The ACCUSER shamed: OR, A pair of Bellows To Blow off that Dust cast upon JOHN FRY, A Member of PARLIAMENT, by Col: John Downs, likewise a Member of Parliament, Who by the Confederacy and Instigation of some, charged the said JOHN FRY of Blasphemy & Error To the Honourable House of COMMONS.  
Whereunto is annexed,  
A word to the Priests, Lawyers, Royalists, Self-Seekers, and Rigid-Presbyterians.  
Also a brief Ventilation of that chaffy and absurd Opinion, of Three Persons or Subsistences in the Godhead.  
By the accused JOHN FRY.  Rom 10 2. I bear them record, they have a zeal, but not according to knowledge. Acts 17. 23, 24, etc. For as I passed by, and beheld your devotions, I found an Altar with this inscription, To the unknown God: whom therefore ye ignorantly worship, him declare I unto you. God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands. 
London, Printed for John Harris, and are to be sold at his house on Addle hill. Febr. 1648.   

I Do wave any Epistle, either Dedicatory, or to the Reader, for these Reasons:  
First, To avoid suspicion of guiltiness of the crimes laid against me, as if I needed a protector.  
Secondly, To shun the thoughts of Censoriousness, as though I thought that Truth could not walk abroad without a Passport.  
Thirdly, To decline that unworthiness (which I think some men are guilty of) of begging men's suffrages to what I assert.  
I did not adventure thus to straggle abroad, without much opposition in myself, which chief was the consciousness of mine insufficiency to abide the Test of judicious men's Censures, for method, congruity, and aptness of words and sense.  
But rather than I would lie under such a charge of Error and Blasphemy, I chose to lay open my weakness to the world, in point of art, being stirred up too by some of my (I am persuaded) very cordial friends.  
What satisfaction I shall give to the world, I am not much troubled at, because I seek not the satisfaction of all; if by this I may avoid the censure of the godly, it is the height of my desire; however, this I am sure of, mine own conscience doth not condemn me.  
I were a singular man, if I had not adversaries, such a man is certainly very miserable, according to that in Luke 6. 26. We be to you when all men shall speak well of you, for so did their fathers to the false prophets: And therefore the having of adversaries is rather a comfort then a trouble.  
Upon the best inquiry into, and recollection of passages for some years last passed, I cannot find that I have gained any Enemies, but either for adhering to the public interest, opposing of self-interests according to my trust, or declaring my opinion in matters of Religion; for the latter, I think advantages have been taken of me, more in policy then piety, some being glad of such an opportunity (as I have often been credibly informed) to remove me out of the way to their private ends.  
I am not discouraged a whit, to think that in a time when the Press is so free, and acute wits so much in view, that mine must come in the rear of all; if that were the consideration, I should not have manifested so much folly as to be in Print; that is proper for his thoughts that writes more to show his parts, then for one that is necessitated to vindicate himself from so foul an aspersion as is cast upon me: if any man shall say, I am too tender of my reputation, I wish him to make it his own case, and if that will not change his Opinion, he must give me leave to doubt whether he be in good earnest or no.  
I am not very greedy to solicit strangers to become my friends in this particular, my desires are to confirm my old acquaintance and Christian friends; yet I would not be wanting so far as 'tis meet, to satisfy those that have nothing to lead their judgements but reports. I shall therefore give my positive denial to my Charge, together with my opinion in the point, to be put in one scale, and but his bold and untrue assertion in the other, and if this will not at least suspend their judgement of me, I appeal to all the world, whether they are upon grounds of equity or no.  
I hear that many who have only heard of me, and had good thoughts of me, are now staggering upon the report that I deny the Godhead of the Son; if by what I have, and shall say, I cannot regain their good opinions, their uncharitableness will more wound themselves then me, for were it so that no man will believe me, mine own conscience, as to myself, is instead of a thousand witnesses to acquit me before the Judge of all.  
I hear that some say (upon what grounds I know not) that what I tendered to the House of Commons for their satisfaction, is so covertly expressed, that they conclude I have but deceived them, & that I am still, & have been for a twelve month passed of the opinion, that the second in the Trinity, to wit, Jesus Christ is not God; but how groundlessly they conclude this of me, if I have not lost all reputation amongst them, will be very evident by what I hold forth.  
