The argument of his Short Scheme of True Religion brackets atheism with idolatry, and goes on: "Atheism is so senseless and odious to mankind that it never had many professors. Can it be by accident that all birds, beasts, and men have their right side and left side alike shaped (except in their bowels), and just two eyes, and no more, on either side of the face?" etc. (Brewster, ii, 347). The logical implication is that a monstrous organism, with the sides unlike, represents "accident," and that in that case there has either been no causation or no "purpose" by Omnipotence. It is only fair to remember that no avowedly "atheistic" argument could in Newton's day find publication; but his remarks are those of a man who had never contemplated philosophically the negation of his own religious sentiment at the point in question. Brewster, whose judgment and good faith are alike precarious, writes that "When Voltaire asserted that Sir Isaac explained the prophecies in the same manner as those who went before him, he only exhibited his ignorance of what Newton wrote, and what others had written" (ii, 331, note; 355). The writer did not understand what he censured. Voltaire meant that Newton's treatment of prophecy is on the same plane of credulity as that of his orthodox predecessors. Even within the sphere of the Church the Unitarian tendency, with or without deistic introduction, was traceable. Archbishop Tillotson (d. 1694) was often accused of Socinianism; and in the next generation was smilingly spoken of by Anthony Collins as a leading Freethinker. The pious Dr. Hickes had in fact declared of the Archbishop that "he caused several to turn atheists and ridicule the priesthood and religion." [508] The heresy must have been encouraged even within the Church by the scandal which broke out when Dean Sherlock's Vindication of Trinitarianism (1690), written in reply to a widely-circulated antitrinitarian compilation, [509] was attacked by Dean South [510] as the work of a Tritheist. The plea of Dr. Wallis, Locke's old teacher, that a doctrine of "three somewhats"--he objected to the term "persons"--in one God was as reasonable as the concept of three dimensions, [511] was of course only a heresy the more. Outside the Church, William Penn, the great Quaker, held a partially Unitarian attitude; [512] and the first of his many imprisonments was on a charge of "blasphemy and heresy" in respect of his treatise The Sandy Foundation Shaken, which denied (1) that there were in the One God "three distinct and separate persons"; (2) the doctrine of the need of "plenary satisfaction"; and (3) the justification of sinners by "an imputative righteousness." But though many of the early Quakers seem to have shunned the doctrine of the Trinity, Penn really affirmed the divinity of Christ, and was not a Socinian but a Sabellian in his theology. Positive Unitarianism all the while was being pushed by a number of tracts which escaped