An answer to a late Dialogue between a new Catholick convert and a Protestant to prove the mystery of the Trinity to be as absurd a doctrine as transubstantiation : by way of short notes on the said dialogue. Sherlock, William, 1641?-1707. 1687 Approx. 35 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A59787 Wing S3261 ESTC R10173 12385594 ocm 12385594 60835 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59787) Transcribed from: (Early English Books Online ; image set 60835) Images scanned from microfilm: (Early English books, 1641-1700 ; 877:45) An answer to a late Dialogue between a new Catholick convert and a Protestant to prove the mystery of the Trinity to be as absurd a doctrine as transubstantiation : by way of short notes on the said dialogue. Sherlock, William, 1641?-1707. [2], 14 p. Printed for Thomas Bassett ..., London : 1687. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Licensed December 7th . 1686. LONDON , Printed for Thomas Bassett at the George near St. Dunstan's Church in Fleet-street . 1687. A DIALOGUE BETWEEN A New Catholick Convert , AND A PROTESTANT . Concerning the Doctrines of the Trinity and Transubstantiation . ( a ) THIS new Catholick Convert begins well , for the first thing he learns , is to believe the Trinity to be a groundless , absurd , and unreasonable Doctrine ; and then to believe whatever the Church teaches , if it be not more absurd than the Doctrine of the Trinity ; this is a great Improvement of Faith , which we Protestants can never attain to , for we cannot perswade our Understandings or our Faith to digest Absurdities : but let us hear their Dialogue . A. You cannot imagine how much I am overjoy'd to see you . I have been big with Discourse these three days for want of Utterance . You may remember , when we talk'd together last , ( b ) we parted in a Dispute concerning Transubstantiation and the holy Trinity , of their equal Reasonableness and Authority . I must confess I was not at that time so thorowly arm'd with Reasons to shew you the Parallel : But since I have given my self a little leisure to consider of it , and I am perswaded I shall be able to give you Satisfaction . ( b ) This is a little mistake , if we may guess at their last Discourse by this Dialogue ; for the Design is not to prove , That Transubstantiation and the holy Trinity have equal Reasonableness and Authority , but that neither of them are reasonable , or have any Authority . Now though we may allow them to make as bold with Transubstantiation as they please , yet we cannot but be sensible of that Dishonour which is done to common Christianity , by exposing the most sacred and venerable Mystery of it to the Scorn and Derision of Infidels and Hereticks . For sure they cannot think it any great credit to the Doctrine of the Trinity ; that it cannot be proved , either by Tradition , Scripture , or Reason , B. Sir , you know I am always glad of any Opportunity to gain your good Company , but especially upon so good an Occasion . I 'le assure you , I am not , nor ever was , an Enemy to Catholick Communion ; and if I had not too just a Cause , I should never suffer my self in that which without reasonable Grounds might be call'd a wilful Schism . A. I have no reason to doubt your Integrity , and therefore shall not question that : I shall only desire the liberty to press my old Argument , ( c ) That you would rely on the Authority of the Church . I must confess , you have often question'd the doing of it ; but I am sure , when you shall consider there are Mysteries as well as Doctrines in the Christian Religion , and when you know that ( d ) Mysteries are not to be fathom'd by Natural Reason , you must needs conclude , that in some Cases your ( e ) safest way is to trust Tradition . Now certainly no one can give us so good an account of That , as the Church . ( c ) This opens the Scene , and shews the whole design of this Dialogue , to bring men to rely on the Authority of the Church ; and it is worth the while to consider , what a notable way this is . The new Convert perswades his Protestant Friend to fling away Sense , and Reason , and Scripture , and his own private Judgment , and to rely wholly on the Authority of the Church ; for when these are out of the way , we may believe the Church in any thing . No , saies the Protestant , I can't believe that which is unreasonable and absurd , whoever tells it me . Convert , Don't you believe the Doctrine of the Trinity ? Protest . Yes , very heartily . Convert . Why then Transubstantiation it self , which you Protestants make such a noise about , is not more unreasonable , and has as good foundation in Tradition and Scripture , as the Doctrine of the Trinity . Protest . Say you so , my Friend , then why must I