods are differenced from men in many particulars, (amongst which, this of Adoration is one) Callisthenes concludes; Non est igitar consentaneum hac omuis inter se confundere, neque hominem nimiis honoribus supra humanum modum extollere, & deos adstatum abillorum dignitate alienum redigere at nimirum eodem quo homines cultu colantur: Therefore it is not fit to confound these things; Not with too great honours to exalt men above the degree of men, nor to straightened the gods to a state unbeseeming their dignity, that they should be worshipped with the same worship that men are.  
See here the devotion of an Heathen, to uphold the reputation of his gods: He would not have men exalted to an equal worship with the gods, nor the gods debased to an equal worship with men, no not with Alexander, as great a King as he was. Surely then, he abhorred to think, that the gods should be made lower than men, in having no worship, no adoration at all exhibited unto them, which (in a Civil way) men have. Tell me, Christian, Did an Heathen, who saw less of the true God than thou, see more in Religion than thou?  
But, as the Levite would rather pass on to Glbeah, 
Judg. 9.12.  that was of the children of Israel, then turn aside to Jebus the city of a stranger; so had I rather, to confirm God's propriety in Religious Corporal adoration by the Civil, consult with a learned Christian, than an Heathen. Let me therefore sharpen the point of this Argument (if it be not sharp enough already) with the testimony of a late learned Divine, 
Ludvicus Capellus in Spicilegio, ad 1 Cor. 11. 4. mihi pag 87.  who was Professor of the Hebrew Tongue in the University of Salmure. He, discoursing largely of the External practices of several Nations in the duty of Prayer, upon occasion of the Apostles words, 1 Cor. 11.4. concludes Religious demeanour towards God to be conformable to the Civil practices of Nations towards Men. The Turks (saith he) pray with their heads covered, because they uncover not their heads to one another, no not to their great men, and Monarchs; only they bow their bodies, &c. But, coming to speak of us European Christians, he saith thus: Occidentales panè omnes Europai Christiani Deum aperto capite, & genu flexe orant, eíque supplicant, quiatum humilitatem & reverentiam nostram erga Deum oportet nos testari: Itaque id cogestu & habitu fieri debet, & decet, quo in Civili consuetudine solemus cultum & reverentiam nostram erga superiores testari, quodsanè jam inter Europaos fieri solet, capitis apertione, & genuflexione. Almost all the Western European Christians pray unto God with an uncovered head, and a bended knee, because so it behooves us to testify our humility and reverence towards God: Therefore is it necessary and comely to be done with the same gesture and habit, with which in the Civil custom we are wont to testify our reverence towards superiors, which amongst us Europeans is wont to be done by uncovering the head, and bowing the knee. Thus he. Now although we and the Turks differ in that point of Civil worship which concerns the head, (they uncovering not the head, which we do) yet we agree in that which concerns the knee, & other reverent gestures of the body; which is verily the most general and universal Custom that is in the world; there being scarce any Nation, where superiors receive not this homage and civility from their inferiors, and upon this ground account their god (whatever it be that they account their god) worthy of such Bodily reverence in a Religious way.  
But we Christians in the West, are now so far declined from all due reverence and respect towards God's Divine majesty, that our bodies must not acknowledge him by kneelings and bowings, gestures of reverence, which (in the Civil way) we plentifully exhibit unto men our superiors, when we meet with them, or make our addresses to them. Now, if we did but rightly consider God's transcendency above men, and our own obligations to his Divine majesty and Goodness, above whatever we do or can owe to all the men in the world, we should surely see, that Corporal adoration is more due to God, in a Religious way, then unto Men, in a Civil.  
Though perhaps for all this, if the primaevity or fundamental constitution of Corporal adoration, Civil and Religious, be considered, it may seem a disputable Question, Which of the two is the Mother, and which the Daughter: Whether the Civil adoration be derived from the Religious, That, because God himself is to have Religious adoration, therefore Men, our superiors, are to have a Civil, as having some analogy and resemblance with God, Psal. 86. 2. or, Whether the Religious adoration be derived from the Civil, That, because we worship Men with our Bodies, therefore we ought also to worship God. Which way soever it be determined, the Civil worship to Men, will infer and strongly establish Religious Bodily worship towards God; which is the scope of the Argument.  
A Fifth Argument may be drawn from the silence of the holy Scriptures. 
5 Argum.  If the Scriptures be not against it, they are for it: 
Mar. 9.40.  He that is not against us, is on our part. Where does the Scripture forbid that Bodily worship should be given unto God? or, Where is it said, that God condemned any for doing it? or, that Himself refused to be worshipped with the body? Many devout and humble suppliants have bowed, kneeled, and prostrated themselves unto God; and, Where is it written, that God rejected them, as if he would not have been worshipped after that manner? This must be plainly shown; else it cannot be made good, that Bodily worship unto God is unlawful. But, sinco the Word of God is altogether for it, and hath not one syllable against it, neither in the Old Testament, nor in the New; it must needs be, not only lawful, but convenient and necessary.  
