2. Conclude therefore from the former doctrine, that that God whose words they are, is able to make a reconciliation and most sweet and harmonious agreement with all the sayings therein, how obscure, cross, dark, and contradictory soever they seem to thee. To understand all mysteries, to have all knowledge, to be able to comprehend with all saints, is a great work; enough to crush the spirit, and to stretch the strings of the most capacious, widened soul that breatheth on this side glory, be they notwithstanding exceedingly enlarged by revelation. Paul, when he was caught up to heaven, saw that which was unlawful, because impossible, for man to utter. And saith Christ to the reasoning Pharisee, “If I have told you earthly things, and ye believe not, how shall you believe if I tell you of heavenly things?” It is great lewdness, and also insufferable arrogancy, to come to the Word of God, as conceiting already that whatever thou readest must either by thee be understood, or of itself fall to the ground as a senseless error. But God is wiser than man, wherefore fear thou him, and tremble at his word, saying still, with godly suspicion of thine own infirmity, What I see not, teach thou me; and, Thou art God only wise; but as for me, I am as a beast before thee. 3. Take heed of taking a part of the Word only, lest thou thereby go away with the truth as mangled in pieces. For instance, where thou readest, “The Lord our God is one Lord,” there take heed that thou dost not thence conclude, then there are not three persons in the Godhead: when thou readest of “the Father, the Son, and the Holy Spirit,” then take heed of concluding there must therefore either be three Gods, or else that Jesus Christ and the Holy Ghost are not true God, but the Father only. Wherefore to help thee here, observe, II. The second preparative. 1. That the Christian religion requireth credit concerning every doctrine contained in the Word; credit, I say, according to the true relation of every sentence that the Holy Ghost hath revealed for the asserting, maintaining, or vindicating that same truth. 2. And therefore, hence it is that a Christian is not called a doer, a reasoner, an objector, and perverse disputer, but a believer. Be thou an example to “the believers;” and, “believers” were “added to the church,” &c.