the Rev. W. Turner , Jun. , MA., Lives of the eminent Unitarians

[292] the Logos. ‘The Word of God,’ he considers as expressing ‘the manifestative will of God, however or whenever made known;’ so that the term is applicable to any sensible means which may be resorted to for the purpose of communicating this will, or making it known to mankind. The word ‘became flesh,’ when the man Jesus had the word, that is the wisdom and power of God residing with him. But that it did not become any part of the person of Christ (if such an expression is intelligible), is evident from his invariably ascribing his supernatural discernment, his all-penetrating knowledge, his astonishing wisdom and power, to the Father. The sense in which our author thus understands the term, in his opinion not only sets aside the doctrine of the Trinity, but quite annihilates the idea of the pre-existence of Christ. It was the divine power, the power of the Father, as he repeatedly declared, which dwelt in him, and did the works which proved him to be the Messiah. ‘An apparent advantage it must be of to any one, in reading the Gospels, to preserve in his own mind, pure and unadulterated, an idea of the divine unity; namely, that there is but one living and true God, of necessary, everlasting, and unchangeable existence, without body, parts, or passions; of wisdom, power, and goodness infinite; the maker, preserver, and governor of all things visible and invisible. This would secure the human mind from all those wild and unreasonable opinions, which divide, disturb, and distract the whole Christian professing world. Among other extravagances, Popery could never have found where to set the sole of her foot, if the divine unity had ’