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    vali experienced the great changes of death and resurrection , or at once admit that Christ who died could not be the eternal God . Indeed some Trinitarians admit that God did not , could not die :

    which is tacitly giving up their own hypothesis ; tor it' God could not suffer and die , if it- was the man only that died , and at the same time it be admitted , as plainly stated by all the apostles , that he who died was the Christ

    the Son of God , it unavoidably follows , that Christ the Son of God is not God , but simply a man , ami Trinitarianism stands refuted , and Unitarianisrn established , by the admissions of Trinitarians .

    While the advocates for the Deity of Christ fully admit that Chribt was truly a man , how can they , without inconsistency , blame Unitarians for preaching him as the man Jesus ? Can it be a fault to

    declare what on all hands is admitted to be a fact ? A man is a human person ; God is a divine

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    ' ¦ * To the Editor of the Monthly Repository .

    aiu , May 5 , 1809-Your correspondent Chariclo , either from an exuberance of the devotional feeling , or from some other principle , seems to be

    desirous of extending his homage , not only to that order of beings , who in scripture language are called Angels , but also to the spirits of wise and pious men ; such for

    instance as Lardnor , Priestley , Sewcto , vSocinus , and the Bishop of Samosata , whou * he classes with Jesus Christ . A belief , however , o'f the " personality of angelic

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    person or being ; how then can Christ , ^ ho is on all sides acknowledged to be a man ^ be God , without his being two distinct persons or beings , and these as opposite to each other , in nature , as

    a . creature and his Creator , as finite and infinite I After admitting that Christ is truly man , to contend that he is the self-existent God ; is to make his , person the greatest enigrna > the most inexplicable mystery ever conceived ; yea more , to suppose in his person the

    grossest contradictions ; that he is a creature , yet not a creature ,-but the creator of all things ; that he is finite , yet not finite , but infi - nite ; that he is immortal , and in < - capable of dying , yet that he actually died . I mi ^ ht go on to enumerate the contradictions

    involved in the Trinitarian hypothesis respecting the person of Christ ; but for the present *! desistj and remain , Sir , yours , / &c . CRITO .

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    natures" does not necessarily in- * elude a faith that they have had , or can have , the pow <* r . to hear and grant our petitions , or that it is our duty to offer prayers to them . Chariclo admits the

    doctrine of the unity of God ,, but insists that this doctrine is compatible with a subordinate worship of heroic and holy persons vj it is with bad taste that he strives to

    support this argument by ar * appeal to the practise of the hea - thens , whose idolatrous worship the Jewish and Christian di 3 pensa-

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    Polytheism not known to Christianity . 313

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    POLYTHEISM NOT KNOWN TO CH It 1 STIAN 1 TY . —IN ANSWER TO CMAKICLO .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1809, page 313, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1737/page/11/