Where are then the odious aspersions that are cast upon it, in calling it Idolatry, Superstition, and I know not by what other scandalous names? Would the Word of God, the lantern, light, and oracle of Truth, be silent, or connive at a sin worthy of so heinous appellations, and neither countenance the opposers, nor condemn the practisers of it? Would that Light want a ray to enlighten us in the knowledge of this, which by some is accounted so great an offence? Who will say that the Scripture is imperfect and deficient in a thing of such consequence? But rather on the contrary; Have we not many, both Examples and Precepts, in the Old Testament, and in the New, for giving of Bodily worship unto God? Are not the words of this present Scripture, (first given by Moses, and now ratified by our Saviour) strong enough to enjoin Bodily worship, that they may satisfy any, but the wilfully obstinate? Sure we are, that these words put the devil to silence: for when our Saviour urged them, the devil was forced to yield, having nothing to reply against them: And let not the opposers of God's Bodily worship show themselves more stubborn than the devil was, lest even he accuse them before God, for the neglect of that duty, with the truth whereof himself was so clearly convinced by Scripture-evidence.  
But I will put the case: Suppose one who is an opposer of God's Bodily worship, and withal, an hater of Idols, should be tempted, as our Saviour was, to fall down, and worship the devil, or an Idol, which the 
* Levit. 17.7 Psal. 106.37. 1 Cor. 10.20.  Scriptures call a devil: Our Saviour having taught him to be furnished with Scripture, whereby to resist temptations, Would he not think this place, which our Saviour made use of, a fit answer for himself? and would he not allege it, to put the tempter to silence? I trow he would allege, either this, or some other equivalent place: And, Would he not then be driven upon necessity (against former mislikings) to acknowledge Corporal adoration to be God's due, and so even condemn himself, if he does not yield it unto him? Let him consider this.  
A Sixth Argument may be drawn from the practice of Corporal adoration in heaven, 
8 Argum.  Rev. 5.14. And the four and twenty elders fell down, 
Rev. 4.10.  and worshipped him that liveth for ever and ever. 
7.11.  Earth ought to conform itself to Heaven; 
11.16.  the Church Militant to the Church Triumphant, 
19.4.  in setting forth the honour and worship of God. Now, if it were unlawful (or so great an offence as it is here made) to worship God with the body, S. John with his illuminated eagles eyes, would scarce have seen such a thing in heaven.  
It it shall be objected, that there were no such bodies in heaven; when S. John saw this, he only saw it represented in a Vision: This is nothing; for the vision of the thing in heaven, is sufficient to approve the lawfulness, and authorise the practice of it here on earth. And let any gainsayer ask himself: When he comes into heaven bodily, Does he think he shall not (with those four and twenty elders) fall down before God, 
Quis andeat affir mare Dersubstanriam corporaliter videri, cum eam noluerit corporaliter adorari? Aug Ep. 6.  & bodily worship him? If so; Shall it be Honour then, and Dishonour now? Shall it be Glory there, and Shame here? Shall it be an high Happiness in God's Heavenly house, and Sin in his Earthly? Me thinks Reason itself should persuade us, that Corporal reverence and worship should be given unto God, here, as a necessary preparation for the doing of it hereafter.  

7 Argum.  A Seventh Argument may be drawn from the majesty of God: If nothing else will prevail, one would think this should. Is not he the Almighty God, infinite in Power, Greatness, majesty, Holiness, and Glory? Does not he dwell in that light which no man can approach unto; the least ray of which light is ten thousand times brighter than the Sun? Are all the Kings in the world half so glorious as he? or their Thrones to be compared to his Footstool? Does not he sit upon a Throne of incomprehensible glory, attended upon with thousands of glorious and mighty Angels, that stand before him, admiring, worshipping, blessing, praising, and crying continually, Holy, holy, holy, Lord God of hosts? And although he hath his dwelling so high, yet, Does he not humble himself to behold the things that are in heaven and earth? Does he not vouchsafe to admit these poor bodies of ours into his presence, and permit them to appear before him, whereas he might justly debar them of this happiness, by reason of the infinite Disparity betwixt Himself and them? Shall these Bodies than appear before this presence, without expression of reverence and worship? Be astonished, O ye heavens, at this. 
Jer. 2.12.  Certainly, if any man may be ranked in the number of those whom holy Job taxeth for rebelling against the light, 
Job 24.13.  it is he that is persuaded he may rush into; and be in God's presence, without reverence and worship. I say, Against the light: for it need not be doubted, but that even Nature, and Grace, do both of them project their light this way, teaching Bodily reverence and worship unto God. Naaman will bow in the house of Rimmon: 
2 Kings 5.18.  so propense is Nature itself to present Bodily adoration to that deity which the fancy hath conceived. The Muscovites (not many years since) when they entered into one another's houses, 
Liber Baro de ●●bus Muscoviticis, mihi pag. 55.  they first looked about them, to see what Images there were; which, when once they espied, they worshipped, and then saluted their friends. If we must salute men in the house of God, (of which, for my part, 
Luk. 10.4. Salute no man by the way.  I see no necessity, or not so Great necessity, as of that which respects God himself) it were good, if we would take notice of God first. But we can rush into God's house, and there, diligently spend our salutations and obeisances upon this and that body; and God, because he hath nobody, (to appear visibly honourable) must be accounted nobody: Either he shall have no worship at all, or a very slight one. For a man to come before so glorious a God, to hear, to pray, to sing, and to do it with no more (nay perhaps less) reverence, then if he were coming into some trade's man's shop, What is it to sacrifice a lamb, 
Isa. 66.3.  as if be cut off a dog's neck, if this be not?  
