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tnay be affirmed of many Trinitarians , and many ' Catholics * But this is no apology for their errors . It is the errors ^ and not the men against which we wage hostilities , and which we desire to exterminate , that so in cc the Church of Christ there may be neither spot nor wrinkle , nor any such things" And € i the wea * pons of our warfare are not carnal ^ but spiritual / ' they are not dungeons , racks ^ and flames , but reason , scripture , and ecclesiastical antiquity . And these weapons will , we trust > be mighty through God to pull down the strong holds of error * however numerous and powerful its partisans , and however
proudly it may tower aloft and bid defiance to the artillery o £ truth . I am however here speaking of genuine Arianism only , sticli as my friend in his lectures , in a manly way avows and defends ., and not of the doctrine of the simple pre * existence of Christ , which has of late years usurped the name . But the abettora of this doctrine , have no more right to call themselves Arians ,
than to call themselves Gentoos , and they ought not to apply to themselves , what may be justly alleged of true Arianism , fof it does not belong to them . It is not indeed easy to conceive ^ why they chuse to assume a name with which their tenets so little correspond ; unless it be to screen themselves from the re * proach that is annexed to the obnoxious term Socinian , which to the ears of some is inore offensive than the once dreaded
name of Demogorgon : and perhaps to save the credit of their ohh ' odoxy , by joinulg occasionally in the popular hue * and-cry against those who profess the primitive faith of the proper hu * inanity of Jesus Christ . Genuine Arianism is not and cannot be Unitaranism ; for it
believes in two Gods , a great God and a lesser one , and in two Creators , one suprehie , and the other subordinate . But these modern non-descripts , these demi-srm / -arians , if so they may be called , are Unitarians in as strict a sense * as those who be- * lieve that Jesus Christ had no existence before he was born or
his mother Mary . A mere difference of opinion Concerning the date of oui * LonPs existence , bears no more relation to proper Unitarianisnn , than the controversy concerning his miracu * lous conception . The principal objections against this nevf doctrine of simple pre-existence are , that it is improbable , utl- *
necessary , unscriptural , and perfectly modern . It is the ptfny birth of the eig hteenth century ^ and certainly can never live through the nineteenth . But with regard to its consequences ^ it seems as harmless , as it is nugatory * My friend with whom I have engaged in this controversy t
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mtk Belskayrts Strictures on Carpenter ' s Le £ ture ? 6 590
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1807, page 599, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2386/page/35/
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