“There are some truths of God that He has taught us to speak of. He has even guided us in our expressions of them. But when we have done so we do not really fully understand these things. All we can do is believe and admire. We profess, as we are taught that God is infinite, omnipotent, eternal; and we know the discussions about His omnipresence, immensity, infinity and eternity. We have, I say, words and notions about these things; but as to the things themselves, what do we really know? What do we comprehend of them? Can the mind of man do any more than be swallowed up in an infinite abyss and give itself up to what it cannot conceive or express? Is not our understanding ‘brutish’ in the contemplation of such things?
We are more perfect in our understanding when we realize that we cannot understand, and rest there. It is just the back parts of eternity and infinity that we see. What shall we say of the Trinity, or the existence of three Persons in the same individual essence? This is such a mystery that it is denied by many, because they cannot understand it. Is it not indeed a mystery whose every letter is mysterious? Who can declare the generation of the Son, the procession of the Spirit, or the difference of the one from the other? Thus, the infinite and inconceivable distance that is between Him and keeps us in the dark as to any sight of His face or clear apprehension of His perfections.
We know Him rather by what He does than by what He is. We understand His doing us good, but not truly His essential goodness. How little a portion of Him, as Job says, is discovered in this way!”
– John Owen, The Mortification of Sin, p.94-95
“It is a most unsound method of reasoning to take one or two expressions out of a book which has been written as one great whole, place a certain meaning upon those expressions, and then refuse to inquire whether that meaning can be reconciled with the general spirit of the rest of the book. The beginning of every heresy and erroneous tenet in religion may be traced up to this kind of reasoning, and to unfair and partial quotations.
This is precisely the Roman Catholic’s argument, when he wants to prove the doctrine f transubstantiation. ‘I read,’ he says, ‘these plain words, “This is my body, this is my blood.” I want no more. I have nothing to do with your explanations and quotations from other parts of the Bible. Here is quite enough for me. The Lord Jesus Christ says, “This is my body.” This settles the question.’
This again is precisely the Arian’s argument, when he wants to prove that the Lord Jesus Christ is inferior to the Father. ‘I read,’ he says, ‘ these plain words, “My Father is greater than I.”‘ It is in vain you tell him that there other text which show the Son to be equal with the Father, and give a different meaning to the one he has quoted. It matters not. He rests on the one single text that he has chosen to rest on, and he will hear nothing further.”
– J.C. Ryle, Regeneration, p.74-75
“This article, how we are saved, is the chief of the whole Christian doctrine, to which all divine disputations must be directed. All the prophets were chiefly engaged upon it, and sometimes much perplexed about it. For when this article is kept fast and sure by a constant faith, then all other articles draw on softly after, as that of the Holy Trinity, etc. God had declared no article so plainly and openly as this, that we are saved only by Christ; though he speaks much of the Holy Trinity, yet he dwells continually upon this article of salvation to our souls; other articles are of great weight, but this surpasses all.”
– Martin Luther, Table Talk, p. 234