SERM.

V.

1 Tim. iii. 6.

am apt to think there was not a more glorious Profellion for a thoufand Years upon the Face of the Earth, than among the Profeffors of this Nation: And pray what Faith were they of? Were they half Arminian, half Socinian, *half Papift, and half I know not what? Remember how zealous they were for the Truth, and how little their holy Souls would have born with thofe publick Defections from the Doctrines of Truth, which we fee and don't "mourn over, but make nothing of in the Days "wherein we live. God was with them; they "lived to his Glory, and died in Peace, whofe "Faith follow and Example purfue; remem"ber the Faith they lived and died in; look round about, and try whether any of thefe new Creeds have produced a new Holiness to "exceed theirs."

Were these holy Men at a Lofs either in believing or defending the Unity of the divine Nature? Had they fuch clear Ideas of God's love, and none at all of his Being? Yes furely, they ftood in the good old Ways, and fo found Reft to their Souls As for thofe who fay they will not walk therein, we must leave them to their own crooked Ways: It is by the Word that we have heard from the Beginning that Peace shall be upon Ifrael.

2. If I cannot explain the Confiftence of one Doctrine to another, it only proves that without Controverfy great is the Mystery. In revealing deep Things that we cannot comprehend, God acts like himfelf. This Objection may be urged, as it once has been against the Refurrection of the Dead. The Apoftle afferted no more than the Fact, and People begun to enquire about the Manner which is only the Wriggle of Unbelief. 1 Cor. xv. Thou wilt fay, how are the Dead raifed, and with

35.

with what Body do they arife? He gives the SERM. Man his proper Title that makes the Objection, V. tbou Fool, that which thou foweft is not quickened except it die; but he never comes down into an Explication of what is all invifible and future.

Obj. 3. Thefe clear Ideas, as fome have the Vanity to call their own Imaginations, are to defend the Truth and bring over the Enemy. I anfwer,

1. That is to be determined by the Iffue, and till I hear that one Arian is brought over, I must needs think that the Lord has rejected their Confidences, and they shall not prosper in them. Jer. ii. 36. Infidelity has got two creeping Holes instead of one; and it looks rather like the rallying of Error in a new Form, after it has been baffled in the old One.

2. By these Conceffions the Worship of the Spirit is given up and left to human Prudence, for a very strange Reafon, viz. because he is reprefented as dwelling in the Believer. Little did I think to hear that Chrift dwelling in us as his Temple, or that God's being in us, fhould be. pleaded as an Abatement to the Worship he is to have from us.

Obj. 4. The Perfonality that the Scripture gives to the Son and Spirit, is only an eastern way of speaking. I anfwer,

1. No matter for that, if it comes from God, it is a Form of found Words, whatever Quarter of the Earth it begun in. From the rifing of the Sun they first called upon his Name, and from them the Word has founded forth to the Ines afar off.

2.

2. We may as well make all the Attributes of the divine Nature Perfons, as his Understanding and his Power, His Juftice, Holiness, Goodnefs, and Truth, are as often perfonalized in Scripture. But I refer you for a fuller Account of these Arguments, with a noble judicious Answer to a late Book, entitled, The Scripture Doctrine of the Trinity vindicated, in Oppofition to Mr. Watts's Scheme of one proper divine Perfon, and two divine Properties, Powers, and Faculties: By a Diffenting Country Gentleman.

SERMON VI.

It is only by an open Profeffion of the Truth that People are honeft in Baptifm. Heathens underftand the Form as we do. The three Perfons are equal in Perfection of Nature, as appears by what each of them does diftinctly; in their Influence upon the Saints, as to Pardon, Holiness, Perfeverance, Communion, Refurrection, Happiness; and in Glory.

ས.

T

HE laft Thing that we profefs SERM. in the Ordinance of Baptifm, by VI. ufing that Form of Words which Chrift himself has given us, is, that the Father, Son, and Holy Ghoft, are ONE in Nature, and EQUAL in Power and Glory. This Propofition is not diftinct from fome of the former, but rather the full Refult of them all; they are clofed by it, they are rolled up in it.

First, I have proved that we cannot, without Idolatry, be baptized into any other Name than that of God; as it is the Beginning, the Figure, the Obligation to all Practice in Religion, fo we dare not offer it to any but the most High Then,

SER M.
VI.

Secondly, I have shown you, that this God who is owned either by ourselves or our Parents, can be no more than one. In fo great a Work as Baptifm we are not whiffling with the Name of God, and going about it in Sport: To fay that one has it by Nature and two by Title, is to make a Jeft of the Word, and reduce the Sentence that Chrift has given us into vain Babbling. The Form in which we are baptized has not led us into any of thefe Diftinctions; and fhall we dare to come and play the Fool before him that is able to fave and to deftroy? As one Manmocks another, do you so mock him? Shall we fpeak deceitfully for God, not only in his Prefence,

but in his Covenant ?

I have expofed to your Contempt the Notion of fubordinate Deities, as unworthy of all Religion, whether natural or revealed. Nor can we be refigned to the Son and Holy Ghoft, if they are not one God with the Father, but under the Skreen of a mental Refervation. If we have Meanings not agreeable to the Words, we make them not a Form of found Words that cannot be condemned; but corrupt and lying Speeches, fit for the Mouths of thofe who lie in wait to deceive. Chrift defigned by this very Inftitution that we should tell the World what we believe; but by fuch Interpretations ourProfeffion is hid. At that Rate a Turk or an Indian fhall neither know what we are, nor what our God is. They explain the Words as we do, and fo, reject them. They cannot fuppofe that we mean one God and two inferior Beings, but conclude that Baptifm pays an equal Homage to Father, Son, and Holy Ghoft. They fee that there is no Subordination in the Term; but an undistinguished Adoration to no less than three. And they must be of this Opinion, if the Words are to be taken in their proper Sense. Shall we