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THis distinction being commonly used, must here be taken no∣tice 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 ob∣serving of the weekly Sabbath, or Lords day. Nor is all Cere∣monial 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 in∣stituted, as Instituted is opposed to Natural, but not as it beto∣kens stated or setled.
The word Moral is ambiguous, and, as I suppose, inconveni∣ently used in this matter; as it also is, when used in distinguish∣ing 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. Never∣theless 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 com∣mon 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 ceremo∣nial 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 com∣mon
use. And meer ceremonial persons do indeed but com∣plement 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 Sa∣crifies under the the Old Testament, and the Sacraments of the New-Testament.