A DIALOGUE By Way of Question and Answer, Concerning the DEITY. All the Responses being taken verbatim out of the Scriptures.  
Q. 1. WHO and what is God? They say there are several called GOD's in Scripture, besides the Most High GOD, if it be so, pray give me some examples in the matter.  
A. Exod. 20.28. Thou shalt not revile the God's, nor curse the Ruler of thy people.  
Exod. 7.1. And the Lord said unto Moses, see I have made thee a GOD to Pharaoh, and Aaron thy Brother shall be thy Prophet.  
2 Cor. 4.4. In whom the GOD of this world (i. e. the Devil) hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of GOD should shine unto them.  
Q. 2. But are not all these true Gods then as well as the Supreme? What say the Scriptures?  
A. 1 Cor. 8.5, 6. For though there be that are called GOD'S, whether in Heaven or Earth (as there be GOD'S many and Lords many) but to us there is but one GOD the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him.  
Q. 3. What say the Scriptures then of these lesser GOD's?  
A. Psalm 97.7. Confounded be they all that serve graven images, that boast themselves of idols, worship him (i. e. GOD) all ye Gods.  
Q. 4. They say GOD has forbid our worshipping any other but himself, by the First Commandment, and other places, pray repeat then if there be such places in Scripture?  
A. Exod. 20.2. Thou shalt have no other GOD's before me.  
Deut. 6.4. Hear O Israel, the Lord our GOD is one Lord; (v. also the Emphatic Discourse in the Text that follows it.)  
Mat. 4.10. Then said Jesus unto him, get thee hence Satan, for it is written, thou shalt worship the Lord thy GOD, and him only shalt thou serve.  
Q. 5. But is there not a Trinity in Unity in this GOD? You said, you would show me a Text that calls the Father the one GOD, in opposition to the Son and Holy Ghost, pray what is it?  
A. Eph. 4.4, 5, 6. There is one Body, and one Spirit, even as you are called in one hope of your calling; one Lord, one Faith, one Baptism, one GOD, and Father of all, who is above all, and through all, and in you all.  
Rev. 4.2. And immediately I was in the Spirit, and behold a Throne was set in Heaven, and one sat on the Throne— (Cap. 5. Ver. 6, 7.) And I beheld, and lo in the midst of the Throne, and of the four Beasts, and in the midst of the Elders stood a Lamb as if he had been slain, having seven Horns, and seven Eyes, which are the seven Spirits of GOD sent forth into all the earth, and he came and took the Book out of the right hand of him that sat upon the Throne, etc. 1 Cor. 3.22, 23.  
Q. 6. I see then that from these places, and because that there are no such words in Scripture as Trinity in Unity, you are apt to believe that there is no such Doctrine; but what say you then to John 10.30. I and my Father are one; and 1 Joh. 5.7. For there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one; you used to say that one here only signified a Unity in Record and Testimony, and not a substantial Unity, but pray what Scripture find you to favour such a Construction?  
A. Joh. 17.21. (Christ praying for his Disciples, says) That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me.  
1 Cor. 3.6, 7, 8. I have planted, Apollo watered, but GOD gave the increase, now he that planteth, and he that watereth are one, etc.  
Q. 7. You used to speak also of a gradative precedency of Style, when there are these three Persons mentioned in Scripture, you are in the right in this indeed, that the Father is for the most part called GOD, the Son only Lord, and the Spirit but Holy, as in the Apostles Creed, but pray what other find you?  
A. 1 Cor. 12.4, 5, 6. Now there are Diversities of gifts, but the same Spirit, and there are differences of Administrations, but the same Lord, and there are Diversities of operations, but it is the same GOD which worketh all in all.  
2 Cor. 13.14. The grace of the Lord Jesus Christ, the love of God, and the Communion of the Holy Spirit be with you all.  
Rom. 15.16. That I should be the Minister of Jesus Christ to the Gentiles, ministering the gospel of GOD, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.  
Q. 8. I perceive then by this gradation that you would insinuate, as if the Son and Holy Ghost were as Servants to the Father, but pray how comes it then that the Son is so often called GOD in Scripture, as John 20.28. And Thomas answered and said unto him (i.e. Christ) my Lord and my GOD; Rom. 9.5. Whose are the Fathers, and of whom as concerning the Flesh Christ came, who is over all GOD blessed for ever, Amen; and Acts 20.28 Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers, to feed the Church of GOD, which he hath purchased by his blood. I have repeated these Texts because they seem too considerable to leave Christ among the lesser GOD's; if you have any warrant therefore to call the Father the GOD even of Christ's GODhead, pray show us so weighty a Text, for we do not deny him to be Christ's GOD as he was Man.  
A. Heb. 1.8, 9 But unto the Son he saith, thy Throne, O GOD, is for ever and ever; a Sceptre of Righteousness is the Sceptre of thy Kingdom, thou hast loved righteousness, and hated iniquity, and therefore GOD, even thy GOD has anointed thee with the Oil of Gladness above thy fellows.  
Q. 9 But what have you no other Scriptures to prove the preference of the Father in the Deity, that he is the Son's GOD, and that the Son wholly depends on him? If you have, pray inform me what they are.  
A. Rev. 3.12. (wrote as spoke by Christ after his Resurrection) Him that overcometh will I make a Pillar in the Temple of GOD, and he shall go no more out, and I will write upon him the name of my GOD, and the name of the City of my GOD, which is the new Jerusalem which cometh down out of Heaven from my GOD, and I will write upon him my new name, etc. John 10.29. & 14.28.  
John 20.17. Jesus saith unto her, touch me not, for I am not yet ascended to my Father, but go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my GOD, and your GOD.  
Eph. 1.17. That the GOD of our Lord Jesus Christ, the Father of Glory may give unto you the Spirit of wisdom, and Revelation in the Knowledge of him.  
1 Cor. 15.27, 28. For he hath put all things under his feet, but when he saith all things are put under him, 'tis manifest that he is excepted which did put all things under him, and when all things shall be subdued unto him; then shall the Son also himself be subject unto him that put all things under him, that GOD may be all in all, 2. Cor. 11.13.  
Q. 10. But are there no Texts in the Gospel where Christ himself preached up the Father to be the one and only GOD, exclusive of all others, as well as himself, pray repeat them if there be?  
A. Mark 12.29, etc. And Jesus answered him, the first of all the Commandments is, hear O Israel, the Lord our GOD, is one Lord, and thou shalt love the Lord thy GOD with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, this is the first Commandment, and the second is like unto it, thou shalt love thy neighbour as thyself, there is none other Commandment greater than these; and the Scribe said unto him, well master, thou hast said the truth; for there is one GOD, and there is none other but he— and when Jesus saw that he answered discreetly, he said unto him, thou art not far from the Kingdom of GOD.  
John 8.54. Jesus answered, if I honour myself my honour is nothing, it is my Father that honoureth me, of whom you say that he is your GOD.  
John 17.3. And this is life eternal, that they might know thee the only true GOD, and Jesus Christ whom thou hast sent.  
Luk. 18.19. And Jesus said unto him, why callest thou me good, none is good save one, that is God.  
John 14.28. Ye have heard how I said unto you, how I go away, and come again unto you, if ye loved me ye would rejoice, because I said I go unto the Father, for my Father is greater than I (A strange comparison, if not with the pre-existent state of Christ, as well as his Manhood).  
Q. 11. You say you have other Authorities in the Epistles as well as those in the Gospels, if you have, pray let us hear a few of them, that we may make the better Judgement upon the whole.  
A. 1 Tim. 2.5. For there is one GOD, and one Mediator between GOD and Man, the Man Christ Jesus.  
Rom. 16.17. To GOD only wise be glory thro' Jesus Christ for ever.  
