above them it is impossible that the Apprehensions of finite Creatures should reach these things therefore according to the foresaid Principle the Unitarians are not obliged to believe any such things they must not admit of the Infinite Nature of God concerning which our Conceptions will always be obscure and unproportionate yea they cannot but infer from their own Maxim that God is an impossible Being at least that His Immense Nature is such They cannot comprehend and conceive the Manner of the Immense and Infinite Presence or Knowledge of God therefore they must disown the things themselves Thus by vertue of their own profess'd Principle the Godhead it self as well as the Trinity is shock'd by them and consequently one would be apt to gather that a Socinian so far as he is led by this Principle is an Atheist or lest that should seem harsh one that favours the Cause of Atheism For he may as well quit the belief of a God because of these Difficulties and Abstrusities in the Nature of God as renounce the Doctrine of the Trinity because there are some inexplicable and unintelligible things that accompany it But because all men do not follow the natural Conduct of their Principles the Divine Providence over-ruling in these cases I do not here pass an Universal Censure I do not speak of every individual man nay I hope charitably concerning most of them However it is to be fear'd that some are unhappily under the force and sway of the foregoing Principle and these are the Persons I speak of and no other These things I freely and openly suggest Which the Learned and Ingenious Gentlemen of the Racovian Perswasion cannot dislike unless they disapprove of themselves unless they disclaim their own Writings for they cry up in almost all of them and in one very lately a Freedom of Discourse a Liberty of speaking their Thoughts which they applaud as a very Generous and Noble thing and much value themselves upon it They cannot deny that to me which they allow of and magnifie in themselves especially when I most sacredly profess to them that I have sincerely delivered my Thoughts and spoken what I conceive to be the words of Truth and Soberness Wherefore I expect to be approved of by Persons of their Ingenuity and Free Temper who as I find blame others even some of the Clergy for palliating and dissembling and not speaking out I think they will not charge me with this Fault for I have acted according to their own Generous Principles and I must tell them there is not a Friend of theirs in all their dear Eleutheropolis that is more disingaged and unbyass'd than I am But though I have used a becoming Freedom yet there are some things that I omit because I would let the World see that I am not eager and lavish in blaming and censuring any Party of Men especially since it is suggested to me by some that are Learned and Sober of that Perswasion that it is hard that their Opinion should suffer for the Ill Consequences of it or for the Insincerity of any that profess it or by reason of the Rash indiscreet Passages which occurr in some of their late Writers I do it likewise because I would give the World an Example of Moderation and Temper in this Disputing and Wrangling Age that it may be seen that whilst I remonstrate against the Errors and Mistakes as I suppose them to be of any Side I can forbear to publish the Aggravations of them and that I had rather the Truth should prevail than the Contrary Opinion or the Maintainers of it should be exposed Finally I consider that it is improper and unseasonable to contend among our selves at home whilst our Armies are engaging the Enemy abroad The Proper Antidote belonging to this Head of my Discourse is this Let us make a Difference between Finite Beings and that which is Infinite for seeing there is such a Vast Difference between them we ought to observe it We cannot form the same Conceptions of one and the other yea the latter is exalted above our reach and comprehension wherefore let us be satisfied that the Properties of an Infinite Being such as God is are incomprehensible and therefore that may be possible in the Infinite Nature of God as namely that it is communicable to Three Distinct Persons which is impossible in the Finite Nature of Man or other Creatures Let us attend to that which may be known and that clearly and distinctly and not trouble our thoughts and wrack our brains about Unsearchable Mysteries A Lover of Peace as well as Truth should not be so much sollicitous about the Manner of the Three Personalities or Subsistencies as about the Trinity it self We are sure of the latter as sure as the Scripture can make us therefore it doth not become us to wrangle about the former especially when we find that ill-minded men make use of this Quarrel to promote the Cause of Atheism and truly they make advances towards it every day I proceed to Other Doctrines which administer to this Great Evil which I have been speaking of and which may justly be reckoned among the Blemishes of these Inquisitive Times Such is that of a late Writer that the Books of the Old Testament were not written by those Persons whose Names they bear that the Historical parts of the Bible are lame and imperfect and repugnant to themselves that the Writings were not carefully and faithfully transmitted to us but abound with many faults and mistakes that the Books of the Prophets are mere scraps and fragments and taken without order and method from other Writings All which put together destroys the Authority of Divine Revelation and consequently of all Reveal'd Religion from whence