2. We are next to consider what degree of knowledge of this doctrine is necessary to, or connected with salvation. It cannot be supposed that this includes in it the knowledge of every thing that is commonly laid down in those writings, wherein it is attempted to be explained; for when we speak of this, as a doctrine of the highest importance, we mean the scripture-doctrine of the Trinity. This is what we are to assent to, and to use our utmost endeavours to defend; but as for those explications, which are merely human, they are not to be reckoned of equal importance; especially every private Christian is not to be censured as a stranger to this doctrine, who cannot define personality in a scholastic way, or understand all the terms used in explaining it, or several modes of speaking, which some writers tenaciously adhere to; such as hypostasis, subsistence, consubstantiality, the modal distinction of the Persons in the Godhead, filiation, or the communication of the divine essence by generation, or its being farther communicated by procession; some of which rather embarrass the minds of men, than add any farther light to the sense of those scriptures, in which this doctrine is contained. But when we consider how far the doctrine of the Trinity is to be known, and believed to salvation, we must not exclude the weakest Christian from a possibility of knowing it, by supposing it necessary for him to understand some hard words, which he doth not find in his Bible; and if he meets with them elsewhere, will not be much edified by them. That knowledge, therefore, which is necessary to salvation, is more plain and easy, and to be found in every part of scripture: accordingly, every Christian knows, that the word _God_ signifies a being that has all those divine perfections, which are so frequently attributed to him therein, and are displayed and glorified in all his works of common providence and grace; and that this God is one. To which we may also add, that he learns from his Bible, and therefore firmly believes that the Father, Son, and Holy Ghost, are possessed of these divine perfections, and consequently that they are this one God; and that they are distinguished, as we often find in scripture, by such characters and properties, which we generally call personal, and so apply the word _Person_ to each of them, and conclude that the divine glory attributed to them is the same, though their personal properties, or characters, are distinct; which is the substance of what is contained in the first of those answers, under our present consideration. And he that believes this, need not entertain any doubt as though he wanted some ideas of this sacred doctrine, which are necessary to salvation; since such a degree of knowledge, attended with a firm belief thereof, is sufficient to warrant all those acts of divine worship, which we are obliged to ascribe to the Father, Son, and Spirit, and is consistent with all those