have determined, is on both Hands wrong; and hath often led very great Men into unhappy Errors, and very good Men into fierce Contentions: all which might be avoided, would they but be fo modeft, as neither to doubt of what the All-wife hath taught, nor pry into what he hath concealed; and fo charitable, as never without the strongest Reason to think ill of others, and never for any Reafon do or wifh ill to them.

There are certainly, in this wonderful Doctrine, many Things, concerning which, Queftions may be asked, which we can only answer by confeffing our Ignorance: and some Things, against which Objections may be raised, that we can folve no otherwise, than by reminding thofe, who make them, that fuch Difficulties must be expected, whenever a finite Mind attempts to view an infinite Object. But, though, in the Holy Trinity, there is much, that can by no means be comprehended fully; which is what we intend to fay, by calling it mysterious, or above Reafon; (as indeed almoft every Thing is, in Part, above ours :) yet, in what the Scripture requires us to believe concerning the Holy Trinity, there is nothing, which either cannot be at all underftood

; or

which, when understood, is abfurd and contrary to Reason. Now whatever poffibly may be true, we are bound, when a Revelation, well attefted, plainly teaches it, to believe actually is true. For Faith in what God affirms, is unquestionably as neceffary, as Obedience to what he enjoins. And, little as we can see in Matters of this high Nature, we may notwithstanding fufficiently fee very important Motives for his Injunction of Faith in this Doctrine: because from the Distinction of Persons in the Trinity, there arises a farther Distinction of their Relations to us, on which Relations are founded diftinct Duties on our Parts towards them; and very different from what they would be, if two of them were only Creatures of exalted Rank. The whole Substance of Chriftianity is comprehended in confidering, and accordingly honouring, (to exprefs it in the well-known Words of our Catechifm) God the Father, as Him, who hath made us and all the World; God the Son, as Him, who hath redeemed us and all Mankind; God the Holy Ghoft, as Him, who fanctifieth us and all the elect People of God. Not but that each Perfon concurs in each of thefe Works but ftill, finding in Scripture,

that one is reprefented as more peculiarly and eminently concerned in one of them, and another in another; we justly distinguish the Father, Son, and Spirit, by the diftinct Offices of Creator, Redeemer, and Sanctifier ; and justly exprefs the Distinction in our Prayers and Praises, as well as in our Creed.

Thus, in the Revelation of St. John, the Saints above adore the Perfon of the Father in the first of these Characters. And the four and twenty Elders fell down before him that fat on the Throne, and worshipped him that liveth for ever and ever,―faying, Thou art worthy, O Lord, to receive Glory, and Honour, and Power: for thou haft created all Things; and for thy Pleasure they are, and were created 8. We therefore on Earth, in like Manner, ought to worship, and fall down, and kneel before the Lord our Maker: to whom we farther owe peculiar Thanksgivings on this Account, that he, according to the Counfel of infinite Wifdom, was the original Caufe of our Redemption. For in this was manifefted the Love of God towards us, that he fent his only-begotten Son into the World, that we might live through Him. Bleed be the God and Father of our

Lord Jefus Chrift, which, according to his abundant Mercy, hath begotten us again unto a lively Hope. But the actual Accomplishment of this great Design was the unspeakably gracious Work of the fecond Perfon, whom therefore we call our Redeemer, and address with Devotions appropriated to his Office. Thus, in the very next Chapter of the fame Book of Revelation, we are told by St. John: The four and twenty Elders fell down before the Lamb, and fung a new Song, faying, Thou art worthy for thou waft flain, and haft redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation.-And I heard the Voice of many Angels round about the Throne,-faying with a loud Voice, Worthy is the Lamb that was flain, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Bleffing. And every Creature, which is in Heaven, and on the Earth, and under the Earth, heard I, faying, Blessing, and Honour, and Glory, and Power, be unto him, that ·Sitteth upon the Throne, and unto the Lamb for ever and ever1. In this univerfal Acclamation of Praise, our Hearts ought to join with the humbleft Gratitude to reverence him 1 Rev. v. 8, 9, 11, 12, 13. continually

k 1 Pet. i. 3.

continually as the Lord of all"; and in particular, befides the holy Ordinance of Baptifm, to celebrate with the devouteft Affection, that other folemn Rite, which he hath inftituted, commanding us, This do in Remembrance of me. The diftinct Office of the third Perfon, the Spirit, hath confifted from the Beginning, first in revealing and confirming the Truths of Religion to Men, from Age to Áge, till the Knowledge of them was completed in the New Testament; for holy Men of old fpake as they were moved by the Holy Ghoft: then in difpofing their Minds, by the outward Ministry of the Word, and the inward Workings of his Grace, to receive and obey them : giving those, who comply with his Motions, Strength against Temptation, Comfort under Affliction, Fervency in Prayer, Growth in Goodness, reviving Hope, and sometimes joyful Affurance, of divine Favour: All which Operations tending wholly to improve us in Piety and Virtue, which together make up true Sanctity or Holiness, he is accordingly styled the Sanctifier. And our Duty to him plainly is, to be thankful to him for what he hath done, and pray for what he is ready to