we have the strongest and most pregnant Arguments for a Deity Again The same Design is advanced in these Learned Times by thrusting of Opinions and Theories on the world in defiance of the plain Letter and Historical Part of the Bible as if the Sacred History which was written by Inspired Men were not as credible and authentick as that of Prophane Authors The frame of the Primitive Earth is represented opposite to what Moses tells us it was the account which he gives of Paradise as it is a Particular Place is contradicted yea it is strongly averr'd that there never was any such thing What Moses relates concerning our First Parents is laugh'd at as a Romantick Story The Universal Deluge in Noah's time is attributed to an accidental diruption of the Earth which when scann'd is found to be fictitious and imaginary and thence the Deluge it self is concluded by many to be so and Moses is reckon'd by them as an Impostor Which is taken notice of and thus animadverted upon by a Curious Observer and One who as becometh so Learned an Head joyns Religion with his Philosophical Researches The Atheistical Party had hereby an occasion saith he boldly to give out that such a
accompanied with Difficulties I answer there are great Difficulties in other matters which yet they leap over with ease and do not disbelieve the things themselves because of the Difficulties that attend them It is very hard to explain how a little Wheel of two inches diameter fixed on the same Axil with two greater Wheels of ten inches a-piece moving together the greater ones on the ground the lesser on a table should move over the very same space in equal time with equal rotation with the greater ones and yet the thing it self is not denied by any one And many other puzzling Problems might be mentioned where the Hardship doth not discourage them from embracing them But I will instance in one of their own Hypotheses viz. that of Atoms which they chuse to solve the Original of the World by that they may evade the insuperable Difficulties as they think them of the Acknowledgment of a God If they say that these Atoms had their Existence from Themselves then instead of denying one God they assert many for Self-existence is of the very nature and essence of a Deity wherefore if they were all from themselves they are all Gods If they say that other Matter or Atoms were the first Cause of these then they run to Infinity and no body is able to trace them If they say they are of Nothing then they had as good have begun with that and have confessed in plain terms that the World was made out of Nothing and then they come to us but they are resolved they will not do that Thus they are confounded as to the Rise and Origine of their Atoms Then as to their Motion whence had they that either of themselves or of an other They could not have it of Themselves for we see it is not of the nature of Matter to move it is in it self a dull and inert a lumpish and unactive thing If this Motion was impress'd on it by an Other then that was either some other Matter or Something else If they hold the former they run again in infinitum and he is a distracted man that will run after them If they maintain the latter they betray their Cause and acknowledge a Spirit for there is no real and substantial thing besides Matter and Spirit In brief whether the former or the latter Assertion be held by them they do in a manner own what they deny for we will not disagree about the Name if we can agree on the Thing it self That Being or Agent which gave the first Motion to things is God If after all they say that Matter had this Motion by Chance and so was neither from it self or any other they talk more absurdly and wildly than before for Chance is a Word made to signifie only the unexpected happening of a thing but doth not import that there was no Cause or Author at all of it But however if they will stand to this as generally they do that Matter at first had a strong power by Chance to jump into an Orderly System of Heavens Earth Sea c. then I ask them What is the reason that there hath been nothing of this nature since What reason can be given why all the Atoms and Effluviums in the several Ages and Successions of Time ever since this visible World had its being have not produced some excellent Frame either like this World or of an other nature What! is this Lucky Chance quite ceas'd Is this Fortunate Lottery at an end Is there no probability of a brave fortuitous hit once again Is there no such fine piece of work as that of Sun Moon and Stars to be expected once more No there is an utter despair of it for from Eternity according to them to this moment we have had no such good Luck and therefore what reason have we to expect any such afterwards yea indeed what ground have these Chance-Philosophers to think that there ever was any such thing What reason have they to declare it to be their firm perswasion that Matter was set into motion from Eternity and that by the frisking of its Particles it at last danced into a World yet this and all the rest they believe and vouch rather than they will hold that the beginning of things was from an Intelligent and Wise Being It appears hence that they will say any thing rather than acknowledge themselves to be in the wrong they make nothing of talking idly and impertinently of running into Banter and Nonsense as we have heard They can give credit to this extravagant Fancy that an everlasting Juncto of Atoms did without Counsel and Knowledge club together to make the World They can tamely submit to this unaccountable Maxim