That I have many Enemies, I doubt not, and such as are not of petty professions and repute, as namely, Priests, Lawyers, Cavies, Self-seekers, and Rigid-Presbyterians, of all these not a few: to such men's ways I profess myself an Enemy, but not to their persons; and till I see some amendment of them in their trades, I shall not, I hope, altar my thoughts of them; how the Gospel, Law, men's Estates, and the Liberties and Freedoms of the people are bought and sold, I am not altogether a stranger to; and what palpable contradictions there are in these men's professions and actions, I shall endeavour to clear.  

First, let us take a brief survey of the Priest, but if any shall say there is too much gall in my pen for using this word Priest, I shall refer him to what the Apostle saith, Heb. 7. 11. Where there is a change of the Priesthood, there is of necessity a change of the Law; than it will follow, where the Law is not abolished, there the Priesthood is not abolished; and that the Law is kept on foot, I shall instance in one particular only (though I could show their legality in many things) as that of Tithes: Was not the Tithes due under the Law to the Priests, as such only? and do our Tithe and Parsonage-mongers, claim it upon any other score? They like the profit, but not the title the Law giveth them; they would alter the term Priest, into the name of a Minister of the Gospel: but how well this becometh them, their preaching and practice considered, I profess, I think a man of ordinary capacity can see without a pair of spectacles. Our Saviour Christ in that Commission to the Preachers of the Gospel, Matth. 10. 7. commands them, Go preach, saying, The Kingdom of Heaven is at hand. Verse 8. Freely ye have received, freely give. Verse 14. Whosoever shall not receive you, nor hear your words, when you depart out of that house or City, shake off the dust of your feet. Luke 9 5. saith, Shake off the dust of your feet for a testimony against them: This was practised by Paul and Barnabas, Acts. 13. 51. They shook off the dust of their feet against them, and came to Iconium: But is this the practice of these Gospel-Preachers (would be called?) nay, will they not rather shake off the dust of their feet, and be gone from the Saints, where the maintenance is not great, and go among men that scorn both them and the Gospel, for a good fat Parsonage, and there cast the Gospel in the best manner they can, which is the pearl mentioned, Mat. 6. 7. unto a company of Swine, contrary to the command? How eager are many of them for a Goose, or a Tithe egg at Easter with their Neighbours? if they conceive they have not that which they call their Due, it shall make a breach between them, that they will never love one another again: if these be Gospel-Preachers, or if these do not sell the Gospel, I confess I know nothing.   

Enter Lawyer.  
Who would think that a Gentleman of so demure a garb, had so much (I had almost said knavery) craft under his Sattin-Cap and long Robe? put him what Case you will, he will tell you 'tis good, and perchance he speaks truth; but the silly Client knoweth not the meaning, he thinks that his Cause is good, but there is another meaning in it, which is this, it is good for the Lawyers, for they shall get money by it: Doth not too much experience manifest this? There is a disease called Caninus-appetitus, let us see whether they are not sick of this, especially those that are any thing eminent, and have the privilege to plead within the Bar: Do not many find their appetites are so great, that whereas heretofore ten or twenty shillings would serve their turn, now you must give them five or ten pounds, and yet their paunches hardly satisfied? Nay, do not many of them take a man's money and not do his work? Doth it not many times fall out, that while the Lawyer is pleading in one Court for one Client, another of his Client's Cause is hearing in another? And when it is the Lawyer's fault to entertain so many Causes, that he cannot give attendance to them all, Do they restore the Fees they have taken, though the man be undone for depending upon him? if there be any such, for my part, I neither know them, nor have I heard of them, but it may be there are black Swans.   

A word to the Cavies.  
How these have endeavoured to sell their own and their Neighbour's Freedoms for a mess of pottage, I mean the King's favour, is so apparent and obvious in every eye, that I need not use arguments to prove it; and therefore I shall only say this to them, Since what they have reaped of all their labour, is but scorn and contempt of all honest truehearted English men, and a Sequestration to boot, I hope they will take warning for the future, by what is past.   

