read at certain times in our churches, which, although it is useful for edification to those who understand it, yet, since it containeth some nice and philosophical points which few people can comprehend, the bulk of mankind is obliged to believe no more than the Scripture doctrine, as I have delivered it. Because that creed was intended only as an answer to the Arians in their own way, who were very subtle disputers.

But this heresy having revived in the world about an hundred years ago, and continued ever since-not out of a zeal to truth, but to give a loose to wickedness by throwing off all religion—several divines, in order to answer the cavils of those adversaries to truth and morality, began to find out further explanations of this doctrine of the Trinity by rules of philosophy, which have multiplied controversies to such a degree as to beget scruples that have perplexed the minds of many sober Christians, who otherwise could never have entertained them.

I must therefore be so bold as to affirm, that the method taken by many of those learned men to defend the doctrine of the Trinity has been founded upon a mistake.

It must be allowed that every man is bound to follow the rules and directions of that measure of reason which God hath given him; and indeed he cannot do otherwise if he will be sincere, or act like a man. For instance, if I should be commanded by an angel from heaven to believe it is midnight at noonday, yet I could not believe him. So, if I were directly told in Scripture that three are one and one is three, I could not conceive or believe it in the natural common sense of that expression, but must suppose that something dark or mystical was meant, which it pleased God to conceal from me and from all the world. Thus, in the text, "There are three that bear record," &c., am I capable of knowing and defining what union and what distinction there may be in the Divine nature? which possibly may be hid from the angels themselves. Again, I see it plainly declared in Scripture that there is but one God, and

yet I find our Saviour claiming the prerogative of God in knowing men's thoughts, in saying He and His father are one, and "Before Abraham was, I am." I read that the disciples worshipped Him; that Thomas said to Him, "My Lord and my God." And St John, chap. i.—"In the beginning was the Word, and the Word was with God, and the Word was God." I read likewise, that the Holy Ghost bestowed the gift of tongues and the power of working miracles, which, if rightly considered, is as great a miracle as any, that a number of illiterate men should of a sudden be qualified to speak all the languages then known in the world, such as could be done by the inspiration of God alone. From these several texts it is plain that God commandeth us to believe there is a union and there is a distinction; but what that union, or what that distinction is, all mankind are equally ignorant, and must continue so, at least till the day of judgment, without some new revelation.

Therefore I shall again repeat the doctrine of the Trinity, as it is positively affirmed in Scripture: That God is there expressed in three different names, as Father, as Son, and as Holy Ghost; that each of these is God, and that there is but one God. But this union and distinction are a mystery utterly unknown to mankind.

This is enough for any good Christian to believe on this great article, without ever inquiring any further: and this can be contrary to no man's reason, although the knowledge of it is hid from him.

But there is another difficulty of great importance among those who quarrel with the doctrine of the Trinity, as well as with several other articles of Christianity; which is, that our religion abounds in mysteries, and these they are so bold to revile as cant, imposture, and priestcraft. It is impossible for us to determine for what reasons God thought fit to communicate some things to us in part, and leave some part a mystery. But so it is in fact, and so the Holy Scripture tells us in

several places. For instance: The resurrection and change of our bodies are called mysteries by Saint Paul; our Saviour's incarnation is another: The Kingdom of God is called a mystery by our Saviour, to be only known to His disciples; so is faith, and the Word of God by Saint Paul: I omit many others. So, that to declare against all mysteries without distinction or exception, is to declare against the whole tenor of the New Testament.

There are two conditions that may bring a mystery under suspicion. First, when it is not taught and commanded in Holy Writ; or, secondly, when the mystery turns to the advantage of those who preach it to others. Now, as to the first, it can never be said, that we preach mysteries without warrant from Holy Scripture, although I confess this of the Trinity may have sometimes been explained by human invention, which might perhaps better have been spared. As to the second; it will not be possible to charge the Protestant priesthood with proposing any temporal advantage to themselves by broaching or multiplying, or preaching of mysteries. Does this mystery of the Trinity, for instance, and the descent of the Holy Ghost, bring the least profit or power to the preachers? No; it is as great a mystery to themselves as it is to the meanest of their hearers; and may be rather a cause of humiliation, by putting their understanding in that point upon a level with the most ignorant of their flock. It is true, indeed, the Roman Church hath very much enriched herself by trading in mysteries, for which they have not the least authority from Scripture, and were fitted only to advance their own temporal wealth and grandeur; such as transubstantiation, worshipping of images, indulgences for sins, purgatory, and masses for the dead; with many more. But it is the perpetual taunt of those who have ill-will to our church, or a contempt for all religion, taken up by the wickedness of their lives, to charge us with the errors and corruptions of Popery, which all

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Protestants have thrown off near two hundred years: whereas those mysteries held by us have no prospect of power, pomp, or wealth, but have been ever maintained by the universal body of true believers from the days of the apostles, and will be so to the resurrection; neither will the gates of hell prevail against them.

It may be thought perhaps a strange thing, that God should require us to believe mysteries, while the reason or manner of what we are to believe is above our comprehension, and wholly concealed from us: neither doth it appear at first sight, that the believing or not believing them doth concern either the glory of God, or contribute to the goodness or wickedness of our lives. But this is a great and dangerous mistake. We see what a mighty weight is laid upon faith, both in the Old and New Testament. In the former we read how the faith of Abraham is praised, who could believe that God would raise from him a great nation, at the very same time that he was commanded to sacrifice his only son, and despaired of any other issue. And this was to him a great mystery. Our Saviour is perpetually preaching faith to His disciples, or reproaching them with the want of it; and Saint Paul produceth numerous examples of the wonders done by faith. And all this is highly reasonable; for, faith is an entire dependence upon the truth, the power, the justice, and the mercy of God; which dependence will certainly incline us to obey Him in all things. So, that the great excellency of faith, consisteth in the consequence it hath upon our actions: as, if we depend upon the truth and wisdom of a man, we shall certainly be more disposed to follow his advice. Therefore, let no man think that he can lead as good a moral life without faith, as with it; for this reason, because he who hath no faith, cannot, by the strength of his own reason or endeavours, so easily resist temptations, as the other who depends upon God's assistance in the overcoming his frailties, and is sure to be re

warded for ever in heaven for his victory over them. Faith, says the apostle, is the evidence of things not seen: He means, that faith is a virtue by which anything commanded us by God to believe, appears evident and certain to us, although we do not see, nor can conceive it; because, by faith we entirely depend upon the truth and power of God.

It is an old and true distinction, that things may be above our reason without being contrary to it. Of this kind are the power, the nature, and the universal presence of God, with innumerable other points. How little do those who quarrel with mysteries, know of the commonest actions of nature? The growth of an animal, of a plant, or of the smallest seed, is a mystery to the wisest among men. If an ignorant person were told that a load-stone would draw iron at a distance, he might say it was a thing contrary to his reason, and could not believe before he saw it with his eyes.

The manner whereby the soul and body are united, and how they are distinguished, is wholly unaccountable to us. We see but one part, and yet we know we consist of two; and this is a mystery we cannot comprehend, any more than that of the Trinity.

From what hath been said, it is manifest, that God did never command us to believe, nor His ministers to preach, any doctrine which is contrary to the reason He hath pleased to endow us with; but for His own wise ends has thought fit to conceal from us the nature of the thing He commands; thereby to try our faith and obedience, and increase our dependence upon Him.

It is highly probable, that if God should please to reveal unto us this great mystery of the Trinity, or some other mysteries in our holy religion, we should not be able to understand them, unless He would at the same time think fit to bestow on us some new powers or faculties of the mind, which we want at present, and are reserved till the day of resurrec