1 Tim. 1.17. Now unto the King Eternal, Immortal and Invisible, the only wise God, be honour and glory for ever and ever, Amen. Was the Son invisible?  
Q. 12. I perceive you apprehend the Scriptures then to make the Father only the Supreme GOD; pray what then is it that you think the Son to be? What say the Scriptures of him?  
A. Col. 1.15. Who is the image of the invisible GOD, the firstborn of every Creature.  
Rev. 3.14. And unto the Angel of the Church of Laodicea writ these things, saith the Amen, the faithful and true witness, and the beginning of the Creation of GOD. Rev. 1.15. Eccl. 1.4, 9 24.9. and 18. and 23. And for the same Reason also called α and ω Rev. 1.8. in opposition to I am in God for pure and simple Being.  
Q. But what Character had the Son in the Old Testament, pray acquaint me, and repeat the Texts which speak of him there.  
A. Exod. 23 20, 21, 22. Behold I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared for thee; beware of him, and obey his voice, for he will not pardon your transgressions, for my name is in him, but if thou shalt indeed obey his voice, and do all that I speak, than I will be an enemy unto thine enemies, and an adversary unto thine adversaries, for mine Angel shall go before thee, and bring thee, etc. Gen. 16.10.— 18.1, 2, 22.48.16. Exod. 13.22.— 24 10.  
Eccl. 5.6. Suffer not thy mouth to cause thy flesh to sin, neither say thou before the Angel that it was an error, wherefore should GOD be angry at thy voice, etc. Num. 20.16.  
Isa. 63.9. In all their afflictions he was afflicted, and the Angel of his presence saved them in his love, and in his pity he redeemed them, and he bore them, etc. Isa. 6. 1. Ezek. 1.26, 28. Zech. 12.10.  
Q. 14. I perceive then by these Texts that you think Christ an Angel, but withal the first and chief, but have you no more express Texts in this case.  
A. 2 Esdras 2.42 to 48. I Esdras saw upon the mount Zion a great people whom I could not number, and they all praised the Lord with songs, and in the midst of them there was a young man of a high stature taller than all the rest, and upon every one of their heads he set crowns, and was more exalted, and which I marvelled at greatly, so I asked the Angel, and said, sir, what are these? he answered and said unto me, these be they that put off the mortal clothing, and put on the immortal, and have confessed the name of GOD, now are they crowned and receive palms; then said I unto the Angel, what young person is it that crowneth them, and giveth them palms in their hands, so he answered and said unto me, it is the Son of GOD whom they have confessed in the world, than began I greatly to commend them that stood so stiffly for the name of the Lord, than the Angel said unto me, go thy way, and tell my people what manner of things, and how great wonders of the Lord thy GOD thou hast seen.  
Q. 15. But the Socinians deny the pre-existency of Christ, have you any Texts therefore in the New Testament referring to these, and that may convince us that they were wrote as of his pre-existency? if you have, pray repeat them.  
A. 1 Cor. 10.4, 5, 9 (The Apostle speaking of the Fathers of the Children of Israel, says) and did all drink the same spiritual drink (for they drank of that spiritual rock that followed them, and that rock was Christ) but with many of them GOD was not well-pleased, for they were overthrown in the Wilderness— neither let us tempt Christ as some of them also tempted, and were destroyed of serpents, Luke 13.34, 35.  
Phil. 2.6. Let this mind be in you which was also in Christ Jesus, who being in the form of GOD thought it not robbery to be equal with GOD, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, etc.  
John 16.28. I came forth from the Father, and am come into the world, again I leave the world, and go to the Father.  
John 13 3. Jesus knowing that the Father had given all things into his hands, and that he was come from GOD, and went to GOD.  
John 17.5. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was Mat. 22.44.  
John 17.24. Father I will that they also whom thou hast given be with me where I am, that they may behold my glory which thou hast given me, for thou lovedst me before the foundations of the world.  
John 8.57, 58. Then said the Jews unto him, thou art not yet fifty years old, and hast thou seen Abraham, Jesus said unto them, verily, verily, I say unto you, before Abraham was I AM.  
Q. 16. You were saying that there are Texts in the Old Testament wherein this great GOD-Angel, the Son tells us that he intended to be incarnate, pray what are they?  
A. Zech. 12.10. They shall look upon me whom they have pierced.  
Mal. 3.1. Behold I will send my messenger, and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come to his Temple, even the messenger of the Covenant whom ye delight, he shall come saith the Lord.  
Q. 17. Pray what Prerogative do the Scriptures allow this GOD-Angel-Son before other Angels then? They say you hold that GOD the Father created this first-begotten Son first, and afterwards by him as an instrument formed all the other Creatures; pray what Texts have you to support such an Opinion?  
A. Heb. 1.2, 10. GOD— hath in these last days spoke unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds— and thou Lord in the beginning hast laid the foundations of the earth, and the heavens are the work of thine hands. Heb. 2.10.  
Eph. 3.9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been bid in GOD, who created all things by Jesus Christ, 1 Cor. 8. 6.15.-27, 28.  
Col. 1.15. Who is the image of the invisible GOD, the firstborn of every creature, for by him were all things created that are in heaven, and that are in earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers, all things were created by him, and for him, and he is before all things, and by him all things consist, and he is the head of the body the Church, who is the beginning, the firstborn from the dead, that in all things he might have the pre-eminence, for it pleased the Father that in him should all fullness dwell, etc.  
John 1.1. In the beginning was the word, and the word was with GOD, and the word was GOD, the same was in the beginning with GOD; all things were made by him, and without him was not any thing made that was made— he was in the world, and the world was made by him, and the world knew him not, he came unto his own, and his own received him not.  
Q. 18. But pray what Authority have you to call the Son a GOD-Angel as you do? You used to say that there is a Text where the Son as GOD is said also to have the Angels for his Fellows, if there be such, pray let us see it to satisfy us in what you do.  
A. Heb. 1.4. Being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they, for unto which of the Angels said he at any time, thou art my Son this day have I begotten thee? and again, I will be to him a Father, and he shall be to me a Son; and again, when he bringeth in the first begotten into the world, he saith, and let all the Angels of GOD worship him, and of the Angels, he saith, who maketh his Angel's Spirits, and his Ministers a flame of Fire, but unto the Son, he saith, thy throne, O GOD, is for ever and ever a sceptre of righteousness is the sceptre of thy kingdom, thou hast loved righteousness and hated iniquity, therefore GOD, even thy GOD, hath anointed thee with the oil of gladness above thy fellows. Rev. 8.3.— 5.6, 7— 14.2.  
Q. 19 I see then that 'tis this Prerogative of Christ that makes you think him called the only begotten Son of God so eminently as expressed John 3.16, etc. but have you no Texts that declare Christ came to this very intent into the World incarnate, to redeem his Creation that fell by Adam, besides John 1, etc. before?  
A. Heb. 2.9, 10. But we see Jesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour, that he by the grace of GOD should taste death for every man for it became him for whom are all things, and by whom are all things, in bringing many sons unto glory to make the captain of their salvation perfect through sufferings. John 6.62.  
Rom. 5.18, 19 Therefore as by the offence of one, judgement came upon all men to condemnation even so by the righteousness of one, the free gift came upon all men unto justification of life, for as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.  
1 Cor. 15.21, 22. For since by man came death by man came also the resurrection of the dead, for as in Adam all die, even so in Christ shall all be made alive. Eph. 4.10.  
Q. 20. What you believe then that the great GOD-Angel Christ was reduced as to the first semen of an humane Soul when incarnate, and so lost all his former power by it; but pray what Texts have you to prove it.  
