heaven earth under the earth are represented by John in the service of blessing praising honouring glorifying the Father and the Son in like manner without any distinction they are not heard worshipping the Father through the Son but worshipping and honouring both Father and Son in like manner as two equals or as two coessential persons in the Godhead Yea lest it should be imagined that he that sitteth upon the Throne is the principal object of the worship and that the Lamb is the less principal subordinate and intermediate object of it because he is mentioned first and the Lamb is mentioned after him therefore vers 14. the four and twenty Elders are brought in in this vision worshipping him alone who liveth for ever and ever without the mention of any other though other persons are not excluded And who is this person that liveth for ever and ever It is Christ who gives himself this Title though it be his Fathers Title also Rev. 1. 18. I am he that liveth and was dead and behold I live for ever and ever So it is in the Greek and it concurs in words with this Text of Rev. 5. 14. 3. This distinction as he brings it and means it opens a door to the worshipping of men or Angels any that may be called God's representatives and which act among men in Gods Name for if that be the formal reason of worship given to Christ He is Gods Vice-Roy or Representative which are not Scriptural Titles but names of his own or others devising and he is one that acts in Gods Name then worship may be given to Moses Joshua the Prophets for Moses was in Gods stead to Aaron and to the people I have made thee a God to Aaron sairh the Lord to him Exod. 4. 16. And the Prophets came in Gods Name may they therefore be worshipped According to his Argument they may yea any person or thing that is a means by whom or by which God dispenseth himself to men in a Religious or spiritual way or by whom or which we come to God in worship may be an intermediate object of Religious worship and so we may worship our Ministers which go to God for us and from God come to us and we may worship the Scriptures and the Ordinances by which we have communion with God for these are intermediate things betwixt God and us in worship may they therefore be intermediate objects of worship Seeing he makes Christ such a god as other creatures are but more eminent then they such a god as Moses was as Magistrates and Judges were which carried Gods authority in the Offices upon them a god of the same kinde with them What reason can be rendered if Christ be worshipped upon that account why they also being such-like gods as he and coming with God's authority betwixt God and us should not be worshipped as intermediate objects upon the same account But this is very gross and makes his assertion concerning worshipping Christ as an intermediate object betwixt God and us very gross also 4. It is apparent that Christ both assumed and Saints and Angels have given to him that very worship and honour and service which is peculiar to the high God alone both for matter and for manner 1. Doctrines Institutions and Ordinances have been received submitted to upon the testimony and authority of Christ alone Mat. 5. 21 22. 1 Cor. 11. 23 24. 2. The Ordinances Institutions Laws and Rites of Moses were altered changed abrogated abolished by the Power and Lordship of Christ alone Acts 15. 28. 1 Cor. 12. 5. Heb. 3. 5 6. 3. Believers have rested trusted and depended upon Christ for spiritual help and supply of grace according to their needs Phil. 4. 13. and 2 Cor. 12. 8 9. a place worthy consideration and very convincing if rightly understood and duely weighed 4. Saints have acquiesced and quietly submitted and rested satisfied with the will of Christ and have given up themselves wholly to him to be disposed of according to his pleasure whether to do or to suffer Act. 9. 10. to 17. 2 Cor. 8. 5. 5. Religious praying or prayer for spiritual blessings as it is an act of Religion is a service and worship that hath been given to Christ Luk. 17. 5 the Disciples pray to Christ to increase their faith 2 Thess 2. 16 17 the Apostle Paul prayed to him and Hos 12. 4 Jacob of old time wept and made supplication to him 6. Praise also as it is an act of Religion hath been offered up to him 2 Pet. 2. 18. Jud. v. 24 25. Rev. 1. 6. 7. Swearing hath been by his Name Rom. 9. 1 Paul attests Christ flees to him as a witness and to his conscience let the place be weighed and it will â—ppear to be an Oath and that the words in Christ â—â— as much as by Christ Isa 45. 23. compared with Rom. 14. 11. Philip. 2. 10 11. And Rev. 10. 5 6 the Angel sware by him that liveth for ever and ever who created heaven and the things therein and the earth and the things that are therein and the sea and the things that are therein And who is this It is Christ to whom the Creation is attributed and to live for ever and ever is assumed by himself and he makes himself known by this attribute as I have shewed before from Rev. 1. 18. 8. In casting of the lot Christ was invocated for the disposing of it Acts 1. 24. That it was Christ whom they prayed to appears from hence 1. They call him Lord whom they pray to which is Christ's usual name in the New-Testament by which he was distinguished from the Father 2. To chuse an Apostle was Christ's proper work he chose the twelve Apostles and therefore must chuse him who must come in room and place of Judas who was one of the twelve and who fell from his Apostleship by transgression therefore they use it as an argument in their prayer Shew whether of these two thou hast chosen that he may take part oâ— this ministery from which Judas by transgression fell 3. Christ is the great Lord of the Church anâ— he ascended up on high that he might give these gifts to his Church Apostles Evangelists c. Eph. 4. 10 11. And he is the great Lord of all his Churches and administers all such things that respect the good of his Churches 1 Cor. 12. 5. 9. The conscience is subjected to Jesus Christ Eph. 6. 5 6 7 9. Masters and servants are enjoyned in this place by the Apostle to do their duties to each other with an eye to Christ and as the servants of Christ and as to the Lord and not to men and as having a Master in heaven with whom there is no respect of persons The Apostle would engage their consciences in the thing and therefore speaks so much of Christ and he could have laid no greater bond upon them if he had mentioned the Father See Col. 3. 22 23 24 where
