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represented on the Stage, we feel our SERM. VI. Hearts interested in their Favour: If we honour and efteem them, from whom we reap no Advantage: How much more ought we to love, efteem, and honout him, the Benefit of whofe Actions and Sufferings reaches to all Ages, all Nations, all Mankind? What are they (the great Heroes of Antiquity) to us, or we to them; who might be an Honour to the Age in which they lived, but are of no Service to us; like Stars at an immense Distance, the Light of which may fill their own Sphere, but reaches not down to this lower World? But our Saviour was a Perfon born for the whole World, for which he died, a Bleffing to all Mankind from the Beginning of Time, and whom all Mankind will have Reason to bless, when Time shall be no more..
But let us remember, that there were two Ends of our Saviour's Coming into the World; the one to be a complete Pattern of Goodness in his Life; and the other to be a full Satisfaction for Sin by his Death, In vain we expect to be faved by his Death, as a full Satisfaction for Sin; un
SERM. VI lefs we endeavour to copy after his Life, as a complete Pattern of Goodne fs.! He came, not to make our Repentance needlefs, but to make it valid and effectual. Ye are not your own, fays St. Paul; for ye are bought with a Price. Therefore glorify God in your Body, and in your Spirit, which are God's.
Preached at the
Lady MOYER'S LECTURE.
On the Doctrine of the TRINITY.
MATTHEW XXVIII. 19.
Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.
HE Text fets before us the fo- SER. VII. lemn Commiffion, which our Sa
viour gave to the Apostles, by
which they were to baptize all Nations into the Belief and Worship of the Holy Trinity.
Though fome have treated this Doctrine as a mere notional barren Thing; yet, that our Saviour is God, and the Holy Ghoft VOL. II. God,
SER. VII. God, is no more a fpeculative Point;
this Propofition, viz. there is a God, is fo. Both Propofitions are the Foundations of feveral Duties, which are the neceffary Parts of a good Life. The Worfhip of our Saviour as God, our Gratitude and religious Homage to him, as fuch, are practical Points, as much as any Offices of Morality whatever. The Knowledge of our Duty equally obliges us to the Performance of it; through whatever Channel it is conveyed, whether by the Light of Nature, or that of Revelation. And from the Time, that the Scriptures had discovered to us the Nature and refpective Offices of our Redeemer and Sanctifier; we were as much obliged to adore Them, as to adore the Father. And if a wilful Neglect of behaving fuitably to those Relations, which we bear to the Father and our fellow Creatures, makes us the proper Objects of Punishment; then a flagrant Neglect of acting fuitably to thofe Relations, which we bear to the Son and Holy Ghoft, muft likewise expofe us to the divine Difpleafure *. In
* See this Point fet in a beautiful Light by one of the fineft Thinkers of the Age in his Analogy of natural and revealed Religion. Page 151, &c.
fhort we do not live a good Life, unless SER. VII. we treat Beings, as what they are in themfelves, and according to what they have done for us. The Man, who does not, as far as in him lyes, confider the Dignity of the Perfon of his Benefactor, nor the Greatnefs of the Benefits received from Him, is an immoral Man. His Life is wrong, and therefore his Faith cannot be right.
To return to my Text, from which I have digreffed, "Whatever Perfons" (as a confiderable Writer expreffeth it)" are "named in Conjunction with God the Fa "ther in fuch an authoritative Manner, as "to give a Commiffion, upon the Execu"tion of which the Remiffion of Sins and "eternal Salvation depends, or in such a σε Manner, as fuppofes Men to be confe"crated and dedicated to thofe Perfons
they all must be God." I fhall, therefore,
It, Endeavour to prove from Scripture, that there are more Perfons than One in the divine Nature.
IIdly, I fhall answer the Objections against this Doctrine from the Nature of the Thing.