Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly Christ-like Chistians [sic] called Quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, John Owen ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...

The Second Apologetical, and Expostula∣tory Exercitation. (Book 2)

CHAP. I.

NOw I Return again to thee Iohn Owen, whom (excepting here and there with a word or two as occasion was) I have not visi∣ted of a long time, being by T. D. his interposings in this Que∣stion about Iustification, which is excentrick from all the points in which thou encountrest the Quakers, so totally taken off for many pages together from any steady discourse, or any but meer cursory con∣ference with thee, that some men, who measure others by themselves and take an account of the Quakers conjunctions with them in contending for truth, by the cowardly spirits they carry in their own brests, may Term it lit∣tle lesse then shameful or total Tergiversation in me to tarry so long from thee, and not so much as face thee all this while.

And now I am come to deal with thee, I shall freely allow thee the ad∣vantage of the utmost assistance that T.Ds. Book against the Quakers, and that of I. T. or R. B. also affords thee to help thee (if need be) at any dead list, where thou art a stand in the Doctrines about which I have to do with thee, which though some are more eminently to be canvased between us two then the rest, which are but transiently toucht on by thee, yet are no less then the five aforesaid, viz. 1. The Letter. 2. The Light. 3. The Infallible Spirits present infallible guidance. 4. The Universality or particu∣larity of the grace of God to the Sons of men. 5. Perfection of holinesse, and clean∣sing from sin in this life. In all which five (whether in the selfe same order as they are here laid down in or no, I cannot say, nor is it much matter for that) as I am first or last to speak on, or to joyne issue in against thee, So more or lesse T.D. falls in and joyns issue with thee in them against the Qua∣kers, so directly that I see not how I can meddle with one and let the other wholly alone, but must unavoidably hold an entercourse briefly or largely (as occasion happens) either simul or successivè with you both, and with I. Tombes and R. Baxt. also, who whether they meddle in their last book with them all or not, so as to prosecute them, yet intimate themselves both in that and other of their labours to be of the same minde with you, as al∣so most of the Divines, so called, are throughout this Nation.

Now concerning these which are the grand Subjects, in reference to which all that is said of any of them by either of us, in our Disputation

about them, is but the Praedicate; so contrary are we (as the Case yet stands between Thy self, and me) to each other in our Assertions, that very much, if not most of that which is denominated of them respectively by ei∣ther of us, is as absolutely gain-said by the other; So as whatsoever is (as most that thou sayest at all of it is) falsly Affirmed by thee of the Scrip∣ture (the Subject which, in a shallow sound of words, thou seem'st to stand for, but art seen in truth to stand against) is utterly denyed by me; and most of that which is most truly Asserted by me, and the Quakers of the Light, and all the rest of fore-named Doctrines, is as positively denyed by thy self, though in thy denying thereof, thou dost not more evidently contradict both the Truth and us, then thy silly self, who art yet so sensless as not to see it.

What Testimony it is that we bear of the grace of God, the Spirits guidance, Perfection, and true Light (the Subjects which we plead for, and thou impleadest) will be seen when I come in all plainness to give it out, with the good grounds thereof, as at last I shall (God willing) howbeit not till toward the last, for as much as in the last place thy false wit∣nesse comes out against it; and in the mean while betake my self to the in∣tended Tryal of those things which are (as blindly, as boldly) bolted out by thee about the Scriptures; and to declare wherein we do, and wherein we do not, and also why it is (where-ever we do not) that we neither do, nor may, nor can accord at all with thee about the Scripture, for not Assenting to whose meer fancies about which, as infallible and undoubted Truths, (having hung up thy Flag of Defiance against Atheists, Anti-scriptural Iewes, and Papists, and sought up thy foolish fight also with sundry of thy fellow Protestant Divines, for not dancing after thy unharmonious Pipe, nor singing to the same Truthlesse tune with thee about the Scriptures) Thou beatest up the Quarters of the Quakers, and unjustly Quarrel••st against them, slandering them (as fowlely, as falsly) in a long Latine Piece of Scholastical scrible, as slanderers of the Scripture; whom yet thou neither dost, nor canst evince to be such, unless that be to slander the Scripture to say no more of it then matter of truth.

Now for as much as my Businesse with I. O. principally, and in part also, with T.D. (as to the Scriptures) will lie mainly these two wayes, viz. First to clear the Quakers from those clouds of ignominy, wherewith they (as all their fel∣low Clergy-men commonly do) seek to cover them by their lyes of them, as a people that deserve to be held accursed among all for their enmity to the Scripture. Secondly to recover both Priests and people (as much as may be) from under those dark, cloudy conceptions of the Scripture, which these two men being overcast with themselves, labour what they can to beget others into, as if all the worlds were for ever utterly undone, and under the losse of all saving truth, and utterly without any possible way, whereby to come to the knowledge of the will of God concerning them in order to their souls Sal∣vation from sin and wrath to come, if the outward Letter or External text of the Scripture be not Talkt up into the Throne as the onely Lapis Lydius ex 3.5. 33 sure Word of God, infallible guide, Trusty Teacher, Supream Iudge, perfect Rule, st••m foundation, stable Standard, fixt, unerring, unalterable measure, and such like (as I.O. states it to be) by which all Doctrines, Faiths, Words, Writings, Spi∣rits

true or false must be toucht, tried and determined, or else no man can be at any certainty, where to be, what to believe, how to walk with God, which to take for Truth, and which to turn from; I shall first plainly shew what the Scriptures are, and what we mean when we talk of Scriptures.

2. Briefly take notice of some of the base, unworthy, absurd abuses and fowl aspersions and unjust accusations whereby thou I.O. (what in thee lies) la∣bourest much more abundantly and abominably (I must needs say) then the other (as to this point) to render us odious to all men as despisers and deniers of them; and then 3 dly. addressing to the controversie it self, leave all, who shall read such Animadversions as are to be made by me of thy unfound As∣sertions about it, to judge by that light of God in their own Consciences, whether themselves or we erre most beside the Scripture, or most duly deserve the Censure of Anti-scripturists. First then I shall here give all men to understand more distinctly yet then I have hitherto done what it is that I intend, and what I would be understood as speaking of by this term (the Scripture) which is to be so often agitated in this Discourse between me and I.O. in whose Book also it is so often agitated; and what sort of those Holy Scriptures it is, which is the common Subject of which so much is prated and predicated by I.O. that is as utterly denyed by the Qua∣kers.

That we may not by hanging in universals only, which are in no wise or sense truly seen, but by considering the particulars wherein they exist, con∣clude of things in a tumultuous mist of Confusion, as thou dost, distin∣guishing where thou shouldst not, and jumbling things into a kind of Omni∣gatherum which should be more singly and severally spoken of, whose Trumpet gives such an uncertain sound, that its hard to know either how or where one must prepare to the battel.

The word (Scripture) then though it be an Vnivocal, nor AEquivocal (as us'd by us) yet is it a General Term, and so Ambiguous and doubtful, unless it be explained by its particulars, signifying not only all other kinds of Scriptures, good and bad, that ever were in the world, but also more kinds, then one, of that kind of Scripture which Abstractively from, and more emi∣nently then the rest in regard of its worth, we ordinarily call The Scripture, and have singled out from all the rest as our Present Subject.

What thou meanst in thy heedlesse handiement of this more General Sub∣ject I can hardly find; thou drivest it on when thou Praedicatest this and that of it in most parts of thy Dispute at Randome in general terms, and run'st away with the word (Scripture) at all adventure, scribling it over again and again, The Scripture is this, the Scripture is that, the Scripture is written by Inspiration of God, the Scripture is the Word of God, the Scrip∣ture is entire to a tittle & perfect. &c. scarcely shewing which of those Three several sorts of it, which thy self hast divided it into, thou wouldst have us to understand thee as speaking of, when thou denominarest these high things of it (viz.) Whether first thou mean the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as thou caliest them, pag. 13.) (I) The individual and immediate Manu∣scripts of Moses, the Prophets, and Apostles, and such holy and honest men, as were the first Pen-men of the sundry Parcels of that holy Scripture, which was copied cut, the Copy whereof is bound up in the bulk now called the Bible.

Or secondly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I) the transcribed Copies there∣of, whether first immediate, that were (at first hand) taken out of the first Copies: Or secondly, those mighty mediate and far remote ones, taken by thou knowst not whom, out of thou knowst not what Copies, that were handed downwards successively, not without some mixtures, mistakes, and (for ought though knowest) losse of much of what was at first, throw all the dark Ages since then, to this of ours, by men that were some faithful, and some unfaithful, but none of them infallible (by thy own con∣fession, p. 167.) or divinely inspired, so that it was impossible for them in any thing to mistake; which uncertain Copies ye have as your only Rule and Canon at this day; in which Copies neverthelesse of the Originals yet remain∣ing, that may (secundum te I.O. according to thy Concession) be more or lesse crooked, as it happens, and (thy self granting there are varieties a∣mong them) cannot be all true; Thou dost not blush (p. 173.) to adde and say, That the whole Scripture entire, as given out from God, is preser∣ved without any losse, and within them all is every Letter and Tittle, &c.

Or Thirdly, Whether thou mean the several and various Copies of the Translations of those various and several Transcriptions into several Tongues and Languages.

What thou meanest (I say) or which of all these Three sorts of Wri∣tings, whether the first Manuscripts only, or the Transcripts and Translations also; or the Two first only, and not the last, or all the Three; which are all Three commonly called (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) The Holy Scriptures, When thou Prae∣dicatest these glorious things of the Scripture, thou dost not very distinctly declare, but goest on in generals, and that Dolus latet in universalibus, thou art not ignorant; so that he had need to be wise that very easily discerns thy mind, and what thou meanest: yet this I know full well, and 'tis the more shame for thee if thou be ignorant of it, that some things may be said (tru'y) of some one of these, that cannot (without falshood) be affirm∣ed of the other Two, and some things of Two that cannot of the Third; and he understands neither what he saith, nor whereof he affirmeth, who∣soever he is, that without distinction denominates all the things, that thou dost of the Scriptures, of these Three sorts all alike, or of any Two of them either, most of which will, upon due examination, not be found duly appli∣cable to the very best.

But whether thou intend one or two only, or all these Three throughout thy Book, when thou contendest for the Scriptures to be now entire to a tittle, as at first giving forth, to be the Light, Word, Power of God, and such like, is not easie to learn. If ever we hear of thee again about the Scrip∣tures, I desire thee to speak home as to these particulars, and to write thy mind more fully and plainly, and singly out, as in all places of thy Book thou hast not done, but as one that hates the Light; and is not willing to come to close, pinchest in thy mind, and winkest, and twinklest, and triflest, and keepest back, as if thou wert afraid (as no doubt thou art, though he that doth truth is not, Ioh. 3.20, 21.) to look the Light too fully in the face, or (Ex. 4 S. 14.) Subtilius Disputare, to dive too deep in thy Dispuration about the Light; or, as the Elephant, to drink more then needs must in fair wa∣ter

for fear of seeing a foul face: but veritas non quaerit A••gulos.

For my part I shall deal ingnuously with thee in this, There are some things thou affirmest of the Scriptures which I can grant to be true of some one of these Three (viz. of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that are not true of either the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Translations: And there be some things to be said truly of these two, that are not true of the first, and some things of the second, that are not true of the first, nor of the third, and somewhat of the third, thats not true of either of the other. But when thou scarest so high as to affirm the Scriptures (as thou dost) in general, to be the same in every tittle, syllable and iota as at first, to be the Word of God, the Living Word, the Spiritual Light, the Power of God, and much more, as will appear when I come to Reck••n up, and rank the things thou Praedicatest of the Scriptures in Order, in order to my Answering of them, I (who shall ever put a difference be∣tween the Writing of the Word, and the Word it self Written of) do abso∣lutely deny all these things of all the Three sorts above mentioned; and if it stand so as that thou understandest all these Three (as thou dost of one of them at least, and that of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Transcriptions, if but of one, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or first Manuscripts, being all lost and mouldred, and Tran∣slations all corrupted by thy own confession) when thou affirmest all these things of the Scripture, then, so let it stand for me till I have tryed the truth of thy Positions, after which I hope all that stands not upon good ground, will of it self to the ground come tumbling down.

And as by the Word (Scripture) I mean (excepting where such things only are Praedicated as are peculiar only to either One, or Two of them, and not to all the Three) no less then all these three sorts of Scripture in the main Controversie with thee, so no more then these three sorts, and these not one jot more, not yet any farther then (quâ tales) (1) So far only as they are Scrip∣tures (properly, truly, and formally so called and considered) or * 1.1 outward Writings, Expressions, or Declarations ad extra, by Letters legible to our bodily eyes, however extant upon what ever outward matter capable to receive their impression, Tables of Stone, Walls, Skin, Parch∣ment, Paper, by the finger of God, or hands of men, whether Writing (the issue of which is Propriissime stiled Scripture) or Cutting, Graving, Stamping, Printing, in which way, since that Art came up, the Scriptures are now most extant, the effect of which though most properly it be called Print or Scu••pture, yet (not to be too close and curious in Criticizing about Cockle-shells) shall be allowed by me (as to our purpose) properly enough to passe under that name of Scripture.

I say then 'tis the Letter, and not the Matter; the Writings, and not the Subjects, Things, Truths, Doctrins, or Word written of, that is the Subject to come under Consideration between us; whatever those things are that are therein declared, though 'tis like we shall not passe them by neither, with∣out taking some useful notice of them; yet that makes nothing to us in the State of our Question, as it stands before us, nor will all thy tumultuous

hudling it over in haste hinder this, nor thy shuffles about it shuffle it off, it is the Declaration that thy Disputation with the Quakers is about, consider∣ed as abstract from what is thereby declared; for by the Scripture I intend not the Law it self written, nor the Gospel, nor the Light, nor the Faith therein exhibited to us, and held forth to be read of in the Writing, for these are not the Scripture, nor is the Scripture any of these, but the Wri∣ting it self that holds these forth; I call no other thing the Scripture then that which is truly the Scripture, and that is no other thing then the Scrip∣ture it self; I call the Scripture, or the outward Declaration, no other things, and by no other Names then those it calls it self by,† 1.2 or are truly answerable to its nature, and that is no other then the Scripture, a Declaration of those things that were believed, and of the Word, of the Faith that was preached, a Letter, a Writing, Holy Scriptures, Scriptures of Truth, Books of Writing that consist, Treat of, and Declare in forms of plain, true, suitable and sound words, various true things, sound Doctrines, by which many unsound Doctrines of Di∣vels, of false Prophets, Priests, Scribes, and Pharisees, of false Brethren, un∣godly Men that creep in, and turn the Grace of God into lasciviousness; of false Apostles that brought in Doctrines contrary to that at first delivered, and served their own bellies and not Christ, Taught for Doctrines Traditions of men; of Iannes and Iambes that resisted the Truth, of Baldam, the Nicolaitans, of Iezebel and Satan, (which are all written of, and declared in the Scrip∣tures of Truth, as well as those of God, Christ, the Spirit, the Light and Truth it self) do stand not approved, but reproved and condemned; useful Hi∣stories of what was done, and spoken in sundry times and ages past by God and Christ, and the Divel himself, and Men good and bad, and by Balaam and his Asse also; Pretious Prophesies of things, viz. of good to the good, of bad to the bad; Comfortable Promises to the seed that is the Heir of them; Terrible Threatnings to the seed of Evil doers, and Woes to the Wicked; Profitable Epistles to such as they were Wrote to; Blessings, Curses, Prohibitions, Com∣mands; Copies of Psalms and Songs that were sung; Proverbs that were spo∣ken; Letters that were written from men to men; some by good men at the motion of the Spirit of God; some by Evil men out of malice against Gods Servants, at the motion of the Devil; Some not without the Spirit, by such as lived and walked in the Spirit, and were, in all they did, led by the Spi∣rit, to some private Christians about some worldly Affairs, as that of Paul to Philemon; Some by Chief Captains to their Presidents, and by Presidents to their Princes about Prisoners and Tumults; and divers other sorts of pas∣sages; So that (as written in the Spirit) the Holy Scriptures may be said to be Homogeneous Writings, all of one kind; but in respect of the several businesses written of therein, they are at Heterogeneous (I) a body or bulk of as various Writings as any extant in the World-besides them.

Now by the Scriptures I mean these Writings that contain the matters a∣bovesaid, and many more, and not the matters themselves therein contain∣ed; And if thou mean by the Scriptures any other things then the Scrip∣tures themselves (as like a Reed shaken with the wind, thou seemest some∣times to do, and again sometimes not to do) and which things the Scrip∣tures are not; or by any other things which are not the Scriptures when thou speakest of them, (viz.) the Law, Word of God, the spiritual Light, &c. meanest

the Scripture (as sure enough thou dost well-nigh throughout thy confus∣ed discourses and disputations about it) then thy meanings are too mean to be any otherwise at all, then meanly accounted on among any that mean honestly, and plainly, and know the Truth as it is in Jesus. By us when we talk of the Scriptures (to use thy own words, onely vice versa, Ex. 1. Sect. 26. non sanctissima ista veritas, seu materia Scripturarium, sed scriptura formaliter considerata intenditur, honestly and plainly we intend that onely which is so, even the form of writing it self, and not the matter, or holy truths of the Scripture, the Scripturam, and not the Scriptum, or at most the Litteram Scriptam, not the rem scriptam, not the Verbum Scriptum, the Declaration, and not the Doctrine declared, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the letter in the oldnesse of which thou art yet serving, who knowest not the newness of the spirit, the Scripture or Writings of the Pro∣phecy, and not the Prophesie of, or contained in the writing, nor the Pro∣phetical VVord, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the writing, for so the word is there translated truly, 2 Chron. chapter 21. not the VVord Written, or word of Prophesie that came to Elijah, and was sent in a Writing to the King, which thou falsly sayest, p. 12. that Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for in that Text; and every wise man that is truly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (especially) in a dispute, where the Question is, whether the writing of the Word of God be the Word of God Written of, or no, while sub judice lis est, will, till the thing in debate one way or other be clearly determined, remember still to keep these two things (as two) asunder. So thou dost thy self while thou art well in thy wits, witness thy words above cited by myself, Ex. 1. S. 28. where thou puttest a plain difference between the Scripture it self formally considered, and the most Holy Truth or matter therein delivered; yea when ever thou keepest in any measure of sober∣mindednesse, thou keep'st these two as distinct in thy discourse, as the two sticks of Iudah and Ioseph, Ezek. 37 19, 17. that were superscribed with two several superscriptions, vouchsafing to each its own proper name, and not communicating the name of either unto the other, but clearly dividing between them, so as that any one may see thou thy self dost not believe one of them to be the other, nor yet darest affirm them to be Synonymous, witness, p. 12, 13. where thou makest them two, and writest of one of them all along, as in contradistinction to the other, in these Terms, viz. not the Doctrine in it, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it self, The Providence of God no lesse con∣cerned in the preservation of the writings, then the Doctrine contained in them, the Writing it self being the product of his Counsel for the preservation of his Doctrine, Satan hath no lesse raged against the Book, then against the Truth con∣tained in it, it was no lesse crime of old to be Traditor libri then to be Abnegator fidel; which sour last Assertions of thine, though they are, all four, false tales, for Providence is not so much concerned to preserve the Writings as the Do∣ctrine, neither is the Writing so necessary for the preserving of the Doctrine, that (as thou there hintest it must) it must needs perish if the Writings perish, for it was before them, and may be without them, and will be after them; Neither thirdly is the malice of Satan so much against the Book cal∣led the Bible, as against the Doctrine of the truth, for he is willing to let

hypocrites alone long enough to carry gaudy Bibles under their arms, so be they serve him, and abide not in Christs Doctrine, nor in the Truth, the Scripture tells of, neither 4ly. is it or ever was it so great a Crime to betray the Book called the Bible, as to deny the Faith, and the Word of Faith therein written of, for the Book is not worth a Pin, as to salvation, with∣out the Faith, but the Faith is sufficient thereto without the Book, and was so before the Book was, (witnesse the Worthies from Abel to Moses, whose sufficient faith is written of, Heb. 11.) and would be if the Pope and the Devils rage should reach so far as to burn all the Bibles in the World; so here's four utter untruths asserted together, neverthelesse as they are Tru-lies, yet are they true enough to serve the truth, I here summon them in proof of, viz. that thou thy self (who countest it as bad not to be as trusty to the Bible, as to the Truth that's in it, as it is to betray the Truth, and deny the Faith) dost deny the Book, or Scripture, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Writing to be one and the same with the Faith, Truth and Doctrine, or the Doctrine to be the Writing, or that these can truly be denominated each of other.

I say then that here, being more sober minded, as to thy discerning be∣tween the writing and the written verity (though drunk enough elsewise to lay so many lyes, or at least so many tales that are not true upon the top one of another in so small a space as one short Section) thou art freely willing fairly to distinguish them into two.

Yea further yet, that thou dost not judge these two to be one, it may ap∣pear plainly to thy self, or any that are free to peruse the places in the 16. and 17. Sections of the same first Chapter, for if thou didst, then in the enjoyment of the one, thou wouldest be satisfied, as judging thy self con∣sequently enjoying the other, but that thou art not in any wise, for how∣beit, by thy own confession there, Sect. 16. Capellus grants thee, that the full enjoyment of the saving Doctrine of the Scripture is yet to be had, or obtained by such as look chiefly after that, let the Letter be never so cor∣rupted, yet thou art at no hand content with this, but piteously pinest after something else, which is not this saving Doctrine of the Scripture, nor the Doctrine in it, but another thing, from which this contained Doctrine is di∣stinguished, and that is the Scripture it self, which thou judged thou hast not, notwithstanding thou hast its Doctrine, unless thou have the Letter or Writing also, and that so exactly and entire without alteration and ablation, that not a tittle of it nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be found lacking; these are thy words. Sect. 17. Nor is it enough to satisfie us, that the Doctrines mentioned are pre∣served entire, every tittle and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture, in that Writing, see Sect. 13, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we have, must come under our care and consideration, and to say the truth, as thou putest a difference between the Scriptures of Truth, and the Truth written of in the Scriptures sometimes (as I ever do) so it is the Scriptures of the Truth more then the Truth it self, of which they are the Scriptures, that thou mostly scrawlest for in those thy Scriptures for them, which yet as is said above are not more for in shews and words, then in deed, and in truth they are against them; nor is it the most substantial parts of that bare Letter that thou wranglest for so much, as for the more accidental parts thereof, viz. the points, trivial tittles and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So then it is concluded hitherto on both hands, First, by thy self, as well

as ••ly. by me, that the Scripture and its Doctrine are not one, but two several businesses, whereof the, First viz. the Scriptures are the subject matter so con∣tended about between thee and the Quakers; As for T.D. he draws his neck out of the Coller here, and after he had engaged me to discourse it pub∣lickly with him, whether the Scripture were the Word of God or not? and at the dispute desiring to know what I held about it, when he heard how I on the Quakers behalf declared what we meant by the Scriptures, viz. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Writing, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viz. the Letter, and that we onely deny that Denomination of the Word of God to that, not to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Word, or Doctrine, or Truth of God written therein, he gave us the Question without more ado, saying thus, You cannot believe us, to be so simple (surely) as to affirm the Scriptures in that sense the Word of God, but we mean the matter contained in the writing, whether that be our Rule of Faith and Life? P. 26. of his first Pamp. which subject matter or Doctrine and Truth contain∣ed in the Writing, and testified to in it, which was before ever the Writing was, and is (as to the substance of it) eternally and unchangeably the same, Christ the Word, the Wisdom, Righteousnesse of God, the War, Truth, Life, both yeaster-day to day and for ever, we never denyed to be the Word, and Rule, and Foundation, and what ever else I.O. and the whole School of our English Scribes do ignorantly and falsly say the Scripture is, though we are mistaken by most as denying the holy Matter it Treats of so to be; but the matter is not the Writing, or the Scripture, but that which is onely written o•• in it, but the outward written Letter or Scripture, much more the Book in which the writing is, which I.O. is so busy for, and for every point, written title and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this not onely we deny to be the Word of God, but all our rash reproachers of us as denying the Scripture to be the Word, when we come to their faces, are fain to fall in and deny the same with us also; so Christopher Fowler after a long hot Publick Di∣spute at Reading with E.B. and my self upon this question, Whether the Scripture be the Word of God or no? in which he contended a great while together it was, at last confessed openly and plainly before all the Peo∣ple and Magistrates there present, that the Scripture or Writing (and I know not what else is properly and truly the Scripture but the Writing) is not the Word of God; after which concession of C.F. they would hear no longer dispute, but the Quakers were driven out of doors. But I.O. standeth stifly to it, that the Word of God is the Proper Name of the Scrip∣ture, and even of every tittle and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of it, against the Quakers; for that the Truth and Doctrine of it, or of Christ declared in it, is Spiritual, Pow∣erful, saving, Perfect, so that Cursed will he be that adds to or detracts from it, no Quaker will deny, and to fight for the perfection and integrity of that with them, is but to fight without an Adversary.