A. Heb. 5.7, 8. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared, tho' he were a Son, yet learned he obedience by the things which he suffered. John 17.2.18.— 20.21.— 14.31.  
John 12.49. For I have not spoke of myself, but the Father which sent me gave me a Commandment what I should say, and what I should speak.  
Luke 22.43. And there appeared an Angel unto him from heaven strengthening him.  
Mat. 27.46. And about the ninth hour Jesus cried out with a loud voice, saying, Eli, Eli, lamasabachany, that is to say, my GOD, my GOD, why hast thou forsaken me?  
Mat. 26.39. And he went a little further, and fell on his face and prayed, saying, O my Father, if it be possible let this cup pass from me, nevertheless not as I will but as thou wilt?  
Mat. 26.53. Thinkest thou that I cannot now pray to my Father, and he shall presently gi●● me more than twelve legions of Angels.  
John 11.41, 42. Then they took away the stone from the place where the dead was laid, and Jesus lift up his eyes, and said, Father I thank thee that thou hast heard me, and I know that thou hearest me always, but because of the people which stand by I said it, that they may believe that thou hast sent me.  
Q. 21. But had not Christ all the glory of his pre-existent state restored him after the Resurrection? Pray what say the Scriptures?  
John 17.5. And now, O Father, glorify thou me with thine own self, with the glory I had with thee before the world was. Acts 2.31, 32.— 3.35.  
Mat. 28.18. And Jesus came and spoke unto them, saying, all power is given unto me in heaven and earth. Acts 2.24, 32.— 3. 15, 26.— 13.32, 33.— 16.28.  
1 Pet. 3.22. Who is gone into heaven, and is on the right hand of GOD, Angels, and Authorities, and Powers being made subject unto him.  
Eph. 1.20. Which he wrought in Christ whom he raised from the dead, and set him at his own right hand in heavenly places far above all Principality and Power, and might, and dominion, and every name that is named not only in this world, but also in that which is to come.  
Q. 22. But pray have you any Texts of Christ, which by a Multitudinary or Ubiquitary Power given him, show him to have been more than the Socinian 's mere Man on his Resurrection.  
A. 2 Cor. 13.5. Examine yourselves whether ye be in the faith, prove your own selves, know you not your own selves, how that Jesus Christ is in you except ye be reprobates.  
Mat. 18.20. For where two or three are gathered together in my name, there am I in the midst of them.  
Eph. 4.10. He that descended is the same also that ascended up far above all heavens that he might fill all things. Mat. 23.37.  
Phil. 2.11. And that every tongue should confess that Jesus Christ is Lord to the glory of GOD the Father. Mat. 28.18.  
Q. 23. I perceive then that you take it for granted, that as Christ had all power restored to him, so he must have been made more than a Man to have possessed it; and so also that his being preferred before the Angels is a sure Argument that the Socivian sense of him as a mere Man is not true, but pray give me an account also why you call him the Son of GOD so often and so eminently in Scripture.  
A. Acts 13.32, 33. And we declare unto you glad-tydings, how that the promise which was made unto the Father's GOD hath fulfilled the same unto us their Children, in that he hath raised up Jesus again, as it is also written in the second Psalm, thou art my Son this day have I begotten thee. Rom. 1.4. Heb. 1.4. Luke 11.35.  
2 Pet. 1.17. For he received from GOD the Father honour and glory, when there came such a voice to him from the excellent glory, this is my beloved Son in whom I am well-pleased. Heb. 1.  
Q. 24. But what say you to the Text, Phil. 2.6. Let this mind be in you which was also in Christ Jesus, who being in the form of God thought it not robbery to be equal with GOD.  
A. (Ver. 7, 8, 9, 10, 11. in Context following tell us), But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man he humbled himself, and became obedient to death, even the death of the cross; wherefore GOD also hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord to the glory of GOD the Father. (And therein is the Equality in the universal Deputation) according to what is said in the Text before.  
Q. 25. But have you no other Texts to give colour to such an interpretation, and to show all absolute power in GOD the Father only.  
A. Mat. 20.23. And he saith unto them, ye shall drink indeed of my cup, and be baptised with the baptism that I am baptised with, but to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father. (Barely to forgive sins the Apostles had power as well as himself.)  
Mark 13.32. But of that day (that is of Judgement) knoweth no man, no not the Angels which are in heaven, neither the Son but the Father. Surely Christ was as careless in speaking as the Trinitarians are corrupt in Commenting, if this Climax can possibly admit a Coequality of Father and Son.  
1 Tim. 6.15. The Apostle speaking of the same day, says, Which in his time he shall show who is the blessed and only Potentate, the King of Kings, and Lord of Lords, etc.  
Acts 1.7. And he (Christ) saith unto them, it is not for you to know the times or the seasons which the Father hath put in his own power.  
Q. 26. But there is another Text that presses hard upon you for an answer, Mat. 28.19. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. Pray what other Scriptures have you to explain that?  
A. 1 Cor. 12.13. For by one Spirit are we all baptised into one body, whether we be bond or free, and whether we be Jews or Gentiles, and have been all made to drink into one Spirit, etc.— ver. 27. Now ye are the body of Christ, and members in particular.  
1 Cor. 10.2. And were all baptised unto Moses in the cloud, and in the sea.  
Q. 27. But what say you to the worshipping of Christ which the Scripture mentions? Have you any Texts that limit the manner of it, I mean when not personally present to us for then, as at St. Stephen's death, and as he is a Sovereign Lord of all, 'tis not to be disputed but that there is an extraordinary honour due to him.  
A. Rev. 5.9, etc. And they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to GOD by thy blood out of every kindred, and tongue, and people, and nation, and hast made us unto our GOD Kings and Priests, and we shall reign on the earth, and I beheld, and I heard the voice of many Angels round about the throne, and the beasts, and the elders, and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice, worthy is the Lamb that is slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing, and every Creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, blessing, honour, glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.  
Q. 27. I perceive then that by this you take the honour done to the Lamb or Christ to be but an honour given him by the Father, but what say you then to 2 Cor. 13.14. The grace of the Lord Jesus Christ, and the love of GOD, and the communion of the Holy Spirit be with you all? Have you any parallel Text to show that these words are not a worship to the Son and Holy Ghost?  
A. Gen. 48.16. The Angel which redeemed me from all evil bless the Lads, and let my name be named on them, and the name of my Father Abraham and Isaac, and let them grow into a multitude in the midst of the earth. That is as if he had said, God grant the Angel bless the Lads, etc.  
Q. 29. But can you show me any Text then where we are forbidden to worship either the Son, or Holy Ghost, if you can, pray what is it?  
A. John 16.23. And in that day ye shall ask me nothing, verily, verily, I say unto you, whatsoever ye shall ask the Father in my name he will give it you.  
John 16.26. At that day ye shall ask in my name, and I say not unto you that I will pray the Father for you.  
Q. 30. What Scriptures have you that testify of the Holy Ghost, pray declare them?  
A. John 14.16, 17— 27. But the Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you— and I will pray the Father and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth whom the world cannot receive because it seethe him not, neither knoweth him, but ye know him, for be dwelleth in you, and shall be in you. Eph. 1.13. 1 Cor. 12.— 6.19. 2 Cor. 1.22.  
John 15.26. But when the Comforter is come whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father he shall testify of me.  
Q. 31. But is there any Text that shows you an absolute Duality in the Father and Holy Spirit to confute the Socinians who think them one, and the Trinitarians that think them at least Coequal and Essentially one?  
