"I will praise Thee, for I am fearfully and wonderfully
made; marvellous are Thy works, and that my soul knoweth right well."
Psalm cxxxix. 14.
IN the very impressive Psalm from which these words are taken, this
is worth noticing among other things,—that the inspired writer finds in
the mysteries without and within him, a source of admiration and praise.
"I will praise Thee, for I am fearfully and wonderfully made; marvellous
are Thy works." When Nicodemus heard of God’s wonderful working, he said,
"How can these things be?" But holy David glories in what the natural man
stumbles at. It awes his heart and imagination, to think that God sees
him, wherever he is, yet without provoking or irritating his reason. He
has no proud thoughts rising against what he cannot understand, and calling
for his vigilant control. He does not submit his reason by an effort, but
he bursts forth in exultation, to think that God is so mysterious. "Such
knowledge," he says, "is too wonderful for me; it is high, I cannot attain
unto it." Again, "How precious are Thy thoughts unto me, O God!"
This reflection is suitable on the Festival which we are at present
engaged in celebrating, on which our thoughts are especially turned to
the great doctrine of the Trinity in Unity. It is my intention now to make
some remarks upon it; not however explanatory of the doctrine itself, which
we have today confessed in the Athanasian Creed as fully and explicitly
as it can be set forth in human words; but I will endeavour from the text
to show, that the difficulty which human words have in expressing it, is
no greater than we meet with when we would express in human words even
those earthly things of which we actually have experience, and which we
cannot deny to exist, because we witness them: so that our part evidently
lies in using the mysteries of religion, as David did, simply as a means
of impressing on our minds the inscrutableness of Almighty God. Mysteries
in religion are measured by the proud according to their own comprehension,
by the humble, according to the power of God; the humble glorify God for
them, the proud exalt themselves against them.
The text speaks of earthly things,—"I am fearfully and wonderfully made."
Now, let us observe some of the mysteries which are involved in our own
nature.
1. First, we are made up of soul and body. Now, if we did not know this,
so that we cannot deny it, what notion could our minds ever form of such
a mixture of natures, and how should we ever succeed in making those who
go only by abstract reason take in what we meant? The body is made of matter;
this we see; it has a certain extension, make, form, and solidity; by the
soul we mean that invisible principle which thinks. We are conscious we
are alive, and are rational; each man has his own thoughts, feelings, and
desires; each man is one to himself, and he knows himself to be one and
indivisible,—one in such sense, that while he exists, it were an absurdity
to suppose he can be any other than himself; one in a sense in which no
material body which consists of parts can be one. He is sure that he is
distinct from the body, though joined to it, because he is one, and the
body is not one, but a collection of many things. He feels moreover that
he is distinct from it, because he uses it; for what a man can use, to
that he is superior. No one can by any possibility mistake his body for
himself. It is his; it is not he. This principle, then, which thinks and
acts in the body, and which each person feels to be himself, we call the
soul. We do not know what it is; it cannot be reached by any of the senses;
we cannot see it or touch it. It has nothing in common with extension or
form; to ask what shape the soul is, would be as absurd as to ask what
is the shape of a thought, or a wish, or a regret, or a hope. And hence
we call the soul spiritual and immaterial, and say that it has no parts,
and is of no size at all. All this seems undeniable. Yet observe, if all
this be true, what is meant by saying that it is in the body, any more
than saying that a thought or a hope is in a stone or a tree? How is it
joined to the body? what keeps it one with the body? what keeps it in the
body? what prevents it any moment from separating from the body? when two
things which we see are united, they are united by some connexion which
we can understand. A chain or cable keeps a ship in its place; we lay the
foundation of a building in the earth, and the building endures. But what
is it which unites soul and body? how do they touch? how do they keep together?
how is it we do not wander to the stars or the depths of the sea, or to
and fro as chance may carry us, while our body remains where it was on
earth? So far from its being wonderful that the body one day dies, how
is it that it is made to live and move at all? how is it that it keeps
from dying a single hour? Certainly it is as incomprehensible as any thing
can be, how soul and body can make up one man; and, unless we had the instance
before our eyes, we should seem in saying so to be using words without
meaning. For instance, would it not be extravagant and idle to speak of
time as deep or high, or of space as quick or slow? Not less idle, surely,
it perchance seems to some races of spirits to say that thought and mind
have a body, which in the case of man they have, according to God’s marvellous
will. It is certain, then, that experience outstrips reason in its capacity
of knowledge; why then should reason circumscribe faith, when it cannot
compass sight?