Howbeit I.O. when thy Brains (as it were) begin to crow (as they often do) like a man in a maze, thou fetchest another turn back again upon the wheel, and, as inconsiderately, as contradictorily to thy self thou blen∣dest and confoundest these two sundry things, that were before so severed by thy very self, into one again, so that as the two sticks aforesaid became one in the Prophets hands, so these two, that were sometime put asunder, and with thy own hand inscribed with different Titles, are joyned, Indentically

Intituled, denominated each of other, as Synonymous, & of two that stood di∣vided, made one individual, of two sticks become one under thy own hand, which writes of the writing, and the thing written as of one, and in its handling of them handles and feels no such matter of distinction between the Scripturam, and the Scriptum, the Literam Scriptam, and the rem, or Doctrinam, or veritatem Scriptam, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Scriptiunculam Verbi, de Verbo, and the Verbum Scriptum, the Letter or VVriting, and the Doctrine or Truth written, the Scripture of, or concerning the Law, Light, Gospel, and VVord of God, and the Law, Light, Go∣spel, and VVord of God it self, of which the Scripture is but a true writing or Declration.

Yea whereas in that one single Section lastly cited, Tr. 1. ch. 1. S. 13. thou makes distinction in thy sound, no lesse then four times between them, first the VVritings and the Doctrine; secondly, the Writing and the Doctrine; thirdly, the Book and the Truth; fourthly, the Book and the Faith; in the very Section immediately foregoing, viz Sect. 12. which is as small as this, thou (all things well considered as they stand therein) almost if not altoge∣ther as frequently dost confound them, and write as if with thee they were as one; for besides thy stiling the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Writing or Scri∣pture, which is well-nigh the total Subject Treated on in that Section, by these names, viz. the Prophecy of Scripture, the word of Prophesie, the writ∣ten VVord, the Word of God, and thy loud lying, in saying, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is above fifty times, in the New Testament, put absolutely for the Word of God, not proving it to be so put so much as once, not being able (sure I am) to prove it to be half so often, if thou couldest (as I shall shew else∣where) prove it so to be put an hundred & fifty times, all that would prove nothing to thy chief purpose, which utter untruth, must be more talk't with in another place, thou twice there makest one of them as explanatory onely of thy mind, and of what thou meanest by the other in these Terms, viz. the writing or written word, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it self or (which [or] is there more conjunctive then disjunctive) the Doctrine (as written) also thou makest the one but explicatory of the other in many other places, (viz.) Ep. Ded. P. 20. Tr. 1. ch. 4. S. 2. S. 19. and Ex. 1. S. 24. where thou writest of them, not S••orsim as of two, but conjunctim as of one and the self same thing, thus Scripturam sacram seu verbum Dei scriptum, the Scripture or written Word of God, sacred Letters (the written Word)

N•• so incogiaant art thou, as not onely both to divide into two, and confound again into one these two distinct Subjects, viz. the Scripture, and the Word of God, the writing and Doctrine of Christ therein declared within so small a compass, as the space of two small Sections standing both toge∣ther, but thou both dividest and confoundest them within the little cor∣ner of one single sentence, witnesse the last clause of the twelfth Section of the first chapter of thy Treatise above cited, where thou expressest thy self thus, viz. not onely the Doctrine in it, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it self, or the Doctrine (as written) is from God, (1) as his Word, for so thou meanest still by that term [from God] in the first part of which the Doctrine written in the Scripture, and the Scripture it self are made two, in the latter the Scripture & the Doctrine written (as written) in it are made one, which is the same Do∣ctrine

still, as well when considered (as written) as when considered (as not Written) and is neither more nor lesse of God, whether written or not written, and under both these notions, a distinct thing from the writing evermore: If the Serpent can hansomly and fairly twine himself out here from the just censure of a self confounder, let him scape scot-free this once and in this one thing for me, but if he cannot do it without dawbing and dribling, and shuffling, and shifting, and cutting, and lying against the Light within, then let him hang there for me in his Fetters of darknesse, till he learn to speak without confusion, for I know not how in a way of honesty to help him out, or take him down.

CHAP. II.

HAving shewed what truly and properly the Scripture is, and what we, the Quakers, intend, and I.O. also (if we may take him as meaning, what he mostly sayes) by that Term (Scripture) when we deny it to be what thou contend'st it to be, and pleadest against us for, as its Proper Name, viz. the Word of God, &c. I come next to those base abuses put upon us, and false matters charged against us (partly) by T.D. in his first Pamphlet, but (principally) by thee I.O. as concerning our carriage toward the Scriptures, Principally in thy Latine Legend, wherein thou lyest more at liberty, then in thy two English pieces of emptinesse, and the more securely by how much thou seemest (to thy self at least) to lye more hidden, or more obscurely, out of the reach of their rebuke, whom thou reproachest in that Latine Language, then in the other; insomuch that by thy own speeches we may conclude, that thy whole work (as relating to the Quakers) which is fronted (but fronti nulla fides) with Pro Scripturis, Adversus Fanaticos, for the Scriptures against the Fanaticks (with which new nick-name the Quakers by many more besides thy self, who (Arbitrio Diabolico) wast one of the first Im∣posers of it on that (truly) enlightned people, begin now to be abusively branded) seems to be designed more to the sporting thy own and thy School∣fellowes le••d spightful Spirits, by playing upon the Quakers in secret, in your dark Divinity cels among your selves, then either to convince them to their faces of such errors as thou erroneously accusest them of, or by thy crude The∣ological Disputations, Determinations (tumultuarie sane fatis conscriptas) as thou callest them ad lectorem, to confute the Quakers plainly and openly, before Plain-hearted people; witnesse thy own saying to the like effect, which I shall first enter at, as it lies in thy little Latine Lecture Ad Lecto∣rem.

† 1.3J.O. The Fanaticks (or with thee the Quak), who are in these dayes most notable in their errors and foolishnesse, we here Principally assault. But no man could be deemed to dote so much as my self, if I aimed at the convincing of them by what I here write

sith they no more understand the speech we here use, then we at any time can perceive that indigested sound of words, void of all sound sense, whereby they, when they speak, seem to noise it out, to not onely one ano∣ther, but all others also, Ex. 2. Sect. 23. They (the Quakers) are well nigh all unlearned, and skild no further then their mother Tongue.

Rep The more shame for thee I.O. if the Quakers be all so unlearned, and utterly unintelligent in the Latine Tongue (as thou sayest) that thou talkest therein against them (as thou dost) and chargest them with much more error in Doctrine and evil in life, then will ever be made good against them by thy self or any of thine Abetrours or stand approved for Truth, while the world stands among spiritually understanding and honest minded men, when they come to be divested (as hereby they are to be) our of that disguise thou dressest them our in to thy Iunior Ieerers at Christs own Image, which is seen upon them.

Was it not enough for thee to have belved them in English, as no lesse then twice ore thou hast done in thy Epistle Dedicatory of thy Dean-like doings to thy Reverend Friends the Prebends and Students in Divinity, in that Society (so called) of Ch. Church Col. in Oxford, where thou wast lately Dean (but quo jure divino, I yet know not) but thou must likewise needs lay at them, and lye in ambush, and talk, and take on against them in a Tongue, wherein (if thy surmise of their Vniversal ignorance of thy La∣tine Lyes had been as sound as it seemed to be) they had been left, not onely uncapable to do ought in their own defence, in the mid'st of thy ma∣ny mischievous accusations, but also insensible of any hur•• at all, or of who it was that hurt them, with the sharp A••rows, which, our of the same De∣vils Bow with T.D. in his, thou shootest at Randome at them, in that thy Divine piece of lying Divination.

Art thou not in this one of those (to whom the Wo is, Isa. 29.1516. That seek deep to hide their Counsel from the Lord, whose works are in the dark, and they say who seeth us? and who knoweth us? whose turning of things upside down, shall be esteemed as the Potters clay? Art thou not herein as like one of the old Bastardly Broods, viz. the Amm••nites and Ashdodites, Zach. 9.6. that were adversaries to the True Israel of God? yea as like Samballat and Tobia as ever thou canst look, who (with the rest of their Co-conspiratours against the Lords work, that of the builders of Ierusalem, that removed the Babylonish Rubbish, in order to the Repairing of Breaches, the Restoring the Pure Primitive Truth, the building of the Old Wastes out of the Ruines and dejo••ations, and the laying the foundations of many Generations, Isa.58.) said much what to the same tune, as thou dost of the Qua••ers, Neh 3.II. They shall not know neither see till we come in the midst among them, and slay them and cause the work to cease? sure thou wast doubtful of being cal'd to acc••unt by the Quakers, and conscious to thy self of thy own uncapable∣nesse to clear thy self in thy false accusations of them, as denyers, de∣spisers, sleighters of Gods Word and the Scriptures, &c. hadst thou floured

them so sowlly, and charged them so falsly in English as thou dost in Latine, and therefore (as the Laws made for English people to be Ordered, judged, and Tryed by, that the Lawers may prey the more perfectly upon their purs∣es, are laid up out of poor peoples sight in obscure terms, long Scroles, and Latine screel scrawls so) thou chosest to be a Barbarian to the Quakers, (as they seem to be to thy self, who art lost so far in Hebrew, Greek and La∣tin, as not to know plain English) and to talk to thy Barbarous Brother∣hood against them in a Language they (as thou thoughest) understand not, rather then to talk to them in a known tongue, about that enmity to the Word of God and the Scripture, which thou inditest them (at your High Commission) as guilty of; But very unjustly: for

As blindly as thou Judgest we deny, and carelesly forget the Scriptures, because we, like Sheep, are silent in the light, and not whining for it among the Swine, that seed no higher then on the empty husk, yet we have not so foregone it, but that (according to Christs promise to such as are in the Spirit, Iohn 14.) upon new occasion, what ever we have read in it of the mind of Christ of old, is by that Spirit brought a new to our remembrance; and we know so much by it, that even it (now the word, it speaks of, is put into their mouths, as their chiefest strength) shall be excellently use∣ful, and used by both the Tongues, and Pens of very Babes and Sucklings, to still and stop the mouths of such Adversaries, to the Truth, and the Light, and the Letter also as thou yet art, who talkest utterly against the Scripture in thy talking for it, and pluckest it down while thou Placest it a∣bove the Light, and by all thy Proof less provings of the Letter to be (as the light it pleads for, and thou against, onely is) a self evidencing Light and Power, hast in Truth proved thy own undertakings in that behalf, to be a piteous plain, self evidencing piece of great weaknesse, and greater dark∣nesse; and many more uses are to be made of the Letter yet, as well as to beat the abusers of the Scripture, and the livers besides it with their own Weapon, of which more anon in its place; and if we knew it not in the Light, as we do, yet from the very Letter we are well aware, that the bur∣then of base born Moab is near to come upon him, and the Night wherein A•• of Moab must be cut off and brought to silence, and the Night wherein Ki•• of Moab is to be cut off and brought to silence and that the time is near to come, wherein as the Saints are now silent in Light before him, who keepeth their feet that they do not slide, so the wicked, whose way is a slipery places in the dark, will be driven on till they fall therein, and shall at last be silent in darknesse for ever, and bowl within themselves, (but no more so loudly against the Light) for by strength shall no man Prevail, Isa. 51.1. I Sam. 2. 21.

Nevertheless we must give you loosers leave to talk up your talk; for whe∣ther we will or no talk ye will yet a while, so long as your tongues are your own untamed and without the bridle, which while they are, though ye seem to be Religious (as thou I.O. dost) yet all your Religion is but vain; and though in the Light we know what we know, yet from the Letter ye will be thinking your think, and thrusting out your idle thoughts too, till your hands be tied, against the true Light, and its Friends, of which ye make a mear mocking stock among your selves, and must mightily then when ye are got (as ye suppose) out of sight, divining Lyes together in your Lat∣tine

Divinity Disputations; and out of the Cup of your own Imaginati∣ons sit tipling to each other in the dark, when ye are drunken as drun••erds with your own wisdom as with sweet wine, and folden together as thorns, think∣ing no hands can touch or take you to thrust you away, then ye lye in Lat∣tin together at ease, as in a Bed, wherein ye take your fill of Lies, which ye love, till ye be utterly burnt with fire in your place, and be devoured as stubble fully drie, 2 Sam 23.6, 7. Nah. 1.9.10.

Nor worse nor better then thus is the Case with thee I.O. and those Sons of Belial that wonder after thee; nor is it any otherwise with thee and thy wondrous Work, which thy own heart, head, and hands have not only wrought, and wrote, but brought forth also into the world against the Quakers, wherein, but especially in that last Fourfold Latine Fardel, which (thy Two former Flim-flams falling into one with it) flows with them in one floud of folly and falshood, wherein [hoping (having lap't thy self close up in the Fig leaves of that little learning and Logick that is used there∣in) thou liest hid out of the sight of the Quakers, whose light thou deemest not large enough to lay hold on thee in that Syllogistical Siege thou there layest, and those Logical lurking holes in which thou lyest in a learned Lea∣gure against them] thou adventurest more securely, then thou durst well do in thy smooth English Sermons, to ease thy self of thy Adversaries, and Avenge thee on thine Enemies the Quakers, whom thou art afraid of, though they are Friends to thee, and to the best thats in thee, which is not of thee, more then thou art, or to it, or to thy self. And being in a tumultuous hurry, in hideous haste, in the heat of Iealousie (which makes all look yellow) in the height of Anguish, and such like mistiness together, thou runnest over hedge and ditch, not minding so much as the Path of common Reason, Equity, Honesty, or Truth, not regarding any guide or Rule to direct thy Course by, whether the Light, or the Letter, or (as to thy Disputation) the line of Logick it self; which two last thou pretendest (at least) to be led by, but in reality art led in a certain muddiness of minde (Reapse) besides them all; till (as Canis Festinans caecos parit catulos) thou hast brought forth not only a bundle of Lyes and Abuses of the Quakers, but also a business as full of learned blindness as most that ever I have read, of no bigger bulk: Howbeit thou grantest thy self a Dispensation to over come all thou Disputest with in thy Disputation, sith (be it never so full of groapable darkness, even to thy friends, and fellows, who will see, and say nothing, yet) its laid up close, and safe from the sight of thy Antagonists the Quakers, within the linnen shrowd of a dark Language, so that the Quakers cannot know any of all this: for, poor, deluded, Fanatical, silly souls, they (quoth I.O.) no more understand that Language, which we here make use of, then we (Naturalists) can comprehend that hidden nonsensical [alias Spiritual] sound of words, in which they seem to gape it out not only to all others, but each to other 〈◊〉〈◊〉 in their Discourses: Thus like the Woodcock which having hid his head in a hole so that he seeth nobody, thereby gathers that nobody seeth him, thou judgest of such whose lives are hid from thee, with Christ in God, that thy life, and Lyes likewise are hid from them: yet there are some, and (for ought thou knowest not a few) among the Quakers, who have been where thou art, though where they now are thou canst never come, but thorow a true death to thy own

will, and present foolish wisdom, even that shameful death of the Cross, by whom not only with that Eye, where with thou seest, thou are seen, but also in that Light, in which spiritual men discern both theirs, and them, by whom themselves are not discerned, thou art both seen and comprehended; and though thou givest thy self leave to win all thou Playest for, while thou Playest alone by thy single self; yet when the Game begins again (as here it doth between thee and the Quakers, as it hath between thee and some of thy own Fel∣lows, who have already entered the Lists and taken thee to do viz. Henry Stubbs of thy own society) thou mayest possibly prove no such Gainer, as yet thou goest for, among such as side with thee [hook or crook] in thy crooked carriage of thy crooked Cause, by then both ends of thy Discourses for it be brought together; by which time it may likely appear to any save such, whose interest compels them to chuse rather to be ignorant, and let the Quakers Books alone, then to be taught by them, how thou and thy Tracts and Tractatles, trace it to and fro out of the Track of all manner of Truth, in the clouds of confusion, up and down, in and out, and sometimes Round about, in not more il∣logical then Atheological shifts; yet not more blindly, then boldly, sith unseen (as is supposed) by those who are most neerly concerned in the Cause and Controversy that's carryed on by them.

But as Crooked a Serpent as Leviathan is, yet his deceits are discryed, not∣withstanding all his Twinings and Turnings, now this way, now that a∣gain to secure himself, yea the least of the little flock which he despiseth, is made, in the Light and Power of God, to Spie and draw him out with a hook, yea if it be but by a Sling-stone, Zach. 9. rather then his proud Reproaches shall go Unreproved, the Lord will subdue and bring down the Uncircumcised Philistine, that Devotes himself to defie both the Arme and Armies of the Living God.

Thou tryest I.O. to loose thy self and thy malitious hissing at the light, from the observation of its Children, in thy Latine Laborinth, but herein thou hast lost thy self too too wofully, in another sense, in their open view, thy language is savoured to be unsavoury, and to be at best, but that of the mongril seed that speak half in that of Canaan and half in the Language of Ashdod; thy Voice is sounded to be that of the Stranger, whom none of Christs Sheep will ever follow; and as smooth as it is, like that of Iacob now and then, yet thy hands are felt to be the Rough hands of Cain and E∣sau, wherewith thou coursly handlest thy innocent, plain, honest-hearted Brother, whose Sacrifice is accepted with God, as thine can never be while thy sin lyeth at the door; Thou lyest hunting abroad for Blessings and Bene∣fices in the Earth, and yet what thou gainest, even that way, by thy greedy gaping after it at one time, justly enough (as from the Lords Hands) for thy fighting against his Israel, thou loosest at another; but what ere thou gettest or loosest here on earth, that seed of Iacob, against which thou bandest, will carry away from thee both the Birth-right and the Blessing of Heaven, and if thou turn not to the light thou hast been hitherto, in the vanity of thy mind, a scoffer at, and lay not hold on the Eternal In∣heritance, and life, it leads to, in a very little while [as in love to thy soul I here advise thee to do] thou shalt never inherit it, but Death, Dark∣nesse

and the Curse for ever in its stead, though thou seek it carefully with thy tears.

Finally I.O. iu aurem tibi dicam, let me tell thee this one thing in thy Ear, which yet [as the case stands] can hardly be Whispered so se∣cretly to thee here, but that, an hundred to one, one or other will happen to know it [and it matters not much who doth, or if all the world know it] besides our selves, for tis a Truth told in love to the Truth first, and then to thee.

Tractatu'us hic Tuus aut illorum tractatuum pars, this thy third little treatise, or last Latine piece (call thou it what thou wilt) is a very Lake of Lyes, and both it self, and Thou, who art the Author of it; and whatsoever, and and whosever holds union so as to run along, or fall into fellowship with it, in any more then that little Truth, that here, and there may happily be uttered in it, run all down together with it in the Four Channels, or Exer∣citations of it, as it were under ground (that the Quakers may not see it, who yet do see both whence it comes, and whither it goes) throw the hol∣low holes, and cavernes, throw the several Sections, or lesser Rivelets there∣of, as throw so many dark Cells, till, driving downward still throw that least, and last Head-lesse and Tail-lesse piece of Envy against the inner Light, they issue out into the outer darknesse, and at last all empty themselves headlong into the bottomlesse pit, from whence those Exercitations (for the most part) were at first exerted, and so, downward still, into the most dismal Lake of all, even the Lake of fire that burns with brimstone, which is the second death, where the strong Warriour, who is as ••oe, and his work, which is as a spark, and every Lyar, and his Lyes must lye and burn both together for ever, and not be quenched.

And as for thy boasting thy self, and glorying over the Quakers as learned no farther then their meer Mother tongue, and such as understand not so much as the Latine tongue wherein thou (cowardly enough) encounterest them, nor know how to speak sound sense to your understandings, in their seeming b••bble to each other, and to all others; Alas poor man, this is no newes to the Quakers to see Sanballats and Tobias's High Priests, Scribes and Pharisees, Doctors and reverend Rabbies, superstitious Athenians, University Philosophers, Epicureans, and Stoicks, who worship an unknown God, (A gene∣ration of Arteficial Fools, and Scholastick ignorant Ones that of old encountered Paul, a better Schollar [in Christs School] a wiser builder then themselves, Acts 17.) count Gods Prophets, Christ and his Apostles bringers of strange Matters, and New Doctrines to their Ears, medlers beyond their line, measure, Rule and Call, doers and speakers of bald businesses; no newes to hear the Opposers of Truth in their Science (falsly so called) say of the Quakers, What will these feeble folk do? Will they fortifie themselves? Will they Sacrifice? Will they make an end in a day? Will they revive the stones out of the heaps of the Rubbish that are burnt? That which they build, if a Fox go up, he shall even break down their stone wall, Neh. 4.2, 3. Oh thou Seer (that confessest thou wast neither bred nor born a Prophet, but an Herdsman) com'st thou to Prophesie at Bethel? at the Kings Chappel? away hence to thy own Countrey, eat Bread and Prophesie there; if thou wilt Prophesie, but come not here drop∣ping thy word, thou art not a fit man to minister here, the Land will not bear thy words, Amos 7.

Whence hath this man these things he pretends too, this boldness to teach us, having never learn't at our Schooles, being never brought up at our Nurseries of Learning and Religion? and such like.

But miserably wretched, and deluded men that ye are, ye little con∣sider (though the old Priests and Scribes, as bad as they were, took know∣ledge of such a thing in Peter and Iohn, Acts 4.) that as outwardly un∣learned and ignorant men, as the Quakers seem to you to be, yet they have been with Iesus, from whom they have learned that, by looking to him in his own Light, which all your meer sublunary literature can never lead you into the knowledge of, even that hidden Wisdom of God in a Mystery, which the Princes of this world are not acquainted with, that Crosse of Christ, the Wisdom, Power, Righteousnesse, Image and Glory of God, which is foolishnesse to them that p••rish: Ye glory in your Fencer-like Faculties of Disputing in Form, and Mood, and Figure over the Quakers, as a sort of Rusticks and Russet-Coats, disorderly Disputers, unruly and vain Talkers, because they are not Regulated, as your own blinded People are in all things (implicitly) by the Rules and wordly Rudiments of you Renowned Rabbies, but ye forget that the Lord hath rejected the Scribe and Disputer of this World, and will confound, and make foolish, and bring to nought all his strong, and wise, and mighty Matters (that Are) by the weak, foolish, base, abject, Contemptible things (that Are not) and by stammerring lips, and another Tongue, then they wot of, and by Precept upon Precept, line upon line, here a little and there a little make the Drunkard of Ephraim stagger, and stumble, and go backward and fall, and be broken, and snared, and taken; and weary these vain, wise wild∣Asses out of their Academical Niceties and Punctilio's out of their Accute A∣stutenesse, and Astute Accutenesse out of their witty Wiles, and wicked wrest∣lings against the Truth by a foolish Nation, that are even as no People in their eyes.

Ye tell the World that these People know not the Law, and are accursed (as your Fore-fathers did, saying, Do you see any of the Rulers of the Pha∣risees believe as they do?) they are un'earned and unstable, a giddy headed People that wrest the Scriptures to their own destruction; But ye heed not how Christ tells the Scribes, that were as well skilled in searching into the Scripture as your selves, that they Erred, and knew not the Scriptures, nor the power of God; and how even ignorant and unlearned Peter himself (as to that Science of yours (falsely so called) or Wisdome of the flesh, which is ever enmity against God, and is never subject to his Law, nor can be) speaks of another kind of un'earn'd, and unstable Ones, then those ye count so (who are a thousand fold more (spiritually) discerning then your selves) that being out of the Light and spirit, in which Paul and holy men gave them forth, wrest both Pauls Epistles, that are hard to be understood by the learned'st of our Letter-lauders, and also other Scriptures to their own ruine.

The Quakers Preach Christ his Light and Crosse, the Power of God, the Wisdom of God to the Iew (outwardly) a stumbling Block and foolishnesse to the Greek; the Quakers know not the Originals, (say they) How can they Ex∣pound and Open Scriptures? They know not the language we here use (quoth I.O.) whose Lyes are most in Latine against the Quakers, who busies

himself about the back-side of the Book, and tangles and turmoyls himself in tedious Tattle about the External Text, about the integrity of the Hebrew & the Greek; But ye (say I) know not what is talked of in that Text it self ye so much talk of, when it tells of a time, wherein the Eyes of all Israel, as of one man, shall be toward the Lord, who will bend Judah for himself, and fill the Bow with Ephraim, and raise up the sons of Sion against the sons of Greece, and make them as the sword of a Mighty man in his hand; Yea, who so blind a∣bout the Scripture it self, as well as about the things therein written, as the great Scripture searching Scribes, and Scholastick Scriblers thereupon? who come not at all to Christ himself, whom the Scriptures testifie of, that they might have Light and Life; who never at any time hear either his, or the Fathers voice, or see his shape; so far are they from coming forth into his likenesse or Image, which (in their own imaginations) these Spiritual men of God (so called) pretend to appear in more then any others.

