honos i.

1. 1. Divine excellency, infinite Majesty, and Perfection, is the Formall and Adequate Roman. 1. ground and reafon of Divine Worship. For 21.ad 25. by Divine Worship we do acknowledge and Lactant. declare the Infinite Majefty, Truth, Wif Inftit.l.1. dome, Goodneffe and Glory of our bles c.19.Si fed God. We do not esteeme any thing wor dem tri- thy of Divine Honour and Worship which buitur ali- hath but a finite and created glory; because is,ipfe om- Divine Honour is proper and peculiar to nino non the only true God, who will not give his cujus re- glory to any other who is not God. God ligio eft il- alone is the Adequate Object of divine Faith, lum effe Hope, Love, and Worship; because thefe unum ac graces are all exercifed, and this worship um crede. Performed in acknowledgement of his infinite perfection, and independent excelCyprian.ad lency; and therefore no fuch worship can Fortunat. be due to any thing below God: But the de exhort. most glorious and excellent Creatures are mart.c.2. all below God, and therefore that point Idol.c.1. is cleare.

colitur,

folum De

re.

Tertul, de

• Idololatria

Dei honorificentiam ufurpat,& vendicat creaturæ.Ambrof.in Epift ad Ephef.c.5.Greg.Nyff Orat.in laudem Baf. mag. Gri Naz. Orat. in chrifti Nativit. Aquin. in Epift. ad Ephef. cap.s.le&.3.

Divine

II. 2. The Father, Son,and Holy Ghost are The fame one and the fame God,as hath been proved worship is in the fourth Chapter of this Treatife; and due to all therefore one and the fame worship is due three di- to all three, because they are Coeffentiall, Coequall

vine Per

There

are no de

Coequall, Coeternall; they have one and the fame divine nature,excellency,perfection, and effentiall glory, and therefore the fame acknowledgement is due to all three both from men and Angels. There is not one kind of divine honour due to the Father, and another to the Son, nor one de gree of honour due to the Father, and another to the Son; for there can be no degrees imaginable in one and the fame excellency, which is fingle because infinite; and what is infinite doth excell and tranfcend all degrees and bounds. And if there be no degrees in the ground and Adequate reafon of Divine Worship, there can be no ground or reafon of a difference of degrees in the greces in Worship it felfe. The Father and Son are the one, John 10, 30. one in Power, Excel-Ground lency, Nature, one God, and therefore are Worship. to be honoured with the fame Worship. Joh.10.30 John 5.23. All men should honour the Son, Iohn 5.23 even as they honour the Father; every tongue Phil. 2.6, must confeffe that Iefus Chrift who is man, is God alfa, and therefore equall to his Fa ther. And it can be na robbery, no derogation to the Fathers honour for us to give equall honour to him, and bis coequall Son, who fubfifts in the forme of God, in the nature of God, Phil. 2. 6, 11. You fee the Divine Nature, the infinite Excellency of Iefus Chrift, is an undeniable ground of this cos equall honour, and therefore the Worship

of Divine

II.

Attribu

due to Chrift as God, the fame God with his Father, is the very Jame Worship both for kind and degree which is due to the Father.

3. This Divine Honour was due to lefus Chrift, before there was any creature to give *Adora him his due. Chrift was * Adorable, Worbilitas eft fhipable, that is worthy of Divine Wor tum Dei fhip before there was any man or Angel to abfolutu, adore, to performe actuall Worship, that five effen. Divine Worship which was due to him tialis pro- for his infinite excellency from all eterprietas.A. doratio nity.

autem

fupponit aliquam creaturæ actionëm. Deus fine Adorabilitate non eft Deus, fuit autem Deus ab æterno fine actuali adoratione. Vide Zanchium lib. 1. de incarnatione, Voetium qu. An Chriftus quà mediator fit adorandus.

4. When Jefus Chrift was declared to the world, God did command even the most glorious Angels to worship him, as his naturall and coeffentiall Son, who was begotten from the days of eternity in the unity of the Godhead. For when he brought in his first-begotten, and only begotten Son into the world, he faid, And let all the Angels of God worship him, Heb. 1.6.

5. If man had never fallen, never ftood in any need of Chrifts blood, yet all men would have worshipped the naturall and coeffentiall Son of God, as one and the fame God with his Father, and therefore

with the fame Divine Worship, as foon as his Godhead had been fufficiently revealed to them from heaven, or else that very neglect would have been their fall and ruine.

VI.

The diffe

mall Rea

6. The office of Chrift, his discharge of his office, by his active and paffive obedi- rence be ence, and glorious benefits which we re- men the ceive thereby, are excellent motives to ex- Motives cite us to give that Divine Worship to Je- to and For fus Chrift, which is due unto him for his fon of Dis owne infinite excellency; but his infi- vine wor nite excellency, is the Formall, Proper ship. and Adequate Ground, Reafon and Caufe of all the Divine Worship which we performe to Iefus Chrift, and that for these reasons.

1. Because if man had never fallen, and I Chrift had never died for mans Redemption, this Divine Worship had been due un to him, for his infinite and eternall excellency, as hath been proved.

onis & re

ligiofa A

2. Because the Father and the Spirit are unicum not Mediatours as Chrift is, and that of- tantum fice which is not common to all three Per- ef Religi Ions cannot be the Prime,Immediate, Proper, Formall cause, Ground or Reason of dorationis that Divine Honour and worship which is obje&tum, . due to all three as one God bleffed for unus nemever; nay no Office whatsoever can be the pe verus proper cause of Divine Honour.

Deus, Pa ter Filius & Spiritus

III.

3. Becaufe this Divine Honour was due Omnis Ra. to Jefus Chrift from all eternity, before his tio For- Incarnation, Paffion, &c. and therefore malis in this Divine Honour is not beftowed upon ObjeЯo him as a reward of his Active or Paffive prior eft obedience; for no worship or thing can be omni zai- before its Formall Canfe.

naturâ

one in ob

je&tum illud tendente: paffio Chrifti aurem pofterior eft Adorabilitate, imò & ipfa adoratione filii Dei.

Naturam humanam

4. Because Jefus Chrift is a Mediatour according to both Natures, and therefore according to his humane nature as well as his Divine Nature; but all the honour due to Chrift actording to his Divine Nature was due from all eternity, and there is no Divine Honour due to him for and by reafon of his humane nature, or any perfection which doth truly and properly belong to Chrift as man. He who was borne of Mary, is to be adored with Divine worship, but not for that reafon, because he was borne of Mary, but because he is God, the Coeffentiall and Eternall Son of God; We must diftinguish between the Materiall and Formall Object of worship.

1. The Materiall Object of worship is alfumpfit Chrift, who is both God and man, the Son perfona of David,the Son of Mary,the Son of God, divina,& the Mediatour and Saviour of his people divinæ iu- from their fins.

æ naturæ

univic; manet itaque unica Chrifti perfona duabus conftans

naturis