Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	eternal_a	spiritual_a	4,250	5	6.2137	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85774	Christ tempted: the divel conquered. Or, A short and plain exposition on a part of the fourth chapter St. Matthew's Gospel. Together with two sermons preached before the University at Oxford, some years since. By John Gumbleden, B.D. and chaplain to the Right Honourable the Earl of Leicester.	Gumbleden, John, 1598 or 9-1657.	1657 (1657)	Wing G2232; Thomason E912_11; ESTC R207548	83,000	98

not by any to be separated and disjoynted from his outward worship from bowing falling down and kneeling when we offer the sacrifice of our hearts to the Lord our God Secondly Our Saviour here by supplying the seeming want of one word with another as him shalt thou serve with him only shalt thou serve rightly concludeth farther that that and none but that was the true meaning of Moses although in that place Deut. 6.13 it was not expresly written by the pen of Moses neither is this supplementary word of our Saviour if I may so call it any reall addition at all to the Text of Moses no but rather a true Exposition it is of that Text which the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek version or if you will Animadversion afterwards took special notice of whence our Saviour himself cites this and approveth of it as the genuine sense of Moses as indeed it was For he that commands v. 13. Thou shalt serve the Lord thy God and immediately v. 14. forbids Ye shall not go after other gods of the gods of the people round about you What doth he but command in sense and that is Scripture which is the true sense of the Scripture Thou shalt serve the Lord thy God only which is fully expressed in the like case 1 Sam. 7.3 If you do return unto the Lord with all your hearts then put away the strange gods and Ashtaroth from among you and prepare your hearts unto the Lord and serve him only You cannot you may not serve God and Idols God and Mammon but God only must you serve and not Mammon not Idols nothing in Competition nothing in Opposition with God must so far withdraw us from our duty as to rob him of his peculiar honour who is a jealous God and will not that what is properly his own should be given to any other Impatiens consortis erit but all the fear piety and devotion of our hearts and all the Religious worship and reverence of our bodies all our service whether in outward expression or inward affection all is due to the Lord our God only and surely there is good reason for it because all that we have either for the preservation of our bodies or for the salvation of our souls all is originally from him only for what hast thou that thou hast not p 1 Cor. 4.7 received and if received as we have all things corporal all things spiritual all things temporal all things eternal from the Lord our God 't is but just that with the whole man we should fear and religiously worship the Lord our God and serve him only 't is but just Thus hitherto the meaning of this Text here cited by our Saviour against Satan is plainly opened even to the Conviction of Satan and we see that thou shalt worship is not without good cause written in the place of thou shalt fear neither is this word only a superfluous word but such as neither Text can stand without it the one wanting the word but not the sense the other rightly retaining both word and sense Thou shalt worship the Lord thy God and him only shalt thou serve which is our Saviour's final answer to Satan directly opposite to his Condition If thou wilt fall down and worship me and such an answer it is that it justly claims all religious worship as properly and peculiarly due unto his Father only and he might not presume by any means to give any part thereof to Satan the claiming of it as properly due to God being a disavowing of it as any ways due to any creature which when the Divel heard he replied no more This Get thee hence Satan was enough to confound him but this It is written Thou shalt worship the Lord thy God and him only shalt thou serve was enough to conquer him and as before v. 4 7. fully convinced he had nothing more to say against the Deity of the Son of God so now fully satisfied no doubt by this answer of our Saviour that all religious worship was due to God only and none at all to creatures and therefore none at all to him he dares say no more for any further promoting of Idolatry between himself and the Son of God and that he was fully satisfied in this point acknowledging that what our Saviour said was true we conclude from his own deep silence here from his own not replying any more Yet this is more then the Church of Rome will acknowledge and willingly subscribe unto though they cannot but know that our Saviour in the Text determineth the Question positively against them for he who to vindicate his Father's honour said to the Divel Thou shalt worship the Lord thy God and him only shalt thou serve surely never meant that any creature how excellent soever whether Angels or men whether Martyrs or Saints departed c. should any ways be sharers with him in his own peculiar right of religious worship and adoration never meant it but the clean contrary and so the Angel rightly understood it though they will not for when he saw John fall at his feet to worship him he forbad him saying See thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship q Rev. 19.10.22.9 God Thereby both correcting the error of John who offered that worship unto him which was not his due and also directing him to offer it to him only to whom it was peculiarly due worship r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God not me not an Angel And Paul erred not when he justly condemned the worshiping of ſ Col. 2.18 Angels and if Angels may not be worshipped with religious adoration much lesse may men whether living or dead Not living men no for when Cornelius met Peter and fell down at his feet and worshipped him he took him up saying Stand up I my self also am a t Act. 10.25 26. man A strong Argument that no man living is worthy of any religious adoration The like we may conclude also in this case from that discreet and modest carriage of Paul and Barnabas Acts 14. thus after Paul had wrought a Miracle at Lystra on a man that was a creeple from his mothers womb v. 8 9 10. the superstitious people of that place would haxe sacrificed unto them v. 13. which when the Apostles Barnabas and Paul heard of v. 14 15. They rent their cloaths and ran in amongst the people crying out and said Sirs Why doe you these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God From these vanities utterly refusing from them any Religious adoration knowing that the Master 's due was not to be ascribed unto the Servant nor the peculiar right of the Creator unto the Creature And if living men and such as are present with us though of never so great Eminency though Apostles