believe the Trinity ? Conv. Because the Church teaches it , and for the same reason you must believe Transubstantiation . Protest . Hold there , Sir ! what if I will believe neither ? then I hope I need not rely upon the Authority of the Church . Conv. But you confess you must believe the Trinity . Protest . Yes , if it be founded on Scripture and Tradition , and do not contradict the Reason of Mankind , as I have thought hitherto ; but if you can perswade me otherwise , I will believe it no longer ; unless you can tell me for what reason I must believe that , which I have no reason to believe . Wretched men ! who care not what becomes of Christian Religion , if they can but establish the Authority of their Church ! nay , care not how much they dishonour the Church itself ; for it is no great Commendation of Church-Authority in matters of Faith , that the only use of it is to make men believe without Reason , or in contradiction to it . For it seems , were the Christian Faith reasonable , there were no need of relying on the Churches Authority , at least they would want one of the best Arguments to prove it . ( d ) There are some Mysteries above Reason , none contrary to it , as Transubstantiation is . ( e ) The universal Tradition of the Church , in conjunction with Scripture , I grant is a very good Foundation for our Faith ; but what shall we do , when there is no certain Tradition , as he proves there is not for the Doctrine of the Trinity ; for though we should allow , that the safest way is to receive these Traditions from the Church , yet we cannot receive them from her , if she have them not ; and she cannot have them , if there be none ; and we must conclude there are none , if they be not visible . For the Churches word ; whatever Authority it have , is not Tradition . B. But , Sir , to be short , What relation has this to the present Parallel of the Trinity and Transubstantiation ? The Authority of the Church is another Point as disputable as That . A. Very much : For as ( f ) These two Doctrines have equal ground from Scripture , Reason , and Tradition ; so ' is there the same Obligation of your receiving one , as well as the other . And indeed I have since wonder'd at my own Profession , ( g ) while a Protestant , to think how blind and partial I was : But I must confess , because we are in a Dispute , it is better laying by such aggravating Circumstances ; and indeed I cannot but be sensible what Prejudices such Discourses always make , and therefore I shall speak nothing more of that nature . ( f ) That is none at all , as he attempts to prove ; and if the Trinity have no better then Transubstantiation it has none , and then let him show how we are obliged to believe either , as I observed before . ( g ) For what ? for not believing Transubstantiation as well as the Trinity ? Did he then , while a Protestant , believe the Doctrine of the Trinity to be as unreasonable , and to have no better Foundation in Scripture and Tradition then Transubstantiation ? For otherwise he was not partial in believing one and rejecting the other , and if he did , he never understood his Religion , and then no wonder that he takes Sanctuary in a Church which requires no use of his understanding . B. But to return to the main Point ; I must tell you , I do not think them equally grounded on Scripture , Reason , or Tradition ; and indeed you may remember that was the old Point in dispute with us . A. ( b ) Well , Sir , to shew you your Error , I shall begin with the several Particulars in their Order ; and so , first , as to the Tradition of Transubstantiation . Now 't is evident That has been deliver'd with less interruption than that of the Holy Trinity : That Mystery was question'd in the very Infancy of the Church ; nay , not only so , but the Arians prevail'd much against it about the beginning of the Fourth Age. On the other side , Transubstantiation lay unquestion'd and quiet a long time ; and when it came to debate , there was no such opposition as that of Arius , to call in question the Authority of its Tradition ; the Church receiv'd it unanimously , and in that sense continu'd , till rash Reason attempted to fathom the unlimited Miracles and Mysteries of God. ( h ) Here is a great mixture of confidence and fallacy : Confidence is asserting what is false , that Transubstantiation has been delivered with less interruption than that of the Holy Trinity : for none of the Ancient Fathers make the least mention of it , neither the name nor the thing was known for many hunder'd years after Christ. He himself modestly grants , that the Fathers are not half so express in the Doctrine of Transubstantiation , as they are in the Mystery of the Holy Trinity : And when he grants half , you may safely