A SERMON

FOR TRINITY SUNDAY.

MATT. xxviii. 19.

Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

We are this day called upon by our Church to commemorate one of the most sublime and mysterious, and at the same time, one of the most important articles of the christian faith-the doctrine of the existence of three Divine Persons in the unity of the Godhead. The wisdom displayed by the Church in bringing such subjects before her children at particular seasons, is thus well pointed out by an American divine, Bishop Dehon:-" By the perfection of her arrangements all the grand doctrinal truths of the gospel are, in the course of the year, presented to her members for special contemplation. By this means she secures from neglect or perversion, those points of faith, which are the essentials of our religion. Having lately exhibited to us the mercy and holiness of God, the crucifixion and ascension of Christ, and the descent of the Holy Ghost to abide with Christians, she, to-day, calls us to collect our thoughts, and to contemplate that mystery of redemption, the Holy and Eternal Trinity."

I propose, therefore, to attempt to follow out this her plan on the present occasion. But in seeking to draw your attention to this great doctrine, I shall endeavour to proceed with the utmost caution. It becomes not us, with our corrupt hearts and limited faculties, to speculate freely on the nature of the High and Holy One that inhabiteth eternity. "Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?" (Job xi. 7, 8.) The truth is, we should know very little of our Maker if he had not been pleased to reveal himself to us in Scripture. We may indeed derive some ideas of him, and of his divine perfections, from what we see of him in his works. But beyond this, it is in his word only that we must look for any knowledge of him on which we can depend. It is but vain, and worse than vain, for even the most enlightened and learned amongst men to attempt to "be wise beyond that which is written." It is the height of folly in any to pursue so presumptuous

a course.

But on the other hand we must not, through indolence or wilfulness, fall into the opposite error. Though it be dangerous to endeavour to be wise beyond what is written, it is also dangerous to come short of that "knowledge of God," which we might and may derive from what "is written," for so perchance we may fail of being made "wise unto salvation."

It is a truth which we should ever bear impressed upon our minds, that God never does any thing in vain; and we may therefore rest assured that whatever revelation of himself he has at any time vouchsafed to man, he has designed for man's especial benefit. If, therefore, any will neglect or refuse to make use of those means of acquainting

themselves with him which he has given them, surely we must fear that they will not only lose the benefit therein designed for them, but also place themselves in a very fearful situation in his sight! And if this be so, how great must our danger be, if we who, as Christians, profess to be possessed of the most perfect revelation ever given by God to man, shall yet be found ignorant of the Divine nature, as set forth in holy Scripture!

These remarks may perhaps help to prepare us to enter in a proper spirit, on the reverent consideration of the great mystery of the christian faith-the glory of the Eternal Trinity.

It may be well, then, first to state the doctrine as it is placed before us in the Articles and other formularies of our pure and Apostolic Church. The very first "Article of Religion," which is entitled, "Of Faith in the Holy Trinity," is to this effect:-"There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost." In the second Article we farther read that "the Son, which is the Word of the Father, begotten from everlasting of the Father," is pronounced to be "very and eternal God, and of one substance with the Father ;" and in the fifth Article, that "the Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God." The same language, as will doubtless be remembered, occurs in those ancient creeds which have been introduced into our Prayer Book, in accordance with the practice of the Church catholic from early times; I mean the Nicene Creed, which is repeated in our Communion Service, and that admirable "Confession of our Christian Faith," which is "commonly called the Creed of St. Athanasius," which is used on certain occasions, as indeed it has been in this morning's service.