Son in flesh that being preached to the world and received by faith becomes the seed of all piety and godliness by which we are begotten to God and are made partakers of the Divine nature This mystery of Christ revealed forms Christ in the hearts of those to whom it is revealed This Doctrine known and believed changeth men into the same image that as the eternal Son of God in flesh is become man-like so they after they have acknowledged it by faith are made God-like for therein is the rich grace and glorious mercy of the Lord revealed The love of the Father is transcendent in glory in giving such a Son who is the express image of himself and the same God essentially with himself And the love of the Son is superlative and above all the conceptions of the sons of men in giving himself when it is rightly understood that this Self whom he gives is God blessed for ever This truth believed works astonishment and the soul is ravished with the thoughts of it But the other viz. God's giving a Creature for us and a Creature 's giving it self for us is a lowe business in comparison of this nor can the heart be so confirmed in apprehension of the love of God nor can it be so inflamed with love to God but this mystery as the Apostle lays it down quickens faith love and heightens them which graces are the chariots to carry the soul out to all godliness and honesty The consequence of which is Whoever denies this mystery denies and destroys godliness and in so doing denies and destroys the Gospel which is called by the Apostle doctrine which is after godliness 1 Tim. 6. 3. Tit. 1. 1. And this is of weighty consideration to all those that acknowledge Christ to be God and yet hold it not very dreadful in those that do gainsay it but account them Saints and godly persons which they cannot groundedly do while the evidence of this text is against them which saith Great is the mystery of godliness God manifest in the flesh And if they acknowledge the truth of this text then this text will stare them in the face while they cry up the godliness of such who do oppose it Where is their godliness if this mysterie which they acknowledge not be the mysterie of godliness If godliness be the fruit of this doctrine rightly understood received if it grow upon the tree of this truth and they hew down this tree destroy this truth in the opinion which they hold doth not the fruit fall with it Godliness is cut down with the tree out of which it grows it is plucked up with the root that bears it What can be said against this Me thinks every tongue should be silent hence-forward that subscribes to this text Great is the mystery of goliness God manifest in the flesh c. But enough hath been spoken of this to convince any one that loves the Truth and will open his eyes to receive it I shall now undertake the maintaining of such Arguments or Instances as he calls them which I produced to shew the repugnancie of his Doctrine to the Gospel and to the Scripture and discover the weakness and unsoundness of the Answers that he gives The first Argument or Instance was Instance 1. If Christ be but a meer creature and not God then the giving of Divine worship and honour and service to a meer creature is lawful and warrantable which yet is everywhere forbidden in reference to any creature but is practised unto Christ Rev. 5. 12 13 14. and would be idolatry if Christ were not God He puts this Instance into form To give Divine worship honour and service to a meer creature is contrary to the Scripture To give Divine worship honour and service to Christ is not contrary to but by the warrant of Scripture Therefore Christ is not a meer creature He answers to the Major Proposition and distinguisheth of Divine worship honour and service First he saith All worship and honour which of right belongs to any creature is in some sence divine God being the principal author and ultimate centre thereof Rom. 13. Eph. 6. 7. Rep. But he might as truely say Every warrantable action that a man performs is divine because it hath God for the principal Author and ultimate Centre that is it hath God's command for the beginning of it and God's glory for the end of of it But by such distinguishing he confounds what ought to be distinguished he makes Divine worship and Civil worship to be the same thing because God is the principal Author and ultimate Centre of them both but these two have ever been distinguished by our Writers and made opposite species of Worship Therefore it was very frivolous for him to look upon Divine Worship in that sence 2. He saith But if you mean in the strictest sence that worship honour and service which is peculiar to the most high God then I shall say with you that it is Idolatry and contrary to the Scriptures to give it to any creature whatsoever Rep. The controversie betwixt us and the Papists is what Worship is peculiar to God and what is not peculiar but may be given to a creature And we assert against them that all Divine worship and honor is peculiar to God and none of it communicable to any meer creature But he tells us of some Divine worship which is peculiar and of some that is not peculiar For the better understanding of this Truth let it be looked into what Divine Worship is and what the grounds thereof are Divine Worship is that Observance in which we are carried directly and immediately to God in doing those things that directly bring honour to him and glorifie him in Rom. 1. 21. When they knew God they glorified him not as God neither were thankful c. 2 Cor. 8. 5. They first gave themselves up unto the Lord and then to us according to the will of God The ground of this Worship or Observance is that excellencie of God which in his sufficiencie and efficiencie shines forth It is not one attribute or perfection in God that is the formal and adequate cause and reason of Divine Worship but it is the concurrence of all infinite perfections and excellencies Exod. 34. 6 7. The Lord the Lord God merciful and gracious long-suffering and full of truth c. Therefore it is that sometimes one attribute in God is said to ingender homage and worship Psal 130. 4. But there is forgiveness with thee that thou mayst be feared And sometimes another Heb. 12. 28 29. Let us have grace whereby we may serve God with reverence and godly fear For our God is a consuming fire And Divine worship is the acknowledgement of the infinite Majestie Truth Wisdom Goodness Glory of the blessed God Divine Worship hath been wont to be divided into Natural worship and Instituted worship Natural worship flows from the very knowledge of God if it
