A Vindication, Instance 1
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 onelyonly, 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 onelyonly 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 onelyonly, 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly ſhalt thou ſerve, muſt be reſtrained to God, as he is the principal and ultimate object onelyonly: 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 onelyonly 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 its 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 foreign, 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 foreign, 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 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 …ppear to be an Oath; and that the words in Chriſt, … 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 o… this miniſtery, from which Judas by tranſgreſſion fell. 3. Chriſt is the great Lord of the Church; an… 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 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 onelyonly 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 merciemercy received from the Father of merciemercy, 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 merciemercy, 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 onelyonly 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 Mediatorſhip; otherwiſe it would have been limited and reſtrained, that that worſhip which is due to God, who is the ultimate object of worſhip, might have been diſcerned from it; and the preeminence the Father hath above Chriſt in Worſhip, would have been declared in Scripture.
And hence it follows, that though Chriſt be an intermediate object of Worſhip, yet he is the principal and ultimate object alſo: The ſame perſon who is Man and Mediator, is the Son of God, & the moſt high God, & Mediator in that nature alſo: And if Religious Divine worſhip be given unto him as Mediator, it is given unto him for the ſake of the Divine Nature & becauſe he is the Son of God, and God; according to which nature, apart conſidered from the Humane, he is the ultimate object of worſhip; but as conſidered with the Humane, as Mediator, he is the intermediate object of worſhip. And though the Humane Nature be taken up into the fellowſhip (as of the Godhead, ſo) of this honour and worſhip; yet this worſhip is not due, nor doth properly appertain to the Humane Nature: And though the perſon be honoured with this Divine honour, becauſe of the Union; yet it is for the ſake of the Divine Nature, and not for the ſake of the Humane, which, beauſe it is not the principal and ultimate object of, worſhip; therefore that very worſhip, and no leſs, nor any other, is given to Chriſt, being thus intermediate, or Mediator, which is proper and peculiar to God alone, who is the principal and ultimate object worſhip, cannot (ſeparately and apart conſidered from the Divine Nature) be any object at all, no not an intermediate object of Religious Divine worſhip: for then every creature that is a medium, or a means, by or through which God communicates himſelf to men, and ſo is intermediate betwixt God and man, ſhould be an intermediate object of Divine worſhip; which is directly repugnant to the Scripture, and is greatly derogatory to God. that the Manhood of Chriſt, or the Humane Nature, a part conſidered, hath but the reſpect of an inſtrument, in ſo glorious a work, which was wrought by the efficiencie and infinite power & wiſdom of God.
I have been the larger in diſcuſſing this point of Worſhip, becauſe the right underſtanding of it will facilitate the diſcuſſing of the two next which follow, which reſpect Faith in Chriſt. He conſiders them together; though I conceive they may well be diſtinguiſhed from each other, as different things. But I ſhall follow him in his method.