naturis. Totam Chrifti perfonam itaque adoramus, non totum Perfonæ; natura enim affumpta eft creatura : totum Perfonæ duas Chrifti naturas fignificat.

DD. Prof

2. The Formall Obje& discovers to us Vide Cl the Prime Formall Adequate ground and Leidenf.in reason of his Divine worship; the Coeffen- Cenfura tiall and Eternall Son of God, who is one Confeff. and the fame God with the Father and the Remonftr. holy Spirit, he is worshipped for his infinite cap. 16. In adoratione and Divine excellency. Chrift is worship- objectum ped as God with this Divine worship; his Formale Mediatory Office, fervile fuffering,cannot & caufa be the Prime and Immediate Foundation, feu Termi propria the ultimate and terminating object of divine nus (ut worship due to the Father Son and holy Ghoft; Schola and therefore we must conclude that the loquutur) eft divina Formal & Proper reason of the Divine worShip due & given to Jefus Chrift our Media tura que tour,is the divine nature & infinite excellen- hujus culcy of our Mediatour, which alone is of it felf tus per fe &for it felf capable of Divine worship. I fhould make a tedious digreffion if I fhould Vide Cy eft capax. declare what greatCyrillof Alexandria,No- rilli Theble Athanafius, the Ephefine Councell of faur.de Inold, and very learned and accurate Writers Carnat. Uof late have delivered upon this Argument z.inJoh.c. nig.c.26.1.

tentumna

tantum

92.Athan.

contra Arrianos Orat. 5. Dialog.3, Humanitas Chrifti non adoratur καθ ̓ ἑαυτίω nec δι' ἑαυτώ. Adoratio Mediatoris non refolvitur ultimò in munus Mediatorium,fed inDeitatem.Vide Profeffor. Leid. ubi fupra.cap. 16.D. Voetium de Adorat Chrifti. p. 536. Pareum Irenic. cap. 28. Cyrill. ad Theodof de re&ta fide lib.I.

with great dexterity and circumfpection. They would not be mistaken as if they did divide the two natures of Chrift, or remove any glorious adjuncts from the Eternall Word, the fecond Perfon of the Godhead; and yet defire you to put a difference between that which Chrift affumed by the moft free Decree of God, and grace of Hypoftaticall union, And that which belongs to him as he is one God with the Father and the HolyGhoft.

Finally, they intreat you to put a difference between the Grations Motives to worship Christ, and the Prime,Formall,Adequate Proper ground and reafon of that worship, as I have done, and professe that they worship their whole Mediatour with one entire worship which is not mixed but purely Divine, and therefore is not founded upon any Temporary Office, Service, Benefit, nor any externall denomination or relation, but upon his infinite Excellency, his Eternall Godhead.

And if these confiderations will not give Zan.de.3. Elohim. 1. men fatisfaction, I hope to fatisfy them far3.cap. 12. ther yet before I conclude this Chapter. For the point is to me very clear and plain. If Jefus Chrift were worshipped as mediator, fo that his mediatory office or acuall mediation fhould be laid as the first foundation, or affigned as the formall reaThe fourth fon of our worship, then this fourth arguempraved ment, which I am ftill improving and enGinforced

Argument

forcing

fenf. 2. de

forcing for the proofe of the point will plainly discover that the Mediation of Chrift having refpect to the humane nature, will make the humane nature at least in part the ground, reafon and cause of this divine worship, which I leave to all fober Divines. to confider, before they admit. And it is farther to be confidered that Jefus Chrift as Mediatour doth condefend to an office and imployment which doth fubject him to Vide ChaGod as an Head: The Head of Chrift is God, mier. PanI Cor. 11.3. And hence it is, that he is ftrat. Tom. called the Servant of God, in respect of that 2 lib.1.c.4 service which he was to performe as Medi. Junius De ator, Ifa. 42. 1.2.3.4. Nothing is more s.Trinitacleare then that there are fome offices to te Sea. 7. be performed by Chrift as a Mediatour, pag.88,89. which cannot be performed by Chrift as Chriftus God, because they do import some subjecti- lis Patri on, as prayer unto God doth, though it is fecundu n true that Chrift being the naturall Son of Deitatem God doth intercede after an Authoritative perfonammanner. We may for the farther clearing que divi of this point refolve that grand question, stus ut what the meaning of that requeft is, when drogowos we fay Lord Iefus pray for me; the great fecundum doubt is whether this request be prefented voluntarito Chrift as God,or as man.

efta Sæqua

nam, Chri

am gratiæ difpenfationem Patri

fubje&tus eft& pag. 100. propter certas caufas fe ultrò demiferit falyo naturali jure ut Dispensative inferius regnum procuret per gratiam.

God.

fter, à re

Prayer di- The Answer is, that if we look upon rected un- this Petition as a Duty performed by us, to Christ as This duty of Prayer is directed unto Jesus Vide D. Chrift as God, for all Divine worship is due Voetium to God alone, as hath been proved. But if de Adora- we look not upon the Duty of Prayer, but tione Chri the matter of this Prayer: it is cleare that fti pa.5 36. the bufines which we recommend to Christ Diftingue is to be performed by him as man; for it is ipfam Pe titionem proper to him as man to pray to the FaFormali ther; yet becaufe we defire him to interter ut eft cede in an Authoritative way to the Faa&us no ther, we do likewife requeft him to interpetita. Pe cede as it becomes the Naturall and Coeffentitio diri- fiall Son of God. And therefore if we look gitur ad upon the whole bufineffe of Interceffion, perfonam we conclude that he doth intercede sapNews as it becomes God-man; because he minatur in is our Mediatour according to both Naquâ Deitas tures, Divine and Humane. But then we habet fe ut muft remember to referve what is proper and peculiar to each Nature, for though rendentia we grant that there is a Communication feu motus of all properties belonging to both Nacordis no- tures unto the Perfon of Chrift, yet we ftri in must not attribute any thing to the humane Res Peti- nature which is proper and peculiar to the ta eft a&io divine; and it hath been undeniably proChristi ved that Divine worship is proper and peMediato- culiar to the Divine Nature.

Mediatoris

& ea ter

Ratio For

malis illius

Chriftum.

ris qua

mediatoris, agenda fc. fecundum naturam bumanem quæ eft · Immediatum precati nis fubjectum.

5. The Office of our Mediatour hath V. a fpecial refpect to Gods chofen people by Gods most free Decree; but the relation and externall denomination arifing from thence cannot be the Prime,Fundamentall and Immediate Ground, Formal reason,or Adequate caufe of Divine worship; for if Chrift had not been God, he could not have been capable of that Office, because nothing could fatisfe the justice of God but the blood of God; and what ever arises from the free Decree of God, was not neceffary in it felfe; but fure I am, Divine worship must be founded upon what is Abfolutely neceffary and Infinitely perfect; and therefore not upon externall Relations or Denominations, but upon the Godhead it felfe.

6. The Actuall Mediation of Chrift cannot be the Prime and Fundamentall VI. ground of Divine worship; for Chrift was not only worshipable, but worshipped with Divine Honour before he did actually mediate as Ged-man.

7. The Office of our Mediatour is to bring us to himselfe,his Father and boly Spirit as to one God blessed for ever, in whom all our bleffedneffe doth confift; and therefore our Faith doth not rest Simply and Finally in Chrift as he is our Mediatour God and man, but as he is one God with the Father and the holy Spirit. For by the Mi

24

niftry

VII.