Now as to the many frivoulous flouting phrases, and new fangled nick∣Names, wherewith thou, who bearest Christs Name, more then his Nature (like the old Heathen Enemies to the Truth) dost cover its true Christian Friends, as it were with wild Beasts-skins, that looking on them under that likenesse, Name, and Notion of Deceivers, Destroyers, Lyars, Hypocrites, horrid, cursed, Diabolical Blasphemers, the Dogs of your Flocks may be hereby encouraged and set on to run the more greedily on to tear and worry them: These will all Reflect upon thy self the envious Exerter of them, and lye with no little load, like a Talent of Lead, upon thy Conscience, and sink thee down, among the rest of the uncircumcised in lips, into sore Condemna∣tion, when thou awakest to behold him, who now cometh in Myriads of his Saints, to Convince and Iudge all ungodly Sinners for all the hard speeches they have ungodly spoken against him in his Saints, and Servants, whose Righteousness is of the Lord, and whose Heritage it is to condemne every false, Blasphemous and unruly Tongue, that (as thine doth) riseth up in Judgement against them. And as for us, the Reproach of Christ, is greater Riches to us then the Treasures of England, which ye are glorying in, and gaping after; Never∣theless I shall here have a few words with thee about some few of them, as well as about the Lyes, that under them thou rellest of us. Thou ventest thy venome against us under those Two (now vulgar) Names of Quakers and Fanaticks, on this wise;

* 1.4J. O. The second part of the Question concerning the proper Name of the Scripture, relates to our Fana∣ticks, who from that Trembling wherewith they fain themselves to be shaken in their holy Services, or rather the power of that evil spirit, by which in very deed they are shaken, are commonly called Quakers.

Reply: As for that holy duty it self of Quaking and Trembling at the Word of God, which as blind a guide and bruit a Beast as thou art in speaking evil of what thou knowest, as also of what thou knowest not, thou both ownest and acknowledgest the holy men of God, were taken with of

old, when moved to utter his Word as it came to them (witness thy own words, pag. 8. viz. the coming of the Word to them, filled them with dread and reverence of God, Hab. 3.16. and also greatly affected even their outward man, though we dare not be so desperate as to damne it all for Diabolical, as thou dost, in these dayes, in which God hath his Prophets, and his People, as well as then; yet we own it (as thou in word dost) and (indeed as they did, Isa. 66.5.) and are (as they by their Brethren) hated and cast out by you our Brother Christians (in Name) for so doing; which meer fleshly Brother∣hood, who hate us, and cast out our Name as evil for his Names sake, shall be ashamed for it before him that appears to our joy; and when Ierusalem hath first drunk her part [as she is now a doing] ye shall drink the dregs of the Cup of Trembling with the Devils [whose Portion Trembling is, for all ye believe the History as they also do] and wring them out together with all the wicked of the Earth.

And as we own the thing, so [saving all your Ironical Tauntings of us therewith, which we deny, as that, which ye even of God must be de∣nied for] we own the Name, when used in his fear, as that, which is both Arbitrio & Iure Divine, imposed by God himself, as their proper right, on his own People, whom himself from that holy Qualification of Trembling at his Word, even thereby, as by a peculiar Character, denominates, Isa. 66.5. and distinguishes from all other people, that are found Quaking and Trem∣bling mostly at the Word of man, whom his Saints have ceased from, whose breath is in his nostrils; so that if the Word of man, earthly powers, Prin∣ces, Parliaments go forth for such or such a kind of Christianity, Religion, Worship, Order, or Form of Ecclesiastical Doctrine, or Discipline, they all, Priests and People, and the Nations that fear not God by whole-sale strait stand stupified Quaking, and Trembling, and fall down Worshipping, for fear of the Furnace (the Quakers at Gods Word only excepted) whatever Golden I∣mage the King of Babilon pleases to set up, and impose on them to how down to: As to Name and Thing then we own that of Quaking and Trembling, but dare not like thy self, who ownest, and yet defamest it, corrupt our selves in what we know; Nec tutum est ludere cum sacris, neither is it a safe matter for such a high Professor, as thou I.O. goest for, to jeast and fleere so as thou dost, about such holy matters as Quaking and Trembling at the Word of God, which thou must come to know nearer home, then ever yet, when that Word nigh in the heart, thou so sowlely fallest on, comes once to be felt in thee as an Hammer breaking thy Rocky heart to pieces, and to flame forth in thee as a fire, and a spirit of burning under the Pot, whose filthy scum boyls in it against the Truth, and is not yet purged away; When thou co∣mest to know Moses, of whom thou pratest so much, a little better then yet thou dost, thou shalt say, I exceedingly Fear and Quake (ass••re they self) as well as he, with whom thou must Tremble on Mount Sinai, Heb. 12.18, 21, 22, 23, 24, 25, &c. at that voice of the Trumpet, and that Terrour of the Lord, and that Blacknesse, and Darknesse, and Tempest, which attends it, before thou come near Mount Sion, and to rest in the Hill thereof, as much as in an empty sound of Words thou art mounting up thither afore thy time.

I.O. But this Dread and Terrour (which Satan strove to imitate in his filthy Tripodes and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) was peculiar to the Old Testament, and belonged to the Paedogogy thereof; the Spirit in the Declaration of the New Testament gave out his mind and will in a way of more liberty and glory, the manner of it related more to that glorious liberty in fellowship and Communion with the Father, whereunto Believers had then an accesse provided them by Jesus Christ.

Rep. That the Devil may, and doth strive to imitate the things of God, I deny not; yea, there's scarse any outward Appearance or Form that the power of God puts it self forth in, but the power of the evil One in man strives (Apishly) to imitate and make the meer likenesse and Image of it; but these Images and Imitations are made among the Magicians and Wisemen of Egypt, who are gone out from Gods Counsel, the Light and Power of God in the Conscience, into the meer Imaginations of their own vain minds and foolish hearts, leaning to their own benighted understandings; but not among these who leaving their own Wisdom learn only at the lips of Christ, who leads even fools that love him, into the Substance it self, and that wisdom which makes wise to Salvation. 'Tis true that as Iannes and Iambres with∣stood Moses by imitating what he did by the finger of God, and acting out∣wardly so as he, as far as they could, till they were forced to confesse they could now (fainedly) follow no further, and in a seeming shew did the same by their Enchantments. So 'tis now, the Saints pray, so do the Sinners; the Saints fast, so do the Sinners; the Saints; preach of a Gospel, a Kingdom to come, so do the Serpents; the Saints meet, so do the Hypocrites; the Saints Worship, so do the Idolaters; the Saints in the Power and Spirit of God professe to be Godly and Holy, so do the zealous Sorceters in words, who be∣witch the people that they cannot believe and obey the Truth, and their se∣veral seduced Societies which have (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Form of Godlinesse, de∣nying the power thereof, &c.

And as it is true, that as the Quakers Tremble at Gods Word, so that the power of Gods voice, which shaketh the Cedars of Lebanon (when heard) as well as the lower shrubs, of••••times greatly affecteth the outward man; so the Devil may cause some of his deluded ones to seem only to do the like: But what of all this? Scillicet, because there is something done in Deceit, therefore nothing now done in Truth; some Quaking is of the Devil, there∣fore none of God himself. This is the sum of I.O's sayings of all the Quakers in grosse; if not, learn henceforth I.O. to take forth the prelious from the vile (as Gods Prophets do, who are as his mouth, Ier.) and not to jumble these together in one as hitherto thou hast done; till then, I tell thee from the Quakers, so called, that faining and being driven by the Devil, thou fatherest on us, we are far from, and deny it as one of the many Lyes the Devil drives thee to defame us with, who are in the Truth, which the Devil abode not in, whose Works, with himself and his Lyes, and that Deceit which is of him, and dwells in thee, we deny and defie also for ever.

And now whereas thou talkest of only Liberty, and Glory, and Fellow∣ship with the Father in these dayes of the New Testament, and such Quaking,

Trembling, Terrour, Dread, &c. as greatly affects the outward man, as a mat∣ter belonging to them of old, only to the Iewish Paedagogy, &c. as if the Word must come to you now in a smoother manner, then to Gods Servants and Prophets heretofore.

Herein thou talkest as if the time of all such Trouble, Terrour, Dread, and Trembling at hearing of the Word of God, as usually affected the outward man, and was in the Prophets, was all perfectly past, and men should see no more of that in the world among the Servants of the Lord from that time, and forward, wherein Christ after the flesh was outwardly incarnated, Crucified. and Risen again from the dead; and all the Appearances of the Lord to his Apostles, Prophets, Messengers, Ministers and Servants, whom he sends forth on his Errand into the world now a dayes, are only in liberty & glory; dreaming pleasantly in thy dark mind of ease, rest, peace and familiarity with the dreadful God before thy time, damning down the rough, severe, troublesome, terrible, trembling spirit, doctrine, and Ministry of the Quakers, to thee ward, and thy serpentine generation of Vipers, that would fain flee the wrong way, when ye are warned thereof, from the newes of a wrath yet to come, to your lifelesse Formes, and fig-leaves, and false biding-places, sandy sickle founda∣tions, literal lurking-holes, fained pretences, bare Bible bulwarls, selfish Fastings, Prayers, Praisings, Preachings, misty, empty, pithlesse and poor Professions, as a Doctrine of Devils, as a ministration wherein either fictitiously, or rather really they are acted, & surpriz'd by the Devil with trembling in their holy ser∣vices, Ex. 1 S.I. as they said of Iohn that came Fasting and Reproving. Iudging and Threatning, laying an Axe to the root of their fair leafy tree, and flou∣rishing formal prosessings of the old Prophets Words, and Writings, and pretences to Abraham as his Children, and Moses as his Disciples, and the Scripture as the Scribes and Openers of it; and telling of wrath to come upon them, and unquenchable fire to burn them up as Chass, & this man hath a Devil, away with him, give us a Ministry that will speak comfor∣tably to Ierusalem, Seers that will see better things for Sion, that shall an∣swer the Messengers of the Nations, that enquire of them, the Lord hath founded Sion, 'tis Babylon that is to be confounded; O ye Quakers, ye Seers flee ye far away hence to Rome, to Papists, Iesuites, Iewes, Turks, Hea∣thens, (among whom many Quakers have been, but few or none of our Chimney-corner Church-men that I know of) but come not hence with your Plumb-line, thundring words of Iudgement laid to the line, and Righteous∣nesse to the Plummet, and laying waste the High Places of Israel, and the Sanctuaries of Israel with the Sword of the Lord; this our Land of Israel ought not to bear these words: 'tis disturbance, tumultuousnesse, and Con∣spiracy against the Pious Magistracy, and the Godly Ministry in the midst of it: Prophesie no more such rough things at Bethel, they are not right things here, Prophesie to us Placentia, Prophesie smooth things [alias Deceits] we are the Preists of Bethel, the house of God. Amos 7.7, &c. we are the Mini∣stry of the reformed Churches, we are the Well heads and feed at the Fountains, from whence Souls draw all their Refreshment; we are the Doctors, Deans, Principals, Provosts, Presidents, Wardens, Masters of Magdalene, Christ-Church, Iesus, Trinity, Emmanuel, and such like Christian Colledges and Halls, the Re∣ligious Nursing Fathers to the Nursing Mothers themselves that are [alias ought

to be] the very Nurseries of Learning and true Religion: If ye come to us with a Word from the Lord, come not in your wonted trembling postures, and obstreperous horrible vociferation, wherewith ye dreadfully found it out throw our Streets, Cities, and Temples, know the Lord, * 1.5 as if we were without God in the World; Prophesie no more ye Fanaticks to us in your pretended mo∣vings by the Spirit, if ye do, ye must bear and take the shame of the Stocks, or the Cage, or the Whipping-Post, and a Passe to the place from whence ye came, or the pulling off your Robe with the Garment, or the stopping of your Mouth with stones, and the Pumps, and Mire, and Dirt, or such like, Mic. 2.6, 7, 8. But vers. 11. if a man walk in a Spirit of Falshood, do Lye, & will Prophesie to us of wine & strong drink, Ease, Pleasure, Peace with God in our sins, impossibility of being purged from them till we die; and of Salvation and Iustification of us (by the Example of David) while under the guilt of Murder and Adultery, and of Profits and Preferments, and more Maintenance for a Godly Ministry, that suppose Gain to be Godliness, let him come, he is a Gospel Minister, he shall even be the Prophet among our present Seers, & gain-getting Priests, false Prophets, and foolish People.

But alas poor man, thou art far enough from the New Testament or Cove∣nant yet, which is a Gospel, a Covenant of Light, which thou art so far from, that thou fightest against it; thou thinkest thy Judgement is over past, and the Old Testament a thing that thou hast learned long ago; but thou art not come so near to the sharp Paedagogy of it yet as thou must do, so far art thou from the glorious Liberties of the New; Thy words are true enough, the Word under the New comes in a way of more Liberty and Glory, but its no newes to hear High Priests speak Truths which themselves know not; thou art at best but an Old Testament Talker of the New, and one thats come truly yet under the Tuition of neither; As for the New, the Word comes under it in Liberty and Glory, but not to Old Testament Spirits, Doctors, Scribes, and Pharisees, they see not clearly so much as Moses face, much lesse the Glory of God in the face of Iesus: Condemnation is yet to come from Christ himself first to such as these, as well as from Moses & Iohn, yea Christ hims••lf (whose friendliness to Publicans and Sinners, as a Physiti∣an, was found fault with by such Friday fasting Pharisees as this Age is filled with, as much as Iohns Austerenesse) was found in Iohns rough Spirit, Camels hair Garment, and astonishing Appearance to them, that went about to Murder him in his inward Ministry and Testimony within themselves; and then they said of him too, as of Iohn, Thou hast a Devil, Ioh 8.

Ah poor Nursing Fathers and Mothers, Vniversally Erring, Vniversity Se∣ducers, poor seducing Priests, and seduced People! notwithstanding the Glo∣rious Liberty and Gloriousnesse of the Gospel Times, that ye are glorying in (in a Dream) that ye live under, ye must most assuredly find a Condemning, Iudging, Terrifying fiery flaming Law laying hold on your Consciences, and finding you out, and the Sword of the Lord entering into your Souls, and the Wrath of the Lord rending your very heart-strings a sunder, and

dread, terrour, and trembling surprizing you Hypocritical sinners in Sion, before ever ye shall come to know the true Liberty or Glory of the Gospel, which is the Image and Glory of God, brought forth among you; yea, judgement is already laid to the line, and Rigeteousnesse to the Plummet, and the Hail is falling, that will sweep away your Refuges of Lyes, and the storm, that will overflow your hiding places, and break and disinable your supposed Covenant and Agreement with Death and Hell, as if your judgement were passed over by the Lord, and none of that could come near you; and your Bed will be found too short for you to rest on, and your Covering too narrow to wrap your selves in from the Wrath of God, the power of whose wrathful displeasure shall make your Mount Sier shake like Sinai, before ever ye come near to the sight of that glorious Rest that the Saints ly down in on Mount Sion.

Now as to that other new found Phrase of Fana∣ticks; These Fanaticks, the Fanaticks of this time, our Fanaticks Fanatical Quakers, Fanatical Souls, Fanatical Enthusiasts, Fanatical Knaves, Fanatical Anti-scripturists; and * 1.6 under which ever and anon, yea so oft, that I may say, Ferè numquam non, thou soamest out (as thy fellows do) that froth, filth, and falshood, which floats about in thy foolish vain Spirit against the Quakers in gross, as against a furious, distracted, mad, crack∣brain'd kind of men, that (for so those Terms signifie, as used by thee) pretend to Visions, Revelations, Illuminations, Inspirations, the Spirit of Pro∣phesie, and such like; but are (Reapse) stark besides themselves, and be∣reft of their very wits and senses.

As new a nick-Name as 'tis to this Age, this is no other, then what all the Prophets of God were entertained with in the several seasons, wherein God sent them out, by the many false Prophets that were Coaetaneous with them, and therefore nibil novi, no new business to such as are not blind; He is but meanly skill'd in the Scriptures who hath not yet learn'd from thence, That the Prophets by whom God spake, and by whose Ministry be mu••tiplied Visions, and used Similitudes, as Hos. 12.10▪ were ever counted Deceivers, as the snare of a Fowler in all their wayes, that the true Prophet was a fool, and the spiritual man, or man of the spirit, Mad, Hos. 9.7, 8. and hatred alwayes in the House of his God; And that Gods People (by meer profession) rose up a∣gainst them, as against an Enemy, and (as now the same Generation of Holy Hypocrites do, both in Old England and in New) pull'd off their Robes, and their Garments from them (to whip and scourge them sometimes, as Seditious and Disturbers) that passe by securely, as men most averse from War, and streit∣ned the spirit of the Lord, saying, Prophesie not so such as Prophesied in his Name and Power, and putting them to shame if they did; when if a man would walk in the wind of his own Invention, and Lye falsly, and Prophesie to them of ••elly Ohear, of Wine, and of strong Drink, even he should be own'd a Pro∣phet by that People, Mic 2.8, 9, 10, 11. And that Ioshua the true High Priest and his fellows, even Christ and the Children that God had given him, were as men wondred at, were set as signes to be spoken against, even to the house of Ja∣cob, from whom he hid his face, and their peepers and mutterers out of their

own familiar spirits, to the unbelieving Despisers, that wonder and perish, for signes and for wonders from the Lord of Host that dwelleth in Mount Sion, Isa. 8.17, 18. Zach. 3.8. Luke 2.34. Act. 13.40, 41.

Yea, I. O. hath read his own Book ore but by the halves if he do not learn this Lesson out of it himself, pag. 58, 59, 61, 62. that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or divinely inspired men, whose Doctrine was to have been received as from God, who sent them, and in whose Name they spake, though but Herdsmen, and of mean Occupation, were yet generally rejected upon innumerable prejudices that attended the Truth they spake arising from the personal infirmities, and sup∣posed Interests of them that delivered it; as Amos 7. Ier. 43.2, 3. Ioh 9.29. Act. 24.5. and that what with these things, and chiefly the Peoples being so eminently perplexed with false Prophets, both as to their number and subtilty, that they could not well discern aright between Gods Word and that which was only pre∣tended so to be, and so became guilty of unbelief and rebellion against God, not sub∣mitting to what they spake in his Name, it alwayes so sell out that scarce any Pro∣phet that spake in the Name of God, had any Approbation from the Church (of dead stones) in whose dayes he spake, Matth. 5.12.21.33. to 38▪ Act. 7.52.

Thus much I.O. may learn from these words, which are mostly his own, that it was alwayes so heretofore, and how it should be otherwise in the latter dayes of this formal Christian Church called Christendom, then he sayes it was in the latter daves of that Iewish Church, both which National Churches say they are Iewes, Christians, and are not, but lye, and are the Synagogue of Satan, he cannot see, that will not purposely look besides the Scripture, which intimates to us a necessity of the innumerable multitude of false Prophets, by which People must be perplexed from submitting to the Te∣stimony of Gods true Ones, that now go forth from him to witnesse against the other, since it sayes so long since as it was written, that many Antichrists and false Prophets were even then already gone forth into the world, which as, according to Christs praediction, Matth. 24. they then (and not now, as our Seers say, who can't see themselves for their selves) began to breed, so have ever since spawn'd themselves by a successive generation of the same seed of blind Seers, that suppose Gain to be Godliness, in such Myriads over the face of the whole Earth, that he must even go out of the Christian World at least, that will find any clean Corner where these croaking Frogs, and un∣clean Creatures, and costly Caterpillars are not crawling.

So then by reason of the many subtilties and serpentine insinuations of the many false Prophets in these last dayes of the Gentile Christian Church (in name, not nature) 'tis now as 'twas ever of old, that the true Prophets of the Lord, whom he reproves the other by, are look'd on as Fanaticks, fools and mad bare brain'd fellows, 2 King 9.11. Acts 26.24. that do but pretend and seem to themselves to see that they do not, and make themselves Pro∣phets, and are often punish'd, as a sort of giddy guides, with stocks, stones, pri∣sons, and such kind of rough Reproofs, as the false Prophets, the Shemaiahs or Dreamers, which speak lying words in the Lords Name, which he com∣manded them not, suggest as most surable for the true Seers, to the Officers, whether Vice Chancellors, Chief Priests, or Earthly Powers, that are (as the Beast that bears her is) the Subordinate willing Executioners of the Clergy,

or Whores wicked will, as in the letter, from the false Prophet, to the Chief Priest against Ieremiah of old, Ierem. 29.26, 27. The Lord hath made thee Priest in the stead of Jehojadah the Priest, that ye should be Officers in the House of the Lord, for every one that is mad, and maketh himself a Prophet, that thou shouldest put him in Prison, and in the Stocks: Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a Prophet unto you? &c.

As for thee I.O. I know not but that thou art the first that fastned that wonted foul Name of Fanaticks upon the People of God, called Quakers, in these dayes, by thy fighting against them, and falsly accusing them, as fit for their Frauds to be punished with Prisons, &c. under that Name so over∣frequently used by thee; for which it hath since (justly enough as from God) befallen Thee and thy fellow mongril Presbyter-Independents (Haman-like, who hang'd high upon the Gallowes of his own preparing) to be whipt smartingly by that more smoakie sort of Locusts, who are in the dark behind thee, with this Rod of thy own gathering; for now by that Papal, Prelatical-Priesthood, that hope (but their hopes are as-thine, and those of all Hypocrites are, as the giving up of the Ghost) to over-top you all, even ye and all Sectaries that side not, or ride not with them back to Rome, are branded by that same Name Fanaticks of thy own faining, which is become the common Charesteristical of all, but either Romish or Canterburian Catho∣licks; and thou thy self perhaps under that Notion of a Sectary, and ac∣count of a Fanatick, as well as on some others, art justly (Iudas-like, who betrayed the Truth) detruded down from that place of Preheminence, from whence thou prated'st out that Preheminent piece of Latine lack-Light against the Quakers, and according to Psal. 96.25, 26, 27, 28. Psal. 109. 7. to 21. Acts 1.20. deprived of thy dainty Deanery, and that thy Bi∣shoprick, or Episcopal Office hath another taken; and like as he did Doeg (the Edomite) Psal. 52.1, to ult. for the same Dog-like doings, viz. devising Mischiefs, being as a sharp Razor to the Saints, deceitful workings, loving evil, lying, devouring words more then good, and rather then to speak righteously, hath God pluck'd thee away from thy Prerogatives in that (falsly called) Christs-Church, thou was't lately Head of; and if yet thou shalt (as perhaps thou mayest) happen ever to recover to any such out∣ward Lordlinesse again over Christs true Church, and Gods own Heritage, who (come Summer heat, or Winter storms) will still stand Green as an Olive in the House of God; yet for all thy now flouting at them as Fanaticks, and their way as Madnesse, that day cometh on a pace spoken of, Wisd. 4. 15. & 5.1. ad sinem, wherein those righteous Ones thou wrongest shall stand out in great boldnesse before the faces of all such as thee, who hast afflicted them, and made no account of their labours, and ye shall be amazed at the strangenesse of their Salvation, so far beyond all ye looked for, then repenting and groaning for anguish of Spirit shall ye say within your selves, This is he whom we had in derision, and as a Proverb of reproach; We fools cou•• his life madnesse, and his end without honour: How is he numbred among the Children of God, and his Lot is among the Saints? Therefore have we erred from the way of Truth, and the Light of Righ∣teousnesse hath not shinned to us, and the Sun of Righteousnesse rose upon us; We wearied our selves in the way of wickednesse and destruction, gone throw Desarts

where there lay no way, but as for the way of the Lord we have not known it: What hath Pride profited us? and what hath Riches with all our vaunting brought us? &c.

Thus far as to those Two Archi-Pseudo-Prophetical Titles by thee I.O. tauntingly imposed upon the People, who at this day hear the Word of the Lord and Tremble at his Word, viz. That of Quaking Fanaticks, or in thy Sensu Composito, Fanatical Quakers.

Now I come to those thy many other misprisions, and mis-representations of us under the Terms of poor, deluded, foolish, Knaves, Crowes, Vagrant Rogues, or Vagabonds, Enthusiasts, Locusts, and such like.

J.O. The clamour of every Fanatical Knave, Ex. 3. S. 26. Epist. pag. 28. poor, deluded, Fanatical souls amongst us called Quakers, for the instruction of the younger sort, against whose abominations I have subjoyned the Theses in the close of the other Trea∣tises. * 1.7 To the Instruction of the younger Schollers, who, intending the accutenesse of their Wit to the study of the holy Letters or Scriptures, have neither list nor leasure to follow these Crows (the Quakers) up and down, pelting at them with Tiles and Dirt, this shew of new Fanaticism refuted, which swarms even every where, ac∣companied with strange Devils, is Dedicated, so Ex. 3. S. 2.4. Fanatical En∣thusiasts for their Enthusiams; so Ex. 3. S. 19. Locustas hasce cum primum ex sumo purei prodierint, these Locusts (the Quakers) when they came first out of the smoak of the Pit; so Ex. 3. S. 17. Errones, Vagrant Rogues, or Vagabonds.

Reply 1. Thy Iudgement of us in general, which is mearly that of mans-Day, which is the night, and a very small matter to us, will prove a matter of moment, that will fall heavy on thy self at last, when the Judgement of God, which we know is according to Truth, and is against thee, comes upon thee, and all thy Iudgement before thy time, and evil speakings of whom, and what thou utterly know'st not; And as for us, if we judge thee again for many of the same things of which we are judged by thee, yet our judgement is just and true, and not our of its due time and place, and will stand ore thy head for ever, being passed in the light, and day, and Spi∣rit of God, in which the Saints are to Judge the World, and the spiritual man discerns the Animal man and his matters, but is not discerned by him: But as to this of Knave, it savouring much of that Billingsgate Rhetorick (which T.D. hath so much of, who called L.H. at his own door in Do∣uer — he knows what, and ye sayes he is not able to match G.W. at it) to render Reviling for Reviling Terms I shall forbear, and be silent here, giving I O. my Goliah-like 〈◊〉〈◊〉, (who conflatis naribus inflans, sets the Saints so much at his heels, and (to use his own words) Gigantaeo quodam fastu E'atus, like some Son of Anak looks on them as Grashoppers, disgracing and disdaining the whole kind or Species of the Quakers, what he is able, sometimes as poor, deluded, foolish, and yet sometimes again as more

Knave, then Fool) leave to overcome me herein; for though I can truly say (having been at the Popes Palace which stands in Monte Caballino) that fonte labra Prolui Caballino; yet haud unquam me Prophetam somniasse tam altum memini, ut Repentè sic Rabula prodirem.

