2. As to the unintelligibleness of divine revelation, and its being unbecoming the wisdom and goodness of God to communicate those doctrines that are so, it may be replied, that we must distinguish between the rendering a doctrine, which would be otherwise easy to be understood, unintelligible, by the perplexity or difficulty of the style in which it is delivered, and the imparting a doctrine which none can comprehend; the former of these cannot be charged on any part of scripture, and it is only a revelation, which is liable to such a charge, that could be reckoned inconsistent with the wisdom and goodness of God. As to the latter, the design of revelation is not to make us comprehend what is in itself incomprehensible: as, for instance, God did not design, when he made known his perfections in his word, to give us such a perfect discovery of himself, that we might be said hereby to find him out unto perfection, or that we should know as much of his glory as is possible to be known, or as much as he knows of it himself; for that is to suppose the understanding of man infinitely more perfect than it is. Whatever is received, is received in proportion to the measure of that which contains it; the whole ocean can communicate no more water than what will fill the vessel, that is to contain it. Thus the infinite perfections of God being such as cannot be contained in a finite mind, we are not to suppose that our comprehending them was the design of divine revelation; God, indeed, designed hereby that we should apprehend some things of himself, namely, as much as should be subservient to the great ends of religion; but not so much as might be inconsistent with our humble confession, that _we are but of yesterday, and know, comparatively, nothing_, Job viii. 9. And this is applicable, not only to the essential, but the personal, glory of God, _Who hath ascended into heaven, or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his Son’s name, if thou canst tell?_ Prov. xxx. 4. Our Saviour, indeed, speaks of his having _ascended into heaven_, John iii. 13. as having a comprehensive knowledge of all divine truths; but this he affirms concerning himself as a divine person, exclusively of all creatures. Moreover, when it is said, in this objection, that God makes the comprehensive knowledge of these things a term of salvation, this we must take leave to deny; and we need not add any more as to that head, since we have already considered what degree of knowledge is necessary thereunto, namely, such as is subservient to religion, which teaches us to adore what we apprehend to be the object thereof, though we cannot comprehend it.