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miracles, gave glory to God, who had given Christ such power.

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

It is also farther evident, that no such passages or propositions are to be found concerning Jesus Christ or the Holy Ghost, in all the New Testament. · That all, who are of Christ's and his apostles religion, ought to worship his God and Father in {pirit and in truth, for such the Father seeks to worfhin him ; and they only are the true worshippers, as Christ himself assures us, John iv. 23, 24. · Vain then is the worship, and antichristian and impious are the maxims of the Athanasians : who maintain, that an equality of worship and glory ought to be paid to three diftinct objets.

In vain do such Athanasians worship, teaching for doctrines the commandments of mer. Ifaiah xxix. 13. Mat. xv. 9. Mark. vii. 7.

ΛΑΤΡΕΥΩ, and ΛΑΤΡΕΙΑ. Service, or wor/hip in

the highest sense, due only to God. Mat. iv. 10. and Luke iv. 8. Jesus Christ, rejecting the temptation of the devil, cites out of Deut. vi. 13. and x. 20. the law concerning the object of divine worship, saying, Thou shalt worship the Lord

thy

thy God, and him only Malt thou ferve; implying
plainly that himself (Jesus Christ) was bound to ob-
serve that law, and not to depart from it, for the
highest temptations that could be proposed to him.
• Acts xxiv. 14. St. Paul openly professes, that he
worshipped, or ferved, the God of his fathers, (or, as
the vulgate translation,) the Father my God. And
it is most observable, that the Jews, who often ac-
cused, and falsely charged Christ and his apostles,
yet never pretended to infinuate, that they brake, or
in the least corrupted the first commandment, or that
Christ and his apostles, either taugsit, of by their ex-
ample led, their disciples to worship any other, but
the God of the Jews. Nor, which is very much
to be observed, did Christ and his apostles at any
time infinuate, that the Jews were defective in
their knowledge of the nature of the true God;
though Christ, and his apojtles too, did upon many
occasions speak freely their minds of the service,
worship, love, and obedience due to their GOD. No,
they (the founders of our religion) are absolutely
silent about the modern tritheistic, and Athanafian
fundamentals.

2 Tim. i. 3. In this passage St. Paul plainly declares who was the God whom he served or worshipped, viz. the God and Father of our Lord Jcsus Christ, to whom he gave thanks through Jesus Christ, and whom he served from his forefathers. That is, according to the example of the patriarchs, and firo

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phets, &c. For the God of the Jews and the christians was the same 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, worship or serve 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 sitting upon the throne, that is, God, who is described in the Revelations by this distinctive and proper character, as one sitting on a throne. .

Er OrE2. To bless. When this word is used in divine worship it is always applied to God, as in the following places:

Mat. xiv. 19.' Jesus Christ 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 blefed 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 AUTHS, 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 evangelists, Mat. xxvi. 26. Mark xiv. 22, where Jesus Christ himself, instituting what we call

the

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the Eucharist, uses the same word, blessing God before he delivered the bread to his disciples.

N. B. In very many MS copies of the Greek Testament, Euxupiçew is used by St. Matthew, and not Euroyew, which is also used, Mat. xxvi. 27. xv. 36. Mark viii. 6. xiv. 23. Luke xxii. 17, 19. John vi. 11, 23. xi. 41. i Cor. xi. 24.

Luke xxiv. 33. Christ's disciples followed his example, and were continually in the temple, praising and blessing God. .

Jam. iii. 9. Therewith, i. e. with the tongue, bless we God, even the Father. The apostle speaks of it, as the ordinary and common phrase used to express the worship paid to God the Father; the only object of divine worship in his time. Which practice was so general amongst the first christians, that 0 Euroynta, or, the Blessed one, became one of the proper names or characters of God the Father. See the character Euroynt Q. Chap. xix.

ETXAPIETE 2. To give thanks. The use and application of this word to God the Father, as the original and supreme author of all good, &c. may be most evidently seen in the following texts. ..

Mat. xv. 36. Christ himself, the most religious worshipper of his God, and our God, when he fed above four thousand persons, took the seven loaves, and when he had given thanks, he gave unto his disciples. 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 disciples. Cor. xi. 24. See also Mat. xxvi. 27. Mark xiv. 23.

On these two great occasions, we may plainly obferve the piety of our master Jesus Christ towards his GOD; whose great example we should all strictly follow.

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

Another remarkable instance of Christ's piety we have in St. John's gospel, when Lazarus was raised from his grave. John xi. 41, 42. Jesus lifted up his eyes and said, O Father, I give thee thanks, because thou hast heard me----And I knew that thau hearest me always.

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 Jesus Christ, taking bread, gave thanks to God before all who were in the ship with him. Again, xxviii. 15. He gave thanks to God, by or through Jesus Christ. Rom. i. 8. vii. 25. Ephef. i. 16, 17. And he intimates plainly what was the duty, if not the practice of the Ephesian christians, Eph. v. 20.

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namely,

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