The Remains of John Corbet, Part 1
The Firſt Part.
§ 1. Of Worſhip in General.
AS touching Worſhip in general, its Nature is by ſome ſet forth, to be an obſervance yielded to others, according to their excellency of Worthineſs. And in this largemotion, it ſeems the ſame with giving honour, and ſo it is due not only to Superiors, but to equals and inferiors, for any Worthineſs, Natural, Moral, or Political, that is in them, according to the Apoſtles Precept, Honour all men.
But by others, the notion of Worſhip is made (and I think rightly) narrower than that of Honour, viz. a reſpect not meerly to anothers worth or excellence, but to his Superiority and Power over us, whether Natural, Civil, or Eccleſiaſtical, and ſuch an obſervance of him, as implies Subjection.
The higheſt kind of Worſhip, is that which is due to the higheſt Excellency and Soveraignity, and is called Divine Worſhip.
§ 2. Of Divine Worſhip in its more comprehenſive Senſe.
TO Worſhip God, is to yield him that obſervance which is his due, and his alone, according to his incommunicable Excellence, and Soveraingty over us, and his other tranſcendent Relations to us.
Our obſervance due to God alone, is our voluntary act of abſolute or unlimited ſubjection, and whatſoever is expreſſive thereof. All Divine Worſhip herein conſiſting, muſt needs be for nature or kind, the higheſt that can be rendred; yet there are ſeveral parts or kinds thereof, that differ in the degrees of partaking of the nature of this kind. Some partake thereof in a more noble and eminent, and others in an inferior way; and theſe are appendent and ſubſervient to the former.
Every Act of obedience to God, taken formally, is Divine Worſhip in a larger ſenſe; for every ſuch act conſidered formally, as obedience, is a direct rendring of that obſervance or honour to him, which is his due. Conſequently, Devotion towards God incompaſſeth the whole duty of man; for mans whole duty is of no larger extent than obſervance due to God.
But thoſe Acts which are the matter of our obſervance towards God, yet nextly and immediately reſpect our neighbour, or our ſelves; being materially and in themſelves conſidered, are not directly Religious or Divine Worſhip, but reductively, as being imperated by Religion.
§ 3. Of Divine Worſhip in the ſtricter or narrower ſenſe, and which is ſpecially here intended.
THE Worſhipping of God is the direct acknowledging of his being, and perfections, and ſoveraignty over us, &c. to his honour. Conſequently, it is the yielding of ſuch honour to God, as no other being is capable of, becauſe his being and perfections, and ſupreminent Relations, are incommunicable to any other.
Wherefore it is no fit Queſtion, becauſe no matter of debate, Whether Divine Worſhip may be given to a Creature? But the queſtion concerning Worſhip given by ſome to a Creature, is, Whether it be Divine Worſhip, or that which belongs to God, or no? And if it be found to be that which belongs to God, it is evident without more ado, that it cannot be given to a Creature. For Gods Worſhip is communicable, no more than his excellency is.
But to the queſtion as ordinarily expreſs'd, Whether Religious Worſhip may be given to a Creature? The anſwer is made, by diſtinguiſhing Religious Worſhip into the elicite, or imperate Acts of Religion. That Religious Worſhip in the latter ſenſe may be given to men, is paſt doubt. For all due Civil Worſhip is imperated by Religion: but the elicite Acts of Religion, being acts of Devotion due to God, as God, cannot be rendred to any Creature, nor any outward and imperate Act, immediately expreſſive thereof.
§ 4. Divine Worſhip diſtinguiſhed into internal and external.
ALL kind of Worſhip, and conſequently the Worſhip of God, is divided into internal and external, according to the eſſential parts of man, internal and external, the Soul and the Body.
The internal Worſhip of God, is an Act of the Mind or Soul, whereby, according to the apprehenſion of his worthineſs, it entertains a worthy eſtimation of him, and hath complacence in him, and conſents to the due expreſſions thereof.