2. Again: the soul is not only one, and without parts, but moreover,
as if by a great contradiction even in terms, it is in every part of the
body. It is no where, yet every where. It may be said, indeed, that it
is especially in the brain; but, granting this for argument’s sake, yet
it is quite certain, since every part of his body belongs to him, that
a man’s self is in every part of his body. No part of a man’s body is like
a mere instrument, as a knife, or a crutch might be, which he takes up
and may lay down. Every part of it is part of himself; it is collected
into one by his soul, which is one. Supposing we take stones and raise
a house, the building is not really one; it is composed of a number of
separate parts, which viewed as collected together, we call one, but which
are not one except in our notion of them. But the hands and feet, the head
and trunk, form one body under the presence of the soul within them. Unless
the soul were in every part, they would not form one body; so that the
soul is in every part, uniting it with every other, though it consists
of no parts at all. I do not of course mean that there is any real contradiction
in these opposite truths; indeed, we know there is not, and cannot be,
because they are true, because human nature is a fact before us. But the
state of the case is a contradiction when put into words; we cannot so
express it as not to involve an apparent contradiction; and then, if we
discriminate our terms, and make distinctions, and balance phrases, and
so on, we shall seem to be technical, artificial and speculative, and to
use words without meaning.
Now, this is precisely our difficulty, as regards the doctrine of the
Ever-blessed Trinity. We have never been in heaven; God, as He is in Himself,
is hid from us. We are informed concerning him by those who were inspired
by Him for the purpose, nay by One who "knoweth the Father," His Co-eternal
Son Himself, when He came on earth. And, in the message which they brought
to us from above, are declarations concerning his nature, which seem to
run counter the one to the other. He is revealed to us as One God, the
Father, One indivisible Spirit; yet there is said to exist in Him from
everlasting His Only-begotten Son, the same as He is, and yet distinct,
and from and in Them both, from everlasting and indivisibly, exists the
Co-equal Spirit. All this, put into words, seems a contradiction in terms;
men have urged it as such; then Christians, lest they should seem to be
unduly and harshly insisting upon words which clash with each other, and
so should dishonour the truth of God, and cause hearers to stumble, have
guarded their words, and explained them; and then for doing this they have
been accused of speculating and theorizing. The same result, doubtless,
would take place in the parallel case already mentioned. Had we no bodies,
and were a revelation made us that there was a race who had bodies as well
as souls, what a number of powerful objections should we seem to possess
against that revelation! We might plausibly say, that the words used in
conveying it were arbitrary and unmeaning. What (we should ask) was the
meaning of saying that the soul had no parts, yet was in every part of
the body? what was meant by saying it was every where and no where? how
could it be one, and yet repeated, as it were, ten thousand times over
in every atom and pore of the body, which it was said to exist in? how
could it be confined to the body at all? how did it act upon the body?
How happened it, as was pretended, that, when the soul did but will, the
arm moved, or the feet walked? how can a spirit which cannot touch any
thing, yet avail to move so large a mass of matter, and so easily as the
human body? These are some of the questions which might be asked, partly
on the ground that the alleged fact was impossible, partly that the idea
was self-contradictory. And these are just the kind of questions with which
arrogant and profane minds do assail the revealed doctrine of the Holy
Trinity.
