But if we speak of that which is infinite, we must conclude it to be incomprehensible, not only because of the imperfection of our present state, but because, as has been before observed, of the infinite disproportion that there is between the object and our finite capacities. In this respect we have before shewn that the perfections of the divine nature cannot be comprehended, such as the immensity, eternity, omnipresence, and simplicity of God; yet we are to believe that he is thus infinitely perfect. And it seems equally reasonable to suppose the doctrine of the Trinity to be incomprehensible; for the mutual relation of the Father, Son, and Spirit, to each other, and their distinct personality, are not the result of the divine will; these are personal perfections, and therefore they are necessary, and their glory infinite, as well as that of his essential perfections; and if we are bound to believe one to be incomprehensible, why should we not as well suppose the other to be so? or if there are some things which the light of nature gives us some ideas of, concerning which we are notwithstanding bound to confess that we know but little of them, for the reason but now mentioned, why should it be thought strange, that this doctrine, though the subject of pure revelation, should be equally incomprehensible? This consequence appears so evident, that some of them, who deny the doctrine of the Trinity to be incomprehensible, do not stick to deny the perfections of the divine nature to be so, when they maintain that there is nothing which is the object of faith but what may be comprehended by us, which is to run such lengths in the defence of their cause, as no one who hath the least degree of that humility, which becomes a finite creature, should venture to do. But they proceed yet farther, as the cause they defend seems to require it, and say, that every doctrine which we cannot comprehend is to be rejected by us, as though our understandings were to set bounds to the truth and credibility of all things.