In the "Catechism," also, the doctrine is very clearly given. The answer to the question which follows the Creed, "What dost thou chiefly learn in these Articles of thy belief?" is this: "First, I learn to believe in God the Father, who hath made me, and all the world. Secondly, in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the elect people of God." So likewise in the Litany we not only pray, "O God the Father, of heaven;" but " O God the Son, Redeemer of the world;" “O God the Holy Ghost, proceeding from the Father and the Son;" and also, "O holy, blessed, and glorious Trinity, three Persons and one God: have mercy upon us miserable sinners." In the Collect for this day, the church moreover places on our lips,-may they also find a place in our hearts, these words: "Almighty and everlasting God, who hast given unto us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity, and in the power of the divine Majesty to worship the Unity: we beseech thee, that thou wouldest keep us steadfast in this faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen." So when we are baptized, according to the command of Christ in my text, we are baptized in the name of the Father, and of the Son, and

of the Holy Ghost."* In the Communion Service, we are taught that "above all things we must give most humble and hearty thanks to God, the Father, the Son, and the Holy Ghost; for the redemption of the world by the death and passion of our Saviour Christ." And in the Proper Preface appointed to be read on this Sunday, in that service, the church teaches us to address "Our Lord God," and it is to be hoped that many of you are about presently to join in that address, and to say, "It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord Almighty, Everlasting God, who art one God, one Lord; not one only Person, but three Persons in one substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. Therefore with angels and archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory: Glory be to thee, O Lord Most High." And not to multiply further instances, I may add that when at the close of the Communion Service, or in the order of Confirmation, or in the Marriage Rite, the blessing of God is to be invoked; or in the Visitation of the Sick, absolution is to be pronounced; or in the Marriage Service, matrimony is to be solemnized; or the dead are to be brought to burial; either the blessing sought is that of the three Divine Persons together, or glory is given equally to them all three, or it is all expressly done "in the name of the Father, and of the Son, and of the Holy Ghost." In fact, the doctrine of the Trinity in Unity enters into all the great services of the Church.

Now there is no reason to believe that any amongst you, my brethren, are disposed to question the truth of the doctrine which we are considering. You feel assured, I doubt not, that it is not only the doctrine of the Church, but also the clear and decided doctrine of Holy Scripture. You believe and are satisfied. But still it may be very proper, and very useful, from time to time to point out that this is really so from the word of God. For believe me, this is a most important consideration-a consideration in which we ought to see that we stand on a true foundation. For you may perceive that we are accustomed to offer to the Son, and to the Holy Ghost, the same homage, honour, and worship, which we offer to the Father. Now we must remember that God is "a jealous God," and will not have the honour which belongs to himself alone, given to another. If Christ then be not God, very and eternal God, when we worship him, we should be in fact idolaters, setting up, as it were, an idol in the place of God, and worshipping him as God. Whilst if Christ be really God, as we humbly believe, then are all those who wilfully deny that he is God, blasphemers against his holy name. And the same observations are true in the case of the Holy Ghost. "If the doctrine be true," says Dr. Waterland, "it is sacrilege, and great impiety, in any Christian to refuse to worship Father, Son, or Holy Ghost: but if the doctrine be false, it is polytheism (that is, making more gods than one), and idolatry to pay religious worship to any person but the Father only. So much

Ministration of Baptism.

+ Communion Service.-Exhortation.

depends upon this single article."* Let us bear in mind, moreover, how strictly we all are charged to "honour the Son, even as we honour the Father," (John v. 23;) and also what condemnation is passed on those who shall " speak against the Holy Ghost." (Matt. xii. 32.) With these views in our remembrance, we shall not fail to see the necessity of being well satisfied in our minds upon the great doctrine now before us.

Moreover it is but too true that evil men and unbelievers abound, and it is not uncommon for them insidiously to endeavour to shake the faith of those who are better than themselves. It is well, therefore, to be prepared for such assaults; to be always ready to give an answer to every man that asketh us a reason of the faith as well as the hope that is in us. It is well, I say, and for several reasons;―well for our own comfort to be able to allay any doubts which may possibly at any future time be created in our own minds,-well for the good of others, whose doubts we may perhaps be especially called on to assist in removing, and well for the benefit of Christ's church in general, that we may be able to silence the gainsayers, and so to defend, and perhaps promote the truth.