Hence it is evident, that the inmoſt and deepeſt part of Gods Worſhip, is a ſuperlative reverence and love of him.
The external Worſhip of God, is the direct and immediate expreſſion of the internal, by any outward Sign, Word, Geſture,
Action.
The internal is to the external, what the Soul is to the Body; yea, it may be compleat Worſhip of it ſelf, as when the outward expreſſions cannot be performed, or are not requiſite.
The external without the internal, is a carkaſs without life. Nevertheleſs it is an Obſervance, or Worſhip, and hath its moral Eſtimation, or comes to account.
§ 5. Divine Worſhip diſtinguiſhed into Natural and Inſtituted. And firſt, of Natural Worſhip.
THE Worſhip of God is either natural or inſtituted. Natural Worſhip is that which in ſpecie, and immediately, is founded in the Nature of God, and the Nature of man, and Gods relation to Man, and Mans relation to God.
And it is twofold, either that which is naturally neceſſary, or that which is naturally laudable. That which is naturally neceſſary, is indiſpenſable and unchangeable. That which is naturaly laudable muſt be uſed whenſoever conveniently it may.
There is natural Worſhip due to God, both as the Creator of man, and as the Redeemer of fallen man.
As God is our Creator, he is our abſolute Owner, and Ruler, and Benefactor; and as ſuch, he is to be acknowledged by us, with all due obſervance. And whatſoever Acts of obſervance towards God we are upon this ground immediately obliged unto, they are Natural Worſhip due to God as our Creator.
All Natural Worſhip due to God as Creator, is diſcernable by natural revelation, or the Book of Nature. In Nature intire, it was clearly and compleatly thereby diſcernable; but in Nature fallen, more dimly and defectively; yet not for want of objective evidence, but for the indiſpoſition of our faculty.
Likewiſe to God our Redeemer, there is a Worſhip due from us, naturally and immediately ariſing from our redemption, and our relation to God therein founded. And it is (our redemption being ſuppoſed) no more of Gods arbitrary inſtitution, than that Worſhip which is founded in the Law of our Creation, and primitive State.
To the knowledg of this ſort of Natural Worſhip, we come by means of that Divine revelation, by which we come to the knowledg of our redeemed ſtate. But the knowledg of our redeemed ſtate being ſuppoſed, natural Reaſon will ſhew, that ſuch and ſuch Acts of obſervance in ſpecie are naturally and indiſpenſably due to God our Redeemer.
§ 6. Of Divine inſtituted Worſhip.
INſtituted Worſhip is that which depends in ſpecie, and immediately upon Gods free Will, and Arbitrary inſtitution. But the inſtitution being made and continuing, it is naturally and neceſſarily due to God, ſo far as he requires it, tho it be not immediately natural. For our natural and unchangeable relation to God, neceſſarily and perpetually obliges us to whatſoever God hath appointed, ſo far, and ſo long as he hath appointed it.
§ 7. Of Moral and Ceremonial Worſhip.
THis diſtinction being commonly uſed, muſt here be taken notice of. It is wholly coincident with the former. For that which is commonly called Moral, is for the moſt part, but not all of it, natural Worſhip; nor perhaps is all natural Worſhip to be called Moral; for there may be ſome natural Ceremonies, that is to ſay, naturally laudable, tho not abſolutely neceſſary. Nor is all inſtituted Worſhip Ceremonial, but ſome is Moral, as obſerving of the weekly Sabbath, or Lords day. Nor is all Ceremonial Worſhip inſtituted. For beſides natural ceremonies, other ceremonious religious Acts may be uſed arbitrarily and occaſionally, and but once; indeed ſuch Acts may be called inſtituted, as Inſtituted is oppoſed to Natural, but not as it betokens ſtated or ſetled.
