A seventh letter, concerning the sacred Trinity occasioned by a second letter from W.J. / by John Wallis ... Wallis, John, 1616-1703. 1691 Approx. 41 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A67408 Wing W604 ESTC R18000 12211866 ocm 12211866 56321 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. A67408) Transcribed from: (Early English Books Online ; image set 56321) Images scanned from microfilm: (Early English books, 1641-1700 ; 904:21) A seventh letter, concerning the sacred Trinity occasioned by a second letter from W.J. / by John Wallis ... Wallis, John, 1616-1703. [2], 21 p. Printed for Tho. Parkhurst ..., London : 1691. 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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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng W. J. Trinity -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-05 Mona Logarbo Sampled and proofread 2004-05 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A Seventh LETTER , Concerning the Sacred Trinity ; Occasioned by a Second Letter From W. I. By IOHN WALLIS , D. D. Professor of Geometry , in Oxford . LONDON : Printed for Tho. Parkhurst , at the Bible and Three Crowns , in Cheapside , 1691. A Seventh LETTER Concerning the Sacred Trinity . IN a Postscript to my Sixth Letter ( which should have been Printed with it ; but came , it seems , too late , after all the Sheets were Printed off , ) I gave notice , That I had received from London the Night before ( March 27. ) another Letter from W. I. of a like import with his former ; but somewhat fuller . That , what in it did directly concern me , was but Expressions of Thanks , Respect , and Approbation . For which I knew not how otherwise ( than by such a way ) to return him my acknowledgment : Because he did neither signifie who he is that writes ; nor do I know any in London , to who 's Name the Letters W. I. do belong . That , there were Reflections in it , on some Expressions of a Learned Author : which Expressions I do not see that I am at all engaged to defend : And did therefore wave them . That , to say , The three Divine Persons , are Three Intelligent Beings ( three substantial Beings , three Spirits , ) Really Distinct , ( though mutually conscious , ) is more , he thinks , than that Learned Author needed to have said ; ( And I think so too : ) And that it is more Safe , to be less Positive and Particular , as to what the Scripture leaves in the dark . And his Answer ( I think ) would not have been less valid , ( against those he undertakes to answer , ) though such Expressions were omitted . That , I did forbear to publish that Letter without his Order ; because I was loth to engage the Learned Writer thereof in a Publick Dispute against that Learned Author , unless he please . Since which time ; considering , that the Postscript came too late to be Printed with that Letter of mine ; and , that the Letter of this Reverend Divine ( for such I take him to be by the contents of it , ) seems to be penned with that care and caution , as if he were willing to have it publick ; and without any intimation of Dislike for my having published his former Letter in like Circumstances : I have thought not amiss ( nor unagreeable to his mind ) to publish this also . Which is as followeth : ( supplying the Date from the Post-mark at London , denoting what day it was given-in to the Post-Office there . ) For the Reverend Dr. Wallis , Professor of Geometry , at Oxford . London , March 24. 1690-91 . SIR , YOur Repeated Letters , give me a just occasion of Repeating my hearty Thanks to you . And I hope you will give me leave to join both my good Wishes and Endeavours to promote that Moderation which you seem to Aim at , in stating the Mysterious Truths concerning the Trinity . Methinks we might be easily perswaded to this ; by the Difficulties which all men find in conceiving those Mysteries : Especially the Consequences which some make from them ; and impose upon us as Certain and Sacred Truths . Sir , Because I would have you lose as little of your Time as may be in reading my Letters ; I will enter immediately upon the Subject proposed ; and consider , not some lesser Niceties , but the Two Main Points in the Doctrine of the Trinity ; and the Difficulties which our Vnderstandings represent to us in the Conception of them . The Two Main Points are these : The Unity of the Godhead , notwithstanding the Distinction of Three Persons : And the Equality of those Three Persons , notwithstanding their Derivation one from another . Concerning the Divine Persons ; The Hypothesis which we referred to formerly ( and shall still follow ) asserts these Three Things . First , That they are Three Beings ( or Three Intelligent Beings ) Really Distinct. Secondly , That they are Three Substantial Beings , Really Distinct. Thirdly , That they are Three Infinite Minds , or Three Holy Spirits , Really Distinct. And to these , I think , we may of course add a Fourth Character , That they are Three Compleat Beings , really Distinct. They are not Inadequate or Partial Beings . For a Spirit infinite in Perfection , as each of these is represented , can want nothing to compleat its Being or Perfection . Let us now , if you please , run over these Characters ; and observe the most obvious Difficulties , that occurr to our Minds in the Conception of them . For the first , Three Beings really distinct . According to the plain Tract of humane Reason , Every real Being hath its Essence ; ( that is the Basis it stands upon , as distinguished from Non-Entity , or a Fictitious Being ) . And every Distinct Being hath its Distinct Essence : I mean , Numerically distinct . And therefore , according to this Principle , there ought to be Three distinct Essences in the Godhead , seeing there are Three Beings , there , really distinct . Furthermore ; If you give one single Essence to Three Beings really distinct , you must either Divide it , or Multiply it . Either each of these Beings must have a Piece of this Essence ; and then you Divide it : or each must have the Whole ; and then , being but one Whole , you cannot give it to Three without Multiplying of it . This is still made more difficult to conceive , when the Author allows these Three to be as Distinct as Peter , James , and John. For if they be as Distinct as Peter , James and John ; they are One but as Peter , James and John. For every degree of Distinction takes away a degree of Vnity : As every degree of Heat , takes away a degree of Cold. We proceed to the second Character . The Three Divine Persons , are Three Substantial Beings , Really distinct . That is , in plain English , are Three Substances Really distinct . As a Spiritual Being is a Spirit ; a Corporeal Being , a Body : so a Substantial Being is a Substance ; ( putting onely Two Words for One. ) And the Author must understand it so ; because he makes them Three Spirits afterwards : and therefore they must be Three Substances . Besides , what are they , 'pray , if not Substances ? they cannot be Modes , or bare Relations . I know some Platonists call them Super-Substances . Or , if you will think them lower , and call them Semi-Substances , ( as some Philosophers do their Substantial Forms : ) All this is but playing with Words . For there is nothing represented to our Faculties , but as Substances , Modes , or Relations ; excepting what is meerly Notional . And the Learned Author must not debar us the use of the Word Substance , under pretence that it sounds Corporeally . For two Creeds make use of it : and the Scripture it self , upon a fair interpretation , Heb. 1. 3. To proceed therefore . Here are Three Substances Really Distinct , whereof each is a God ( pag. 47. l. 13. p. 98. l. 23. ) and yet there is but One God. This is very hard to conceive , as contrary to all our Idea's of Number and Numeration . 'T is true , we may conceive these Three Substances , in strict Vnion one with another , notwithstanding their real Distinction . But Union is one thing , and Unity is another . For Vnity excludes all Plurality and Multiplicity ; which Vnion doth not , but rather supposes it . Vnity also , in simple Natures , excludes all Compositions : which Vnion , on the contrary , always Implies , in one kind or other . Accordingly ; Substances , upon Vnion , are not Confounded or Identified , or brought to Vnity of Substance : But , continuing numerically distinct Substances , acquire some Community or Communication of Operations : namely , of such Actions and Passions as they are respectively capable of . Let us consider Instances of these things , in the chief unions that are known to us . Our Soul and Body are two Substances really distinct , and in close Vnion with one another : But , notwithstanding this , they continue distinct Substances under that Vnion . In like manner , the Humane Soul of Christ is in Vnion with the Logos , or second Person of the Trinity , which we call an Hypostatical Union : But neither doth this Vnion make any Vnity of Substance ; for the two substances of the Divine and Humane Natures , continue Distinct under that Vnion . Which must not be allowed in the Vnity of the Godhead , where there can be no Plurality or Multiplicity of Substances . The Learned Author does acknowledge ( p. 87 , 97. ) that these three Substances , if they were separate , would be three Gods : but being Inseparate and Inseparable , they make but One. This is again uneasy to conceive , that Substances Really Distinct , should not be separable . For the notion of a Substance , is , of that which may subsist by it self : And what mark have we of separability but Real Distinction ? Things