Besides, if it were possible for us to explain all things in nature, and to write a perfect book of natural philosophy with the most accurate skill, yet it would not follow that we must know God the Creator to perfection. The things of God are infinitely superior to the things of men. The nature of a Creator in his manner of existence is infinitely above the nature of creatures in theirs. It is fit there should be something belonging to God an infinite Spirit, that is incomprehensible, and above the power of finite spirits to comprehend, and fully search out and explain. It ought therefore to be no just ground of shame to the gospel of our Lord Jesus Christ, that it has mysteries in it, that is to say, that it has some doctrines in it, which we could never have found out by the mere light of reason; and some truths, the full explication whereof we can never attain to, since there are many things in the world of nature, in the world of bodies and souls, and many things in natural religion, which we cannot fully explain. II. Another occasion of reproach, which men fasten upon the gospel, is, that some of the doctrines are so singular and contrary to the common opinions and reasonings of men; such as that the ever-blessed God should want a satisfaction, in order to pardon sin with honour; that he should punish the most innocent and obedient man that ever lived, even his own Son, for the sins of wicked and rebellious creatures; that we should be freed from hell, which we had deserved, by the sufferings of another in our stead; that one man should be justified with another’s obedience; nay, that ten thousands of men should be pardoned and justified for the sake of the obedience and death of one single man; that all our own repentance is not sufficient of itself to obtain our pardon; and our holiness, be it never so great, does not procure us a title to the favour of God and heaven; that dead bodies, though mouldered in the grave for thousands of years, should be raised again to life and immortality: These are such strange doctrines, so very foreign to the common sentiments of most men, that some of the Athenians cried out, “_What does this babbler mean?_” A man should be ashamed of these things; the very heathen philosophers called it foolishness.