But what occasion does this administer unto Heathenish Idolaters, to triumph over us Christians, that they should be ruled by Nature, in giving reverence and worship to their gods (though false ones;) whereas we, who pretend much to Grace, will not be taught by it to adore and worship the true God, from whom our grace comes? Would any Idolater in the world, (though blind, yet devout in his way) be so irreverently loose and profane before his Devil, as we before the great God of heaven and earth? Although such Idolaters shall themselves be condemned for their Idolatry, yet certainly they shall rise up in judgement against us Christians, and condemn us for our profaneness. As God urged the Heathens holding them to their gods, Jer. 2. 11, against the levity and inconstancy of his own people, in changing him: so will he produce their reverence and worship to their gods, against our slackness, in not giving him that Bodily worship which is due unto him. Amongst those many sins which threaten the ruin of this our sinful Nation, and call on us for amendment, we may justly fear that this is not the least.  
Let us then, in the Name of God, consider the majesty of God, before whom we appear; our own unworthiness to appear before him; the infinite distance and disproportion that is betwixt him and us; that his own eyes, and the eyes of his holy Angels, are upon us, observing our behaviour in coming into, and abiding in his presence: that we are called upon to yield him due reverence and worship, not only with our Souls, but our Bodies likewise. And, if our hearts be not obstinately bent to resist the Truth, (which God forbid) we shall see what pressing engagements lie upon us to worship the Lord our God.  
These Arguments I conceive, both for number, and weight, sufficient to establish this Truth. Yet I shall make request in the words of Elihu, Job 36.2. Suffer me a little, and I will show thee, that I have jet to speak on God's behalf. I shall produce two Arguments more, and those shall be from the very words themselves; Thou shalt worship the Lord thy God.  
The first of them shall be from the manner of our saviour's alleging these words. 
8 Argum.  Our Saviour immediately before, saith, Scriptumest, It is written. Now we know that Bodily worship to be given unto God, is written in many places of the Old Testament. But what particular place is it, which our Saviour may be thought to have had respect unto, that this his allegation may be referred to it, and compared with it? I think it not amiss to follow the margin in our Bibles, which directs us to Dent. 6.13. and Dent. 10.20. Examine either of the places, and compare them with our saviour's allegation, and see some difference in the terms. Moses saith, Timebis, Thou shalt fear; and our Saviour saith, Adorabis, Thou shalt worship. And what may be the reason of this difference? I answer: The Feat of God may have a twofold consideration. First, to be taken strictly, for an awful dread, 
1.  terror, or trembling at God: Which Fear, is properly belonging to that passion or affection that is in the soul: and is, either upon a sad apprehension of God's Justice, as was in David, Psal. 119.120. My flesh trembleth for fear of thee; and I am afraid of thy judgements: or, upon the sense of God's Presence, as was in Moses, 
Heb. 12.21.  who exceedingly feared and quaked, at that fearful manifestation of God upon mount Sinai. This Fear should be in us all, at all times. Though we see not so much of God as Moses did, yet we are in his presence, and more especially, when we come into his House, there to present ourselves before him. And this Fear should beget in us Humility, Reverence and Worship towards so 
* Nehem. 1.5.  great and terrible a God: Whence (as Piscator observes) that which is Fear in that place of Moses, is rendered Worship by our Saviour in this place, by a metonymy, the Effect being put for the Cause, worship for Fear.  
They then who deny that Bodily worship is to be given unto God, and refuse to yield it unto him, when they come before him, (though I will not judge them, yet) themselves make it manifest by their rude carriage and demeanour, that they have not this fear in them: for, if they had, they would surely come into God's presence, worshipping in the lowliest manner that possibly they could.  

2.  Or secondly, Fear may be taken generally, for the whole duty and service that Man oweth unto God: Fear God, and keep his commandments; for this is the whole duty of man, Eccles. 12.13. Now 
* Verbum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quando ad Deum resertur, generale est, complectens omnem reverenitam, qua cum veneratione & religione Deo exhibetur: Cumque ejus pars sit Adoratio, & diabolus se adorari postulaverit, ideo Christus verbum generale timoris, seu reverentia, inutaz it in verbum adorandi. Chemnit. Harm. Evangel. cap. 19. mihi Col. 275.  Fear being as the tree, comprehending (as branches) all the several duties that we owe unto God; Bodily worship (urged at this time by our Saviour) may be comprehended in Moses his Fear, as the Species in the Genus, a Particular in the General. So that they who deny God's Bodily worship, deny likewise his Fear, in its general latitude and capacity, depriving the Genus of a Species, the Tree of a main Branch, the Fear of God, of its Bodily morship belonging unto it, as included in it.  