The word Moral is ambiguous, and, as I ſuppoſe, inconveniently uſed in this matter; as it alſo is, when uſed in diſtinguiſhing the divine Law into Moral and Ceremonial. For every Law is Moral, or circa mores; and all Worſhip is Moral, as being an Act of our behaviour conformable to the divine Law. Nevertheleſs we muſt yield to uſe, which hath the dominion of words, and inquire into the meaning of this word in this point.
Sometimes the word in this caſe is taken by them that uſe it, for that which is of perpetual right. But that this is not the adequate ſenſe, appears, for that ſome things not ceremonial, but eſteemed moral, are not perpetual. And there is a common diſtinction between Moral natural, and Moral poſitive; and that Moral poſitive is not in the nature of the thing perpetual, is unqueſtionable; and it is evident, that ſome Moral poſitive is not de facto of perpetual right, as the old Seventh-day Sabbath; Concerning which day, tho there might be ſomething ceremonial in the corporal reſt thereof, eſpecially under the Moſaical diſpenſation; yet the obſerving of that meaſure of time, and that ſpecial day every week ſet a part for Gods ſolemn Worſhip, was not ceremonial, nor yet natural, but Moral poſitive, yet not perpetual. Beſides, there is nothing in the nature of the thing to hinder the perpetuity of ſome ceremonial Law or Worſhip, if it pleaſed God to perpetuate it. Yea, there are ſome ceremonial Ordinances of Divine Worſhip now inſtituted, that are to indure to the Conſummation of all things, namely, the two Sacraments of the New Teſtament.
The beſt diſtinguiſhing-terms that I can find to expreſs what is generally meant by Moral and Ceremonial Worſhip, is, That the former is ſubſtantial, …nd by it ſelf Divine Worſhip; the later is but a ſupplemental as an appurtenance to the former, the better to expreſs it, and ſet it off, and externally to compleat it. I ſuppoſe the term Complemental might here fitly enough be uſed but that it ſounds ill from the ſenſe which it hath in common uſe. And meer ceremonial perſons do indeed but complement with God, according to the common meaning of that word.
Tho ceremonial Worſhip be but ſupplemental to that which is called Moral and Subſtantial; yet being appointed of God, it is not to be lightly eſteemed, but to be valued according to its importance. And there be ſome parts or kinds thereof, that are of high importance in Religion, as the Sacraments and Sacrifies under the the Old Teſtament, and the Sacraments of the New-Teſtament.
§ 8. The parts of Worſhip diſtinguiſhed from the adjuncts or accidents thereof.
WOrſhip may be conſidered both as a generical, and as an integral whole, and accordingly it hath ſpecifical and integral parts. Every ſpecifical part or kind thereof, hath in it the common name and nature of the genus. And every integral part of the ſame ſpecies is homogenial, and hath the name and nature of that ſpecies. And the ſpecifically different parts may be conſidered as integral parts, and heterogenial, that go to the making up of one intire Divine Service.
It imports much to diſcern and diſtinguiſh rightly between Worſhip it ſelf, and the accidents thereof, without which it is not performable, or at leaſt not performable in due manner; ſuch as are, order, method, phraſe, or form of words, degree, frequency, time, place, furniture.
Theſe things appertain to Divine Worſhip, not in any peculiar reaſon, but in common, as to all grave, civil or humane actions.
Nor do theſe things immediately and directly reſpect God and his Honour, to whom the Worſhip is directed; but Man and his convenience, by whom the Worſhip is performed.
Nevertheleſs God and his Honour is concerned in them, in as much as he is concerned that men be ſet in all convenient circumſtances for his Worſhip, and therefore ultimately they reſpect him, and they are to be uſed for the hallowing of his name.
I take not this to be any conſtitutive, or conſecutive difference between the Worſhip it ſelf, and its adjuncts, that the one makes acceptable to God, and is a means of Grace from him, and the other not. For I conceive both the one and the other may have this effect, tho not in equal degree.
Tho Ceremonial Worſhip be but an appurtenance of that which is called Moral; yet it is truly a ſpecies of Worſhip, as having the common nature of Worſhip in it. Howbeit, it is but an Analogical ſpecies, as having the nature of its genus, but in an inferior way.