that are only Modally or Notionally distinct , we allow cannot subsist separate : But if they be Really distinct , as Substances , why may they not be separated Really ? When we have proved , the Real Distinction of the Soul and the Body , as two Substances ; we think we have sufficient ground to assert the Separability of the Soul from the Body . And from the same Reason , we assert the Parts of Matter to be Separable , as being Really distinct Substances , let their Vnion be otherwise what it will. For , if our Faculties be true , what things we clearly conceive Really distinct ( ut res & res ) may ( possibly ) be separated . Clear and Distinct Conception being to us the rule of Partibility . But however ! Suppose , if you please , this Vnion Indissoluble ; this does not change it into Vnity . If the Soul of Man was made to be in Perpetual Conjunction with Matter , as some Platonists affirm : that doth not make Matter and the Soul , One and the same substance ; nor Matter cease to be Matter , or the Soul a Spirit . So , if you suppose these three Divine Substances to be under an Indissoluble Vnion ; that doth not make them cease to be three Substances , but , it makes them , Three Substances in an Indissoluble Vnion . What the learned Authour says concerning Matter and Extension , may be returned upon him in reference to the Godhead . ( p. 80. l. 9 , 10. ) He supposes Extension to consist of Parts , if they be only Assignable parts , whether they can be divided or not : so , say we , ( according to this opinion ) The Godhead may consist of several Substances , if they be only Assignable Substances , whether they can be Divided or not : And you may as Distinctly Assign , by your Vnderstanding , Three Substances in the Godhead , that of the Father , that of the Son , and that of the Holy Ghost ; as you may Assign Three Parts in a Physical Atome , by A. B. C. Lastly , There is no Substance lost or destroyed in this or any other Vnion , Dissoluble , or Indissoluble : Therefore , as to Substances , they are the same , whether in Conjunction or Separation . We come unto the Third Character . ( pag. 50. 166. 258. see also p. 93. ) The Three Divine Persons are Three Infinite Minds , or Three Holy Spirits : And yet but One God. This rises still higher than the former as to its Vnconceivableness . It seems to say and unsay the same thing , with the same breath . An Infinite Spirit is compleatly a God , as to Essence and Attributes : Therefore three such are three Gods. Omnis mens infinitè perfecta est Deus ; Tres sunt mentes infinitè perfectae ; Ergo Tres sunt Dii . Where is the fourth of this Syllogism ? This Character seems to assert Three Infinites : Whereas the Athanasian Creed , which stands at the highest pitch of any , is yet very tender and cautious in giving the number Three to any thing but the Persons . It will not allow three Eternals , nor three Incomprehensibles , nor three Almighties : But , three Infinites include all these . An Infinite Spirit ( as I said before ) is a God , ( I mean , Infinite in Perfection , as our Authour doth , ) And three Spirits , whereof each is Infinite in Perfection , are Three Gods : As , three Creatures , whereof each is a Rational Animal , are three Men. Both these Propositions go upon the same ground , namely , That the Definition , and the thing Defined , are reciprocal and of the same extent . Now as we have no better Definition of a Man , than that he is a Rational Animal ; so neither have we a better Definition of a God , than that he is a Spirit infinitely Perfect . And as so many Animals Rational , so many Men ; so likewise , so many Spirits infinitely perfect , so many Gods. I speak this according to the use of our Faculties . For , what the true and precise state of things is , in themselves , when the question is concerning Infinite Natures , I do not presume to determine . But thus much , I think , we may safely determine , That in such cases where our Faculties are at a loss , the safest way is to keep close to Revelation and the words of Scripture . And that 's the Conclusion I drive at . Lastly , To put a plain question , which will come into every one's mind : Here are Three Spirits infinitely Perfect ; either they are Gods , or they are Creatures ? They must be one of the Two. When we speak of a Spirit infinitely perfect , we describe an absolute , compleat , entire Being . Which must be of some Denomination , either a God , or a Creature ; for we know nothing of a middle nature betwixt these . Possibly they will Answer this by a Distinction ; namely , that they are three Gods considered Separately ; but considered collectively and in Vnion , they are but One God : And seeing they cannot be really separate , it would be improper to call them Three Gods. But , pray , Why not as properly three Gods , as three Infinite Spirits ? seeing these terms , A Spirit infinitely perfect , and A God , are terms equivalent or identical . What partiality is it then to allow the one , and not the other ? And if these Infinite Spirits be Inseparable , why do you grant the number Three to that name , and not to the name of Gods ? seeing they are both the same Thing , and equally Inseparable . We observed before , that this Learned Authour is liberal in his Threes ; three Intelligent Beings , three Infinite Minds , three Holy Spirits , three Divine Glories , three Majesties ; but not three Kings . 