The other Argument shall be from these words, 
9 Argum.  The Lord thy God. Because he is so, therefore thou shalt worship him.  
This is a glorious and fearful Name, Deut. 28.58. Mercy and majesty, Goodness and Greatness meet together in it. The due consideration of it, may affect a man with high admiration, that a God of such majesty and Greatness, should not be ashamed to be called, The God of his people; 
Heb. 11.16.  Their God, and, in them, Thy God: Every particular person in the number of those that serve him, having this interest & propriety in God, as well as the general, that he may say with David, Psal. 63.1. O God, thou art my God. And, O Christian, whoever thou art, if thou wilt say that God is thy God, Dost thou not mean thy Whole self, that he is the God of thy Body, as well as of thy Soul; and that thy Body challengeth an interest in God, with thy Soul? If so, Art not thou bound to worship him with the one as well as with the other? This Argument is framed, Psal 45.11. He is thy Lord, áud worship thou him: And more fully, Psal. 95.6. O come, let us worship and how down, let us kneel before the Lord our Maker: the reason whereof follows in the next verse; For be is our God. Our relation to him, our propriety in him, should make us, the people of God, resolve to worship him. Suppose then, that a Congregation of people, in the presence of God, be divided in their practice, some worshipping God with their Bodies, others not: If the refrainers shall ask the other why they bow, or kneel. &c. The other have a ready answer; He is the Lord our God, therefore we do and will worship him: so long as we bear these our bodies about with us, they shall acknowledge an homage and reverence to our God. And if these retort the Question upon the other, and ask, Wherefore do not you bow, nor kneel? What answer will these refusers of Corporal adoration, return, that may relate to this Scripture? Will they say, We will not worship, nor how down, nor kneel, negatively in the duty, and yet hold the affirmative in the rest; For he is ear God? This cannot hang together: They rather disclaim God, and deny him to be their God, in refusing to give him his due worship. I think they would be loath to have this laid to their charge; yet they will have an hard task to discharge themselves: for, if they deny the duty, they go very far in denying the ground upon which the duty is founded.  
Thus I end the Arguments for God's Bodily worship, and pass to the second way of proving it to be God's due, which shall be by Testimony.  
Although I might say of Bodily worship, approved and urged by our Saviour in this Scripture, the same that the highpriest said, when the Jews accused him of blasphemy; 
Matth. 26.56.  What need we any further witness? For, there needs not any to avouch that which Christ himself hath so clearly ratified: Yet I shall add some few Testimonies, which (though they can add nothing to Christ's authority) may give further satisfaction and light, concerning the thing in question.  
And first, I shall produce Angelical testimony, or Mandate rather, (which is more:) for it does not only testify, but commands, as necessary. It is, Rev. 19.10. and 22.9. where we read, that twice S. John fell down at the feet of the Angel to worship him; but the Angel forbade him, See thou do it not; giving a reason of his prohibition; I am, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thy fellow-servant; Therefore S. John should not have proffered the Angel such worship, neither would the Angel accept it, being tendered unto him; but he charged S. John thus; Adora Deum, Worship God. Now who can think, that one of the blessed Angels, who are ever studious to advance the honour of their great Creaton, would persuade S. John to the practice of an unlawful and unnecessary service, in bidding him to give that worship unto God, which he would have given unto him? This were to cast a foul aspersion upon those glorious spirits, and to accuse them of error. If that very same Angel should appear to one of us, after the same manner, and should have the same occasion now, which he had then, I doubt not, but he would give the same word of command, Adorare Doum, to worship God.  

Judg. 13.8.  But we need not, with Samsons parents, make request for the Angel to come again unto us, that he might settle us in this truth: for, in speaking to S. John, he hath spoken likewise to us; And one would think, we should sooner adhere and give credence to the testimony of an incorrupt, unerring Angel, then to the testimony of ten thousand gainsayers, Men, who are always sinful, and commonly rash, unconstant, and partial in their judgements. And who among the sons of men dares make himself wiser than that Angel, by giving contrary counsel? As if Angels and Men derived not their wisdom from one and the same fountain. 
Aug. de vera Relig. cap. 55. tom. 1. mihi pag. 517.  Non aliunde sapiens Angelus, aliunde Home, aliunde ille verax, aliunde homo, sed ab unà incommutabili sapientia, & veritate. The Angel deriveth not his wisdom from one fountain, and Man from another; nor is he true one way, and man another, but from one unchangeable wisdom and truth; saith S. Austin in this case of Adoration. Now, if that Angel in the Apocalypse did wisely and truly in telling S. John he must worship God; whosoever is wise will concur with him; elso he is not wise. Now for human testimony. 
Acts 17.23.  The Altar at Athens, which had written on it this Inscription, To the unknown God, 
Martinus Polonus in vita S. Petri, mihi pag. 122.  (if we may give credit to Martinus Polonus) was erected presently upon the time of our saviour's suffering: for those great Athenian Philosophers seeing the great darkness that then was, and not knowing the true cause, they fell upon this; Quia Deus Nature patitur; The darkness is, because the God of Nature now suffereth: And the Athenians said, Let us build an Altar to him. So they set up the Altar, and wrote thereon, To the unknown God: And when they would have offered Sacrifices, the Philosphers said, God hath no need of your goods, sed facietis genuflexiones ante ipsius aram: but ye shall make bowings and adorations before his altar. I have nothing to do here with the Altar, therefore let none hence catch at any thing for an accusation against me concerning that: My purpose is only to demonstrate, how that men, who saw by no other light then that of Nature, improved by human industry, acknowledged Corporal adoration to be due unto that unknown God, whoever he was, and accordingly advised the Athenians to yield it unto him. This, among many thousands of Heathen Testimonies, shall suffice. In producing Christian Testimonies, I shall endeavour a resemblance with that good housolder, which bringeth forth out of his treasure things new and old, by citing the testimonies both of ancient and modern Divines; which I shall do but sparingly, lest I should be endless.  