conclude they say nothing of it : but the fallacy consists in attributing this silence of the Fathers about Transubstantiation to the unquestionableness of the Tradition , when it was wholly owing to the Ignorance of the Doctrine : It was not opposed in those days , because they never heard of Transubstantiation , not because it was universally believed ; which is a reason indeed , why it should not be opposed , but not why it should never be mentioned . Whereas from that opposition . Arius and his followers made to the Doctrine of the Trinity , in the beginning of the Fourth Century , and that great alarum it gave immediately to the Christian Church ; it is evident that it was the received Faith at and before that time ; for otherwise Arius would not have opposed it , nor Catholick Bishops so Zealously have defended it . B. But the Fathers are not half so express in the Doctrin of Transubstantiation , as they are in the Mystery of the Holy Trinity . A. That 's true , and there 's very good Reason for it : Transubstantiation has not been a Doctrine so long in dispute , and 't is not customary for Men to argue unquestionable Truths . And whereas you may think that Transubstantiation has of late receiv'd such shrewd Repulses by your Books , I 'le assure you , you forget how much the true Catholick Zeal destroys the Seeds of Heresies . Do you think that so many Bishops , not only of the Eastern , but of the Western Church also , could be Arians , and yet suppose that that Opinion wanted ( i ) as Plausible a pretence of Tradition ? Certainly if you consider that , you cannot think to establish the Doctrine of the Trinity by Tradition more than Transubstantiation ; especially considering the strong Footsteps of that : Sect even in the Fathers now extant . I would cite you some of them , but that they are not so much to my main Design , and indeed my aim is Brevity . ( i ) Arius did not set up upon Tradition , but upon a pretence of Scripture and Reason , and if Arianism had had so good a pretence to Tradition , it is strange it should have been thought so new and surpizing a Doctrine at that time . It was never heard of before Arius , and that is proof enough that it was no Tradition of the Church , though afterwards they endeavoured to force some expressions in the Writings of the Antient Fathers as well as of the Scriptures , to countenance that Heresie ▪ B. Well , Sir , 't is true , we cannot so well plead Tradition to what you have urg'd ; and especially when I call to mind , ( k ) that Arianism was confirm'd by a General Council : But we alledge an higher ground ; we stand upon the Authority of the Scriptures , and indeed that is the true Thuchtone of all Doctrine . ( k ) I hope he does not mean the Council of Nice , which was the first General Council ; and assembled on purpose to Establish the Catholick Faith in this point , and to condemn Arius , A●d does the Church of Rome own any for a General Council , which confirmed Arianism ? The Council of Syrmium indeed , where Liberius Bishop of Rome Subcribe● the Arian Confession , may bid fair for it , if a Council of Eastern and Western Bishops confirmed by the Pope , may pass for a General Council ; but what then becomes of the Infallibility of Popes , and Councils , and Tradition ? This is a desperate Man , who will not spare the Church of Rome her self , nor General Councils if they stand in his way , rather than allow any Tradition for the Doctrine of the Trinity . A. 'T is true , if you will follow the Catholick Church , ( l ) and take the Scriptures literally , you may discover the Mystery of the Holy Trinity in them ; but if you once yield to Figurative Allusions and Interpretations , the Arians will be as much too hard for you , as you imagin your selves to be for the Catholick Church . ( m ) In short , both Doctrines will be at a loss , and both equally require the Authority of the Church to support them . ( l ) If the Trinity can be prov'd by Scripture , that is all we desire , for I am sure Transubstantiation cannot ; and as for literal or figurative Expositions of Scripture , neither of them must be always used , but as the Subject Matter and Circumstances of the place require . ( m ) I thought the Christian Church had been built upon the Faith of the Holy Trinity , not that supported by the Authority of the Church , unless the Church can support her own Foundation ; if there can be no Christian Church without Baptism in the Name of the Father , the Son , and the Holy Ghost , that is , without professing the Faith and Worship of the ever blessed Trinity ; this Doctrine must be believ'd before there can be any Church , on whose Authority we must believe it ; and therefore he has chose the unfittest Doctrine to build on Church