have been urged not to read them, because they were heterodox or dangerous. But truth can never be in danger from full investigation. It will stand against all the open assaults of its adversaries, and grow brighter from opposition. Counterfeits only will not bear investigation. Or will you condescend, or undertake, to review this small work, to point out its errors, or show its heresy? This I should like; for I wish to be convinced, if I am in an error; or to have an opportunity to reply to all arguments that can be offered; for I am so fully persuaded, upon thirty years' particular examination of the Scriptures, that the Trinitarian doctrine cannot be supported by the Bible, that I now challenge the whole Christian world, bishops, doctors, professors, and all the learned, to produce a single passage from the Bible, which, taken with its context, will prove and support the doctrine; nay more, which will not clearly disprove and overthrow it; or to offer one argument which will not be fatal to some essential pillar of the system. For I conceive, that there is no revealed evidence of its truth, and that there can be none; for the Almighty himself cannot reveal an impossibility. I make not this challenge, for the purpose of exciting disputation or division, but to produce union and harmony. In almost all controversies, both parties are, in some respects, in erWhen there are extremes, generally, in medio est veritas, truth lies between them. The great point of division on this subject is the nature and character of the Son of God. If Christians could be

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agreed as to this point, I think all other differences would soon cease. And why can they not agree A jury of twelve men can generally agree unanimously upon most questions before them. And certainly there never was a case tried by a jury, where the evidence was so perfect and clear, as it is in the Bible respecting the nature and character of the Son of God. Let Christians try to be agreed, instead of trying to disagree as much as possible, as they have done for centuries. Let them try to be agreed, by a candid and impartial search after the truth, not as it may be in creeds, but "as it is in Jesus." Let those, who believe that Christ is the supreme God, consider, that it is possible that they may be in an error; and let them examine the Bible fully and candidly as to this point. And let those, who hold that Christ was only a man, see to it, that they are not in the wrong; let them study the Scriptures, and convince themselves of their error; let them rise, greatly rise, in their views of the nature and character of the Son of God. Let Humanitarians and Deitarians meet each other, meet, not contrary to truth, but where the truth lies, where the Bible directs; let them give the Son of God his true Biblestation, somewhere between angels and his almighty Father; let them give him that character, that station, which the Father gave him, when he sent his spirit upon him, and proclaimed in a mighty voice. from heaven, "This is my beloved Son, in whom I am well pleased;" and then they will honor the Son, and the Father also. And then, I think, all

other disagreements would be done away, through love and brotherly communion; and all the churches on earth might be united in one church of Christ below, be, as he prayed, all one in Christ! Transporting thought! O, that God would speak, and say, Let it be accomplished; and it would be so.

No one can be more desirous to promote charity, union, harmony, and brotherly love among Christians of all sects, than I am. I therefore request, that it may be ever remembered, that if I have written anything that may seem harsh, severe, or satirical, it is not intended to be applied to the person or character of any professing Christian or theological writer whatever; but only to the erroneous, inconsistent, unscriptural productions of men. I feel as much love for Trinitarian Christians, as for any other; because I believe they are sincere, that their hearts are right, though their heads may be wrong. Nor have I intended to say anything, in the least irreverently, to be applied to our heavenly Father, to his Son, to the Holy Spirit, or the Holy Scriptures; but whatever hypotheses, doctrines, or creeds I have found directly and clearly inconsistent therewith, I may have condemned in severe or satirical terms, as every one ought to do. While we love and admire the doctrines which Christ taught, we may treat with contempt, and sarcasm, the wickedly fascinating notions promulgated by Mahomet. While we should ever, in the highest strains, praise and adore the one, only true God, we may laugh at Jupiter and his multitude of infe

rior deities. The holy prophet severely ridiculed the gods of the false prophets.

Now, although I conceive that I have fully shown, that the doctrine of the Trinity (as held at the present day) is not, and cannot be, proved or supported by the Bible, or by nature and reason, yet there is another view, in which I wish to consider it, for a moment.

To me it appears that the Trinitarian system (with the doctrines usually accompanying it) naturally and necessarily carries with it a strong tendency and adaptedness, to distract and destroy that supreme and holy worship of the only true God, the Father almighty, which is due to him alone; as it teaches, that two other persons, or beings, or distinctions, or somewhats should be worshipped equally with him; to make the Father almighty but a third of almighty God, declaring that the Son is almighty, and that the Holy Spirit is also almighty; and so that the Father is deprived of two thirds of his power, and the minds of Christians are bewildered, when they essay to worship him; to discourage worship and prayer to God, teaching literally, that the prayers of the wicked are an abomination to the Lord, and that they cannot do anything that is acceptable to him, that it seems to make the all-perfect God an unjust, unmerciful Being, who requires of his creatures what he has not given them power to perform; destroys the free agency of men, and offers no inducement to them to be virtuous and holy, to "cease to do evil and learn to do well;" that it is not calculated to promote

charity, which Paul taught was greater than faith or hope; for their creed expressly says that those "who do not believe it wholly, must perish everlastingly;" therefore they have no charity for those of a different faith. And what did Paul say he should be without charity? Did not he direct Christians to put on charity, instead of putting off according to the Trinitarian doctrine?

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I further conceive, that this system has a strong tendency to check and discourage the progress and increase of Christianity. Peter, we are told, on the day of Pentecost, by preaching the plain, pure, simple doctrines of Christ, the Son of God, who was approved of God by miracles, and wonders, and signs, which God did by him," gained, or converted three thousand souls. But, if he had preached as Trinitarians now preach, if he had told the multitude, that Christ, whom they "by wicked hands had crucified," was the supreme God, I do not believe he would have made even ten proselytes, if he had one; for the people would all have exclaimed, he is a madman or a fool. The Apostles had most wonderful success in making converts to the Gospel of Christ; but they effected it by preaching him, as really the Son of God, the appointed Mediator, and as having been really crucified. They never preached any doctrine like trinity in unity. And when, sometime after the Apostles, this strange doctrine began to make progress, opposition to Christianity increased. And I verily believe, that the monstrous imposture of Mahomet would never have existed,