Reformed Covenanter
Cancelled Commissioner
I am just after reading this highly intriguing extract from John Edwards wherein he argued against Copernicanism on the basis that it, as with the Romish notion of transubstantiation, was contrary to our senses. What do you make of this argument and how would you argue against it from a Common Sense Realist point of view?
Fourthly, I would argue thus, Why do we check and gall (and not undeservedly) the Romanists with this, that they deny their Senses in holding of Transubstantiation? And why do we condemn the Doctrine of Transubstantiation for being contradictory to the verdict of our Senses, if we hold that the Earth turns round notwithstanding we have no notice of it in the least by our Senses? Or, can we be wheeled and hurled about every minute as fast as we can imagine, and yet have no Apprehension of it, not only not feeling the Earth move under us, but not perceiving the Air at all moved, nor having any intimation of it by our Sight, or any other Sense at any time of our whole Lives? This is not to be believed, and why therefore do any take the Confidence to assert the Earth's moving under them when they have no Sense of it?
For this is certain that if there be any such thing, it is the proper Object of Sensation. But if we admit this which is so much against our Senses, we may as well embrace Transubstantiation, which is a defiance to our Senses. If any Man satisfactorily answers this, I shall be inclined to be a Copernican, and I shall have a great Temptation to believe the Doctrine of Transubstantiation, I mean upon this account of our Senses, though there are other Arguments which are purely Theological that will for ever uphold the contrary belief in me. In short, it is strange to me that such a considerable piece of Natural Philosophy as this, the Object of which is Corporeal and Sensible, should have no proof from any of the Senses. A Romanist with his Hoc est corpus may solve the matter, but I do not see how this can be the Philosophy of one of the Reformed.
John Edwards, A demonstration of the existence and providence of God, from the contemplation of the visible structure of the greater and the lesser world in two parts, the first shewing the excellent contrivance of the heavens, earth, sea, &c., the second the wonderful formation of the body of man (London: Jonathan Robinson and John Wyat, 1696), 1.2, pp 42-43.
Fourthly, I would argue thus, Why do we check and gall (and not undeservedly) the Romanists with this, that they deny their Senses in holding of Transubstantiation? And why do we condemn the Doctrine of Transubstantiation for being contradictory to the verdict of our Senses, if we hold that the Earth turns round notwithstanding we have no notice of it in the least by our Senses? Or, can we be wheeled and hurled about every minute as fast as we can imagine, and yet have no Apprehension of it, not only not feeling the Earth move under us, but not perceiving the Air at all moved, nor having any intimation of it by our Sight, or any other Sense at any time of our whole Lives? This is not to be believed, and why therefore do any take the Confidence to assert the Earth's moving under them when they have no Sense of it?
For this is certain that if there be any such thing, it is the proper Object of Sensation. But if we admit this which is so much against our Senses, we may as well embrace Transubstantiation, which is a defiance to our Senses. If any Man satisfactorily answers this, I shall be inclined to be a Copernican, and I shall have a great Temptation to believe the Doctrine of Transubstantiation, I mean upon this account of our Senses, though there are other Arguments which are purely Theological that will for ever uphold the contrary belief in me. In short, it is strange to me that such a considerable piece of Natural Philosophy as this, the Object of which is Corporeal and Sensible, should have no proof from any of the Senses. A Romanist with his Hoc est corpus may solve the matter, but I do not see how this can be the Philosophy of one of the Reformed.
John Edwards, A demonstration of the existence and providence of God, from the contemplation of the visible structure of the greater and the lesser world in two parts, the first shewing the excellent contrivance of the heavens, earth, sea, &c., the second the wonderful formation of the body of man (London: Jonathan Robinson and John Wyat, 1696), 1.2, pp 42-43.