§. 9. Of thoſe acts of Religion that are Moral Natural Worſhip.
THE acts of Religion that are Moral Natural Worſhip, are the hearing of Gods word with heart-ſubjection; prayer, comprehending confeſſion of our ſin and miſery; petition for all needful grace and mercy; and praiſe, with thankſgiving; ſelf-reſignation to God, and covenanting with him; making vows to him; ſwearing by his name; and devoting any thing to his immediate Service. All theſe are expreſſions of divine honour.
Of all theſe there may be certain external forms of poſitive inſtitution, and ſo as to thoſe forms they may be called inſtituted worſhip.
Moreover the thing vowed may be inſtituted and ceremonial, tho the vow of it ſelf be Moral Worſhip.
The end of an Oath may be the confirmation of the truth unto men; and the neareſt end of a Vow to God, may be ſome benefit to men; and the matter of a Vow may be ſome common thing; yet the Vow, as to its eſſential form, is divine Worſhip in a direct engagement made to God for his honour; and an oath as to its eſſential form, is divine worſhip in a direct acknowledging of Gods Omnipotence, Omniſcience, infinite Holineſs, and taking him to witneſs to the truth which we atteſt, with a voluntary ſubjection to his righteous judgment. And the internal end of both Vow and Oath, is the glorifying of God as our Supreme Lord and Judg.
The external part of the Sacraments both of the Old and New Teſtament, is inſtituted ceremonial worſhip; but the internal part, which is the ſoul and ſpirit thereof, being our ſolemn receiving of the grace of the Covenant given us of God in Chriſt, and our ſolemn engaging to God according to the tenor of that Covenant, is a moſt important and main part of divine ſervice, and is worſhip Moral, Natural.
§ 10. Of particular acts which are Natural Ceremonial Worſhip.
KNeeling, bowing of the body, proſtration, lifting up of the hands and eyes to heaven in worſhipping God, are in one reſpect worſhip it ſelf, and in another reſpect but circumſtances of Worſhip. They are acts of external Worſhip as they are natural expreſſions of the internal. And they may be accounted and called circumſtances of Worſhip, being conſidered as ſubſervient appurtenances to the more ſubſtantial parts of Worſhip, to which they are ſometimes neceſſarily conjoined, and from which remaining intire and compleat notwithſtanding, they may at other times be ſpared. Theſe things being naturally laudable, but not naturally neceſſary, are neceſſary to be uſed when conveniently they may, and not otherwiſe.
Some have called the aforeſaid, and ſuch like external acts, natural Ceremonies; and they are called Natural, becauſe Nature it ſelf teacheth men to uſe them, without any Divine or Humane inſtitution; and a rational man by the meer light of Nature, is directed to uſe them; yet men are by nature directed to things not without government of counſel and diſcretion. For in theſe things Nature is in part determined and limited by the cuſtom of ſeveral Ages and Countreys, and by the difference of ſeveral caſes.
The poſture of Standing in the acts of ſolemn profeſſions and engagements made to God, as in declaring our aſſent to the Articles of the Chriſtian Faith, and conſent to the Covenant of Grace; alſo in acts of ſolemn Praiſe and Thankſgiving, as in the repeating of Laudatory Hymns, is ſuch an outward expreſſion of our internal devotion, as is very conſentaneous to Nature, and ſo an outward act of Worſhip.
§ 11. Of External acts which by cuſtom of the Age or Countrey expreſs devotion in Worſhip.
MEN ſay, That Cuſtom is a ſecond Nature. And ſome external acts that are grounded on Cuſtom, are as ſignificant and expreſſive, at leaſt before men, as thoſe that are natural; and the neglect of them would be very incongruous and ſcandalous.
Of this kind is the uncovering of the head in the Male Sex, by putting off the Hat, &c. and in the Worſhip of God it is an act or part of worſhip; for it is done directly to his honour, and is immediately expreſſive of heart reverence towards him.