Tertullian gives his verdict for adoration joined with prayer thus: 
In Orat. Dom.  Cum modestia & humilitate adorantes, magis commendamus Deo preces nostras: Worshipping with modesty and humility, we commend or approve our prayers the more unto God. As if the common saying were true (as no question but it is) in this particular; Vis unita fortior, Force united is the stronger: the worship of the Body, joined with the devotion of the Soul, in prayer to God, strengthens it to prevail the more forcibly with him. 
Com. in Eph. lib 2.  Unto which, S. Jerome also gives his consent; Fixo in terram poplite magis quod à Deo poseimus, 
In Eph. 3.14.  impetramus: With a knee fixed upon the earth, we obtain the more of God the thing which we ask. With this Origen also concurs in his vote, 
Tract. 25 in Matth. mihi pag. 142.  though he expresseth it after another manner, that genuflexiones adorations, and bowings of the knee unto God, are condimenta, as if they were Sauces to our Services, suaviores eos facientia, giving them a better relish, 
Gen. 27.4.  and making them, like Isaac's meat, more savoury, and acceptable unto God. In the judgement of S. Austin, 
Lib. de cura promortuis, cap. 5 tom. 4.  (and no doubt but he speaks by his own experience) acts of Corporal adoration do much increase the inward devotion and worship of the soul. His words are these: Cumbi motus corporis fierl nisi motu animi pracedente non possint, eisdem rursus exterius visibiliter factis, ille interior invisibilis, qui eos fecit, augetur. Whereas these gestures of the body cannot be performed without the precedent motion of the mind, the same gestures being outwardly and visibly performed, the inward in visible, which caused them, is much augmented thereby. He then, that out of a pious devotion shall 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: Otherwise, 
De Gubern. lib. 3.  Salvianus would not have complained of that irreverence which profane persons practised in his time, in coming into their Temples, which were houses of prayer, sine ullâ penitus reverentiâ sacri bonor is, without any respective reverence at all to the sacred honour of God. A complaint fit for these times. Damascen is also plain for this Corporal adoration, reasoning it from our composition, Quia ex duplici naturâ compositi sumus, &c. 
Orthod fid. lib. 4.cap.13.  Because (saith he) we are composed of a twofold nature, to wit, an Intellectual, and Sensible, therefore we offer unto God a twofold adoration; a Spiritual, which consisteth in the inward devotion of the mind; and a Gorporal, consisting in the outward humiliation of the Body. I could recite a considerable reason out of Aquinas, 
22ae, qu. 84. art. 2. corp.  (which may please any honest mind:) but lest any should except against him, as one of the Romish party, I shall let him alone. And indeed I can well spare him, having enough beside, of our own, whose authority may, among our domestic opposers, be more convincing. This will make me take a large leap over many centuries of pious and learned Authors, to insist upon the suffrages of some in these last days, of whom the first shall be Mr Calvin: He, upon Psal. 95.7, hath these words: Hoc quoque notandumest, non tantùm de cordis gratitudine hic agl, sed simul requiri professionem externan pietatis: Hoc enim tribus verbis exprimitur, officio suo non defungi fideles, nisi palam, & genuflexione, & aliis signis, Deo se in sacrificiû offerunt. This also (saith he) is to be noted, that the thankful acknowledgement of the heart is not here only understood, but the outward profession of piety is together with it required: For this is expressed in three words (meaning worship, bowing, & kneeling, which the Psalmist there mentions) that the faithful cannot be said to discharge their duty, unless openly, by bowing the knee, & other signs, they offer themselves in sacrifice unto God. In like manner, upon Psal. 96. 9 (O worship the Lord in the beauty of holiness, fear before him all the earth) he comments thus: Pulchritudinis nomine templo reverentiam conciliat Propheta, ne temerè prosiliant homines in conspictum Dei, sed metum & humilitatem afferant: Eò pertinet clausula ver sûs, Contremiscite à fancy ejus: ut reputantes quanta sit Dei Majestas, simpliciter coram co incurvent. By the beauty of holiness, the Prophet counsels reverence in the temple, that men rush not inconsiderately into God's presence, but should bring along with them fear and humility: For, to this the clause of the verse tends, Fear before him; that men considering how great the majesty of God is, might humbly bow themselves before him. Nor may I omit the testimony of the same Author upon this place of Scripture which we now handle. Sicuti religio proprie spiritualis est, 
In Harm. Evang mihi pag. 61. , externa autem ejus confessio pertinet ad corpus; ita, non interior modò cultus debetur soli Deo, sed externum quoque ejus testimonium. As Religion is properly spiritual, but the outward profession of it pertaineth to the Body; so, inward worship is not only due unto God, but also the outward testimony of it. By which triple testimony, it may appear, (if Mr Calvin doth not deceive us) that the Candle must not be kept under a bushel, 
Matth. 5.15. , but set on a candlestick, that others may see the light: That Adoration of God is not to be shrouded Inwardly, in our Hearts alone, but Outwardly professed: for, from that precept of our Saviour, wherein he commands, that our light should so shine before men, 
Matth. 5.16.  that they may see our good works, and glorify our Father which is in heaven, I know no reason that adoration should be excluded.  