be right and true though there were no Law to impose any such thing upon men and it conststs in faith and love and fear and hope and thankfulness and in praying unto God and hearing what God the Lord will say to them for of these such who have a right knowledge of God will soon be convinced Psal 9. 10. They that know thy Name will trust in thee And hereto also doth belong some natural external acts and postures of the body which do hold forth the reverence and homage of the minde as the bowing of the knees and prostrating of the body before God Instituted worship is certain mediums or means ordained by the will of God for the putting forth and exercising of natural worship viz. faith love hope fear c. which are inward acts of the minde and graces whereby we gratifie God and honour him and belong to Natural worship This Instituted worship consists in Ordinances and Services of God's own appointment in which the Natural worship of faith hope fear c. are acted and by which they are promoved Having shewed what Divine Worship is and the grounds and kindes of it it remains that I declare that all Divine Worship and not some alone as he asserts is peculiar to God and not to be given to any creature that is no more then a creature 1. That which is limited and restrained by Go to God alone in the first and second Commandment and inhibited and forbidden to be given to any other that must needs be peculiar to God alone But all divine worship both natural and instituted together with the postures that do attend them as applied to divine worship are limited and restrained by God to God onely and prohibited to be given to any other Therefore it must needs be proper and peculiar to God For what else is the sense of those two Commandments Thou shalt have no other Gods but me Thou shalt not make to thy self any graven Image c. but an injunction of the having and exercising such divine Graces and Affections upon and towards God above and a submitting to divine directions and instructions from God in reference to the means of worship and to him alone All that hath been written and preached by the most approved looks this way They say naturall worship is forbidden in the one and ordained worship in the other and he that gives the natural to any but the true God sets up and makes to himself another God beside him and he that sets up or submits to any formes of worship without the dictate or warrant of the true God commits Idolatry against the true God 2. That which Christ doth appropriate to God that must needs be peculiar to him But Christ doth appropriate divine worship to God alone Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serve Therefore divine worship is peculiar to God and may not be given to any other That which the Devil required of Christ was prostration or bowing his body to the ground before him in a Religious way as for his heart and the faith of it and love or it and fear of it and affections of it in any kind or the intention of those affections he mentions them not requires them not nor could he know whether they were given to him or no nor in what degree and measure but the outward homage onely in the inclination of the body to the earth in a religious way and Christ yeelds not to it but repels him with the Scripture which he fetcheth from Deut. 6. 13. or from Chap. 10. 20. or from Chap. 26. 10. for I find no other that Christ can allude to and Expositors do direct to the two former but in none of them is it said Him onely shalt thou serve nor is it applyed to external adoration but our Saviour an infallible expositor doth extend it to religious postures and outward homage in a spiritual way and doth restrain it to God alone 3. That which the Apostle condemned in the Galatians while they were heathen that cannot be allowable in Christians But the doing of Religious service or giving religious or divine worship to them which by nature are not Gods is the thing that the Apostle condemns in the Galatians while they were Heathens Gal. 4. 8. Therefore it is not allowable in Christians The Heathens when they worshipped stocks and stones and works of the hands of the Workman they did it relativè not terminative that is they worshipped the highest being in these and did not terminate and end their worship in these but used these as helps in that worship which they directed to the most High God whom they knew not and carried their worship through these to him as from Acts 17. 23. compared with 25. 29. will appear They worshipped Idols of silver and gold and graven stone yet they knew that those Idols made by mens hands were not God but there was an unknown God whom they worshipped in such Images Yet this worship was accounted by the Apostle a doing service to them which by nature are not Gods and was condemned And this intermediate service which was not terminated in the thing served will not be allowed as belonging to any other but to him who is essentially God and by nature God 4. That which neither the Angels nor the most eminent Saints on earth durst accept though tendred to them because they were but creatures but directed it to God as proper onely to him that ought not to be given to any creature but is peculiar to God But divine Religious worship manifested in the outward prostration of the body was a thing that the Angels and the most eminent Saints durst not accept of because they were but creatures but directed it to God as proper to him alone Therefore divine Religious Worship ought not to be given to any meer creature but is peculiar to God There are many Scriptures which serve to confirm that which can in reason onely be questioned in this Argument viz. Whether all divine Religious worship though intermediate and in the lowest degree was rejected by Angels and Saints as undue to them and as proper to God for this purpose see Act. 10. 26. where may be found that Adoration with the body which did proceed from the estimation of the mind though Cornelius that tendred it knew Peter to whom he tendred it neither to be God nor Christ nor had he that esteem of him nor did he terminate that worship which he gave him upon him for he was better instructed but through him looked at God yet the thing was evil that he did and undue to Peter or to any meer man whatever and was therefore rejected by Peter upon that ground and account Stand up said he for I my self am also a man as if he should have said I am not God but a man a meer man and nothing more therefore it is not proper to adore me thus