In the next place comes the Self-seeker.  
This Gentleman, notwithstanding his false vizard of zeal to the public interest (which mask is likewise put on by all that I have to do with now) is easily discovered: Do they think that those which have raised handsome Estates out of nothing, and vast Estates out of mean Estates, since our general calamity upon the ruin of many, as well friend as foe, can deserve any other title then Self-seekers? and though they bless themselves in their misgotten goods, that any honest hearts can but condemn them for their unseasonable building their nests so high? let them read what the Prophet Haggai saith, ch. 1. v. 4. Is it time for ye, O ye, to dwell in your ceiled houses, and this house lie waste? So may I say, Is it a time for you, O ye Self-seekers, to ceil and raise up your houses, when the Nation lies waste? Is not this a preposterous way, to raise your Estates upon your brethren's ruin? I speak to those chief, that contrary to the Selfdenying Ordinance, still keep the Offices of the Commonwealth, the profit of which, especially in such a time as this is, ought (allowing a competent Salary to those that execute them) to be converted to the public use: And though I speak principally to such, yet I condemn all those new made Officers too, that have enriched themselves (whiles others, better affected to the Nation, have been undone) by the Excize, Sequestrations, etc.   

In the next place a word to Rigid Sir John Presbyter.  
How zealous this Gentleman is in his way, would be needless to hold forth, because he is so well known; but the blindeness of his zeal is not as generally known, and therefore I shall say something to that. I shall propound two Questions:  
First, Whether a man may be questioned in matters Divine only?  
Secondly, If so, How, and upon what grounds he challengeth this Jurisdiction, more than a man of a different judgement?  
To the first I answer, I am altogether unsatisfied, that the Magistrate can take Cognizance upon Gospel-Rules which we ought to walk by, or call any man to an account for any thing, but what is really prejudicial to his Neighbour, in his person, estate or good Name; because it is said, Who art thou that condemnest another? he either standeth or falleth to his own master. And I challenge any one to show me a Text in all the New Testament, for such a practice; if they cannot, and yet will practise it, do they not condemn the New Testament of imperfection in matters of Rules, or else usurp this authority because they will, and have no other Reason but their will for it?  
But to the second: Suppose such a thing, yet I am not convinced by any thing I ever heard or read, that he hath right to assume this power: If Fire and Faggot be an Argument, or the destroving of men in Prisons, what do they less than justify all the persecutions that ever were made upon the Saints? If this Gentleman could but demonstrate to me his infallibility, I should be much staggered; nay, they are so far from this, that they dare not say so much: and if so, what is it but the begging of the Question? I wish they would remember that saying of God, He that toucheth you, toucheth the apple of mine eye; and consider whether that Prophecy in the Gospel may not concern them, The days shall come, when they shall put you to death, and think they do God good service. And for that Argument, They that have the power may do it, and the majority of Voices ought to carry all matters: I shall answer it with that place of the Evangelist, Matth. 7. 13, 14. Wide is the gate, and broad is the way that leadeth to destruction, and many there be that go therein: But straight is the gate, and narrow the way that leadeth to life, and few there be that find it. I could say much more, but I study brevity. There is a saying amongst Physicians, That when diseases are discovered, they are half cured; and that I may not do my work to halves, I shall bestow the best skill I can.   

For the Priest, I would leave him to the people, so as the Disciples and Apostles of Christ were; and if they are his Messengers, he will surely pay them their wages though men will not: certainly, as they have freely received, so they ought freely to give; and if once I saw them of that disposition, I doubt not but God would stir up the hearts of men to be as free towards them in their Carnal things, as they are towards the people in Spiritual things: For a Gospel-people, will be a free-people.  
For the Lawyer's cure, I would have the Parliament to stint him in his Fee, and if he exceeded, or took more Causes than he could manage, so that any man were undone by it, I would have him suspended from practising, and his Gown pulled over his ears.  
And for the Cavies, I would take them short enough for ever being able to abuse themselves and countrymen by any power they should be trusted with: I would never put a Sword into his hands, that had formerly used it to the enslaving of himself and country; and if he will be troublesome, and not take such fair warning as he hath had, I would send him to a New Plantation; for it is pity, and dangerous to have any more of the Breed of him here.  
