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SER. VII. God, is no more a speculative Point; than 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 those Relations, which we bear to the Son and Holy Ghoft, muft likewise expose 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 1515 &c.

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fhort we do not live a good Life, unlefs SER. VII.
we treat Beings, as what they are in them-
felves, 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 Great-
nefs of the Benefits received from Him, is
an immoral Man. His Life is wrong, and
therefore his Faith cannot be right.

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To return to my Text, from which I
have digreffed, "Whatever Perfons" (as
a confiderable Writer expreffeth it)
"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 fuch a

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Manner, as fuppofes Men to be confe-
crated and dedicated to thofe Perfons ;
they all must be God." I fhall, therefore,

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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.

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SER. VII.

Ist, I shall endeavour to prove from Scrip ture, that there are more Persons than One in the divine Nature.

I shall lay the main Stress upon the Divinity of our Saviour: because, if that is made good, there can be no reasonable Objection against the Divinity of the Holy Ghost; efpecially fince he is faid to search all Things, yea the deep Things of God, and to know the Things of God, (which no mere Creature can do,) as intimately as the Spirit of a Man knoweth his own Thoughts. 1 Cor. ii. 10, 11.

In the 1t Place, the Scripture every where afferts, that God alone is to be worfhipped; the fame Scripture declares, that our Bleffed Saviour is to be worshipped: The obvious Confequence of which is, our Saviour is God. Thus St. Stephen adores him with direct Worship: Lord Jefus, receive my Spirit: A Petition of the fame Force and Energy with that, which our Saviour offered up to the Father on the Crofs: Father, into thy Hands I commend my Spirit. And again: to Him is afcribed Glory and Praife and Dominion (after his Mediatorial Kingdom, which fome hath made

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made the Foundation of his Worship, shall SER. VII.
cease) even for ever and ever. All the
Subtleties, by which the Arians would evade
the Force of these Texts, only prove, that
a Man of plain Understanding, but of an
honest Heart, is lefs liable to err; than a
Philofopher of much deeper Penetration,
who has an Attachment to fome favourite
Scheme. For the Former, who does not
lean to his own Understanding, refts in the
moft obvious and natural Conftruction of
the Words of Scripture. Whereas the Lat-
ter is fond of Refinements, and will invent
a thousand Devices to confute (what will
ever be too hard for Him) common Senfe.

The Heart, when it is biaffed to any
Darling Notion, will always get the better
of the Head, how good foever it be. There-
fore the first Rule fhould be even in the
Search of faving Knowledge: Keep your
Heart with all Diligence:

Thus the Arians own, that the Son is to be worshipped; but affert, that the Worfhip ought to terminate in the last Resort in the Father. To which I answer, that this Worship, which is paid to Chrift, but, according to their Scheme, ought to ter minate in the Father, is (to use their own Ee 3 Di

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SER. VII. Diftinction, a Diftinction which no where occurs in Scripture,) either fupreme or inferior Worship. If the Former, then it ought not to be paid at all to the Son, provided he is an inferior Being. For fupreme Worship is a Tribute due only to the fupreme God: It would be Sacrilege to give the highest Honour to any, who is not the highest in the Scale of Beings: But if the Worship offered to Chrift is only an inferior Worship, then it is unworthy of the fupreme Object, and confequently ought not to terminate in him, who would be difho noured thereby. Befides: How can inferior Worship terminate in Him, who has forbidden all Creature Worship? It is a flagrant Crime to ferve the Creature befides the Creator, and to worship Thofe who by Nature are no Gods. Either then our Saviour is God by Nature; or he is not to be worshipped. St. John Rev. v. 13. tells us exprefly, that he heard in a prophetical Vifion every Creature in Heaven, and Earth, and under the Earth, faying, Bleffing,and Honour, and Gloand Power be unto Him that fitteth upon the Throne, and unto the Lamb for ever and ever. You fee here the fame Honour and Adoration is jointly paid to both Father

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