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and contented, we shall e'er long know much more. In the mean time,

Our Faith in this Article of the Trinity will be more noble and great, when it makes our Reason to stoop to it, and overcomes all its Doubts; and we shall better celebrate the Holy Trinity by a profound Silence and Adoration, than by disputing about it, or prying too curiously into the Manner of it. And therefore instead of saying with Nicodemus, How can these things be ? let us pray with hint in the Gol pel, Lord I believe, help my Unbelief.

Wherefore, in the last place, from what hath been said, let us all learn firmly to adhere to this great Truth against all Opposition"; holding fast the Profeflion of this Faith 'without wavering, and not be warpd or drawn from it by the Smiles or Frowns of any. To this end, let us consider,

1. That this is what we have all promis'd in our Bapa tism, viz. to believe all the Articles of the Christian Faith, whereof this of the Holy Trinity is the prime fundamental one, upon which all the rest are founded. To keep to that, is a good means of being stedfalt and immovable in all the rest; but if we waver and fall from that, we endanger the whole Fabrick of our Faith, and run into Infidelity. So that the Socinians and Scepticks of our Age, that call in question this or any other Article of the Chrif tian Faith, are guilty of a manifest Breach of their Baptif mal Vow they are Deferters and Renegadoes from the Faith, in forfaking that, which they engag'd to stick to to their Lives end. And fach Fugitives and Revolters from the Faith shall e'er long receive the heavy Punishment of their Apoftacy: which should teach us to beware of an evil Heart of Unbelief, in departing from the living God.

2. Know that this Doctrine of the Trinity hath not only Divine Revelation to support it, which is the chiefest of all Props ; but likewise the concurrent Testimony and Confent of the Catholick Church in all Ages to confirm it, which is an additional Strength or Motive to our Belief of it: for he must be highly conceited of his own Wisdom, that will set it up above the Wisdom of God, and the Faith of the whole Gatholick Church. And having this Evidence, let us continue stedfast in this Faith without

any Wavering or Doubtfulness. Moreover,

3. Our Church minds us, in the Service of this Day, to pray for Grace fo to do, that we may ever acknowledg the


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Glory of the eternal Trinity, and likewife persevere in worshipping the Unity. There may be many Allurements and Temptations to draw us from this Faith, fome endeavouring to discourage, and others to dispute us out of it. and therefore,

it be requisite to call in the Affiftance of Divine Grace, to keep us firm and steady to it. And as the three Persons of the Trinity are one in Nature, so let them be united in our Devotion; still praying to the Father, in the Nanie of 'the Son, and through the Assistance of the Holy Ghost, that as long as we live we may praise them toge ther, and magnify them in this manner. So the Apostles were wont to join them in their usual Salutation; The Grace of our Lord Jesus Chrift, the Love of God the Father, and the Fellowship of the Holy Ghoft, be with you all. Amen. And the Church teaches the same in that devout Doxology, Glory be to the Father, and "to the Son, and to the Holy Ghost. More particularly, let us this day especially bless God, for his gracious Discovery of this sublime Mystery, and thank our heavenly Father, that the Mystery that was hid in former Ages from the Wise and Prudent, is not revealed unto Babes ; even so Father, for so it seemed good in thy fight.

In short then, let us establish our Minds in a stedfast Belief of this Divine Truth, that nothing may

shake or draw us from this Faith in the ever-blessed and undivided Trinity: to which end, let us submit our Reason to Divine Revelation, believing what God hath told us, tho we cannot fully understand the Manner of it; waiting for a fuller Manifestation of this and all other Mysteries in the World to conie. Now to God the Father, God the Son, and God the Holy

Ghoft, be all Honour and Praise, world without end.

తలలతలతలలలలలతలత అde 00లలలలలలలలలల.


The GOSPEL for Trinity-Sunday:

St. John iii. 1-16. There was a Man of the Pharisees, named Nico

demus, a Ruler of the Jews ; the fame came to Jesus by night, and said unto him, Rabbi, we know that thou art a Teacher come from God; for no Man can do these Miracles that thou doeft, except God be with him, &c.

HIS Conference of our Blessed Saviour with Nica demus, serving to give some light into the know

ledg and Belief of the Holy Trinity, is appointed to be read as the Gospel for this Day to that end. For here we have express and distinct mention made of God the Father, whöfe immediate Power and Presence was with Jesus Christ in all that he said or did, ver. 2. And likewise of God the Son, who came down from Heaven, and continu'd to be in Heaven, even when he convers'd here on Earth, ver. 13. As also of God the Holy Ghost, who moving npon the waters of Baptism, effects a new Cre. ation, as he did by moving upon the face of the Waters in the old Creation, ver. 5, 6. The Relation of which Particulars begins thus :

