SERM. it in exprefs Words in the Holy Bible, IV. that there is one God, and three Perfons

in the Godhead; but it is as plainly affirmed, as Words can express it, that there is a Father, a Son, and an Holy Ghost; that the Father is God, the Son is God, and the Holy Ghost is God; and that thefe Three are not three Gods, but one God. But the Manner how these Three are One, or this One is Three, is not explained to us in the Holy Writ, either because it was not neceffary for us to know it, or because we were not capable of comprehending it.

OUR Reason itself teaches us, that a Point of this Nature is beyond its Reach, and, like a good Mercury, points out to us the Way by which we must come to the Knowledge of the Truth; that those Divine Oracles teftify of God the Father, Son, and Holy Ghoft, and unfold to us as much of thefe mysterious Truths as are neceffary for us to know, in Order to obtain eternal Salvation; and he that endeavours to taste this Tree of Knowledge, and to know more than God has been pleafed to reveal to him, may perhaps fancy himself more enlightened, and the Eye of his Mind opened wider than before; but it will be only to dif

cern

cern the Evil, and not the Good.

And, SERM,

therefore, we find, that God was pleafed IV. to make different Discoveries of himself, in the different Ages of the World, fuch as were moft agreeable to the then prefent Condition of Mankind. The Gentiles were under the Conduct of Nature, and therefore knew no more of God, than what natural Light or the Improvements of Reason discovered to them. To the Jews, who were under the more immediate Conduct of God, and whofe Government was a Theocracy, God more particularly revealed his Mind and Will, and made brighter Discoveries of himfelf; and it is probably thought that the Doctrine of the Trinity in Unity was not unknown, though not fo clearly revealed to them as to us Christians: And therefore, it is required,

III. Thirdly, THAT we should give our fincere and hearty Affent to this fundamental Article of our Faith, and that for this plain Reason, because we cannot understand the Chriftian Religion without the Belief of the Trinity in Unity. The whole Oeconomy of Man's Salvation by Jefus Chrift turns upon this Article, That God the Father gave his only begotten Son to die for us, and that he

SERM. with the Son fent the Holy Spirit to en IV. able us to clofe with thofe Terms which

he has made neceffary, in order to receive the Benefit of the fecond Covenant, and to obtain the Pardon and Forgivenefs of our Sins, and to walk in the Way of his Commandments. We can never understand the Mystery of Godliness, God manifeft in the Flesh, without the previous Knowledge of the Mystery of the Trinity. For, how can we conceive the Satisfaction of our Saviour, without knowing that he was God as well as Man, or receive any Benefit by his mediatorial Office, without looking upon him who was crucified, as able to fave to the uttermoft all those who come unto him? How can we understand the Unction of the Holy Ghoft, without confidering him as a Perfon diftinct from the Father and the Son? Or receive the Benefits of his Miffion, unless we believe that he is different from thofe who fend him? So neceffary is it to believe the Doctrine of the Trinity, in order to come to the Knowledge of the Means and Methods of our Salvation by Jefus Chrift.

BUT, though it is neceflary that we fhould believe the Doctrine of the Trinity, yet it is not neceffary that we should

com

comprehend the Manner how this One is SERM. Three, or thefe Three are One; we do IV. not find this revealed in the Leaves of the Holy Bible, because it is not neceffary to be known, and has very little Influence on our Lives and Converfations; these are rather fome of those curious Questions which minister to the Gendering Strife; and therefore it is no Wonder, if the Holy Scriptures are filent in this Matter. But yet, vain Man would fain be wife, and we find more Controverfies about this Article of our Faith, even in the Primitive Times, than any other whatfoever; which has not only disturbed the Peace of the Church, but very much perplexed the Thoughts of many honeft and well-meaning People, and employed too much of the Time and Pains of learned Men. And, what has been the Refult of all their Enquiries, but that, by a too near and intent Contemplation of this glorious Object, they have only dazzled their Sight, being blinded into Scepticifin and Atheism, and have been more at a Lofs in explaining this Article, than those who have taken up with the plain Truths delivered to us in the Holy Scripture ? Which brings me to fhew the Reasons,

IV. WHY

SERM.

IV. WHY learned Men go fö much

IV. aftray in the Explication of this Article of their Faith.

1. BECAUSE they are too curious and inquifitive in the Search after those Things which God has not been pleased to reveal to them. They are not content to be wife according to Godliness, but they will break in upon the Mount, and taste of the forbidden Fruit, though they know that God has placed a flaming Sword to defend it, and Thunderings and Lightenings to keep them off; and thus endeavouring to become wife in thofe Things, which are beyond the Reach of their Reason, they neglect to cultivate that Field of Knowledge committed to their Care, and become ignorant even of the most common and useful Matters; for, whilst Men fill their Heads with airy and fantastical Notions, nice Distinctions, and subtile Divifions, which have no folid Foundation in Nature or Reason, they become vain in their Imaginations, and their contemplative Faculties, being used to feed upon fuch Trash and unwholesome Food, will not relish or digeft thofe plain and intelligible Notions, which would afford them found and good Nourishment. It is the too common Fault of contempla