Yet I grant that all reverential acts about Gods Worſhip, are not acts of worſhip, but ſome are only adjuncts thereof, as ſhall be ſhewed.
No Ceremonial act, either natural or cuſtomary, is neceſſary to be obſerved, where natural infirmity, or other neceſſity, makes it inconvenient.
§ 12. Of External acts, which by divine Inſtitution, or the general cuſtom of Nations, expreſs Divine Honour.
THE erecting of Altars, offering of Sacrifice, and burning of incenſe, are by the cuſtom of mankind accounted Divine Honours. And they were ſuch acknowledgments as God did in the Law appropriate to himſelf. Therefore theſe acts are properly divine worſhip to whatſoever object they are directed. Yea, tho there be not an intention of acknowledging a Deity in the object or perſon to whom they are directed; yet they are external Divine Worſhip, or a giving of that external honour which is appropriated to the Deity.
The dedicating of Temples, and conſecrating of places to any being, may be of ambiguous interpretation. Firſt, it may betoken the ſetting apart a place as ſacred to that being, to which it is ſet apart, and the place of its worſhip, and ſpecial reſidence, and benign influence upon mortals; and in this ſenſe it is an act of divine worſhip; and in this ſenſe I ſuppoſe the Papiſts have dedicated Churches and Chappels, and other places, to Saints and Angels. 2. It may betoken only the ſetting apart of a place or houſe in memorial only of the created perſon, Saint or Angel, but to the honour and ſervice of God. And in this later ſenſe the dedicating of a Church or other place to a created being, is not a deferring of divine honour thereunto.
In like manner the dedicating of days and times to any perſon for invocation, or any ſervice which is uſually rendred to God, to be performed to that perſon, is a giving of divine worſhip to him. But the dedicating of days and times in memorial of ſome bleſſed perſon, to the honour and ſervice of God alone, is no giving of divine worſhip to that perſon.
§ 13. Of faſting, wearing of Sackcloth, or other vile apparel, lying in aſhes, being barefoot, and the like auſterities uſed in Gods Worſhip.
1. THeſe acts are evident expreſſions of Humiliation and Self-abaſement; and ſome of them are fit expreſſions thereof in all places and times, as faſting, and wearing of mean apparel; and ſome of them but in ſome Ages and Countries, becauſe, tho they are apt in nature to expreſs the ſame, yet therein nature is ſubject to ſome variety according to the different cuſtoms of times and places. 2ly. They are fit means of mortification, ſome of them in all times and places, as faſting; ſome of them only in ſome times and places according to cuſtom. 3ly. Conſequently they are fit adjuncts of Divine Worſhip in ſpecial ſeaſons and occaſions of ſolemn Humiliation.
But 4ly. Theſe acts may become alſo acts of Divine Worſhip (whether they be lawful acts thereof is another Queſtion), being uſed as direct means of honouring and pleaſing God in abaſing and diſpleaſing ſelf: For ſo they are done before his Foot-ſtool to the exalting of his name in our abject and forlorn ſtate and poſture. And the Scripture expreſly takes notice of a kind of Will-Worſhip in a certain voluntary abaſement, and neglect of the body, Col. 2.23.
§ 14. The nature of Monaſtick Vows of Obedience, Poverty and Chaſtity, conſidered.
THat the formale of theſe Vows, as of all others, is Divine Worſhip, is not doubted; the inquiry therefore is of the ſubject matter thereof.
By the matter of theſe Vows the aſſerters thereof intend a ſpecial religious ſtate over and above the general religious ſtate, which is Chriſtianity it ſelf; which ſpecial ſtate contains an obligation to certain offices and works to be done, intended for the direct and immediate honouring and ſerving of God, and that in a more ſublime and perfect way than Chriſtianity in general; and ſo they are made direct matter of devotion or Worſhip.