There was a Man of the Pharisees, named Nicodemus, a Ruler of the Jews; one of the Sanhedrim, their great Counçil : The same came to Jesus by night, not venturing to come by day for fear of the Jews; and said unto him, Rabbi, a Ti. tle usually given to the Jewish Doctors, we know that thou art a Teacher come from God, for no Man can do these Miracles that thou doeft, except God with him. Where we have a plain Confeflion of God the Father, to whose Almighty InHuence he afcribes both his Doctrine and Miracles, Qur Saviour liking well enough of this Confeflion, seeks to carry him farther, and to persuade him to be one of his Profelytes and followers, laying unto him, Verily, verily! G3


Say unto thee, Except a Man be born again, he cannot see the Kingdom of God; ver: 3. Nicodemus, as yet gross of understanding, and knowing little or nothing of such spiritual matters, replies to him, How can a Man be born again when he is old ?. Can he enter a second time into his Mother's Womb, and be born? Jesus perceiving the Dulness of his Apprehension, and how little he knew of the Christian Religion, endeavours to inform him better, and to give him a clearer Insight into heavenly and spiritual Matters; to which end, he renews and explains his former Answer, fay. ing, Verily, verily I say unto thee, Except a Man be born again of Water, and of the Spirit, he cannot enter into the Kingdom of God. Where, beside what is said before and after of God 'the Son, is express mention of the Spirit, or God the Holy Ghost,' the third Person in the ever-blessed Trinity: adding withal, that 'tis the receiving a new Birth by Baptism, and entering upon a new Life by spiritual Regeneration, that can alone qualify us for the Sight and Fruition of God; for without the washing of Water, and the renewing of the Holy Ghost, we can neither enter into the Church or Kingdom of Grace here, nor into Heaven or the Kingdom of Glory hereafter. Profelytes were admitted of old by Water into the Jewish Church, and fo they are still into the Christian Church by the Waters of Baptismi; but so, that as the Waters of Bethesda were stir'd by an Angel before they became medicinal or fanative for the Health of the Body, so the Waters of Baptism must be mov'd by the Holy Spirit, before they beconie useful or salutary for the Health of the Soul. And as the Jewish Profelytes were faid to be recens ndti, new born, so the Christian Proselytes are by the Laver of Regeneration said to be born again of Water and the Holy Ghost. So that Nicodemus's Error was the mistaking a natural for a spiritual Regeneration, and taking an Entrance into the Church for a second Entrance into the Mother's womb. In short, the Sense of our Saviour's Words to Nicodemus was, that the owning his Doctrine and Miracles to be divine, was not fufficient for his Salvation, but he must become a Christian Proselyte, or a Follower of Christ, before he could receive any Benefit by either; and that he must enter into the Church, before he could enter into Heaven : which shews us the absolute Necessity of Baptism in order to Salvation, and the great Danger of neglecting it, where it may be had by duly qualify'd and authoriz'd Persons,


Our Saviour having told him of this new and spiritual Birth, he goes on to confirm it in the next Verse; That which is born of the Flem is Flesh, and that which is born of the Spirit is Spirit. Whatsoever is born of another, partakes of the Nature and Qualities of its Sire or Original ; that which is born of the Flesh, is carnal and Aeshly, dispos’d to Vice and Corruption, that which is born of the Spirit, is {piritual, and hath the Seeds of Grace and eternal Life. Marvel not therefore (faith Christ) that I said unto thee, ye must be born again ; for in your first natural and unregenerate State, ye are dead in Trespasses and Sins, Children of Wrath, and Heirs of Damination : whereas by this new Birth ye are niade Children of Grace, the Sons of God, and Inheritors of the Kingdoni of Heaven. All which proceed from the free Grace and Bounty of the Holy Ghost, and its prolifick Operation upon the Waters of Baptism : for as the Wind bloweth where it lifteth, fo the Inspirations of the Holy Spirit are free and voluntary : and as thou hearest the Sound of the Wind, but canst not tell whence it cometh, and whither it goeth ; fo the Calls and Motions of the Spirit are secret and invisible, and the Influences thereof are better felt and heard, than seen. So the Wiseman tells us, As thou knoweft not the way of the Spirit, or how the Child growth in the Womb, even jo thou knoweft not the Works of God, who maketh all, Eccles. 11. 5. And therefore let not this Doctrine stumble thee; for tho the Manner of the Holy Ghost's working herein be fupernatural and incomprehensible, yet the Effects thereof are as apparent and visible as those of the Wind.

Upon this Discourse, Nicodemus, as yet backward of Belief, or a Man of little Faith, answer'd and said unto him, How can these things be? Which Question supposes not only his doubting, but denying the Truth of them : and his demanding the Reason and Manner of them, implies his looking upon them as incredible or impoffible. 'To whom therefore our Saviour with some Smartness reply'd, Art thou a Master of Israel, and knoweft not these things Is it poffible that a Ruler of the Jews, and a Doctor in Ir. rael, should be so great a stranger to these things; it being a known Custon and Practice among the Jews, to receive Proselytes into their Church by Baptisin as well as Circumcision, and to stile them new-born that were thus receivid into it?

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