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
notion of a God for 't is counter to his course of Living Therefore he goes on in his Debauchery and huffs and swaggers and perhaps swears by the Divinity that there is none It is plain that this sort of men decry a God because they would not be obliged by his Laws Sensuality makes them desirous to remove all stops of a wicked life and therefore they whet their wits such as they are to annihilate Religion and to extirpate a Deity An abhorrence of the Practical part of Piety engages them against the Theory Their Lives influence on their Belief They are addicted to Atheism by their Lewd and Prophane Courses For we must observe this that these two mutually advance one an other As Atheism is the highway of Wickedness which the Psalmist takes notice of when he saith The fool hath said in his heart There is no God Corrupt are they and have done abominable iniquity Psal. 53. 1. so 't is as true that Wickedness is the original of Atheism and Infidelity For 't was rightly said by a Great Man None deny there is a God but those for whom it maketh that there were no God For they know that if there be one he will certainly judg them for their evil doings They cannot therefore be secure in their sins unless the notion and remembrance of a Deity be blotted out It is their supposed Interest then not their Reason that makes them deny a God for it is their Concern to be perswaded that there is none to punish them Briefly they are unwilling to believe any thing but what their Lust shall put into their Creed Thus you see the true Reason of the Atheism of these times It is fed and pamper'd by Luxury the constant Fumes and Steams of this affect the Brain and discompose the Intellect Practical Atheism leads to that which is Dogmatical i. e. holding and believing that there is no God Evil and perverse minds profane and debauch'd lives strangely byass and incline men to this Wherefore if you would effectually shut out this Vile Perswasion take care to suppress your Evil Affections and Practices for these are wont to court mens understandings to turn Atheists VII Atheists take occasion from our Divisions Broils and Animosities from the many Parties and Squadrons of Sects that are in the World to bid defiance to all Religion and they resolve to profess none till they can see them all Agreed Thus Tully observed of old that the Dissentions of Philosophers the various Sentiments and Opinions that prevail'd among them were a cause of some mens denying a Deity at least of their staggering about it And truly this Observator himself in his Books De Natura Deorum is so given to the Academical vein of Disputing that he seems sometimes to be irresolv'd whether there is any God or no. So it hath been among some of those who have taken upon them the external Denomination of Christians The Differences in Opinion the Errors and Heresies which they take notice of cause them to suspect yea to renounce all Truth A great deal of the Atheism of this present Age may be ascrib'd to this Some behold the great Scufflings that are about Religion not only the Single Combates but the Pitch'd Batelts that are about it and thereupon they discard all thoughts of any such thing and become perfect Libertines And herein they are promoted and push'd on by such persons as the Author of Fiat Lux and the Treatise of Humane Reason who both design Scepticism and so Atheism But though it is thus though the Different Perswasions about Religious Matters have this ill effect yet this can be no true Reason why any man should renounce the Belief of a God For he that is truly rational and considerate will rather make this an Argument of the contrary for it was foretold by Christ and his Apostles that Errors and Delusions should be in the World and therefore the Fulfilling of these Prophecies be as witness not only to the Truth of the Writings of the New Testament and consequently of Christianity but of the Divinity it self For things of this nature which depend wholly on free and arbitrary Causes cannot be foretold without Divine and Supernatural help None but an All-seeing eye could have a prospect of these future Occurrences The Predicting of such things to come is an Evidence of an Omniscient Deity And then as to the thing it self why should any man think it Strange and Unaccountable that there are Dissentions in Christendom He may as well wonder that there are Men in the World for as long as these retain their nature i. e. are subject to Prejudice Love of Interest Passion Pride and the like there will be Errors and Heresies for these proceed from some of those ill Principles and unless God should change the frame of the World and destroy the freedom of Man's will i. e. make him another Creature it cannot be otherwise How unreasonably then do men question a God and cry out against Religion it self because they see so many of this sort of Disorders in the world Whereas it is certain that it is not the fault of Religion that things are thus but they are thus because men have so little Religion Again the Cheats and Delusions that are in the world are useful for the Trial of Mankind that as the Apostle saith they who are approved may be made manifest 1 Cor. 11. 19. I do not say they were design'd for this for no Evil is design'd by God yet it is certain they are expedient for this purpose and there is no better way to have an experiment of the Upright Judgment Sincerity Faithfulness and Constancy of Persons than by their being expos'd to these Impostures Lastly God deservedly Punishes men with erroneous and false Doctrines 2 Thess. 2. 10 11. Because they receive not the love of the truth yea because they hate it and oppose themselves to it and have pleasure in unrighteousness for this cause he sends them strong delusion that they shall believe a Lye and that they shall defend and maintain it It is just with God to leave men to the Error and Blindness of their Minds and judicially to give them over the Atheistical Perswasions when they have wilfully debauch'd and abused their Faculties This is the dreadful but just Judgment of God and I doubt not but the present Atheism of this Age is such Thus it is evident that Errors and Dissentions about Religion are so far from being Arguments of the Non-Existence of a Deity that they are undeniable Proofs of it Let not then the diversity of Sects and the Disputes of wrangling Heads as particularly the late upstart Contrast between the Unitarians and Trinitarians prejudice us against our Christian Faith But let us rather be stirr'd up hence to hold fast the Principles of our Belief and to own a Deity when there are so many in this degenerate Age that deny it And withal let