3. Further consider what a strange state we are in when we dream, and
how difficult it would be to convey to a person who had never dreamed what
was meant by dreaming. His vocabulary would contain no words to express
any middle idea between perfect possession and entire suspension of the
mind’s powers. He would understand what it was to be awake, what it was
to be insensible; but a state between the two he would neither have words
to describe, nor, if he were self-confident and arrogant, inclination to
believe, however well it was attested by those who ought to know. I do
not say there is no conceivable accumulation of evidence that would subdue
such a man’s reason, since we see sometimes men’s reason subdued by the
evidences of the Gospel, whose hearts are imperfectly affected; but I mean,
that this earthly mystery might be brought before a man with about that
degree of evidence in its favour which the Gospel actually has, not ordinarily
overpowering, but constituting a trial of his heart, a trial, that is,
whether the mysteries contained in it do or do not rouse his pride. Dreaming
is not a fiction, but a real state of the mind, though only one or two
in the whole world ever dreamed; and if these one or two or a dozen men,
spoke to the rest of the world, and unanimously witnessed to the existence
of that mysterious state, many doubtless would resist their report, as
they do the mysteries of the Gospel, on the ground of its being unintelligible;
yet in that case they would be resisting a truth, and would be wrong (not
indeed blameably so, compared with those who on a like account reject the
Gospel, which comes to us as a practical, not a mere abstract matter),
yet they would undeniably be considering a thing false which was true.
It is no great harm to be wrong in a matter of opinion; but in matters
which influence conduct, which bear upon our eternal interests, such as
Revealed Religion, surely it is most hazardous, most unwise, though it
is so common, to stumble at its mysteries, instead of believing and acting
upon its threats and promises. Instead of embracing what they can understand,
together with what they cannot, men criticize the wording in which truths
are conveyed, which came from heaven. The inspired Apostles taught them
to the first Christian converts, and they, according to the capacities
of human language, whether their own or the Apostles’, partly one and partly
the other, preserved them; and we, instead of thanking them for the benefit,
instead of rejoicing that they should have handed on to us those secrets
concerning God, instead of thanking Him for His condescension in allowing
us to hear them, have hearts cold enough to complain of their mysteriousness.
Profane minds ask, "Is God one, or three?" They are answered, He is One,
and He is also Three. They reply, "He cannot be One in the same sense in
which He is Three." It is in reply allowed to them, "He is Three in one
sense, One in another." They ask, "In what sense? what is that sense in
which He is Three Persons,—what is that sense of the word Person, such
that it neither stands for one separate Being, as it does with men, nor
yet comes short of such a real and sufficient sense as the word requires?"
We reply that we do not know that intermediate sense; we cannot reconcile,
we confess, the distinct portions of the doctrine; we can but take what
is given us, and be content. They rejoin, that, if this be so, we are using
words without meaning. We answer, No, not without meaning in themselves,
but without meaning which we fully apprehend. God understands His own words,
though human. God, when He gave the doctrine, put it into words, and the
doctrine, as we word it, is the doctrine as the Apostles worded it; it
is conveyed to us with the same degree of meaning in it, intelligible to
us, with which the Apostles received it; so that it is no reason for giving
it up that in part it is not intelligible. This we say; and they insist
in reply, as if it were a sufficient answer, that the doctrine, as a whole,
is unintelligible to us (which we grant); that the words we use have very
little meaning (which is not true, though we may not see the meaning);
and so they think to excuse their rejection of them.
But surely all this, I say, is much the same as what might take place
in any discussion about dreaming, in a company where one or two persons
had experienced it, and the multitude not. It might be said to those who
told us of it, Do you mean that it is a state of waking or insensibility?
is it one or the other? what is that sense in which we are not insensible
in dreaming, and yet are not awake and ourselves? Now if we have mysteries
even about ourselves, which we cannot even put into words accurately, much
more may we suppose, even were we not told it, that there are mysteries
in the nature of Almighty God; and so far from its being improbable that
there should be mysteries, the declaration that there are, even adds some
probability to the revelation which declares them. On the other hand, still
more unreasonable is disbelief, if it be grounded on the mysteriousness
of the revelation; because, if we cannot put into consistent human language
human things, if the state of dreaming, which we experience commonly, must
be described in words either vague or contradictory, much less is there
to surprise us if human words are insufficient to describe heavenly things.
