to us, against that unlicensed boldness of thought, which levels divine and human ordinances, and indiscriminately treats all things alike as open to doubt and discussion. Conceive not, that only declared sceptics, or professed schismatics, or, indeed, any particular description of persons, stand in need of this caution. Too much of the spirit of Naaman inhabits every breast; and, unless it be watched—unless it be incessantly restrained, by keeping the various motives to humility in view, will often, in some shape or other, break out, and lead us into danger.

To enquire, as far as our abilities and means will carry us, what it is, that divine revelation requires us to believe and to do, is not only our privilege, but our duty. It was mainly for this end, that our reasoning faculties were bestowed upon us; and this is the best purpose, to which we can apply them. On the other hand, if it is the object of our researches, to consider, whether that, which we find plainly declared in the holy Scriptures, is conformable to our own conceptions of the divine attributes and dispensations, with a view to make our assent to it contingent upon the result; this is an improper use of our reason, and converts it, in fact, into a snare for our souls.

Let us, then, "be sober," as well as "vigilant ;"• "perfecting holiness in the fear of God."* Never for a moment let us lose sight of the immeasurable distance between our clouded intellects, and the unerring light of divine Wisdom; lest we be found in the number of those, who, " measuring themselves" only "by themselves, and comparing themselves amongst themselves, are not wise."' But let us "cast down imaginations, and every high thing, that exalteth itself against the knowledge of God; and bring into captivity every thought to the obedience of Christ;"' for " not he, that commendeth himself, is approved, but whom the Lord commendeth."'

"l Pet. iv. 8. * 2 Cor. vii. 1. "lb. x. 12.

'lb. x. 5. « lb. 18.

SERMON X.

THE MYSTERY OF THE HOLY TRINITY.

John Hi. 9. ., . .

Nicodemus answered and said unto him; 'how can these things be?'

No sooner had the Messiah made his first appearance in Jerusalem, than " Nicodemus, a ruler of the Jews," struck both by the miracles which he wrought, and by the authority with which he vindicated the sacred character of the Temple, "came to him by night," acknowledging him as "a teacher sent from God," and seeking further instruction respecting the nature of his mission. In compliance with this application, Jesus set before him the doctrine of Regeneration, as a necessary passport to the benefits of the Gospel. This doctrine, indeed, (as addressing himself to one, who was "a master in Israel," and therefore no stranger to figurative language or abstruse speculations) he clothes in few and mysterious terms: "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."" Nicodemus, in consequence, unwilling (like many other persons) to lend his assent, on whatever authority, to a fact, of which he could not comprehend the mode, demands, in the words of the text before us, to be informed—" How these things can be."

It is sufficiently natural, we must admit, in any rational being, and, especially, in a cultivated mind, to enquire into the grounds of every thing that comes before it; never to embrace opinions, without requiring a reason for them; nor even to accredit facts, without weighing their probability. The nature and just limits of this propensity constitute the question, to which I propose, at this time, to direct your attention: especially, as applicable to that high and awful subject, which the service of this day sets before you.

There is no reason to doubt, that this cautious and deliberate habit of mind is, on general occa

* John iii. 5.