principle or practice, it would not be difficult to trace the difference in great measure to their purer and juster conceptions of God.

But the manner, in which the doctrine of a trinity in unity may be expected to operate upon our mind and conduct, is not a point to be left to general theory. Each of the persons in that holy, blessed, and glorious trinity stands in a relation, and has a claim on our service, peculiar to himself; and each of the three is in his own proper office the object of our religious adoration. It is God, the father, who is so far offended by our sins as no longer to recognise those, as his children, who undutifully transgress his will: and towards. him therefore, we are commanded to repent. It is God, the son, who has made an atonement for our sins: and in his work therefore, of propitiation and mercy we are required to believe. It is God, the holy ghost, who by his in-dwelling grace sanctifies the elect people of God and it is therefore through him alone, that we find it in our hearts to do either.

Hence it is, that the doctrine of a trinity possesses such value, and is so indispensable

to genuine godliness. We could not have right notions of God without it. We cannot without it conceive aright, either of the scheme of christianity itself, or of those various relations, in which the almighty is there proposed to us, as our creator, redeemer, and sanctifier, or of the corresponding duties, which flow from those relations, repentance, faith, and holiness. When it is said, that God is love, no one can feel the full force of that expression, who does not believe, that he, who died for our sins, was God as well as man: and none can believe this, and also believe the unity of God, unless he receive the doctrine of the divine trinity. It was probably revealed, in great measure, that we might be enabled to apprehend those relations, and to practise those duties; for, as we are taught by saint Paul in the text, through the son of God we all have access by one spirit unto the father: and thus the integrity of the christian system, whether regarded, as a system of reconciliation and favour on God's part, or of hope and duty on ours, appears to be vitally and essentially connected with the doctrine of the divine trinity.

Perhaps I ought not to quit this part of our subject, without enlarging a little more on the use, which saint Paul makes of this doctrine in the text. He had been dwelling on the mercy of God to the gentiles, in calling them to his church. They had been, as he reminds them, strangers from the covenants of promise, having no hope, and without God in the world. They could not therefore deliver themselves out of a state, of which the distinctive peculiarity was, that they were ignorant of the very being, whom till they knew, they could neither seek, nor honor. But now God has rescued them from this state of blindness. The blood of Christ has opened a way to his favour for all, who have learned to put their trust in him. He himself has proclaimed peace to an offending world, peace to them, which were afar off, and to them, that are nigh. Nevertheless it was not sufficient to proclaim peace to them, unless he also inclined their hearts to seek and embrace the offer of reconciliation: and therefore this also is done for them. The holy spirit was sent forth, to reclaim them. The same spirit, who was

given to the Jews, was given to the gentiles also. He is the only person, who by his secret influence upon their hearts could bring them to Christ, as Christ is the only person, who could bring them back to the father: for 'through him' (says the apostle)' we both,' namely Jews and Gentiles, have access by

one spirit unto the father.' That one spirit is essential to the return of every soul to God: and hence, being indebted to the grace of the lord, Jesus Christ, for restoring us individually to the love of God, and being indebted further to the fellowship of the holy ghost for the disposition to seek and value the grace of the lord, Jesus Christ, we have abundant cause to rejoice in the doctrine of the blessed trinity, which thus unfolds to us, what each of these three persons has done for our souls. It is through the medium of this glorious doctrine, that, as saint John says, we have known and believed the love, that God hath to us.

The only remaining objection, that it is incomprehensible, must indeed be allowed. We cannot (it is most certain,) form adequate notions on this mysterious subject. After all

our speculations we must be contented to say with Job- Canst thou by searching find out

God?' The nature of that indissoluble union, by which three persons are joined together in the unity of the Godhead, must remain for ever inscrutable.

But, if it were necessary to comprehend fully the nature of any truth, before we could demonstrate its reality, our knowledge would be limited indeed. What is there in fact throughout the universe, with the actual and constituent nature of which we are, strictly speaking, acquainted? We can calculate minutely, so minutely as even to foretel, the motions of the planets. But do we know the materials, of which those planets are composed or can we discover accurately the intermediate agency, by which their motions are effected? Nay. Can we explain the nature and composition of the commonest vegetable, that grows? Can we elucidate its powers of nutrition, or lay open the secret of its growth? But above all these mysteries, with which nature is filled, let us consider the connexion between our own souls