eternity," as the Article describes it, of "three Persons in one Godhead." This will not be necessary; but it will certainly be right to state, that Scripture is our warrant for the doctrine, and that the passages of Scripture most distinctly affirming the doctrine, are the following: "Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost"." "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all." Jesus says himself in the following passages, “I and my Father are one." "The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things"." "The Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will"." "The Son abideth for ever”.” "The Spirit or Holy Ghost searcheth all things, yea the deep things of God"." "And Jesus, when he was baptized, went up straightway out of the water; and lo the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him; and lo, a voice from heaven, saying, this is my beloved Son, in whom I am well-pleased." These passages indicate, with more or less particularity, the individual and collective existence of three divine Persons, and furnish a most infallible warrant for our belief in it as a most undoubted, although a most incomprehensible doctrine of Scripture. The beloved disciple, who was "in the Spirit" when he saw and wrote what he here reveals to us, is the only inspired writer to whom it has been permitted, with any thing like particularity, to reveal mysteries connected with another world; and even he has only been permitted to do it "through a glass, darkly." He describes with apparent minuteness, but with most unexampled sublimity, him who sits on the throne in the heavens, -the company round about the throne, and the throne itself. And he points out, in particular, the humble posture assumed by the heavenly company, the unwearied assiduity with which they prosecute their work of praise and thanksgiving; and the significant language in which they offer it, to him whom they glorify without ceasing. "The four-and-twenty elders fall down. before him that sitteth on the throne; they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, 1 Art. i. • John x., 30. • John v., 21. 7 John viii., 35. 1 Cor. ii., 10. • Matt. iii., 16, 17. and is, and is to come." We must however note especially the apparent acknowledgment of a Trinity by these blessed spirits, or elders as they are here called, in their adoration of the Majesty on high. They say, "Holy, holy, holy, Lord God Almighty," "when they give glory and honour and thanks to him that sits on the throne;" and so did the Cherubim and Seraphim, when Isaiah saw his vision in the Temple'. And we must also note the humility with which "angels and archangels and all the company of heaven laud and magnify the Lord's glorious name"." "The four-and-twenty elders fall down before him that sitteth on the throne, and worship him that liveth for ever and ever; and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power; for thou hast created all things, and for thy pleasure they are and were created." Having thus noticed some of the clearest proofs of the doctrine of a Trinity to be found in Scripture, and having noticed the especial reference here made to it in the hymn of the elders, we may now bestow attention with benefit upon the practical truths it teaches. Let us make the doctrine of the Trinity an exercise of faith. It is a truth which we cannot comprehend. Is it not then an exercise of faith? For what is faith, but a reliance on what has been revealed, because God has revealed it; and a reliance on what has been revealed, even though eye has not seen the thing revealed, or reason comprehended it? Then let such be the faith, the simple, child-like, trusting faith of every Christian who desires to be saved. Let such be his faith, a faith that needs not to see clearly, or comprehend entirely, in order to believe; and he will find no difficulty in his way. If he has not this faith, let him pray for it; and if he has it in any mea sure, let him pray for more; and if the larger measure has been vouchsafed to him, let him retain it, and it will overcome the world, overcome sin, overcome every thing, and carry him on safely toward the gate that leads to everlasting life. The doctrine of the Trinity teaches humility. Humbly do the spirits of the just adore the great Three in One; and well may we, who are so much lower than the angels, do the same; bring down our high looks and lofty thoughts; "mortify our members which are upon the earth;" acknowledge our great unworthiness; and "bring every thought into captivity to the obedience of Christ"." 1 Isai. vi. 3. 2 Communion Service. 3 Col. iii., 5. The doctrine of the Trinity teaches a thankful remembrance of redemption. It shows that we have not only one Father, but one Saviour, and one Holy Ghost; and that atonement for sin and sanctification of sinners is involved in it. May we never forget this, but at all times and seasons, and particularly while the Sundays in Trinity are proceeding, thankfully remember that to a Trinity in Unity we owe, if we have faith to receive it, forgiveness of sins and sanctification unto obedience. 