miracles, gave glory to GOD, who had given Chrift fuch power.

5. That St. Paul, Rom. xv. 5, 6. wishes the Romans to be of one mind, that with one mouth they might glorify GOD, even the Father of our Lord Jefus Chrift.

It is alfo farther evident, that no fuch paffages or propofitions are to be found concerning Jefus Christ or the Holy Ghoft, in all the New Tefta

ment.

That all, who are of Chrift's and his apostles religion, ought to worship his GoD and Father in spirit and in truth, for fuch the Father feeks to worfhip him; and they only are the true worshippers, as Christ himself affures us, John iv. 23, 24.

Vain then is the worship, and antichriftian and impious are the maxims of the Athanafians: who maintain, that an equality of worship and glory ought to be paid to three distinct objects.

In vain do fuch Athanafians worship, teaching for doctrines the commandments of men. Ifaiah xxix. 13.

Mat. xv. 9. Mark. vii. 7.

ΛΑΤΡΕΥΩ, and ΛΑΤΡΕΙΑ. Service, or worfhip in the highest fenfe, due only to GOD.

Mat. iv. 10. and Luke iv. 8. Jefus Christ, rejec ing the temptation of the devil, cites out of Deut. vi. 13. and x. 20. the law concerning the object of divine worship, faying, Thou shalt worship the Lord

thy

thy GOD, and him only fhalt thou ferve; implying plainly that himself (Jefus Chrift) was bound to observe that law, and not to depart from it, for the highest temptations that could be propofed to him.

Acts xxiv. 14. St. Paul openly professes, that he worshipped, or ferved, the GoD of his fathers, (or, as the vulgate tranflation,) the Father my GoD. And it is most obfervable, that the Jews, who often accufed, and falfely charged Christ and his apostles, yet never pretended to infinuate, that they brake, or in the leaft corrupted the first commandment, or that Chrift and his apoftles, either taught, or by their example led, their disciples to worship any other, but the GOD of the Jews. Nor, which is very much to be obferved, did Chrift and his apoftles at any time infinuate, that the Jews were defective in their knowledge of the nature of the true GOD; though Christ, and his apoftles too, did upon many occafions speak freely their minds of the fervice, worship, love, and obedience due to their GoD. No, they (the founders of our religion) are absolutely filent about the modern tritheific, and Athanafian fundamentals.

2 Tim. i. 3. In this paffage St. Paul plainly declares who was the GOD whom he ferved or worfhipped, viz. the GOD and Father of our Lord Jefus Chrift, to whom he gave thanks through Jefus Chrift, and whom he ferved from his forefathers. That is, according to the example of the patriarchs, and pro

hhets,

phets, &c. For the GoD of the Jews and the chriftians was the fame GOD. Acts xxii. 14.

xxvi. 7.

Rev. vii. 9. St. John had a remarkable vision of a multitude, clothed in white robes, who, being before the throne of GoD, worfhip or ferve him who fat upon the throne, that is, 'GOD; and the angels, ver. 11. ftanding round about the throne, and falling upon their faces, worship him who was fitting upon the throne, that is, GOD, who is described in the Revelations by this diftinctive and proper character, as one fitting on a throne.

ETAOFEN. To blefs. When this word is used ΕΥΛΟΓΕΩ. Το in divine worship it is always applied to GOD, as in the following places:

Mat. xiv. 19. Jefus Chrift himself, looking up to heaven, blessed GOD before he fed the multitude miraculously. See also Mark vi. 41. and viii. 7.

N. B. In our common editions of the Greek original, and versions too, in Luke ix. 16. we read, he bieffed them, that is, the loaves and the fishes; but the original, from which came the most antient Syriac used by Tremellius in his translation, had not that relative auras, but the reading was exactly the fame with that in St. Matthew, and with St. Luke too, xxiv. 30. Which reading is also the fame in the two evangelifts, Mat. xxvi. 26. Mark xiv. 22, where Jefus Chrift himself, instituting what we call

the Eucharift, ufes the fame word, blessing GOD before he delivered the bread to his difciples.

N. B. In very many MS copies of the Greek Teftament, Euxagçew is ufed by St. Matthew, and not Euλoyew, which is alfo ufed, Mat. xxvi. 27. xv. 36. Mark viii. 6. xiv. 23. Luke xxii. 17, 19. John vi. 11, 23. xi. 41. 1 Cor. xi. 24.

Luke xxiv.

3.

Chrift's difciples followed his example, and were continually in the temple, praising and bleffing GOD.

Jam. iii. 9. Therewith, i. e. with the tongue, bless we GOD, even the Father. The apostle fpeaks of it, as the ordinary and common phrase used to exprefs the worship paid to God the Father; the only object of divine worship in his time. Which practice was fo general amongst the first chriftians, that O Euloy, or, the Blessed one, became one of the proper names or characters of GOD the Father. See the character Evλoynr. Chap. xix. ΕυλογητΘ.

ETXAPIETEN. To give thanks. The use and application of this word to God the Father, as the original and fupreme author of all good, &c. most evidently seen in the following texts.

may

be

Mat. xv. 36. Chrift himself, the most religious worshipper of his GOD, and our GOD, when he fed above four thousand perfons, took the feven loaves, and when he had given thanks, he gave unto his difciples. See also Mark viii. 6. and John vi. 11. And in the institution of the Lord's Supper, having

taken

taken the cup, and given thanks, that is, to GoD, he delivered it to his difciples. 1 Cor. xi. 24.

Mat. xxvi. 27. Mark xiv. 23.

See also

On these two great occafions, we may plainly obferve the piety of our mafter Jefus Chrift towards his GOD; whofe great example we fhould all ftrictly follow.

Luke xxii. 17, 19. St. Luke fays, that Chrift gave thanks when he took the cup; and when he took the bread too. From which it is plain, that the word (hleffed) in Matthew and Mark was used by Chrift, and ought to be understood by us, to mean that he blessed, or gave thanks to GOD.

Another remarkable inftance of Chrift's piety we have in St. John's gofpel, when Lazarus was raised from his grave. John xi. 41, 42. Jefus lifted up eyes and faid, O Father, I give thee thanks, becaufe thou hast heard me And I knew that thou heareft me always.

his

N. B. The miracle was not his own work, but his Father's, to whom he gave thanks for exerting his almighty power in raising Lazarus.

St. Paul, Acts xxvii. 35. following the example of Jefus Chrift, taking bread, gave thanks to GOD before all who were in the fhip with him. Again, xxviii. 15 He gave thanks to GOD, by or through Jefus Chrift. Rom. i. 8. vii. 25. Ephef. i. 16, 17. And he intimates plainly what was the duty, if not the practice of the Ephefian chriftians, Eph. v. 20. namely,

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