that these infinite Bodies after eternal Brushings Agitations Encounters Knocking 's Tiltings Justlings Jumblings fell by mere Chance into this excellent Frame that we now behold Thus the Atheist to avoid some seeming Difficulties runs into those which are really so yea into the greatest Absurdities imaginable If it be difficult to conceive the Self-existence and Eternity of one God surely it is insuperably so to conceive infinite Matter moving it self and giving Being to it self from all Eternity It is plain then that these men deal not fairly and uprightly but wilfully deceive themselves and others They cry up Reason and yet maintain things which are repugnant to ordinary Discourse and the Common Dictates of Reason and therefore are rather to be exploded than with much industry to be confuted They cannot only swallow down but digest Absurdities when they think fit and at other times they can fancy them where there are none nor any shadow of any Then as to that particular Difficulty viz. That the Notion of a Spirit is inconceivable and therefore they have no conception of a God I return this brief Answer That if this which they say be true if it be impossible to apprehend the Idea of a Spirit then there is no such thing and if so then Matter alone must do all things in the World but particularly it must have Understanding and Knowledge is must think and reason for whatever the precarious Hypothesis of Atoms suggests the Curious frame of this World could not be erected without Knowledge and Wisdom and it cannot be kept up and managed without these Now I appeal to any considerate man whether the flat denying of this and the asserting that the Dimensions of a Body are Intellectual that to be Long and to be Broad and to be Deep are Acts and Exertments of Reason or Will and in short that Extension is Thinking be not far greater Absurdities than any thing they imagine to be in the notion of a God It is a sign therefore that these men make Difficulties where there are none and do not take notice of them where they are I could here prove that our Faculties may form as clear explicit and distinct an Idea of a Spirit which they so much boggle and startle at
as they do of their own Existence or any other Principle in Nature but this I have made my task in an other place Thirdly they tell us they cannot believe a Deity because there are no Proper Demonstrations to prove it For you must know that there Persons whom we have to do with at present are great men for Demonstrations But I answer The Existence of many things in the World cannot be made out by Demonstration strictly so called and yet no man questions the reality of them The skilfullest Mathematician under Heaven can't demonstrate that the Sun Shines and yet there is no doubt at all of it and he would be counted a Mad-man that denies it We are morally certain of many things which we cannot possibly demonstrate but this doth not hinder us from yielding a firm assent to them And 't is certain that an Assent is an firm on Moral grounds as on rigid Demonstrations when the matter is capable of no other grounds for the Evidence is proportionable to the Matter to be proved and that is as much as can be desired by any intelligent man There can be no greater than a Moral Certainty of a Deity for there are no grounds of it Mathematically Demonstrative But by being Morally Certain we are certain enough and as certain as the nature of the thing will bear This should content any Rational man and it is unreasonable to demand any more Then as for those Demonstrations which they talk so much of they cannot but acknowledge that as they are sometimes managed they yield but little Certainty For not to speak now of the old Academicks and Scepticks who denied Geometrical Principles or of Demetrius Sextus Empiricus Epicurus Zeno and others of the Ancient Philosophers who reason'd against them I will mention some of our Moderns and those of great Skill and Learning who have disagreed about Mathematical Proofs and thereby proclaim to the World their Uncertainty The greatest Astrologers hugely differ as to the distance of the Sun from the Earth It is nearer to it ten thousand miles than it was saith Copernicus But I. Scaliger would have the Writings of those Authors who hold the Sun is nearer to the Earth than 't was in former days to be razed out with sponges or the Writers themselves to be corrected with stripes And other very good Astronomers are so far from consenting to this that they maintain the Sun is farther off from the Earth than it was at first And yet on both sides they proceed on Mathematical grounds There is no Mathematical Demonstration for Comets being above or below the Moon saith Ricciolus a very skilful Mathematician but others of that Faculty have pretended much to the contrary The Paralax is well known to be a Mathematical business that by which the Planets are judged to be higher or lower but the greatest Astronomers have quarrell'd with one another about this Doctrine Tycho is for it but Claramontius is against it and Galilaeus even explodes the Proof brought from the Paralax Dr. Wallis and Mr. Hobbes's Contrasts in Print shew that Mathematicks are dubious and this latter who was so stiff an Opposer of the Notion of a Spirit and consequently of a Deity finds fault with all Geometricians old and new in his Book entituled The Principles and Ratiocination of Geometricians Cartes's Dioptricks and Geometry are pretended to be baffled by other Learned Mathematicians as Bourdin Hobbes Fermat Franciscus du Laurens and Dr. Wallis scuffle about