t

Teftament, which have just been run over---we have not only the full completion of all those prophecies relating to the life, and death, the refurrection, and afcenfion of Chrift; but we have befides the teftimony of the miracles, which Chrift himself wrought, with which they were then unacquainted; and which we believe on the ftrongeft evidence.We have alfo his many divine difcourfes, which they had not then heard-his inftructive leffons to all ranks of people-the kindness, and folid comfort with which he foothed his friends-the wifdom and force of argument, with which he filenced his enemies.

We have alfo the example of his life before us, which they could not then have had; and which thewed him fo eminently to be the fon of God.

We have likewife a foundation for our belief, which they had not, from those prophecies, which were fulfilled after our Saviour's death-particularly with regard to the deftruction of Jerufalem -the converfion of the Gentiles-and the dif perfion of the Jews; the two latter of which are prophecies, that have been more and more unfolding themselves from that time to this.

It is true, these two difciples faw their Saviour with their own eyes; which is fo far a ftronger evidence

evidence than we have: but they had great prejudices to conquer with regard to the meannefs of his appearance-prejudices fo ftrong, that not one of his disciples themselves could wholly conquer them, till after his death. These prejudices are now worn off by time; fo that on the whole, I think it may be fairly concluded, we have not only all the evidence, which they had in proof of the Meffiah; but a great variety of other evidence, which they could not have had, at the time, when they believed. Indeed our Saviour's fpeech on this very occafion implies as much.

He com

mends Nathaniel's faith, as having fhewed itfelf fo ftrong on fo little evidence; and then tells him, he should hereafter fee greater things than he had yet feen.

The great conclufion from the whole, is, that our faith, which refts on fo much stronger evidence, fhould, at least be as strong as theirs, whose evidence was fo deficient: and that we fhould, with not lefs holy joy, than they did, profefs, we have found him, of whom Mofes, and the prophets did write, Jefus of Nazareth, the fon of Jofeph. But let us ever remember, that if we would fhew our faith to be as ftrong as theirs, we must

fhew

fhew it in its effects. Their lives, after they were convinced of the truth of religion, continued in a fteady course of obedience. Let us then follow the fteps of thefe two eminent difciples of our bleffed Saviour. Let us believe like them; and like them fhew the purity of our faith by the piety of our lives.

SERMON

SERMON XXVII.

MATTHEW XXViii. 19.

GO YE THEREFORE, AND

TEACH

ALL NATIONS

BAPTIZING THEM IN THE NAME OF THE FATHER,
THE SON, AND THE HOLY GHOST.

S the church hath appointed this day* to be obferved in honour of the holy Trinity, I fhall endeavour first, to fhew you, what is meant by the doctrine of the Trinity; and fecondly, how it may become a proper fubject for our medi

tation.

All that is revealed to us on the fubject of the Trinity, lies in a very narrow compass. The whole is contained in a few verses of our bibles. We are every where informed, there is but one God.

*TRINITY SUNDAY,

God. At the fame time, there are various paffages in fcripture, which mention the Godhead as uniting in itself three diftinct powers-the Father

the Son-and the Holy Ghoft. One of the ftrongest of these paffages I have just read to you, in which we are ordered to be baptized in the names of these three powers. But what the nature is of this union, and distinction, we are not in the leaft informed.--Thus far however is all we know on the fubject; and all we can know. As the fcriptures therefore speak, in various paffages both of three distinct powers, and also of one God; we take the account juft as the fcripture gives it; and ought not to pretend to know more.

To this doctrine the name of the Trinity hath been given, which is a term indeed not known in fcripture and for that reafon perhaps hath been often taken up as a kind of watchword, tho it is perfectly innocent of any meaning, except juft the fcripture-doctrine I have mentioned.

But this doctrine you fay, is very incomprehenfible.

Certainly but are there not innumerable other things equally incomprehenfible; which ne vertheless you believe? You yourfelf confift of two diftinct powers, a body, and a foul, which