But the matter of thoſe Vows may be ſo intended and managed, as to be religious only reductively, as being for the advancement of Religion, namely, for vacancy to holy exerciſes, for more Freedom in the Chriſtian warfare, upon which account Caelibate or ſingle life was commended by St. Paul; not that he commended the Vow thereof, but a conſtant purpoſe thereof for thoſe ends, in caſe of the gift or power to continue therein. Now whether they be fit matter of Vows in this later ſenſe, is afterwards to be conſidered. The like may be ſaid of abſtinence, as of Caelibate.
§ 15. Of Decency and Order, adjuncts of Divine Worſhip.
THE Apoſtles rule, Let all things be done decently and in order, is of the law of nature, and would have obliged the Churches of Chriſt, tho it had not been written in the Holy Scripture.
Decency as ſuch, is no part of Worſhip, but an adjunct; it is the convenient ſetting it off, or a mode thereof agreeable to its dignity. And it is not proper to it alone, but common to all Civil matters and Humane actions of a grave nature, viz. that it be performed in a meet habit, and poſture of Body, and Furniture, and other like ſignifications of due reſpect to a holy action.
Order likewiſe is an adjunct of Worſhip, and is not to be extended to the making of new Worſhip; for that it is no other than the due diſpoſing of what is already made, and the convenient ſetting and ranking of the ſeveral parts thereof, for Method, Meaſure, Time, Place, and other circumſtances. And it belongs to Divine Worſhip, not on a peculiar, but common reaſon, as to all humane actions, wherein order is both beautiful and advantageous, and diſorder is deformed and prejudicial.
The Apoſtles ſaid Rule, intends that neceſſary Decency and Order, the want whereof is undecency and diſorder; but not Gaudy dreſſes, Theatrical ornaments, Pompous formalities, Imagery, and Various flouriſhes, affected by the ſenſual fancy. Such Decency is injoyned as is ſuitable to things of a holy and reverend Nature.
We may know what is injoyned in a Law, by what is therein forbidden. Now in this Law nothing is forbidden, but undecency and diſorder; and therefore nothing is injoyned but the neceſſary Decency and Order oppoſite thereunto. And in plain reaſon, whatſoever is not undecent, is decent; and whatſoever is not diſorderly, is orderly; I mean in a capable ſubject of theſe adjuncts.
Moſt Matters of Decency and Order, are ſimply neceſſary only in genere, but not in ſpecie any further, but that ſome ſpecies or other under the genus is to be made uſe of according to prudence.
Some particular ſpecies of Decency are in themſelves neceſſary when they are poſſible; and they are thoſe whoſe oppoſites are undecent from the nature of the things. Some are neceſſary from extrinſecal circumſtances, as from cuſtome of the Time and Place, the Quality and Condition of perſons, &c. The former kind may be called Natural, the later Civil or Cuſtomary. And the later ſort are neceſſary even by the Law of Nature, yet not immediately, but mediately, ſuch circumſtances being ſuppoſed. But this ſort admits of much variety and alteration.
Leſs decent hath the nature of undecent, when it it choſen in oppoſition to more decent; as leſs good hath the nature of evil, when it is choſen in oppoſition to greater good. But here it is not fit nor ſafe to contend about magis and minus, nor to ſtrain to the uttermoſt pitch in things that are matter of Controrveſie, or Scruple, or Jealouſie; but it is beſt to take up with that which is moſt paſſable among all, provided there be no ſimple undecency: For then in that caſe no neceſſary Decency is neglected.
§ 16. Of Time and Place conſidered as Adjuncts, or as matter of Worſhip.
TIME and Place in general are neceſſary Adjuncts or Circumſtances of Divine Worſhip. For no action Natural or Moral, can be performed without them. And they are meer Adjuncts, when they attend Divine Worſhip in a way and reaſon common to it with other humane Actions, and are appointed and uſed about it, according to convenience for the due performance of it. And then they are only for the Worſhip performed therein, but the Worſhip is not from them.
