The Doctrine of the Trinity therefore being, I hope, fufficiently evinced from the Holy Scriptures, let us fee what Remarks and Conclufions we are naturally led to, by what has been advanced upon it.

In the firft Place then, it is wifer, as well as fafer, to abide by the Authority of Scripture, and the generally received Doctrine of the Chriftian World, than by the Extravagance of Fancy, and the Subtlety of Wit; these indeed have in no shape mended the Matter; they are not more confiftent, or lefs unintelligible; and if we must have Faith in fomething, furely no Notion or Tenet whatsoever has a right to our Attention, or Efteem, merely because it is anti-fcriptural.

We may next remark, that though the great Doctrine of the Trinity of Perfons in the Godhead be infinitely beyond the Reach of our Comprehenfions, it is however exquifitely adapted, and fully adequate to the spiritual Wants and Neceffities of Mankind. That perfect and univerfal Obedience is due from Man to God (as far as his Will may be known) is a natural Truth, no less certain than that Man, through the Corruption of his Nature, and his Propenfity to Evil, is abfolutely unable to pay it. Herein then vifibly appears the Neceffity of a Satisfaction, an Atonement

for

for every Breach of Duty. This Atonement is readily to be had upon the Gospel Terms. The Sacrifice of the Death of Christ upon the Cross, fuppofing him to be the Son of God, muft undeniably be "a full, perfect, and fufficient Oblation "and Satisfaction for the Sins of the whole World." And what Sacrifice could be in it's own Nature fully propitiatory but this? What Expedient will the Infidel have recourse to in the room of it? Will he plead the Non-neceffity of fuch an excellent Sacrifice, the Efficacy of a fincere Repentance, and the inexhaustible Fund of Divine Mercy ?This fuppofed Non-neceffity might indeed be reafonably urged were there no Proofs of the Reality of the Thing; and the Doctrines of Repentance and infinite Mercy are, no doubt, rational and comfortable enough, where the Name of Chrift was never heard; but where it has been, there must at least be as much Difference between the Chriftian Theory, and any the Imagination of Man can invent, as there is between the Perplexity infeparable from Doubt, and the fubftantial Satiffaction of Affurance. And, by the way, every Notion whatever, more or less derogatory to the Divine Nature of Jefus Chrift, must be proportionably liable to the fame Inconveniences and Defects, and, by detracting from the Merit and Dignity of the Holy Victim, diminish the intrinsic Value of the Sacrifice. Again; fuch is the

acknowledged Infirmity of our Nature, that we cannot do the Things that we would; we not only need a Sacrifice for Sin, but also an Inciter to holy Life. The gracious Affistances of the Holy Spirit, the Third Perfon in the Blessed Trinity, for this Purpose are freely offered, and competently dispensed. How far the Motions of this Holy Spirit are perceptible by good Men, or by what Rules we may judge of the Certainty of his falutary Influence, I fhall enquire in another Place: Let it fuffice here to observe against all those, who affect to laugh at the Notion of Divine Affistance, and preventing Grace, that they are by no means qualified to determine this Matter; for as their Unbelief is grounded on their want of personal Experience, fo it is impoffible in the Nature of Things, that they, who do Defpight to the Spirit of Grace, by denying his Existence, or precluding his Suggestions, fhould ever be favoured with an experimental Conviction of their Reality. Mean while it is

3dly, to be observed, that as no Sacrifice of lefs Value than the Chriftian Paffover could abfolutely, and by it's own intrinfic Merit, atone for the Sins of Mankind, fo the once Offering of himself upon the Cross was an Act of Goodness and Love, utterly undeserved indeed on our parts, but highly worthy the Divine Perfon that per

formed

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formed it. Indeed, the whole Chriftian Oeconomy befpeaks God for it's Author. To recover loft Man from the Darkness of Ignorance and Error; to loose the Bands of Sin and Slavery; and to give us a Law directing to Salvation and eternal Life, were Offices very fit for him, who, with the greatest Propriety of Allufion, is called the Way, the Truth, and the Life. For this Purpose the Son of God was manifefted that he might destroy the Works of the Devil. An Undertaking this, fuitable to infinite Mercy, and to be accomplished only by infinite Power; an Undertaking attended with Humiliation, Discomfort, and Sorrow, but terminating in Victory and Triumph. The Obfcurity of our Saviour's Life, the Infolence with which he was treated, the Shame of his Cross, the Anguish of his Wounds, and the Agony of his Death, in this Light are to be regarded only as Shades to the Splendor of his Character, and Preludes to his Glory.-How does every abfurd Attempt to detract from the Excellence of the Perfon of Christ, and to bring it to a level with that of mere Man, or indeed any created Being, leffen and contract our Ideas, and impair not only the Efficacy, but the Dignity of the Chriftian Difpenfation? In truth, every fuch Attempt is frustrated by this fingle Confideration, that in point of perfonal Worth and Quality, Jefus Chrift cannot be comJohn iii. 8. 1 Tim. iii. 16.

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pared

pared with any Man, or created Being that ever did, or poffibly can exift; for if he is not the Son of God, his Pretenfions to Divinity, notwithstanding the allowed Excellence of his moral Precepts, muft fink him below the worst of all created Beings; and if he is the Son of God, he is infinitely above the greatest. And we may farther proceed to observe here, that the Part the Holy Spirit, the Third Perfon in the Godhead, bears in the glorious Scheme of Man's Salvation, is equally worthy the Divine Nature; and that, whether we confider the many miraculous Gifts and Graces by which he enabled the Apostles to preach and propagate the Gospel, or his ordinary Communications, and fecret, but effectual Cooperations with the fincere Endeavours of true Chriftians. In short, that the Son and Holy Ghost are Divine Perfons, might reasonably be inferred even from the Propriety, the Amiableness, and the Importance of the Provinces which the Scriptures manifestly affign to them.

Upon the whole then, do the Three Persons of the Holy, Blessed, and Glorious Trinity concur in the Scheme, and concert the Means of Man's Salvation?-The Confideration hereof should teach

us to fet a proper Value upon the Dignity of Human Nature, and to act as becomes Creatures nearly interested in the Oeconomy of Heaven. We can