'T is the Name , it seems , is scrupled , rather than the Thing . Sir , I will add no more upon these Heads . But will consider now the grand Principle which is designed to take off all these Difficulties ; And that is , mutual Consciousness ; whereby all these Threes are made One ; and reduced to a perfect Numerical Unity . I need not spend time in telling you what the Author means by mutual Consciousness , nor how he applies it to the present case : You know them both sufficiently . But methinks this Vnitive Principle is defectively expressed , by the word Consciousness . For bare Consciousness , without Consent , is no more than bare Omnisciency . As God is Conscious of all our Thoughts , good or bad ; and of all the Devils thoughts ; without Vnion , as without Consent . If a good and bad Angel were made mutually Conscious of one anothers mind , they would not thereupon become One , being still of different Wills and Inclinations . It may be the Author will say , Consciousness involves Consent , as he says , Knowledge involves Power , or is the same with it . But , besides , that I cannot well reconcile the Author to himself in this point , ( See P. 9. l. 3 , 4. compared with p. 72. ) I have given you Instances in a former Letter to the contrary . To which you may add , if you please , this further consideration : If Knowledge be the same thing with Power , then actual Conception is the same thing with actual Execution . And if so , then You and I may sit quietly in our studies , and , with our Thought and Pen , build Palaces , and take Towns and Cities . For we know the Methods of both , and can distinctly conceive them and delineate them . And as these are not the same thing in us , so neither can we conceive them , in all respects , the same in God. For , from all Eternity , God had a clear Idea of the frame of the World , and of the manner of producing it : therefore , if Gods Conception or Knowledge had been the same with his Power , the World had been produced from Eternity . But to proceed , Let us give this Principle its full strength , Consciousness and Consent : they would not together make a perfect Vnity of Operations in the Deity , much less of Substance . We noted before , that Vnity and Vnion are different things . And this is more apparent now , when Three Spirits are to be united into One. For how that can be done without some sort of Composition , is an unconceivable Mystery . You may indeed conceive these Three Spirits , singly and separately , as simple Beings : But if you conceive these three simple Beings united into One ( without Annihilation of any one ) that One must be a Compound Being , according to our Conceptions . Then , as to Vnity of Operations : Besides the Energies peculiar to the Father and the Son , this Author allows ( p. 67. ) that every one of these three Minds , notwithstanding their Vnion , hath some Distinct Consciousness , not common to the other Two : therefore the Godhead , which consists of these Three Minds , cannot be One as a single Mind is One ; where there is an intire Community and Sameness of Consciousness , in all Operations . In my opinion , if this Hypothesis were prest to speak out , the plain language of it would be this ; There are Three Divine Substances , three Holy Spirits , infinitely Perfect , and , in truth and reality , three Gods : But , for some Reasons , not fit to be called so . These three Beings , by Similitude of Nature , mutual Consciousness , Consent , Cooperation , are under the greatest Vnion possible ; and , in that state of Vnion , do constitute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Intire All , comprehensive Godhead . This , I confess , books something like a conceivable thing : But the Christian Trinity does not use to be represented thus . For this amounts to no more than a kind of Hypostatical Vnion of Three Divine Spirits . Sir , I will trouble you no further upon the first general Head , The Distinction of the Persons . I proceed now to consider the Equality of the Persons . Which I will dispatch in a few Words . The first Argument against their Equality may be this ( pag. 99. l. 29. &c. ) The Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , self-existen● , self-originated : whereas