SOME THOUGHTS Concerning the Several Causes and Occasions OF ATHEISM, Especially in the Present Age. With some Brief Reflections on SOCINIANISM: And on a Late BOOK Entitled The Reasonableness of Christianity as delivered in the Scriptures. BY JOHN EDWARD'S, B. D. and sometime Fellow of S. John's College in Cambridge.  
LONDON: Printed for I. Robinson at the Golden Lion, and I. Wyatt at the Role in S. Paul's Churchyard▪ MDCXCV.   

TO THE Most Reverend Father in GOD, His GRACE THOMAS, By Divine Providence Lord Archbishop of Canterbury, Primate and Metropolitan of all England, etc.  
MY LORD,  
YOUR Grace being not only by Your Place and Station, but by Your own Choice and voluntary Act, the Grand Patron of our Religion, it cannot be improper to present You with these brief Papers, which, though in themselves very mean and inconsiderable, and unworthy of Your Grace's View, are a Vindication of that Holy Cause against the repeated Cavils and bold Insults of Atheistical Spirits, who (as Your Grace with a very deep Resentment and Regret 
* Sermon of the Folly of Atheism. Sermon at the Queen's Funeral.  observes) are of late grown very numerous. How vigorously Your Lordship hath attacked this sort of Men, is well known to the World; and that hitherto they have not been able to bring about their impious Designs, is in great part owing to Your Lordship's successful Attempts. I presume, from the Encouragement which so Illustrious an Example hath given me, to engage in the same Cause, that is, to lay open the Folly and Absurdity of their Pretences, and withal to discover some of those Heads and Springs whence the Atheistick Apprehensions of these present Times arise, and whereby they are fed and nourished. Which I hope will be of good use to those who desire to be cautioned against the Venom of this Raging Evil, and will in some measure operate even on those who are infected and corrupted with it already.  
I am sensible how Precious Your Grace's Minutes are in this time of extraordinary Business and Emergency; and therefore I will not be injurious to the Public by any farther Applications to Your Grace. Only I superadd my hearty Prayers for Your Health and long Life, wherein the Common Welfare and Happiness both of Church and State are so much involved: And so I subscribe myself,  
Your Grace's Most Dutiful Son, and Devoted Servant, john Edwards.   

THE PREFACE.  
I Designing, by the Divine Help and Conduct, to defend the Existence and Providence of God by Arguments drawn both from the Greater and the Lesser World; it is my Request to the Reader, that he would accept of this Brief Essay in the mean time, which I conceive will be a suitable Introduction and Preparative to that other Undertaking. For as in that intended Discourse I shall carefully trace and discover the Footsteps of the Divinity every where; so here I make it my Business to show how frequent an obvious the Occasions of Disbelieving it are. By which means we shall effectually learn how to purge our Minds of those ill Qualities which naturally are subservient to Atheism; we shall know how to remove those Stumbling-blocks, to answer those Objections, and to clear up those Mistakes which usually betray Men to this Infidelity. And thus there will be a Way made for what I design. Persons will be fitted to receive and retain the Impressions which those Topics that I shall afterwards make choice of will enstamp upon their Minds: And I hope the Age, which hath lately been stigmatised with Marks of Atheism, will for the future be renowned for these truly illustrious and glorious Characters.  
I will only farther acquaint the Reader, that some part of what I here offer (viz. such Particulars as I thought were convenient for an usual and mixed Auditory) was delivered lately in one of the City-Pulpits; and the other Heads, with their Enlargement (which are of somewhat a different strain, and are chiefly adapted to the Curious and Inquisitive) are an Addition since. But as I have added several things, so I have omitted some, at the Desire of those who are concerned in both. This is all that I had to advertise the Reader of; and so I bid him  
Farewell.   

SOME THOUGHTS Concerning the Causes and Occasions OF ATHEISM.  
THAT the World was not void of Atheists in King David's time, may be gathered from his Words in Psalm xiv. 1. The Fool hath said in his heart, There is no God. But it is exceedingly to be lamented, that the number of them is much increased since, yea, that it is the Unhappiness of this Present Age, to be pestered with not a few of them. Notwithstanding those cogent and incontestable Arguments for a Deity which are suggested from the Holy Scriptures, and the Natural Reasonings of sober Minds, there is still an Atheistical Spirit prevailing in the World. There is a sort of Men (if I may call them so whole bold Infidelity is so Irrational and Brutish) that reckon the Notion of a God to be a Melancholic Conceit, and the mere Effect of Credulity and Ignorance. Yea, there are some that pass for Wits, who strive for the honour of being accounted the most Able Atheists of the Age.  
Wherefore, instead of rehearsing or urging those Topics which are wont to be produced for the Proof of the Divinity; my Business at present shall be, to inquire into the Causes of Atheism, which now vaunts itself with an impudent Forehead, and begins to boast that it hath got Footing in a great part of the World.  
I will search into the Occasions, either real or pretended (for I will mention both) of this Reigning Mischief. I will show you on what Grounds the Impious do at this Day not only, with the Psalmist's Atheistical Fool, say in their Hearts, but openly and avowedly proclaim to the World, that there is no God, that is, no Supreme overruling Being of Infinite Perfection, no eternally Wise, Intelligent, and Omniscient Substance that at first gave Existence to all things, and ever since upholds them, and taketh care of them.  
I. I assign Ignorance to be one great Spring of this gross Unbelief. As knowing as the World is at this day, there are too many People of inferior Rank whose Education hath been so unhappy, that they have not been instructed in the Common Principles of Religion; and they are more unhappy in that they will not allow themselves time and leisure to look into their own Minds, and to rouse those inbred Notions which are implanted there by God, and which would (if they would give way) lead them to him. Wherefore it is the Concern of all Persons, to know how to converse with Themselves, and to rifle their own Breasts, that they may find a Deity written there: and besides, they should be careful to acquire such a stock of Knowledge from without, that they may understand their Religion, and not be seduced by Atheistical Notions that fly up and down every where.  
But this first Cause which I assign of Atheism, is not only to be found in some meaner sort of People who have not time (as they order their Affairs) to think of a God, but in others of a higher Rank and Quality: for by Ignorance I mean a wilful and sottish stifling of natural Notions and Impressions: And this sometimes prevails in Men of great Parts and Knowledge.  
Think it not strange that I reckon such Persons in the number of the Ignorant; for (to speak impartially) they are so: and this was the Sense of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl.  wisest Pagans long since. For to have no Knowledge, and to stifle it, is the same thing; which is the Case of these Men: they make it their business to choke the innate Principles of their Minds, and to disregard those Notices which their Natures suggest to them. Thus these Persons are stubbornly and obstinately Ignorant. Whatever their Pretences and Boastings be, their Atheism proceeds from want of Learning and Wit. For 'tis not the part of a Learned and Ingenious Man to destroy the Notions of Mankind, and pull down what hath been built by the universal Suffrage of the World, and in its place to erect a Conceit of his own. Some may take such for Brainish and Scholarlike sort of Men, but then these are so without Thinking; for it is the want of this that makes them what they are. Or, to say the best of this kind of Men, and Atheist is but a half-witted Person: He hath perhaps made some Attempts in Science, but to little purpose: He hath attained to some slight and trivial Notions; but hath not penetrated into the heart of Things; and thence it comes to pass, that he is full of Doubts and Cavils, which he is able to raise, but he hath not Skill and Ability enough to answer them. Wherefore it was excellently said of my Lord Bacon, 
* His Essays.  A little Philosophy inclines men's minds to Atheism; but depth in Philosophy brings men's minds about to Religion and a Deity. Thus though this misshapen Monster would be thought to be the genuine issue of True Wisdom and Sound Knowledge, yet it is really the daughter of an Affected Ignorance. Wherefore to secure yourselves against Atheism, be careful that you blind not your minds; willingly receive the rays of light into your souls, cherish all sound notions and conceptions, and by all proper methods bring yourselves to a right understanding, and steady embracing of all the Fundamental Principles of your Religion.  
II. There is great Disingenuity and unhandsome Dealing in the case, else we should not have so much Atheism. Here I will prove, that they do not act fairly, but that they are Ungenteel, which perhaps will affect these Persons more than any thing that I can say. What they are willing and forward to grant in other matters, and on other occasions, they refuse to grant here, yea they utterly deny it, though there be the same reason for one as the other. This plainly appears by their Objections.  