But Time and Place in Gods Worſhip ſometimes have a higher ſtate, and become the matter thereof, as the old Sabbath, and the Lords day, and the Tabernacle, and Temple, under the Moſaical diſpenſation. For as God by his Inſtitution did make thoſe Times and Places not occaſionally but ſtatedly holy, and a means of ſanctifying his people; ſo his people in their ſubmiſſion to his appointment, and their very Dedication and Obſervation or Sanctifying of thoſe Times and Places, did perform ſpecial Acts of Worſhip, being an Oblation to God, and an immediate giving of honour to him. And thoſe Times and Places were not only ſanctified by the duties therein performed, but the duties were partly ſanctified, and made acceptable by thoſe Times and Places.
Howbeit thoſe ſacred Times and Places, that have been advanced to be matter of Worſhip, are alſo in that ſtate of advancement Adjuncts to that Worſhip to which they appertain, and are appropriated. For there is that inferiority and ſuperiority in ſeveral parts of Worſhip, that ſome may be rightly accounted adjuncts to others.
As God by his Inſtitution can make Times and Places, that of themſelves are but meer Adjuncts, to be matter of his Worſhip, and hath done it in the forementioned inſtances; ſo men alſo may by their Inſtitutions make Times and Places ſtatedly or permanently Holy, and matter of Worſhip, and an Oblation to God. How lawfully they may do ſo, is afterwards to be conſidered; but however the dedicating and obſerving thereof hath the Nature of Worſhip in it. For the efficient cauſe, Whether it be God or Man, is extrinſecal to the formal nature of Worſhip, which lies in the formal Reaſon, and direct and proper end and uſe of the action, by whomſoever inſtituted.
Here it may be conſidered, Whether every Adjucnt of Worſhip inſtituted of God, doth by that Inſtitution become a matter or part of Worſhip, which otherwiſe it would not be. Some ſay that in the old Law, the leaſt ceremony preſcribed of God, was a part of Worſhip. Which Aſſertion I do not now ſo far examine, as to declare my aſſent or diſſent. But if it were ſo, I think it was not meerly as preſcribed of God, but upon ſome further Reaſon. For I do not ſee that God cannot preſcribe a meer adjunct of Worſhip, but it muſt thereby loſe its formal ſtate, or become formally another thing, viz. a matter of Worſhip; but think it may remain in its own ſtate, a meer Adjunct ſtill. Nevertheleſs, the obſervation of that divinely preſcribed Adjunct, may be an act of Worſhip ſo far, as every act of obedience to God as ſuch, may be ſo called. But here we ſpeak of Worſhip, not in ſo large, but in the ſtricter ſenſe.
§ 17. Of ſacred Signs, and ſignificant Ceremonies in Divine Worſhip.
A Sign is ſomething more known, ſhewing another thing leſs known; or that which is more open, diſcovering ſomething more latent; or at leaſt, that which doth further clear and confirm the truth of what is alike evident.
There are Signs natural, and cuſtomary, and inſtituted, and arbitrary, and ſtated, and occaſional.
As things ſignified, ſo Signs are either Sacred, or Common. And as of all other things, ſo there may be Signs of Worſhip.
And Signs immediately expreſſive of Worſhip, are Worſhip. For all external worſhip, is a ſign of the internal; whether it be true, or feigned. And Ceremonies that ſignifie, or expreſs an act of Worſhip, are ceremonial Worſhip.
But all ſignificant Ceremonies are not Worſhip, becauſe they do not all ſignifie, or expreſs an act of Worſhip.
Among ſignificant Ceremonies, that are parts of Worſhip, I reckon the Croſs in Baptiſm, being confeſſedly a ſign of our dedication to Chriſt.
§ 18. Of the nature of being holy, and the diſtinctions of holineſs.
HOlineſs in Creatures ſignifies, either a quality in Angels and Men, which is called the Image of God; or the relation of any thing to God, as appropriated to him.