Reply 2. Thou talkest much here, and at the front and sag-end also of thy English Epistle in Commendation of thy Iunior Students valuing and stu∣dying the Holy Scriptures more then any thou knowest, and of their bending the best of their wits that way; how ye value the Scriptures wee'l see by and by, but till ye study the light and spirit more then ye do, which the letter came from, as ye are yet at best, so at best ye will become but obtusè acuti homunciones, sharp-witted men after your own blunt fashion, who in truth are as sharp-sighted in the Mystery of the Holy Scriptures, as a very Mole is into a Milstone. Behold O thou Academical Student in Divinity, who callest the Quakers Anti-scripturists, thou art call'd the Scripturist, the Text-man, the Opener-of that Book called the Bible, which is a Book as much sealed to thy supposed learned self, as to the unlearnedst sort of men in the World, that can but barely read it, and thou art restlesse in wrestling against the Light, and restest in the dead Letter of that Law, which is Light and Life, and makest thy boast of God, as the man that knowest his will, and tryest out the things that are most excellent, being instructed no higher then so thy self, and taking on thee to instruct all out of that life-less Letter, which is all thy Law, (and yet much more then thou livest by) and art confident that thou thy self art a guide of the blind, a light of them, which are in darknesse, an instructer of the foolish, poor, deluded Quakers, a Teacher of Babes, which hast a form of formal Knowledge, and of external Truth, as it is in that meer Letter of the Law, but thou (being enmity to the light the Quakers live in) art rather a rash Reprover of the things that are most ex∣cellent, a blind Guide, a dark Lanthorne, an ignis fatuus, a fleshly, foolish, In∣structer, an untaught Teacher, that must yet come to be taught out of the mouths of Babes and Sucklings, out of which the Lord is now ordaining strength that shall stop the Lyars mouth, and still the stout Enemy and Aveng∣er; and from the stammering lips that thou standest amazed and astonished at, as uttering non-sence (in thy non-sensical Nodel) shalt thou stoop to learn the Soul-saving Truth, or else be left to perish in thy envious enmity against it in thy damnable darknesse, in thy wilful blindnesse, obstinate unbelief, and unparallel'd ignorance of it for ever, as the Pharisaical Iew was, whose case this was before thee, Rom. 2.17. to the end; And though thou teach∣est others, yet till thou teach thy self, alias learn at thy own measure of Christs Light, that teaches thee in thy own Conscience to know thy self more, and live more like Christ's Teachers, then thou dost, thou shalt bring as few to God as thou hast done, who hast left all that have learnt of thee yet, where thou thy self yet art, viz. in sin, and not believing thou canst ever be out on't (as they and we tell thee (truly) thou mayst) while thou livest, or till the World to come, where the Popes purgatory is which (as truly) thy self deniest, and shalt bring men as near to God, who is Light, as those who are left out of his Kingdom, which is Light, in the Darknesse, which is the Devils kingdom; Thou teachest other's should not commit Adultery, but thou art the Adulteresse, and Imperious Whorish Woman, with whom all

the Kings and People in the Anti-Christian World have committed Folly and Fornication, and, bewitched with thy Sorceries, have run a Whoring after from the Lord. Thou teachest another should not Steal, and pro∣fessest to abhorre Idols, but thou art that Sacred Thief, that committest that sacrum furtum, that fine sort of Sacriledge, and stealest the words, which thou sellest for Money when thou hast done, after 10, 20, 30, or 40 shillings a Sermon, out of the true Prophets Writings, and Fathers, and old Authors; and so what thou learnedst in thy Accidence, when a School-Boy in the Coun∣trey, thou makest use, and witnessest the Truth of, now thou art become of an University Scholler, a Clerical Country-man again, viz. in legendis ve∣teribus Authoribus proficies, in Reading of old Authors (for so many Doctors do out of their Notes in the Pulpit) thou shalt Profit; for profit thou dost thy self in outward Goods, but not the People in inward Goodnesse, who are ge∣nerally in all Parishes left as ignorant and prophane, as the Priest finds them, when he is called from them, either by death, or some Deanery, or higher Divine degree of spiritual dignity.

Thou makest thy boast of the Letter, but throw breaking the Letter thou dishonourest God and his Ministry, while thou dost more docere fa∣cienda, then facere docenda; and as Accute and Accurate a Curate as thou art of Souls, thou art not quite so useful as a Wherstone, * 1.8 which serves to sharpen other things, though it self re∣main blunt and obtuse; but thou that pretendst to keep the Key of Knowledge and the Kingdom, art neither quick to enter thy self, nor sufferest, much lesse servest to quicken, so much as thou slug'st them that would, by the best thou dost thou mak'st thy Converts no better then thy self, who art not yet so good as thou shouldst be; and in thy fighting against the Quakers, who would have thee but so, as thou oughtest to be, art not one jot better then worse then nought it self.

And if thou servest to sharpen at all, it is more to make men more keen, whose Teeth are enough on edg at them already, against the Saints and the Truth they dwell in, and by thy lying words, which are as Swords and sharp Arrows that way, to reach them, that attend to thy contemptuous Tattle, to use their Tongues, after the Example of thine, as sharp Razors, to speak proud things, proudly, disdainfully, and contemptously against the Righteous.

Reply 3. As to thy term of Enthusiasts, or Expecters of Inspiration by their inward Speculation, I say that thou, who art gone forth of thy self to look for it without thy self in the outward observations, shalt wait long enough be∣fore thou there find the Kingdom, which is within thee, whether ever thou come into it yea or nay, for it comes not to any of our cryers Lo here, lo there.

Reply 4▪ As to that of Locusts and Vagabonds, that day is now dawn'd upon the Earth in the late benighted Horizon of this Nation, in which we are seen, and see both who, and from whence the Locusts are, and when they came up out of the Pit, and how that these Locusts, and Caterpillars, and Canker-worms, even the slumbering Shepherds of the King of Assyria, as Nah. 3.15, 16, 17, 18, 19. whose King is the Angel of the bottomless Pit, whose Name is Abaddon, and Apollyon, the destroyer of Souls, Rev. 9.1, to 12.

have crowned themselves, and made themselves many, and spread them∣selves over the whole earth as Grassehoppers for multirude, and camped a∣bout in all hedges in the cold day, and have spoiled and devoured, and had power to sting men as Scorpions, and have made their wickednesse to pass over all men continually, and must when the Sun of Righteousnesse ariseth, (as now he doth, with healing in his wings on all that fear his Name) flee away, and their place not be known where they are; and thou shewest thy self to be yet darkened with that smoke they have for Ages and generations ascended out of, that deemest those Locusts to be the Quakers, who are rising up in the light and power of the truth of God, to the dispelling of that smoky fog of errours they have lyen hid in.

Reply 5. We see also who are the Vagabonds in the sight of God, even such as with Cain are fled from his Light in their consciences, and gone out from his presence into the Land of Nod where they are busie in building Cities, and ••air outward dwellings for themselves, but have no habitation in God; and not the Quakers, who for the Gospels sake chuse to have, with the Apostles of old, no certain dwelling place upon earth, 1 Cor. 4.11. though else as capable to have many as your selves, who have oft many more earth∣ly homes and houses, then men are capable to hold in a way of honesty.

Reply 6. And though thou stilest us Crowes, yet such as are not in the blacknesse of darknesse may see we come not so near to that carrion Creature either in colour or conditions, as such do as so account us, who never yet put their spectacles on but when their eyes are abroad and gone from home; But who ere are the Crowes, its easie enough to be seen who are the Mag∣pies and Parrets, whose pratlings and pratings are, as from no higher principle then mens teachings, and imitation of words themselves know not the true meaning of, so for no higher an end but barely to get something for the body and the belly, as Rom. 17. v. 17, 18. which usually is the chief Church∣man and Grand Senior among the Greedy Clergy, and the oldest Master of Arts † 1.9 in most Universities and Countreys.

Reply 7. And whereas thou speakest as if 'tis not worth the while for thy Junior Students to follow those Crowes (the Quakers) so as to stand pelting and flinging at them with dirt and Tile-shards; In that sayest thou truly indeed; Whereupon (I say) those Scripture studying Schollars to whose use thou devotest these thy Theological Disputations against the Quakers, in a strange Language by thy own confession, might be easily bet∣ter but likely not worse busied, then they ordinarily are, whilest what with stones and Tobacco-pipes, dirt and mud and such like materials they are assaulting the Quakers in their (elsewise) quiet meetings in their two nurse∣ries of Learning, ill manners and Irriligion, viz. both Oxford and Cam∣bridge: And 'twere more worth the while for both Vicechancellors and Mayors to Bocardo some of them for these and worse matters, for examples ••ake to other rude Rabbies, then to connive at, countenance and encourage them in it, as some have lately done; but alas, that the Juniors throw stones,

mud and dirt with their hands, no marvel, when such a Senior as I. O. is throwing mire and dirt against the Quakers with his inky crow quill, and pelting at them the best paper-pellets he has with his Parret-like pen; and no wonder to a wise man, that from the greatest to the least ye are all be∣dirtying the Quakers, since the wicked are alway like a troubled Sea that never is at rest, but ever casting up mire and dirt in the face of Truth.

Reply 8. As to thy pitiful Terms to us of Poor, deluded, foolish, un∣learned; 'Tis true, as thou slightingly sayest, the Quakers are for the most part poor in this World, and, as T. D. flings it also in our faces, having no great visible estates, but rich in Invisibles, in that faith ye are out of, by which they stand Heirs of that Kingdom ye have no inheritance in till ye believe in the Light ye yet hate; and they seem as Poor every way else, as having nothing in another World, to your Laodicean Lordships, who are boasting your selves in your Profession of that ye are out of the Possession of, as Rich and encreas'd with goods and in need of nothing, yet are they making many Rich by their Ministry, when your selves (as unwilling as you are to know it) are not onely poor, and wretched, and miserable, and blind, and naked, but impoverishing all that have to do with, or that ever trade much with you, and maintaining all in the same (inward) beggarly condition with your selves; so that their souls never thrive into the life ye sometimes talk of, into the thing, which is the end of all outward Ministry, or into any better then barenesse, and seannesse, and b'indnesse, and barrennesse it self, while they fit under the shadow of your Ministry, whilest thousands in this Nation that have been turned to the light, and the Truth within, by means of the Qua∣kers Ministry, which a taking heed to within is the end of, are come to witnesse the Word of Christ, which your letter is but a witnesse of, dwel∣ing Richly in themselves, and with the Spouse, Cant. 3.2, 3, 4. that sought her Beloved in your broad wayes once, wherein she never found him, being passed away from you Watchmen, who beat and smite and wound them for so do∣ing, Cant. 5.7. have in the narrow way, which ye have no mind to walk in, found him whom their souls loved.

Ye often tell such as Relinquish your Ministeries, that ye have been a means of opening their eyes, and think strange that they cannot abide un∣der your Teachings, as well as heretofore; but were it as true, as ye do but deem it so to be, that your pains had prov'd so profitable, as to open the eyes that now see, ye could not but see of your selves, that while they a∣bode in blindnesse they abode quietly under you blind guides, but when once they came to see, they saw they were to abide there no longer.

Ye call your Universities the eyes and the Wel springs, heads, fountains, mo∣thers and nurseries of Learning and True Religion; but the Lord is judging those filthy Fountains, and the Rivers that run out of them, and turning their waters into blood, and giving them blood to drink, of which also they are worthy, yea and righteous is the Lord in judging, for they have ever shed the blood of Saints and Prophets, and strove to root out the True Religion, that is Pure and undefiled from off the earth, and have nourisht up Illiteracy it self, if that onely be learning, as in Scripture sence it is, 2 Pet. 3.1 Cor. 2.1, 2. to know Christ and the Scripture by the Spirit, and have headed all men in their hatred of the Truth, and been mothers of most of that mischief that is

now befalling all Nations where they are, and the Wells from whence those Legions of learned unlearned ones, to whom the vision of all is as a Book sealed, have sprang, and to whom all people have leaned as their Leaders, till they have utterly lost the way to life, and the Right eyes of those Idol-shepherds, which the sword of the Lord now comes upon till it be night unto them, that they shall not divine, and till they sha'l be utterly darkned.

And this I declare not as one that am utterly against that outward Inferi∣our furniture▪ or lower sort of literature, whereon ye live and feed till ye surfet, and for having but a little of which (for some, that pretend to very much, have not overmuch of that, and as much abuse, that little they have more in defiance, then in defence of Truth) ye Reckon on your selves as ex∣ceedingly inriched; nay, if most of you had more of it then you have, it were not much the worse, would you use it better then you do; and were ye as Rich and learned (as ye are in that) in the best kind of learning, which the light within leads to, and ye fight against, and the measure of Gods gift of grace in your own hearts, that brings Salvation with it to all that sub∣mit to be taught by it, teaches (viz.) to deny ungodlinesse and worldly lusts, and to liue godly, righteously and soberly in this present world, as little of which learn∣ing and life is to be found among young Academical self. Admirers, as among any people upon earth, among whom there is, whether magna or parva cu∣ra linguarum, major or minor Artium, I will not say, nor is it much material, so long as what is of the Lord most expected lies most neglected, but I may safely say not maxima, but minima pietatis.

But I speak it as one not a little lamenting over our Nurseries of learning and Religion, and not a little grieved to see how little of God and godlinesse in the power of it is either seen or sought after by those Seers and formal Seekers, but those of outward letters and writings, whereof some are as bad rotten, poysonsome, false and foolish, as othersome are good, wholsome, true, sound and solid; in the best of which yet without the Light, which universally they hate, and look askew at, the life of God can never be found: and to see how little yet our Nations supposedly learned leaders have learn'd of that Mistery Christ Iesus within themselves, whereby to become any o∣ther then Ignes fatui, or false Leaders to the whole Land, which hath been wholly caused to erre by them, and hath been led of them to its own de∣struction.

Yea, this lamentable, and shall be for a lamentation of lamentations, with which I must make a little out here to lament against you O ye nursing Mo∣thers (so called) to the Church of God, both in this Nation and throughout Christendom, that there is none among all the sons, which to the vast expen∣ding and exhausting of her earthly treasure, and the very Quintessence of all her carnal things upon them, both in her Vniversities and in all her Parish∣es, when remov'd from thence, she hath nourished, and that is found able by the Spirit, which onely does it, to minister spiritual things truly to her, or in requital of her who hath so inriched them for it the other way, to enrich her with any true, lasting heavenly treasure, or to measure and tale back again to her, even as well in her Protestant and more reformed, as in her Popish and more deformed States, any other then such Trash, Wood, Hay and Stubble as is now falling before the fire.

And that by all the most Learned labours of her most Learned Rabbies, Do∣ctors and Students in Theology, and Clergy of what sort soever, the rest of her children call'd Christians have not learn'd so much as to know Christ and themselves, much lesse Christ in themselves, so far as make them honest, true, holy, just, sober, meek, pure, loving, gentle, merciful, pitiful peaceable, pa∣tient, temperate, and after his own Image, which is the end of all Learning, Ministries, Ministrations and doings that pertain ad intra, and ad extra too, to Christian Religion, which Christ or Image of God ad intra, and ad extra also who are not come to witnesse in and on themselves, know not yet Christ the My∣stery, the hope of Glory, and cannot prove themselves upon due examination to be in the faith, or any other in the sight of God then Reprobates.

And that by and from her Priests and her Prophets, whose own eyes are not yet annointed with eye-salve, that they may see, that have took up∣on them to be her Supream Guides into goodnesse, and took many millions of money for many Ages and generations upwards to make other men learned in the Truth, to direct them into Righteousnesse and Holinesse, the hands of evil d••ers have been strengthened, so that none hath returned perfectly from his wickednesse, but such evil fruits, as darknesse, Ignorance, blind∣nesse, bloodinesse, uncleanness, drunkennesse, and all sorts of ungodlinesse and profane∣nesse is gone forth into all her Lands: So that a little of that honest learn∣ing how to live Godly, righteously and honestly in this present World, that is now found in abundance among poor, plain Countrey Rusticks and Russet Rabbies (as some University Doctors and Divines (witnesse Doctor Featley) have derisorily denominated the Mechanicks, that meddle with expounding Scripture) amounts to more then all that great learning, little equity, lesse honestly, and least godlinesse, that is found among the nursing Fathers and nur∣sing Mothers of them all.

And this is Lamentable and a Lamentation with which I must here lament, not onely over all Christendom in general, but over these Protestant parts of it also, where Popery is so abjured, that men spend their money on their pre∣tended Feeders for that which is not the bread of Life, but light heartlesse branne, that is measured out to them at a high rate too, the Lord knows, out of the barren brain of their bruitish Pastors, who have not sought the Lord in his own light, but at the most in that meer Letter that gives not the Life, of which Letter they are the Ministers (for means too) and not of the Spirit; Whereupon (as the Lord sayes, Ier. 10.21, 22.) They shall not prosper, but all their flocks must be scattered, in order to which, the noyse of the bruit is already come, and a great commotion out of the North to lay their Cities desolate as a den of Dragons.

That (howbeit their deluders cry out against the Quakers, who freely un∣delude men, as poor deluded, fanatical, &c. yet the poor people are most miserably couzened, cheated and deluded by their blind Guides, that see little themselves into the marrow and mystery of spiritual matters, and not standing in the Counsel of God given out by his light in their own consciences, never come to hear his Word coming to them within from his own mouth, and not hearkening to what God himself saith in them, as the true Prophets did, Hab. 3.1. never come into the true vision of him, or his Will, but run and say he saith, because they find it written he said so, or so to others,

when they never heard him speaking it in themselves, and so never profit the people at all, as God said of old such should not.

They sit as the old Pharisaical Scribes did, who heard not at any time the voyce of God nor saw his shape, in the twi-light of their own imagina∣tions searching the Scriptures, and looking in them for the eternal Life which onely testifie of it, but come not unto Christ, in whom onely they Testifie it is (for in him is the life, (say they) and his Life is the light of men) that they may have his life in themselves, and from it onely Minister unto others; and so such food for their souls, and Rayment, and Riches, and Gold, and eye-salve as they have, which is none of that which Christ (whose light within or inward Councel they reject against themselves) Counsels all Laodicean like self-corceited Angels and Churches to buy of him, such lifelesse stuff they give (I should say) sell, in as good words and fair speeches as they can put it off withal to simple people for outward Food and Rayment, and Gold, and Silver, and Riches, as they have, pertaining to the Belly and the Body.

So the Bodies of Shepherds are oft full and fat; But the Souls of poor Sheep pine and starve, for all that.

And that the Souls of poor people should ever come possibly to be made any Richer towards God then they are, while they stand under the drop∣pings onely of the lips of such Linguists, as are no higher learned then their nursing Mothers teach them, I cannot expect, if nil dat quod in se non habet be true, sith the chief spirituals that those spiritual men have themselves, who learn to be Teachers of Religion to others, no where but at the Vni∣versities, are but carnal, natural, animal, literal; such as without the light and spirit and living Word of God within (for that in the name of his fellow-Students there I.O. to whom its vouchsafed of God (sayes he) but (say I) of the Devil so to do, fights against as fiercely as he can) is obtained out of many Books and Writings, the best of which is the Bible, and the naked letter of it, by the improvement of a meer animal understanding, which the letter of the Bible it self also sayes perceives not the things of the spirit.

Nor can I expect as the case is with them, that they themselves, who there are taught to be Gospel▪ Teachers should attain to any more then such a shal∣low speculation and thin external Theory of those things as they have, or should ever enter into the depths of Gods Kingdom, whilest in the depth of the Serpents subtilty they are beguiled so far from a single hearted search after the Truth in the simplicity thereof, as it is from Jesus, the light of the World, by the beams thereof made manifest in their own hearts, that, ta∣king it for granted aforehand that all that, and no other then that is Truth, which is held forth and told for Truth in the times of their Residence at those foresaid Fountains, which are not steadily running one way neither, but to and fro as the Tide turns, and running several wayes at several sea∣sons, they stave off all that as Heresie at a distance, which is handed to them any other ways; no more doubting, but that that must be error, which at the Well-heads of Divinity is pleaded against, then they do that that is Truth they there plead for; so as Is qui nil dubirat nil capit inde boni, these confident, blind, bold, implicit-faith't Iuniors that visit the Academies for this end,

that they may become for a livelihood Preachers of the Faith to others; never doubting that to be the true Faith, and Truth, which they find pro∣fessed in their times, set themselves on work to study how to defend it at a venture against all Hereticks, before they have either found or felt it to be Truth within themselves, and stand steadfastly Tempered still according to the present Temper of the Grand Seniors of their Respective Nurseries, who Temper themselves ever according to the Temper of the Times, and the Ru∣lers that happen to be in them; whence it comes to passe, for the most part, that as there's like Prince like Priest, so like Priest like People in these Northern Islands, where after some certain time of standing and studying in the Vniversity, these hasty Hirelings run abroad before the word of com∣mand be given them from the mouth of the Lord, and settle themselves up and down, till the Countrey swarmes with them, like so many Locusts, successively supplying the waste places of such as either die in Parishes, or depart from one to another, where there's a bigger Boon, ne detur vacuum, that there be no place void or empty at any hand, which is not more an abhoring to nature in general, in rerum natura, in the fabrick of the Universe, then 'tis to these natural mindes, in bujusmodi Rerum naturâ, in the fabrick of their Vniversity affairs.

And sometimes so do they hasten on their own heads, to be Prophets and Pastors for their own ends and livings sake, upou which account, being there∣by capable of some Parsonage or Ecclesiastical emolument, much more then for service sake to the Gospel, many younger Brothers and poor mens Sons are sent there to be educated, that before their haughty heads are halt hatcht into any solid understanding of either themselves or the Truth of God, or their hearts so much as warmed into any way of wisdom from above, they run like a company of Green guls with shells on their heads, and sow them∣selves under the earth (for heaven they see not) in such seats and soils as best like them, and plant themselves (for plants of the heavenly Fathers plan∣ting they are not) in Parishes, Palaces and other places, as Chaplains and Cu∣rates, and then divide, and divine out that divinity they have stor'd their heads, and common-place Books withal by stealth of study, out of the common stock of spirit stinting stuff, which like a spring, thats never drawn drier then 'twas at first, remains the same still at the Well-head, for the furnishing of all new comers; behaving themselves so honourably, or rather onerably in their respective bounds or circuits among the people of these Na∣tions of England, Scotland and Ireland also, whether they sayl by whole sale, even by whole Tuns at once, that more like the Pope in his Peterdom, then like Peter, who commanded the contrary, they Lord it over their stocks, so as to live upon them whether they will of no, and often without their leave, if they can be licensed elsewhere, set up their shop of books, and go out and keep market in their Parish once a week, and sell one or two of their thoughts upon some Text of Scripture by a Glasse full at a time, at the Rates of about twenty shillings a piece, and which is most Tyrannical, force people too to buy their commoditie, be it good or bad, Truth or Errout, right or wrong, honest or counterfeit, and which is worse yet, without allowing any the liberty to try it in the publick market place, or old Masse-house, where they hold it forth, whereas all other Trades-men and Shop-keepers excepting

these Mystical Merchants, give all their customers leave to try their Wares and Merchandize, and leave them to their own choise, whether they will buy it or no; And which is worse yet, when they have sold their Sermons to them, or read or said them over to them out of their notes, they take them away along with them, and leave them not to the people, who are to pay for them per force when the time comes, and, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illo∣rum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the prime piece of delusivenesse, perhaps sell the self-same Ser∣mons for as much more at another place, at a funeral or some such like oc∣casion; whereas if any shoomaker should take the shoos, or Book-seller the Sermons, which he hath sold, and sell them to another, I know what these men, who call the Quakers Fanatical Knaves, as well as others, would quick∣ly be ready to account of them.

And whereas a man may buy a whole Bible for five shillings, they sell some one verse of it, a little set out and flourisht, and amplified with no o∣ther Trimming, but their own fallible vain thoughts upon it, for Twenty shil∣llings, which Bible might serve a whole Town to read in; one chapter of which is worth Twenty of their uncertain Sermons: or if men be minded to have Sermons, these Nations are now so full of them, that for groats a-piece one may buy Twenty Printed Sermons of men, whom they count more emi∣nent then themselves, which may serve to hear and read at home, no lesse then Twenty weeks together, one of which Sermons have more truth in them, then either Priests or People upon their Principles of non perfection of holinesse and purging from sin in this life, are like to practise as long as they live; and till they practise what they know already, its but labour lost, pains taken, time spent and money expended in vain to preach and hear in order to their knowing more, sith whatsoever is known and remains un∣done, does but adde to their condemnation.

