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without doubt, be thought mad to stand out against the Mercy, merely because he could not dive into the secret Reasons ofit. Could not a vSinner receive the Benefit of God's Mercy without understanding all the Me,thOds of it, it would then be necessary in,deed, that even this Part of Religion should be free from Mysteries, and made plain to every Man's Understanding: But, since a Sinner may be saved by a Mercy which he cannot comprehend, where is the Absurdity of offering Sinners Mercy, and requiring them to rely on it, or, in other Words, to believe in it, though it be never so incomprehensible or mysterious? Were it unreasonable or impoffible to believe Things to be, without knowing how they came to be, Faith could never be reasonable in Religion, or in any thing else: But, since the Knowedge of the Essence 0£Things, and of the Existence of Things, are 'tho distinct Kinds of Knbwledge, and independent of one another; our Ignorance of the Essence of Things, and of the Relation they have to each other, can never be a good Argument against the Belief of their Existence: And yet this Objection contains all the Argument that Unbelievers bring against the MYsteries refuse' to believe Christ to be the Son of God i only because they cannot comprehend how he can be the eternal Son of God: And, if they will be true to their Principle, and carry the Objection as far as it will go, they must in time come to deny the Existence of every thing in the World, themselves not excepted. Since then to comprehend the Reason and Nature of Things, is neither necessary to our believing the Reality of' them, nor yet to Our receiving Benefit and Advantage from them; how comes it to be necessary, that in Religion there sh0uld be nothing that we do not understand i Necessary . it cannot be to. our Salvation, for we may be saved by Means we comprehend not; nor yet to our Faith is it necessary, for we may, ' and do daily believe the Reality of Thingswithout knowing any thing of the Nature and Rcasons of them. And, if Mysteries may set forward our Salvation, and are not destructive of our Faith, upon what other V iews they can be excluded from Religion, I cannot conceive. ,

of Christianity. Why do they, for Instance, .

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Thus much then may serve to shew, that according to this Notion of Religion, That it contains the Means by which God is recon' ciled to Sinners, no Argument can be drawn si to weaken the Authority of any Religion,

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