As for the Self-seeker, I would be sure to trust him so far as I could see him, and no farther: And to stop this Leprous disease, I would not only give him a Vomit, that he might disgorge those filthy Morsels he hath so greedily swallowed, to the prejudice of the Body Politic; but also have a special care, and exact eye upon all the Money-vangers for the future, and not let pass more than a month, for the calling of those to an account, who weekly, nay almost daily receive money in some places, as your Treasurers in Counties, who receive money for the Army, and money for Sequestered goods, and Rents, and after this proportion of time, according as moneys comes in to all the several money-takers for the Commonwealth, I would deal with them.  
Rigid Sir John Presbyter is as desperately sick as any of the rest, and therefore it will require more art than mine, I fear; but yet I will do my best, and what is wanting, let it be supplied by an abler Artist. By my casting of his state, his disease seems to be somewhat of kin to Mr. Cavies; and therefore I shall prescribe much of what I did to him. I would almost as soon put a Sword into the hands of a madman, as into the hands of a highflying Presbyter; certainly, the forcing of a man's conscience by civil Power, is a note beyond the Apostles Ela: But what do I speak of the Apostles and Disciples of Christ? they were puisns, and lived in the nonage of time; they never saw such an Assembly of Divines, and a gallant Book called The Annotations upon the Bible, which cost them many years travel. Truly, this Book cost me Twenty five shillings, and if any one will give me but twenty for it again, I will give him thanks, though it be not two pence the worse for my using of it; he that can, or will afford time to read it over, hath more leisure and liking to it then I Happily the Penmen of the New Testament writ at a venture, as King James did his Book, entitled, Demonalogy; and as old Mr. Allen of New-Inn Hall in Oxford, a reputed Conjurer, understood King James his Book better than himself; so these Gentlemen may the New Testament, than the writers of it: If these Gentlemen will needs be doing, I would make them Masters over all the Bedlams in England, and if that be not work enough, let them go into America, and try their newfound experiment there; in my opinion, it is not fit for Europe, except as afore. We read Heb. 11. 6. That without faith it is impossible to please God, etc. And that faith comes by hearing, and hearing by the word of God, Rom. 10. 17. And that faith is a gift, Ephesians 2. 8. 'Tis true, that at Rome where this new first discovery was made, the Civil Sword hath been used to drive men to Heaven whither they would or no, but whether it ever wrought that effect, or was at first intended for that end, I very much doubt, whatsoever was pretended: And since this Opinion was forged there, I wish the Parliament of England would send it from whence it came, and quite banish it our Land; These diseases are grown Epidemical, otherwise I should have spared this labour.    

A true Narrative, according to the best scrutiny I can make into my thoughts, of what passed between Col: Downs and myself, upon which he accused me.  
IN January last past, about the fifteenth day, I was with many other Gentlemen of the House of Commons in the afternoon, in the Committee-Chamber above the , by a fire there; one Cornelius Holland, Esq; a worthy Parliament man, and true Patriot to his Country (who Moses-like, chose rather to suffer with the people of God, then to be one in the King's Court, and enjoy the pleasures of sin for a season, as manifestly appears by his taking part with the Parliament, and good people of this Island against the King and his God-dam-me blades) came to me, and desired me to go to the Committee of plundered Ministers, to help free a Minister that had lain in Prison two or three years for denying the personality of Christ, to which I gave my ready concurrence, being one of that Committee: Col: Downs standing by, and hearing our discourse, broke out into passionate Language, saying, He deserved to lie by it, and to have far greater punishment; I would be loath to abuse the Gentleman as he hath done me, but I take it, he said, he deserved to be hanged; to which I replied, I do not see any ground for such a hard censure; for I did think, that according to the common acceptation of that word, it could hardly be defended by Scripture; and for my part, I was altogether dissatisfied with those expressions of three distinct Persons, or Subsistences in the Godhead: to which he replied, I do not care for the word personality, but said, Jesus Christ was God, which I did not apprehend to be the question before us, and this was all that past at that time.  