A. Rom. 26, 27. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit it's self maketh intercession, for us with groan which cannot be uttered, and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of GOD.  
Eph. 2.18. For through him we both have an access by one Spirit unto the Father.  
Q. 32. I perceive then by these Texts, that you take the Holy Ghost, as well since the Prophets as before, Acts 28.25. Luke 2.25, 26. to be Christ's Deputy-Angel, for I see not how you can suppose Christ to send the power of the Father from the Father, as the Socinians imagine, pray therefore let me know if there are any other Texts which show the Son to command the Holy Ghost as his Lord.  
A. John 16.7. Nevertheless I tell you the truth, it is expedient for you that I go away, for if I go not away the Comforter will not come unto you, but if I depart I will send him unto you— (13, 14, 15 Verses following), Howbeit when he the Spirit of truth is come, he will guide you into all truth, for he shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he will show you things to come, he shall glorify me, for he shall receive of mine, and shall show it unto you; all things that the Father hath are mine, therefore said I, that he shall take of mine, and show it unto you. John 7.39— 14. 12.— 20.22. Luke 24.49.  
Acts 1.2. Until the day in which he (Christ) was taken up, after that he through the Holy Ghost had given commandment to the Apostles whom he had chosen. 1 Cor. 12.13. Eph. 4.11. Acts 1. 8, 20, 28.  
Acts 2.33. Therefore being by the right hand of GOD exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which we see and hear. Rev. 5.6. Mat 3.11.  
Q. 33. But how comes it to be so peremptory then to Blaspheme the Holy Ghost according to the words of Christ, Mat. 12 31. Mark 3.28.  
A. Acts 5.3, 4. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost— thou hast not lied unto men but unto God; i. e. Thou hast studiedly affronted even God himself through us and the Holy Ghost, for tho' Rev. 1.1.— 2. 11. Heb. 1.14. compared to Acts 2.2, 3, 4. and Luke 3.21. show the Holy Ghost to be but an Angel, yet as he is that Angel through whom by the Son of GOD he himself bear Record to us. 1 John 5.7. So indeed in that respect he is the Representative both of Christ and God himself.  
Q. 34. I perceive then that according to the Texts, 1 John 4.6. John 14.17.— 15.26. which say, We are of GOD, he that knoweth GOD heareth us, he that is not of GOD heareth not us; hereby know we the Spirit of truth, and the Spirit of error; and Rom. 8.26. 1 Thes. 5.19. Mark 13.11. Luke 12.12. I say I find that you suppose with these Texts that there are two great Angels, an evil one, and a good one, that help and tempt all Mankind severally at once, but pray what Authority have you for Notioning such great Spirits from Scripture.  
A. Rev. 12.9, 10. And the great dragon was cast out, the old Serpent called the Devil and Satan, which deceiveth the whole world, he was cast out into the earth, and his Angels were cast out with him; and I heard a loud voice saying, now is come salvation and strength, the kingdom of our GOD, and the power of his Christ, for the accuser of our brethren is cast down which accused them before our GOD day and night.  
Rev. 20.2, 3. And he laid hold on the Dragon, that old Serpent which is the Devil and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more till the thousand years should be fulfilled, and after that he must be loosed a little season.  
Eph. 2.2. Wherein in time passed we walked according to the course of this world, according to the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience.  
Eph. 6.12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual witkedness in high places.  
Dan. 10.12, 13. Then said he unto me, fear not Daniel, for from the first day thou didst set thine heart to understand, and to chasten thyself before GOD thy words were heard, and I am come for thy words, but the Prince of the Kingdom of Persia withstood me one and twenty days, but lo Michael one of the chief Princes came to help me, and I remained then with the Kings of Persia— Verse 20, 21. Then said he, knowest thou wherefore I come unto thee, and now will I return to fight with the Prince of Persia, and when I am gone forth lo the Prince of Grecia shall come, but I will show thee that which is noted in the Scripture of truth, and there is none that holdeth with me in these things but Michael your Prince.  
Dan. 12.1. And at that time shall Michael stand up, the great Prince which standeth for the children of thy people; and there shall be a time of trouble such as never was since there was a Nation even to that same time, and at that time thy people shall be delivered, every one that shall be found written in the book.  
Q. 35. I shall trouble you but with two or three Questions more; pray acquaint me whether Christ died for a Universal Redemption or not? That is, did he die to Reconcile us all to GOD? And was his Death for others as well as Christians?  
A. 1 John 2.1, 2. My little Children these things writ I unto you that ye sin not, and if any man sin we have an advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our sins, and not for ours only, but also for the sins of the whole world.  
Heb. 9.12. Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal Redemption for us— (25, 26 Verses) nor yet that he should offer himself often, as the highpriest entereth into the holy place every year with blood of others, (for then must he often have suffered since the foundation of the world) but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.  
Q. 36. Pray then acquaint me also, whether the Scripture assures us of any safety in natural Religion where a Man has never been able to come to hear of Christ.  
A. John 9.41. Jesus saith unto them, if ye were blind, ye would have no sin, but now ye say, we see therefore your sin remaineth.  
James 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin.  
Rom. 2.14, 15. For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the law are a law in themselves, which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another, etc.  
Q. 37. But do not the Scriptures threaten the wilfully ignorant?  
A. Hos. 4.6: My people are destroyed for lack of knowledge, because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me, seeing thou hast forgotten the law of thy GOD, I will also forget thy children.  
FINIS.   

A Brief, but Clear CONFUTATION of the Doctrine of the TRINITY.  
I. SUrely if God gave Man his Reason to serve him, or if a Religious Enquiry be any end of our Being, this Controversy deserves the greatest of our Care, and the strictest Scrutiny: For what? shall we slightly transfer the Honour of God to his Creatures, and think to go unpunished? Shall we thwart the very design of our Creation; and yet after all, not imagine that 'tis a Controversy worth examining?  
Nay, or if we believe but our own Scriptures, can we slightly entertain a breach of the first and greatest Commandment, as Christ calls it, and be guiltless? Shall God himself tell us in Jealousy, That none other shall be worshipped but himself? Nay, shall God destroy whole Nations for Idolatry, and the Holy Ghost reckon Idolatry with Whoredom and Sorcery, Rev. 21.8. and yet we not tremble at the very Thoughts of such an high Treason against the Infinite Majesty of God?  
But forsooth, we must not name the word Idolat y, 'tis not grateful nor genteel, you say, in Controversy. And what, must I not rub my Friend's Nose in a Sound or Lethargy, because 'tis an Affront when he is well? Nay, and may I not follow the Holy Ghost in this case, who has commanded our denouncing Idolatry against Antichrist, as a Sin that not only offends God, but has corrupted our Christian, as well as the Heathen Morals?  
And what, are we not all on Fire in our Zeal then on the least Apprehension of such a Gild? Or what, can we bear such a Charge as this with any thing like Moderation? In plain terms, either Christ and the Holy Ghost are Creatures, or the real supreme God: If Creatures, 'tis plain 'tis as much Idolatry to worship an Angel as a Worm; and how glorious soever God has made them, we are madmen to think he has set them up in rivalry with himself, when he has absolutely declared that he will not impart with his Glory to another.  
And these things therefore duly considered, methinks I have little reason to trouble myself further to show, that the Design of this Paper is considerable, and that 〈…〉 every Man's Duty impartially to con 〈◊〉 〈◊〉. Christ says, that he that is not for us is against us; and if he judges right, the Luke-warm's as bad as the Reprobate, and he that buries his Talents as bad as he that abuses them.  