Authority that he could have thought on . B. O no , surely the Doctrine of the Holy Trinity is more express in Scriptures than so . A. To satisfie you that what I say is Truth , because I may represent the Parallel the clearer , ( n ) I will personate an Arian , that Sect so often condemn'd by the Ancient Church , and you shall see his Plea against the Trinity is as fair as yours against Transubstantiation . And because this is the main Parallel , I shall be somewhat the longer , that I may give you the greater satisfaction . ( n ) An excellent part for a Roman Catholick to act . We read that the Devil sometimes transforms himself into an Angel of Light , but never that an Angel of Light transformed himself into a Devil . To Dispute seriously , and in good earnest against the Scripture Proofs of the Trinity , as he here does , though with no great understanding , I should think little better then Blasphemy ; it is what would have never been endured in the Primitive Church , and which I think no Christians of any Communion ought to endure ; for this is not the concernment of any particular Church , but of common Christianity . But though he can Personate an Arian so well , he should consider how he can dispute against him . He yields him all the Scripture Proofs for the Trinity , as not sufficient without the Authority of the Church ; the Arian thanks him for giving the Scripture on his side , and is contented he should make the best he can of his Church Authority , and so continues an Arian still . B. I shall be very glad to hear what you can speak to the matter . A. ( o ) First then , I say , 'T is highly unreasonable to interpret that Text , 1 John 5. 7. That there be Three in Heaven that bear record , and those Three are One ; as likewise John 10. 30. I and my Father are One , literally ; for if we do , we not only oppose Sense and Reason , but we make Construction directly against the very Scripture , John 10. 31 , 32 , 33 , 34 , 35 , 36 , 37 , 38. and John 17. 21 , 22 , 23. 1 Cor. 3. 8. And what can be urg'd more against us in respect of Transubstantiation ? B. Very right , Sir , that Interpretation carries a forcible Reasonableness , but the Doctrine of the Trinity do's not wholly depend upon those Two Proofs . A. Right , it do's not ; but I can give you further Demonstration in this Parellel . A principal Ground of the Trinity is because the Son is so often call'd God in Scripture , as John 1. 1 , 2. Rom. 9. 5. &c. Now if we did not comply with the Catholick Church , and make a Literal Construction in this Case likewise , how strangely should we be confounded by those Texts ( 1 ) where this Godhead in Christ is declar'd to be no more than Lordship , and subordinate to the Father , as Heb. 1. 8. 9. 1 Cor. 8. 4 , 5. 1 Cor. 15. 27 , 28. Rev. 3. 12. and John 10. 35 , 36. B. But , Sir , our Saviour forgave Sins too . A. That 's true , but ( 2 ) only by a deputed Authority . You see when the Sons of Zebbedee petition'd him , he could not grant the final Accomplishment of our Spiritual Warfare , that was the Father's Prerogative , Matth. 2c . 23. And tho' he is to be our Judge , yet he knows not the time , Mark. 13. 31. 1 Tim. 6. 15. B. I must confess , these things a little surprize me ; but however , I cannot think these neither the only Grounds that support that Mystery of the Trinity . A. No , you are in the right ; there is one strong Proof more ; the making of all things visible and invisible is attributed to the Son , and that expresly , John. 1. 3 Heb. 1. 10 and particularly , Col. 1. 16 , 17 , 18 , 19. But yet for all that , if we do not adhere with the Catholick Church to the Literal Interpretation , we are at a loss there too : For , first , 't is plain by the rest of Scripture , ( 3 ) that the Son is not our only Maker , as appears by our Creation attributed to the Father ; and then if we compare those Texts to Heb. 1. 2 , 9 , 10. 1 Cor. 8. 6. Eph. 3. 9. Eph. 4. 5 , 6. 1 Cor. 15. 27 , 28. we cannot reasonably attribute more to the Son , than his being God's Instrument in the Creation . B. But are these the true and only Grounds of the Doctrine of that Holy Mystery ? A. Yes verily ; for , ( 4 ) that we are Baptiz'd in the Name of the Father , Son , and Holy Ghost , is no Argument . That were as reasonable , if understood of Christ and the Holy Ghost , as our Spiritual Governours , as under the supposal of their being Co-equal with the Father , 1 Cor. 10. 2. 1 Cor. 12. 