it has no existence; that immateriality is a quality hitherto unproved; the idea of which the mind of man has no means of compassing? Still they will insist, "there are no contradictions between the qualities which they attribute to these immaterial substances; but there is a difference between the understanding of man and the nature of these substances." This granted, are they nearer the point at which they labour? What standard is it necessary man should possess, to enable him to judge of these substances? Can they shew the test that will lead to an acquaintance with them? Are not those who have thus given loose to their imagination, who have given birth to this system, themselves men? Does not the disproportion, of which they speak with such amazing confidence, attach to themselves as well as to others? If it needs an infinite mind to comprehend infinity--to form an idea of incorporeity--can the theologian himself boast he is in a capacity to understand it? To what purpose then is it they speak of these things to others? Why do they attempt descriptions of that which they allow to be indescribable? Man, who will never be an infinite being, will never be able to conceive infinity; if, then, he has hitherto been incompetent to this perfection of knowledge, can he reasonably flatter himself he will ever obtain it; can he hope under any circumstances to conquer that which according to the shewing of all is unconquerable? Nevertheless it is pretended, that it is absolutely necessary to know these substances: but how prove the necessity of having a knowledge of that which is impossible to be known? We are then told that good sense and reason are sufficient to convince us of its existence: this is taking new ground, when the old has been found untenable: for we are also told that reason is a treacherous guide; one that frequently leads us astray; that in religious matters it ought not to prevail: at least then they ought to shew us the precise time when we must resume this reason. Shall we consult it again, when the question is, whether what they relate is probable; whether the discordant qualities which they unite are consistently combined; whether their own arguments have all that solidity which they would themselves wish them to possess? But we have strangely mistaken them if they are willing that we should recur to it upon these points; they will instead, insist we ought blindly to be directed by that which they vouchsafe to inform us; that the most certain road to happiness is to submit in all things to that which they have thought proper to decide on the nature of things, of which they avow their own ignorance, when they assert them to be beyond the reach of mortals. Thus it would appear that when we should consent to accredit these mysteries, it would never arise of our own knowledge; seeing this can no otherwise obtain but by the effect of demonstrable evidence; it would never arise from any intimate conviction of our minds; but it