As first, they tell us they have no Sensible Notices of a God, and therefore they can't admit of it; for all the knowledge (say they) which we have of things, is derived to us from Sense. But here we see that these Men are Partial and Disingenuous, for they will not deny that there are many things which they judge not of by Sense; they grant that the swiftness of Motion oftentimes outruns the nimblest Sense, and the Observation of the quickest eye; yet they do not deny the Motion itself: The Element of Air, in which the daily converse, is not seen, nor is it heard or felt (unless when 'tis extraordinarily moved and disturbed, which is but seldom:) nor will they say they taste it; and 'tis as certain that they cannot smell it, (for this is only the Vehicle of Smells, but is not itself the object of that sense) and yet these nice Gentlemen do not deny the Existence of the Air. They can by none of their Senses discern the Motion of the Sun, Moon, and Stars (or, as perhaps they think it most proper to say, the Earth), and yet there is not a man of them that denies that they move. It can't be determined by Sense, whether the Sun be bigger than it appears to be, and therefore Epicurus (who was a great Man for Sense) held it was of no greater dimension than it seems to the Eye to be; yea, of no greater heat in itself than it seems to the Feeling to be here on Earth. And the Atheistical Poet, who borrowed his Notions from him, was of the same mind, 
Nec nimio solis major rota, nec minor ardour  
Esse potest nostris quam sensibus esse videtur.  Lucret. lib. 5.  
This is certain, that the things that are least discernible act most. The Animal Spirits, which do all the great things in our bodies, are themselves Imperceptible. They are the Insensible and Invisible Parts, as Spirits, Wind, Subtle matter, Exhalations, which (being agitated) do the chiefest Exploits in Nature. There are Fine Particles and Atoms diffused through all bodies whatsoever; and these are the cause of Sense and Motion in Animals: by help of these, Minerals, Plants, and all Vegetables, are brought to perfection. These Invisible Agents effect strange things, and act most wonderfully in the World. The Nutritious juice in the Nerves, if we may credit the famous Glisson, is of mighty use and influence: yet (as he confesses himself) there are no Cavities to be seen to convey it, and none of this Succus is ever discerned in the dissecting of Animals. Notwithstanding this, some Physicians of the most piercing Judgement, have granted (whatever they do now) the real being of it. And in other Instances it might be showed, that Sense is not always made a Judge even in sensible Objects, but we gather the being and operation of them from Reason and Discourse. This the persons whom we are now dealing with do not deny, but even practise it themselves, and are willing to allow of it. Why therefore are they so void of Ingenuity and fair-dealing, as not to admit of the same in the case that is before us? Why do they most irrationally deny a God because they do not apprehend him by Bodily sense, whenas they judge not of some other things by Sense, nay though they be proper objects of it? This is a plain proof of these men's wilful Prejudice and Partiality, especially if I add, that God is infinitely farther removed from our most exalted Apprehensions, than the Sun (of which we spoke before) is from this Earth. This Glorious Sun 
* 1 Tim. 6. 16.  dwelleth in that light which no man can approach unto, whom no man hath see, or can see.  
Secondly, they tell us that there are Great Difficulties in conceiving a God, and they are loath to swallow these down: and more especially the notion of a Spirit▪ i. e. a Being that is void of Matter and Body is too hard to be conceived by them, and therefore seeing we hold God to be a Spirit, they can form no conception of him. I will reply to both the parts of this Objection distinctly: and first as to the General Cavil, That this notion is 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 apiece, 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 itself 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 choose to solve the Original of the World by, that they may evade the insuperable Difficulties (as they think them) of the Acknowledgement of a God. If they say that these Atoms had their Existence from Themselves, than 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, than they run to Infinity, and no body is able to trace them. If they say they are of Nothing, than 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 itself a dull and inert, a lumpish and unactive thing. If this Motion was impressed 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 itself. 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 itself or any other, they talk more absurdly and wildly than before; for Chance is a Word made to signify 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, etc. 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 ceased? 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 persuasion 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 Brushing, Agitations, Encounters, Knockings, Tilt, Justling, Jumbling, 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 itself, and giving Being to itself 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, than 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 Madman 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 'tis 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 Academics and Sceptics, who denied Geometrical Principles; or of Demetrius, Sextus Empiricus, Epicurus, Zeno, and others of the Ancient Philosophers who reasoned 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 'twas in former days, 
* Exercitat. 99  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 
* De Cometis.  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 quarrelled 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' Contrasts in Print, show that Mathematics 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 entitled The Principles and Ratiocination of Geomatrician. Cartes' Dioptrics 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 
* Preface before his Philosoph. Writings.  Dr. Henry More, that Mathematical Certitude itself is not absolute. There is an Essay of Dr. Pell to show the Errors and Mistakes of the best and most celebrated Astronomers for want of better Knowledge in Geometry. Even 
† Search after Truth, Book 3. Chap. 4.  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, 
* Bishop Ward's Serm.  Even in Geometry and Arithmetic (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 attained 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 
† Copernicus, Lansbergius, Clavius, Petavius, Tacquet, Scheiner, Gassendus, Fromondus, Kircher, Ricciolus, Oughtred, Ward, Wallis, More, Glanvil.  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 shows, that in the present Case they are Disingenuous, and Cross-grained, 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 show themselves to be very Pleasant and Airy, and set up for the Art of Drolling. Before they appeared 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 Raillery 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 Judgement, 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 'tis certain that if they are all by Chance, they are to be denied. The Followers of this Great Man have learned from him to be Laughing Philosophers; and there are abundance of this Sect nowadays. 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 persuade themselves, that what is wittily said is well said. Hence these Sparks venture to ridicule Religion, to scoff at Virtue and Piety, and to mock God himself. Then at last they really believe what they fancied, and jestingly uttered; and they assert in good earnest what at first perhaps was said only in Merriment. Wherefore, to guard yourselves from Atheism, be always very Serious, and abhor the sportful vein, the flashy fancy of these men, who think they can't be men of Parts unless they make a mock of God and Religion. Whereas the Brightest and most Accomplished Heads ever exploded this: and in our own Nation we have abundant Instances of this, that even the 
* Sir Tho. More▪, Sir Phil. Sidney, Sir W. Raleigh, Sir Hen. Wotton, Lord Bacon, Mr. Selden, Mr. Cowley, etc.  Wisest and the Wittiest Men (though no Churchmen or Divines) have expressed their deep sense of God and serving him, and defied the contrary Profane Atheistical humour.  
IV. Pride and Self-conceit may justly be reckoned another Spring of Atheism. Men in this and former Ages have thought it below them to go tamely along with the generality of Mankind in asserting a Deity. They would be thought wiser than others: and consequently they affect to go against a commonly received Notion. But more particularly these High-Flyers account it base and sneaking to listen to an Old Story of Religion, and to submit their Belief to the Harangues of the Parsons, as they are pleased to word it. Especially Great Men are apt to be possessed with this Pride, and consequently to be Atheistical. They strongly incline to King Alphonsus' impious Bravado, That if he had been present at the Creation, he would have framed the World better than 'tis now. There is in many an excessive Desire of a Name and Vogue: and they think to obtain them by scorning the Common way, and going out of the beaten road, by giving the Lie to all Mankind. And though one would think that they might show the subtlety of their Wit by diving farther into things than the Vulgar, and not by casting off the agreed Sentiments of Mankind; by refining and improving the Principles of Nature, and not by nulling and evacuating them; yet they choose the latter, that they may (as they think) give the greater proof of their Wit and Parts, and that it may be seen that they are able to weather a Cause be it never so bad. To maintain this all sober Considerations are postponed: they superciliously renounce (when they are in the Humour) all Reason and Arguments; they arrogantly resolve to hold the Conclusion, whatever becomes of the poor Premises. Atheism owes its Being much to this, as I apprehend; as I think it it is sufficiently evident from what I have said before, when I showed that they choose rather to maintain the greatest Absurdities, than to adhere to a Received Truth. Wherefore that we may effectually prevent this Folly in ourselves, let us banish Presumption, Confidence, and Self Conceit; let us extirpate all Pride and Arrogance; let us not list ourselves in the number of Capricious Opiniatours.  
