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    The texts intended by the writers to elucidate and support the first paragraph he has cited , are Heb . xii . 2 , 1 PeU i . 21 . John xiv . 6 . 1 Tim . ii . 5 . The first of

    these texts represents Jesus , the author and finisher of our faith , " not as co-equal and co-eternal with God , the doctrine of the Trinity , but as enduring the cross , and despising the shame , on account of the joy that was set before him , and as being therefore exalted and rewarded , € i at the

    right hand of the throne of God . " The second inculcates the duty of the followers of Christ , " by him to believe in God , that raised him up from the dead , and gave him glory , that their faith and hope might be in God . " No trace of a

    Trinity can I discover here . In the third text Jesus is described as saying concerning himself , Ci I am the way , and the truth , and the life : no man cometh unto the

    Father , but by mel This reference , 1 confess very naturally introduces the other text appealed to , which declares , with a precision and clearness that cannot well be

    exceeded , that < 4 there is one God , and one Mediator between God and men , the man Christ Jesus / 9 The second paragraph may indicate a leaning towards the Sabeilian hypothesis , but it contains not a word Jike the doctrine of the

    Trinity , although the noted corrupt text , 1 John v , 7 , is . referred to . The early Quakers , however , I may observe , could find no such doctrine even there *

    The authors of this Confession of Faith , refer to Rom . i . 3 , 4 . and to Mat * u 23 , to explain the contents of the , third paragraph . But ^ these texts are as / far from con-Uining any thing like the doctrine

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    of the Trinity , as any of the foregoing . The three next paragraphs in this Confession of Faith , A . B . passes over in silence , annexing an

    incorrect copy of that which follows . In this , the writers of it , on behalf of the early Quakers , express their belief in " the gospel of the grace of God . " A . B . drops the three words in italics , and calls

    it " the gospel of grace / ' without saying , as our primitive confessors did , openly and explicitly , whence it was derived ; that is , from the Father . And in proof of this tenet ,

    they refer to Mat . xxviii . 19 , a text which enjoins the duty of teaching all nations the doctrines of Christ , from the consideration that all the powers he possessed were given unto him .

    In the next paragraph , these early Quakers confess their belief , that Jesus Christ CQ is the author of their living faith , in the powerand

    goodness of God , as manifest in his Son , " speaking in the present tense . This professionof their faith , does not seem altogether to please A . B . who represents them as

    having spoken in the past tense , u manifested in his Son / ' as if they had been there , speaking of the person of Jesus Christ while on earth , as being in and of

    himself , " true God and perfect man . ** Yet it is evident , when this error is rectified , that they w <* e in part speaking , whether correctly or otherwise , concerning the doctrine of divine influence on the hu . m ' a . n mind .

    One of the texts to w . bich they refer us on this occasion , i » 1 Tim . ii . 5 . This text describes , as we have just seen , God as one being , and the one Mediator between God and man , the man Christ Jesus , as atiother . The others * ... . . ... ' ¦ . ¦

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    Quaker Doctrine of the Trinity . 375

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1813, page 375, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2429/page/19/