Next comes the testimony of Beza, out of whose garden we have plucked one flower already: His words in his Annotation upon this place, 
Supra. pag.16.  are these: The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used for that religious worship, which is due only to God, conjoined with peculiar reverence, Quo, et corpus, et animus, Deo uni, sesetotum, ut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} consecrat, tum interiore, tum externo cultu: In which worship, the body, and soul, do wholly consecrate themselves unto one God, as the only Creator, with outward, and inward worship.  
Heminglus, speaking of these two kinds of Worship, the outward of the Body, and the inward of the Soul, 
In Opusc.  will not have either of them exempted from God, but Uterque Deo juste debetur: 
Col. 742.  Both of them (saith he) are justly due unto God: For, as concerning the Soul, God hath created man after his own image, an the Body hath he formed of the dust of the earth, and hath endowed it with natural power, and doth also conserve it: thus Hemingius.  
Bishop Cowper, a pious, orthodox, 
In his Works in folio. pag.57, 58.  and learned man, having said upon Rom. 8.9. That the Spirit of God is within us: He explains himself thus: Which I do not speak, as if I did condemn the outward service done in Body to the Lord, provided, it flow from the heart: ye are bought with a price, therefore glorify God in your Body, and in your Spirit, for they are God's: And this also is to be marked for the amendment of two sorts of men among us, which are in two extremities: We have some who are become scorners of the grace of God in others, 
Like the Dog in the manger.  neither can they be humbled themselves in the public Assemblies of the Saints, nor be content to see others express their inward motion, by outward humiliation: they sit down in the Throne of God, and condemn others for hypocrisy, not remembering, that the sin of hypocrisy is to be reserved to the judgement of God, who only knows the heart; and those same things which they mislike in their brethren, the Lord hath allowed in others.  

Vol. 1. p 707. Col. 1. A.  Mr Perkins (whose words have already been of considerable use) speaking of Corporal adoration, useth these words: The subjection which is due to God, is absolute, and for himself; First, in regard he is sovereign Lord of our Bodies, and Souls, and Consciences. Secondly, in regard of the infinite excellency of his Divine Attributes, especially that he is the author and giver of all good things; that he hears and helps men everywhere calling upon him in the secrets of their hearts. And the adoration that is done even for the acknowledgement and signification of these things, is the adoration that is proper to God, and is therefore called Divine or Religious adoration; And of it Christ saith, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
And if they who refrain from Corporal adoration of God, merely out of scruple of Conscience, will give heed to Mr Perkins his declaration of this Case, he may be satisfied. He thus defines Religious adoration, differing but little from himself before: It is that Worship of God, in which, 
Cases of Conscience, Book 2. Chap. 11. Vol. 2.pag.84.  Religion and Godliness is exercised, expressed, and signified: In it there be two things always joined together, and yet distinctly to be considered. The first and principal, being the foundation of all the rest, is, The intention of the mind, whereby God is conceived, as an Absolute 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, preserver, and giver of all good things. The second, depending upon the former, is, the Outward prostrating of the body; as the bowing of the knee, and such like, for this end, to testify our subjection unto God, as our Absolute Lord.  
They then who deny to worship God with their bodies, What do they else, but impair and diminish (what lies on their part) God's Absolute sovereignty, in withdrawing their bodies from under his subjection, so, as they shall not acknowledge any homage or worship to be due unto him?  
But, as if the tendering of Corporal adoration unto God were not only an acknowledgement of his Universal sovereignty which he hath over all his creatures, and whence, in a relative sense, he is called LORD, but also an acknowledgement of his Divinity, and Absolute Being in himself, whence he is called GOD; the same Author hath likewise these words: By Outward Divine worship, 
Vol. 3. pag. 403. Col. 2.  we acknowledge Divinity to be in the thing whereto we bow or prostrate ourselves. Now, is it not necessary that all ways of acknowledging God for God should be put in practice? And if any man's devotion shall secretly prompt him to make this recognition, What reason is there that any should condemn him for it? Seeing the action of adoring God speaks but the same which every man is bound to confess with his mouth, That God is the only true God, and alone hath true Divinity in himself: According to that acknowledgement of the people of Israel, when they were so fairly convicted by Elijah's sacrifice, 1 Kings 18.39. They fell on their faces, and said, The Lord he is the God, the Lord he is the God. So that they who shall condemn any for worshipping God with their bodies, may as well condemn them for testifying with their mouths the Divinity of God: And also themselves, by reason of their own refusing to worship God after this manner, be condemned for not acknowledging God's Divinity, as they ought, with those Bodies which God hath given them; and, amongst other purposes, for this principal one of adoration.  

