 One of the distinctive characteristics of Berkeley’s account is his attempt to develop a non-cognitive theory for only a limited region of religious language, while retaining a cognitivist account for the rest. Let’s call this a mixed theory. There are two pressing problems for a mixed theory. First, how should we differentiate areas of religious language which should be given a face value interpretation from those that should be given a non-cognitive interpretation? Second, how are the non-cognitive areas of religious language meaningfully related to the cognitive areas of language? Berkeley answers the first problem by an introspective experiment. We reflect on what we are thinking when we talk about the Christian mysteries and find that we lack clear ideas or beliefs. However, this is unsatisfactory. There is no general agreement on which religious expressions or sentences we are sufficiently clear about to make them suitable vehicles for expressing religious beliefs. Nor does Berkeley identify anything that specifically characterises the Christian mysteries as matters on which speakers have much less clear ideas than many of the other ideas that form part of religious judgements, not least the ideas of God and divine properties. Berkeley does not, therefore, have a successful method for discriminating religious ideas and thoughts that are cognitively contentful from those that are not.