And thus not the Quakers, whom I.O. calls poor and deluded, for they grow rich in good works, though spoil'd in goods, and will never be more so spoild and deluded as they have been, but seek to save others from being deluded by men made Ministers, with Academical accomplishments and Accoutrements, who are the evil ones and Seducers that way worse and worse, rather then better and better, for all the talk•• on Reformation, deceiving and deceived; I say, not the Quakers, but the Parish people are every way impoverishr and deluded, being fed and enriched for their mony, with nothing but mens fallible words, and worthlesse thoughts, in stead of the true Living Word, and precious things of the Living God.

And yet neither will these Parish people suffer themselves to be alwayes so bejaded are they are by the Rabbies that ride them to Ruine, but rather, when their eyes are a little further opened to see how they are posted on by their Priests, that love the wages of unrighteousnesse, to defie the Israel of God a∣gainst the drawn sword in the hand of the Lords Angel, Messengers or Mini∣sters, with Balaams Asse refuse to passe with them any further, and open all their mouths as one man, to rebuke the madnesse of their Prophets.

And as thou I.O. sayest truly enough, Ex. 2. S. 8. of the overthrow of that Ambitious and Arrogant Crew of the Papal Clergy, so sav I in ipsissimis verbis, of the downfal of that intollerable insolency of our Protestant Clergy, that have pusht them beside the saddle, and setled themselves there in their steads.

* 1.10 Neither verily is man-kind be∣come so bruitish as that they will al∣waves bear those spiritual Mountebanck∣ly cheaters, who for filthy Lucres sake against the plain Praecepts of Christ, the examples of all the Saints, the common Principles of that very Reason whereby we are men, and of that common under∣standing that all men have by the light within indelebly implanted in their minds, casting behind their backs the care of eternal Salvation, do endeavour by carelesse negligence to hold all men in∣tangled in their enticing snares of Idolatry, in blindnesse and Ignorance of the Will of God and of their own duty to him

As then that of the Popish Priesthood (which thou I.O. speakest of) will not, so neither will the solly of this Kingdom of Priests, that have more late∣ly Lorded it in their Dominions, proceed much further, but be manifested to all men, as the others was before them both; yea, (as thou savest) of thy (so called) poor, deluded fanatical Quakers. Fanatici, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. So say I of these poor, deluding Fantastical Anti-quakers, Fanatici 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt erroribus & stultitia bisce diebus notissimi quos hic inprimis aggredimur; These Fantastical, self-conceited Seers whom I here primarily Plead against, are in these dayes most notoriously known by their errours and foolishnesse already not to a few of their own former followers, and will be to ten times as many more in the dayes that are immediately hereafter following.

Thy many Taunting Terms wherein thou both belyest, flingest and quippest at the Quakers, being thus (not in the same Taunting or Twitting way, but) in a way of true judgement turned upon thy self and thy own fellow-flou∣ters at them.

I shall more closely examine, what thou falsely accusest us of more par∣ticularly, as concerning our deportment toward the Scriptures, whom thou falsely declarest to be so grossely opposite thereunto, as duely and de∣servedly to be denominated by those Terms, by which thou also miscallest us, of Fanatical Anti-scripturists, p. 147. Ep. p. 28.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ex. 3. S. 26. i.e. Haters of the Scripture, and to be rankt among the rudest Reproachers of them in such words of thine as are hereunder Repeated, and Replied to.

I.O. Thou sayest, Satan in these dayes assaults the Sacred Truth of the Word of God in its Authority, Purity, Integrity or Perfection, especially in the poor, de∣luded Fanatical Souls commonly called Quakers, &c. Ep. p. 28.30. That to this sort of men (the Quakers) it was not enough to joyn in with those in Ages past, who cast Reproaches on the Scriptures, and approve of all the opprobrious speeches that have been cast out against them, but they also rejoyce that the care of this matter, viz. of spoiling the holy Scriptures of (its proper name) that glorious Title, of the

Word of God, is by Satan confer'd upon them: That they (the Quakers) who would seem to bear away the Bell from all, as to the stout opposing of the perfe∣ction of the Scriptures, Thou principally encounterest; and as 'tis an honour to thee, that God hath pleased to confer on thy unworthy self this Task of fighting a∣gainst those enemies of his Word (the Quakers) so what thou shalt perform in prosecution of this function, thou oughtest to ascribe to his grace, &c † 1.11

Reply. Herein thou not onely shewest thy s••l to be of that sort of men, to whom it is not enough to joyn with those in Ages past, who cast Re∣proaches on the hearers of the Word of God, and Tremblers at his Word, Isa. 66. 5. (now in scorn called Quakers, and cast out by their Brethren for his Name sake, as then they were) and to be an Approver of all the opprobrious speech∣es that are cast out against them by this adulterous and sinful generation, who bend their Tongues like bowes for lyes against the Truth, which lyes thou shouldest be a valiant Reprover of, but also to rejoyce that the care of this matter of fighting against the truest friends in the World to God, and his Word (the Quakers) and of Raising such Reproaches, false Reports, scan∣dals and opprobrious speeches, as the Rabble of Junior Rabbies Reproach them with, is confer'd upon thee by the Devil; for thou egregiously be∣lyest the Quakers in this particular, who deny not, but Purely and Perfectly own all that Authority, Purity, Integrity and Perfection of the Scriptures, which the Scriptures Ascribe unto themselves, and rob it not of any proper name, or any Title at all, which by it self is either Attributed or appropria∣ted to it self, as that of the Word of God is not, as is seen hereafter; much lesse are they such enemies to the Word of God, or that Sacred Truth written of in the Scriptures, as thou most abusively and blasphemously belyest them to be, that thou needest to stand up, as thou dost in thy meer demi-••••••gested demications against them, for the Scriptures, and the Word of Truth, between which and the Scriptures, in which it is declared, they divide aright, so as to give its own proper name to each of these, whilst ye Divinity Doctors in your deep dotage, making no due distinction betwixt them, for all your pretended friendship thereunto, are found very enemies to them both.

So that whereas thou, who in other matters then this gloriest in thy own shame, seem'st to glory in this function of fighting against the Quakers, as in some great grace peculiarly given of God to thy unworthy self, more then any, as if Praemium strenuae contra Trepidantium Perfectionem ac ••ano∣centiam oppositioni debitum nemini mortalium tibi Praereptum velles, thou seemest to thy self to bear the Bell before all others, in thy stout oppo∣sing of that Innocent Seed of God, to which grace of his thou Ascribest what ever, Relying on his help and assistance thou performest in thy fun∣ction aforesaid; I conclude against thee to the contrary, thus in short, that 'tis Satan himself, who set thee at work against the Quakers, and helpt thee as well as he could, and furnisht thee with many a lye both a∣gainst the Quakers and the Truth, and led thee in a meer fools Paradise to prate with malicious words, and speak evil of thou knowest not whom nor what, and left thee to bewray such weaknesse, folly and false hood as falls not at all from such, as have help and assistance from God, but ever flows from the father of lyes and his children with whom thou wilt have thy re∣ward.

* 1.12 J.O. Whatsoever the Jewes, whatsoever the Papists have been bold at any time to utter in disgrace of the Scriptures, every whit of that these impure men (the Quakers) stricken (as 'twere) with some direful inordinate motion or rapture both say, and assert, so that its a shame to relate the horrid and most foolish Titles of Books; the chief Vagrants and Ringleaders of this Flock, being urged, having spoken wickedly and blasphemously against the Scrip∣tures. What their Common Opiniin, I have thought good to set down as taken and Collected from their own Books, and set Con∣ferrences held with them, &c.

Reply 1: Here's a most palpable Lye related of the Quakers, on whose behalf I here openly professe against thee before the World that we own all those Writings, not only of Moses and the Prophets of the Old, but those of the Apostles and Evangelists also, which are commonly called the Scriptures of the New Testament, to be Scriptures of Truth, written by holy men of God (as those of the Old also were) as they were moved by the Holy Spirit, whereas the Iewes (who own, value, study, and stand for those of the Old to this day, as zealously as your selves in words do for both) do malitiously and lyingly affirm them to be false, fictitious, and full of lyes.

Reply 2. Whereas we say no such thing, nay, nothing at all in any dis∣graceful way of the Scriptures, but say only in words of truth and sober∣nesse, that they are not to be so exceedingly Adored and Idolized by men, as they••••re by you, who make them little lesse then All in all things to the Church; the Papists speak much in disparagement of the Scriptures, in which we say they do but blasphemously babble against them, viz. That they are inferrior to the Humane Traditions of their Church, or at least to the unerring breast of their Ghostly holy Father, without whom opening and authorizing them, they are of no more use nor authority then Aesops Fables, and such like.

Reply 3. Whereas thou art ashamed to Relate the horrid foolish Titles of the Quakers Books, in proof of their blasphemies, against the Scriptures; I believe thats true indeed, though all the rest are palpable Lyes; for if thou shouldest Relate the Titles of the Quakers Books in proof of the Truth of this thy Charge of them, which is utterly false, then thy Lye which is plain enough already, would be seen more plainly then it is; for in all the Titles of the Quakers Books that ever I read, who have read Ten times more of them (I believe) then thou hast done, as I have seen Christ only exalted on the Throne, and the Scripture owned in its place; so I never saw, and am perswaded also thou never hast seen any thing Written by the Quakers, that borders on the foresaid Iewes and Papists blasphemings of the Holy Scriptures, and therefore as I cannot much marvel at it that thou art ashamed to do it; so I do not much blame thee, that it

doth so much shame thee (as thou sayest) to Relate the most foolish of them.

If it were true, there was malice enough in thee I.O. to provoke thee to have instanced some Particulars in proof of this parcel of Scandal to the fuller shame of the Quakers, whom to scandalize what thou canst is thy chief design, and to have named those blasphemers and their Books; but pudet referre (sayest thou) I am ashamed to Relate, &c. Thou art loath to be too punctual in thy Proof, lest it proving too short of thy Charge, the stain thou wouldest have stuck upon the Truths Friends should be stricken back upon thy self, and the Lye come to lye at thy own door, for if sounded out too loudly and distinctly, it might Eccho and rebound home again to thee the Author, and so redound to thy dishonour; so thou fold'st thy self like the Serpent, whose seed thou art, in indefinite complexes, or at least lapest thy self up in Universals, and darest not lay thy self out at length, nor grow too far into Particulars; for dolus later in universalibus quae nunquam bene sentiuntur, nisi ex particularibus suis, as Deceit lyes most securely, and keeps best hid in Universals, which are not clearly perceived but by the Particulars in which they exist; so by being beheld in the said Particulars, both they and the Lyes, that lye often in them undiscerned, come more unavoidably to be discryed.

Reply 4. Whereas thou saiest thou thinkest meet to set down our Opini∣on, as Collected out of our own Books and Speeches, and accordingly dost declare what we hold, as concerning the Scriptures, thou most plainly Con∣futest thy self as to the Lyes thou tellest of us, for thy self acknowledgest of us, that we own that the Scriptures do contain a true * 1.13 Declaration of the Will and Mind of God, proceeding from the spirit of Christ, inspiring the Writers, that thus far we are right, and that we stand to this Confession without any renouncing it, only that we would have wholly rejected the Scriptures with∣out doubt, but that things have not fell out ac∣cording as we could wish, & do deny them to be the ordinary, inalterable, perfect, and stand∣ing Rule of Gods Worship, and our Obedience without the Revelations of the spirit, and such like; And this (sayest thou) is the summe of these mens Iudgements, &c. Which if it be, where's the wicked Blasphemy all this while wherewith thou Chargest us? For there's none (as shall appear) in the worst of this, which yet thou settest down as gathered out of the Quakers Books, and Speeches, which thou sayest bear blasphemous Titles against the Scriptures; but pudet referre, I blush to set them down, must answer all.

These things I O. do convict thee of telling many notorious Lyes against the Quakers, even too many for a man to tell, that calls himself a Minister

of Christ, and D. D. though not all by very many, which thou tellest in thy Book; some of which lyes yet (left they should not be loud enough' to come under every ordinary Readers Observation, if told but once, are either expresly, or implicitly two or three times over related.

* 1.14 J. O. The Jewes, Papists and Quakers differ among themselves; it so falls out that they who in all other mat∣ters are most different in Opinion, con∣spire altogether in this blasphemy, viz. against the Scriptures.

The Papists and Enthusiastical Fa∣naticks do perpetually War against each other, they mutually devote each other to destruction. They are not acted by the same Reasons, but those for their Tra∣ditions, these for their Enthusiasms and Revelations, Contending tooth and nail, and so like Sampsons Foxes with their Tayles turned to each other, bring∣ing fire-brands on the Churches Bread∣Corn, they all attempt together very friendly to thrust down the holy Scrip∣ture from its Place.

The Papists do earnestly endeavour to detrude the Scripture out of its pro∣per Place in the Church; our Fana∣ticks tread in the same foot-steps with them, into which wickednesse those a∣mong the Papists that are called the Spiritually, have led them the way.

And elsewhere thou Reckon'st us up among the rest, as Enemies of Gods Word, and haters of the Scriptures.

Reply 1. Howbeit I. O. thou, who in thy Epistle pretendest it to be thy aim, and intention in thy Discourse, to discover the Reproach that is cast by many upon the Scripture to its disparagement, and to vindicate it there∣from, dost (as in most things else wherein thou bend'st at us) discharge thy Bow at a venture, so as at Random to rank us, as joynt Abettors with them in grosse, in that one grosse, and common Cause of Caluminating, Vilifying, Decrying, Denying the Scriptures, among Atheists, Pagans, New Testament Contemning Iewes, Papists, and the whole Rabble of Rude Reproachers thereof, whether in Whole, or Part, as if we were, if not the Ring leaders, yet at least the Rere-ward of the Ragged-Regiment of Anti-scripturists of what ever sort, yet in this thou hast most grosly abused us, and thy self also, by thy false Accusing and Belying of us to the world in that Particular, and must most assuredly come into Condemnation in

••he Judgement for Condemning the Generation of the Just; for however thou mis-reportest of us to the causing of many to mistake us, yet of a truth we are no such manner of People, as thou wouldest make men be∣lieve we are; but such as shall manifest our selves even in this present Con∣test with Thee (for all thy perking up into a proud pretensive Prate a∣gainst us (Pro Scripturis) as if we stood in some deep Defiance, and thou against us in some eminent and more then ordinary Defence of the Scrip∣tures) to be in no enmity, but in true unity with the Scriptures, and to be more real Friends thereunto, then either thy self, who wilt be found in as real enmity to them, as thou art in seeming friendship, or any of those afore∣said, with whom thou Rankest us, as if we were the Rankest Enemies there∣of, that ever appeared in any Age since the Scripture had a being to this present day. Be it therefore fore-known unto thy self, and all men, who will believe, and can receive it for truth, and who so will not, let the mis∣chief of his mis-belief in this matter be upon him, that though we own not thee I.O. and side not with, but mostly against thee in that very Book, wherein thou standest up so stiffly against Atheists and Papists, and all Anti∣Scripturists, as well as against the men called Quakers, whom thou but supposest to be such; And though we may possibly be found saying some things (soberly) which Atheists and Papists say (scornfully) of the Scrip∣tures, which are gain-said by thee, and gain-saying at least twenty things, that are asserted by thee of the Scriptures, in thy zealous Pleadings for them, yet we are no Atheists (as thou supposest) neither are we Pa∣pists, or Iesuites, neither are we Anti-scripturists in any wise; nor do we so much as take the part, or serve the Interest of, nor side, or comply with any of them, any more then we do with thy self, whose Antagonist and T. D's too, I am in this present Reply to thy Reproaches of the Quakers; in Vindication of whose Interest alone, abstract from that of the Papists, as much as from thy own, and thy Party of Protestants; and singly, and sole∣ly on behalf of the Truth professed by the Quakers, and opposed by thee, and all the other whom thou opposest; And finally, for the Scriptures, which are truly owned, valued, used, known, and Practised only among the Quakers, I herein stand up more or lesse against you all, as against such, who (none of you excepted, no not those among you Protestant Preten∣ders to it, who would sain seem to others (as you do to your selves) to be most fervent for it, any more then those Decryers and Denyers of it, with whom thou slanderously sayest the Quakers side) will every one of you be found Foes to, denyers of, and fiery fighters against the Scripture.

And this that we are no Atheists, nor yet Associates, or Assistants to any such, as are without God in the World, but that People who know God, and are known of him above all other People upon Earth, the best of which in words professe to know God, whom in Truth they know not, but in works, deny, being abominably, in their Lives, disobedient to his Light, and to every good Work void of Judgement, will as easily, as evidently appear to every Patient and Impartial Reader that can suspend his Censuring till he hath Read these present Animadversions of Thy mad Subversions of the things of God, unto the end.

And that we are neither Papists, nor yet Assenting or Adhering to that

Synagogue of Rome, in any of their abusive defamations, depravations, depres∣sions, decryings, disparagements, or abominable attempts for the abolition of the Scriptures, which they, as thou sayest truly, would (if they were able) deprive all others of, or of their lives, I give the world here to understand, as far as they will understand it, or take it for truth form me, who for Truths sake meerly, am of lesse credit and repute in it, then else I should be, by a present Protesting in the Name and behalf of that People called Quakers, a∣gainst the Papists sordid, sottish, sinful, shameful, seeking wholly to suppresse the Scriptures from being seen at all by the Vulgar, and scoring out of it, what makes most against their bruttish and worse then heathenish Idolatries, and wresting those Holy Writings, and turning them as they list to their own turns by their most false & far off Translations, and as utterly untrue Interpre∣tations of them, besides both the plain sense of the Words in the Original Languages they were wrote in, and mind of the Spirit of God, which Ori∣ginally moved Holy Men to write them, and many more such Juggles, some of which 'twere better for it then it is, if the Clergy (so called) of the Protestant part of Christendom, who are too too full of the like, were cleare of, and fully free from, as they are not, for all their Protesting so much against the Popedom for its adulterating of the Scripture.

Which Protestation of mine against the Romish Clergy, I the rather, and the more largely enter here again, not only because I am so generally mis∣reported, that by many, even thereupon, I am also mis-believed to be too great a Favourite, and by some flatly a Iesuite, and so more then an ordinary Friend to that false Fraternity, but also because it may fall out that that slen∣der and senslesse suspition of me (if not timely supprest) by reason of Three things may in time (though groundlesse) grow so great in more, as it does already in some, that, for the sake thereof, very Truth it self, when ••old by me, shall not tast well from me, nor take place in the hearts of men, with whom commonly, Damnati Lingua Vocem habet, Vim non habet.

Those Three Things above briefly hinted, are more fully Replyed to as followeth;

• 1. In regard that not only T. D. in his Two Toyes, puts us and the Po∣pish Party together as Brethren, for jumping into one Judgement about the Scriptures, but also thou I O. who art a man more beleeved and beloved by the World, which heeds and loves its own, then I, who am not so much heeded as hated by it, because I am not of it, dost often in thy unquiet Quarrel with the Quakers (so called) which I, who am one of them, am now answering, so unequally yoak us, and the Pontifical Clergy together, as Co-conspirators against the Scriptures, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the younger sort, for whose instruction thou devotest those thy Latine Labours, and more then a good many of those Iunior Novices, both in University and Countrey as are ever rea∣dy as Rawly as Rashly, Iurare in Sententiam Seniorum, to drink down de∣sperately all that, and digest it by implicit Faith, that is imposed, and hand∣ed out to them for Truth from the Tongues and Pens of their Grand Gama∣liels, sith thou I. O. DD. sayest it, will unquestionably more then think it to be all Truth that thou sayest of our Co-Partnership with the Papists in their basenesse towards the Scriptures, in those false sayings of thine that are

• fore-cited, wherein thou injuriously avouchest us to be Approvers of all their Tauntings, and joynt Blasphemers with them of the Scriptures.
• 2. In regard that (howbeit it is not at all in Vindication of the Popish Clergy in any of their Devilish doings, nor scornful, or spiteful speakings against the Scripture, but of another Interest, even that of the true Clergy, or Heritage of God, (as remote from Theirs and Thine too, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am an Opposer of thee as to that same Book, wherein thou so vehemently Opposest the Papists; hence many may, as some already do suppose I am in far firmer friendship and fellowship with that Fry of fighters against the Scripture, then with thee and thy fellows, who wouldest fain seem at least to fight against them for it; but (if any man will be ignorant of me and my honest meanings, let him be ignorant) for my part as I am a well-wisher to all Souls, and am in friendship with all men, having and holding as truly Pacem cum Personis, as cum Peccatis Bellum; so I am in no fel∣lowship with that in all men, whether of the Romish Religion, or that which (informe) is more Reformed, that is not in fellowship with the Scriptures, (for that which is not in union therewith, is not in fellowship with God) fighting against neither smal nor great, save only against the sinful seed of the Serpent in them, which from the spirits of the spiritually throughout all Christendom, spawnes it self forth in spite, and spiritual wickednesse against the seed of the Woman, who must bruise his head at last, though he obtains for a while to bruise her heel, between whose seed, which is one, and his seed of every sort, whose name is Legion (for they are many) the most endlesse enmity is; so that though I appear against those Paper-works of thine, wherein thou appearest upon the Stage, in part against that Synagogue of Satan (but more palpably against the Synagogue of the Saints) yet this is not all to gratifie the Romanists in their scurrilities against the Scriptures, more then thee and thine Abettors in your scarce Schollar-like, much lesse Scripture-like scoldings for them; but as occasion is (Pro Scripturis) for the Scriptures, which, notwithstanding thy empty Apologetica's for them, ye, and the Papists also are both utterly against, I shall not spare to grate hard against you both, as such, who while you are scribling of the Scrip∣tures, whether Pro or Con, are yet our of that precious Truth the Scripture tells of, and against that living Word, that eternal and internal Light it calls to, which leads to that Life of God that the Scripture calls for.
• 3. In regard that I am, and shall unavoidably be found in this present Controversie with thee, saying some things against thee and thy untrue Assertions for Truths sake (yet with a due Respect thereunto) which the very Papists say (though truly enough, yet too disrespectfully) about the Scriptures. In this respect though, I would not have them so; yet I be∣lieve some are, and some will be (if peradventure these Premises prevent it not) so blind as to believe I own the Pope and his Apostolical Church, be∣cause I cannot own all that as true and Apostolical, which some Prime Pro∣testants tell for Truth, but rather tell the Truth with him when he tells it a∣bout the Scripture, or any other thing, then Errour and Lyes with those, who pretendedly for the Truth and Pro Scripturis, Protest against him: For I must give the Devil his due, so as to acknowledge his Words to be true, when he speaks the Truth, though to a false end, rather then sooth up thee

• ... I.O. or any other men, so as to say the Crow is white, and that ye utter Truth, when ye tell utter untruth, though against the Devil himself, to please either thee, or them.

Howbeit many men in these dayes, and not a few of those, who are cal∣led Christs Ministers, and counted well studied Schollars, or at least would not be well contented to be not so accounted, are yet so dim, as without any more ado to deem them to be Romish Priests, under Pay from the Pope, who own some Truths, which his Priesthood owns (as if because at Rome they own Christ to be the Son of God, they must needs be of that Church, who deny him not so to be) but more especially any Truths, which by these Divine Deemers are not Deemed to be Truths, and thereupon disowned by their non-discerning selves, upon whose crazy Concerts, and cloudy Ac∣counts, and crooked Conjectures, some, that do more service to the Truth a∣gainst Popish Fictions in a year, then themselves do in an Age, are thorow their shallow surmises by their implicit Faith't People, as sinisterly supposed to be Supporters of the Papal Hierarchy, because themselves, whose Idol the Letter is, are not digested in all their Extravagant Exaltings of it, though the Popes extream of Exalting his leaden Legends, and Holy Chaire above it, be more professedly distasted and detested.

Thus such as believe, according to the Scripture, the general Grace, and Love of God in giving Christ to die for all men, for as much as that also is be∣lieved at Rome, seem to these senslesse ones to favour too much of Popery, because the empty understandings, narrow Nodels, and heedlesse Head∣pieces of many Protestant Parish Priests are not as yet enlarged enough to comprehend it; who notwithstanding being blear-eyed at home, whilest Eagle eyed abroad, Nunquam vident id manticae, quod in tergo est, never come to see, or sent that plain Popery of their Parish Posture and Parish pay by way of Tythes, which the Night is now too far spent for any but Owles, Bats and Night-birds not to see, that its of the Pope; sith though its a piece of stark rank and Popery, not held without the guilt of Perjury, yet, as its their own (& suus cuique crepitus bene olet) so its that which serves their turn better at this time, then the Extirpation of it Root and Branch according to their Oathes (which would savour lesse of Popery, and more of pure Pietv) will ever do.