12 , 13. ( o ) I do not think this a proper place , nor a just occasion to enter into the dispute of the Trinity . What he here alledges , has been answered a hundred times over , both by the ancient Fathers and Modern Writers , both Romanist and Protestants ; and if he dare say , when he has taken off his Arian Vizard , that they are not well , and sufficiently answered , I will be bound to defend Catholick Christianity against this new kind of Liberian Roman Catholick . But it would move the Indignation of any good Christian , though a Roman-Catholick , to see so Sacred a Mystery made the Subject of Wit and Criticism , and little better then Drollery , ( 1 ) that Christ cannot be God , because he is Lord , as if he could not be God and Lord too ; that he is not the Second Person in the Trinity , because he is not the first , and therefore as a Son , especially as a Mediator subordinate to his Father . ( 2 ) That he forgives Sins only as Priests do by a deputed Authority . ( 3 ) That he did not make the World , because the Father made it , and therefore he is but Gods Instrument in the Creation ; as if in Creation , which is the immediate effect of Divine and Almighty Power , there could be any created Instrument . ( 4 ) That we may be Baptized into the Name of the Son and Holy Ghost , as Spiritual Governours , when the Ancient Church thought this Form of Baptism to be the Foundation of the Creed , and there is no other difference expressed in the Form between Baptising in the Name of the Father , and of the Son and Holy Ghost , but the order of Persons . B. But surely , Sir , the Arians should have other Grounds to establish their Opinions , besides those , or else your Parellel with Transubstantiation will not be so demonstrable as you conceive . Pray inform me a little further , I have a mighty desire to understand a little better their Fundamental Principles . A. To satisfie you , I shall . ( p ) First , They alledge Christ represented under the Law altogether as an Angel ; for Eminency call'd the Angel of the Presence , Isa. 63.9 . Eccl. 5.6 . Gen. 48.16 . Num. 20.16 . Exod. 23.20 , 21 , 22. refer'd to 1 Cor. 10. 4 , 5 , 9. Further , they collect him to be a created Being , from Col. 1.15 . Rev. 3.14 . Psal. 118.23 . Isa. 45.8 . Ecclus. 1.4 , 9. Ecclus. 24.9 . Sa● . 6.22 , 23. ( q ) And they interpret that Scripture , Thou art my Son , this day have I begotten thee , by Acts 13.33 . and 2 Pet. 1.17 . As to ( r ) the H●ly Ghost , they prove a vast distance between him a●d the Son , by John 16.12 , 13 , 14 , 15. and John 15.26 . Besides , they say , he is no where call'd God ; and urge for the probability of their Opinion , Rev. 12.9 . Rev. 20.8 . 2 Cor. 4.4 . For as there is an universal tempting Evil Power , so we may reasonably conclude , there may be a Good Assisting Power , without any necessity of his being God. And further , where-ever in the Scriptures there is made any mention of the Three Persons , there is always declar'd an express Gradation ; as 1 Cor. 12.3 , 4 , 5. 2 Cor. 13. 14. Gift and Communion from the Fellowship of the Holy Ghost , Grace and Administration from the Lordship and Kingship of Christ , and Love and Operation from the Father , the Supreme God , the Original Fountain , according to Ephes. 4.4 , 5 , 6. ( p ) That Christ is called in the Old Testament the Angel of the presence , I grant , but affirm also , that the Angel of the presence was no created Angel , but the Lord Jehovah , who spake to Moses in the Bush , as the Ancient Fathers grant . ( q ) To be the first born of every Creature , does not prove that he is a Creature , but that he was begotten of God before any Creatures were made , that is , before the Creation of the World , and that signifies an Eternal Generation ; for nothing was before the Creation of the World , but that which is Eternal and uncreated , as is sufficiently intimated in this very Text , 1 Col. 16.17 , 18. and then it is no injury to the Eternal Generation of Christ ; though we grant that he was begotten again at his Resurrection from the Dead . ( r ) As for the Holy Spirit , he is indeed called the Spirit of Christ , and is said to be sent by Christ , as he is by his Father ; but this proves only that he is the Third Person in the Trinity , and in the Aeconomy of Mans Salvation , acts as a Vicarious power to Christ the Redeemer . But his very Office to Inspire and Sanctifie , and dwell in the whole Christian Church , and every Christian proves him to be God ; not only because the Christian Church and Christians are his Temple , but because no Created Spirit can dwell in all Christians . For what this Convert alledges of an universal tempting evil power , is no better than Manichism , or to assert an evil God. For an universal power is God ; and did one Devil tempt and poss●ss all bad Men , as one and the same Holy Spirit dwells in all good Men , he would b● an omnipresent and infinite Devil , which is what the Manichees call an evil God , and sure this is not the Doctrine of the Church of Rome , which is a sign that our Author is but a new Convert . B. I must confess , Sir , these Opinions seem to make it necessary for us in that Doctrine too , to trust to the Authority of the Catholick Church , and I shall take time to consider a little upon them : But pray , Sir , what say you to the Reasons of the two Doctrines ▪ A. Really , ( s ) Sir , I must tell you , I think that Parellel much the easiest . 