Expositor of his own law having an occasion here to urge this Text against the Divel who tempted him unto Idolatry concludes thence two things and prepares his way to the following Conclusions either by exchanging one word for another for properly an absolute changing it is not or by supplying the seeming want of one word with another and then whether we read it as Moses doth Thou shalt fear or as our Saviour doth Thou shalt worship the Lord thy God the sense is still full and to fear God is not forbidden when in one place we are commanded to worship him nor to worship him when in another place we are commanded to fear him No because when the one is but mentioned the other also presently is included like Relatives and Correlatives posito uno ponitur alterum as name but a Father and you have said enough to include the name of a Son also and to go on in order upon this ground it is that our Saviour here purposely exchanging one word for another as Timebis thou shalt fear for Adorabis thou shalt worship positively concludeth according to the true meaning of each Text. First That whensoever we come to serve the Lord our God as we ought religiously piously devoutly we must bring both with us both fear and worship both the inward fear and awe of our heart and also an humble lowly and reverent gesture of our body as an outward testimony of that inward fear it being most plain from the compared Texts that in God's service worship and fear must always go together the outward with the inward the humiliation of the body with the humility of the soul the bowing prostrating and humbling of the body when we present our selves before our God by prayer supplication thanksgiving c. with the filial fear of the heart which though sometimes it includeth the whole service of l Isa 29.13 Mat. 15.8 God to be performed by the inner man yet doth it not at any time exclude the inseparable concomitant thereof even that outward adoration and religious worship to be performed separately by the body in that service which is due unto God only it doth not and there can be no stronger argument to confirm the truth of this position then this of our Saviour here saying Thou shalt worship which belongs to the body instead of Thou shalt fear which belongs to the soul meaning that God requires both at once utterly denying unto the Divel all adoration and prostration of his body which he required because even that also as well as the fear of the heart was due unto his Father only which even the Divel himself seemed to acknowledge when he so much desired to obtain it of his Son Wherefore in this case of fearing and serving and worshipping the Lord our God the body cannot say to the soul I have no need of thee neither can the soul say unto the body I have no need of thee no more then the eye can say to the hand or the head to the foot I have no need of m 1 Cor. 12.21 thee Because our Saviour here saith cleer enough to each that God to compleat his whole service hath need of each hath need of both I have need of thee and I have need of thee for the manifestation of the obedience of the whole man towards me when he invocates and calls upon me when he offers the sacrifice of praise prayer and thanksgiving unto me that his obedience and prayers and praises and thanksgivings may be true and reall and acceptable before me I have need of thee the inward fear of the heart and I have need also of thee the outward humble posture and reverent gesture of the body The body in this case being to the soul as the tongue is to the mind each the true Interpreter unto others of one anothers meaning for we cannot judge rightly of the inward but only by the outward man whose gesture if it be not humble and reverent when he cometh to serve the Lord the eye of him that seeth in secret besides what men see discovers thereby if he did not know it otherwise that his heart is not rightly prepared for his service who requires the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward worship veneration and adoration performed by the body as the Introduction to and expression of the inward fear and acceptable sacrifice of the heart O come let us worship and bow down let us kneel before the Lord our Maker is the pious expression of those who out of a religious fear came to serve the n Psal 95.6 Lord where the latter explains the former words as will you know what it is to worship it is to bow or fall down and kneel that outward posture of the body being the Index of the souls inward bowing and kneeling and humbling it self in God's sight but if he be wilfully and obstinately denied the one he nothing at all regardeth the other who will be glorified joyntly both with our body and our spirit or else he esteem himself not at all glorified with either which though many men will not the Divel himself who here tempted our Saviour only to fall down and worship him as some excellent creature well knew and understood and therefore he made it his whole work here to deprive God of it and gain unto himself first the adoration of the body and he did it the rather because knowing that God little or nothing at all valueth the one if he be denied the other he doubted not but by degrees he should gain unto himself the fear of the heart also attempting to do it by taking away from God that which is peculiarly due unto him in his own service outward adoration And surely this and only this was the direct way to do it for take away one from God and you take away both take away outward worship and you are in the next way to take away inward fear too because such is the heart of man deceitful above all things that surely it is not neither indeed can it be rightly intent to the service and fear of God inwardly when there is no care at all taken outwardly to expresse it but only by a posture slovenly and irreverent which though it be not directly a falling down to Satan which is here forbidden yet is it a direct denying of that which is properly due unto God and here commanded Thou shalt worship the Lord thy God Religious worship always presupposing inward fear and that in the service of God always requiring outward and reverent adoration So we preach and so we rightly conclude even from the Text because our Saviour therein rightly interptreteth thou shalt fear by thou shalt worship the Lord thy God And I cannot apprehend what other meaning or purpose he should have by thus exchanging one word for another but only to let all men know that the inward fear which is due to the Lord our God ought