66 And the doctrine of the Trinity teaches, finally, unity among believers. There is infinite consent and harmony in the counsels of a Triune God. Peace then may there be in this house and among all that dwell in it; peace, coming down from the fountain of peace; peace, connecting all whose conversation is in heaven in one holy bond of love and truth, of faith and charity; and peace, bringing all who at present are not in peace, 'in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ'." The beloved disciple says, that the things he saw were the things which must be hereafter." If such be the case, and the things which must be hereafter are the things which we really desire, we shall, with the help of God's grace, be conformed to the blessed saints in all the particulars of which we have been speaking; and strive, as well as pray, to "do the will of God, even as it is done in heaven"." 66 : THE FIRST SUNDAY AFTER TRINITY. 7 Beloved, let us love one another for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. 14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 2 The Lord's Prayer. 16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. 17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 18 There is no fear in love; but perfect love casteth out fear; be | cause fear hath torment. He that feareth is not made perfect in love. 19 We love him, because he first loved us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 21 And this commandment have we from him, That he who loveth God love his brother also. The great object, beyond a doubt, of this portion of Scripture, is, to constrain Christ's disciples, by every argument that can be adduced-by every motive that can be urged-by every persuasion that can have force-to "love one another." He tells them, that "love is of God;" derived from him-implanted by him-made effectual through him. He tells them, that love is an attribute of God-set forth as an example-and especially set forth as an example in the mission of a Saviour. He tells them, that love is a principle of grateful acknowledgment on the part of man; of original concession on the part of God. He tells them, that "God is love" itself, not merely the prevailing feature, but the abstract quality. He tells them, that love has no fear for the future, being humbly confident in the Atonement, and habitually active in good works. And he tells them, that "he that dwelleth in love, dwelleth in God, and God in him.” If love is of God; if love, as an attribute of God, has been exemplified in the mission of a Saviour; if love, as a principle in man, has its origin in the blessings he enjoys; if love is as fearless in its anticipations as warm in its affections; if God is love itself, and man, when he dwells in love, has gained the privilege of dwelling in God, then must it be man's highest honour, greatest happiness, and most undeniable edification, to possess this grace in perfection; and all should strive by faith, by prayer, by practice, by self-denial, to attain unto it. Neither must it be forgotten, that among the inducements here held out to Christians to love one another, are arguments of a somewhat opposite kind, and of a much more severe description, than those we have just been considering. "He that loveth not, knoweth not God." "If a man say, I love God, and hateth his brother, he is a liar." "He that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen?" These passages lead to the conclusion, that without love of man, there can neither be love of God, nor knowledge of God: a state most truly alarming, because indiating a total absence of first principles, as well as a present *xclusion from the kingdom of God. Such are the motives, some encouraging, others alarming, by which the Apostle would constrain all Christian people to love one another. Be this, then, an object at which we ever im; these the motives by which we are ever guided. We have nany outward bonds of union, and are, in many senses, outvardly, brethren. We are creatures of one Creator, citizens of ›ne country, disciples of one master, members of one family, artakers of the same frailty, heirs of the same promises, sons of ne church, worshippers of one God. In our nature, our origin, our country, our habitation, our faith, our church, our worship, we are one. United by so many ties, connected in so many ways, we possess nearly all the outward characteristics, except that of blood, of brethren; and even this, perhaps, some of us have. What else is wanting to make the picture perfect? That community of feeling, that union of interests, that desire and endeavour for the good of all around us, that agreement in things of importance, that avoidance of subjects of contention, that peace amongst ourselves, that love of one another, that harmony in every thing, which marks the near relationship of brotherhood. In other words, each of us should have engraven on his heart, and exemplified in his life, that truly brotherly doctrine of "dwelling in love." And not only should our love of one another be the love of brethren; it should also be the love that takes its measure and quality from the love of God, as manifested in the mission of his Son. "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him." "God commended his love towards us, in that while we were yet sinners, Christ died for us'." "He that spared not his own son, but delivered him up for us all, how shall he not, with him also, freely give us all things 2." Beloved, if God so loved us, we ought also to love one another." We ought to "be of one mind and live in peace3." We ought to "be kindly affectioned one to another with bro therly love, in honour preferring one another." We ought to do all the good we can one to another, and never do one 2 Rom. viii., 32. 3 2 Cor. viii., 11. Rom. xii., 10. 66 1 Rom. v., 8. |