V. Undue Apprehensions of a Deity joined with Superstition are the high road to Atheism. Those that think amiss of God will easily be inclined to question his Existence. It is too true that men model the Divinity according to their own fancies: the Creature fashions his Creator. Or, like him that engraved his own Image in that of the Goddess, they shape themselves and figure out their own absurd notions and conceits, whilst they pretend to give the Portraiture of God. Therefore imposing of false Doctrines concerning the Attributes of God is very pernicious, for they are destructive of his very being and nature. It is no wonder that when these come to be scanned and examined, men doubt of the very existence of God, because so irrational and absured things are attributed to him. They are loath to think there is such a One, or they wish there were not. So that they endeavour to destroy that which they can't endure. Thus mistakes and misprisions concerning God lead to Atheism. False Conceptions of a Deity expunge at last the belief of one.  
And so 'twas of old in Paganism, Idolatry was the great mother of Atheism: gross Superstition undermined the Godhead. It hath been falsely and blasphemously said that 
* Primus in orbe Deos fecit timor.— Pap. Stat.  Fear was it which first introduced a God into the world: but yet it is certainly true that This with some persons hath expelled the notion of him out of the world: for they being Timorous and Melancholic create to themselves strange fancies concerning Him whom they are to worship, and represent him to their thoughts as Severe and Tyrannical. And the Gentile Priests and Rulers laid hold on this passion of Fear, and did what they could to promote and heighten it, that thereby they might keep the people in awe. To which purpose they invented Innumerable Rites and Ceremonies, many of which were harsh, troublesome and afflictive. So that Bigotry and Excess in Religion made way for none at all: and when they were wearied with the intolerable burden of it they cried out, with that Nonsensical Atheist, Tantum Religio potuit suadere malorum.  
Then Religion itself and the Author of it were discarded. This was caused by the Undue Representations which were made of God: the Priests would have the Superstitious Bigots believe that the Divine Numen could not be appeased without those wild Observances. This is that which Plutarch took notice of, telling us that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from such gross, absurd and extravagant Devotion men came to disregard a Deity, and to conclude there is None rather than to believe there can be Such a one, one that is delighted with so unaccountable Ceremonies and Usages. Therefore, to shut out Atheism, let us have right conceptions of the Supreme Being whom we worship and serve. It concerns us to assert rightly the notion of God, lest otherwise we slide into a disbelief of any. Who misrepresenteth the Divine Being is in a ready way to deny him.  
VI Corrupt Affections and Lives (for I will join both these together, because they are never asunder) make men Atheists. Men of depraved minds and manners doubt of all Religions because they Like none, and at last they flatly deny what they Love not. An Atheist first desires and wishes no God, and his desires and wishes work on his Understanding. His Willingness to have it so inclines him to believe it. He easily credits what he longs for: his Affection corrupts his Judgement. Thus the indulging of Lust and Vice dispose a man to Atheism. To which purpose observe the Soil where this Poisonous Weed springs up, grows, and thrives most, viz. in the Courts of Debauched Princes, among such Nobility and Gentry, and in Great Cities where vicious and profane living is most in fashion. They are lewd and dissolute in their manners, and give themselves up wholly to the satisfying of their Lusts: and this naturally prejudices them against the belief of a God and a life to come. Nothing doth so much extinguish all apprehensions of these as Carnal Pleasures. He that lives dissolutely and wickedly can't easily entertain the notion of a God, for 'tis 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 Profane 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 'tis as true that Wickedness is the original of Atheism and Infidelity. For 'twas rightly said by a Great Man, 
* Lord Bacon's Essay of Atheism.  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 judge 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 persuaded, 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 pampered 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 debauched lives, strangely bias and incline men to this. Wherefore if you would effectually shut out this Vile Persuasion, take care to suppress your Evil Affections and Practices, for these are wont to court men's 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 
* De Nat. Deorum, Lib. 1.  Tully observed of old, that the Dissensions of Philosophers, the various Sentiments and Opinions that prevailed among them were a cause of some men's 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 irresolved 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 ascribed to this. Some behold the great Scuffling that are about Religion, not only the Single Combats, but the Pitched 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 pushed 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 Persuasions 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 
* Mat. 7. 16. Luke 17. 1.  Christ and his 
† 1 Tim. 4. 1. 2 Tim. 3. ●, 6. 2 Pet. 33. Judas 18.  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 itself. For things of this nature, which depend wholly on free and arbitrary Causes, cannot be foretold without Divine and Supernatural help. None but an Allseeing 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 itself, why should any man think it Strange and Unaccountable that there are Dissensions 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 itself 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 designed for this (for no Evil is designed 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 Judgement, Sincerity, Faithfulness, and Constancy of Persons, than by their being exposed 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 Lie, 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 Persuasions when they have wilfully debauched and abused their Faculties. This is the dreadful, but just Judgement of God; and I doubt not but the present Atheism of this Age is such.  
Thus it is evident that Errors and Dissensions about Religion are so far from being Arguments of the Nonexistence 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 stirred 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 us endeavour to banish Atheism by doing so to our Divisions: let us lay aside our Religious Squabbles, and arrive at last to a happy Agreement in Doctrine, that we may hereby cut off occasion of Atheistick Unbelief on this Account. However, though in some Points we can't fully accord, let us not be hot and fiery against one another, as if Charity were no Virtue with us.  
VIII. There is something more heinous than Divisions, which frequently occasions Atheism, and confirms men in it; and that is, the Hypocrisy and Evil Practices of too many that make a very fair profession of Christianity. Whilst it is observed that they talk Religiously, and pretend to Holiness, but do nothing of what they talk of or pretend to; whilst it is seen that they have a form of godliness, but deny the power thereof; whilst it is evident that they cry the Temple of the Lord, the Temple of the Lord, and yet are unhallowed in their Lives; whilst it is known that they lay claim to the Spirit, but are Carnal and Sensual in their Manners, and enterprise very vile things for their worldly Profit and Advantage; in short, whilst it is observed that the Behaviour of sundry of the avowed Professors of Christianity is unanswerable to their Principles, there is a sort of men that for the sake of these, presently conclude all to be Hypocrites, and Christianity itself to be an Imposture. This than I grant, that the Unbecoming Lives of Christians are an unhappy occasion of Atheism sometimes, but they can never be alleged as a sufficient one. For what though there be mere Pretenders to Godliness? doth it thence follow that there is none at all? What though there are great numbers of Religious Impostors? Must I therefore thence conclude that all Professors of Religion are an errand Cheat? Then by the same Logic I may peremptorily infer, that there is no such Metal as Silver, because by too noted experience we find at this day that it is generally counterfeited; and there is no such thing as True Coin, because so much is adulterated amongst us. No man of sense will make these Conclusions: and 'tis as certain, that he can with as little reason make the others. Let us not then be abused by unsound and fallacious Inferences: let us not think there is no Religion because there are so many Unworthy Retainers to it. Yea, let us be fully convinced of this, that though Christianity hath been, and is to this day abused and sophisticated, and thereby dishonoured; yet it is a Reality, and we may venture our Lives upon it. And seeing the Evil Deportment of some that profess Christianity is the greatest encouragement to Atheism and Vice, let us all make it our great business to adorn our Profession with a holy, strict, and exemplary Conversation. Let our light so shine before men, that others seeing our good works may be so far from denying, that they may glorify God. And let us pray for the arrival of that Happy Day (and I hope it is not very far off) when Religion shall universally bear sway upon Earth, and when men shall be throughly convinced of the real Worth of Christianity from the Practices of those that profess it.  