In a general ſence, all things in heaven and earth are the Lords: but whatſoever is his in a ſpecial ſence, or ſeparated to his uſe, is called holy: As firſt, perſons, either more generally devoted to him, and that heartily, as all the faithful and their ſeed; or profeſſedly, as all viſible Chriſtians; or elſe, by ſpecial Office, as the Prieſts of old, and now the Miniſters of the Goſpel. 2ly. Things, ſome by his own immediate Command; others by general directions to Men: and of theſe, ſome are more remotely, others more nearly ſet apart unto him. Things more nearly, or ſtrictly devoted to God, are Temples, Utenſils, Lands, &c. which are Holy, being juſtly related to God by lawful Separation. Miniſters are more holy than theſe, becauſe more nearly related to God. Things remotely, or more at large devoted to God, are the Meat, Drink, Houſe, Lands, Labours, Offices, &c. of every one that is godly, who with himſelf devotes all that he hath to God.
Indeed, as every thing is ſanctified of God to a Believer, ſo every thing is ſanctified by a Believer unto God. But the holineſs of things is ordinarily underſtood, of things not remotely, and at large, and ultimately, but more nearly, and in a ſtricter ſence devoted to God.
Some ſay, ſuch a ſtate of Separation to holy uſes, that the thing may no more be alienated, is proper holineſs. But others think this too narrow a deſcription. For there may be a temporary Separation, as well as perpetual to holy uſes, as here ſtrictly taken for thoſe onelyonly that more nearly reſpect God's Worſhip and Service; and not for all uſes, ultimately reſpecting God's Honour; in which larger ſence, by the Holy, all things (as hath been ſaid) are uſed to holy uſes. Some ſay, That thoſe things are not ſacred, that accompany Religious Worſhip in a way common to it with other things, as Time, Place, Furniture, &c. Things uſed in Religious Services, may be civil in their own Nature, and they do not then alter their Matter, or Form, but onelyonly their Subject, to which they are Adjuncts. To which it is anſwered, That things conſidered in their own nature, that is, Phyſically, are neither civil nor ſacred, but are either the one or the other, according to their relation and application. Therefore many things of the ſame ſpecies Phyſically conſidered, may be ſometimes Civil, and ſometimes Sacred, according to their different uſe and relation, as the ſame Phyſical act that is but civil reverence in a civil affair, may be religious reverence in a religious Service. They accompany Religion in a way common to it, with other actions, Phyſically, but not Morally, or Relatively. And whereas it is ſaid, they are of the ſame uſe out of God's ſervice, as in it; as there is the ſame uſe of mens eyes in reading one Book, as in reading another: The Anſwer is, They are of the ſame uſe Phyſically, but not Relatively, and Morally.
For explaining the former Paragraph, be it noted, That Religion preſuppoſeth civility, and conſequently holy things and actions require civil things and actions as inferior attendants thereon. Religious Worſhip, or Divine Service, muſt needs be accompanied with many things of a meer civil import, which do not thereupon alter their ſtate from civil to ſacred; as the civil Habits both of Miniſters, and People, the civil order of their ſitting according to their ſeveral ranks; and other civil decencies obſerved in holy Aſſemblies, that ſtill remain but meer civilities. For they are not applied, nor related to Religion as adjuncts to a Subject; nor are referred to a holy uſe, or end; otherwiſe then as all things are referred ultimately to a holy end: onelyonly they are requiſite to accompany Religion in their lower ſtate of Civility. Nevertheleſs there be many things, which in civil affairs are meerly civil, yet in Religious Exerciſes are Religious, their Relative ſtate being altered, for that they are directly applied to a religious or holy uſe and end; as bowing of the Body, lifting up the Hand, or the Eyes, ſtanding up, being Phyſically the ſame, are Sacred actions, being applied to Divine worſhip; and civil, when applied to civil repects.
Every thing ſhould be reverenced according to the Degree and Meaſure of its Holineſs.