To advance to Particulars ; If in the God-head we gaze and pry too boldly into eternal Generation and Procession , and the ineffable Unity of Father , Son , and Holy Ghost , it will but dazle and confound our weak Faculties ; as far as the Scripture is plain , we may , and must advance , namely , that the Father is God , the Son is God , and the Holy Ghost is God , and yet there are not three Gods , but one God ; if we content not our selves here , without a Philosophical Account of the mysterious and inexplicable Unity and Distinction of Father , Son and Holy Ghost , we shall be more like to lose our selves than find out an incomprehensible Truth . All human Explications , as far as ever I could observe yet , do but breed new Doubts and Scruples , not dissipate the old .

If we enquire after the Substance or Essence of God , we are told indeed , John iv . 24. That he is a Spirit , and so are Angels and Souls : but what vast Distance there is between that Self-Existent , and these created Spirits ; alas , what human Understanding can comprehend ? When we speak but of created Spirits , how little is it that we know of them ? We learn indeed from the Operations of our own Minds , that Thinking and Liberty belong to Spirits , but all our Attempts beyond this , look little better than ingenious Guesses , and fancyful Amusements . The most subtil Discourses on this Subject , seeming to me to amount to but this at most , that we rather understand what Spirits are not , than what they are . A Spirit , 't is true , Reason and Revelation tell us , has not Flesh and Bones , is not made of the same Stuff with our mortal Bodies , Luke xxiv . 39. But if we demand what the Substance of it is , alas , we can form no Idea of this ; our Fancy grovels , and cannot raise it self above this visible World , above Matter , above Body , above some pure Ethereal Substance , or something of that Nature , I know not what , which is but a little better Account of this Matter , for ought I know , than Homer's and Epicurus his {αβγδ} , and {αβγδ} , as it were Flesh , and as it were Blood .

Let us now come to the Attributes of God . Here not to mention , that the very Distinction between Essence and Attributes , is meer Condescension to the Weakness of human Capacity ; that it is as difficult to conceive both to be the very same simple thing , as it is repugnant to Reason to divide and separate them . Not I say to mention this , the Attributes of God , as they have their bright side , so have they their dark one too ; as far as God has revealed , we stand upon sure and safe Ground , but beyond this we know not where we tread ; for if we go about to frame our Notions of boundless Perfections , from some faint Resemblances of them in created Beings , and to judge of God by the actings and movings of our own Minds in these Bodies of Clay , we must needs fall vastly beneath any just and commensurate Idea of Divine Excellencies ; and yet this is the highest , this is the utmost Effort of Reason .

All the Attributes of God are infinite in their Perfection , and whosoever goes about to fathom what is infinite , is guilty of the Folly of that Country-man in the Poet , who sitting on the Bank-side , expects to see the Stream run quite away , and leave its Channel dry ; but that runs on and will do so to all Ages . Thus he that goes about to frame to himself an adequate Notion of Omnipotence , and Omnipresence , cannot but attempt the Contradiction of limiting the one , and manacling the other . The Mind which travels in the Contemplation of Eternity , loseth its self in the Journey , like an Eye , which if it meet with nothing to intercept its Prospect , its Quickness doth not find an End , but its Weakness makes one .

If we proceed to God's Moral Attributes , 't is certain , that as much as is revealed of them , we do , or may understand aright ; but if we fancy we can comprehend the whole Extent of them , we do but deceive our selves ; for Wisdom and Goodness , as well as Power and Duration are infinite when ascribed to God and therefore tho our Moral Hahits have so much , Resemblance of these Divine Attributes , that the Spirit stiles them the Image of God , Col. iii . 10. and a Participation of the Divine Nature . 2 Pet . 1.4 . Yet does the same Spirit , with respect to the Infiniteness of God's Moral Perfections , assert that there are none good , Luke xviii . 19. None wise but God , 1 Tim . 1.17 . In a word , all Men that think soberly , however taught that the best way of defining or describing the Perfections of God , is by excluding and removing from him all the Defects and Imperfections of his Creatures ; which is the same thing as if we should say of every Divine Attribute , that it has in it all the Perfection we can possibly conceive , and infinitely more .