These are a few, out of many remarks which might be made concerning
our own mysterious state,—that is, concerning things in us which we know
to be really and truly, yet which we cannot accurately reflect upon and
contemplate, cannot describe, cannot put into words, and cannot convey
to another’s comprehension who does not experience them. But this is a
very large subject. Let a man consider how hardly he is able and how circuitously
he is forced to describe the commonest objects of nature, when he attempts
to substitute reason for sight, how difficult it is to define things, how
impracticable it is to convey to another any complicated, or any deep or
refined feeling, how inconsistent and self-contradictory his own feelings
seem, when put into words, how he subjects himself in consequence to misunderstanding,
or ridicule, or triumphant criticism; and he will not wonder at the impossibility
of duly delineating in earthly words the first Cause of all thought, the
Father of spirits, the One Eternal Mind, the King of kings and Lord of
lords, who only hath immortality, dwelling in light unapproachable, whom
no man hath seen nor can see, the incomprehensible infinite God.
To conclude. One objection only, as it seems to me, can be made to these
reflections, and that is soon answered. It may be said that, though there
be, as there well may be, ten thousand mysteries about the Divine Nature,
yet why should they be disclosed in the Gospel? because the very circumstance
that they cannot be put into words is a reason why this should not be attempted.
But this surely is a very bold and presumptuous way of speaking, not to
say more about it; as if we had any means of knowing, as if we had any
right to ask, why God does what He does in the very way He does it; as
if sinners, receiving a great and unmerited favour, were not very unthankful
and acting almost madly, in saying, Why was it given us in this way, not
in that? Is God obliged to take us into counsel, and explain to us the
reason for every thing He does; or is it our plain duty to take what is
given us, and feed upon it in faith? And to those who do thus receive the
blessed doctrine under consideration, it will be found to produce special
and singular practical effects on them, on the very ground of its mysteriousness.
There is nothing, according as we are given to see and judge of things,
which will make a greater difference in the temper, character, and habits
of an individual, than the circumstance of his holding or not holding the
Gospel to be mysterious. Even then, if we go by its influence on our minds,
we might safely pronounce that the doctrine of the Holy Trinity, and of
other like mysteries, cannot be unimportant. If it be true (as we hold
it to be), it must be of consequence; for it tends to draw the mind in
one particular direction, and to form it on a different mould from theirs
who do not believe in it. And thus what we actually are given to see, does
go a certain way in confirming to us what Scripture and the Church declare
to us, that belief in this doctrine is actually necessary to salvation,
by showing us that such belief has a moral effect on us. The temper of
true faith is described in the text,—"Marvellous are Thy works; and that
my soul knoweth right well." A religious mind is ever marvelling, and irreligious
men laugh and scoff at it because it marvels. A religious mind is ever
looking out of itself, is ever pondering God’s words, is ever "looking
into" them with the Angels, is ever realizing to itself Him on whom it
depends, and who is the centre of all truth and good. Carnal and proud
minds are contented with self; they like to remain at home; when they hear
of mysteries, they have no devout curiosity to go and see the great sight,
though it be ever so little out of their way; and when it actually falls
in their path, they stumble at it. As great then as is the difference between
hanging upon the thought of God and resting in ourselves, lifting up the
heart to God and bringing all things in heaven and earth down to ourselves,
exalting God and exalting reason, measuring things by God’s power and measuring
them by our own ignorance, so great is the difference between him who believes
in the Christian mysteries and him who does not. And were there no other
reason for the revelation of them, but this gracious one, of raising us,
refining us, making us reverent, making us expectant and devout, surely
this would be more than a sufficient one.
Let us then all, learned and unlearned, gain this great benefit from
the mystery of the Ever-Blessed Trinity. It is calculated to humble the
wise in this world with the thought of what is above them, and to encourage
and elevate the lowly with the thought of Almighty God, and the glories
and marvels which shall one day be revealed to them. In the Beatific Vision
of God, should we through His grace be found worthy of it, we shall comprehend
clearly what we now dutifully repeat and desire to know, how the Father
Almighty is truly and by Himself God, the Eternal Son truly and by Himself
God, and the Holy Ghost truly and by Himself God, and yet not three Gods
but one God.
Copyright © 2000 by Bob Elder. All rights reserved.
Used with permission. See the Newman website:
http://www.newmanreader.org/index.html