IX. In the next place, more particularly, the Ill Examples of some who by their Office are Spiritual Guides and Instructors, are mentioned as another great occasion of Irreligion and Atheism. It is necessary to take notice of this, because it is alleged (but very frequently without ground) by the sworn Patrons of that Cause which I am now pleading against. They observe of some of this Order of men, that they urge Virtue and Holiness with great Warmth and pathetic Zeal, and yet are very cold, yea wholly neglectful in the Practice of them, and visibly favour those Vices and Enormities which they dissuade others from: whence it is no wonder (say they) that these Persons are not believed to be in good earnest, yea that they are thought not to believe themselves, i. e. to be really persuaded that those things are true which they discourse of; for it is seen, that their Lives wholly contradict their Doctrine. Whence this rash Conclusion is made, that Preaching is a mere Trade, that the Ministerial Function is a Cheat, and that Religion itself is so too, and that a Deity is no other. Thus where is there more of Atheism than in Italy, the Pope's own Soil, part of which is called Holy Land? Which the Observing 
* Sir Edwin Sandys.  Author of Europae Speculum (who had conversed in his Travels with the Italians, and knew them very well) attributes to the gross Wickedness of the Roman Clergy, and particularly of the Popes and Cardinals, of whose scandalous Speeches and Actions the people of that Country have a greater knowledge than others. They are not ignorant that several Popes were inclined to be Atheists; as Paul 3. when he was dying told the Standards by, that he should now know three things, viz. whether the Soul be immortal, whether there be a Hell, and whether there be a God. And john 23. (as is plain from that Council of Constance by whom he was deposed) professed that he looked upon Religion as a Fable, and God and the Soul's Immortality as such. And they daily behold the lewd and dissolute Practices of some of the Cardinals and Prelates, Abbots, Monks, and of their Parish-Priests, which very thing (as the foresaid Author observes) makes them the most Irreligious People in the World, yea causes them to defy all Religion for their sakes. Especially they conclude, that there is nothing true and real in Christianity, because so many of the eminent Pretenders to it and Assertors of it, live continually in opposition to all Religious Principles and Practices, and are seen to be guilty of the most horrid Impieties, of the most execrable Villainies that are to be imagined. Their being so near to the Head of that Religion (as he is styled) makes them averse to the whole kind. And this is in some measure the case of People in other Country's, where even the Protestant Faith is professed, but is accompanied with the Scandalous Lives and Lewd Practices of some that are immediately concerned in Holy things, and whose Employment it is to direct others in Religion.  
But to speak impartially to any considerate Person, this cannot yield an occasion of being Atheistical: for though the manners of some of the Sacred Function be offensive, yet 'tis irrational and absurd to blast all Religion for their Misdemeanours. We do not read that our Saviour condemned the jewish Church and Mosaic Law because of the Hypocrisy and Wickedness of the Chief Priests, Scribes, and Doctors of the Law. Nay, he tells the People, All that they bid you observe, that observe and do; but do not ye after their works, Matth. 23. 3. As much as if he had said, The Moral Law, and all the Offices of Religion, are not in the least discredited by the vicious Manners of some of your Teachers. Be careful that you imitate 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 observed 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 administering to their disregard of Religion, for the more strict and religious any Churchman is, the more is he despised and hated by them. A Pious Clergyman is reckoned by them a weak shallow Creature, a fantastic Bigot, and is laughed at as such. So that it is evident, that what they allege 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 Debauched 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 itself, 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 occasioned 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 differenced 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,—  
Solicitor 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 remembered, 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 disordered 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 judgement of them. Those Events which seem to be eccentric 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 enlightened, 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 'tis 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 hear below.  
Lastly, Learned Times, especially if accompanied with Peace or Prosperity, are reckoned by a 
* Lord Bacon's Essays.  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 overbusily pry into Secrets; which when they cannot satisfy 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 itself. 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 Bandying backward and forward, they know that men's 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 tossed and torn by rude Pens; when they see so Catholic a Doctrine attacked with such Violence; what can they think of the other great Verities of Christianity? And withal, the Antitrinitarians 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 itself there seems to be an Atheistick Tang. Would not a man guests that there is in approach to Atheism in those Reflections which are made on a Sermon preached by the Right Reverend Bishop of Worcester, 
* Considerations on the Explications of the Doctrine of the Trinity, Page 5, 6, 7.  where one of the most received Notions concerning the Nature of the Deity itself is cashiered. 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 
* Praelect. cap. 8, 9, 10, 11.  Socinus largely argues against this Prescience, and tells us, that he is to be laughed 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 gathered from his 
† Fragment. Disp. de Adorat. Christi.  Exposition of john. 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 
‖ Deus est Spiritus aeternus: spiritum autem cum nominamus, substantiam intelligimus ab omni erassitie, qualem in corporibus oculorum arbitrio subjectis cernimus, alienam. Hoc sensu Angelos dicimus Spiritus, & Aerem, etc. De Deo & Attrib. cap. 15.  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' 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 Antitrinitarians 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 mentioned, 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 called 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 styled 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 maintained by the generality of them, and upon all occasions insisted upon. This hath been the Staunch Notion of the Great Dons of the Party, and of the famous Socinus himself. And Slicktingius, though he seems indeed sometimes to be otherwise persuaded, 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 
* Comment. Vol. 1. page 118.  
* De Uno Deo P. lib. 2. sect. 1, 2.  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 persuaded that these things in Religion must be adjusted to Natural Reason, and that they are displeased with the Doctrine of the Trinity and Incarnation, etc. because these are not exactly squared to their Natural Notions. You see then what is the sentiment of the Greatest Rabbis 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 
* Letter of Resolution concerning the Doctrine of the Trinity. The Unreasonableness of the Doctrine of the Trinity.  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 ideas in their minds; it is against Reason and Natural Light? We are advised by the Modern Penmen 
† An Accurate Examination of the Principal Texts, etc. chap. 5.  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 
‖ Observations on the Answer to the brief History of the Unitarians, chap. 2.  the Doctrine of the Trinity clashing altogether with our natural ideas can be no matter of Revelation, and therefore ought not to be believed. And hear their Final and Resolute Determination, which fully speaks their absolute adherence to this Principle, 
† Letter of Resolution concerning the Doctrine of the Trinity.  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 
* Observations on the Answer to the brief History of the Unitarians, chap. 1.  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 Ideas, 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 
* Of the Mysteries of the Christian Faith.  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 Ideas, but are far 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 virtue of their own professed Principle, the Godhead itself as well as the Trinity is shocked 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 overruling 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 feared, 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 Persuasion cannot dislike, unless they disapprove of themselves, unless they disclaim their own Writings; for they cry up in almost all of them (and in 
* An Exhortation to a Free and Impartial Enquiry, etc.  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 magnify 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 disengaged 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 Persuasion, 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 occur 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 ourselves 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 Being's 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 solicitous about the Manner of the Three Personalities or Subsistencies as about the Trinity itself. 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 
* Spinosa. Tract. Theol polit. cap. 8, 9, 10.  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 Revealed 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 authentic as that of Profane 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 averred, that there never was any such thing. What Moses relates concerning our First Parents is laughed at as a Romantic Story. The Universal Deluge in Noah's time is attributed to an accidental diruption of the Earth; which when scanned, is found to be fictitious and imaginary, and thence the Deluge itself is concluded by many to be so; and Moses is reckoned 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) joins Religion with his Philosophical Researches, 
* Dr. Woodward's Hist. of the Earth, Part 3. 161.  The Atheistical Party had hereby an occasion (saith he) boldly to give out that such a Deluge as that described by Moses was altogether incredible, and that there never was, nor could be any such thing. Nothing was talked of among them under Mathematical Demonstrations of the falsehood of it, which they vented with all imaginable Triumph, and would needs have it that they had here sprung a fresh and unanswerable Argument against the Authenticness of the Mosaic Writings; which is indeed what they drive at, and a Point they very fain would gain. For if the Penman of the first book in the Bible be found tripping, than the Credit of all the rest falls to the ground; we may justly question their Fidelity, yea deny whatever they say. And so the Bible falls, and with it all our Religion, and with that necessarily a Deity, which is the thing ultimately aimed at, I do not say by the first Hand from whence these Notions came (for I charitably hope better things of so Learned a Person, especially since he hath showed himself not unwilling to retract them) but by those ill-minded men who make their Markets of these Opinions. All that I will add here is this, that if (according to a Learned 
* Du-Pin Hist. of Eccles. Writers. Prelim. Dissertat.  Doctor of the Sorbon) it be a very dangerous Paradox to presume to deny that the Pentateuch was composed by Moses, and accordingly Hobbes and Spinosa are condemned by him for using Arguments to that purpose, then surely it must be much more dangerous and pernicious to hold that any part of Moses' Writings is mere Forgery and Fiction, i. e. was designed only to comply with the Ignorant jews at that time, and doth not contain matter of fact. I have said something of this nature in another place, and on another account, but I never had occasion before to represent it as an unhappy Handle which Atheistically disposed Persons may lay hold upon. Wherefore let those who are Philosophically disposed take warning hence, and forbear to prefer their own precarious Hypotheses before the plain Account which this Inspired Historian gives of those first things in the World. Let none presume to represent the Writings of this First Author as false, in order to make their own true, and thereby to gratify the worst sort of men. I need not say more here, because I have already antidoted against the Infection of these two last Heads, viz. in those Discourses wherein I have treated of the Authority and Perfection of the Scriptures.  