the other Two are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , existent and originated from another . Now this cannot but make , according to our Faculties , not only some Difference , but also some Inequality . For 't is a fundamental Perfection to be self-originated : and what is not so , is not Equal to that which is so . You will say possibly , Though the Son and Holy-Ghost are produced of the Father , yet 't is not in such a way as Creatures are produced . That is , by a voluntary External Act ; but This , by an Internal , Necessary , and Emanative Act. We will allow your Distinction ; and admit that the Son and Holy-Ghost have a different Origin from that of common Creatures . But this does not remove the Difficulty . It shews indeed a great Difference and Inequality betwixt any of the Divine Persons , and bare Creatures : But it does not shew any Equality amongst the Divine Persons themselves . 'T is true , the Dependance which a Creature hath upon the Creator for its Being , is of another kind and degree from that of the Son or Holy-Ghost . But however , they are Derivative Beings , in some way or other , and dependent upon the Father . And we cannot but conceive some Inequality betwixt an Original and a Derivative , a Dependent and Independent Being . Secondly , That Act whereby the Son is Generated by the Father , is some Energy and Perfection : Nay , 't is an Energy of the Highest Perfection ; Because the Result of it is the most Perfect Being that can any way be produced ; or the Noblest and Greatest Product in Things . Creation , or that Energy that produceth a Creature , hath not a Term or Effect so Noble or so Great , as that Energy whereby the Son is generated : And consequently it is not so great a Perfection to Create a World , as to Generate the Divine Logos . This being so ; there is , you see , not only Self-Origination in the Father , which is not in the Son : but also an Active Perfection of the highest Degree possible , in the One , which is not in the other . And therefore we cannot in either respect , conceive these two Beings equal . Besides , if you make them all three Equal , and all Infinite ; they will be Co-ordinate , ( I mean internally , & as to perfection of Nature : For , External Subordination , as to Oeconomy , signifies nothing in this case . ) And are no more One , than three Individuals of the same Species are One ; that is , than Peter , James and John are or may be One. And this , I think , was the Doctrine of the Tritheites , or very near it . Lastly , You may please to reflect upon the various Sentiments and Expressions of the Ancients , concerning the Dignity and Preheminence of the Fathers , ( which you know are noted by Petavius ( de Trin. lib. 2. c. 2. & l. 8. c. 9. § . 15. ) and consider their Consistency or Inconsistency with perfect Equality . Sir , As I do not write this with any Disrespect to that Treatise , ( which contains many Excellent things : ) so neither to represent absolute Truth or Vntruth : But the Difficulty of our conceiving things of an Infinite Nature . From which Consideration I would willingly infer Two Conclusions . First , That we ought to keep close to Scripture in these Mysterious Doctrines . Secondly , That we should not impose Consequences humanely made , with the same Rigour as divinely revealed Truths . The Anti-trinitarian System is not at all suited to my Genius . Yet I would not stretch our Trinitarian Doctrine so far , as to set it at a distance from Scripture as well as from Reason . Secret things belong unto the Lord : but those things that are Revealed , belong to us and our Children . Deut. 29. 29. And the Angels , it may be , think us as foolish and ridiculous , for pursuing these Notions , as we think our selves wise and learned in such pursuits . I am , Sir , with all Sincerity , Your most humble Servant , W. I. To this Letter , I reply as followeth . To the Reverend W. J. SIR , I Am obliged to you for the Kind and Respectful Character , which you are pleased to afford me in Both your Letters . I am not at all displeased ( but thank you for it ) with a like Moderation in Yours ( to what you commend in my Letters ) as to the Mysterious Truths concerning the Sacred Trinity : And do fully close with what you say in the Conclusion , That the Angels may think us as Foolish and Ridiculous , for pursuing these Notions further than they are Revealed , as we think our selves Wise and Learned in such pursuits : Like as You or I should Laugh at a Blind man ( who had never seen ) that should undertake to Conceive in his Mind , and Express to us in word , ) a Distinct and Perfect Notion or Idea of Sight , Light , and Colours . He may Hear the Noise or Sound of those three Words ( supposing him , though Blind , not to be Deaf also , ) and may Believe that they signifie Somewhat . But , what that Somewhat is , he cannot Tell ; having never had an Idea thereof in his Mind , nor a Perception thereof by his Senses . And if You or I ( from that Notion which our selves have of it ) would Explain it to him : We could do it no otherwise than by the Use of such Words ( in a sense Analogical ) as do properly belong to somewhat of which he hath ( from Experience ) some Idea . Sight , we might say , is a certain kind of Sense or Feeling in our Eyes ( which we have not in our Hand , Feet , or other parts of our Body , ) whereby we can ( as it were ) Feel with our Eyes , the Shape , Figure , Bigness and Proportion of a Body at a Distance ; as we might , with our Hands if within our Reach . Whereby he might Apprehend , that there is some kind of Resemblance between Seeing and Feeling ; but , what indeed it is to See , he cannot comprehend . Light , we might tell him , is a Necessary Requisite to such a Feeling with our Eyes , as that for want of it ( which Want we call Darkness ) we can no more so Feel , or Discover , by our Eyes , such Shape , Figure , or Bigness ; than we could , with our Hands , that ( suppose ) of a Piece of Money locked up in a Box which we could not open ; but , by the Admission of such Requisite , we are inabled so to Feel it with our Eyes , as we might with our Hands , if the Box were opened whereby we might come to Handle it . Colour , we might tell him , is somewhat of such a Nature , as that , on a Plain Board ( or the like ) on which by our Hand we can Feel nothing but Smooth and Uniform ; by it may be Represented ( to be so Felt with our Eyes ) as great variety of Shapes and Figures , ( suppose , of a Horse , a Bird , a Ship , a House , or any Shape whatever ) as by our Hand we might , if we had such Shapes formed in Wood or Stone ; and the different Motions of such . But , after all this , it is not possible for this Blind man , to have that Idea or Notion in his Fancy , of Sight , Light , and Colour , which we have who See. And it is much more Impossible for Us ( who have no Notions in our Mind , other than what we derive , Mediately or Immediately , from Sensible Impressions of Finite Corporeal Beings ) to have a Clear and Perfect Notion , of the Nature , Unity , Distinctions or Attributes of an Infinite Spiritual Being ; or otherwise to express them than by some Imperfect Analogies or Resemblances with things we are conversant with ; and by words in a borrowed sense from such . I do therefore fully agree with you in your Two Conclusions ; namely , That it is Safe and Prudent to keep close to Scripture in these Mysterious Doctrines ; ( since we know nothing of them otherwise than as there Revealed : ) And , not to impose Consequences of Humane Deduction , with the like Rigour as Divinely-revealed Truths . For , even in common affairs , when things are represented onely by the Analogy or Resemblance which they bear to some other things ; it is seldom that the Similitude is so Absolute between them , but that there is some Dissimilitude likewise . Much more when the Distance is so great as between Finite Corporeal Beings , and what is Infinite and Incorporeal . So that we cannot always argue cogently from one to the other . And therefore the words Nature , Essence , Vnity , Distinction , Father , Son , Person , Beget , Proceed , ( and the like , ) when applied to God in a borrowed sense from what they properly signifie as applied to Creatures , must not be supposed to signifie just the same , but somewhat Analogous to that of their Primary signification ; nor Consequences thence to be deduced with the same Rigour . It would be mere Cavilling for any to argue , that , Because Knowledge and Strength are separable in Man ; Therefore , what in God we call by those names , are so in God ; and that , consequently , it may be Possible for the All-wise God , not to be Almighty ; or the Almighty God , not to be All-wise . So , if we should argue from the manner of our Locality or Duration , to God's Vbiquity without Extension , and his Eternity without Succession ; the Inferences must needs be Lame and Inconsequent . With other Inferences of like nature . And , ( even without proceeding to Infinites ) if we suppose a Spirit , or the Soul of Man , to be void of Parts and Local Extension , and therefore ( as the Phrase is ) tota in toto & tota in qualibet parte of that Space or Matter to which it is compresent : And should yet argue ( as you do in a like case ) If one single Spirit be compresent with three or more really-distinct Parts of Space or Matter ; we must Divide or Multiply it : Either each of these extensive Parts must have a Piece of that Spirit ; and then you Divide it : Or , each must have the Whole , and ( there being but one Whole ) you cannot give it to each , without Multiplying it : Such Inference upon such