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    its divinfe authority ? the whole of it must evidently be Coiisidefed as a farce 5 and if the farce must be carried on , it may certainly as well be performed by a man with a mitre on his head and lawn

    sleeves on hifc arms , as by one with only a plain coat on his back . I cannot conclude without requesting * ' A Churchman' * to accept my sincere thanks for his

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    a Constant reader ' s reply to an jnconstantreadek * s defence of the trinity . letter ii .

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    To the Editor of the Monthly Repository

    Dec . 21 , 1 S 03 . SIR , I now send you the continuation of my reply to the Inconstant Re & der ^ which I should have done sooner had not unavoidable engagements prevented .

    U . Under his twelfth head he shows dexterity in evading my question respecting the trinity ^ ifchieh I think a plain ofte , i . e * ** If such be the Creator , how can creation be the work of one

    feew * g ? ' Instead of answering this plain question , he charges wie with recurring " to the stale artifice of throwing dust in the Opponents * eyes , by confounding the terms person and being . **

    Jiere I may retort upon him that instead of meeting the question fairly he resorts to his old subterfuge , without condescending to explain the difference between a person and a being ; but this arti - iice shall notnvail him . To drive

    him from this subterfuge I will jftttempt'to show that , " even allowing uhe w < ird person not always to jmean a reafl befng as applied to tke Mrmity it is identical with the

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    expressions . of go ^ d-wilj ^ o ^ diau . senters , and for Jbis wisli iw ^ re * , peal of * the Test and GprjH ^ ratyofr Acts ; tior without requesting youy Mr . Editor , to excuse the / length of this letter , which I would

    gTadly have shortened , had i known how to have brought its substance into a smaller compass . I remain , Sir , Your ' s with respect , R . ALLCHIN .

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    word being . No person but a real intelligent being can be truly God . This I suppose my oppo * nent will not dare to deny , though he may try to ev $ cre its force ; as to deny it would be in feet : to assert that something m ^ y be God which is not a real intelligent jbe ^

    ing : conseqiiently if there be three persons « ach xA whom fe God , each of these persons must be a real intelligent being , and there ttiust be as many beings as persons . Either my opponent must

    admit that the person of ^ he Father is a real being , and the person of the Son a real being , and the person of the Holy Gho ^ t a real being : or he must admit th # t the person of the Father is , th #

    person of the Son and the ( per $ pr } of the Holy Ghost , and the p ^ rs ^ of the Son the person of th < $ p ^ ther , & c . or he must say that a ^ j the three persons constitute . th ^ ujt one being , even the being * wc call

    God . If he adopt th $ first of these hypotheses , he cannat g ^ t clear of maintarnirvg thrp ^ divia ^ beings , which i ^ tr i ^ hefe ni , If h $ take tf * e & e ! cond b ^ ipyst , in fac %

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    729 tiepty to a Qefence ofitke Trin ity ^

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1809, page 728, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1707/page/22/