edgement of him and respect shewn him would be an acknowledgment of the sovereignty of heaven, and would reflect honor on the Divine Majesty. If the sovereign of a nation send a minister to negotiate with a foreign power, if that power receive him as a legitimate ambassador, this act is not only an acknowledg ment of his authority, but it is an acknowledgment of the authority of his sovereign, and an expression of respect toward him. All this is undoubtedly true. But whom does he send to perform this important business? He sends one of his own species; a man like himself; equal in nature and capacity with his own. He is entitled by his nature and qualifications to as much honor as his sovereign; and being commissioned, he has the same authority to transact the business contemplated, as he, who sent him. It is expected that he will be honored, and the respect shewn him will extend to his sovereign. But suppose the sovereign sends a minister, who has not one natural qualification for the duties of his office, but is instructed, and dictated, and prompted in every word, and in every step of his proceedings, would be not be disrespected; and would not the disrespect be extended to him that sent him? The application is easy. If God has sent a messenger into the world to treat with the human race, who is not naturally qualified for the duties of his office, but is a mere instrument, or organ, through which the divine Being acts, it might be expected that people would respect him less than if he possessed natural qualifications for the duties of his office. It might be expected that they would deny him in his official capacity; and if they honored him even as they honored the Father, it would be by dishonoring both. But suppose the Son to be divine, and he is worthy of honor; and the glory, which is given him is given to the Father also.

The doctrine of the Trinity appears to be the main pillar of Christianity; the key stone of the arch, which supports the whole fabric; the basis of man's salvation. If this doctrine be expunged from the Bible, there

appears to be a chasm through the whole system. The most prominent doctrines of the gospel appear to stand or fall with it. If the divine plurality be denied, one mystery, it is true, is removed from the sacred scriptures; but in its place there appear to be left absurdity and contradiction. The Christian religion, without this doctrine, without this vinculum of other scripture doctrines, appears like a scheme of human invention, designed to reconcile contrarieties, and to effectuate impossibilities. This, more than any other doctrine, distinguishes our holy religion from human systems; and gives it an impression of its divine Author, which philosophy could never invent, nor ever efface. The light of nature never disclosed a method, by which sin could be forgiven, and transgressors be reconciled to God.

If the doctrine of the Trinity, as it has been exhibited, be a scriptural doctrine, those, who deny it are in great error. They deny the divine excellences of the Son of God. They deny the virtue of his atoning sacrifice. They deny his absolute ability to save. They deny him divine honor. Do they not, of course, deny the Lord, who bought them? They disbelieve the distinction of the Holy Spirit. They disbelieve his office and his peculiar work. If they do not speak a word against him, they withhold from him that distinct respect, which is his just due. But we need to use the greatest caution in this view of the subject. There is danger of drawing wrong inferences from others' premises; and if our conclusions from their positions are legitimate, they may, notwithstanding, heartily disown them.

If there be simple unity in the divine Nature, and divine plurality be not a scriptural doctrine, those, who embrace it are in great error. They place that confidence in a creature, which they ought to place only in the Creator. They make a creature equal with God; they make him God, they make him the "true God." They honor a creature "even as they

honor the Father."

It is important to form correct sentiments of the Father, of the Son, and of the Holy Spirit. If we car not form adequate conceptions of the ground of dis tinction in the divine Nature, nor of the ground of unity in the divine plurality, it is important that we should have such a belief in each, that we may apply to each respectively for the blessings, which it is their peculiar office to communicate.

There is an intimate connexion between belief and practice. It is not maintained that every one, whe has a correct creed, possesses a good heart and exhib its a Christian character. The devils believe. But a belief of the truth has a natural tendency toward virtue and piety; and it would produce these effects, if there were no counteracting principle in human nature. The gift of revelation implies the necessity of believing it; and of believing it agreeably to its divine import. When Christianity is corrupted, it loses proportionably its good effect. When the Churches, which the apostle Paul planted, became disorderly and immoral, we find they had departed from sound doctrine. It is of no use to attempt to estimate the quantum of religion among different religious denominations; and compare their respective values. This is not the province of human reason. Were the attempt made, it is presumed that every one would find, or would seem to find most among those of his own name. But without boasting on the one hand, or unjustly criminating on the other, it may be safely said, that in proportion as people depart from the faith, which was once delivered to the saints, they decline in vital religion and in Christian character. If there must be contest for preeminence among Christians of different names, let it be a holy emulation to excel in promoting the interest of the Redeemer's kingdom, and in manifesting the spirit of the gospel. Let it be admitted that he knows most of God, who walks nearest to him.

THE END.