So also in Rev. 19. 10. and chap. 22. 9. John fell at the Angel to worship him knowing him to be but an Angel and looking upon him only as one through whom he had found favor to have such things shewed him and as one superiour to him because an Angel as Rev. 32. 8. shews I fell down at the feet of the Angel that had shewed me these things it was upon this account that he fell down He was an Angel and had shewed such things to him he was not God nor Christ nor did John look upon him so and it was but an outward prostrating of his body before him arising from that reverent esteem that he had of him yet it was not accepted by the Angel but repelled and with this Argument repelled I am thy fellow-servant as indeed the highest creatures are and of thy Brethren that have the testimony of Jesus see therefore thou do it not worship God Whence it is apparent that the lowest degree of Religious divine Worship is too high for any creature 5. That wherein Gods glory lies and which he is so dear of that he will not give it to any other and which when it hath been given to another by his people hath stirred up his jealousie that must needs be proper and peculiar to God and is not to be given to any other below God But all divine religious worship is such a thing wherein Gods glory lies and of which God is so dear that he will not give it to any other but proves jealous presently if it be given Therefore all divine Religious worship is so proper and peculiar to God that it is not to be given to another The Scriptures that prove the Minor proposition which alone may be questioned are Isa 42. 8. I am the Lord that is my Name and my glory will I not give to another nor my praise to a graven Image This Glory which God will not give to any other is such worship which was wont to be given to a graven Image and which the children of Israel gave to the Calf in Horeb which was intermediate worship and was not terminated in the Calf but in God and yet God would not give that from him And when God gives the second Commandment in which he forbids to be worshipped through an Image and by Image any thing that may be thought of to represent him is meant as all confess that have been accounted Orthodox he mentions his jealousie which will arise in his best if such worship be tendred him he will count it as if the Image the creature the representative whatever it be were worshipped and not he and he will visit that sin upon the Fathers unto their children to many Generations By this time I hope it will be evident unto the Reader That all divine Religious worship is peculiar to God alone I shall now proceed to consider of the residue of his Answer He undertakes to shew difference betwixt the worship that is peculiar to God and all other worship His words are these That worship honour service which is peculiar to God differs from that which may be yeelded to a creature partly in the matter but wholly in the manner of it We must pray to God for all things we want and may pray to men for what they can give we must obey God and we must obey men who are set over us by God but we may not worship honour and serve men in the like manner as we do the most high God who is the principal and ultimate object of all worship honour and service his right thereto being onely of himself and he himself being the sole end thereof According to this sense is that command which our Saviour mentions Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serve Rep. In these Lines he hath multiplyed words but hath not increased knowledge he hath told us of a difference but hath not shewed us what it is he hath instanced in matter and manner but not declared wherein in what particulars in either he shewed reasons of a difference why it must be so God is first and last therefore none must be worshipped as he but the difference is yet in the dark I would intreat any one to fetch it out of his words if he can And if there be any light in his expressions that light is darkness yea blackness of darkness he hath said that God is the principal and ultimate object of all worship and so he leaves it and therein he opens a dore to all Popish Idolatry a man may worship a stock or a stone or any thing provided that God be the first and the last the principal and ultimate object in that worship that he gives thereto What would any Papist desire more at his hands A graven Image may be an object of his worship if it be not the principal object nor the ultimate but that he pass through it to God As for the difference in matter he mentioned it and then deserted it without giving the least hint what it is It had been needful that he should have pitched upon some act or acts of worship of which it might have been said This act is so proper and peculiar to God materially considered as that the like material act may not be performed to any that is not God But he foresaw that the giving of an instance herein would have lost the cause he pleads for for though he might have given instances many which might have held in reference to all other creatures yet not any that would hold in reference to Christ whom he makes but a creature therefore he is silent And though he gives instances of acts materially the same which are performed to God and men as praying obeying and saith the difference is in the manner of performing these acts yet he gives no satisfaction in reference to this diversity of manner And he mentions not the grounds of worship and honour and service wherein the root of the difference lies for the grounds are such upon which we worship God that because we meet not with them in any creature we have to do with therefore we neither dare give the same worship for matter or manner that we give to God to any creature But as if he had given light enough he concludes that Mat. 4. 10. must be understood according to that sense What sense means he He would have God to be the principal and ultimate object in all worship and that is enough according to him and being observed Christ might have worshipped the the devil for any other caveat that he enters against it I do not wrong him one whit for his words are That the command which Christ mentions in repelling Satan that tempted him to worship him Thou shalt worship the Lord thy God and him onely shalt thou serve must be restrained to God as he is the principal and ultimate object onely and then if
