manifested and worshipped without that which was abfolutely neceffary to himfelf:- -fo that either the teftimonies of the aforementioned fcriptures are to be believed concerning God, that he is entirely and completely, not abstractly and distinctly, the Holy One, or elfe their authority to be denied by these trinitarians and on the contrary, if they pretend to credit thofe holy teftimonies, they muft neceffarily conclude their kind of trinity a fiction.

Refuted from right reafon.

1. If there be three diftinct and feparate perfons, then three diftinct and separate fubftances, because every person is infeparable from its own fubftance; and as there is no perfon that is not a substance in common acceptation among men, fo do the fcriptures plentifully agree herein: and fince the father is God, the fon is God, and the fpirit is God (which their opinion neceffitates them to confefs) then unless the father, fon, and fpirit, are three diftinct nothings, they must be three diftinct fubftances, and confequently three diftinct gods.

2. It is farther proved, if it be confidered, that either the divine perfons are finite or infinite; if the first, then something finite is infeparable to the infinite fubftance, whereby fomething finite is in God; if the laft, then three diftinct infinites, three omnipotents, three eternals, and fo three gods.

If each perfon be God, and that God fubfifts in three perfons, then in each perfon are three perfons or gods, and from three, they will increafe to nine, and fo ad infinitum.

4. But if they fhall deny the three perfons, or fubfiftences to be infinite, (for fo there would unavoidably be three gods) it will follow that they must be finite, and fo the abfurdity is not abated from what it was; for that of one fubftance having three fubfiftences, is not greater, than that an infinite being should have three finite modes of fubfifting. But though

that

that mode which is finite cannot answer to a fubftance that is infinite; yet to try if we can make their principle to confift, let us conceive that three perfons, which may be finite feparately, make up an infinite conjunctly; however this will follow, that they are no more incommunicable or feparate, nor properly subfiftences, but a fubfiftence; for the infinite substance cannot find a bottom or fubfiftence in any one or two, therefore jointly. And here I am alfo willing to overlook finitenefs in the Father, Son, and Spirit, which this doctrine must fuppofe.

5. Again, if these three diftinct perfons are one, with fome one thing, as they fay they are with the God-head, then are not they incommunicable among themselves; but fo much the contrary, as to be one in the place of another: for if that the only God is the father, and Christ be that only God, then is Christ the father. So if that one God be the fon, and the spirit that one God, then is the spirit the son, and fo round. Nor is it poffible to ftop, or that it fhould be otherwife, fince if the divine nature be infeparable from the three perfons, or communicated to each, and each perfon have the whole divine nature, then is the fon in the father, and the fpirit in the fon, unless that the God-head be as incommunicable to the perfons, as they are reported to be amongst themselves; or that the three perfons have diftinctly allotted them fuch a proportion of the divine nature, as is not communicable to each other; which is alike abfurd. Much more might be faid to manifeft the grofs contradiction of this trinitarian doctrine, as vulgarly received; but I must be brief.

Information and caution,

Before I fhall conclude this head, it is requifite I fhould inform thee, reader, concerning its original; thou mayest affure thyfelf, it is not from the scriptures, nor reason, fince fo exprefsly repugnant; although all broachers of their own inventions ftrongly endeavour

to

to reconcile them with that holy record. Know then, my friend, it was born above three hundred years after the ancient gospel was declared; and that through the nice distinctions, and too daring curiosity of the bishop of Alexandria, who being as hotly oppofed by Arius, their zeal fo reciprocally blew the fire of contention, animofity, and perfecution, till at laft they facrificed each other to their mutual revenge.

Thus it was conceived in ignorance, brought forth and maintained by cruelty; for though he that was strongest imposed his opinion, perfecuting the contrary, yet the fcale turning on the trinitarian fide, it has there continued through all the Romish generations: and notwithstanding it hath obtained the name of Athanafian from Athanafius, (a ftiff man, witness his carriage towards Conftantine the emperor) because fuppofed to have been moft concerned in the framing that creed in which this doctrine is afferted; yet have I never seen one copy void of a fufpicion, rather to have been the refults of popifh fchool-men; which I could render more perfpicuous, did not brevity neceffitate me to an omiffion.