In the next place, Learned Enquirers are apt to give Encouragement to Atheism by an obstinate endeavouring to solve all the Phoenomena in the world by mere Natural and Corporeal Causes, and by their averseness to admit of the aid and concurrence of a Supernatural or Immaterial Principle for the production of them. The Mechanic Philosophy hath done a great deal of mischief on this account: not but that (so far as it ought to be made use of) it is generally the most excellent (because the most plain and sensible) way of displaying the Operations of Natural Bodies: and it cannot be denied, that since This hath been revived and entertained, there hath been that Improvement in Natural Philosophy which never was thought of before, and which could never have been attained by the Aristotelian way: yet this is to be said with truth and reason, that the Great Reviver and Manager of it hath carried it on too far by undertaking to give an account of All Effects and Events in the production of Vegetables and Animals, and in the very Formation and Organization of the Body of Man himself by mere Mechanic Principles, thereby in a manner ascribing Divinity to Matter and Motion. This Great Philosophic Wit over-shot himself here: and though it is true he hath otherways (viz. by asserting the Notion of Souls or Spirits, and by demonstrating the essential and real Difference from Bodies) made some part of amends for this, yet there are many at this day who make very ill use of this Doctrine. Some take occasion thence to believe, that Men as well as Brutes are no other than Engines and Machine's, mere Neurospasts and Senseless Puppets. Others build upon this Notion the Conceit of Thinking Matter, for if Pores and Particles do all things in the Bodies of Brutes, it is probable they serve instead of Souls to those of Humane Race: and so a Spiritual and Immaterial Principle is excluded. This Philosophy is Vain Deceit, and too many are spoiled by it.  
But they should consider that the Noble French Philosopher himself did not believe all that he wrote. Malebranch, who was a great Admirer and Defender of him, tells us, that he never pretended that things were made in that manner that he describes them 
* Search after Truth, Book 1. . Yea, we have Des Cartes's own word for it, 
† Princip. Philos. Pars 4.  I require not any one, saith he, to believe that Bodies which compose this visible World were ever produced in that way which I have represented them. It seems by his own Confession, that he was not in good earnest in all the parts of his Philosophy, and therefore we may gather that in some of the Particulars aforementioned he only propounded his Conjectures.  
We might carry this Thought yet farther, and observe that the generality of the Modern Philosophers (not only Cartesians, but others) have contributed much to Atheism, by referring All things, not only in Organised Bodies but in every part of the World, and all the Phoenomena that we take notice of in it to a Corporeal Principle, and to the Efficiency and Power of this alone. Whereas, it is certain that there are many things which happen in the World that cannot be solved any other way than by the Superintendence of a Spiritual Being. There are several wonderful Occurrences which no man can give an account of, but by supposing an Almighty Immaterial Agent, which is no other than God. Thus we must be constrained to repair to an Incorporeal Principle to solve the Cause of the Seas constant Ebbing and Flowing, and the Attraction of the Loadstone, and the Hanging of the Clouds, and many other Phoenomena in Nature: for the Accounts that are given are imperfect and inconsistent, and do no ways satisfy any Serious Enquirer. A man that is not willing to be put off with slight and insufficient Suggestions, cannot rest in them as true Causes of those things. Only Philosophical men will be assigning some Reasons of things, whether they can or no: and this is an Inclination which is incident to the best and wisest Naturalists in all Ages. But they may as reasonably undertake to show whence it is that the Sun hath its continual Motion from East to West, or (as they would rather express it) why the Earth wheels about upon its Axis from West to East: which yet I do not see attempted by any Philosopher whatsoever; and yet there is as much reason for the one as the other.  
So for Gravity, that known affection of Bodies whereby they are inclined towards the same Common Centre, it seems not to be solved by any Principles of Mechanism that have hitherto been propounded, whether it be from a kind of Magnetism in some parts of the Earth (as hath been imagined by some) or from the reflected Particles of the Celestial Matter driving down into their places the earthy bodies they find above them, or (as they at other times are pleased to speak) from the pressure of the Atmosphere, which moves all Bodies continually downwards, because it doth itself press always towards the Earth: or whether it be (as the Learned Isaac Vossius holds) from the Diurnal Motion of the Earth, whereby all heavy Bodies (which move with greater difficulty than light ones) tend to the middle or Centre, and light Bodies are expelled towards the Superficies or from the Centre. But a man that would be very serious in Philosophising, can hardly acquiesce in any of these Solutions. He is not hereby satisfied how Non-gravitation can be and not be in a thing at the same time, as in Water in the Sea or in a River: for it is heavy and presses down, and yet the parts do not gravitate; for 'tis known that those that dive, and are under so great a heap of Waters, yet feel it not upon them. Here must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there must be acknowledged an other Cause besides those before mentioned (if they may be said to be Causes at all).  
And accordingly I find that some of the most Judicious Philosophers of our own Nation have averred that a God, a Divine Incorporeal Substance may be evinced from the Phoenomena of Gravity. This is made good by strong and nervous Arguments in an 
* Enchirid. Metaphys. Cap. 11.  Undertaking of the Learned Dr. More. 
† Mr. L●ck concerning Education.  Another Ripe-witted Naturalist positively determines, that the common Phoenomenon of Gravity is impossible to be explained by any natural operation of Matter, or any other law of Motion but the positive Will of a Superior Being, so ordering it. And there is lately risen in our Horizon another Bright Philosophic Luminary, from whom we may expect Great Discoveries: it is his frank Acknowledgement that this wonderful Property of Bodies, whereby the World is tied and linked together, and all things in it are kept from running back into their First Chaos and Confusion, and which consequently is necessary for the welfare, yea the very subsistence of the Universe, is supernatural. 
* Dr. Woodward's Nat. Hist. of the Earth. Part 1.  No power, saith he, of mere Nature can produce it: it surpasses all the Mechanism of Matter. And in several other Instances which might be offered, there may be seen a despair of resolving the nature of them by material Causes wholly. No meaner a Person than 
* De Cord.  Doctor Lower (who was voted by all the Faculty to be one of the most Accomplished Anatomists of this Age) imputes the wonderful Motion of the Heart, and the Circulation of the Blood, to a Divine and Supernatural Cause. He who was as well skilled as any man in the Fabric of the Parts and Vessels of the Body, and knew all the Springs of their Actions and Operations, was of opinion, that these could not be solved by any ordinary Principle. I mention this only to let the Reader see that some of the Bravest and Wisest Philosophers are forward to own a Divine Hand even in the Common Works of Nature. They do not think it below a Man of Philosophy to resolve some things into an Immaterial Principle. For a Pious and Christian Philosopher may plainly discern that there are some things above the Efforts of Matter and Motion.  
It cannot be denied (whatever some are pleased to say to the contrary) that we live in as Learned Times as ever have been extant. All Arts and Sciences are improved even to a Prodigy; and particularly the Accessions which are made to Philosophy are very great and astonishing. But yet I must needs concur with that very Thoughtful and Ingenious Gentleman before cited, who hath most truly told the World, that 
* Concerning Education.  without the notion and allowance of Spirits our Philosophy will be lame and defective in one main part of it, when it leaves out the Contemplation of the most Excellent and Powerful part of the Creation, viz. those Immaterial Being's. And herein he follows all the Great and Renowned Philosophers of our Age, especially those of our own Country, as Dr. More, Sir Matthew Hale, Dr. Willis, Mr. boil, Mr. Ray, etc. who pretend not to solve all things in Philosophy by mere Natural Causes, who look not upon Man as a piece of Clockwork, but have frequent recourse to those Springs and Causes which are Spiritual and Incorporeal, and sometimes to the immediate hand of the Almighty Himself. To conclude then, let not the inestimable Blessing of Knowledge and Learning which is so peculiar to this Age, make us forgetful of the Grand Source and Spring of all operations and effects in Nature. Let us beware of those men who ascribe all the Phaenomena in the world to the power of the modified matter, and will leave nothing for God to do himself. Neither let us think that to Philosophise is to jar with the Sacred Writings, and to deny the very Natural History of it. The Scoffers at a Deity never had a more hopeful Harvest then since these Notions have prevailed. By this means it comes to pass that Philosophy, which is the Study of Wisdom, affronts the Truest and Highest Wisdom; and even Natural Philosophy, which is one of the Choicest Accomplishments of humane minds, leads men even to the denial of the Author of Nature.  