Christ had so understood it as he doth and reserved to God his own place of worship had made him his principal and ultimate object in worship he might as the less principal and intermediate object have worshipped the devil if he had pleased And this Text which he alledgeth of Mat. 4. if there had been none other would not have been of any force in this sence against it So that either Christ mistook the Scripture and alledged a Text that had not strength against worshipping of Satan or else he hath grosly mistaken the sense of the Scripture which Christ hath alleadged in giving liberty for intermediate worship to be given to him that is not God notwithstanding any thing contained in this Text. But because he keeps to generals and by that means resolves no scruple that may lie in the breasts of men about worship I shall descend to some particulars And first I shall speak of worship proper to God in the matter of it wherein he is wholly silent and then of worship proper in the manner of the performance 1. To believe or receive any report of spiritual things and matters of Faith which respect the soul proposed and presented as a truth to be rested in upon the meer credit and fidelity of the Testator or him that witnesseth it is a worship and an honour proper to God alone because God is he alone that cannot lye Tit. 1. 2. and it was the honour that Sarah by this Faith gave to God she judged him faithful that had promised Heb. 11. 11. 2. A Religious resting and depending for spiritual supply and help in spiritual works and streights is a worship and honour peculiar to God alone the reason is because there is no sufficiency of this kind in any creature but it is onely and wholly in God 2 Cor. 3. 5. Therefore the Prophet directs him that is in darkness and hath no light it is spoken of the souls darkness and distress to trust in the Name of the Lord and stay upon his God Isa 5. 10. 3. An acquiescence in the will of another whether it appear to be with us or whether it appear to be against us is an homage and an honour which is proper and peculiar to God alone 1 Sam. 3. 18 It is the Lord said Eli let him do what seemeth good in his eyes he submits quickly to that which was terrible to be thought of upon this account or ground It is the Lord to whom such subjection is due And Jesus Christ himself as man doth acquiesce and rest satisfied with the will of God which was bitter as death Not my will but thine be done And the obeying of the will of another for this sole reason because it is the will of that other when there is no other impulsive cause but that is honour peculiar and proper to God alone because his will and his alone is Essentially holy and just and good I consulted not with flesh and blood saith Paul when the will of God was revealed that he should teach him Gal. 1. 15 16. and Rom. 12. 2. 4. Praying as it is an act of Religion and then especially when it is for spiritual blessings is a worship which is proper to God alone because such a service simply considered in its nature doth imply a sufficiency of wisdom power and goodness in the person to whom we direct it in reference to which praying to any creature is accounted as praying to a god that cannot save and it is Idolatry in Scripture-reckoning Isa 45. 20. Jer. 1. 27. 5. Giving of praise and glory and thanks as it is an act of Religion is worship and honour due to God alone and not to be communicated to any creature because he is the root and fountain of all good to the creature the God of all Grace and mercy the God of blessing Therefore in Rev. 4. 9 10. 11 The four beasts and the four and twenty Elders they worship him that sate upon the Throne by giving praise to him and cast down their Crowns at his feet and say he is worthy to receive honour and glory because he had created all things And as in the time of the old Testament to offer Sacrifices of Thanksgiving to any but to the true God had been Idolatry which caused Paul Barnabas to run in with hast to stop them in the attempt of Sacrificing to them by telling them that they were but men like themselves so to offer the Calves of the Lips to offer praise to give Thanks in a Religious way is worship peculiar to God 6. To Swear or to appeal Solemnly in a religious way for Testimony in reference to any thing asserted for the truth of it is worship or honour that is proper to God and not to be given to any creature Deut. 6. 13. Thou shalt fear the Lord and serve him and swear by his Name And it is reproved that some did swear by the Lord and by Malchom that is for joyning God and Idols together in the worship of an Oath and under that all other worship is comprehended 7. The use of a Lot in which persons that are at some controversie or are doubtful what to determine of a thing do give up themselves to receive the determination of it as the Lot being cast shall decide it it is a worship and an honour proper to God Prov. 16. 33 The Lot is cast into the lap but the whole disposition thereof is from the Lord. Therefore it was used with invocation or prayer to God wherein men do profess to receive the doome or sentence or judgement or decision from the Lord Act. 1. 24. 8. A receiving of and submitting unto prescribed forms and rules as mediums in and by which that natural worship of the heart which consists in faith and hope and love is exercised and declared is worship and honour proper and peculiar to God alone and forbidden in reference to any creature in the second Commandment for under the names of graven image invented forms and mediums of worship excogitated and minted in mens own brain or of any others prescribing that is not God are meant and indeed who knows what is pleasing to God and delightsome to him but himself therefore the progative is his to prescribe and it is peculiar honour for men to submit to what he doth prescribe The subjecting of the Conscience to Laws and Ordinances and Institutions and Directions is an honor not communicable to any creature but wherein God is alone not having any to share with him for the Conscience is over-awed by none but God gives account to none but God Rom. 2. 15 the Apostle proves the love of God to be written in the excusing and accusing which work manifestly declares a Law of God within because the Conscience is accountable to nothing but such a Law for there lies the strength of his Argument that there is such a Law within them 10. In external postures in Religious duties