a Mathematical Problem So that it seems it is not an Infallible Science I am certain saith Dr. Henry More that Mathematical Certitude it self is not absolute There is an Essay of Dr. Pell to shew the Errors and Mistakes of the best and most celebrated Astronomers for want of better Knowledge in Geometry Even Monsieur Malebranch a profound Admirer and Follower of Descarts acknowledges that in his Geometry there are some footsteps of the weakness of the humane mind And I will conclude with the Words of One that was known to be eminent in Mathematical Studies Even in Geometry and Arithmetick saith he how many things are forcibly concluded to be true which are inexplicable unimaginable incomprehensible Thus you see the Mathematical Certainty which some men talk of is not so easily to be attain'd as they fancy Disputes have place in Geometry Demonstrations sometimes prove to be Paralogisms But as for a Mathematical Demonstration for the proof of a GOD it is vainly and unreasonably required because there can be no such thing for the matter will not bear it Wherefore though Some Divines have been great Philosophers and Mathematicians yet they never attempted any such thing A man must not expect to have every thing proved the same way If we have things evidenced by the Arguments which they are capable of it is satisfactory and every wise man rests in it And these men themselves do so in other things they acquiesce in that Evidence which the things admit of and they seek no farther Which shews that in the present Case they are Disingenuous and Cross-grain'd and act merely out of Prejudice which was the thing I undertook to make good Their Insincerity nourishes their Atheism Therefore let us have a care that we give way to no such thing III. Another Cause of this Pernicious Opinion is Ostentation of Wit For you may take notice that this Mischievous Plant springs from Contrary Seeds As before this kind of men put on a very grave and solid Countenance so now they shew themselves to be very Pleasant and Airy and set up for the Art of Drolling Before they appear'd like Philosophers now they come upon the Stage like Buffoons Then with a Magisterial Grimace they affected Demonstrations now nothing will please them but the Comical part It is observable that they are a sort of Jesting Scoffing People giving themselves to Railery and Burlesque And it is this Jocular Humour that in part betrays them to Atheism for they take liberty to jest with their Maker These witty and facetious Folks must needs play with Heaven and laugh God out of his being They are defective in sound Learning and Judgment and in the place of these have a fanciful way of Jeering which they addict themselves immoderately to Democritus was the great Asserter of Eternal Matter and thought that the Casual Motion of it was the Cause of all things the influence of which Principle in his Cogitations made him at last laugh at every thing he saw and mock at all Actions and Occurrences of humane life for 't is certain that if they are all by Chance they are to be denied The Followers of this Great Man have learnt from him to be Laughing Philosophers and there are abundance of this Sect now-a-days This I look upon as one Cause of the great Atheism of this Age. They think their Tongues are their own and they may say what they please and they perswade themselves that what
them not in their Practices but be very observant of the Holy Doctrine which they deliver entertain no ill Thoughts of it because of the corrupt Lives of your Guides The like may be said now the Faults and Miscarriages of any Ecclesiastical Persons must not be charged on the Sacred Institution of Christ we ought not to think ill of Christianity for the disorderly Behaviour of any spiritual Officers in the Church We see that there is no man refuses to follow a Learned Physician 's Prescriptions and Rules concerning Health because he doth not observe them himself Nor can the Spiritual Patient with any reason reject the Rules of Saving Health and Happiness though they are not observ'd by the Prescriber himself But to be yet more plain with the Persons I am now dealing with they of all men cannot with any tolerable pretence make use of this Plea they cannot complain of the Lives of the Clergy as administring to their disregard of Religion for the more strict and religious any Church-man is the more is he despised and hated by them A Pious Clergy-man is reckon'd by them a weak shallow Creature a fantastick Bigot and is laugh'd at as such So that it is evident that what they alledge concerning the undue Behaviour of some that serve at the Altar is a more groundless Cavil for they would have all men as Wicked and Debauch'd as themselves It must indeed be acknowledged that this is a great Scandal and of very pernicious consequence and such as is not to be permitted with impunity in the Church but it is no excusable ground of Impiety and Atheism However since it is so heinous in it self and is made by the perverse minds of many an Excuse for their Atheism it is the concern of all Christian Guides of Souls to be Examples to the Flock to conform their Lives with great Circumspection and Exactness to the Laws of Christ Jesus their Master and to take care to perform themselves whatever they require others to do X. Unbelief of a God is occasion'd sometimes by the Strange Revolutions and Changes the Odd Events and Unaccountable Administrations that are in the World Especially men are inclined to question God's Existence as well as his Providence when they behold the prosperous state of