Serm. 7. p 72.  Doctor John Donne, a glorious Star but newly set, shineth still in his Works, and sparkleth forth his light in these words: I must say that there come some persons to this Church, and persons of example to many that come with them, of whom, (excepting some few, who must therefore have their praise from us, as no doubt they have their thanks and bleslings from God) I never saw Master nor servant kneel at his coming into this Church, or at any part of Divine Service. And a little after: As our coming to Church is a testification, a profession of our Religion; to testify our fall in Adam, the Church appoints us to fall upon our knees: And to testify our resurrection in Christ Jesus, the Church hath appointed certain times to stand: but no man is left to his liberty, as never to kneel: Genuflexio est peccatorum, 
Just. Mart.  Kneeling is the sinner's posture: if thou come hither in the quality of a sinner, (and if thou do not so, what dost thou here? the whole need not the physician) put thyself into the posture of a sinner, kneel.  
Mr Hildershaus, a Divine of no mean repute: 
Pag. 182, 183.  no favourer of any practice accounted Popish: In his Lectures upon Joh. 4. saith, It is but the speech of a profane Hypocrite to say thus: Though I make not that show as others do, though I use not to kneel and say my Prayers, either with my Family, or apart, though I go not so much to Church, as others do, yet I serve God, as well as they: I serve him in my heart, I lift up my heart unto him, I serve him in my calling, I get my living by my earnest labour, I deal justly with all men: And God is a Spirit, and will be wotshiped in spirit: It is the service of the heart that he looks for, he cares not for these hypocritical shows: It is no matter though I serve him not outwardly, so long as I have a good heart.  
And there be three Reasons, why men may not content themselves to serve God in Spirit only, but must do him outward and bodily service also. In respect of God: for he having created, 
1.  redeemed, and sanctified our bodies, as well as our souls, is, of right, to have homage, and service done him by both. 1 Cor. 6. 19, 20. What? know ye not? &c. In respect of ourselves: 
2.  for the service we do to God in our Bodies, is a great, and necessary help to our Spirit. 
3.  Rom. 10.17. In respect of others: for ur light should so shine before men, that they may see our good works (see that we worship, and serve God) and glorify our Father which is in Heaven. Matth. 5. 16. Thus Mr Hildersham: And let me set a good bush at his back, who comes with his three Reasons also, not much different: The Reverend Archbishop of Armagh, in the Page of his Book which is cited before, To this question, Is there any use of our bodily behaviour before God sith he is a Spirit, and looketh to the heart? He answereth thus: Yes verily: For, 
1.  The whole man, and consequently the body itself, oweth duty unto God. 
2.  It is a glass wherein the affections of the mind are beheld. 
3.  The mind is the better holden in the thing affected, and the better holpen, and furthered in the inward worship, when both body, and mind, are joined together.  
Since these Authors, (and I doubt not but many more, if they were sought into) of unquestionable repute, have, like so many streams, bent their courses to the Ocean of this Truth: Our late Archbishop of Canterbury is not to be condemned for his pious resolution, without the rejection and disproof of all the rest. For my own part (saith he) I take myself bound to worship with body, 
In hisspeech in Star-chamber, pag. 46.  as well as in soul, when ever I come where God is worshipped: And were this Kingdom such as would allow no holy Table standing in its proper place, (and such places some are) yet I would worship God, when I came into his house: And were the times such as should beat down Churches, and all the curious carved works thereof with Axes, and Hammers, as in Psal. 74. (and such times have been) yet I would worship in what place so ever I came to pray, though there were not so much as a stone laid for Bethel. My last authority shall be more general.  
When in the dawning of this church's reformation in King Edward's days, the night of idolatrous worship began to wear away; Our blessed reformers, Spiritual and Temporal, in their endeavours to establish an orderly method for the true worship of God, they ordered kneeling, at several times, in the performance of God's Service: Nor did they intend any other object of their outward bodily worship, but only God. And our Brethren in Scotland were not disagrecing from the same practice, and injunction: for Mr Knox (having been no otherwise taught in this by his great Master) composing a liturgy for the public Use of that Church, this was one principal thing joined, That the Minister, and People should prostrate themselves in the Celebration of their solemn Fasts: So far, was he, or they in those days, from denying corporal reverence, and adoration to be God's due, and just Prerogative. This consent of a multitude, proceeding, not from any heady inconsiderate rashness, but from good advice, & deliberation, is a good confirmation of God's propriety in our bodily worship.  
And though it be much spoken against no adays, by the ignorant, who cry it down at all adventure; and by the careless profane not a whit practised in the public Assemblies: yet it might easily be hoped, the one would not condemn it, nor the other neglect it, but both would join with the profession of this Service, if well and advisedly they would but look into it: 
Numb. 22.27, 28, 29, 30, 31.  As when Balaam's Ass saw the Angel of the Lord, she fell down under Balaam, for which his anger was kindled, that he smote her with a staff, and wished that there were a Sword in his hand, for then would he kill her: yet afterwards, when his own eyes were opened, he did the same thing, He bowed down his head, and fell flat on his face: Even so, if men, who are angry with the profession of corporal Reverence unto God, and could find in their hearts to smite, and to kill such as they observe to do it, would apply themselves to a serious, and upright scrutiny of the thing, using those helps whereby their eyes might be opened, and their understandings enlightened (their Will not sitting as Judge in the place of Reason) they would surely worship God, with their bodies, as others do: And withal, if they would consider, how little they can have from the Writings of Divines to countenance their Opposition of God's bodily worship. Pens are commonly more deliberate than tongues: and though some men's tongues walk at liberty, and prate much against it, yet I have not seen, or heard, that any pen hath dropped so much as a letter in contradiction of this, That God is to be worshipped with the body: Nor do I think there can be a face so bold, as to do it. I know they may break forth into exclamations against the corruptions, and abuses of bodily worship, which for mine own part, I am as desirous may be reformed, as any gain-sayer of corporal adoration can be: And therefore for conclusion of this poor Treatise, I shall level a Caveat against two main evils, from which I desire every good Christian may be careful to keep himself, in his acts of corporal adoration: And these are Idolatry, and hypocrisy: both which are high provocations unto God.  