The Sum of all is this , Tho God were so far discoverable by the Light of Reason , as served to render the Idolatry and Wickedness of the Pagan World unexcusable , Rom. 1. tho he were revealed to the Jew , and more fully to us under the Gospel , to instruct us in the Nature of Religious Worship , and our Obligations to it , yet still God being infinite , and his Perfections a vast Abyss , there are therefore Mysteries in the God-head , which human Reason cannot penetrate , Heights which we cannot soar , and Reason it self , if it be not drunk with Pride and Arrogance , will not only acknowledge that it is thus , but also that it is fit it should be thus ; for , if Man could fully comprehend God , how Great must we be , how little He , we more than Men , He less than God . When the Prophet tells us , that all the Nations upon Earth , in Comparison of him , are but as the drop of the Bucket , or the Grain of the Ballance , Isai . xl . and by a clear Consequence all the Knowledge and Understanding upon Earth , if united in one Man , can be but as a little Particle of Light to that eternal Sun , a Drop to that eternal , boundless , and inexhaustible Fountain , how is it possible , that Man should comprehend God!

I will conclude my Reflections upon this Proposition in the Words of Zophar , close after my Text , Vers . 8.9 . It is as high as Heaven , what canst thou do ? deeper than Hell , what canst thou know ? The Measure thereof is longer than the Earth , and broader than the Sea . Having thus open'd and establish'd the Doctrine in my Text , That God is incomprehensible ; I will now proceed to make Two or three Inferences from it .

1. The Consideration of God's Incomprehensibleness , should methinks humble Man , prevail with him to think soberly of himself , and to contain his Enquiries after God , within sober and modest Bounds . This is that Zophar seems to aim at , witness that sharp Reflection , Verse 12. Vain Man would be wise , tho Man be born like a wild Asses Colt . 't is obvious to us all , what Man is born , and 't is as obvious , that he grows up into a rational Creature , by slow steps , repeated Instructions , and tedious Experience ; and 't is as evident , that in the height and maturity of his rational Attainments , the Soul how great soever it be in its self , is clogg'd by a lumpish Body , streighten'd by scanty Organs , clouded by Passions , and perverted by Prejudices , which always limit , and too too frequently misguide it , in its Enquiry after Truth . This being so , there cannot be a clearer Proof of Man's Folly , than his aptness to be puffed up with an Opinion of his Wisdom , nor can any thing more notoriously expose his Ignorance , than his extravagant Pretensions , to an unlimited and an universal Knowledge . What , nothing satisfie this poor Creature , but the comprehending or discarding Mysteries ! What , can this Understanding , such as I have described it , be the Test and Standard of universal Truth ! Can this shallow Capacity measure the utmost Extent of Nature , and the God of it too ! Alas , We may with as much Reason pretend to contain the Waters in the Hollow of our Hand , to mete out Heaven with a Span , and weigh the Mountains of the Earth in a pair of Scales ! 't is true , we have Revelation , but we ought never to forget that of S. Paul , When I was a Child , I thought as a Child , I spake as a Child ; for in the brightest Revelations God talks with us in such Language , instructs and governs us by such Notions , as we in this our Childhood are capable of ; our Language is that of Men , not Angels , and our Notions such as fit this State of Mortality , not one of Glory or Perfection . When ever therefore we go about proudly to explicate a Mystery , as if it were indeed but an Idol , the Figment of Man's Brain , we serve it as the Ark of God did Dagon , cast it down from the height where it stood to the Earth , and leave it a maim'd and shapeless Trunk .

But what talk I of our Comprehension of Divine Mysteries , when there is scarcely the most trifling Product of Nature , an Ant , a Fly , a Spire of Grass , that has not something or other in it that fools our Enquiry , and baffles our Confidence ; how much more then the God of Nature who is concealed from us by the infinite Splendour of his inconceivable Glories , and retired within the Veil of his incomprehensible Excellencies and Perfections . Ah! let us then content our selves with admiring and loving that God , which we cannot yet at least comprehend . Let us imitate Elijah , who when God passed by , wrapt his Face in a Mantle , and stood at the Mouth of the Cave , to adore and worship , not gaze upon his Majesty . Let us content our selves with such a Search after the Knowledge of God , as may sanctifie and exalt our Minds , as may strengthen and establish our Obedience , and enkindle in us ardent Desires after that Heaven , wherein we shall no longer know in part , and see as thorough a Glass darkly , but we shall know as we are known , and see Face to Face . In the mean time ,

II . The Incomprehensibleness of God does abundantly justifie our Belief of Gospel-Mysteries .

