nges were in the
Doxology, which was altered into what he declares was its original form,
in the prayer of St. Chrysostom, in the first four petitions of the
Litany, and one or two others, and in the collect for Trinity Sunday.
The Established Church was, however, so blind to the truth that she
declined to adopt the proposed alterations, and Whiston was obliged to
leave her communion. He found a home, in which, however, he was not
altogether comfortable, among the General Baptists.

The real reviver of modern Arianism in England was Whiston's friend, Dr.
Samuel Clarke. It has been seen that hitherto all theologians of the
highest calibre who had taken part in the Trinitarian controversy would
come under the denomination of Trinitarians, if we give that term a
fairly wide latitude. In 1712 Dr. Clarke, who had already won a high
reputation in the field of theological literature,[437] startled the
world by the publication of his 'Scripture Doctrine of the Trinity.'
This book was long regarded as a sort of text-book of modern Arianism.
The plan of the work was to make an exhaustive collection of all the
texts in the New Testament which bear upon the nature of the Godhead--in
itself a most useful work, and one which was calculated to supply a
distinct want in theology. No less than 1,251 texts, all more or less
pertinent to the matter in hand, were collected by this industrious
writer, and to many of them were appended explanations and criticisms
which bear evident marks of being the product of a scholar and a divine.
But the advocates of the Catholic doctrine of the Trinity had no need to
go further than the mere headings of the chapters of this famous work to
have their suspicions justly awakened respecting its tendency. Chapter
i. treated 'of God the Father;' chapter ii. 'of the Son of God;' chapter
iii. 'of the Holy Spirit of God.' The natural correlatives to 'God the
Father' would be 'God the Son' and 'God the Holy Ghost;' there was
something suspicious in the change of these expressions into 'the Son of
God' and the 'Holy Spirit of God.' A closer examination of the work will
soon show us that the change was not without its significance. 'The
Scripture Doctrine' leads substantially to a very similar conclusion to
that at which Whiston had arrived. The Father alone is the one supreme
God; the Son is a Divine being as far as divinity is communicable by
this supreme God; the Holy Ghost is inferior both to the Father and the