No wise man will disapprove of a Latitude either in Philosophy, or in the dubious and controverted Points of Theology: but then here he must be upon his guard, for there are those that under the pretence of throwing off some precarious things in the Old Philosophy, and discarding the empty Speculations of the Schools cast off those Principles which are useful and sound: under the notion of the Advancements of Arts and Sciences, and the Improvement of the bells letters, and carrying Learning up to a greater height, they in the mean time help to pull these down. Especially in Religion, under the colour of searching further than others have done into Divine matters they abandon some of the choicest Principles: under the pretext of Reason and Good Sense they obtrude any New Conceit upon the world, and regard not the suffrage of the Holy Scriptures or of the Primitive Church. This they call a Rational Religion, and if you offer any thing against it, they cry it down as a Dream, a Romance, a Fable, a Phantom, an Hobgoblin, and (which is a word which they think comprehends all the rest) Priest-craft.  
And here I might observe that among the Opinions which lead to Atheism, the denial of Daemons and Witches, which 
* Mr. Hobbs Leviath. chap. 34. Mr. Websters Display of supposed Witchcraft. Dr. Becker's Enchanted World.  of late hath so much prevailed, is none of the least. For besides that this is an open defiance to unquestionable History, Experience and matter of Fact, and so introduces the worst sort of Scepticism (which is the highway to Atheism) it is evident that this supplants the belief of Spiritual Being's or Substances: for Witchcraft and all Diabolick Transactions are disbelieved on the account of the improbability, if not impossibility of Spirits. So that it is plain the rejecting of the being and commerce of Daemons or Infernal Spirits opens a door to the denial of the Deity, of which we can no otherwise conceive than that it is an Eternal Spirit.  
There are Other Doctrines which advance Atheism, and may be reckoned among the Dangerous Luxuriances of these Inquisitive Times. Such is the vilifying of the Hebrew Text of the Old Testament, the proclaiming it to be faulty and erroneous, in order to establishing the Seventy's Version as only Authentic. Such is the building the Authority of the Books of the Old Testament on the pretended inspiration of certain Public Scribes or Notaries among the jews, in imitation of such among the Egyptians; the avouching that the Leaves or Volumes on which those Books were wrote are misplaced and put out of order; the professed declaring that the Canonical Books are not the same that they were at first, but that several words and passages are left out. All mere Fiction and Conceit, unworthy of so Excellent a Genius as F. S'. Such also is the maintaining that the greatest part of the Religious Rites and Constitutions which God himself settled among the jews were a Transcript of those that were in use among the Idolatrous Pagan Nations, and that the Alwise Lawgiver borrowed those immediately from these. The two former of these Attempts null the Authority of the Sacred Writings, and the last of them disparages not only them but the Blessed Founder of the Jewish Oeconomy. I speak not this as if any of these Opinions can be thought to be True Reasons on which a man may ground his disesteem of the Scriptures, or of the Holy Doctrines contained in them, or of the Sacred Inditer of them; for they are the Sentiments but of a very few, and of those whose Learning, though it was exceeding great, had not wholly conquered their Prejudice, or freed them from Misapprehensions in some things. I cannot charge them with any direct design of favouring the Cause of Atheism, but ill-disposed men have made use of their Notions to that purpose. Wherefore, as we value the Reputation of our Religion, and the Honour of the Divine Author of it, let us be careful that we split not upon any of these Rocks, nor endanger ourselves on any of the Shallows before mentioned, and thereby make Shipwreck of our Faith and Holy Profession, or so endanger ourselves that we can hardly be brought off again.  
I might in the last place take notice of a Plausible Conceit which hath been growing up to a considerable time, and now hath the fortune to come to some maturity. Not to speak of its reception, (if not its birth) among some Foreign Authors, chiefly Socinians, it seemed among ourselves to be favoured by that Learned, but Wavering, Prelate who writ the Liberty of Prophesying, and afterwards by another of his Order who composed 
* Chap. 1. Concerning the Articles of Faith.  The Naked Truth. Lately it hath been revived by the Author of the Naked Gospel: and since more particularly fully and distinctly it hath been maintained by the late Publisher of the Reasonableness of Christianity, as delivered in the Scriptures. He gives it us over and over again in these formal words, viz. that nothing is required to be believed by any Christian man but this, that jesus is the Messiah. He contends that there is no other Article of Faith necessary to Salvation; this is a Full and Perfect Creed, and no person need concern himself in any other. This takes up about three quarters of his book, for he goes through the History of the Evangelists and the Acts of the Apostles, according to the order of Time (as he thinks) to give an account of this Proposition. But yet this Gentleman forgot, or rather wilfully omitted a plain and obvious passage in one of the Evangelists, Go teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, Mat. 28. 19 From which it is plain, that all Proselytes to Christianity, all that are adult Members of the Christian Church, must be taught, as well as baptised, into the Faith of the Holy Trinity, Father, Son, and Holy Ghost. And if they must be taught this Doctrine (which is the peremptory Charge and Commission here given to the Apostles, Go teach, etc.) than it is certain that they must believe it, for this Teaching is in order to Belief. This will be denied by none, I suppose, and consequently more is required to be believed by Christian men, and Members of Christ's Church, than that jesus is the Messiah. You see it is part of the Evangelical Faith, and such as is necessary, absolutely necessary, to make one a Member of the Christian Church, to believe a Trinity in Unity in the Godhead; or, in plainer terms, that though God is One as to his Essence and Nature, yet there are Three Persons in that Divine Essence, and that these Three Persons are really the One God: for we can't imagine that Men and Women should be required to be baptised into the Faith and Worship of any but the Only True God. This Epitomiser of the Evangelical Writings left out also that famous Testimony in john 1. 1. In the beginning was the Word (Christ Jesus) and the Word was with God, and the Word was God. Whence we are obliged to yield assent to this Article, that Christ is the word of God. And there is added in Verse 14. another indispensable Point of Faith, viz. that the word was made Flesh, i. e. that God was Incarnate, the same with 1 Tim. 3. 16. God manifest in the Flesh. And it follows in the same Verse of this first Chapter of St. john, that this Word is the only begotten of the Father: whence we are bound to believe the Eternal, though ineffable, Generation of the Son of God. Our Author likewise takes no notice that we are commanded to believe the Father and the Son, Joh. 14. 10, 11. and that the Son is in the Father, and the Father in the Son, which expresses their Unity. This is made an Article of Faith by our Saviour's particular and express Command. And other eminent parts of Christian Belief this Writer passes by, without having any regard to them, and yet pretends to present the World with a Complete and Entire Account of all that is the matter of our Faith under the Gospel. This cannot but seem very strange and unaccountable to any man of deliberate Thoughts, and who expects Sincerity from a Writer who makes some show of it?  
But this is not all; this Learned Gentleman, who with so much industry amasses together Quotations out of the Gospels and the Acts of the Apostles, yet is not pleased to proceed to the Epistles, and to give an Account of them as he did of the others; though the Epistles are as considerable a part of the New Testament as the Gospels and the Acts, and the Penmen of them were equally inspired by the Holy 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 Write 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 contained in the Epistles, and they are essential and integral parts of the Gospel itself: 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 satisfy himself if he takes notice that this Writer interprets the Son of God to be no more than the Messiah: he expounds john 14. 9 etc. 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. john 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, show 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 dispatched 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 inclines me to think that the Ingenious Gentleman who is supposed by some to be the Author of this Treatise is not really so. I am apt to believe that the world is imposed 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 gained 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 'twere 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 persuade myself 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 mentioned out of the Gospel and Epistles, if they be explained 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 levelly to all men's Mother-wit and common apprehension. For 
* P. 302.  God considered the poor of the world, and the bulk of mankind: the Christian Religion is suited to vulgar capacities, and hath only 
* P. 302.  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, etc.) which they make necessary and fundamental parts of it. But the bulk of mankind have not leisure for Learning and Logic: 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 than 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 asked what we must believe: and nothing must be received 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) at the Dissenters, telling them that 
* Page. 303.  their Congregations and their Teachers understand not the Controversies at this time so warmly managed among them. Nay the Teachers themselves have been pleased to make him their Confessor, and to acknowledge to him that they understand not the difference in debate between them. Why? because they (as well as the Conformists) have Obscure Notions and Speculations, such as justification, the Trinity, Satisfaction, etc. terms that all the bulk of mankind are unacquainted with: whereas Religion should have no Difficulties and Mysteries in it. The very Manner of every thing in Christianity must be clear and intelligible, every thing must be presently comprehended by the weakest noddle, or else it is no part of Religion, especially of Christianity, which yet is called the 
* 1 Tim. 3. 16.  Mystery of Godliness: but this being in the Epistles, it is no great matter; we are not to mind what they say.  