Of this sort of Evil Surmisers is T. D. who, not only as thou I. O. dost, Accuses us (me in particular) as one big with, and spitting out venome a∣gainst the Scriptures, for not owning those outward Writings as the only Rule of Faith and holy Life, but also accounts of us, as no other then broa∣chers of Popish Doctrines, and bringers in of the Popes Baggage, for dissen∣ting as in other points so from his blind Tenets about the Scriptures

Yea, so earnestly doth T. D. drive on his Design of Insinuating it into mens minds concerning me, that I am Popishly affected, that he finds occasion of Accusation against me as so, as well where I more fully own the Scrip∣ture, then himself does, as where I may more easily seem (to one thats blind) to deny it. Witnesse his words, Page 27. 1. Pamph where for owning the Epistle of Paul to LAODICEA, which he sputns at as Spurious, he flyes thus foolishly in my face:

T.D. We know (quoth he) your Brethren of the Popish Party have laid many such Brats at the Apostles Doors, which they will not Father, and you shew what you are in Abbetting their Wickednesse.

Reply 1. What a wicked and Adulterous Generation of men is this? like that in which Christ lived, who would have something to say against the Gospel and the Truth, let it come handed to them which way soever; they would neither lament at Christs mourning to them in Iohns Ministry, nor Dance at his Piping to them in his own, but reject and belye him when he came contrarily to them in Iohns Fastings; and condescendingly to them in his own Eatings and Drinkings, as either having a Devil, or being a Drunkard, or a Gluttòn, or a Friend of Gods Enemies, and Sinners, or somewhat or other still that was nought, rather then own the Truth at any hand that in both Ministryes was held out unto them; So is the Ear of our now Pharifaical generation of Scribes stop'd, like that of the deaf Adder at the Voice of the Charmer, let him Charm never so wisely; among whom T.D. is a Chieftain, who Ranks us among the Popish party, as spitting out our venome, that we are big with against it, Page 28. 1 Pamph. and as de∣nyers of the Scripture together with them, because we deny many false things that many such Ministers as himself do most absurdly affirm of it; and yet Charges us as Brotherly owners and Abbetors of the Papists wick∣ednesse also, for owning the holy Scripture in many parts of it, wherein our English Ministers do not blush to deny it, and so consequently for own∣ing it much more truly and fully then themselves: Thus,

—Heu stirpem invisam! Hei mihi quod n••llis amor est Reparabilis Herbis!

If we should, as they falsly▪ Accuse us, own the Scriptures lesse then our Accusers do, we must be Papists; if we own them more, and more of them then themselves do, we must be no lesse then Papists.

We must stand doom'd as Papists, who, be we nere so wary, Are Papists deem'd in this, and in the clean contrary.

But that I am not so Popishly affected as I am, as well every way, as every where misrepresented to be by those, who to sit the more securely in their own Popishnesse, do in the Apishnesse of their Spirits sound it out with a dreadful noise to the stunning of their already Pope-serving people, Popery, Popery, against all that come neer to Storm them out of their Popified Pa∣rish postures, practises and preferments, to what I have said sufficiently a∣bove, I shall now adde what followes in evidence thereof, whether you will hear (O all ye my unjust Accusers in that particular) or whether ye will forbear, to the perfect ending of my Protestation which I have begun to enter against that Synagogue of Rome, viz. First, That (whatever they may own of what I have above, or shall yet say) I own not them as Apo∣stolical, nor as any other then that Apostatical Harlot, which, together with her two Brats, that more lately are broken out from her bowels, viz. Pre∣lacy and Presbytery, hath in Three parts (as the great City is said to do be∣fore its fall, Rev. 16.19.) sate like a certain unity in Trinity, and Trinity in unity, or one great Tripartite Mystical Babylonish Whore, with her Tripple

Crown upon the many waters, or Tongues, Nations, Kindreds and People, and reigned over the Kings of the Earth, Rev. 17.1.2.15.18.

And as to their behaviour toward the Scripture, which they wofully mi∣stake themselves to be the only Trustees, to whose care and custody it was committed, I professe against them with I. O. that they have wofully mis∣demeaned themselves towards it, as by sowly betraying, and (to their own eternal shame) falsif••ing that their pretended Trust, corrupting, depraving, vitiaring, interpolating, adding, detracting, forging, foisting into the Scripture what never was of the spirit, so by abusing it every way, so that none of the Copies of it (as it comes thorow their hands) whether Original or Translated (and if thou I O. canst shew any that come thorow other hands of which thou canst say infallibly they are not altered and corrupted (as in thy Book thou hast not done) Dic quibus in terris & eris mihi magnus Apollo) are fit to be a fixed stable Rule, or infallible Guide to us thoroughout in the knowledge of the Will of God; And lastly, (for take it at the worst its worthy of a better carriage towards it then they afford it) in a scurrilous scoffing way underva'uing, vilifying, defying, unworthily depressing it far below it self, as much as it is over-valued, Idolized, blindly worshipped, deisted, and en∣throned far above it self by your selves, who, together with the Popish party, like the Frog and the Mouse, being very busie in busling against each other with your Bulrushes about the Scripture in your two opposite Imaginations, will find a Generation that waits upon the Lord, and mounts up with wings as quick-sighted as an Eagle, though no better then a blind Buzzard in your eyes, who will winne the field from both you stout Warriours, which are at it tooth and nail to your own ruine, and shall one have no more thank from God then the other, whilest, for all your zealous pratings pro and con in two different Erroneous extreams concerning the Letter, ye are both exceedingly, and both extreamly erred from the Light it came from, and the Life it calls for; the one exalting the bare dry bones and dead body of the Letter above the Word of Life, which Letter too is magnified more in an empty sound of windy, plausible Commendations of it, then by any, so much as outward Conformity to it in Conversation; the other establishing the dark lumpe of their own lying Legends and dead stinking Carcase of their Traditional Divinations, partly derived from faithlesse Forefathers, and partly divined forth from the deep pit of their Great Ghostly Fathers fathomlesse Fancy, as a Standard in stead of it.

So that howbeit I.O. the detestable wickednesse of that Antichristian Conclave, who (as thou sayest) sell themselves to work all manner of Abomina∣tions against the Scripture, I abominate as much as thou canst do (yea be not thou so blind as to believe, that I abet them in any of their beastlinesse of that nature) yet withal do not thou believe that, that while I abandon their brutishnesse, I can own thee in thy blindnesse, and the many absolute Absurdities, whereby thou grossely abusest it, and the truth, and thy self well-nigh as much another way, who perhaps thinkest thou canst not easily (if at all) be transported into Errour, while thou art Extolling the out∣ward Text of Scripture, and gain-saying at a venture all that those Debasers of it hold out about it; for a•• the time is coming (as thou truly enough Prophesiest unto them) wherein it shall repent them for ever that they have lifted

up themselves against this sacred Grant of the wisdom, care, love and goodnesse of God, page 4. o•• thy Epistle. So say I to thee, the time is at hand wherein it shall repent thee that ever thou liftedest up thy self (as thou dost) in so vain a way of lifting up, and advancing the Letter over all that, which is to be preferred before it, and was before it, as that it came out from, and points men to, even the living Word and inward Light and spirit, which (as held out by the Quakers, not in any way of that Devilish disparagement of (as thou intimatest, Ex. 1. S. 3.) or spiteful disrespect to the Scripture) thou settest at nought with all the Calumny thou canst likely cast on them; yea as thou sayest of the Pope, Ex. 2. S. 8. Papae Tempus erit, &c. So say I to thee, Non Papae solum, sed tibi tempus erit cum magno optaveris emptam intactam Scripturam.

And that I am no Iesuite, nor sider with them about the Scripture, so as to agree with them in upholding their seigned infallible Chaire, besides what many can witnesse, who have been Eye and Ear witnesses of my opposing them in other Nations, I adde this as my Final Defence of my self, as to that Aspersion of T. D. He that will give heed to it let him, if otherwise let him chuse, Non cum Jesu Itis, qui Itis cum Jesuitis. So then as to Evince it that I am none of those Idiots that Idolize any meer mens Writings, as many do the un kilful scriblings of their Scribes for the Scriptures, little lesse then Israel did the Golden Calves, after which they dotingly ran from God him∣self, saying of these Imuges in their own Imaginations, These are thy Gods, &c. Nor yet any meer Writings of those holy men that wrote the Holy Scripture it self, as most of our misty-Ministers and their people do, because they were written by Divine Inspiration, little lesse then Israel did the Brazen Serpent, because it was hung up by Divine Institution: I shall First take oc∣casion to thrust down that enthroned Calf of thy Anti-scriptural Triobulary Treatises, Theses, and Atheological Thoughts upon the Scripture from that high place it hath in the Thoughts of such as fall down before it, as Moses threw down that Molten Image which the High Priest made, and ignorant people made a God of) and stamped it to powder: And Secondly, As Hezekiah not without Gods own approbation, took down the Brazen Serpent which had its being (as the Holy Scripture it self had) not without Gods own ap∣pointment, when once men began to do Homage to it, and called it no more then Nehushtan, that is a piece of Brasse, that they might know it was no God; So shall I take down the dead Corps and bare Carcase of the best Copy of the Scripture, since men begin to go a Whoring after it, from God, and Christ, and the Word of Life it self, out of that high and stately Throne, wherein thou I. O. statest it, and from those surpassing and lofty Titles of, the Li∣ving Word of God, the most glorious spiritual Light in the World, above the Sun, the most perfect Rule, and many more such like; with which thou (as hereafter appears) dost invest and exalt it over all, even over the Light it came from, which is by thee unjustly put behind it, and dehased below it, though both in time and worth 'tis far before it, and stile it by its own true Name of Writings of Truth, or Holy Scripture, that so men that seek to it more then to God himself for Salvation, and search it, and therein think to have eternal Life [at the old Scribes did that never came to Christ, the Light, a∣bove whom they prefered it] may recollect themselves and see that the

Letter gives not the Life, but doth only testifie outwardly of another, whom being lost from him by looking to the Letter, which bids look to him, they never look to, nor never yet came to, that they might have Life.

So withal to evince it that I am none of those Popish Ignoramus's, that deal so ignobly with the holy Scriptures, as to set them at nought, and pluck them down (as they do) not only below themselves, which have as Real and Great an Excellency as any such thing, as is no more then an External Wri∣ting of an External Truth can possibly have, but also below that, which is worse then naught (viz.) their leaden Legend of Lyes, their trashy Traditions, their mouldy Massora, their invented Oral Law, their vain verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & that meer imagined Moon calf, the unerring breast of their most erroneous holy Fa∣ther, and such like; I shall in this Work before all the world prefer the bare body and letter of the Scripture, which is legible to mens bodily Eyes, far before that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as thou truly callest it) for all their Abomi∣nations, before that whole Body of Fools bawbles, that bottomlesse pit of Paul∣trinesse, that boundlesse bundle of Baby clouts that endlesse Ocean of Omni∣gatherums, that dirty puddle and deep dunghil of Devility, rather then Divi∣nity, which the more its dived and raked into, the more rotten it renders it self like some for did sink, that stinkes the more, the more 'tis stirred in; for such is the Traditionary Treasury of that saltlesse unsavoury Sea (upon which therefore the plagues of the Vials (which must be filled upon you al∣so) are fallen, falling, and to fall) which Sea of Rome is, as the blood of a dead man, lifelesse, putrid and corrupt, so that every living Soul dies that lives therein.

Yea, Consider the naked literal Aspect of the holy Scriptures, nor in its highest, not in its primitive, best, and purest, as at first given forth, but in its meer derivative, in its lowest, meanest, and most altered and adulterated capa∣city, wherein it stands at this day, wrested and torn, and like a Nose of Wax twisted and twined into more then twice, if not ten or twenty times twen∣ty several shapes by mens untrue and tottered Transcripts, and Translations (for Oh that vast variety of Lections, besides the Infinity of Senses, throw mens misrenderings, corrupt copyings, correctings of, and commentings on it, &c. that the World is now loaded with, and led out into!) yet as meer a graven Image as that is with Ink and Pen on Paper or skin of parchment (for 'tis so, though I reject their jeers, as improper and impious, by whom it is scoffed at as Chartacea, Membranae, &c. for 'tis not so) and as dead a Letter as it is (bear with me in that Expression I. O. till I come to shew where thou so callest it as well as Papists and Quakers, whom thou quarrellest with for so calling it) and as very a Nose of Wax and Lesbian Rule, and no certain stable standard as it is (for I know not why what they wickedly (because Taunt∣ingly) we may not honestly (sith truly, seriously, and soberly) so call, which may so easily, so endlesly be altered by the wills of men, as they self I.O. shewest us in the 20, 21, 22, 23, 24. pages of they Preface, the Scripture may, and made to stand which way any Critick pleases) and as no Authority to us at all, as they (in their basenesse and hatred of it, which I condemne) do say it is of, as 'tis my continual exercise in works to do it, so do I here in plain words exalt the Scripture, which they so debase, and state it over all that their Trash and aforesaid Trumpery, even on the very top of all their long Train of

Traditions, and over the archest Tittle of the Tripple Crown; the proudest pinacle of Peters (now un-Peter-like) painted Temple, the highest point of that pompous, pious, piteous Pillar and ground of Truth, the choicest Cha∣piter of that holy Church, and infallibly erring infallible Chair.

Thus doing, I shall be own'd at last, if not by I. O. and such as have his dimme Doings, as t••ey have his person, in admiration, because of advan∣tage, yet by all unbyassed beholders of both our undertakings for the Scrip∣ture to be no more a pander for the Papists (as I am more belyed then be∣lieved to be the lying Tribe of Levi) then for himself, but a just, plain, and impartial Pleader for the Scripture against them both, and a doer of Right to those holy Writings which are egregiously wronged by both Papists and Protestants, as between Two parties of partial Praters Pro and Con about them; by one of which they are scarcely more sottishly and Satanically (for Superstitions sake) Abhorred, then unduly and Superstitiously Adored by the other. For howbeit thou deemest thy self, and those thy self Reveren∣cing fellow Students of it, to whom thou Dedicatest thy Endeavours to Vindicate it, to be such as value the Scripture as much as any thou knowest; yet there are many whom thou knowest not, but supposest to be sleighters and disowners of it, who, if to own, value and exalt it, be to ascribe all that to it, which it assumes to it self, to Preach and practise that holy Life, which is the end of it, and to give it its due and no more (as indeed it is) do own, value, honour and exalt the Holy Scripture much more, and much more truly, then any of your self-exalting selves, who, saving your fair Speeches for it, and your fawnings on it, (Ore tenus) your common aiëry and meer verbal Commendations thereof, and of your selves as valuers thereof, do yet in truth no more value, or honour it, then the Iewes (whose grand Idol that is, as the whole is yours) at this day do their own owned part thereof; of whose dotage in that kind, I have in sundry Nations been an Eye-witnesse, in not a few of their Synagogues, who Adorn, and carry it about (as ye do your Bibles, more beautified without, then your selves are within) and lift it up with loud noises, especially when these words are read, (viz.) He shall magnifie the Law, and make it honourable; when yet the Truth it makes mention of, hath no Mansion in their minds to the renewing of them; yea, I may truly say you do more undervalue the Scripture by your advancing it above it self, and over-valuing and worshipping it so much as ye do in your words, whilst alienated from the Light it came from, and calls to, in your Works and Lives, then some of the Synagogue of very Rome it self, who in lips and lives too, do undervalue it; by how much Deceit and Hypocrisie is far greater Iniquity, then 'tis for men openly to disown what Cordially they do not own, and to pretend to be no better Friends to it then indeed they are; and by how much as all is not Gold that glisters, so all that, which by its glistring would fain seem to be Gold, when it is but Drosse, is worse then that, which both is Drosse, and seems to be so.

Yea, those that undervalue the Scripture so as to set Traditions above it, and they that overvalue it so as to set the Light below it, both these must come under Condemnation from me, as being both Abomination to the Lord, before whom (witness the Brazen Serpent, and Christs Apostles, Acts 14.11. to 19. whom the people did worse in Worshipping as Gods, then if

they had not heeded, but hated them as of the Devil) it may be worse to overvalue, then to undervalue many things, which may be of his own Ap∣pointment: So that ye have little need to decry against Papists as Decryers of the Scriptures, and lesse to link us (the Quakers) and Papists together, as Adversaries in Common to the Scriptures, as if your selves were the only Patrones thereof; for as Anti-Papistical as ye seem to be about the Scriptures, yet ye will be found Acting, not more against them, then (though in a different way from the Papists) against the Scrip∣tures.

And howbeit thou taylest us and the Papists together, figuring us out by thy fine Tale of the aforesaid Foxes, as falling from, and fighting against each other, and yet both fellow-friends against the Scripture; That is false as urged, and uttered with that referrence to the Papists and Quakers, as joynt Injurers of the Scriptures, wherewith thou ridiculously Relatest it, but true enough, yea too too true, If Related in that right Referrence, which it bears toward the Papists and your Selves; yea, Quid Rides? be not so merry I. O. about the Mouth; for De te (mutato nomine Quakers) Fabula narratur; thou thinkest thou hast shrewdly hurt thy meer fancied Fanatick Foes with a flap of a Fox-Tayle, but in that Tale thou hast but made a Rod for thy own Tayle; for verily he that hath but half an Eye, and by thy men∣tioning thereof, is minded to search where, and to whom thy Simile best suits, will find how causelesly and incongrously thou crowdest the Papists and Quakers so closely together as Companions in thy abusive Comparison; and how aptly it may rather be Applyed to that Romish Synagogue, and your Selves, to whom it comes as nigh as four feet (if any Simile can truly be said to run on all four) can well carry it; and who, as much as ye dissent not only in diverse other matters, but also about the Scripture it self, the one for, and the other against the perfection, purity, integrity, authority, and excellency of the meer Text and bare Letter of it, do yet concur as closely, and come as nigh to one another in denyal of the Truth and Do∣ctrine thereof, as four pence comes to a Groat. Yea, the Truth is your selves, and they are far more fitly figured by those fiery-Tayld Foxes which tended two several wayes, yet ended in one and the self same work of Destroying the Philistims Corn, whil'st turning tayl to tayl, and drawing into your two dif∣ferent Extreames, one sort crying up Unwritten Traditions to be the most perfect Rule above the Scripture; the other crying up the Outward Letter, as the most perfect Rule, above the Internal Light, Word and Spirit, which gave it forth, ye not only fill the World, as with so many Fire brands with your fiery Contentions, so that like that Corn which failed when it felt the fire, it fell together by the Eares to its own ruine and destruction, but also between you draw and drive all people (being erred from it your selves) from that, which was before them, in the being of a Rule, and will be found to be a most perfect Rule without them both, (viz.) that Light which thou so laughest at. So that their Souls starve, famish, perish, and pine away for lack of the true Bread of Life, Christ Iesus, whom the Light only leads to, and for want of that Corn of Heaven which God feeds those with that truly fear him.

And as to what is said about your valuing and exalting the Scripture,

which ye say the Papists and Quakers do set light by and undervalue; I say, If to be very busie about the dead bulk, the bare back-side of that Book, which contains the Scripture, called the Bible, If to blesse it, and adorn, and adore the naked Body of it, If to do by it little lesse, then all that the Papists do in way of honour and exaltation of it to the dead Body of their Great God∣desse the Virgin Mary, be to honour and value the Bible, then ye honour it in∣deed, but scarcely else; If to overlay it with Gold and curious Colours, If to make Images and Pictures of it, to print it on Title pages of their own Books in the hands of Priests, If to hand it up in paint upon Sign posts, Ensignes, Co∣lours, &c. If to attribute to it many high prerogative Titles which are not be∣longing to it, but to Christ the Light, and his light alone, as Via per quam nos ad Deum, Deus ad nos; the Saints Re'uge, most perfect Rule, Living Word of God, and a score more of the same sort, which it no where takes to it self, which yet who so cannot give it, cannot have the common priviledges due to them with other men in their own Native Countries; If to laud the Let∣ter more then lead the Life which it requires; If to be ever coming for Coun∣sel to it, but never conforming to the Counsel of it when it calls you to the Light for Life; If to place Holinesse, Righteousnesse and Religion more in a Round of Reading it, and preaching upon it, then in being and becom∣ing so Holy, Righteous, Religious & unspotted of the World as it requires; If to spare no cost in Printing, Re-printing, Binding, Beautifying, Buying Bibles of all sorts and sizes, storing all Studies, Libraries and Houses there∣with; If to carry them about under your Arms; If to hold them up in your Hands out of the Pulpit ore a soft Cushion while (till the Glasse be run) you Collate thereon; If to be more Critical in Coting, and punctual in Noting this proof and t'other about the Practice of Piety, then to practice the piety therein approved; If to be loud and Clamorous for this or that more Corrected Copy of it, against these or those that are more Corrupted; If to have it in so high esteem, and account, as to count it one of the most gainful Commodities that men can trade in, or get Money by Ministring out of; If to cry it up, and make no small stir about it, as Demetrius the Silver∣smith, who by making Shrines for her brought no small Gain to himself and his fellow Craftmen, who by that Craft had their Wealth, did about their Image Diana, which fell down from Iupiter, who with the Workmen of like Occupation, cried out, full of wrath, of the Greatnesse of their God∣desse, against such as they could not prove to be Blasphemers of her, for fear least there should be a Despising and D••stroying of that more then fit Mag∣nificence they magnified her withal by promoting of the Truth, and so their Craft be in danger to be set at naught; If to Vindicate it with as much v••∣hemency in long self-confounding. Scripture defending Discourses, crude indi∣gested, self-confuting Divinity Disputations (such as I. O's.) from that real Right, which is done it by its Rightest Friends the Quakers, who vindicate it from that real Wrong that is done to it by its forenamed (not so much nominal as real) Fox-like Foes; If to decry them, who decry those, that in workes deny it, as decryers of it, like such as use to cry Whore first against honest Matrons, left their own Whoredoms by them discryed, should be dis∣covered; If manually and verbally, more then mentally and vitally to advance and extol it; If so to advance, extol and value it, as to detrude, deride,

and vi••ifie that light it came from, which was before, and is above it for the sake of it; If to make your boasts of the Letter, and yet thorow breaking the Law, that is laid down in it, to dishonour God, whose Name is blas∣phemed among Turks at this day by the lawlesse lives of some Letter tawding Christians (which Turks if you bid them lesse for what they Sell, then at first they ask, will say, What belike you think I am a Christian that ask more then I mean to take) If to wear out your wretched dayes, spend your precious hours, spinne out your whole lives in speaking of, and for it, and one to another about it, in scrambling and scraping, and scribling, for the meer skull of the Scripture; If to be obstinately obstreperous in peevish prittle∣prattles for every little Letter, particle, point, trivial Title and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of it; If to tear and tire yourselves and others in toylesome Treatises about the Integrity of the External (non-Original) Original Text of it; If to transgresse beyond the bounds of all Sense and Reason, and transcend the measure of all mo∣desty and Truth in talk of the infallible Truth of fallible mens meer fallible Transcripts of it out of the Original Text of all, which ye confesse is not now in being, and that in every Apex and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of it, as thou I. O. dost; If to be (as thou in the first page of thy Preface sayest some of you are to good (but I say to little purpose) almost every day in Commendation of the Scripture, and Exhortation to the study of it; If like Stoicks to stand studying in it with your own natural understandings without the Life and spirit which only opens it, till ye Commence Stocks, staves and stones, sot∣tish Priests that forget the Law of their God, lost from it by looking for it in the Letter of it, and in the Wood of your own Wisdom together, yea (Antitipically) those very Stocks at which yet the People, who are like∣people-like-Priest, ask Counsel, their staff which declareth Error to them ye Teacher of Lyes, the stock and the dumb-stone to which (wo to them) the vain people say. Thou art my Father, thou hast begotten me, Awake, Arise thou shalt Teach, Jer. 2.27. Hos. 4.6, 9, 12. Heb. 2.18, 19. If to Comment at large upon it; If to load the World, and lead it into a laborynth with your Infinite labourings and illiterate labours about the literal Sense of it, and endlesse endeavours to explain it, till ye make it more intricate by your opposite Expositions, and that in such very places, which to any (save such light haters, as standing in their own light cannot see Wood for Trees) are as plain as the Nose on a mans face; If to claw it, and call it Lydium lapi∣dem, a true undeceivable, fixt, sure, and inalterable standing Touchstone, and dis∣own those as dishonourers of it, who (in words) compare it to a Nose of Wax, a Lesbyan Rule, and yet (in your own Works) so to make it, by bending and bowing it every one to his own blind Invention, so as to cause it to stand Nine wayes at once, and to propound not only how possibly, but also how facile it is to wrest it into as many various Lections by the advantage of the Hebrew Character as can be in the most flexible Writing in the World, or any Critick can invent (as thou I.O. teachest in thy Epistle) If to play Legerdemaine with it, so as in a presence of valuing It, to say great matters of it, and then to depresse it so as to unsay them again, and then to run the Rounds and say them again, as thou I.O. often dost; If to boyse it up into that honourable Title of the Living Word of God, and again to hurle it down into that more temperate Term, which yet ye will not endure others to

Term it by of a Dead Letter, and yet (to go round again) Horrendo percussis scotomate, after that to say its Living, and no where said to be Dead; If to deal so worthily with it as to affirm it to be perfect as to its own end, and fall out with such as deny it so to be, as no Quakers do that I know of, and then from the same Hand-writing that before affirmed it, to deal so unworthily with it as to deny it so to be (as if I.O. doth not my Eyes are out, but if he do, he will surely say his own were not well open when he did so) If to say its profitable to its end, and that its end is to make men perfect, and yet to say no man is made perfect in this World, in which only the Scripture is confessed to be of use, nor till the world to come, where its granted to be of no use, & cannot profit at all; If thus to tosse it to and again like a Ten∣nis Ball in a confused, self-contradictory kind of talk, sometimes telling the Truth about it, sometimes belying it, sometimes giving both it, and the Lyar him∣self the Lye, who so belyed it; sometimes, yea often lying against and al∣wayes living beside the holy Truth, and Doctrine itself declared by it; If to exceed in setting forth its self evidencing Excellency, in avouching its Divine Authority and Power to Command men in the Name of God as his Word, and yet never to come under the Power of its Commands, so as yield Obedience thereunto, If to call it your Rule, and yet never submit to be ruled by it; If both to overvalue and to undervalue, to lift up and cast down, to honour and dishonour it, be truly indeed to value, exalt and honour the Scriptures; If all the particulars above enumerated, and many more of the same sort that might be instanced in by Induction, be in heart, word and deed so to do, then I shall yield the Scripture to be as much so valued, honoured and exalted in this ever-Reforming, never-Reforming Nation of England as among Papists, or any other Nation whatsoever, and by our self separating, sensual, literal, Anti∣scriptural, Anti-spiritual, high Notional Professors, as well as by the best Natio∣nal Protestants that are therein, and by I.O. himself, and his Reverend Fel∣low Students (if they study and value it at the same rates with himself) as much as any I know: Finally, If this be very highly to value it, to be alwayes charging, challenging, and calling out for the Allowance of large and liberal Maintenance * 1.15 & Augmentation of Means, by all means possible, out of all mens possibilities for the Ministers, not of the Spirit, but of the Letter only, as those of mens making are, who steal words enough from thence, cut of which, together with what of their own they patch them up with into one or two hours piece of work in a week to pick out a Living by, And if that be to value it, or esteem it, or prize it, or rate it high, or set much by it, or make much of it to sell every Sermon, so stole, and made but on some one verse of it (and yet some make so much of one verse as to make many Sermons on it, stretching it out, for ease-sake, to hold out the running of many Glasses) for 20 shillings a Sermon, and more Money, and to have and to hold some Hundreds, at least one Hundred of pounds, for at most one hundred of Sermons; I say if this be to make much of the Scripture, there is more made of it in one year by our Divines, and Doctors of Divinity (amongst whom I.O. was once none of the last nor least, as to valuing and making much of it) then ever was by all the Quakers in the World since that Nick-Name began, who yet, if to make much of it be to live in the Light as the Letter itself exhorts to do, do make more of it that way

in a year, then all those Priests and Prophets that preach it for Hire, and Di∣vine out of it for Money or ever have done since the World began, or ever will do while it hath a being.