II. But, good God what do I propose? I endeavour to show, that the Divinity attributed to the Son and Holy Ghost is both unscriptural and Idolatrous, and an Injustice to the Father. But I forget that I writ to Men that dare not even by Principle regard me.  
I'll maintain to scruple Purgatory and Transubstantiation of old, was never more dreadful to the blind Papists, than but to think of this Mystery is to our present Protestants. Strange Infatuation, that Priests should as it were thus eternize their Tyranny over us, and we should never dare to look out of it!  
Christ purposely as it were condemns him that had one Talon, for burying it, to show us, that not the least Abilities ought to rest idle on others: And we Protestant's by our very Name profess ourselves such as will not hearken to a confident corrupt Church, and now, what at last, must we degenerate and apostatise from our Profession?  
Nay, the Apostles called even the Bereans Noble for not taking things in trust from themselves; and a Prophet of old was torn in pieces by a Lion for harkening to another Prophet, because it was wilfully to his deceit; but with us, alas! it gins to be a Merit again to believe as the Church believes.  
Forsooth, these things are too high for me, says one: Says another, I'll follow Dr. such an one, he is a learned Man. And what, was it not said of Christ of old, Have any of the Scribes and Pharisees believed on him? In plain terms, he that will rely on Learned Men, and on prospect of Arguments not in his present reach or capacity to search or inquire, has fortified himself against all the Powers of Truth or Conviction.  
Nay, and what says the Apostle in this case? Does he not tell us, That not many wise, not many learned, etc. are accepted? 1 Cor. 1.20. to show us plainly, that 'tis neither the Great nor the Mighty, but the sincere Enquirers only, that shall be able to attain to Divine Truths. And what, will we regard neither Sense nor Scripture neither?  
Thus the Ministers of all Sects, what, are they not all learned? and yet who oversee Truths more than they? Either their Simplicity offends them, they are Tongue-tied for fear of Censure or Deprivation; or at best, they tract like Wild-geese, and rather regard Parties than Truth. Alas! Truth and Goodness are one, but their Wisdom and Learning makes them not the nearer so.  
In plain terms, the Priests of all sort hope insensibly to raise themselves a Dominion over us, and accordingly the Corrupter of them, and which are still the more in number, have always acted; and are we not mad then, tho' that we reverence their Offices duly, yet to let their Blindness lead our Blindness hoodwinked into the Ditch, as Christ says.  
And thus, who can read our Ecclesiastical Histories, and not perceive that all along the Priests of all Ages have rather strove as a Faction of Men to raise themselves great, than to seek through Self-denial and Humility for the truly glorious and incorruptible Crown. No, no; were Heaven an Estate, they have taken the proper methods indeed to get it: I cannot say so of the Laics in their hindering them from it.  
Nor suffices it in this case to say, that there have been an abundance of good and well-meaning men amongst them, even in all Ages. Alas! what have they been able to do? it has been your wicked, and impudent, and proud Designers that have exalted their Hierarchies, that study rather Politics than Religion, and which find little difficulty to hurry the good with the bad, in their Tides of the Times.  
III. And now, if what has been said prove enough to make my Argument worth examining, and sufficient to make men lay by their Spectacles of Priests and Religious Factions, I shall be able the more cheerfully, these Prejudices laid by, (as I hope) to show beyond all doubt, both that the Doctrine of the Trinity is unscriptural, nay, and Idolatrous too, and contrary to all the known reasonings of Mankind. And thus,  
First, This Doctrine of the Trinity destroys the very Unity of God. Our Trinitarians talk indeed of a Trinity in Unity, and that Natural Religion teaches us, that there is but one God, a white, black, or an one set of Gods they mean, or how else they can say that many personal Gods can make one God, God only knows, for I done't; this I am sure, had the Heathen of old used this Argument, even an Angel must have despaired of ever convincing them of Politheism, though they had 10000 Gods.  
So also our Trinitarians would tell us, that God is the most pure and simple Being; and yet again they can say, that he is 3 Persons, has 3 Wills and 3 Understandings, etc. Good God that men can pretend to any conception of such a mock simplicity and Unity.  
Nay, and certainly I may as justly add in this case, that this one fundamental false Principle, as well with Jews as Turks and Heathens, has done more mischief to Christianity than all our other Errors besides. Mahomet inveighs above an hundred times against it in his Koran; and I may say God has prospered him with this Weapon of Truth as an unpregnable Bulwark against all the Assaults of the New Antichristian Christianity.  
To be short, God that is most pure, must he be thus confounded? He that is immutable, must he stoop to our little nonsensical and pragmatical Definitions of Faith? So he that is infinite, can he be incarnate? Or he that is Almighty, can he have Coequals? much less die, as in the Son; or act such a mean and inglorious part in substitution to Father and Son, as it put on the Holy Ghost.  
IU. Nor is the abuse in this case less to the First Commandment, than the truth of the Unity of God, Thou shalt have none other Gods but me, says God; that is not me personally, but me and my coequal Companion Gods. Bless me! would not this be an unlimitable and incomprehensible Command? And how dare we then but think, that God should confound us thus!  
To be short, if the first Commandment has any Sense, 'tis plain 'tis to prohibit Politheism; and if there can be any Politheism, 'tis as plain, that 'tis where men set up many personal Gods. As therefore the Commandment wrote by the Finger of God must be sense, so many Persons in God must break it, and the Trinity must have in it Politheism and Idolatry, or there can be neither Politheism nor Idolatry.  
And besides a Trinity supposes three Persons in God. And why but three? Surely all between One and Infinite's imperfect; if divers Personality were a Perfection in God therefore, Infinity should be the number, and so in time by Joh. 17th. and some other Texts, we may happily at last make all the Apostles and good Christians in as great an Unity with God as Christ himself. The Papists have made a fair step towards it (some of them) in Deifying the Blessed Virgin: An admirable Foundation, if but well improved.  
V. But to return a little, and examine those Contradictions as arise more at large from this Doctrine in the Athanasian Creed, says it, The Father is God, the Son is God, and the Holy Ghost is God; and yet there are not three Gods, but one God. And why not as well, Peter is man, John is man, and Thomas is man; and yet there are not three men but one man: Or the Father is one, the Son is one, and the Holy Ghost is one, and yet there are not three ones, but one one. What? Are not all these Expressions parallel, and implicit Contradictions alike?  
Yes surely they are; and to say of three Persons each severally God, that they are one God, is as much a Contradiction as to say, three men are one. But no, Dr. Wallis answers us to this matter, That 'tis three somewhat's only are one God, and not three common Personalities; and in that there is no Contradiction, he says. But what, are we come from Divinity to Juggling? And shall Dr. W. change the Sense of Words, and the very Hinge of Controversy at pleasure.  
And so also for the Homoonsiotes, is it not alike a Contradiction in terminis also, that three Persons may be of like substance may by possibility be true? But to say that they can be of the same Substance, destroys their very distinct Personality and Subsistence.  
And in plain terms, Did not the Trinitarians help themselves out in these cases with Mystery? Or did not their numbers support them, or their Pretences to Religion screen them, they could not but be deemed as Metaphysical Madmen. For my part I declare, I shall never more admire at the Absurdities either of Papists, Turks or Heathens; nay, and that be they as gross as they will, I am sure they will never be able to exceed this Doctrine.  
For instance, as to Transubstantiation; the Body at 20 we see manifestly is not the same as it is at 30; and yet we say that 'tis properly enough the same to most purposes. And why then also might not the whole Doctrine be true by the same reason, according to John the 6th, & c? But what? Is there any such Apology as this in nature for the Contradictions of the Trinity?  