Ghost Can there be any Reason given of this partial dealing Yes it is most evident to any thinking and considerate person that he purposely omits the Epistolary VVritings of the Apostles because they are fraught with Other Fundamental Doctrines besides that One which he mentions There we are instructed concerning these Grand Heads of Christian Divinity viz. the Corruption and Degeneracy of Humane Nature with the True Original of it the Defection of our First Parents the Propagation of Sin and Mortality our Restoration and Reconciliation by Christ's Blood the Eminency and Excellency of his Priesthood the Efficacy of his Death the full Satisfaction thereby made to the Divine Justice and his being made an All-sufficient Sacrifice for Sin Here are peculiar Discoveries concerning Christ's Righteousness and our Justification by it concerning Election Adoption Sanctification or the New Birth and particularly Saving Faith which is so signal a part of it Here the Nature of the Gospel and the New Covenant the Riches of God's Mercy in the way of Salvation by Jesus Christ the Certainty of the Resurrection of Humane Bodies and of the Future Glory are fully displayed These are the Matters of Faith contain'd in the Epistles and they are essential and integral parts of the Gospel it self and therefore it is no wonder that our Author being sensible of this would not vouchsafe to give us an Abstract of these Inspired Writings but passes them by with some Contempt And more especially if I may conjecture he doth this because he knew that there are so many and Frequent and those so illustrious and eminent Attestations to the Doctrine of the ever to be Adored Trinity in these Epistles Nor is this any uncharitable conjecture as the Reader may easily satisfie himself if he takes notice that this Writer interprets the Son of God to be no more than the Messiah he expounds Iohn 14. 9. c. after the Antitrinitarian mode whereas generally Divines understand some part of those words concerning the Divinity of our Saviour He makes Christ and Adam to be the Sons of God in the same senses viz. by their Birth as the Racovians generally do and so he interprets Luke 1. 35. Iohn 5. 26. according to their Standard When he proceeds to mention the Advantages and Benefits of Christ's Coming into the world and appearing in the flesh he hath not one syllable of his Satisfying for us or by his Death purchasing Life and Salvation or any thing that sounds like it This and several other things which might be offered to the Reader shew that he is all over Socinianized and moreover that his design was to exclude the belief of the Blessed Trinity in this Undertaking of his viz. to prove that the believing of Christ to be the Messiah is the only Point of Faith that is necessary and saying All the other Articles and Doctrines must fall a sacrifice to the Darling Notion of the Antitrinitarians namely that Christ is not the True God and coessential with his Father For the sake of this one Point they are all dispatch'd out of the world and are made by him Martyrs to this Cause One could scarcely imagine that a person of Ingenuity and Good Sense should go this way to work Which enclines me to think that the Ingenious Gentleman who is suppos'd by some to be the Author of this Treatise is not really so I am apt to believe that the world is impos'd upon in this matter for in this present Attempt there are none of those Noble Strokes which are visible in that Person 's Writings and which have justly gain'd him a fair repute That Vivacity of thought that Elevation of mind that Vein of Sense and Reason yea and of Elocution too which runs through his Works are all extinct here only he begins as 't were to recover himself about the Close when he comes to speak of the Laws of Christian Morality Some may attribute this Flatness to the Ill Cause he manages but for my part I question whether we have the right Author I can't perswade my self but that there is an Error of the Person at least I will charitably presume so because I have so good an opinion of the Gentleman who writ of Humane Understanding and Education But what is the ground of the foresaid Assertion What makes him contend for One Single Article with the Exclusion of all the rest He pretends it is this that all men ought to understand their Religion And I agree with him in this but I ask him may not a man understand those Articles of Faith which I mention'd out of the Gospel and Epistles if they be explain'd to him as well as that One which he speaks of Why then must there be but One Article and no more But he notwithstanding this goes on and urges that there must be nothing in Christianity that is not plain and exactly level to all mens Mother-wit and common apprehension For God considered the poor of the world and the bulk of mankind the Christian Religion is suited to vulgar capacities and hath only such Articles as the labouring and illiterate man may comprehend The Writers and Wranglers in Religion fill it with Niceties and dress it up with Notions viz. the Trinity Christ's Satisfaction c. which they make necessary and fundamental parts of it But the bulk of mankind have not leisure for Learning and Logick and therefore there must be no such doctrine as that concerning the Trinity the Incarnation of the Son of God and the like which are above the capacity and comprehension of the Vulgar And in the Entrance of his book he hath the same notion for he tells us that the Scriptures are a collection of writings designed by God for the instraction of the illiterate bulk of mankind for he is much taken with this phrase you see the bulk of mankind whereby he understands the Ignorant and Unlearned Multitude the Mob as he calls it in another place Surely this Gentleman is afraid of Captain Tom and is going to make a Religion for his Myrmidons and to please them he gives them as little of this kind as he possibly can he contracts all into One Article and will trouble them with no more Now then the sum of all that he aims at is this that we must not have any Point of Doctrine whatsoever in our Religion that the Mob doth not at the very first naming of it perfectly understand and agree to We are come to a fine pass indeed the Venerable Mob must be ask'd what we must believe and nothing must be receiv'd as an Article of Faith but what those Illiterate Clubmen vote to be such The Rabble are no System-makers no Creed-makers and therefore away with Systems and Creeds and let us have but One Article though it be with the defiance of all the rest which are of equal necessity with that One. Towards the close of his Enterprise he hath a fling and that a Shrewd one