the most vicious Persons and on the contrary observe how miserably sometimes the Best men are treated in this Life and at Death are not at all differenc'd from the Worst but perish alike Then you shall hear one cry out Quis putet esse Deos And another uses the like Language of the Poet Dum rapiant mala fata bonos Sollicitor nullos esse putare Deos. But any understanding man who will take time to consider and deliberate will see that nothing of this nature can justly administer matter of Atheism For is must be remembred that we are finite shallow Creatures and are not able to comprehend the Wise Designs and Purposes of Heaven in every Event that we see and therefore when we meet with obscure and rugged Dispensations and such as seem to be very disorder'd and irregular we have no reason to find fault with them and to think them unworthy of God and of Divine Providence because we are not able to make a judgment of them Those Events which seem to be excentrick and at random are guided by a steady unerring hand but we have not depth of Apprehension to conceive it at present But it may be afterwards when our minds are more enlightned we shall know how to solve these difficult Phoenomena However at the last Day all these Intrigues these Knots these Labyrinths these Riddles shall be fully resolved and it shall be part of our employment in the other world to admire and adore the Infinite Wisdom of God in the disposal of the Affairs here on Earth And particularly we shall then be satisfied yea we may be now concerning the foresaid Problem viz. the Prosperity of the Wicked and the contrary Circumstances of the Good for 't is evident that these are according to exact Justice and Wisdom God intended the former should have their portion in this life only and he designed the latter to be prepared for Heaven by those rougher dealings here below Lastly Learned Times especially if accompanied with Peace or Prosperity are reckon'd by a Judicious Person as another Cause of Atheism Nor is this inconsistent with what I said before that Ignorance is the Mother of Atheism For Learned or Peaceable times are only thus far conducible to this Great Evil that men are then generally too Inquisitive and Curious too Nice and Wanton and over-busily pry into Secrets which when they cannot satisfie themselves about they are inclined to be Atheistical and to doubt even concerning the chief things of Religion Wherefore I question not but the starting and keeping up at this day the Debates about the Doctrine of the Holy Trinity are a great advancement to this evil disposition of mind There are those who push on both Parties to wrangle and quarrel about this Grand Point and in the mean time laugh at the Combatants on both sides Whilst they encourage some Writers to baffle the Trinity of Divine Persons their Project is to destroy the Essence it self Whilst they put them upon maintaining the Unity of the Godhead they hope in the close of the Dispute to introduce a Nullity not only of the Deity but of all Religion For by these Bandyings backward and forward they know that mens minds will be unsettled and that they will be apt to waver about the truth and certainty of the main Articles of our Religion When Persons observe that the very Divinity of our Blessed Lord and Saviour is toss'd and torn by rude Pens when they see so Catholick a Doctrine attack'd with such Violence what can they think of the other great Verities of Christianity And withall the Anti-Trinitarians hereby provoke some of their Adversaries to an indecent sort of Language concerning these Holy Mysteries so that some of these latter have hurt the Cause it may be almost as much by their Defending it as the others have by their Opposing it Thus it must needs be when Persons immoderately indulge Curiosity in these Abstruse and Sublime Matters and will not be content with what the Bible and immediate Inferences drawn thence suggest to us By this means they lose their hold and give their Antagonists a clear Advantage against them and manifestly promote the Design of those who make it their work to make void the Notion of a Deity Nay in the very Socinian Doctrine it self there seems to be an Atheistick Tang. Would not a man guess that there is in approach to Atheism in those Reflections which are made on a Sermon preach'd by the Right Reverend Bishop of Worcester where one of the most receiv'd Notions concerning the Nature of the Deity it self is cashier'd The Self-Existence of God which is the Primary Fundamental and Essential
Property and is the very Life and Soul of the explicatory part of the Doctrine of the Deity is peremptorily pronounced by them to be a Contradiction It is well known Socinus and Crellius and others of this Party deny God's Immensity i. e. his being present every where as to his Essence and Nature All of them agree that he hath not a Knowledge and Foresight of every thing that happens in the World for future Contingencies are hid from him Particularly Socinus largely argues against this Praescience and tells us that he is to be laugh'd at that asserts the contrary Nay it is farther observable that this great Patriarch of the present Cause disowns the Immaterial or Spiritual Nature of God as may be undeniably gather'd from his Exposition of Iohn 4. 