and pagan dominions where liberty of conscience is allowed. He mentions
celebrated scholars who have 'certainly been either Arians or Socinians,
or great favourers of them,' such as Erasmus, Grotius, Petavius,
Episcopius, and Sandius--the last-named a learned historian who had made
a special point of collecting admissions by orthodox writers of the
invalidity of all the texts in turn usually quoted in support of the
Trinity. In the subsequent chapters Nye deals _seriatim_ with such
texts, and the book ends with a commendation from 'A Gentleman, a Person
of Excellent Learning and Worth,' to whom the publisher had sent it for
remark.

Upon such levels the discussion proceeded, the skill and adroitness of
the heretics contrasting with the obvious perplexity of the orthodox,
who soon fell to accusing one another of stumbling into erroneous
statements. Dons, deans, and even bishops joined in the fray, and some
of them, notably Dr. Sherlock, Master of the Temple, got into sad
trouble with their brethren. Finally, the clergy were forbidden to
prolong the discussion, which indeed promised little satisfaction to any
but the heretics who enjoyed the difficulties of the orthodox champions.
The traditional formularies were there, and these must suffice. In the
presence of the restrictions imposed by the Toleration Act speculation
outside the Church turned towards 'Deism'--perhaps the best modern
equivalent would be 'Natural Religion.' Speculation inside the Church
had to accommodate itself to the creeds and articles, and thus there
grew up an Arianism among the clergy which was really largely diffused
and produced some important books. One of these was Dr. Samuel Clarke's
_Scripture Doctrine of the Trinity_ (1712), a work which appears to have
helped many a clergyman to ease his conscience while reciting the
authorized Trinitarian expressions, though in substance his opinions
were no less heretical than those for which men had suffered under the