But suppose the word _Mystery_ were always used to signify a doctrine, not before revealed, without the other idea of its being incomprehensible contained in it; this would not overthrow our argument in general, since we can prove it to be incomprehensible from other arguments, which we shall endeavour to do. And that we may prepare our way for this, let it be considered, that there are some finite things, which we cannot now comprehend, by reason of the imperfection of our present state, which are not incomprehensible in themselves. How little do we know of some things, which may be called mysteries in nature; such as the reason of the growth and variety of colours and shapes of plants; the various instinct of brute creatures; yea, how little do we know comparatively of ourselves, the nature of our souls, any otherwise, than as it is observed by their actions, and the effects they produce; the reason of their union with our bodies, or of their acting by them, as the inspired writer observes; so that it may well be said, _Thou knowest not the way of the spirit, nor how the bones do grow in the womb of her that is with child; even so thou knowest not the works of God, who maketh all things_, Eccles. xi. 5. and Elihu, together with some of the other wonderful works of nature, which he challengeth Job to give an account of, speaks of this in particular. _Dost thou know how thy garments are warm, when he quieteth the earth, by the south wind?_ Job xxxvii. 17, &c. which not only signifies that we cannot account for the winds producing heat or cold, as blowing from various quarters of heaven; but that we know not the reason of the vital heat, which is preserved for so many years, in the bodies of men, the inseparable concomitant and sign of life; or what gives the first motion to the blood and spirits, or fits the organized body to perform its various functions. These things cannot be comprehended by us.