About two or three days after, I met the said Col: Downs in the Painted-chamber at Westminster, whether we came as Members of the High Court of Justice, for the Trial of the King, but being somewhat earlier than others, I spoke to him thus, If it please you, since we have opportunity, for I suppose the Court will not sit yet, let us calmly make a farther progress into that discourse we entered upon the other day in the Committee-room, and had not time then to prosecute; to which he consented: but whereas I desired him to dispute without heat, he could not forbear that. The two main things we insisted upon, were these:  
First, the Trinity of persons in the Unity of the Godhead.  
Secondly, what the Union was between Christ and his Saints.  
But as I did not deliver my Opinion positively in either, but only Argumentatively, so neither was there any method in our discourse, which hardly can ever be obtained from a passionate man: After I had gained his consent to speak together, as aforesaid, I began thus, Truly, I do not believe Jesus Christ to be God, after that manner which some do hold him forth, for according to my best understanding of their words and expressions, they hold forth three Gods, and I would fain know how it can be demonstrated, that there can be three distinct persons, or subsistences in one entire being; and for the word Subsistence, it holds forth no more, in my judgement, of Christ his being in the Godhead, then may be affirmed of every Creature, according to that in Acts 17. 24. In him we live, move, and have our being. I offered to his consideration, touching the Saint's Union with Christ, those Scriptures where it is said, That Christ is the head, and the Saints are the members, which is in many places of the New Testament, and then said, That whatsoever the head did partake of, that did the members also, and my foot was as really of my body as my head, but not indeed in so excellent a manner: I quoted that Scripture also of 2 Pet. 1. 4. Whereby are given to us exceeding great and precious promises, that by these you might be partaker of the Divine Nature: And walking in a round in our discourse; for as I have said, it was very immethodical, I spoke of that word Subsistence again, saying, That according to my understanding of that word, I might be said to be God too, as well as Jesus Christ, and the like might be affirmed of all other Creatures whatsoever; to which he said, You had best say the Devil is so too: After he had spoken this, there was not a word more past between us at that time, for the Lord Precedent came into the Chair, which ended our discourse. I suppose many more words passed between us, but this is the substance of what I spoke. Had I imagined I should have been called to an account for it, 'tis very probable I should have thought upon it more than I did, and so have been fit to give a more large and punctual relation, but I have not dealt unfaithful in any material thing. I have often discoursed with many, but I was never so injuriously and discourteously dealt with in all my life, that I remember; which whether it was not far beneath the part of a Gentleman, I leave to the world to judge.  
About nine or ten days after, I was going in the morning from my Lodging at Westminster, up into the City, about some occasions I had there, and by the way I met with a Noble Lord, my very good and much honoured friend, and after I had humbly saluted him, he said he would tell me some news, I listened to him, being very willing to hear what it was, he told me that Col: Downs had advised with Mr. Speaker, to frame a charge against me of Blasphemy, which was, That I should say, That Jesus Christ was not God: I must confess, I was somewhat affected with it upon the sudden, but I thanked his Lordship, and told him, I doubted not but to answer it well enough, and took my leave of him, hasting about my business, that I might return, if possible, before the House sat, that in case they were resolved to charge me, I might be present at the report to make my defence; but yet I must profess, when I had considered it, I did not think Col: Downs could be instigated, upon a private broken discourse as that was, to charge me in the highest Court of England: For, knowing with what mind I discoursed, and the confusedness of it too, it seemed to be so far beyond the Rules of Civility, Christianity and Prudence, that I thought it incredible, that a Gentleman should so much forget himself. But the Gentleman's zeal, or rather weakness (for I profess I think he was abused by those that set him on, they feeling his pulse, made a Mountain of a Molehill, and so heightened his spirit, that, poor Gentleman, he thought himself bound in Conscience to prosecute me as he did) transported him beyond all rules. I may be bold to say, without partiality, because I have heard divers Gentlemen of that judgement, That he much transgressed the bounds of Civility; and certainly, it was not done like a Christian, for they will admonish one another, and use all fair means of conversion, and upon good grounds; so that they are incorrigible, before they will lay open their faults to those in Authority. And if it were prudentially done to engage his Reputation in a business of this nature, upon his single Testimony, I am much mistaken. I think a wise man, if he had thought me of that opinion, by what discourse he heard from me, & conceived himself obliged in Conscience to discover it, would have asked me before witness, whether I did hold that Opinion, or no? that upon my owning of it before others, he might with clearness have charged me, without the least appearance of reflection upon himself. I shall recommend that place of Scripture to him, and all of his mind, for their direction for the future, it is Gal. 6. 1. Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. I made so quick a return out of London, that I came to the House before the Speaker was in the Chair; I looked over all the House for Col: Downs, to speak with him about it, but he was not there, but about half an hour after the House was sat, he came in; I removed where he was, and sat just behind him, and there being a great silence in the House, while the Clerk was looking for an Order by Mr. Speakers direction, I spoke to Col: Downs with a very low voice, thus, Sir, I understand you have a charge against me, you will do me a favour to give me a copy of it before you report it, that I may be the better enabled to make my defence; he answered not a word: whereupon I asked whether he did hear me or no; and withal, said, I do not desire this as an argument to have you wave it, or that I am careful to answer what you shall charge me with, but if I know beforehand what you will say, I shall be the better prepared to speak to it (and for this I have a witness that sat by, Col: John Bingham by name) he started up immediately in a great fit of passion, and cried out, Mr. Speaker, to the Orders of the House; Master Speaker, to the Orders of the House; leave being granted him to speak, he said, you were speaking but now that your secluded Members did you ill offices without door, but I much more fear your Members within door. I do not often trouble you with Speeches, neither would I at this time, but that the Gent. whom it concerns pressed me to give him a Copy of what I am about to speak: I must confess it lies heavy upon my Spirit, and I can no longer be burdened with it; I acquainted some of this House with it some days since, hoping I should have been called up to make this report, but failing in my expectation, and having this opportunity offered me, I shall discharge my conscience. About nine or ten days since, in the Painted-Chamber, this Gentleman behind me, Mr. Fry, engaged me in a discourse, in which he delivered as his Opinion, and maintained it with Arguments, and quoted Scripture for confirmation of it, That Jesus Christ is not God; That Jesus Christ was no more God than he was, but he said, 'tis true, he hath more of God in him then I have, but so far as God giveth forth himself to me, I am as much God as he is: and this I do positively charge him with. To this I immediately answered;  
This Gentleman's memory serves him well, that he could keep this in his mind nine or ten days without any addition or diminution, but with his favour, Mr. Speaker, his report is very untrue; for first, I say thus, That I did not believe Jesus Christ to be God, after that manner some held him forth; 2. That according to that word Subsistence, no more was imported of Jesus Christ his being in the Godhead, in my judgement, then might be affirmed of me and all other Creatures, according to that in Act. 17. 24. In him we live, & move, and have our being: And touching the Union of the Saints with Jesus Christ, I said, he was called in Scripture, the Head, and the Saints the Members, now we know that the hand is of the body as well as the head, though the head is more transcendently of the body, and it is said, we are made partakers of the Divine Nature; This I spoke in the Painted-Chamber, by way of Argument, not delivering my Opinion positively in any thing, and Mr. Speaker, if you can make any thing of this, I must submit to you.  
The House fell into some debate of it, and it was moved, since I was positively charged with the aforementioned particulars, though I did as positively deny it, yet for the satisfaction of the House, I should deliver what my Opinion was in that point, which for reasons then occurring into my mind, I declined; Thereupon a Vote passed I should withdraw; and after I was withdrawn, it was Voted, I should be suspended sitting in Parliament, till I gave the House satisfaction: I took the matter into the most serious consideration I could, and supposing if I did not something according to the pleasure of the House, it would be some blemish to my reputation, I drew up my Opinion of the Trinity in the Godhead in a paper, and delivered it into the hands of a Member of the House, my very good friend, to tender it to the House, which accordingly was done; and after the reading of it, and some debate thereupon, I was restored; and for the satisfaction of all those to whose hands this shall come, I have here inserted it verbatim.  