But good God then, that in the mean while we should thus embrace even the worst of Popish Errors, and outdo even the Deliriums of the Heathens! But what? while we do thus, can we think that God will either prosper us, or our Popish Reformation? What? Can we be so presumptuous, as to continue in the very sink of Errors, and that to the highest Dishonour of God, and yet expect his Favour and Protection?  
VI Nor is this Doctrine one jot less absurd when examined more particularly, than when thus in the gross. And thus, First, with relation to the Son. Bless me! What a number of Absurdities quite drown his absolute and coequal Divinity with the Father?  
What? God himself must die to satisfy his own Justice to himself, and that only because we have offended him? Bless me! What a notion we have of God's Justice? and so, that the Infinite and Immortal God could become incarnate, grow in Wisdom, and suffer; nay, and cry out unto himself upon the Cross, My God, my God, why hast thou forsaken me? Yes, yes: Infinity could become a Babe, Wisdom it Child, and God impotent.  
Nay, surely Elijah was a vile and wretched Blasphemer to mock the Baalites as he did, when he said, their God was either walking, talking, or gone a Journey. What? Can we suppose that that great Prophet, who was afterwards translated, did not know that God himself was afterwards to become incarnate?  
But what? Did only the Man die? Was only the Man tempted? Christ then was but inhabited by the Godhead; and when the Man was in his straits, God left him to comfort himself; but where is the room for the Merits and Sufferings of the Godhead then?  
So you say, Christ lived and suffered as our Example. Alas! What Affinity for God to be a Pattern for Man? What? Is there any Parity in their Natures? But no, 'twas not the Godhead that was tempted or suffered, some say. But why then is the Merits of it charged unjustly upon the Godhead, when it belongs to the Man only?  
So also sometimes by a kind of Ventriloquy they make Christ as God, to be able to tell us all things; but by and by again as as Man they attribute Ignorance to him: So sometimes again they make him omnipotent, and yet by and by again Hocus Focus, we must have an Angel to comfort him against his Sufferings. Good God shall we never be delivered from these Labyrinths?  
So also they tell us, that Christ for his Sufferings is made our Mediator. But what? Is that an Honour for a coequal God? 1 Cor. 15.28. And so that all Power in Heaven and Earth was given him on his Death. But what? Can he then be a coequal God before? Or what? Was such Power given to his Manhood only?  
Nay, and do not the Scriptures also assure us, that the Son as God, yet even as such has the Father as his God, Heb. 1. and that even the Revelations he gave St. John he had from the Father, Rev. 11. But alas! our Trinitarians forsooth will not own that we honour Christ at all, unless we hairbrainly equal him with them to the Father.  
VII. But now as for the pretended Deity of the Holy Ghost, there, there can be no such Shuffle and Apology as the Incarnation occasions for the Son; and yet think you, that our Trinitarians for all that cannot wiredraw the manifest Inferiority of that Holy Being also quite up to a Coequality with the Father?  
Thus he that is not once called God in Scripture, nor once ordered to be worshipped, is it likely that he should be our one and only adorable Supreme God? And is not this true of the Holy Ghost? And yet for all this, do they not equal him to the Father?  
So also, he that has an Understanding distinct from God, can he be God himself? 1 Cor. 2.10. Or a Will distinct, can he be God? Rom. 8.26, 27. And what then? Would not these Reasonings make a man protest with the Holy Ghost, that surely these men have Eyes and see not, and Ears and hear not.  
But to proceed, the Holy Ghost prays to another, how can he then be God? Rev. 22.17. Matth. 10.20. Rom. 8.15.26. So he, that men have not known, much less believed, and yet have been Disciples, can he be God? And are we not told this of the Holy Ghost in the Acts of the Apostles?  
So also he that is sent by God, and is his Gift, John 16.7. Acts 12.17. 1 Pet. 1.12. can he be that God giving and sending also? Surely I may say, that these bundles of Incongruities have so quite confounded our Trinitarians, that they know not how to reason at all in the matter; or their Enemy has a most peculiar Charm over them to with hold them from Truth, against all the powers of Reasoning.  
So he that receives from another, or changes place cannot be God. And does not this appear of the Holy Ghost by John 16 14? And his descending on Christ like a Dove; and so also he that speaks not of himself can he be God? And does not the Holy Ghost appear to receive what he shall speak by the whole course of Scriptures, John 16.13. But good God then, that Men can seign such Epicles in Theology on any pretence, as that the alwise and immutable God should be taught, and truckle thus!  
VIII. Nor are these few only a small number of Consequences drawn from Reasoning: Alas! this Doctrine is as unscriptural as absurd: The expressest Text of the Father is the first Commandment, of the Son, Heb. cap. 1. and of the Holy Ghost, John 16.12. etc. But surely those are all as contrary and remote from a coequal, and independent Trinity in Unity as Light from Darkness.  
Or if Men were otherwise minded to controvert this Doctrine by the whole Scriptures, I say, let them but do it fairly, and have at them: By wresting little single Scraps indeed, the Trinitarians seem as if they had something to plead for themselves; but when I have gathered but all the Texts of a Subject together, methinks nothing possibly can look more unscriptural.  
Nay, and 'tis pleasant to observe how the Trinitarians even confound one another about this matter. Forsooth, for all this Creed is such an infallible Thunderer, yet Dr. W. dares be so bold as to clip the Wings of its Damnatory Sentences, and Dr. S. with the Greek Church, to deny the Filioque. I thought that this rare Contexture was all of a piece: But I find for their turns even our very Adversaries can show I am mistaken.  
To be short, the three grand Foundations of this Doctrine are the Eternal Generation, the Procession of the Holy Ghost, and the Homoousiotes. Great and noble Thoughts indeed, if true. But I here challenge any man upon the face of the Earth, to show so much as one Text with sense to favour them; and might not we be ashamed then of such Castles in the Air.  
IX. Nor is the Tradition of this Doctrine when examined less considerable than its Scripture proof. What? Are not all our Prayers even at this day to the Father, except a few and trifling innovations? And can there be a greater Tradition in Nature for it than that is against it?  
They christian this Doctrine Athanasian indeed; and surely a happy Doctrine to as happy a Patron. What was his first entrance into the Ministry but a wicked Mock-Baptism? And while that for which another would have punished him as confident and impious, Alexander forsooth admires and advances him.  
Nay, read but his treatment of the excellent Emperor Constantius, not so much an Arrian, as one who sought the Apostolic Liberty; and you will quickly see what a blessed Saint he was. I may say, Mr. Johnson in his Book, called Julian's Arts, p. 55. has set out Athanasius and his Followers beyond all the bloody Anabaptists, Jesuits and Villains that ever professed Christianity, (had they not been more cowardly in acting than thinking.) His Passage is too fine of itself about it to need the least stroke of an Unitarian Addition.  
Nor may I add, is the common Doxology of a less precious stamp than its Patron. Sparks himself on the Liturgy, tells you, that before the Trinitarians altered it, it run, Glory be to the Father, through the Son, and by the Holy Ghost, and then surely hopefully improved since.  
To be short, who can read Histories, and not see that Popes, that Councils, yea, that the whole World was Unitarian at one time; and till a corrupter Church, that has since forged and mangled, as well all Histories as Traditions, as the Apostle prophesied, was given up to believe a Lie.  
X. And what, these things considered then, can any Mortal be so unreasonable as to vindicate an Imposition of the Trinity, or an innovation of new Articles of Faith upon us for it.  
And thus also, what though this Doctrine were a most Divine Truth, yet in the terms explained is it not apparently humane? What? Is there either Trinity in Unity, Homoousios, Eternal Generation, Procession of the Holy Ghost, or Athanasian Creed to be found in Holy Writ? And are not men very confident than that dare change the words, and yet not fear the spoiling of incomprehensible Mysteries under them, and in Scripture-terms pray who will disagree with them?  