Thus we see what is the Reason why he reduces all Belief to that one Article before rehearsed: as if the other Main Points which I produced were not as easily learned and understood as This; as if there were any thing more difficult in this Proposition [The Father, Son and Holy Ghost are One God, or Divine Nature] than in that other [Jesus is the Messiah]. Truly if there be any Difficulty, it is in this latter, for here is an Hebrew word first to be explained before the Mob (as he styles it) can understand the Proposition. Why therefore doth this Author, who thinks it absurd 
* Page 302.  to talk Arabic to the Vulgar, talk Hebrew to them, unless he be of opinion (which no body else is of) that they understand this Language better than that? Or, suppose he tells the Rabble that Messiah signifies Anointed, what then? Unless he explains that word to them, it is still unintelligible. So that it appears hence that this Article which he hath spent so much time about, is no more level to the understanding of the Vulgar then that of the Holy Trinity, yea it is not so much.  
To conclude, this Gentleman and his fellows are resolved to be Unitarians; they are for One Article of Faith, as well as One Person in the Godhead; and there is as much reason for one as the other, that is, none at all. But it doth not become me perhaps to pronounce this so peremptorily, and therefore I appeal to the Judicious and Impartial Reader; desiring him to judge of what I have suggested. But this I will say, if these Learned men were not highly prejudiced and prepossessed, they would discern the Evil and Mischief of their Assertion: they would perceive that when the Catholic Faith is thus brought down to One Single Article, it will soon be reduced to none: the Unit will dwindle into a cipher.  
The Proper Remedy here is to consider that it is unlawful 
* Deut. 4. 2.  to add unto, or diminish aught from the Written Word: yea, a Curse is threatened against those that 
† Rev. 22. 18, 19  add to or take away from the Scriptures; for if it be criminal, and deserves a Curse to deal thus with the book of Deuteronomy or of the Revelation, then by the same reason those that add to or detract from any other part of the Holy Scriptures are undeniably guilty, and are obnoxious to the Divine Plagues. I hope such as practise the latter will seriously think of it, and for the future believe themselves concerned to embrace All the necessary and fundamental Articles of Faith, as well as One of them.  
Thus I have briefly discovered the Springs and Sources of Atheism, and I have endeavoured all along (more or less) to stop them up, and hinder the current of them. Now, for the close of all, let me add these Inferences from the whole,  
I. We ought to bewail the spreading Atheism of this Age wherein we live. Of old there were but few that openly professed it. There are reckoned up four several sorts or forms of Atheism by a late 
* Dr. Cudworth's Intellectual System.  Learned Writer, viz. Anaximandrian, Democritick, Stoical, Stratonical, and yet there was scarcely one of these that was a downright denying of a God. Some have given Diagoras, Theodorus, Protagoras, the title of Atheists, and have thought them to be absolutely such: but others, upon a strict search, are of opinion, that they deserved not that infamous Name; yea, they find that they were great Asserters of a Deity. The first of these was accused of Atheism, and banished for it by the Athenians; not that he denied a God, but because he derided the Feigned Gods of his time, whom the Athenians had such a reverence for. The second passes for an Atheist; but those who have narrowly enquired into things tell us, that he got that Name because he spoke against the Idolatrous Worship of the Grecians, and had a kindness (it is probable) for another Religion: for being a Cyrenian, and acquainted with King Ptolomee, he came to have some Intercourse with the jews of Alexandria, and had some notice of the True God. The third was reputed and called by some an Atheist because he doubted of the Truth and Reality of the Gentile Gods. So Anaxagoras (another Greek Philosopher) was arraigned for Atheism by the Athenians because he denied the Sun to be God, and freely discoursed against the other Pagan Deities. Thus the malicious Accusers of Socrates represented him as an Enemy to the Gods: part of the Crime charged on him, and for which he was condemned, was his speaking against the Traditions and Fables of the Poets concerning the Gods, and his declaring them to be lewd and wicked. To give this Great Man his due, he was so far from being an Atheist, that he died a Martyr for a Deity. Only to gratify the Vulgar, and that he might not go off unlamented, after he had drank his Poison he requested his Friends to offer a Cock for him to Aesculapius. Some put Democritus into the Catalogue of the Ancient Atheists, but if we read his Life in Laertius, we shall find that they have little reason to do so. Lucretius is the most suspicious man of all, and Lucian may be joined with him, the former a serious, the latter a jocular Atheist.  
But it is sad to consider that the number of this sort of men hath been exceedingly augmented since. 
* L'Histoire d' Henr. 3.  David Perron undertook in the presence of King Henry the Third of France, to prove that there is no God. Mersennus, in his Commentary on Genesis, tells us, that in the Year when he wrote it, viz. 1623. there was a vast multitude of them in France: there were at least fifty thousand Atheists in the City of Paris at that time, and in one house sometimes a dozen were to be found. A worthy 
* In his Europae Speculum.  Author, whom I had occasion to mention before, acquaints us on his own Knowledge, that Atheism was very common and rampant in most parts of Italy. Not to mention Machiavelli, Aretine, etc. it cannot be denied that Vanenus openly declared and professed himself an Atheist, and died so at the Stake. Indeed I am apt to suspect those who tell us there are scarcely any of this Persuasion in the World. Thus 
† An Essay in a Letter from Oxford.  one declares that he hath traveled many Countries, yet could never meet with any Atheists, which are few if any: all the noise and clamour is against Castles in the Air, i. e. such and no other he fancies them to be. But to come nearer, our Own Nation hath produced too many of this kind. Even in this Civilised Christian Protestant Country there are those that are infected with this Cursed Infidelity, and defy all Religion and a God. It is an unquestionable Truth, that there are in this great City of the Kingdom constant Cabals and Assemblies of Professed Atheists, where they debate the Great Point of the Existence of an Infinite Spirit that governs the World, and in the close determine in the Negative. I have sometime accidentally happened into the Company of, and held Discourse with some that acknowledge they belong to that Society; and they have not been ashamed to own whatever is done in it. Mr. Hobbes is their Great Master and Lawgiver. I find that they pay a huge reverence to him. If they acknowledge any Divine Thing, it is Herald If they own any Scriptures, they are his Writings. The Language that I lately met with from the mouth of one that was, I suppose, a Wellwisher (according to his poor ability) to Mr. Hobbes' Mathematics, was this, His Leviathan is the best Book in the world next to the Bible: He himself was a Man of great Piety, and is spoken against by none but the Priests. And whom do they (for this man speaks the sense of the rest) mean by Priests but the Ministers of Religion? So they would have a Bible and Piety without these; which is as much as to say, they would have neither of them. But indeed this man had a way of being something more plausible than his Fellows, and would vouchsafe to mention the Bible and Piety, and thereby seem as it were to allow of such things; whereas Others are wont to laugh at them as well as at the Persons they call Priests, for they go together. I may say truly, it is grown Fashionable to deride whatever is Sacred, and to talk like an Atheist. In some Companies it shall be questioned whether a Person be a Gentleman if he does not give Proofs of his being Profane. To defend the wildest Principles, and to ridicule Religion, is counted one certain mark of a Wit. He that doth not show his Raillery against Virtue and Goodness, and speaks not contemptibly of God and Religion, is not a Man of Parts. This is the Sentiment and Persuasion of a great part of this Nation. I would not libel the Land of our Nativity; yea, I rather heartily wish that what I have said on this occasion might receive a Confutation. But it is too evident that I speak truth; it is too manifest to be denied that there are every where considerable numbers of men who openly renounce the Existence of God. David's Atheist was modest, and only said in his Heart, There is no God; on which account some Atheistical Spirits nowadays may think perhaps he deserved the Title of Fool which the Psalmist gives him. But these count themselves a Wiser rank of Atheists, because they say this with their mouths, and speak it aloud, audibly proclaiming their Opinion, and being very zealous to gain Proselytes to it.  