Be therefore cautioned, reader, not to embrace the determination of prejudiced councils, for evangelical doctrine; which the fcriptures bear no certain teftimony to, neither was believed by the primitive faints, or thus ftated by any I have read of in the first, second, or third centuries; particularly Ireneus, Justin Martyr, Tertullian, Origen, with many others who appear wholly foreign to the matter in controversy.But feeing that private fpirits, and those none of the most ingenious, have been the parents and guardians of this fo generally received doctrine; let the time paft fuffice, and be admonished to apply thy mind unto that light and grace which brings falvation; that by obedience thereunto, thofe mifts tradition hath caft before thy eyes may be expelled, and thou receive a certain knowledge of that God, whom to know is life eternal, not to be divided, but One pure entire and eternal being; who in the fulness of time

fent

fent forth his Son, as the true light which enlighteneth every man; that whofoever followed him (the light) might be tranflated from the dark notions, and vain conversations of men, to this holy light, in which only found judgment and eternal life are obtainable: who fo many hundred years fince, in perfon, teftified the virtue of it, and has communicated unto all fuch a proportion as may enable them to follow his example.

The vulgar doctrine of fatisfaction, being dependent on the second person of the trinity, refuted from fcripture.

TH

HAT man having tranfgreffed the righteous law of God, and fo expofed to the penalty of eternal wrath, it is altogether impoffible for God to remit or forgive without a plenary fatisfaction; ⚫ and that there was no other way by which God could obtain fatisfaction, or fave men, than by inflicting the penalty of infinite wrath and vengeance on Jefus Chrift the second perfon of the trinity, who for fins paft, prefent, and to come, hath wholly borne and paid it, (whether for all, or but some) to the offended juftice of his father.'

1. "And the Lord paffed by before him, (Mofes) " and proclaimed, the Lord, the Lord God, merciful "and gracious, keeping mercy for thousands, forgiving iniquity, tranfgreffion and fin."" [From whence I fhall draw this pofition, that fince God has proclaimed himself a gracious, merciful, and forgiving God, it is not inconfiftent with his nature to remit, without any other confideration than his own love otherwise he could not justly come under the imputation of fo many gracious attributes, with whom it is impoffible to pardon, and neceffary to exact the payment of the utmost farthing.]

2. "For if ye turn again to the Lord, the Lord << your God is gracious and merciful, and will not "turn away his face from you." [Where, how natural is it to observe, that God's remiffion is grounded on their repentance; and not that it is impoffible for God to pardon, without plenary fatisfaction, fince the poffibility, nay, certainty of the contrary, viz. his grace and mercy, is the great motive or reafon, of that loving invitation to return!]

3.

They hardened their necks, and hearkened not to thy commandments; but thou art a God ready "to pardon, gracious and merciful." [Can the honeft-hearted reader conceive, that God fhould thus be mercifully qualified, whilft executing the rigour of the law tranfgreffed, or not acquitting without the debt be paid him by another? I fuppofe not.]

4. "Let the wicked forfake his way, and the un" righteous man his thoughts, and let him return un" to the Lord, and he will have mercy upon him, "and to our God, for he will abundantly pardon." [Come, let the unprejudiced judge, if this fcripture doctrine is not very remote from faying, his nature cannot forgive fin, therefore let Chrift pay him full fatisfaction, or he will certainly be avenged; which is the fubftance of that strange opinion.]

5. "Behold the days come, faith the Lord, that I "will make a new covenant with the house of Ifrael; "I will put my law in their inward parts; I will forgive their iniquity, and I will remember their fin "no more." [Here is God's mere grace afferted, against the pretended neceffity of a fatisfaction to procure his remiffion; and this Paul acknowledgeth to be the difpenfation of the gofpel, in his eighth chapter to the Hebrews: fo that this new doctrine doth not only contradict the nature and defign of the fecond covenant, but feems, in fhort, to difcharge God, both from his mercy and omnipotence.]