the prostration of the body towards the earth and kneeling upon the knees towards the ground is homage and honour and worship peculiar to God O come let us fall down and kneel before the Lord our Maker saith the Prophet in Psal 95. 6. And it s that which neither Angel nor men durst assume no nor admit of but repelled it and rejected it as undue and directed it to God Many more particulars there are respecting the matter of worship where God hath a peculiarity in point of right to worship and honour above the creature but some light is let in to such which might be groping in the dark by these I shall take in that light which Christ affords while I speak of the manner of worship and satisfie my self with that He sums up all the Commandments that respect God in these words Thou shalt love the Lord thy God and serve him with all thy soul with all thy mind with all thy strength and might So that that which is peculiar in the manner of worship is the measure of performance such a measure ought not to be given to any creature as to God a person may be easily peccant in the excess in reference to the creature if he give all to the creature he gives too much but less then all is too little for God the utmost created height is due to God and peculiarly due to him and to none other 1. An absolute Faith and affiance and trust is due to God alone whatever the Subject-matter of it be because there is an absolute and an independent sufficiency in God alone to effect every thing therefore it is that which the Lord pronounceth a blessed thing Jer. 17. 7. Blessed is the man that trusteth in the Lord and whose hope the Lord is And the contrary the Lord pronounceth a cursed thing ver 5. Cursed be he that trusteth in man and maketh flesh his arm A like place we have in Psal 146. 3 5. 2. An absolute and unbounded love is due to God alone because he is infinite in goodness and not to be given to any creature 1 Joh. 2. 15. Love not the world nor the things of the world c. Not the simple love but the mordinateness of the love of the world is forbidden but God himself is to be loved with all the strength of the heart Mat. 22. 37. 3. An absolute and unlimited fear is proper to God alone because he is the Soveraign Lord and to him it belongs to kill or to keep alive yea he can kill and cast into hell Luk. 12. 51. They are first taken off from fearing the creature and are afterwards put on to fear God Much more might be added if need did require At present let it satisfie the Reader that I have thus far opened the difference in the matter and in the manner betwixt the worship due to God and that which may be given to the creature which he left olded up in his Discourse about it I must now proceed to follow him in his Answer He concludes his Answer to the Maior with admiration his words are I wonder at the adjection Meer which you add to creature as if a creature in essence could be more then a meer creature or as if some creature might have as its right and due that honour worship and service which the Scripture doth appropriate to the most High God And then he determines Sure I am saith he creatures as creatures are excluded from sharing with God Rep. I wonder that he should make a wonder of that which himself is able to resolve according to the common Tenent which himself so lately held and if he cannot a child well bred of 8 or 10 years old can render a reason for it Christ is a creature and yet not a meer creature according to the flesh or as he is the son of Abraham he is a creature but according to the Spirit of Holiness or as he is the Son of God he is not a creature Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man or God manifested in the flesh a creature and yet created according to the divers natures that are in him Consider him in one of his natures as born of the Virgin as the son of Mary so he is a creature in essence and in that respect he is no more then a creature and is excluded from sharing with God in divine honour worship and service but consider him in both his natures consider the whole of him and then he is not a meer creature but he is more then a creature he is such a creature as that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Creator of all things and so he shares with the Father in divine honour but not as a creature though he be a creature for this person Christ is both God and a Creature After he had spoken to the Major he comes to consider of the Minor proposition viz. That divine worship and honour and service is by Scripture-warrant given to Christ Jesus His Answer is Sir it is granted that Jesus Christ is the intermediate object of divine worship honour and service being Gods Vice-Roy and acting among them in his Fathers Name which the Scripture you bring confirms But where the Scripture allows worship honour and service to be given to him as the principal and ultimate object thereof is not yet made to appear Rep. 1. This distinction of intermediate object in reference to any meer creature and principal and ultimate Object is unscriptural he cannot bottom it upon any Text in reference to divine and Religious prescribed worship 2. It is repugnant to Scripture-Testimony in reference to the whole of Christ whom the Father will have to be honoured as himself is honoured Joh. 5. 23. That all may honour the Son as they honour the Father The Father will have no honour which the Son hath not will have nothing in honour that is peculiar that may be accounted proper to him the Father will have no preeminence in worship above the Son but look in what manner he requires men to honour him he requires them to honour his Son and unless they do it he accounts not himself honoured If then the Father be worped as the principal ultimate object the Son must be worshipped as the principal and ultimate object else he is not honored as the Father is honored The honouring of the Father is made the pattern and the example of honouring the Son And if Christ should be but a creature if this be not Gods giving his glory to another when the like glory is given to him that is not God as to him that is God the like to the Son as to the Father and that according to the Fathers own designe and counsel Let him that hath understanding judge however it overthrows his distinction The place also that I alledged in Rev. 5. 12 13 14. which he saith confirms his distinction is fully against it for all creatures in