2. Let us abhor the Converse and Society of those Persons whom we know to be of this Character. And truly they are very common every where. It is prodigious to see how they daily increase. There is scarcely a Town where there are not some that may justly be reckoned in this number. Do not mistake me. There are some deluded People who are apt to censure all as Atheists that are not of their way. The 
* Just. Mart. Apol. 2.  Primitive Christians were thus stigmatised, and usually called by that name because they did not comply with the Pagan Worship and Usages. If a man discourses not according to some men's fond Notions and Bigotisms; if he speaks against their superstitious Practices, he presently hath this Brand set upon him. There are those that call all Persons Atheists and Hypocrites that hold not the same Principles with themselves. Yea, if a man be a great Student in Philosophy, some weaker People may be apt to fix this Character on him. As heretofore all that had skill in Mathematics were said and thought to deal in Art Magic; so in the opinion of some at this day men of great Art and Learning are voted Atheists by them, and almost every Physician hath this Censure passed on him by men of weak minds. But I hope none of those I now speak to are so unwise and weak, or at least not so uncharitable and censorious as to bestow this Ignominious Epither on those to whom it doth not belong. By an Atheist or a person very much disposed to be so, I mean one that hath an Enmity to the very notion of a Divine Infinite Being, a Supreme Immaterial Substance, that is the Sovereign Author of Nature, and the First Cause of all things, from whom all things were, and on whom they depend. I mean such a one as owns no Allegiance to this Divine Ruler and Sovereign, and in his Words and Actions discovers this to the World. And accordingly he is one that acknowledges not the Infinite Power, Wisdom, Goodness, and Justice of God in the Government of all things: he speaks irreverently of all that appertains to Religion and Godliness: he laughs at the profound Mysteries and sublime Doctrines of Christianity: he endeavours always to diminish the esteem of Sacred things: yea, he will be jesting and drolling on them if he hath any Talon that way. If he be openhearted, and not upon the Reserve, he will tell them that Religion is a mere Invention of Politic Heads to awe the Multitude, and to keep the World in good order. He is one that blasts Religion with the ignominious Title of a Popular Cheat, and labours to persuade others to do the like. Where you find these Characters in any person, you may conclude without breach of Charity, that he is an Atheist.  
And it is the Company of such that I exhort you to beware of, and wholly to avoid. It is almost incredible that such great numbers should be every day led away with this Ignis Fatuus, and plunged into Bogs and Mire, never to be plucked out thence. Therefore take heed what Society you mingle yourselves with in this Dangerous Age. Sat not with the known Despisers of God and Religion, for they will insensibly instill their poison into you. By frequent associating with them you will learn to resemble them. Wherefore fly from them as from a Serpent, and be not prevailed with by any Entreaties or Threats to hold Correspondence with them. Assure yourselves of this, that the Title of Atheist is the most Reproachful and Detestable one imaginable, though some of late who glory in their shame entertain other thoughts. Nay, some of these Persons seem to be partly sensible of it, and change the name into that of Deist. At this day Atheism itself is slily called Deism by those that indeed are Atheists. Though they retain the things, yet they would disguise it by a false Name, and thereby hide the Heinousness of it. But let us not be deceived and blinded by pretended Shows, but throughly apprehend the Vileness of this Opinion which some endeavour to palliate. It is a very denying the Creed of Nature, it is a Renuntiation of that which the very Devils believe, and tremble at. It is briefly but fully represented in St. Cyprian's words, 
* Haec est summa delicti nolle agnoscere quem ignorare non possis. De Vanit. Idol.  This (saith he) is the sum of this most beinous Crime, that those who are guilty of it wilfully refuse to acknowledge Him whom they cannot be ignorant of. For their own Being's and Nature's furnish them with Arguments for a God: and if they did not obstinately shut their eyes, they must needs behold a Deity. Therefore to be Atheists, or without God in the world (as the 
* Ephes. 2. 12.  Apostle speaks) cannot but be a Great Prodigy; it is Unaccountable almost (if the Degeneracy of Manking were not so great as it is) that the World itself should not administer to men's Thoughts Convictive Arguments of a Divinity. Whence it hath been observed by a very Wise Man, that there never was any Miracle wrought by God to convert an Atheist, because the Light of Nature might have led him to confess a God. This shows how detestable and pernicious Atheism is; and much more might be said to this purpose. Wherefore I hope I need not multiply words when I call upon you to keep out of the Company of those men who you know are infected with this hellish Poison.  
3. Let us labour to work in ourselves and others a profound Sense of that Great God with whom we have to do. Generally the Belief of a Deity is from Custom and Education, because it is the Persuasion of the Place and the Persons we converse with: but we should not content ourselves with this, but arrive to the Knowledge of the true Grounds and Reasons of this Belief. Seeing this is the First thing in Religion, and no Man can be Religious and Virtuous unless he believes there is a God, let us fortify our Minds against Atheism by those several Arguments and Considerations which are wont to be propounded by Learned and Religious 
* Fab. Faventini Disp. 4. adv. Atheos'. Tho. Campanella Spizel Scrutin. Atheismi. Muller. Atheismus devictus. jan. & joach. jan. Disputat. contr. Atheos'. Dr. More, Mr. Smith, Sir Charles'. Woosley, Dr. Tenison, (now Archbishop of Cant.) Dr. Cudworth, Dr. Barrow.  Writers: that we may as throughly be persuaded of this Great Truth as of our own Being, which a Great Philosopher makes one of his First and Indubitable Principles.  
But especially view the Works of the Creation, and persuade yourselves of this, that a Material World without an Immaterial Cause of it, is mere Nonsnse. Look abroad, and behold the Heavens and the Earth, and all the Furniture of them; there you may believe a Deity, because you do as 'twere see it. The Creator is made visible by his Works. Every thing in the Sensible World is an 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato.  Image, a Picture, a Footstep of the Deity. From this Exquisite Fabric we infallibly gather the Existence of its Alwise Architect and Moderator. Of which I shall give the Reader a particular Demonstration in a short time And that you may effectually extirpate Atheism out of your minds, frequently peruse the H. Scriptures. Read God in his own Book. There you will certainly inform yourselves concerning the Superintendence of Spiritual or Immaterial Agents, viz. Angels, which makes way for the Belief of a God, who is a Spirit. There you will meet with those Wonderful Operations and Events which can no ways be solved without granting an Omnipotent and Alwise Disposer of things. And there you will find this Supreme Governor of the World communicating his Will and Pleasure to Mankind. I question not but one great Reason (and I might have mentioned it among the rest) why men are so disposed to be Atheists, is because they never, or very seldom, consult this Holy Volume: they refuse to hear God Himself speaking to them in these Writings. Wherefore I recommend to you the serious and frequent reading of the Bible as the most effectual means to confirm you in the Belief of a Deity. Assure yourselves that this Book is the best Antidote against Atheism.  
4. and lastly, Labour to be truly Religious and Holy; beg the Divine Assistance to sanctify you in your Hearts and Lives; and thereby you will be let into the intimate knowledge of this Grand Verity which I have been discoursing of. You will then more sensibly understand and be convinced of it than by all the Arguments that can be offered: or rather, this one will make all the rest effectual. Whereas on the contrary, Men of Unsanctified Minds and Profane Lives despise and scoff at that of which they have no experience, and will not believe the Existence and Power of God which they never felt: Strive then by an Inward Experiment to confute Atheism: so that you may not have any Inclination to say in your hearts (though you do not utter it with your tongues) There is no God, but that you may be so strongly convinced of the contrary Truth that you may be able to assert it with a firm and unshaken Belief, and from an internal sense of it on your hearts, to attest the reality of it to the whole World.  
FINIS.   

ERRAT.  
Pag. 104. lin. 8. deal to.