Nay, or what can the Trinitarians mean, when they explain this Doctrine the most nicely of any, and yet at the same time cry out 'tis incomprehensible. What? Are not these shrewd men, that would force all Mankind to conceive things even by themselves confessed inconceivable?  
Nay, and what says Christ in this case? Woe be to him that gives Offence; it were better that a millstone were hung about his neck etc. But are our Trinitarians of that mind? No, they are glad of an incomprehensible stumbling-block, and hug and enforce it more eagerly, tho' confessed unintelligible, than the plainest Doctrines whatever.  
To be short, History tells us that the Jews have often met, if possible, to reconcile themselves to Christianity; and what think you has hindered? Nothing but this, and a few other enforced unscriptural Mysteries, that were it not for prejudice, none but an Idiot could go down with. And think you then, that these men shall not one day pay for these their Offences?  
In plain terms, I'd lose a Million, were I worth it, but to hear one inconvenience named in the ancient and Apostolic Liberty and Freedom. But no forsooth, that's not the case with our Trinitarians; a bastard Constancy and Obstinacy shall make them maintain a Creed with Damnation at middle and both ends, be it only to set us on Sins and Confusions inextricable, and to fright every body from the Church of Christ that would approach it.  
Says Constantine, Christians fall short of Heathen Philosophers; for they, tho' disagreeing in multitudes of Opinions, yet still and nevertheless esteem one another for their Learning. And in truth, our different Opinions of God should rather convince us of our Ignorance, and teach us how to adore his unsearchable Goodness, than set us to quarrelling with one another.  
So St. Hillary Bp. of Poitiers in France, writing of the times about the Council of Nice, says, Annuas & menstruas de deo fides decernimus, decretis paenitemus paenitentes defendimus, defendentes anthematizamur, aut in nostris aliena, aut in alienis nostra damnamus, & mordentes invicem jam absumpti sumus.  
But what says a Modern Author upon it? Nevertheless the more advised Christians were more moderate, still reputing honest men, honest men, tho' weak, and not able to discern the subtleties of the times. But what, is this like the Temper of our present Mystery Men?  
Nay, and this on the supposition that this Doctrine of the Trinity may be a probable Doctrine, and not absolutely false. But good God how little grounds of any probability is there to be found in this Mystery? And then pray, what can be alleged for its unreasonableness?  
XI. And thus, first, is it likely that God should so far innovate with the Jews on their first Commandment, as the Trinity implies, and yet not give it an express Repeal and Construction? Or is it probable that the Scriptures should be so silent of the Worship and Dignity of the Son and Holy Ghost, if Persons really coequal with the Father, as not once to mention it.  
Or is it probable that so great a truth should be left for Alexander and Athanasius only to declare it, and that near 300 years after Christ and his Apostles? Or is it probable that the Apostolic Church, that wanted this new-fangled Faith was therefore less perfect than our present Churches? Or if it were, is it probable that they would have omitted it?  
Or is it probable, that as the Athanasian Creed implies, we should be saved only by Parroting over a few and unintelligible Articles of Faith? Or is it more probable that the Church should be less pure or Orthodox in a Primitive Simplicity without them?  
Nay, is it probable, that ever that can be a plainly revealed Divine Mystery, which the Trinitarians for this 1300 years have neither known what 'tis they mean, nor agreed either in Expressions or Sense about it; and so that their Foundation is after all so tottering, that not a little Heretic, as they call them, appears, but what is able to put them to suppression; and to use Force instead of Argument.  
XII. But good God this charging of the Trinitarians with Unreasonableness and Improbabilities is trifling, though most just, when compared with their real Gild. To be short, as I have said, Trinitarianism is Politheism and Idolatry, if there be any such a thing in nature; and if, as Christ tells us, he that breaks one Commandment is guilty of the whole Law, what must our wilful Trinitarians expect? Nay, and if not, surely 'twere better for them to be Adulterers than Idolaters, if Christ knew which Commandment was greatest?  
Forsooth, the Trinitarians have been apt to accuse us Unitarians of Heresy and Blasphemy, in denying the Divinity of the Son and Holy Ghost. Bless me! that Men can so grossly oversee their own Gild; on the other hand, so as to make nothing of Idolatrously equalling and worshipping them with the Father.  
In plain terms, men that can cherish this Error knowingly, and, as I fear, too many do make Interest and Reputation only their God, and the Almighty God their Laughingstock. And what could Christ say of the Pharisees of old, That Whoremongers and Adulterers entered the Kingdom of God before them? And can such our modern Idolaters expect a better Sentence? No certainly, if there be any such a thing as Sin or Gild in nature, they as much exceed our common Villains and Criminals in it, as a Bankrupt a generous Robber, or a Popish Adulterer that vows Chastity a common Fornicator.  
To be short, well might Christ say, when the Son of Man comes, shall he find Faith upon Earth? For were that time now, where should he look for it? What, among the Heathen? If not, what, can a Trinitarian pretend to it, that dares not even to value Idolatry and the first Commandment? We are reform with Luther, you say: Ay, just as men that love to follow a new Song, we admire him; but I fear God will show us one day, that our Hearts are still as Popish as ever.  
XIII. Nay, I may say, the Gild and Horror of this Idolatry has been so gross in the all-seeing Prophecy of God, that he has marked it all along as the great Characteristic of Antichrist. And thus Jurieu, and who I think also best interpre●s the Prophecies, places the rise of Antichrist just about the time of the settlement of this Mystery.  
But not to rest on fickle Interpretations of that nature only, pray but mind how the Holy Ghost even engraves this Doctrine on the Forehead of Antichrist: Says he, Rev. 17.5. And upon her forehead was a name written, Mystery, Babylon the great the Mother of Harlots, and the Abominations of the Earth. And unto what, I pray, in Popery, can that word Mystery there so properly relate as the Trinity.  
Nor is this all; the Holy Ghost is yet more express: says he, 2 Thes. 2.11. And for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned, who believe not the truth, etc. And now I pray, what Lie in Faith has Antichrist but the Trinity?  
And what then? Can we we see this? Nay, can we see Antichrist at every foot branded for an Idolater? and no doubt for nothing more than this: For to allege that the Papists worship their Saints or Images as Gods, is as impertinent as false. I say, can we but see this, and not be fired with a just Zeal to rescue the Honour of God?  
Nay, for my part I declare, I should think myself mad to scruple at, or make bones of the rest of Popery, if I could but once be persuaded to down with this Mystery. But, good God in the mean while where is our Conscience gone? In plain terms, we had as good burn our Bibles, and fire our Temples, as thus fling away a 7th of our time in Hypocrisy and Idolatry before God. What for shame, can we think we serve him, when we thus spit in his Face?  
XIV. Nay, and methinks he has winked at our Ignorance long enough in it: And surely, were we not quite seared, 'twere enough to make us tremble to think how sacrilegiously we have withdrawn his Honour from him. Strange! the Jews of old would rather perish than suffer the Roman Ensigns to be put up for fear of Idolatry. But, good God what is become of such our holy Jealousies, who care not how we treat our God?  
But what then? If some men blaspheme God and his Holy Revelation with a Faith fit for Madmen than Christians, and wilfully persist to do so, shall not others dare vindicate his Holy Name, in publicly professing his Truth? Christ came to preach to us to a fine purpose, and we are baptised as hopefully to fight under his Banner, if we are excused for dangers sake only of entertaining, and professing his Truths too where they are offered.  