the same bond is laid upon them with some change of words he presseth obedience upon servants with singleness of heart and urgeth them first with the fear of God in stead of mentioning Christ and afterward he fetcheth arguments from Christ as he had done in his other Epistle 10. Religious adoration was given to Christ with the body and never reprehended but accepted of by him Mark 5. 22. Luk. 17. 16. Joh. 11. 32. Mark 3. 11. Rev. 5. 8. Acts 7. 59 60. And if we have an eye to the manner of worship we shall finde that Christ required it and believers give it to him in such sort as the most high God can onely challenge it 1. An absolute and universal trust and confidence is put in Christ such as that he who is confessed to be the most high God can challenge no more and this both in the matters of the soul in reference to which he is called the hope of Israel Act. 28. 20. and the person in whom the Gentiles trust Rom. 15. 12. and also in matters of common providence Phil. 2. 19. I trust in the Lord Jesus to send Timotheus unto you shortly that is I trust that Christ will so mercifully order it that I shall send him and that all impediments will be taken away And if the providence of Christ doth extend to all things and that the homage of dependance be given upon this account what more can be said of the most high God 2. An absolute and full love is both required and given to Christ so that God even the Father can require no more Matth. 10. 37 He that loveth father or mother or son or daughter more then me saith Christ is not worthy of me But Luke expresseth it more fully Luk. 14. 36. He that doth not hate father and mother wife and children brethren and sisters yea and his own life for Christs sake from that dear respect he bears to Christ is not worthy of him And Christ would draw Peter up to a love above his necessary food Lovest thou me said Christ more then these The meat that was before him was meant the fishes that they were to feed on And the Spouse was sick of love Cant. 5. 8. And what greater proportion can the Father himself require then what Christ asked and what the Saints gave to him The Inference then must needs be this Christ is worshipped and honoured and served with the worship and honour and service not of an Intermediate object but of the Principal and Ultimate object and all such texts which give the same worship to the Son as to the Father do prove it And if it were not so men had need to look to their affiance and affection to Christ lest it should exceed and that they neither put their whole trust in Christ nor set their whole hearts upon him which would be due to him alone who is the high God and the principal and ultimate object of these motions of the soul So that this Doctrine of his doth call off the soul from being too much set upon Christ as if it were possible to minde him too much and affect him too dearly which should make all the true lovers of Christ to abhor it the more Object There is one knot yet to be untied before I pass off from this point of Worship It may be said Christ is to be worshipped as Mediator the Scripture is clear and manifest for it Phil. 2. 10 At the Name of Jesus every knee shall how here is worship due to Christ as exalted by the Father Now he was exalted as he was Mediator in reference to an Office that he had executed and being Mediator he is an intermediate object of worship for a Mediator is one betwixt God and men by which men come to God and as such an one Christ is worshipped Sol. As Christ is Mediator he hath a Lordship given to him in which respect he said to be made Lord as he is made Mediator and so there is worship belonging to him But it must be thus understood That as his Official Oeconomical and Mediatorly Lordship was founded in his Natural Essential Lordship as he was the Son of God and the most high God coessential with the Father as hath been proved before so the Worship which he receives as Mediator as King Priest and Prophet of his Church is founded not simply in or upon the Office but upon the Excellencie of the person that manageth the Office and if at all upon the Office it is because such an Office cannot be executed but by such a person who is the Son of God and very God For if it were possible to conceive how such a Mediatorly function could be performed by one that is not God Divine religious worship would not be due unto him upon that account It is the dignity of the Person that founds the Worship and the Work doth but quicken to it or becomes a motive the rather to perform such homage and worship to him to whom it is due upon another account upon another ground if that Work had never been Worship and honour and glory belonged to him as the second Person in the blessed Trinity as the Eternal Son of God and God and if over and above this glorious and ever to be honoured and adored person become Mediator it is the more readily and forwardly to be exhibited given As every mercie received from the Father of mercie becomes a further engagement to worship and serve this Father of mercies but the primitive ground is This Father of mercies is God otherwise all mercie without consideration of the excellencie of the person from whom it proceeds is not a right bottom to found worship upon Moses was a Mediator betwixt God and men and a Type of this our glorious Mediator Christ but Moses was but a Servant not a Son but a Creature not God and there was no religious worship nor honour that belonged to him in reference to that work because a meer creature performed it And if it be otherwise in reference to Christ that Christ as Mediator deserves to be worshipped the reason is because such a Mediatorship as Christ performed could not have been performed unless Christ had been God because to execute that Function requires the infinite power and wisdom of the Godhead And therefore Moses was the Type of that which Christ really and effectually and powerfully was Moses was internuncius one that went betwixt God and the people but Christ made the atonement and the peace being greater then Moses he being onely typically God but Christ really and truely God And though Christ be intermediate being Mediator yet he would not could not thence become an intermediate object of Worship unless because the same person though not according to both Natures is also the principal and ultimate object of of it which shews thus much That this Worship which Christ the Mediator had was due upon another account then his