So that howbeit thou I.O. in thy hostile mind representest the Quakers as hostes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, enemies and haters of the Scriptures, there's no such matter; for if they be haters of it that hate to be reproved by it, and can∣not endure the sound Doctrine delivered in it, which is according to Godli∣nesse; the Letter hath no such haters of it as the very Ministers of the Letter are, who are ever enmity against the Life, Light and Spirit it calls to walk in; And if they may be said to love it, who are livers according to it, the very Letter itself hath no such true lovers of it, as the Quakers, who are in thy blind zeal hated by thee, as haters of it, for living that Life it calls for.

As to thy Tale of our striving to thrust the Scripture from its own place in the Church of God, its as true a Tale as its fellow false ones; for though we set Christ and his inward Light, living Word, and Life-giving Spirit only on the Throne in the Church, yet we own and establish the Scripture, which is but the meer Letter in its proper place, wherein it is to stand (since it had its being (as so) from the other) as subservient, and subordinate to the o∣ther, which are its betters, and its elders, and not as such a Dominus fac Io∣tum as thou makest it, as if those that gave being to it, must now come un∣der it so as to stand barely at the Bar before it to be tryed by it, while it sits in supream Authourity on the Bench, as the most perfect, infallible Touch stone, Lydius lapis, and standing Rule (for no lesse, but much more thou wouldest have it, even Light, Rule of Trial, Iudge, Witnesse, and all) to which all Spirits, even Gods own, that gave it out, as well as all false ones, must stand, or rather stoop, and submit to be judged by, and the foundation which the Church, or World in the World, or Wheel in a Wheel must stand, or else fall and fail for ever; for as there was a time wherein the Church (which is but one from Abel till now, & can have but one and the same Rule, bottom and foundation for ever, and one Rock on which its built, which is neither Peter, nor Paul, nor any of their Writings, nor of any Prophets that wrote afore them, but Christ the Light to the Nations, and the Rock of A∣ges and Generations) was without it, and not placed upon it, so there was a time of thousands of years together wherein it had no place, nor use at all in the Church, nor so much as any being in the World; and as for such high place as thou in thy own will now alowest it (as its own) as wise and quick∣sighted as thou art to know and see non Entities, and things that never were at all, I know no such Place that God ever set it in, nor time, when he so super-eminently exalted it; and though I acknowledge, and am not ignorant (as thou art) that meer men and blind builders (as seeing as thyself) have Canonized it into the Head of the Corner, laying him aside, whom God hath made so, yet I am to learn, and so art thou (for all thy hasty teaching it, as Truth, to others) where ever the bare Letter or Scripture (which is all one) was created into such a Lord, as thou lookest on it to be, over his in∣ward Light & Spirit in the heart, and authorized so infinitely, as thou imaginest, over all things by the Lord God of Heaven and Earth, the only Author and Creator of all things.

* 1.16 J.O. Not only to detrade the Scrip∣ture from its place, but also that by that one only device of denying to the Scrip∣ture that glorious Title of the Word of God, the Quakers aim and endeavour to divest Christ himself of his Personality and divine Being.

Reply. Was ever man left of God to shew his own Folly by more palpable & apparent absurdities, then thou here utterest, who by that very thing, where∣by we seek to invest Christ with the proper and peculiar Right both in Name and Nature, whereof your selves rob him, belyest us, so as to say we there∣by seek to divest him of it? Is not the Word of God not only the proper Name Ioh. 1. Rev. 19. but also the proper Nature and divine Being of Christ, which he had before he was made flesh, from the very beginning before the Scrip∣ture was, that declares of him, before World it self was, which was made by him, and all things in it, so that without him nothing was made that was made? And because that we will not take this glorious Title of his, to whom only of Right it belongeth, viz. the Word of God, who hath no corruptible Word that I know but only one, thats incorruptible and liveth and abideth for ever, and is both essentialiter and effective and enunciative too the Word of God, and invest such a corruptible thing herewith as the mouldring Letter, a Writing with mens hands, which Worms may eat, and mens Hands blot out, deface, and destroy; and because we will not attribute that everlasting Name of his, to that which in Nature is not everlasting (as ye do) but decaying; dost thou say we di∣vest him of his divine Being? Dost thou not beget this bastardly businesse of divesting Christ himself of his divine Name and Nature, Excellency and Existence in thy own brain, by ascribing these to the Scriptures, and giving the glory thereof to another under that high Prerogative Title of the Word of God, due only and alone to him, and not to any Letter, that man, as moved by him, writes of him, and then lay it at the door of the Quakers? Art not thou the man that appropriatest that Name and Nature, which is proper to Christ alone, to the Scripture, by disputing as to Name and Thing in esse reasi cognoscibili, that it is the Word of God, & that glorious Title is its proper Name? and is not this what in you lyes to dethrone Christ, who only is so, and place another ever him as the only most, perfect Light, Foundation, Touchstone, by which his Spirit must be tryed) and yet accusest thou the Quakers of displacing him?

Doth not the Scripture say that Christ is the Light, which the Church Ministerially is to hold out & bear witness to (Ioh. 1) in all her Preachings, Administrations and Walkings, and the Scripture is written out for the sake, and Instruction, and profit or use and service of the Church, 2 Tim 3.15, 16. 1 Cor. 10. yet settest not thou the Letter above the Church and Christ too, saying, Page 76. The Scripture is Light, it is the duty of every Church to hold it up, almost the whole of its duty; and this Duty it performs Ministerially, not Authoritatively. A Church may bear up that Light, it is not the Light; it bears Witnesse to it, but kindles not one divine beam to further its discovery: All the

Preaching that is in any Church, its Administration of Ordinances, all its wal∣king in the Truth hold up this Light? Thus magnifying the Letter above all, and making it the main businesse of the Church to magnifie and hold it up, much what as the Iewes do, whose Work in their Synagogues is to lift up the Letter, while they loath the Law and the Light it came from, and is but the meer Letter or Writing of?

J. O. The whole Truth of the Words of God is as to Name and Thing opposed by the poor Fanatical Quakers; Satan in these dayes assaults the sacred Truth of the Word of God in the poor deluded Fanatical Souls among us commonly called Quakers.

Reply. It was none but Satan himself that is a Lyar, & the Father of it who told thee so, and in thee tells it out for Truth to the whole World; For, 1. The whole Word of God, which is but of one, & not of many kinds, that I know of, as thou wouldest make it, as if God had one Living, one Dead, one Fallible another Infallible, one Corruptible another Incorruptible, one E∣ternal, one Temporal Word; one thats only Letter, another that's Spirit and Life; one Written, and another Unwritten; one within men, and another, thats not the same in Nature, without men; that one and the same In∣dividual Word of God, I say, which is the same, whether within or without, Written or Unwritten, neither of which the bare Writing is, as to both Name and Thing we own and honour, as that which from everlasting to everlasting is unchangeably Authoritative over all, inviolably pure, every way entire and absolutely perfect as God is, whose Word it is, and so we assault it not in its Name, nor in the Thing, as thou sayest; for we know and never did yet deny (unlesse 'twere before we knew it, and while we were the same with you, who yet know it not, nor never heard it from his own mouth) the Word of God to be the Word of God; And also though thou Scandalize us so grossely as to say Satan sets us on work to bereave the Scripture of the glo∣rious Title of the Word of God, as its own Proper Name; That 2. is also false, for at the Will of God, and in service and obedience to him, and not of Sa∣tan, we strip the meer Letter of that Glory, wherewith thou unduly dost invest it, and take it down from that high Throne and Authority, wherein Satan sets thee on work to set it up, ••that men may do homage to it, and so run a Whoring after it from the Word of Life it only points at, as Israel did after the Brazen Serpent, and dance about it in their Idolatrous hearts as the God that must save and deliver out of Egypt. But, 3. Were that true, yet howbeit we own the Word of God to be as truly and properly called the Word of God as in truth it is so, and give to that still its own due proper Name of the Word of God somewhat more then yourselves do, who call that by the Name of, and make that Title of the Word of God the very proper Name of another thing, which is not it, but as inferiour to it, as the Effect is to the Cause it came from, viz. the outward Letter * 1.17 or Scrip∣ture, that came forth from it, and is but a Copy and Declara∣tion or Images of it, as much in

worth and dignity below it, as the painted Picture of a fire or a man on a Wall is to the true fire or Person which they do but outwardly represent. And 4. As for the Writing or Scripture, which thou sayest we deprive of its pro∣per Name, because we call it not the Word of God, and by all those glorious Titles and Epithites thou stilest it by, which we confesse are due to the Word, (viz.) Light, Living, powerful, Quickning, Foundaiton, most Perfect Rule, and many more, as we shall see anon, thou sayest most falsly in that, for these are as truly due, so properly due to, and the Proper Names of the Word it self only, of which the Writing is but a Writing or meer Scriptural Declaration, and not the Proper Name, nor Properties of the Scrip∣tures.

I.O. Thou tellest, Ep. pag. 30. That the whole truth about the Word of God (which thou falsly Slanderest us as confusedly opposing) thou hast endeavoured to comprize in thy Theses.

Reply. Thy Asserting that the Scripture ought to be called the Word of God as its proper Name, and that it is in esse reali & cognoscibili the Word of God, and known so to be, and consequently the Light, Foundation, Rule, and whatever else the Word is known to be, which is the main matter thou af∣firmest and puzlest thy self to prove against us, is so far from being the whole Truth about the Word of God, that it hath no Truth at all in it, but in plain Truth is wholly a Lye, in esse reali & cognoscibili also, to all, but such as know not (as thy self dost not in this point) either what they say, or where∣of they affirm.

J. O. Thou sayest thou compleatest in thy Theses the Doctrine of the Scripture, concerning the Scripture.

Reply. Thy Doctrine concerning the Scripture, which is, that it is the Word of God, and known so to be, and is to be called, or else its stript out of its own proper Name; this is not the Doctrine of the Scripture concerning it self, but thy own Doctrine which though thou dignifie it with the Title of Pro Scripturis in thy Latine Title Page, is more Con & Anti, then either Cum or Pro; yea, much more against, then either according to, or for the Scriptures.

* 1.18 I.O. Thou speakst of the Qua∣kers as altogether rejecting the Word of God, i. e. (with thee) the Scripture as to its whole use, & of spoiling the ho∣ly Scriptures of All Vse, Authority & Perfection; * 1.19 And as those who if things had succeded according to their desires, would no doubt long since have have ut∣terly rejected them. Yea, as those, who wish them quite blotted out, that all men might more attend to the Light within themselves.

Reply. Though what Use, Authority and Perfection the Scripture is own∣ed by us to be of, will appear more anon in its proper place, yet that we deny it not to have an Authority and Perfection and precious Use I here declare to the undeceiving of such as are deceived by thy Deceits and Lyes; much lesse do we reject, as thou falsly objects against us, the Word of God it self, which is a greater matter, and of more moment then the Scripture, as to its whole Vse; and in proof of it against thy self, that we own the very Bible and Letter to be of use, and do also much use it as occasion is, I shall here Cite I O. to give account to I.O. of this Lye, that against I.O. I O. himself hath forged.

Yea, I shall go no further at present then to thy self, who (as in at least Twenty things more in thy self-confounding Fardel thou dost) confutest thy self as to this Lye, in those very parcels above quoted.

For mark, Art not thou the man, who as brisk as thou art in bedirting us with this Slander of rejecting the Scripture (which thou falsly callest the Word of God) as to all its use, its whole use, and that altogether, could we have had our Wills, yet to the Contradicting of thy self which is as ordinary with thee as to eat and drink, confessest and Commendest us thus far before all? as follows in thy Latine piece, where thy words Englished are to this purpose;

Ex. 1. S. 7. That the Quakers professe the Holy Scriptures to contain a cer∣tain Revelation of Gods Will, and so far to have come forth from God as it pro∣ceeded from that inward Light which was from Christ in those who wrote those Books which ye name the Scriptures. And Ex. 5. S. 18. That the Quakers acknowledge the Scriptures to contain a Manifestation of the Will and Mind of God, both in respect of those who wrote them, and of those also to whom they were delivered from the beginning; and that this Declaration therein held, proceeded from the Spirit of Christ which was so with the Writers thereof, that they could declare the infallible Truth; and that the things written therein are an undoubtedly true Declaration of the Mind of God? And dost thou not add thus much, That thus far we are right, and that none that own them thus far, can altogether reject the Scriptures, unlesse he will declare himself to be self∣condemned, and that we will not easily yield to a Renouncing of this Confessi∣on?

Is all this then that thy self Confessest of us the Quakers, whom thou Condemnest for utter rejecting the Scripture consistent with such an utter rejecting it as thou Chargest them with? Dost not here clear the Quakers out of thy own mouth, out of which thou Condemnest them, for the same thou clearest them in, to the Condemning of thy self to be one out of whose one and the same mouth comes to the same men, Blessing and Cursing, Excusing and Accusing for the same thing? Doth any good Foun∣tain send forth sweet Water and bitter at the same time? Is not thy Tongue an unruly Member, which thy self can'st tame no better then therewith to blesse God, and men too that are made after Gods Image, as owners of the Scriptures, and yet to Curse them with thy Lyes as denyers thereof when thou hast done? Art thou not herein right Baalam like, who for the Pre∣ferments-sake

from which God kept him, would sain have Cursed Israel with his Divinations as thou dost with thy Divinity Disputations, and yet was against his will forced to forbear, and to his own shame to blesse them al∣together?

Object. Oh but (quoth I.O.) no matter what the Quakers confesse of the Scripture now; no doubt had things fallen out accordinn to their desire, and if People could have born the denyal of it, who bore such respect to the Scripture, that they would have flown with fury on the Quakers Pates, if they should have seemed to deny it, the Quakers from whom the fear of that more then the force of Truth forces that Confession, Proculdubiò Jamdudum rejecissent, had doubtlesly Re∣jected them utterly long ago, Ex. 3. S. 19.

Reply. This is not so true not well-grunded a Surmise as this, viz. No matter how the Priests fawn, own the Kings, Protectors, Parliaments or Powers still that are in present Being, to save their Standings in their pre∣sent Places and Preferments; No heed's to be given to their Crouchings Cringing and Humble Representations; No doubt but as things fall out, and succeed to the serving of their Interest, they will turn still to what best serves their turns, and have, Exceptis excipiendis, been generally known to have done so now long ago, even from Henry the Eighths time to this very day.

As for the Quakers, could they have dissembled so as ye do for fear of mans Fury, they might have escaped many, if not all those furious Fallings of your bloudy mad-brain'd Parish-Professors upon their Pares, and have saved Oxford and Cambridge that labour & pains, they more like Fiends, then Friends of Truth, have been at to persecute them long since also.

Again. I.O. Dost not thou say 'tis evident enough that some of us Read the Holy Scripture in Private, or at least Remember what we have Read or Heard out of it, and for the most part carry the Holy Bible about with us, and that in our Digladiations or Disputes we very often rehearse and urge the words of the Scriptures; and that the reason why we own Translations is, because being not learn'd farther then our Mother Tongue, we shall then deprive our selves of all use of the Scriptures, which we are loath to do?

Which of these two I O's. must we believe? Or if it be but one I.O. (as no doubt it is) divided against himself, and telling two contrary Tales, whereof but one can be true; which of his two Testimonies must men give credit to? That wherein he sayes we strive to bereave men of All Vse of the Scripture, and count it odious and abominable to have Heresies, Errour, false Doctors and Doctrines Convicted and Confuted out of it; Or that clean Con∣trary one, wherein he tells all men that we use it so as to Read it in Private, Remember what we Read, or Hear of it; Carry it about with us, use it, and urge out of it in our Disputes, and are shy of denying it to be Translated into English for our use, least we should be deprived of All that Vse of it our selves, which we are willing to make.

For my part, let others do what they will, I have found I.O. telling so many Lyes, when in his malice, he talkes against the Quakers, that I shall rather take that for Truth now, which against his envious lying self he here

talks for them; for some Vse, and that not a little himself here affirms we make of the Scriptures; and in other places quotes many Scriptures out of which we argue against our Opposers; and if it be never so little use its enough to stop his mouth out of his own mouth, who sayes we utterly reject the Scriptures as to All its Vse, for he that rejects it as to its Whole use, or All its use, must be one that makes no use of it at all.

And if I.O's. Testimony had been only, that we deny many ill uses of it, that himself and other Scribes make, that spend and take up more time in scraping and scribling for it, then take care to live the life of it, and that wrest it to their own ruine, he had said the Truth; Or had he said we de∣ny many of those good lifes, that many make of it, he had much lessened his Lye and his Folly in it; but because we own it not as useful to all those extraordinary, weighty and mighty lifes, which he sayes falsly are to be made of it, which indeed are to be made only of the Eternal, Internal Spi∣rit, Word and Light it came from; to say we deny all Vses of it, as if it were good, and profitable, and useful, and fit for nothing, this renders his Lye the more lyable to all mens view, and himself to be as blind as one that can see no difference between staring and stark mad.

What I. O. is that which is not said to be good for all things, thereupon said to be good for nothing? If I should say soft Wax is not useful to stop hot Ovens with, must it straitway be thrown away? and must it be taken for Granted, that I say its not good to Seal with, or that its useful for no∣thing? That may be good to Cut and Kill (as a Knife) that when it hath so done, can't quicken, nor heal, nor save, nor cure; The Letter kills, as an Executing Instrument, but the Spirit only gives the Life.

And whereas thou sayest we wish it blotted out, that men may come to the Light within, in which is the life; Nay stay I. O. no hast to hang true men, we would have all come to the Light and Life within indeed, no such hast yet of the Scriptures going hence though old it will wax once and wear a∣way; there's many pretious Uses, though not all the Eminent ones thou talkest of to be made of it before it go hence; One whereof is that very thing upon the account of which thou falsly sayest we wish it blotted out, viz. That men may come to the Light within, which the Scripture is so far from hindering any from coming to (but only that the blind Porers in it with their natural Eyes, cannot see Wood for Trees) that it sides with us in helping to call People to the Light in the Heart, which thing is as well the end of its being written, as it was the end of Paul, and Iohn's, and all the Prophets Ministry by word of mouth, Act 26.17, 18. 1 Ioh. 1.1, 5, 6, 7. And is the end of all our Ministring now, as we are moved of the Lord, by Voice or Writing; the Letter bids look to the Light, as that which leads on to the Life, but both Letter and Light are a cloud to the Egyptians, that pursued them, which to Israel, that obeyed it, was a help.

And as it serves with us to call to the Light, so before it passe away, it must be used against them, to send them packing first that have Abused it, as thou hast done, and to accuse as a Witnesse against them such as have owned it as their Rule and Foundation yet lived and built so much (as ye have done) beside it. And as Christ said to the old Scripture-searching∣Scribes, Joh. 5. that would never come to him the Life, whom they Testifi∣ed

of; so say I to you of the same Seed, Do not think that Christ by his Light, within you only, whereby ye are made as all men are, who have not the Law in a Letter, a Law before God to your selves, will accuse you to the Father, ye have another that accuses you for your Vanities and Deceits, even Moses and the Apostles and Prophets Writings, in whom ye trust to get Life; for if you had believed them, you would not have belyed, but be∣leeved in and obeyed the Light and Word in the Heart, which they call you to, for the Scriptures testifie of that; but fith you believe not their Te∣stimony to the Light, how can we look that by our Words ye should come to believe in the Light it self.

So that ye stand Condemned, and must be Judged by the Law or Light within, as well as such as are without the Law in a Letter without; and fin∣ing under and against the Law in the Letter, by the very Letter of the Law, throw boasting, and yet breaking of which, ye dishonour God much more then the Heathen do, Rom. 2. Ye must be condemned also.

So that the Scripture is of much use yet, and we are free it should stand, and not be blotted out, that by the Testimony of it, which is one and the same with ours to the Light, ye might be (if yet it may be) brought to look to the Law of Christ, which (and not the Letter) is the Light and Life; but if you will not come to Christ and his Light in you, that ye may have the Life; its all of a price to you, whether the Scripture stand or be blotted out, for your Names are not (while ye are Enemies to the Light) written there for Life, but as yet blotted out even by the Scripture, while it abides unblotted out, from under Heaven.

I.O. Ex. 2. S. 26. Thou sayest, The Quakers little regard the understan∣ding of the Scripture, and this is one of their Eminent Deceits so long as they have the Words they are well enough without the sense, as nothing appertaining to them.

Reply. Saving I.O's. fine figment in this matter, which may be more manifested in its proper place, howbeit we are well satisfied without so ma∣ny several silly Senses and mis-meanings of it, as are ministred cut by the unlearned Ministers, that know not the Mind of the Lord, nor ever shall, while they lean to their own meer Natural empty Understandings, and lye-poring in the Letter, as they do without the Spirit, which only Receives and Reveals the deep things of God, and opposing the Light that only opens it, yet we are not against the true sense and meaning of the Spirit, which expounds the Mysteries, and shews the Secrets thereof to those few Babes that fear the Lord, which are hidden from the worldly wise and pru∣dent; but whether the Renowned Rabbies Preach for prize, or hold their peace, we neverthelesse still have true meanings and mind of Christ.

I.O. Ex. 2. S. 21, 22. That they affirm it is not lawful for any to Interpret the Scriptures, or give the sense thereof. And, S. 22. That altogether with the Interpretation it self, they reject, damne, curse all Mediums of Opening Scriptures, the weighing the Words and Phrases, and daily Prayer; and com∣paring of divers places together; that the Opening of hard Places, the clearing and proving of the Truth, the Conviction and Confutation of Heresies, Errours,

false Doctors and Doctrines, the Edifying any by Instructions and Exhortati∣ons, and all the other ends of lawful Interpretation of the Scriptures, are odious and abomination to them; they not only prosecute with Enmity all Expositions of the Scripture by word of mouth in private Families, Meetings, Churches, Schools of Believers, to the Opening of the Sense of the Word, and the giving of Knowledge by the Scripture it self, but also as little esteem and most Childish∣ly defame both Commentaries, and all other Books wherein part of the Scripture is Interpreted, or any Truth cleared or confirmed out of it; or the Faithful perswa∣ded by Exhortations to Holinesse, and Gospel Obedience, or men are Instruct∣ed in any other manner whatsoever in the Knowledge of God.

Reply. Whether all these stories of I.O. which I have here put toge∣ther, do more savour of the French Galimafrey, or wild-Irish bonni-clabber, i'le not determine; but I am sure they are an unsavoury Mess of Omniga∣therums, made up of many sorts of lying Reproaches, that have no Consi∣stency with the Truth, which would far better have become a Doctor of Divinity to have told of the Devil himself, had he been accusing of him, who is the false Accuser of the true Brethren, rather then such a legend of Lyes as lye here legenda, legible to all that know them, of the Quakers.

