It is most dangerous, and, in its distant consequences, subversive of all Christianity to admit, as Taylor does, that the doctrine of the Trinity is at all against, or even above, human reason in any other sense, than as eternity and Deity itself are above it. In the former, as well as the latter, we can prove that so it must be, and form clear notions by negatives and oppositions. Ib. s. xxix. p. 45. Now concerning this, it is certain it implies a contradiction, that two bodies should be in one place, or possess the place of another, till that be cast forth. So far from it that I believe the contrary; and it would puzzle Taylor to explain a thousand 'phænomena' in chemistry on his certainty. But Taylor assumed matter to be wholly quantitative, which granted, his opinion would become certain. Ib. s. xxxii. p. 49. The door might be made to yield to his Creator as easily as water, which is fluid, be made firm under his feet; for consistence or lability are not essential to wood and water. Here the common basis of water, ice, vapour, steam, 'aqua crystallina', and (possibly) water-gas is called water, and confounded with the species water, that is, the common base 'plus' a given proportion of caloric. To the species water continuity and lability are essential. Ib. p. 50. The words in the text are [Greek: kekleismén_on t_on thyr_on] in the past tense, the gates or doors having been shut; but that they were shut in the instant of Christ's entry, it says not: they might of course, if Christ had so pleased, have been insensibly opened, and shut in like manner again; and, if the words be observed, it will appear that St. John mentioned the shutting the doors in relation to the Apostles' fear, not to Christ's entering: he intended not (so far as appears) to declare a miracle. Thank God! Here comes common sense. Ib. ss. xvi-xvii. pp. 71-73. All most excellent; but O! that Taylor's stupendous wit, subtlety, acuteness, learning and inexhaustible copiousness of argumentation would but tell us what he himself, Dr. Jeremy Taylor, means by eating Christ's body by faith: his body, not his soul or Godhead. Eat a body by faith! A DISSUASIVE FROM POPERY. Part I. Ib. s. ii. p. 137. The sentence of the Fathers in the third general Council, that at Ephesus;--'that it should not be lawful for any man to publish or compose another faith or creed than that which was defined by the Nicene Council.' Upon what ground then does the Church of England reconcile with this decree its reception of the so called Athanasian creed? Ib. s. iv. p. 145. We consider that the doctrines upon which it (Purgatory) is pretended reasonable, are all dubious, and disputable at the very best. Such are ... that the taking away the guilt of sins does not suppose the taking away the obligation to punishment; that is, that when a man's sin is pardoned, he may be punished without the guilt of that sin as justly as with it.