'ALL Scripture is given by inspiration of God

'ALL Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,' 2 Tim. 3.16. There is no refuse in it; no simple and plain history, but it tends to some edification; no profound or deep mystery, but it is profitable for salvation. Whatsoever secrets there be in the mysteries of God, which are reserved from us, though it be given us but to 'know in part,' and 'darkly' through a vail, yet as much is given to us to know as may make the man of God perfect in every good work. As much is given us to know as may build us up to eternal salvation. If there were no more use of these deep mysteries of the holy Trinity, &c. but to silence all flesh, and restrain the unlimited spirits of men, and keep them within the bounds of sobriety and faith, it were enough. That great secret would teach as much by its silence and darkness, as the plainer truths do by speaking out, clearly. O that this great mystery did compose our hearts to some reverend and awful apprehension of that God we have to do with; and did imprint in our soul a more feeling sense of our darkness and ignorance. This were more advantage then all the gain of light, or increase of knowledge that can come from the search of curiosity. If men would labour to walk in that light they have attained, rather than curiously inquire after what they cannot know by inquiry, they should sooner attain more true light. If men would set about the practice of what they know, without doubt they would more readily come to a resolution and clearness in doubtful things. Religion is now turned into questions and school-debates. Men begin to believe nothing, but dispute everything, under a pretence of searching for light and resolution. But for the most part, while men look after light, they darken themselves; and this is the righteous judgment of the Lord upon the world that doth not receive the truth in love, or walk in the light of what they have already attained; therefore he gives men up to wander in their search into the dark dungeons of human wisdom and fancy, and to lose what they have already. If those things which are 'without controversy' (as the apostle speaks, 1 Tim. 3.16.) were indeed made conscience of, and embraced in love, and practised, it were beyond all controversy that the most part of present controversies would cease. But it falls out with many, as with the dog, that, catching at a shadow in the water, lost the substance in his teeth; so they, pursuing after new discoveries in controverted things, and not taking a heart-hold and inward grip of the substantial truths of the gospel, which are beyond all controversy, do even lose what they have. Thus, even that which they have not is taken from them, because though they have it in judgment, yet they have it not surely and solidly in affection, that it may be holden. So, to this present point if we could learn to adore and admire this holy, holy, holy One,—if we could in silence and faith sit down and wonder at this mystery,—it would be more profitable to us, and make way for a clearer manifestation of God, than if we should search and inquire into all the volumes that are written upon it, thinking by this means to satisfy our reason. I think there is more profoundness in the sobriety of faith than in the depths of human wisdom and learning. When the mystery is such an infinite depth, O but men's eloquence and wisdom must be shallow, far too shallow either to find it out, or unfold it!