a Supposition ( which Supposition I am loth to think Impossible , ) must needs be Lame . Yet such are commonly the Cavils of those who study to pick Quarrels with the Doctrine of the Trinity as delivered in Scripture . And ( in particular ) though , amongst Men , Three Persons are sometimes ( not always ) so used as to import three Men ; we may not thence conclude , that the three Divine Persons , must needs imply three Gods. Or , if the word Persons do not please , ( though I think it a fit word in the case ; we can spare the word , without prejudice to the Cause , ( for 't is the Notion , rather than the Name , that we contend for , ) and content our selves to say , They be three Somewhats which are but One God. Or , we may so explain our selves , That , by three Persons we mean three such Somewhats as are not inconsistent with being One God. And hitherto , I suppose , that You and I do well enough agree . Now , as to what you observe concerning the Learned Author ( Dr. Sherlock ; ) I shall begin where you end : And agree with you , that the Treatise ( to which you refer ) contains many Excellent things . The Strength and Weight of his Arguments , as to those to whom he undertakes Answer , doth not depend upon those Expressions against which you object : But his Arguments against those , are of equal Force , though these Expressions were spared . As to those Expressions of his , by you noted , That the three Divine Persons are Three Beings ( three Intelligent Beings , three Substantial Beings , three Holy Spirits , ) Really Distinct , even as distinct as Peter , Iames , and Iohn ; and One God onely as they are mutually Conscious : I was ( I confess ) Unsatisfied therein ( as You are ) from the first ; Looking upon them as Expressions too Hardy for one to venture upon , ( and so I find are most others with whom I have discoursed about them : ) and wish he had declined them . Yet I did not think it necessary for me to write against them ( though I did not like them ) but chose rather to wave them , and express my self otherwise . ( For it would be Endless if I should make it my business to write Books against every one who hath some Expressions which I cannot approve , amongst many others wherein I think he doth well . ) Nor shall I Aggravate the Objections which you have Urged against them ; But leave them as they are . I might perhaps mollifie some of his Expressions , by putting a softer sense upon them than at first view they seem to bear ; ( for I find some Men , in such matters , do use words at a very different rate from what others do : ) But I have not ( where now I am ) the Book at hand ; and have read it but once ( a good while since ) when it first came out : and therefore am not willing to say much without Book , least I should miss his sense , or not perform it to his mind . That learned Author may , if he think fit , so Vindicate or Explain those Expressions as he shall judge convenient : Or he may ( which I had rather he should ) Decline them , without prejudice to his main Cause ; ( which , in my opinion , he may as well defend without them : ) and thereby less expose himself to the Cavils of the Anti-trinitarians ; who are catching at every colourable pretence of Objecting , though not against the main Cause concerning the Trinity , if but against some Expressions of those who maintain it . Thus far , I think , He and both of Us do agree ; namely , That there is a Distinction between the Three , more than meerly Notional , and even more than that , between ( what we commonly call ) the Divine Attributes ; yet not so as to be Three Gods , or more Gods than One : ( which is as much as we need maintain against the Anti-Trinitarians : ) And , that the word Person is no unfit Name to denote that Distinction . And thus far we may close with him , notwithstanding some other Inconvenient Expressions . And if it be agreed that these Three ( thus distinguished ) are but One God ( each Communicating in one and the same Numerical Essence , ) then they are all Equal ( as to that common Internal Essence , and the common Attributes thereof : ) and then an External Subordination , as to Oeconomy ( you grant ) signifies nothing in this case . Now , Sir , if you look back upon your own Discourse : You will find , that the whole Edge of your Arguments is directed against those Expressions , Three Beings , Three Substances , Three Spirits ; ( and I do acknowledge , that , as to these , the Arguments seem to me sharp enough , and to do their work . ) But if , instead of these , he say ( as I think he should ) that The Three Persons are One Being , One Substance , One Spirit , ( like as he says they are One God ) that Edge will be taken off * . That ( I conceive ) which did impose upon him in this Point , is the forced sense , which , in our Language , we sometimes