SERMON VIII.

A PRACTICAL VIEW OF THE TRINITY.

EPHESIANS, ii. 18.

"For through him we both have access by one Spirit unto the Father."

Notwithstanding the abundant light which the Bible throws both upon the nature of the Supreme Being and upon the scheme of redemption, there have been multitudes in all ages even of the Christian dispensation by whom both the one and the other have been entirely misunderstood.

Moreover, though the number of those who do not altogether misapprehend these deeply interesting subjects may likewise be very great, yet among these comparatively few are able to prove the doctrines which they hold by a

reference to the Holy Scriptures. From creeds and catechisms, with which their memory was stored in childhood, they have learnt that there are three coequal Persons in one Godhead, namely, God the Father, God the Son, and God the Holy Ghost; and they have also learnt that, with respect to the human race, the Father created, and the Son redeemed, and the Holy Spirit sanctifies: and yet, when confronted with a shrewd and specious disbeliever in these fundamental doctrines, they are but little qualified to correct his misinterpretations of the Sacred Volume, and to state the Scriptural foundations on which their own faith is built.

But, my brethren, these things ought not so to be. Catechisms, and creeds, and articles, though highly useful as bulwarks of the faith and as guides to our inquiries, were never intended to supersede the necessity of knowing the Holy Scriptures. They serve very well to furnish a combined and comprehensive view of that which may be proved from the Bible, but they do not constitute the proof itself, or

រ

exonerate us from its careful and habitual investigation. On the contrary, it must ever be incumbent on us to carry all the particulars of our belief, in whatever way they may have been obtained, to the inspired pages, and, like the noble-minded and ingenuous Bereans, to search the Scriptures daily whether these things are so.

It may be said, perhaps, that in the case of the established Christian such an investigation is not requisite; inasmuch as he carries within his own bosom a most convincing testimony to the truth of the doctrines which have been specified, and knows from his inward experience both in whom and in what he has believed. And most true it is, that he that believeth hath the witness in himself." But then he is required to be ready always to give an answer to every man that asketh him a reason of the hope that is in him; and a reason deduced from his own experience will not satisfy the world, but will be accounted a fanatical delusion. Besides, there may be times when, through sin or through temptation, this inward witness shall, in great

measure, fail us, and at such seasons the Word of God alone can satisfy our doubts and scruples. And hence even the real Christian must thoroughly acquaint himself with the Scriptural foundations of his religious system, in order that he may know the certainty of those things wherein he has been instructed; and must take heed to the "more sure word of prophecy" "as unto a light that shineth in a dark place,” in order that, when other evidences are obscured, he may be cheered and guided by its steady lustre, "until the day dawn, and the day-star arise in his heart."

No other apology, therefore, can be necessary, brethren, for requesting your attention while I discourse upon those two most important subjects which the text introduces to our notice, and endeavour to prove from the Holy Scriptures,

I. THE TRI-UNE NATURE OF THE SUPREME BEING

and

II. THE OFFICES WHICH THE THREE PERSONS

IN THE TRINITY SEVERALLY SUSTAIN IN THE WORK OF OUR SALVATION.

I. We are taught by our Church that the Creator of all things comprehends three Divine Persons in one Godhead and such, as we shall find on due inquiry, is the revelation which he has made of himself in the Bible.

It teaches us, first, that there is only one God, whose infinite perfections demand our adoration.

This truth pervades every part of the Sacred Volume. “ Hear, O Israel," says Moses, "the Lord our God is one Lord." "Unto thee it was showed, that thou mightest know that the Lord he is God; there is none else besides him." Mark too the majestic language of the Supreme Being himself upon this subject, spoken by the mouth of the prophet Isaiah : "I am the Lord, and there is none else. There is no God besides me. I form the light and create darkness. I the Lord do all these things." And similar to this is the testimony of the New Testament writers. As their Master said, "There is none good but one, that is, God"; so evangelists and apostles proclaim