out distinction or exception, is to declare against the whole tenour of the New Testament.
There are two conditions, that may bring a mystery under suspicion. First, when it is not taught and commanded in holy writ; or secondly, when the mystery turns to the advantage of those who preach it to others. Now as to the first, it can never be said, that we preach mysteries without warrant from holy scripture, although I confess this of the Trinity may have sometimes been explained by human invention, which might perhaps better have been spared. As to the second, it will not be possible to charge the protestant priesthood with proposing any temporal advantage to themselves by broaching, or multiplying, or preaching of mysteries. Does this mystery of the Trinity, for instance, and the descent of the Holy Ghost, bring the least profit or power to the preachers? No; it is as great a mystery to themselves as it is to the meanest of their hearers; and may be rather a cause of humiliation, by putting their understanding, in that point, upon a level with the most ignorant of their flock. It is true indeed, the Roman church hath very much enriched herself by trading in mysteries, for which they have not the least authority from Scripture, and which were fitted only to advance their own temporal wealth and grandeur; such as transubstantiation, the worshipping of images, indulgences for sins, Purgatory, and masses for the dead; with many more. But it is the perpetual talent of those who have ill-will to our church, or a contempt for all religion, taken up by the wickedness of their lives, to charge us with the errours and corruptions of popery, which all protestants have thrown oft near two hundred years: whereas those mysteries held by us, have
