He also had an unshaken faith in the doctrine of the Holy Trinity. He argues that it “is impossible for a man to invent fuller or clearer expressions for the proof of anything in question than the evangelist St John” employs in favour of the doctrine of Christ’s divinity. After adducing evidence of this, he concludes, with an air of conscious triumph, “When I see all this answered, without straining it into perfect incongruous nonsense, I promise to turn Socinian.”[46] “The Arians,” says he,[47] in another place, “in some of their confessions of faith, did grant that the Son was from all eternity, by such an emanation from the Father as that whereby the light proceeds from the sun; but yet contended for a moment’s difference between their existence—the Son receiving His, as they think, from the Father; whereby they unavoidably fell into the same absurdity which other pretenders to reason have since done—that, I mean, of a _made_ God, or a _subordinate_ Supreme.” Language like this is unmistakable. Samuel Wesley was no dubious hesitator between two opinions. While yet a youth in Mr Morton’s academy, he had been disgusted with the Socinian, Biddle; and, a few years later, he was the means of extricating one of the finest of intellects from Socinian meshes; for his own wife, Susanna Wesley, who, while a girl in her father’s house, had reasoned herself into the Socinian creed, acknowledges it as one of the great mercies of her life, that, she was “married to a religious orthodox man, and by him was first drawn off from the Socinian heresy.” ----- Footnote 46: _Athenian Oracle_, vol. i. p. 418. Footnote 47: In Notes to his _Life of Christ_, p. 221. -----