Trinity, and does it by words and names of man's invention, talking of essences and existences, hypostases and personalities, priorities in coequalities, &c., and unity in pluralities; may amuse himself and build a tabernacle in his head, and talk something he knows not what: but the good man, that feels the power of the Father, and to whom the Son is become wisdom, sanctification and redemption, in whose heart the love of the Spirit of God is shed abroad, this man, though he understands nothing of what is unintelligible, yet he alone truly understands the Christian Doctrine of the Trinity."

IV. It remains to make a few inferences of a practical kind, from what has been said on this subject. And

1. If a right view has, in any tolerable degree, been given of the doctrine of the Trinity-if it runs through the entire volume of inspiration, and gives character and consistency to the whole; then certainly we must regard it, represent it, and hold it fast, as an essential-in the strictest sense, an essential article of the Christian faith.

Now

In every system there must be essential principles which give character to that system, as a system. Deny those principles, and you deny the system. A name may remain, but the reality is gone. if there be any such thing as essential principles in the Christian system, we do believe that this doctrine of the Trinity must be regarded as such. All the grand and distinguishing doctrines of Christianity, stand or fall with this doctrine. They must do so, for the most of them rest entirely upon it. Accordingly, those who deny it, deny the original and radical corruption of human nature; the atonement and righteousness of Christ, as the only ground of our justification before God; the necessity of a supernatural renovation by the Spirit of God; our need of his special aid in all religious duties; and of his sanctifying influences in our preparation for heaven. But remove these truths from the revealed system

and we verily believe that you remove its very essence-you take away its essential character.

We certainly ought to have no pleasure, and God forbid that we should have any-yea, that we should feel any thing but sincere regret and sorrow-in refusing to embrace as Christians, any who denominate themselves such. But in this matter we cannot sacrifice truth-essential truth-to courtesy, or to a false notion of liberality or charity. No truly—the solemn alternative is, we must either give up all our own hopes, or we must give up as Christians, in any thing but name, those who understandingly and really deny this doctrine. A variety in the method of explaining it, and in the circumstantials of it, ought not to exclude any one from our charity. But such a denial as carries with it a rejection of those great doctrines and principles which, as we have just seen, are grounded on it-this is fundamental-This subverts the very foundation of the Christian system.

But, my young friends, do not hold this doctrine, nor any other, as a favourite topic of controversy. It has been well observed, that "disputes about religion and the practice of it, seldom go together." Cleave to the doctrine of the Trinity for yourselvescleave to it as the anchor of your souls; but indulge no acrimony, no hostile temper, toward those who deny it. Beware of their delusions, compassionate their fatal errors, reason with them temperately; but never forget that they are your fellow men and fellow sinners; and pray much that God may enlighten them, and bring them to the knowledge of the truth as it is in Jesus, that they may be saved.

2. Finally-Inquire most seriously, whether you have or have not-made that practical use and application of this great and essential doctrine of the Trinity, which renders the belief of it so important. In vain do you hold the truth, if you hold it in unrighteousness. Have you then devoted yourselves, by your own act, to that Father, Son, and Holy Ghost, to whom you were devoted in baptism? Have

you voluntarily, deliberately, and solemnly, chosen this God as your God, and entered into covenant with him as such? Have you been reconciled to God, through Jesus Christ, by the operation of the Holy Spirit? Think you, that you have been renewed in the temper of your minds, by the power of the Holy Ghost? Have you, in view of your undone state as sinners, rested by faith on the Lord Jesus Christ, as all your salvation and all your desire? Are you living in daily communion with God-drawing near to him, through the mediation of his Son, and by his Spirit's gracious aid? And are you manifesting yourselves to be the disciples of Christ, by walking as he walked, and obeying all his commandments? These are inquiries of the most solemn import. Happy they who can answer them satisfactorily. Unhappy they who cannot answer thus. Let such be entreated to look without delay to God, through Jesus Christ, for his Spirit's sacred influence, to renew them unto holiness, and to enable them to believe the truth, not in speculation merely, but with all the heart, to the saving of their souls. Amen.

LECTURE X.

WHAT ARE THE DECREES OF GOD?

THE subject of discussion at this time, is the seventh answer in our Shorter Catechism. It is expressed thus

"The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.

There are probably few present who need to be informed, that this answer presents one of the most difficult and most controverted points in theology. Yet in my apprehension, the chief difficulty has always arisen from the reluctance which many feel to receive as truths or facts in religion, things which they know not how to reconcile or explain. But it ought to be recollected that we do this in things of daily occurrence, and with which we are most familiar. For example-how matter should be moved by that which is immaterial—which takes place continually, when the volitions of our minds produce the motions of our limbs and of our whole bodies-is quite as hard to explain or to see through, as how the free actions of moral agents should consist with, and carry into effect, the absolute decrees of God. We are indeed so familiar with the first of these inexplicable things, that we do not often think about explaining it; but when we do, we find it attended with as much difficulty-it as completely baffles our investigations-as the abstruse inquiry with which we have compared it.

I have made the remarks you have just heard at the very entrance of this discussion, in hope they may have some influence in preventing a prejudice against the method in which I propose to conduct it; and in which alone, I am fully persuaded, it can ever be satisfactorily conducted. That all truth is really con

sistent with itself, or that every truth is perfectly reconcilable with every other truth, no one who knows what truth is, can for a moment doubt. But human intellect is not competent at present to investigate and reconcile all that is true, or all that may be perfectly easy of solution to beings of higher powers. Let me then request you to remember, that the manner in which one truth agrees or is consistent with another, is often unknown to us; and therefore that we ought never to resist the proper evidence by which truth is ascertained, because we see not how it is to be reconciled with something else which, on good grounds, we have been accustomed to receive as true. When truths or facts appear to militate with each other, it is indeed a reason why they should be repeatedly and most closely examined on all sides. But if, after such examination, the things which seem to militate appear to be accompanied by all the evidence necessary to establish them severally as truths or facts, we ought to receive them as such-especially if repeated examination serves only to clear and strengthen the evidence. It is perfectly reasonable in such cases to say, "here are two things, both of which appear to be true; both supported by evidence which obliges me to admit them to be true; yet how they are reconcilable I cannot for the present perceive; although I cannot doubt that they are reconcilable, because both are truth."-Satisfied, as I am, that we ought to proceed in this way, in disposing of the difficulties which belong to the subject before us, I apprize you at once of my views generally-they will be more fully explained and applied in the close of the discussion. My method will be,

I. To endeavour to ascertain, and state distinctly the doctrine contained in this answer.

II. To prove it from reason, and from Scripture. III. Not only to admit, but to assert and vindicate other truths, with which the doctrine of the divine. decrees may seem to be in conflict; to repel the false allegations which have been made, in regard to those who believe in the absolute sovereignty of God; and

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