A Mystery in the Notion of some at this Day , is indeed a very odd thing , that is , something of which we understand nothing at all , and from hence they fasten upon us those insulting Consequences , that we believe we know not what , and that we make Christ in revealing a Mystery to have revealed just nothing at all . Truly , whatever these Men pretend to , there is little Acuteness in this , What , is there no Difference between knowing all things , and knowing nothing , between a full and comprehensive Knowledge and utter Ignorance ? Blessed be God , the meanest of our People have a better Notion of a Mystery , and 't is this , That it is a Doctrine or Article , wherein much is revealed , and yet much hidden and abstruse ; wherein there is something plain and intelligible , something deep and inscrutable , something that we do or may know , something that we cannot . That there are such Mysteries in the Gospel , no Man ought to doubt , when S. Paul asserts , that we know but in part . Such a Mystery is God , as I have shew'd already , and such a Mystery is the Incarnation of our Lord . That the Word was made Man is reveal'd , and there is no Term in this Proposition but what is intelligible enough ; but if we enquire into the Nature and Manner of that Union , wherein this Incarnation consists , this is to all of us a Mystery ; and I wonder not if it seem a very contradictious one to a Socinian , whose Divinity and Philosophy , if we may take his Word , are not able to furnish him with any higher Notion of Union than what results from Coextention of parts .

This being the Notion of a Mystery , to assert the Reasonableness of believing one , when revealed by God , is no more than to assert , that the Incomprehensibleness of something involved and wrapt up in a Divine Revelation , ought not to supplant our Bel●ef of that which is plain and intelligible . That secret things belong to God , but those that are revealed to us and our Children ; That the Shallowness of human Capacity is no Objection against the Veracity of God , nor ought our Dimness or Dullness to invalidate or disparage Divine Authority ; All this is plain of its self , and if it were not , may be made out by an answerable Arguments . To make Mysteries stoop and bow down to our Capacities , and if they will not , to reject them , is in effect to devest them of their Nature , and to make them none . Besides , what Grounds shall we proceed upon in such an Enquiry as this ? Shall we judge of Divine Things by Maxims of Corpuscular Philosophy ? How ridiculous and absurd were this ? especially when the Philosophy of one Age overthrows that of another , and Time again rather confounds the Old , than establishes the New . Indeed , in almost every days Experience , something or other occurs to every modest Enquirer into Nature , too wonderful , and too big for our Capacities , so that we are forc'd , either to disbelieve the Evidence of our Sense , or to confess the Weakness of our Reason . Is it reasonable then to expect that the Mysteries of our Faith should be more easie and demonstrable than the Objects of our Sense ? Or if not , yet , that that Reason which is so purblind , in the search of Natural , should be a competent Judge of Divine Things ? It is true , to believe without a Reason for it , is Credulity , not Faith : But it is as true , that as the Soveraignty and Goodness of God , is the Supreme Reason of our Obedience , so is his Veracity of our Faith . So that all that Reason can have to do here , is not to reject the Articles revealed , because we cannot fathom all the Depths and Mystteries contain'd in them , but to examine the Authority and sense of the Revelation , and these being once cleared , to Sacrifice all our doubts and Scruples to our Faith .

And as this is most reasonable , so is it most safe too , and that upon two plain Grounds ;

But does not this make way for Superstition and Error under pretence of Mystery ? on the quite contrary ; whoever forsakes the received , natural and obvious sense of Scripture , as he has no warrant to expect the conduct and guidance of the Spirit , so has he reason to fear that fancy may lead him to fatal Precipices . Besides that such a one ought to Remember that wresting the words of Scripture by Criticism , or its sence by subtility or Sophistry is the next step to a down right rejecting its Authority . But must we then admit of a sence loaded with Contradictions ? by no means ; But we must take Care , least while we Combat the Fancies and Notions of Men , we carry on the War too far , and oppose and fight against the express sense and Mind of God . We must take Care too , in the next place , that we be not too forward to charge what is above our Reason with Contradictions , for this , if it be not it self a Contradiction to right Reason , is to Modesty and Ingenuity , for 't is to pronounce of and censure what we do not understand .