24. and other Passages in his Writings And he is followed by Crellius as is manifest from that Account which this latter gives of a Spirit when he speaks of the Nature of God He doth not make it to be any thing above a refined body a substance void of all gross matter such as the Air or Aether is So that when these men call God a Spirit their meaning is that he is a Fine and Tenuious sort of Matter not that he is wholly Incorporeal and altogether free from Matter This is the same with Mr. Hobbs's Corporeal God Thus four of the Chief Attributes of the Deity viz. Self-Existence Omnipresence Omniscience and Spirituality are either in whole or in part rejected Whereupon I ask this Question Whether these things do not discover a Tendency to say no more in the Anti-Trinitarians to that which I am charging them with For to assert a God and yet to deny some of his Choicest Properties whereby we know him to be God is in effect the same with denying a Deity If they distinguish between the English and Foreign Socinians as I perceive they do and tell us that the former do not assert the things before mention'd I answer the very English Prints avouch the first of those Particulars and as for the rest they being the Doctrine of the Chief Patrons of the Socinian Cause yea and of the Most of them the English Unitarians are involved in them because those Foreigners are the greatest and most substantial part of that Body of men call'd Socinians Thus the Trinitarian Scheme of Religion drawn up by some English Socinians of late is thought by them to touch all the Trinitarians else it could not be stiled the Trinitarian Scheme though every individual Trinitarian doth not hold all those things mentioned there Let them apply this and they will have nothing to object And further I would argue from their own avowed Principle which is that they are to admit of nothing but what is exactly adjusted to Nature's and Reason's Light nothing but what is entirely clear and evident for though it is true some Socinian Writers of late have laid aside this Notion and truly we may observe that they are shifting every day their Arguments and so we know not where to have them yet he that is acquainted with the Writings that make up the main Body of Socinianism knows full well that this is a Principle constantly asserted and maintain'd by the generality of them and upon all occasions insisted upon This hath been the Stanch Notion of the Great Dons of the Party and of the famous Socinus himself And Slicktingius though he seems indeed sometimes to be otherwise perswaded yet comes to this at last that the Trinity is a Doctrine that can't be borne because it can't be understood And why do Crellius and others argue from Reason and Logical Arguments against the Trinity if they do not refuse the Doctrine upon the account of Reason And it is certain they would not do this if they were not perswaded that these things in Religion must be adjusted to Natural Reason and that they are displeased with the Doctrine of the Trinity and Incarnation c. because these are not exactly squared to their Natural Notions You see then what is the sentiment of the Greatest Rabbies of this way and therefore we must make our estimate of the Socinian or Antitrinitarian Doctrine from these and not from one or two Modern Writers This I think will be granted by all men of reason But what if it doth appear that even the very English and Modern Socinians though they seem to wave this Principle do yet retain it and govern themselves by it Else why do they complain that they have no conception of the Trinity as the Trinitarians represent it to them they cannot form an idea of it it is a notion that excites no idea's in their minds it is against Reason and Natural Light We are advised by the Modern Pen-men to consult our Reason about the thing in question and if we do so we shall find an absolute impossibility in the Trinitarian Doctrine our Reason will assure us that an Almighty Father and an Almighty Son are most certainly two Gods and that two Creators can be no other than two Gods Therefore we may and we must infer that the explication of the first Verses of St. John 's Gospel which advance such a Doctrine is certainly false Again the English Socinians tell us that the Doctrine of the Trinity clashing altogether with our natural idea's can be no matter of Revelation and therefore ought not to be believ'd And hear their Final and Resolute Determination which fully speaks their absolute adherence to this Principle We abide by this Argument here we fix our foot never to be removed that the inconsistence of the Trinity as well as the Incarnation with Reason and Natural Knowledge being undeniably evident therefore this Doctrine can have no real foundation in Divine Revelation that is to say in Holy Scripture And we find that our English Unitarians argue from Reason in this Point and they declare that they cannot believe it because Reason doth not teach it Thus we find that the bottom of all is the Trinity and such like Doctrines are above their Reason and Natural Idea's and therefore they are no matter of their Faith This is it which the Reverend Person before named charges these men with in a great part of his Sermon and certainly he would not have done it if there were no such persons in being It is too plain that there are such and I think I have proved it from their own mouths The sum of their Opinion and resolution if this that there is nothing difficult and abstruse in Religion and that they will not believe any thing in Christianity but what they can make out by Reason otherwise it must be discarded presently Now to apply this Principle of the Antitrinitarians we are assured that we cannot by searching find out God Job 11. 7. his Infinite Nature and Immense Essence are not commensurate to our Conceptions are not adjusted to our Idea's but are far