this is but poorly learned in Christianity It is easily answered that though the Apostles and Saints shall judg the world c. yet they are no where called the Judges of the World And their judging is Catacherstically and very improperly so called The Apostles more especially are said to judg the twelve Tribes or the World because as Paul speaks all shall be judged according to their Gospel Rom. 2. 16. and both Apostles and Angels do judg the World as Assessores as Peter Martyr saith Christus Apostolos Sanctos omnes cooptavit assessores They sit after the manner of Justices of the Peace upon the Bench and hear all and allow of all and approve of all and allow of all and consent to all and are Witnesses of Christs righteous proceedings and in no other sence can they be said to judg and what hath he gained by this and what doth his new discovery which he thought I never thought of amount to His distinction is to better purpose which he brings afterward of principal Judg and Deligate or Deputy Judg and yet it will not mar my Market as he imagines his words are In a sence it is true no creature can be Judg but God that is principal in Government God being both the Alpha and Omega of it deriving his power from none being the Original of all power And afterward he lays down two Propositions 1. That the most high God who is the Worlds principal Judg will not immediately but by a Delegate judg the World Acts 17. 31. John 5. 22. 1 Cor. 15. 28. 2. That Jesus Christ is subordinate Judg in reference unto God the supream Judg but superintendent in reference to the Saints Act. 10. 42. 3. 20. Mat. 16. 27. Joh. 5. 27. Rep. One distinction which hath been often given and is ordinary and familiar with Christians of no vast knowledg will satisfie the Propositions and answer all the Scriptures and reconcile all seeming differences The most high God who as Father Son and Holy Ghost in each person is the Worlds principal Judg and every person not excluding the other is so And Christ as he is the second Person in the Godhead as he is the Son and as he is equal with the Father is the Worlds principal Judg considered a part from the flesh which he hath now assumed the Father and the Holy Ghost not excluded And this I prove from Scripture Gen. 18. 26. The Person before whom Abraham stood was Christ the seconâ— Person in the Trinity not incarnate at that time and he is calleâ— Iehovah and Abraham calls him the Iudg of all the Earth And in Gen. 19. 24. he acted as a Judg he Jehovah the Son rained fire and brimstone upon Sodom from Jehovah his Father And in Isai 45. 22 23. Christ calls himself God and saith there is none else and saith that every knee shall bow to him that is in the day of Judgment as the Apostle an Expositor without exception holds forth in Rom. 14. 10 11. But Christ as considered in flesh being found in fashion as a man as he is Mediator betwixt God and man being both God and man in one Person is designed and ordained by the Father Son and Holy Ghost to judg the world in righteousness as from Act. 17. 31. he proves And so the Father Son and Holy Ghost judg no man but have committed all Judgment to the Son in flesh Ioh. 5. 22. and in the Son in flesh they judg and this Power and Honour hath he received as Mediator in flesh but when all enemies are subdued and judged then he shall deliver up this Kingdom and Power and Glory to the Father Son and Holy Ghost the one true God who shall be all in all and the Son himself according to the flesh shall be subject And in this sence as Mediator in flesh he may be called a delegate Judg for that the humane Nature of Christ should be taken up into the fellowship of this Glory with the eternal Son this was by ordination As the Son in flesh had been humbled so the flesh with the Son must be exalted to this Glory Phil. 2. 9 10. And the Glory which Christ hath as Mediator is founded upon Christs sonship in this respect as Judg as in all other respects indeed in any other respect but as the Son he is not capable of being Judg for though whole Christ be Judg yet the natural right to it and ability to perform it is as he is the Son and that the whole in both Natures is Judg is of grace And can any rational man think that Christ a meer man should be able to judg the secrets of men if he were not God as wel as man so that that honor to judg as Mediator is given to him in flesh as declarative of that essential Power and Glory which he had as Son with the Father and Spirit from Eternity that all might honour the Son with the equal honour as the Father is honoured And whereas he saith That the Father is principal in Judgment and is the Alpha and Omega of it alluding to the place where the Father is so called why should not the Son be principal in Judgment with the Father being the Alpha and Omega of it seeing he also is so called in Scripture Thus I have followed him in all his Evasions and shifts and have unmasked his Answers and plucked off the fair Vizard that he had put upon them and have discovered the deceit and found fraud and falshood that was hid under them And I have vindicated the rest of the Scriptures that I alledged from his corrupt Interpretations that he put upon them and have confirmed the Arguments which I produced and they now abide in their strength and have removed and taken out of the way that which troubled their Testimony which they brought to the Godhead of Christ that they could not be heard by reason of the noise that his Answers made in mens ears Let it be considered from first to last what a poor weak feeble base mean contemptible dispiseable Christ Saviour Mediator Intercessor he makes this great God and our Lord Jesus to be and what a penurious defective lame and beggerly righteousness and satisfaction he brings unto us for our support and how shamefully and reproachfully he strips him robs him of the Honour and Glory in all things that is due unto him The worship which he must have can but amount to Reverence which is only due to one that hath the meer honour to come in the name of another which is all he grants to Christ for he denies him to be the ultimate object of worship and there is no intermediate object of worship which is not founded in the ultimate or last object and all that come in Gods name Moses and all the Prophets share with him upon that account in this reverence And he cannot be the object of faith at all according to him but a