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of both may be as difficult, perhaps, as to make the same number even and odd.

Page 17, he pretends, that the SoN is to be honoured, only because the FATHER hath made him universal Governor of heaven and earth. How is it then that he was GOD, LORD, and Creator, before the world was? Are not these things as considerable as any thing that came after? And how is it that he is to be honoured, together with the FATHER, and with the same acts of worship, (Rev. v. 13,) to all eternity; even after he shall have laid down this universal kingdom and government, according to our wise author? Surely, if the sole foundation of his honour ceases, his honours should cease with it.

Page 19, he observes, that the Disciples and GOD are one. I know not whether his understanding here failed him most, or his eyesight. How does he read the text? "That they all may be

one that they also may be one in us," John xvii. 21.


that they and we may be one, not that they may be one with us; but only, one with each other in us.


These few Strictures may be sufficient to shew, that the author is not to be depended on, in his representations or reasonings. I designed brevity, and therefore I pass over his other fallacies and misconstructions: which are either stale things, such as have been abundantly answered over and over by better hands; or else are too mean and trifling to have been either objected on one side, or answered on the other, by any that have well studied this controversy.











ABOUT eight weeks ago, I had the favour of a letter from you, together with some papers relating to the subject of the Trinity. I have had no time since, more than to give them a cursory reading. But my month of waiting being September, when, probably, the Prince or young Princesses might be, as usual, at Hampton Court; I thought I might then take an opportunity of waiting upon you, and discoursing with you, before I enter into any epistolary correspondence. I am yet uncertain where the court will be in September. If you can inform yourself where the king's chaplains must wait the next month, I shall be obliged to you for acquainting me with it.

My hands, you must be sensible, are pretty full at present, in maintaining the Catholic cause (allow me so to call it) against the Arians; who seem to be now the most prevailing sect of the Anti-Trinitarians, Socinianism being almost grown obsolete amongst us. Your scheme seems to me to be Socinian in the main; only taking in the preexistence of Christ's human soul, excluding him from worship, and interpreting some texts in the Sabellian way, and not after Socinus. I know not whether my leisure will permit me to examine all the grounds upon which you go, and to give a particular answer to every difficulty you have to urge. But if, upon discoursing with you, the controversy, so far as concerns you, may be shortened, and reduced to two or three points which are most material; I may perhaps

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