ries by St 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 St 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 which were fitted only to advance their own temporal wealth and grandeur; such as transubstantiation, the worshipping of images, indulgences for sins, purgatory, and masses for the dead; with many more. But it is

the perpetual talent 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 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 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 St 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 consists 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 of his frailties, and is sure to be rewarded 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 any thing 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 loadstone 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.

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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 resurrection to life eternal. "For now," as the apostle says, we see through a glass darkly, but then face to face."

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Thus, we see, the matter is brought to this issue: we must either believe what God directly commands us in holy scripture, or we must wholly reject the scripture, and the Christian religion, which we pretend to profess. But this, I hope, is too desperate a step for any of us to make.

I have already observed, that those who preach up the belief of the Trinity, or of any other mystery, cannot propose any temporal advantage to themselves by so doing. But this is not the case of those who oppose these doctrines. Do they lead better moral lives than a good Christian? are they more just in their dealings? more chaste, or temperate, or charitable? Nothing at all of this; but, on the contrary, their intent is to overthrow all religion, that they may gratify their vices without any reproach from the world,

or their own conscience: and are zealous to bring over as many others as they can to their own opinions; because it is some kind of imaginary comfort to have a multitude on their side.

There is no miracle mentioned in holy writ, which, if it were strictly examined, is not as much contrary to common reason, and as much a mystery, as this doctrine of the Trinity; and therefore we, may with equal justice deny the truth of them all. For instance: it is against the laws of nature, that a human body should be able to walk upon the water, as St Peter is recorded to have done; or that a dead carcase should be raised from the grave after three days, when it began to corrupt; which those who understand anatomy will pronounce to be impossible by the common rules of nature and reason. Yet these miracles, and many others, are positively affirmed in the gospel; and these we must believe, or give up our holy religion to atheists and infidels.

I shall now make a few inferences and observations upon what has been said.

First, It would be well, if people would not lay so much weight on their own reason in matters of religion, as to think every thing impossible and absurd which they cannot conceive. How often do we contradict the right rules of reason in the whole course of our lives? Reason itself is true and just, but the reason of every particular man is weak and wavering, perpetually swayed and turned by his interests, his passions, and his vices. Let any man but consider, when he hath a controversy with another, though his cause be ever so unjust, though the whole world be against him, how blinded he is by the love of himself, to believe that right is wrong, and wrong