It is my intention, then, on the present occasion, to point out some of the chief and more striking texts of Scripture, on which the truth of the doctrine of the Trinity is commonly believed and maintained.

I shall commence with that passage which I have chosen at this time for my text. "And Jesus came and spake unto them," that is, to the eleven disciples, "saying, All power is given unto me in heaven and in earth. Go ye, therefore, and teach" (or rather-for such is the meaning of the word-make disciples of) "all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world," (Matt. xxviii. 18-20.) This was the last, and one of the most solemn acts of our Lord's ministry on earth. He had accomplished his great work in the world, and was about to ascend again into heaven. Before he departs, he here gives to his eleven disciples their authority and high commission, to go forth and establish his church amongst mankind. He here gives them direction respecting the holy rite of baptism, by which all were to be received into the church; and promises to be with them, and of course, as they must die in due time, with their successors after them, even unto the end of the world." It was, indeed, a most solemn occasion. It was a most important rite which was under contemplation. It was an ordinance which was to continue till the end of time. Let us observe therefore the words which our Lord then employed. Let us mark the form in which the disciples were instructed to administer baptism. It was to be "in the name of the Father, and of the Son, and of the Holy Ghost." We may remark, that it was in the name not merely of the Father, but of the Son and of the Holy Ghost. It was not in the three names of the Father, the Son, and Holy Ghost; but in the one single name of all three united together. Can any thing be more clear, than that the three Persons, as we style

* Waterland's Works, vol. v. p. 28; col. Van Mildert.

them, are here held quite distinct one from another, and yet at the same time are all united together in one? And further, can any thing be more certain, than that they are all three placed on the most decided and perfect equality with each other? And this is one of the most solemn and important rites of Christ's church. Surely, then, even from this passage alone, we might fairly presume, that such as the Father is, such must be the Son, and such the Holy Ghost; that as the Father is God, the Son also is God, and the Holy Ghost God-yes, very and eternal God.

The next passage for our consideration is the benediction, or blessing, addressed by St. Paul to the Corinthians: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen." (2 Cor xiii. 14.) Here, you may perceive, are brought together the same three Persons as in the former text. Here is, first, the Lord Jesus Christ, the Son; 2dly, God the Father; and, 3dly, the Holy Ghost. They are all likewise, as they were there, represented as being distinct and separate from each other; nay, a distinct blessing is sought for from each of the three-grace, or favour, from the Son; love from the Father; and communion, or fellowship, from the Holy Ghost. Yet the three are all joined together on the footing of equality. We may, indeed, notice this important peculiarity, that here Jesus Christ, or the Son, is placed first in the enumeration, before God the Father, as it were, showing, that in this Trinity "none is" really "afore or after other."

Again; that certainly is a very remarkable passage, which has been read for the second lesson in this Morning's Service, and seems to bear on the same point. There we read that, when our Lord Jesus Christ had been baptized of John, "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," (Matt. iii. 16, 17; see also Luke iii. 21, 22.) Here we have the same three Persons clearly distinguished. Here was God the Father declaring, by a voice from heaven, Jesus to be his beloved Son. Here was God the Son, on earth, for our sakes made man. Here also was the Holy Spirit, descending from the Father to the Son. Thus the same three Persons whom we have seen united together so intimately in the former passages on an equality, are here manifested as all acting in offices and by operations distinct and separate from each other.

The next passage I notice, is one addressed by St. Paul to the Corinthians, in which, I think, we may recognise the same distinction, and the same union of the three Persons in the Godhead. "There are," says he, "diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord," (meaning our Lord Jesus Christ.) And there are diversities of operations, but the same God," (1 Cor. xii. 4-6,) meaning unquestionably God the Father.

St. Paul also uses language to the Ephesians, which, whilst it marks the distinction between the offices and operations of the three Divine Persons of the Trinity; yet indicates their close union in the work of man's salvation, in a manner which accords well with the view which has been taken from the passages already considered. Speaking of