For Idolatry: This is a gross abuse, and misemployment of our bodies: which God (having made them only for himself) will not that they should do any religious homage to any, but to him alone, having, by his own express Edict often reiterated, excluded all things else whatsoever from having any part, or fellowship with himself in this service. Though there be Angels, and Saints in Heaven, yet corporal adoration is not theirs, the Angels have refused it, and I doubt not but the glorified Saints (if they could signify so much unto us) are of the same mind, and would likewise show that they do refuse it. If St. Peter could be talked withal, he would surely dissuade from corporal adoration (if it should be tendered unto him, as, (being alive) he dissuaded Cornelius. Act. 10.25, 26. Though the 
* Acne quis hoc derivet ad Mariam Virginem, Maria erat Templum Dei non Deus templi: & ideo itle solus adorandus, qui operabatur in templo. Ambr. de Sp. Sa. lib.3. cap. 12. Sit in honore Maria, Pater, & Filius, & Spiritus sanclus adoretur. Epiphan. haer.79.  Blessed Virgin be with Christ her Son, yet she is not to share with him in our adoration: But if we will be wise, let us do like wise men, who, when they came where Christ and his Mother were, they fell down, and worshipped only him, Mat. 2.11. moved (questionless) thereunto by the secret instinct of the same Spirit, which conducted them thither. Nor shall I fear to say, That the Bread in the holy Eucharist (his nearest, and most lawful representative in the world) is not to have any corporal worship done unto it: 
3a patte 25.4. See Bishop White against Fisher, p. 244. Dr Fearley in his Cla. mist. page 157.  much less his Image, Picture, or Cross, whatever Aquinas and the Papists are pleased to say, That it is to be worshipped with the same worship as Christ himself is.  
As for Images of Gold, or Silver, Wood, or Stone, we are not only straightly charged by God himself to withhold our adoration from them: but we may be dissuaded even by their own impotency, vileness, & unworthiness; they being of our own making, inferior to us, and regardless of us: In time of need they require more help from us than we can have from them: 
Jer. 10.5.  And they must needs be born, because they cannot go: They have no ability to accept, nor to make any retribution for what ever service is done unto them: therefore adoration is miserably misspent upon them: which should settle this resolution in the heart of every man, Seeing we can have nothing from them, they should not have the least thing from us: not a knee, 1 Kings 19.18. not an eye, Ezek. 18.6. not an hand, Psal. 44.21. But, as Moses said to Israel in another case, Deut. 12.4. so say I in this of adoration, Ye shall not do so unto the Lord your God: ye shall not withhold from him your knees, nor your eyes, nor your hands; but all your members shall express their part in the worship of God: your bodies shall prostrate themselves before him alone, without any oblique reference to any created nature.  
And for hypocrisy, Let us take heed of that likewise: that in adoring, and worshipping God, our bodies may not go alone, but our souls and spirits may join with them in the action: Else, if we make fair outward professions, in seemingly religious bowings, and kneelings, and act not the same part within, we shall expose ourselves, as laughing stocks, and marks of vengeance in the sight of God, and his holy Angels, and be as the Swan, which though it hath fair white feathers, yet having but black flesh underneath, 
Levit. 11, 18. Causinus.  was therefore adjudged an unclean Bird. Let then our care be, not only to do the thing, but to do it aright, in sincerity, and truth, by associating our souls with our bodies, when ever any occasion be for us to give unto God the tribute of his worship. If we shall be careful of this, I dare promise these Consequents: We shall nourish, and continue in our hearts an awful reverence towards the most Sacred majesty of God himself: We shall make ourselves through the mediation of Jesus Christ, acceptable in his sight, when we present ourselves before him: We shall give proof and testimony, that we acknowledge God for our God: We shall conform ourselves to the judgement of judicious men who have approved it, to the examples of devout Saints who have practised it, to the Precepts in the holy Scripture, which requires it: We shall (and that in an excellent way) acknowledge our thankfulness unto God for his blessing of food and raiment, protection, and preservation, and for those (his principal ones) of Creation, and Redemption upon these our bodies: And we shall (amongst other acts of our obedience) send up our Religious adorations to stand as memorials before God, that (for the time to come) he may in all our straits and necessities be mindful of us, in this present world, and (this being ended) bring us both souls and bodies into his everlasting glory.  
Soli Deo honor & adoratio; nunc, & in secula. AMEN.  
FINIS.