is necessarily or customarily accompanied by any other opinion or practice; if the latter be not found within any particular period, it may be presumed that the former did not exist within that period. Summary View, No. 5.

It will be perceived that the whole of this historical evidence is in favour of the proper Unitarian doctrine (or that of Christ being a mere man) having been the faith of the primitive church, in opposition to the Arian no less than the Trinitarian hypothesis.

As to the Arian hypothesis in particular, I do not know that it can be traced any higher than Arius himself, or at least the age in which he lived. Both the Gnostics and the Platonizing Christians were equally far from supposing that Christ was a being created out of nothing; the former having thought him to be an emanation from the supreme being, and the latter the logos of the Father personified. And though they sometimes applied the term creation to this personification, still they did not suppose it to have been a creation out of nothing. It was only a new modification of what existed before. For God, they said, was always rational (Xoymos), or had within him that principle which afterwards assumed a personal character.

Besides, all the Christian fathers, before the time of Arius, supposed that Christ had a human soul as well as a human body, which no Arians ever admitted;

mitted; they holding that the logos supplied the place of one in Christ.

Upon the whole, the Arian hypothesis appears to me to be destitute of all support from Christian antiquity. Whereas it was never denied that the proper Unitarian doctrine existed in the time of the apostles; and I think it evident that it was the faith of the bulk of the Christians, and especially the unlearned Christians, for two or three centuries after Christ.

THE END.

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