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ness, righteousness, and which there is no law 1."

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truth,” against He is our advo

cate here on earth, abiding with us, and interceding for us; while our other advocate is "with the Father, even Jesus Christ the righteous," separated indeed from us in his bodily presence, till that hour when he will return never more to leave us, but ever living "to make intercession for us," "at the right hand of the majesty on high "."

Meantime we are to remember, who it is that thus worketh in us, to will and to do of his good pleasure. We are to remember it, that we may fear and tremble. We are to remember it, that we may guard our bodies from impurity, as temples of the Holy Ghost. This is a main part of the morality of the Gospel. Christian morals

1 Gal. v. 22, 23. Eph. v. 9.

2

Compare John xiv. 16. xv. 26. xvi. 7. with

1 John ii. 1. and Rom. viii. 26, 27, with verse 34 of the same chapter, and Heb. vii. 25. See also the extremely valuable observations of Bp. Pearson, on the word Paraclete: in his Exposition of the Creed, Art. viii.

31 Cor. iii. 16. vi. 19. 2 Cor. vi. 16.

are the result of a disposition, which recollects, how serious a responsibility is incurred by the mere fact of being "led by the Spirit of God'," and what vigilance and circumspection we need, lest we "tempt" him lest we 66 grieve" him; lest we "harden our hearts" against his voice; lest we sin against him; lest we “quench” the heavenly fire, and do "despite unto the Spirit of Grace 2."

Such is the morality of the Gospel. The New Testament teaches us to regard the persons of the blessed Trinity as continually engaged in the work of our salvation. It requires us to love, and reverence, and obey, and that, on distinct and separate grounds, The Father, The Son, and The Holy Ghost, "without any difference or inequality," as the one, eternal, incomprehensible God, in whom we live, and move, and have our being; with whom we have our fellowship; whose indwelling makes a

2

Gal. v.
18.

Acts v.

9. Eph. iv. 30. Matt. xii, 31. 1 Thess. v. 19. Heb. x. 29.

temple of these mortal bodies: who is the cause, and the end of our existence; the source of all our virtues, our happiness, and our hopes.

Here, then, we pause. If religion, morality, and truth be unimportant, then is that doctrine, which lies at their foundation, an unimportant speculation. But, as long as virtue, and truth, and religion stand connected with happiness; as long as it is important to know, whether the New Testament be a guide, which we are to follow, or an imposture, which it is criminal not to reject with abhorrence and execration; as long as it is important to ascertain, whether the Catholic Church has been for nearly two thousand years left without a rudder or a guide to wander in ignorance of the first article of religion; as long as it is important to know, whether all that history records of the virtues of saints and the patience of martyrs, is the frenzy of delusion and fanaticism; as long as it is important to learn, whether we are to this moment destitute of revelation; in a word, as long as it is important to be ascertained,

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DOCTRINE OF THE HOLY TRINITY.

who is our Creator, and who is the God we ought to worship, so long will the truth of the doctrine of the Trinity be transcendantly, and beyond all comparison, the most important question, that can engage the devout attention of a rational, responsible, and immortal being.

SERMON XVI.

THE DOCTRINE OF THE HOLY TRINITY.

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PART II.

ST. MATTHEW xxviii. 16-18.

And Jesus came unto them and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach 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."

IN the preceding discourse, I proposed to consider two objections, which are commonly alleged against the Catholic doctrine of the Holy Trinity. The first was, that it is a point of little practical import

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