put upon the word Person , for want of another English Word ( answering to Homo ) which might indifferently respect Man , Woman , and Child : and a like forced sense put by the School-men upon the word Persona , for want of a Latin word which might equally relate to Men and Angels ; as signifying an Intelligent Being . Whence he was induced to think , that Three Persons must needs be Three Intelligent Beings . Whereas Persona , in its true and ancient sense ( before the School-men put this forced sense upon it ) did not signify a Man simply ; but , one under such , and such , and such Circumstances , or Qualifications . So that the same Man ( if capable of being qualified thus , and thus , and thus , ) might sustain three Persons , and these three Persons , be the same Man. Now if ( as he says of himself elsewhere in a like case ) he have not been taken to be a Fool : Yet a wise Man may sometimes , upon second thoughts , see Reason to change his Opinion ( as in that case he did ) or rectify his Expressions . And if then he consider , how much easier it will be ( and less obnoxious to Exceptions ) to maintain his Hypothesis thus Rectified : He may think I have done him no ill Offices thus to suggest . Having thus given you my thoughts of this Hypothesis : If you press me further ( as between our selves ) to tell you , What Degree of Distinction ( as in our Metaphysicks they are wont to be Reckoned up ) I take this to be , between the Three Divine Persons : I think we need not much trouble our selves with such niceties . And if I do tell you ; it is only ex abundanti , as what doth not much concern the main question in hand ; ( which is safe enough without it : ) Nor that I so prescribe therein , as to require others to express their Sentiments just as I do . The Degrees of Distinction commonly mentioned in our Metaphysicks , are such as these : Distinctio rationis ratiocinantis , ( which is purely Notional , and depends meerly on our Imagination : ) Destinatio rationis ratiocinatae ( which is otherwise said to be secundum inadaequatos conceptus ejusdem rei : ) Distinctio Modalis , ( either ut res & modus , or ut modus & modus , ) which is otherwise said to be ex parte rei sed non ut res & res : And Distinctio realis , or ut res & res . Though , in the Names of these several Degrees , all Writers do not always speak alike . One perhaps by a distinction ex parte rei , may mean the same which another means by Distinctio Realis : And so of the rest . And these thus marshalled are but a contrivance of our own . They might , for ought I know , have been made more or fewer if the Contriver had so thought fit . But these Degrees of Distinction , I take to be primarily fitted to our Notions of Created Beings . And are not intended as applicable to God , otherwise than by Analogy ; as other Words properly fitted to created Beings are wont to be so applied . And therefore I should choose to say , that ( in strictness of speech ) our Metaphysicks have not yet given a Name to these Distinctions : Nor do I know any need of it . The Divine Attributes , we use to say , are distinguished ratione ratiocinata , or as inadaequati conceptus ejusdem rei . And it is well enough so to say , to those that have not a mind to be captious ; but are willing to understand Figurative Words in a Figurative sense . But , to those that have a mind to Cavil , I would speak more cautiously , and say , It is , in God , somewhat Analogous to what we so call in Created Beings . And , That of the Divine Persons , somewhat Analogous , in the Deity , to what , in Created Beings , is called Distinctio Modalis , or Distinctio à parte rei , sed non ut res & res . If it be asked , What that Distinction is which is thus Analogous : I say , that I cannot tell . You must first tell me ( and enable me to comprehend ) what is the full and adaequate import of the words Father , Son , Beget , Proceed , &c. when applied to God , in a sense Analogous to what they signify as to Created Beings . If you cannot tell me , precisely , what they are : How should I tell you , How they Differ ? But what need we trouble our selves with these Niceties , or Names of these Degrees of Distinction ? ( Which , when we have all done , will by divers Men be diversly expressed . ) I think it is enough to say , The Distinction is Greater than that of ( what we call ) the Divine Attributes ; but not so as to make them Three Gods. Or , That they be so Three , as yet to be but One God. And I am content to rest there . I am , Sir , Yours to serve you , I. Wallis . Apr. 11. 1691. Notes, typically marginal, from the original text Notes for div A67408-e150 * Augustin . Epist. 174. Spiritus est Deus ; & Pater Spiritus est , & Filius , & ipse Spiritus Sanctus ; nec tamen Tres Spiritus , sed Vnus Spiritus ; sicut non Tres Dii , sed Vnus Deus .