Yes truly, and the Church itself too, that Christ has prophesied should endure so long, would quickly be in a hopeful condition, should every little or great Revolution of Persecution silence us from our acknowledging our God and his Worship to the World, if some had not hazarded more for the Glory of God than so before us, one might easily guests what fine Christians we should have been by this time.  
To be short, the Israelites in setting up a Calf for their God that brought them out of Egypt, were not more guilty of Idolatry, call it in a mistake, Mis-speculation, or how you will, than our present Trinitarians. And what then? is it not enough for every little Lukewarm Heart to hear Christ's Sentence, That whoever confesses not him nor his truths before man, neither will Christ acknowledge him before his Father and the Angels, to the deterring of him from smothering thus as well the Fountains of Truth as Christianity. Besides that, we have in Example the manifest approbation of God, of Phineas, and several of the Kings of Israel for their attempting the Reformation of the Church, tho' to their hazard, to encourage us to do the like after them.  
Nay, and what tho' with Socrates and others in such case a man hazards Death for his Reproof, what? mayn't a man be a Soldier, and venture as wisely and as freely for his God, as many others do for their Prince? I know the World's too cowardly and irreligious; generally their Love to God proves too cold, and their hazard too certain, and that 'tis makes 'em turn their backs in this matter, if not quarrel with them that put them on it: But surely if Martyrdom itself been't Folly, this course, especially for this Truth, is blameless.  
XV. But, good God then does it not deserve our pity, to see how on the other side some men rather shipwreck Conscience, than not write any thing to varnish over an old rotten Error for Preferment, and that right Mountebank-like, so that they can but be confident and bold enough to gull the People, nor care what they say nor what they tumble down, but per fas & nefas, either by Sophistry or Butchery endeavour to make all good Catholics. Bless me! Are not these Men far enough from hazarding all for the Truth?  
So some also as they know, that commonly the best Sophister passes for the best Christian, and a bold and wicked uncharitableness for the best Argument What, do they not deal with us accordingly? And thus, if at any time they argue with us, is it not rather to wrangle and banter, than seek for Truth? Yes surely; and O! if they can but fall on the Author's Person, or some trifling Faults in his Writings, matters possibly as Foreign from the thing in hand as Light from Darkness, yet straight what a Victory you hear of!  
So also, if they can but persecute a Man to recant a little, Good God how they boast of their Cause upon it! But bless me, that the World should have so little Sincerity in it! Heu terras Astraea reliquit. But why do I wonder! when some men are even seared against Truth and Conviction, and dare dispute even Demonstrations.  
Nay some, as if Truth were impertinent, and Sincerity ridiculous with them, even baffle them in their strong Holds, yet their Hydra-headed Arguments will rather multiply upon it than die, though never so absurd. In plain terms, it seems as a Witchcraft and Possession upon them, and as if incurable but by the immediate Power of God himself: And what, are not these lamentable sights to behold then?  
And yet after all, to show you that they are not so unsensible neither as they would seem, 'tis only when that they are attacked by some home Truths, that they rave, and shufflle, and cut thus: Forsooth, if some trifling Sect only scratch them with their Pens as devoid of danger, they can bear it with a tolerable Patience; but, as if stung by a Tarantula, to the immortal Honour of the Reformation, a poor Woman must be their last Sacrifice to Heresy, since she proved to be so notorious a Creature as an Unitarian Arrian.  
Nay, and I'll maintain, that by these Arts, and a little other holy Juggle our Priests have made the very Name, much more the Argument of Unitarianism more odions to their Followers than ever Hobgoblins were to Children. The Papists paint Devils on the backs of the Heretic Protestants they burn, to persuade their Followers what's within by what's without. And our modern Papists are little better at heart; for by their consents, and if they could, they would damn all that talk, ay, or but think of Unitarianism.  
XVI. And yet they're not without their Subtleties neither, for, for fear some bolder Spirits should scorn such their childish Bugbears, straight their silly Whimsies are styled Mysteries. But, good God that Men can be so blind as to be gulled so. God has revealed a Mystery to us that is something unintelligible. Bless me! what a Revelation we have got!  
But forsooth, we have learned upon occasion with the Church of Rome therefore wisely also to couple a little Persecution with our Mysteries. Alas! the Holy Ghost has marked the Antichristian Church by way of caution with Mystery in her Forehead, and Men are grown too sensible by long experience, that such Trash will ne'er go down, unless driven by a little honest Compulsion.  
But bless me! that men should thus still continue to be cheated by the old Gull of Mystery; that constant Trick of Priests in all Ages, that clouds all Truths, and stops all free reasoning, that has supported all the Absurdities of Idolatry, and that by leading men into a brutish blindness, has become every way rather serviceable to the Devil than God.  
☞ You say you entertain the Sum of your Religion in Mysteries, and why not this Liberty to be allowed in Heathenism as well as Christianity, or in Popery as well as Protestancy? blind Trust is the same whether in Truth or Error: Or if not, wh● then in God's Name ought not every Cause to have a fair hearing alike? But no, s●●e●ght here steps up some other Trinitarian Shuffle; and I'll maintain, for Interest or Prejudice they shall wrangle out the Truth, tho' never so clear.  
And what, is not this our Trinitarians case, who almost all rather perversely and presumptuously cavil on for their Cause, than think of embracing or entertaining Truth, if found or offered against them? They may think too that this is Calumny; and when any two of them either explain or understand this infallible and damning Doctrine alike, I'll grant it; but when only Interest makes them hang as in a string by a set form of Words, and their new Variances and Heresies among one another would be endless, had not they us their common Enemy to vent them upon. What can move one to spare such a ridiculous damning Infallibility.  
Thus one shall tell you, that the Creed itself is not Athanasius', but forged some years since. A 2d renounces the Damnatory Sentences, as if hethought that there the Creed had overshot its self. A 3d acknowledges the Filioque to be an unreasonable Imposition; and a 4th destroys the whole purport of the Creed, and by a wily Construction defends it, just as an Unitarian would, but that the Gentleman seems a little too serious to burlesque it.  
Thus Dr. W's 3 Persons are 3 somewhats in God only, and not 3 adequate self-conscious Persons; and what? is not the Socinian Holy Ghost, or the Inspiration of God such a somewhat? And was not the assistance of God to the Son incarnate such a somewhat? And pray then, is not Dr. W. a Socinian in Masquerade?  
Well, but what, cannot Dr. W. succeed? Surely then L. M. shall: I am sure, whoever is, he is no pert smatterer in the Controversy; for if others have the faculty of writing short, I know nothing that he has done, but strove to puzzle the Cause by tediousness, and make men sick on't; but no we have been threatened a long time by a whole Cabal of London Divines, and they'll assuredly do the business. Alas! I am afraid they are many of them sick on't, and fear 'twill rise in their Stomaches if they attempt it.  
In plain terms, I declare 'tis really to be wondered at, to see how such a Doctrine as this has been able to pass muster through so many Centuries, especially among Protestants, and in such a searching Age as this pretends to be; we may boast ourselves, if we will; but for my part, I think, if this be a spice of our Wisdom, after Ages won't want to wonder to see what blind and conceited Dotards we were.  
To shut up all, our Protestant Churches are massacred, are pla●ned with Wars, persecuted, overcome and ●●●fled; and well they may, when thus even yet embodied in Antichrist. What? Can we expect either Peace, God's Protection or Blessing, as the Israelites of old, and yet not think to live accordingly, and be equally jealous of his Honour?  
The sacrifice of the wicked is an abomination to the Lord.  
Psalm 50.16, 17. But unto the wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldst take my Covenant in thy mouth, seeing thou hatest instructions, and casteth my words behind thee, etc.  
FINIS.