'T is strange new Arithmetick to a man , to tell him , Three distinct Persons are one and the same Individual Nature , and then to call such a one the most Pure and Simple Being ; and that especially when they are declar'd to have various Intellectual Powers , as appears by John 16.12 , 13 , 14 , 15. and Mark 13.31 . 1 Tim. 6.15 . Acts 1.7 . For my part , I cannot tell well how the Prejudice of Education could possibly digest a thing so unreasonable , were it not a Divine Mystery . I am sure , ( t ) to my carnal Reason , there may be as well Three Hundred Persons in the Godhead , as Three ; and I know not what can be said of Transubstantiation , that is seemingly more absurd than That . B. I must confess , Sir , I have had strange , confus'd , and surprizing Thoughts of it my self ; but I always apprehended the Christian Church a sufficient Guide . A. If you did , Sir , pray consider who that Catholick Mother is you so obey'd ; and as you have receiv'd the Trinity , so receive a Doctrine equally as reasonable , and deliver'd by Her , Transubstantiation . I know the Ingenuousness of your Temper , and you promis'd me at first not to be a wilful Schismatick ; and therefore I have hopes my Reasons , and your Consideration , will be sufficient to reduce you to Catholick Communion . B. Sir , I shall consider of it ; but as yet you only talk'd to me at large : I shall desire one Favour of you before we part ; Pray state the Parallel a little shorter , I shall the better remember it . A. Well , Sir , I shall . First , the Tradition of one Doctrine cannot be stronger than another , where both have been at least equally question'd . Secondly , 'T is as reasonable to take This is my Body , literally , as it is to take these Texts , I and my Father are one God over all blessed for ever ; and By him all things were made , without reference to other Scriptures , and a Figurative Interpretation . And lastly , I think to human Reason 't is as equally unreasonable , and as seemingly repugnant , to say One is Three , as it is to say a Body is not what it appears . B. Very well , I shall desire no more of you now : I 'le only takea little time to consider , and then you shall know my mind more freely . A. Farewel ; and God give you his Holy Spirit to instruct you . ( s ) And now we are come to the main Point , Whether the Doctrine of the Trinity be as absurd and contradictious as the Doctrine of Transubstantiation , which God forbid it should be ▪ I am sure the Arithmetick is very good ; for Three Persons and one Nature , is no bad Arithmetick . To say , that there are Three Persons and but One Person , and but One Nature , and yet Three Natures , had been no good Arithmetick , but a plain Contradiction , that Three are One , and One Three in the same respect , which God himself cannot make true ; but Three Persons and One Nature is no Contradiction , how incomprehensible soever it may be . He has made it a Contradiction indeed by saying , That Three distinct Persons are one and the same Individual Nature ; but whoever before said , that the Person is the Nature , or that the Divine Nature is an individual Nature , or a Nature appropriated to one Person , which is the signification of an individual Nature . I suppose he had heard somewhere of individua Trinitas , and this he mistook for an individual Nature . These are indeed Contradictions , and new invented Heresies , but this is not the Catholick Doctrine of the Trinity . ( t ) We cannot indeed comprehend how Three distinct Persons should subsist in one Nature , for we see no example of it in Nature ; for in finite Creatures , one finite Nature is confined to one Person ; but a finite Nature , I hope , is no rule for an infinite Nature , and therefore an infinite Nature may be common to more Persons than one , though a finite Nature cannot ; and it may be , it is as intelligible how Three distinct Persons may subsist in one infinite Nature , as how three distinct Faculties can be in the same finite Soul ; by which Comparison the Ancients explain'd the Doctrine of the Trinity . The Omnipresence , Omniscience , Omnipotence , Eternity of God , are as much above our Comprehension , as a Plurality of Persons in the Deity ; and if men will but allow , that God is incomprehensible , this can be no Objection against the Doctrine of the Trinity . Natural Reason indeed cannot discover the