contradictory to, or irreconcileable with, such plain Declaration, ought to be admitted on any Pretence whatever; for certainly we must not make the Scripture inconsistent with itself. This is a Consideration of the highest Importance in the Interpretation of the sacred Writings. Now there are some Parts of Scripture that at first Glance, do appear to be contradictory. Thus, for Example; it seems to be the plain Doctrine of the New Testament, that one Design of the Gospel was to proclaim and produce Peace, and it is evident that all its Precepts and Doctrines have this Tendency; and probably will, in a future State, produce this Effect. Yet our Lord tells us expressly, that "he came not to bring Peace, but a Sword, to set the Son against the Father," and to disturb the Peace of Families. These Words of our Saviour, then, must not be construed literally, but in some such Way as this. That although his Preaching had the Tendency to produce Harmony and Happiness, yet that, in Fact, the first Effects of it would (through the Perverseness of the World,) be to produce Divisions and Contentions in Families, &c. If then we are expressly and repeatedly informed in the sacred Scriptures that God is One, that there is none like Him, that He is God alone, that His Glory will He not give to another, &c., all which Expressions denote Unity [or Oneness], in Terms as strong and as explicit as Language admits, it fol

lows, by unavoidable Consequence, that any Doctrine contrary to it must be erroneous, and a Perversion of Scripture; and that if there be any Texts that seem to militate with this fundamental Doctrine of the Unity of the Deity, we may be assured that such Text must not be construed in its literal Sense but in some such Way as to leave the Doctrine of the Unity in full Force. Otherwise we make the Scripture contradict itself; and we may as well say that it is the Doctrine of the Gospel, that Jesus Christ came into the World to promote Family Quarrels, and destroy the Peace and Happiness of the World, as that the Scriptures teach us that the Deity consists of three Persons instead of one. For we may safely affirm, that there is not one Text in the Bible, which so flatly contradicts the Doctrine of the Unity of the Deity, as the Words of our Saviour do the peaceable Tendency of the Gospel; for certainly we are nowhere told in the Bible that there are three Persons in the Godhead, but we cite more than fifty, perhaps near a hundred Texts, wherein God is called one.

But Trinitarians say they do believe that there is but one God, but they differ from Unitarians in this, that they believe the Deity consists of three Persons, the Father, Son, and Holy Spirit, and that these Persons are One, and equal in Power and Glory.

This Doctrine of the Trinity must then be an In

ference from some Texts, misunderstood or miscon strued; or the Scripture must be acknowledged to contradict itself; and which of the two will any Christian suppose to be most probable?

We may observe further, that our Lord taught his Disciples, when they prayed, to say our Father; and all the Addresses to the Deity which we meet with in the Bible, are made in the singular Number; Thou! or O Thou! is the Expression, the Plural never. And the Trinitarians themselves universally (I believe) use the same language; but with what propriety, if they believe the Object they worship to be three distinct Persons, does not appear The phrase, O Ye! in a solemn Address to the Deity, would shock the stoutest Trinitarian. He would reject it with Abhorrence.

First. I do not believe it, (the Doctrine of the Trinity) because I think it is not a Doctrine plainly revealed in the Bible. On the contrary, I believe there are several Texts in direct Opposition to it.

Secondly. I do not believe it, because to my Apprehension it is a plain Contradiction; and it is not in our Power to believe directly opposite Assertions. Nor,

Thirdly, does it appear to me in the least Degree probable that any Person who had never heard any Mention made of the word Trinity, would have the

slightest Idea of a Trinity in the Deity suggested to his Mind upon an attentive Perusal of the New Testament.

One of the shortest and most unobjectionable Arguments against the Trinitarian Doctrine, may be taken from the Words of our Saviour himself. He declares in the most direct Terms, and insists repeatedly and peremptorily upon it, that he came not of himself, but was sent by the Father; that he could work no Miracles of himself; that his Father did the Works; that all Power was given him by the Father; and that of himself he could do Nothing.

By these Words then he disclaims all Pretensions to Omnipotence. All his Power is derived. Can a derived Power be a Supreme Power ?

Again; the Trinitarian Doctrine asserts an Equality in the three Persons which form the Trinity, of which our Lord is the second Person.

Now our Lord tells us expressly, “The Father is greater than I." Can he then be one of the Three that form the Trinity, in which all are equal?

If then our Lord be neither almighty, nor equal to the Father, how can he be the Supreme God? Now to draw the Corollaries from the foregoing may be invidious, and even shocking; yet I think it does follow that the Trinitarians believe a Point of

Doctrine in direct Contradiction to the express Words of our Lord Jesus Christ!

I think it must be conceded on all Hands, that every Doctrine that is clearly, plainly, and expressly revealed in the Scriptures, must and ought to be believed by all who believe the Scriptures to be a divine Revelation.

Now it appears to me, that there is no Doctrine more clearly and expressly delivered in the Scriptures, than the Unity of God; (i. e. the supreme, unoriginated, self-existent God, for there are many who are called Gods); that is, that God is in the strictest Sense One intelligent Being, possessed of every possible Excellence and Perfection in an infinite Degree, to whose Felicity Nothing can be added, and from which Nothing can be subtracted.

This Doctrine of the Unity of the Deity is not only fully and expressly revealed in the Scriptures, but is most agreeable to that Reason which God has given us; for it teaches us, that there must, of Necessity, be a God, the Creator of all Things, but, by no Means, that there is any Necessity for more than one Creator.

Trinitarians appear to me to hold the Belief that the Functions and Actions of the Deity are exercised and administered by three several coequal, coetaneous intelligent Beings or Persons, and that these three Persons make or are one God.