(_For Trinity Sunday._)
vi. 1-3. _In the year that King Uzziah died, &c._
_Scene_ of this sublime vision, the Temple; _time,_ "the year that
King Uzziah died." Why is this fact mentioned? Uzziah had profaned
the Temple (2 Chron. xxvi. 16-21); his son and successor was Jotham,
the only king of the house of Judah whose character has not one
dishonouring blot; was it not appropriate that, when the disobedient
king was removed, and a king had succeeded him, there should have
been this glorious revelation of the King of kings--not merely as a
preparation of the prophet for his mission, but as an encouragement
to the monarch to persevere in his loyalty towards God and His truth?
That which was granted to the Prophet was _a vision of the Triune
God._ Proofs: ver. 3, which shows the plurality of persons in the
Divine unity; John xii. 41, where it is asserted that that which the
prophet saw was the glory of Christ; Acts xxviii. 25, where it is
asserted that the voice which the prophet heard was the voice of the
Holy Ghost; ver. 3, the threefold repetition of "holy." I purpose,
therefore, to make some observations on this important subject of the
Trinity.
+I. The doctrine of the Trinity has been believed by the Church of
Christ in all ages.+ This is at least a presumption that it is taught
in Scripture, successive generations of devout men could scarcely
have been mistaken on such a vital point.
+II. This doctrine of the Trinity underlies the whole Bible, and is
inextricably interwoven with its fabric and structure.+ The Old
Testament testifies to the Divine unity, as contrasted with the
polytheism which prevailed among heathen nations; the Gospels record
the manifestation of the Incarnate Son of God; the Acts of the
Apostles and the Epistles set forth the work of the Third Person in
the Church. There is direct testimony to this doctrine, such as Matt.
xxviii. 19, 2 Cor. xiii. 14. But just as circumstantial evidence when
it is clear and complete is even more satisfactory and decisive than
the very best direct testimony, still more valuable is the indirect
testimony to this doctrine underlying the whole Bible; like a
threefold cord, it runs through the whole book, and binds the whole
of Divine revelation together.
+III. The doctrine of the Trinity, while it is clearly taught in
Scripture, is mysterious and inexplicable.+ We can no more comprehend
it with the unaided human understanding than by uplifting the fingers
we can touch the starry firmament.[1] This is no reason for refusing
to accept it,[2] we accept many other facts which we cannot explain
(we cannot explain even the familiar fact of _sight_), but it is a
reason for not insisting dogmatically that other men should accept
our explanation of it.
As we cannot stay to consider the effect of the vision upon the mind
of the prophet, I shall conclude with just three words of practical
application of the doctrine itself. 1. _It is bound up with our duty
to God._ We are bound to accept it, because He has revealed it; and
accepting it, we are bound to yield to Father, Son and Holy Ghost the
homage and love of our souls. 2. _It is bound up with our hope of
salvation._ If it is not true that the Everlasting Son came forth
from the bosom of the Father, and took upon Him to deliver man; and
if it is not true that the Holy Spirit proceeding from the Father and
the Son raises men from the death of sin to the life of
righteousness, and restamps upon their souls the lost lineaments of
our Maker's image, what foundation is there left for our hope of
everlasting life? 3. _It is bound up with the fulness of the Gospel
blessings._ These are all summed upon the Apostolic benediction,
2 Cor. xiii. 14. If _these_ be ours, we "have all and
abound."--_R. W. Forrest_ (_Christian World Pulpit,_ i. 492).