Plurality of Persons in the Godhead , and therefore I can give no Reason why there should be Three Persons , and neither more nor less ; as the Plurality of Persons , so the number of them depends wholly upon Revelation ; and the Scripture assures me , there are but Three , and therefore I believe no more . And because there are no more , therefore I believe it is impious to say , That there may be as well Three Hundred Persons in the Godhead , as Three . Thus the Doctrine of the Trinity , tho it be above the comprehension of our finite minds , as every thing must be , which is infinite , yet it does not contradict any necessary Principle of Reason , as Transubstantiation does , which is contrary to Sense and Reason . Whether any Body be Bread or Flesh , fall under the notice of Sense , and therefore our Senses must judg of it ; and all our Senses tell us , that the consecrated Bread and Wine , is Bread and Wine still , not Flesh and Blood ; so that we have greater evidence against Transubstantiation , than we can have against the Trinity ; for we have the evidence of Sense , that it is not Flesh , but Bread ; and no man can pretend to such evidence as this , that there are not Three Divine Persons in the Godhead , and this makes some difference between them . As for Reason , if we cannot understand , what the Properties of a Body are , we can know nothing ; and therefore this is a proper Object of human Reason , though the Trinity is not ; and if our Reason discover a great many Absurdities , and Contradictions , and Impossibilities in Transubstantiation , we must confess , that it is absurd and impossible , as to take notice of some few . To say that the Substance of the Bread is turned into the natural Flesh of Christ , which suffered on the Cross sixteen hundred years ago , is to say , that the Body of Christ is made to day , which was 1600 years ago , which is a Contradiction ; for what was made 1600 years ago , cannot be made to day , unless it was 1600 years before it was made ; or was made 1600 years after it was made , and thus the same individual Body must be , and not be at the same time . It is essential to the same Body to be but in one place at a time , and yet all confess , that the Body of Christ is whole and intire in Heaven , how then is the same Body at the same time on the Altar ? nay , on as many Altars as there are in the Christian World , at the same time . The Body of Christ in Heaven has the just Proportions and Dimensions of a human Body ; in the consecrated Host it is without any extension or distinction of parts , whole and entire in the least Crumb of Bread : now for the same individual Body to be extended , and not extended at the same time , is a contradiction ▪ and tho we could suppose that Christ could bestow such a supernatural kind of Existence on his Body , as to subsist without Extension of parts , yet how can the same Body at the same time be extended and not extended , as it must be , if the same Body be extended in Heaven , and not extended in the Host. The Sacramental Body of Christ is cloathed with the Species of Bread , is it so in Heaven too ? if not , how is the same Body at the same time , with and without the Species of Bread ? The Sacramental Body of Christ is his dead and broken Body , the Body of Christ in Heaven is a living , glorified Body ; now if this be the same Body , the same Body must be dead and alive , broken and whole at the same time . The Romanists tell us , that the consecrated Bread is the whole Body of Christ , Flesh and Blood too , which must go together ; and yet that the consecrated Cup is the natural Blood of Christ shed out of his Body ; so that it seems , the same Body on the Altar is both broken and whole , and the same Blood is in his Veins , and poured out of them at the same time . Now I would ask , Whether Christ in Heaven have any Blood , which is separated from his Body ; if he have not , then how is the consecrated Cup , which is his Blood shed for us , and therefore out of his Body , that natural Blood which Christ now has in Heaven , where to be sure , he has no Blood , which is out of his Body , and therefore that Blood , which is out of his Body , cannot be his natural Blood , which he now has in Heaven . When our Author has digested these Absurdities and Contradictions , I can easily furnish him with more ; and can there be a greater contempt of the ever blessed Trinity , than to compare so sacred and venerable a Mystery , to the most absurd Doctrine , which was ever invented by Men. It will be in vain to pray to God to give us his Holy Spirit to instruct us , till we first learn to believe our own Sense and Reason . The END . Notes, typically marginal, from the original text Notes for div A59787-e120 ( a )