The Opinion of Joh. Fry of the Trinity of the Godhead, humbly tendered to the Honourable House of Commons, to take off, if it may be, all prejudice of Error in that point, that lieth upon him by reason of a Charge untruly reported (whether upon mistake or other ground, I know not) by Col: John Downs; Together with his Answer to the said Charge.  
BEfore I speak to the abovesaid particulars, I shall take leave to make my apology for not delivering my opinion at that instant, when I was charged, the reasons that prevailed with me, which occurred then into my memory, were these:  
First, I thought my denying the charge was enough to satisfy the House.  
Secondly, I thought it would much reflect upon me, to be catechised after that manner.  
But consulting since with the Apostle, 1 Pet. 3. 15. who adviseth to be ready to give an account to every man that asketh you a reason of the hope that is in you, etc. I shall faithfully deliver my Opinion in the point.  
I do and ever did, since I knew any thing of Divinity, really believe, That the Father is God, the Son is God, and the Holy Ghost is God, and that these three are equally God; That God the Son took our nature, and manifested himself gloriously in it, and in a mystery, according to the Apostle, 1 Tim. 3. 16. And without controversy, great is the mystery of godliness, which is, God manifested in the flesh, etc. That the Son remains God for ever, and yet they are not three Gods, but one God.  

My Charge as followeth.  
FIrst, that I should say, I do not believe Jesus Christ to be God.  
Secondly, that I should say, He is no more God than I am: It is true, he hath more of God in him then I have, but so far as God giveth forth himself to me, I am as much God as he is. Thus far my Charge.  
To the first I answer, and this I do as in the presence of God, That according to the best of my remembrance, I did say, I did not believe Jesus Christ to be God in that manner that I conceived some did hold him forth; for according to my best understanding of their expressions, they make Jesus Christ a distinct God from God the Father, and God the Holy Ghost, and the like they do of the Father & the Holy Ghost, and so they hold forth three Gods; and this is not my Opinion alone of them, for I meet with others of the same judgement.  
To the last I answer, in a word, I deny it totally; for as it was never in my thoughts that Jesus Christ God, is not God, or that I shall ever partake of the Essence of God, so I do abominate the Opinions charged upon me. The end of my paper to the House.  
I shall briefly speak to that gross and carnal Opinion of three distinct Persons, or Subsistences in the God▪ head, and conclude.  
Persons or Subsistences, are Substances, or Accidents; as for the word Person, I do not understand that it can properly be attributed but to man; it is out of doubt with me, that if you ask the most part of men what they mean by a Person, they will either tell you 'tis a man, or else they are not able to give you any answer at all: & for the word Accident, I suppose none will attribute that to God; for according to my poor skill, that word imports no more but the figure or colour, etc. of a thing, and certainly no man ever saw the likeness of God, as the Scriptures abundantly testify; and therefore neither of the words, Persons, or Subsistences, can hold forth such a meaning as Accidents in God.  
Athanasius in his Creed, saith, There is one Person of the Father, another of the Son, and another of the Holy Ghost; others say, That there are three distinct Subsistences in God: Well, these three Persons or Subsistences, cannot be Accidents, neither do I think it is the meaning of any: Then certainly they must be Substances; if so, than they must be created or uncreated, limited or unlimited; if created and limited, than the person of the Father is a Creature, the person of the Son a Creature, and the person of the Holy Ghost a Creature, which I think none will affirm; if they are not created or limited, than they must be uncreated or unlimited, for I know no medium between created and uncreated, limited and unlimited: If they are uncreated and unlimited, then there are three uncreated and unlimited Substances, and so consequently three Gods. For my part, I find no footing for such expressions in Scripture; and I think them fit only to keep ignorant people in carnal and gross thoughts of God, and therefore I do explode them out of my Creed. I could have come forth in a better dress, if I would have made use of help, which was offered me; but I rather chose to be seen in a true face, homely garb, and russet coat, than a painted face, borrowed accoutrements, and an hypocritical posture. A russet coat serves the Countreymans' turn very well, and suits best for a man of his profession, and he thinks it comely enough, till he stands by a Satin or Scarlet suit, than he sees what a home spun fellow he is; if there be no other benefit of this, but to be a foil to set off other men's parts, it will not be altogether useless.  
FINIS.