I cannot say of this indeed, as of T.D. his doings in his way of sharp shooting out his false Tales against us, that it will sound much to our shame in a Countrey Church, because its well nigh all laid out, not to say lyed out in the Latine Tongue (though only Englished here) but it will ring such a Peal in the University Colledges, among the Iunior sort of Haters of whom God loves, and among all (save the lack-Latine-Country-Clergy men) against the Quakers, as will make them prick up their Ears and listen (that they may learn how to lye against them also) more then ever they did to the Quakers themselves, that of them they might learn the Truth; but the best on't is, though here's a Nest of them together, if that would do any good to I.O. or hurt to the Quakers, yet by Lyes and Deceits none ever did, or ever must prevail against the Truth.

Yet to all this thou addest, That we turn the Church of God into a Hogsty; And that we are great Reproachers of that Divine Goodnesse that gave it, in set∣ting so slight by Interpretations of the Scripture in order to the understanding of it: To all which yet I shall answer no otherwise then thus briefly and soberly as followes.

Viz. We acknowledge Gods goodnesse in giving it, and deny not all exposition of the matters in it, provided it be by them, as they are so mo∣ved, that live in the light and spirit of God that gave it forth by holy men, which onely opens it aright and knows its own, and searcheth the deep things of God, that are laid down in it, in the writings and meetings and Churches and Schools of the Saints and Believers (which wot you well are not your Christ-Church Colledges nor Academical Covents, but the Quakers Publick Congregations, where I have sometimes had and heard more Scripture truly opened in an hour, than in some Steeple houses in a year, any more than we do any true Translations of it out of our Tongue into another, of which matter about Translation sith thou sayest we covertly conceal our coun∣sel,

thou mayest have it more fully perhaps anon, when I have first wiped away all thy lyes of us out of the way.

But because we do indeed, though owning the spirit and spiritual mens ex∣positions, yet deny the naturally wise mens cloudy conceptions, mysty mean∣ings, shallow-brain'd senses, and excentrick Expositions, of the things of the spirit, which he knows not, as they lye in the letter which he knows as little, as useful or profitable, much more as so necessary as thou wouldest make this natural mans mighty doings about the Scripture, who is he indeed and not the Quakers that for want of such spiritual learning as naturally un∣learned Peter had, wrests it into strange senses to his own ruine, and because we do not childishly (as thou sayest we do) but soberly and justly complain of those vast confused Bombasting Bumbles of blindnesse of the cloudy Cler∣gies composing, viz. Comentaries and other Books thrust out upon pre∣tence of clearing the Scripture, which is clearer then they are, but in truth to the thickening of the Ayr, that the Sun shines not clearly thorow it, there∣upon to say that we reject, damn and curse all manner of opening Scripture, and that of daily prayers to God; this is a businesse of thy own bruiting about, whereby to render us odious among thy Oxonian fellow students, that they may reject and damn and curse them thence whom God hath not cursed, and against whom none of Baalams inchantments can prevail: for we own the daily prayers of such as God owns, who pray in the spirit, though we know God hears not sinners, nor the prayers of the wicked, nor of such as turn their ear from hearing his Law, which is Light, in their own hearts, their prayers are a∣bomination to him: and we own the openings of the Scripture by the spirit that gave it forth, when he opens the mouth or guides the pens of any that have the minde of Christ to utter any of it, as it lies in the letter hid from the natural mind, unto others; and to say this is to turn the Church into a hogsty, as if there could possibly by no Religion nor good manners nor sheep like inno∣cent demeanour, nor any thing but meer bruitishnesse, beastlinesse and swi∣nishnesse any where in the World, but where men sit under the Ministry of the Preachings, Logical Expoundings, Writings, Ecclesiastical Rhetorick and other Reacks of those fleshly and earthly minded spiritual men, Doctors and Commentators, &c. that have long ago got the parent and ingrossed all that work of expounding Scripture for money to themselves; this I utterly dény, and I also affirm that if that Crew and their Creatures be the Christians, and the Church of God (as they call themselves, as if the Quakers were all He∣reticks, that do not own them) then the more ado men make to be Chri∣stians in name, the further off from the nature of Christ, and as the old Pro∣verb is, the nearer the Church, the further from God, there being nor such for∣did stinking sinks for wickednesse, filth, pride, lust, persecution, scoffing, hating God and good, ungodlinesse and all manner of uncleannesse to be seen in all the Christian World again, as are easie to be seen in Cathedrals, Colledges, Academies, &c. where men sit at the Fountains and Well-heads of Divinity and Nurseries of Learning and Religion (as they call them) and directly un∣der the daily dispensations of their Doctors Oral and Scriptural Divinity Dispu∣tations and Expositions.

And whereas I O. makes a challenge to have it tryed between them and the Quakers, saying in the next Section after that, wherein he saves the

Quakers sleighting their Interpretations do no lesse than turn the Church into a Hogsty, thus

* 1.20 J. O. For if the Experience of all Ages of all Christians that ever were, if those things which themselves see, be∣hold, or hear daily, were of any weight or moment, they, the Quakers, would blush to deny the use, necessity, and fruit of the solemne Preaching of the Word, Inter∣pretation of the Scripture made whe∣ther by word of Mouth, or Writing: Let us take a view of each Flock, both that, which although they enjoy the Word, yet is destitute of its Interpretation and also that which, together with the Word of God, enjoyes also the other means of Gods worship, which consists very much in the Interpretation of the Word; if now the Tree be so, & be known only by its fruits, then that will appear the good one, which hath brought forth those fruits which the legal Interpretation of the Scripture hath every where produced, or brought forth.

Reply. Let it be well heeded, First, That by the Word of God here, I O. intends the Scripture; And Secondly, That by Legal Interpretation he in∣tends not such as is (as I said before) used and own'd by the Quakers, (viz.) That which is only in the Light, and in the Spirits movings, that mo∣ved to write the Scripture, but such as is made among the Naturalists and Schollars in their Academical Imaginations, and by the Priests in their Parishes, and then I am here ready to answer his Challenge, and I say a Match, let it be so.

First, Let both Flocks be viewed, the Quakers, and the Parish People; I will not say but that among them that are called Quakers, that frequent the Places of their Publick Speaking, there are many, not only by reason of whom, but also by whom the way of Truth that the Quakers walk in, is evil Spoken of; but I O. either hath, or should have more wit, and sense, and rea∣son, then to account the Routs, that are made by a rabble of rude ones that frequent the Quakers Meetings, to render them odious with their odious Carriages, to the Quakers themselves; that he ought, Non Trepidantibus sed Tripudiantibus vitio vertere, qui vertunt seria ludo, & ludunt cum sacris, &c. to impute not to the Quakers, but to Schollars, and Apprentices, and Prateis, and Players, and ungodly Scoffers, and Children of the Devil, that make a Mock and a May game of Holy Matters, and would never band so bitterly against the Quakers and their Meetings, if there were not something of God in both:

Secondly, In their Meetings there may be some Antick tricks done by some that have run out from the Truth and lost their Conditions, and being not stedfast in their Watch to the Light, have degenerated into Darknesse and De∣lusion; by whom some things have been done, and many more then T.D. mentions, that are not owned by the Quakers, to whom, they are wise men the while, that blame the Quakers for it, who can't prevent it, as Vice-Chancellors and Proctors might young Schollars rudeness, and Magistrates the Peoples bruitishnesse in Parishes, but will not.

And Thirdly, In the silent Meetings of the Quakers, there may be some that get no further then the outward Form of Godlinesse, and not grow out into the Power; and here and there one that may be over-taken with a fault, which if they be, it shall be found with a witnesse by the Wicked, that Watch for their Halting, and will make more of one Malefactor that's found among all the Quakers, then of 40 Drunkards, Swearers, Cursers, Scurrilous Scoffers and Scorners, Gamesters, Couzeners, Cheaters, Lyars, Laughers, Light-Talkers, and Lewd-Livers in a Parish; and then many Scores of High-way-men, Theeves, Fellons, Murderers, and hainous Male∣factors that are Hanged and Trussed-up every year, that live and die under the Ministry of the Church of England.

But make the worst that can be made of the Quakers Crimes, if they were 40 fold worse then they are, or rather single out the very Excrements and Dreggs that depend that way, to say something against; yet Hoc ast∣quid nihitest, that something is nothing in comparison of that open prosessed Prophannesse and Iniquity that abounds beyond the bounds of Modesty, yea of ordinary Immodesty, and of Impudency it self among the Parish People, where there is such a constant Custom, and deal of Expounding of, and Preaching from the Scrirture by the Ministerss of their own meanings, upon it; in which meer Anthropo Theological Labours of the Clergy, the extraordi∣nary high Acceptance of which, by the Powers, and Parliaments, and Priests each from other is Expressed and Accosted ordinarily with the Common Complement of Great Thanks for their Great Pains; and as eminently fruit∣ful and Profitable as thou professest it to be, it is evidently more profitable to the Preachers Purses, then the Peoples Persons, whether we Consider the Bereavings of poor mens Bodies of their Right, or the Successelessnesse of thereof to their Souls, which from year to year, are little or nothing the better for the blasted Ministry of these Word-stealing Money-Mongers, and Self-Sending Prophets, which the Lord is against, as fast as they run in his Name, and Blesses not, but sayes they shall not profit People at all; and as apparent it is they do not, as 'tis that God sayes they shall not. For from Generation to Generation, what Fruit is found in the Parish Churches of the Popes Constituting? and what successe to Sanctification and Salvation from Sin, by the Great pains of the Successive Sermonists of several sorts, that Simonically have got their Gifts at University, and as freely given them out, as they have freely received them (if so to do be to Sell them for more Money then they cost them there) is seen by the true Seers, who can see little l••sse Ungodlinesse, and Worldly Lusts, and Moral Wickednesse, since the Old Homilies were Read by the Non-Preaching Animatum Curates were Succeeded by the Powerlesse Preachers, that are more Reformed from the more grosse Idola∣try

and Superstitions of those dismal Seasons. Is there any Parish any bet∣ter mannered then in Ages above? Doth not every Priest that hath stood 10, 20 years in his Parish, leave it for the most part as Blind, Ignorant, Dis∣solute, Lascivious, Rev••lling, Riotous, Luxurious as he found it? whether he dies among them, or departs from them to a bigger booty? A Coming together there is for Customes sake in their Best Cloathes, as finely as they can afford to do, when their (supposed) Sabbath comes about in its turn; a sound comes from a Money-Merchants mouth, and enters in at one Ear of the People, as fast as it can get out at the Other; and while it stayes, it Swims in the Head, but sinks not down to Renew the Heart; and some Psalms may be Sung to the Praise of him, whom the Dead in Sin, that live Sin, cannot praise; and so there's an end of the businesse for that day, till it come again; till when, Hell breaks loose, and the Devil is served for the most part all the Week after; insomuch that it is but for the Kettle to upbraid the Pot with its black ugly Hue, for the Priest and his People to make Narra∣tives of the worst of that Naughtinesse, that is found anong the very worst of those that are own'd as one in Fellowship by the Quakers, and their Mi∣nistry.

Secondly, Let both Flocks he viewed (viz.) the Young and Old Schollars at Universities (to begin near home at Oxford and Cambridge) behold those that sit under your Grave Divine Doctorly Expositions, and at the Ocean of Books that are bound down (beside what a number each hath in his private Musing place) by your Library Benches, And the Quakers that sit in silence, and wait only on the Lord; let both Flocks be tryed by their Fruits, and see which most resembles Christ; and whether the Quakers car∣riage, or the Schollars, since the Quakers came among them, have been most Innocent, Vninjurious, and Harmlesse; and which look most like the Swine, Wolves, Bears, Tygars, &c. and which most like the Fold and Lambs of Christ.

And which of these Two (viz.) the Quakers that have the Word, and yet are Retired from you to wait upon God alone for their Teaching, and to learn of him at his own mouth and light in silence in all Subjection, not making such a noise as ye empty Casks do in your busie brains about Formal set times, set by the will of man, for Expositions and Interpretations, nor in Tumbling ore of Tomes, Bulkie Books, and Contentious Commentators; or your Selves and your University Schollers, that make such an infinite ado in your Inventions about Interpreting things (sometimes) that would be ten fold plainner then they now are, if Natural Schoolmen had let them alone, who when in aperto & facili posita est salus, the way to Life lyes as plainly laid down and declared by the Letter in a thousand places, as it does in that one, Tit. 2.12, 13, so that there need be no such heaps of Books as there are, more bulky then all the Bible, to open some one small Book of it, do draw Cloudes over the clear Face of it by interposing and imposing on People the Thicket of your own Thoughts, and darken the open Counsel of it by your Writings without End, and by your Words without Know∣ledge.

I say, which of these Two, the Quakers or your Schollers, bring forth Fruits most meet for God, and like those of the Spirit, Peace, Meeknesse, Pa∣tience,

Temperance, &c. Gal. 5. Let them be the Good Trees, and so known and owned to be by their Fiuits; and let them be the true Flock of Christ, and be by us, as I am sure such are by himself accounted as his Sheep∣fold.

And which abounds most in those Fruits and Works of the Flesh there spo∣ken of also, viz. uncleannesse, lasciviousnesse, wrath, hatred, Drunkennesse, Revellings, and such like; and which wallows most in that kind of mire, let them be the Hogs and Swine, and not Christs Flock and Fold, but he held hence forward for a Hog-sty.

Now for my part if I were to judge by what Fruits have come forth in and from our Two Nurseries of Religion of latter years, and as well in, and from Oxford it self, as Cambridge; and how many of them in the time of I.O's. Vice-Chancellourship there, I. O. knows as well as I (even such as are not sit to be named among Christians) and what Fruits of Righ∣teousnesse have been found among the Quakers both there and elsewhere, who have suffered innocently, and (as to rendering evil for evil) patiently un∣der them and others, I could quickly determine the matter; but sith its like I.O. will hardly let me be Judge in my own Case, lest I cleave too much to my own Cause and Company, let such Books as are Extant of the Schollers Misdemeanours against the Quakers in their own Meetings, who have been alwayes bound to their Good behaviour towards the other by that of God in their Consciences in the midst of all their abuses to the Quakers; and then let all men Judge which Generation of men, the Quakers or Uni∣versity Schollers and their Respective Assemblies do most exactly resemble the deportment of Swine in their Hog-styes.

Besides those sundry Relations that are Extant in Print of the Imprison∣ments, Whippings, and other Persecutions of the innocent Servants of the Lords sending among them to warn them of their Wickednesse at Cam∣bridge; there are Two at least (viz.) one stiled, A true Testimony of the Zeal of the Oxford Professors and University-men, put forth by R.H. And one much more lately under the Hands of 8 Witnesses, stiled, A true Relation of some of the Sufferings inflicted upon the Quakers, as the Fruits of the Evil doers (viz.) the Proctors and Schollars at Oxford, in which who reads may see the mat∣ters of Fact, to which I Refer such as are minded to be Judges between me and I.O. (an Oxford man) in this Case, who (if they be not such as are loath to call their Brothers Theeves, and their Sisters Swine) will assuredly from those Arch-Abominable and Antick-Actions conclude from thence with me, the Actors and Abbettors look much more (then like the Sheep of Christ) like Foxes, and Bears, and Wolves, and Dogs, and Wilde Boares, and Swine.

However, whether it shall stand with I.O. or nay, it matters not; I shall from thence infer my Conclusion. That if Innocency, Quietnesse, Patience un∣der Sufferings, Temperance, Godlinesse, Reproving Wickednesse, and becoming fools for Christ, exposing themselves for Truths' sake as Signs and laughing stocks to an Adulterous Generation, be the Characters of such men, as the Scrip∣ture calls Swine; then that House and Family of the Quakers is become a Hog-stie; But unless turning, and tearing, and renting, and trampling, un∣der feet, when Pearls and holy things are held out to them; and devouring, and

hurting to death, and tying Maids Arm to Arm together, and tumbling them into Graves, and dirting them, and dragging them into Pools, and setting them on their Heads with their heels upwards, and Pumping & well-nigh stifling them, Mocking, Stoning, Scourging, putting poor innocent Strangers (that came in love to Truth and them) into Cages, and out of their Coasts; and haling the Quakers out of their own quiet Meetings by the hair of their Heads, and breaking the Doors to pieces, and Windows where Quakers meet, and carrying away the Keys, and knocking tenters in the key-holes, pulling up part of the houses, squeezing them in their passing to and fro be∣tween the doors, turning up the forms and seats where they sit, and like wild Horses and Colts riding upon the backs of men and women, and smoaking their Roomes with Gun-powder & Squibs, and stamping rudely like Tavern-hunters in their Holy meetings, and crying out give us Beer and Tobacco, and Wenches, and Whores; and bringing in strong Beer, and drinking to them, and for refusing to pledge, throwing it on their Cloaths, and Bands, and powring it down their Necks, and singing Bawdy Songs, and Cursing, and Sweating, and such things as would be counted as favour∣ing more of Bedlams and Swine, then Saints, if Quakers should ever have done so in their Masse-Houses, and obscaene Carriage toward Women, puffing and blowing with Tobacco-pipes in their Mouths; raising Doctrines and Uses, and Points about Coblers and Tinkers, and Tobit and his Dog, offering to put their hands under Womens Aprons, asking if the Spirit was not there; and many more such filthy, stinking, sordid actions, as Hooting, Yelling, Laughing, any thing to hinder the Hearing of what was spoken of Truth; drawing some into Colledges, and there most unseemly and inhumanly abu∣sing them; and this not only Tolerated and Connived at by Officers, that should have punish'd it; but also Countenanced too much in part by some of them.

I say, Unlesse these boarish, bruitish Gestures, Cum muliis aliis qua nunc praescribere longum est, be the behaviour of Christs Sheep, then, for all the un∣cessant pains of Interpreting of the Scripture at the Well-head of Religi∣on, and for all I.O's. saying, That if what we see, and daily hear, would sway us, we would be ashamed to deny the fruit of Expoundings of the Scripture to be best, where they are most Expounded, as they are (pro forma) in the Universities, as fair and far from it as they seem to be to themselves, they look more like Hog-styes to the view of men after Gods heart, and the Children of these Mothers more like Herds of Swine, then the Places and Persons of the peo∣ple called Quakers do, among whom there's not such a busling, and such a businesse about mens Books in order to it, nor such Clamorous noises about Opening the Scriptures, as is among the Scribes, that are Strangers to them; but the words of the wise, even of Wisdom it self, Christ Iesus, are heard in quiet by them that are Wise, more then the Cry of him that Ruleth among Fools.

And as for what Fruits of saving Knowledge of God, and Righteousnesse and Holinesse of Truth are abounding in most Academies, Towns, Cities, and Places in all the Reformed parts of Christendom more or better then is to be seen among Turks and Heathens (unlesse Couzening, Cheating, Lying, Drunken∣nesse, and some such like as abound more among Christians, then Turks that

never talk out of the Scripture, be better) hath been seen by some Quakers, and how the Name of Christian stinks more then it would do among the Gentiles for the sake of such as Preach, and Hear, and Read, and Expound, and boast of the Scripture, and yet break them, and name the Name of Christ without his Nature: But what doings there are in other Nations, and the Preaching places and Nurseries thereof, to which these of our Na∣tion are not inferiour in silth; I shall say no more here, but let them passe, as matters which being Extra nos, are parum, or nihil, or miaus ad nos, of lesse moment to us then our own; Concluding my Return to this particu∣lar Challenge of I.O. with his own words (mutatis mutandis, additis ad∣dendis) a little amplified, and the Subjects or Persons, of whom they are Spoken, Altered, and Substituting our Modern Academies, and their Ma∣sters, Doctors, Divines, and other Students, and the whole Rabble of Rabbies there in the room of that University at Tiberias, which I O. talks a∣gainst in the words of one Dr. Lightfoot, together with his own, and the Iewish Rabbies, Gemarists and Massorites pertaining thereunto; as they are to be read in the 240, 241, 242, 245, 246, 247, pages of I.O's. English part; the Censure he passes upon them, being no other then what exactly accrews to the Universities universally throughout Christendom, from whence come the whole Crew of Clergy-men, that count themselves, and are counted to be the Clearers of Christs Truth to all other Christian Creatures; And what I. O. sayes of the Massorites of that Accademy, is a clear Character of these corrupted, and earth corrupting Coveats.

I. O Chap. 4. S. 13. Whilst they keep the Scriptures we shall never want Weapons out of their own Armoury for their destruction; like the Philistine, they carry the Weapon that will serve to cut off their own Heads. Let us then a little, without prejudice or passion, consider who, or what these men are, who are the supposed Authors of all Knowledge and Godlinesse. 1. Men they are who have not the Word of God committed to them in a pecullar manner, as their Forefathers, Prophets and Apostles had of old, and many have now, being no part of his Church or People, but are only outwardly Professors and Possessors of the Letter without just Right or Title to it; utterly uninteressed in the Promise of the Communication of the Spirit while they so have it, which is the Great Charter of the Churches preservation of Truth, Isa. 59.21. 2. Men so re∣mote from a right understanding of the Word, or the Mind and Will of God therein, that they are desperately engaged to oppose his Truth in the Books which themselves enjoy in all matters of importance unto the Glory of God, or the good of their own Souls from the beginning to the ending, Scuffling for the Book itself, but persecuting the Life in them where it is; The foundation of whose Religion is Infidelity; and one of their chief Fundamentals, an Opposition to the Gospel in the Quakers, whom they glory to fight against, and think they serve God in opposing with what spite they can. 3. Men under the special Curse of God and his Vengeance, upon the account of the blood of his dear Son in his Saints. 4. Men all their dayes feeding themselves with vain Fables, and mischievous Devices against the Gospel, labouring to set up a New Religion under the Name of the Old (when the Old they hate, as Ier. 6.) in despight of God, so striving to wrestle it out with his Curse to the utmost. 5. Men of a profound

Ignorance in all manner of Learning & Knowledge, but only what concerns their own dunghil Traditions; as appears in their stories, filled with innumerable sop∣peries. 6. Men so addicted to such monstrous Figments, as appears in their Tal∣muds, as their Successors of after Ages will be ashamed of, yea for the most part Idolaters. Now I dare leave it to the Iudgement of any Godly prudent person, not addicted to Parties and Names, who is at all acquainted with the importance, not of the Hebrew Vowels and Accents (but the Light and Spirit the Qua∣kers call to) unto the right understanding of the Scripture, with whatever in∣fluence their present Fixation hath into the literal sense, they (not knowing the Spiritual) embrace, whether we have not very clear Evidence and Testimony, yea undeniable and unquestionable, to cast the rise and spring of all the Irreligion in the Nations upon this sort of men; so far are they from bettering: things by their Interpretations. S. 16. Recount I pray from the first Foundation of Uni∣versities (throw CHRISTENDOM) and what do you find, but a sort of Men being made Mad with (or above) the Pharisees, bewitching and bewitched with Traditions, blind, crafty, raging; pardon me not (for I shall ask none) if I say Magical (if Simon Magus was so in thinking the holy Ghost of God is to be bought with Money) & Monstrous? what Fools, what Sots as to such a divine Work as the Gospel? Read and Consider how to every good Work voyd of Iudge∣ment the great Doctors among them do behave themselves? how seriously they do of nothing? how childish they are in serious things? how much deceitfulnesse, froth, venome, smoke, nothing is in their Disputations? Insomuch that I may say truly of these, as I.O. sayes of all men, Pag. 104. Those whose Lips should keep Knowledge, that is University-men and Clergy-men as much as any, are by Nature so vain, foolish, malicious, such Lyars, adders, detracters, have spirits and minds so unsuited to spiritual things, so lyable to Alteration in themselves, and to Contradiction one to another, are so given to Impostures, and are so apt to be imposed upon, have been so shuffled and driven up and down the World in every Ge∣neration, have for the most part so utterly lost the Remembrance of what themselves are, whence they come, or whether they are to go, that I can give very little Credit to what I have nothing but their Authority to rely upon for, without any Evidence from the nature of the thing its self.

CHAP. III.

Having Cleared the Quakers from sundry of those Calumnies thou falsly castest upon-them as concerning their Carriage toward the Scriptures as if they were Enemies, Haters, and Re∣proachers of it, and such-like, who in Truth are its truest Friends, in the former Chapter; I come on to Consider some of thy Cloudy Conjectures and Conceits concerning the Bounds of the Canon (as ye call it) thereof; the Hebrew Punctation, and thy Asserted Integrity of both that and the Greek Texts of it, without any variation to a very Title: Concerning the Canon of which thou Writest as follows;

JOhn Owen. Pag. 3. God spake of Old, or formerly in the Prophets; From the dayes of Moses and downwards, unto the Bounding and Consigna∣tion of the Canon delivered to the Judaical Church in the dayes of Ezra and his Companions, the men of the great Congregation.

Reply. 1. Why sayest thou from Moses downward, &c. as if he had ne∣ver done so before till then? Did not God speak in his Prophets, and by them to the men of their several Ages from Moses upwards as well as from Moses downwards? Did he not speak in Enooh the seventh from Adam, in Noah, in Abraham, Isaac, Iacob, Lot, and Iob, who lived before Moses (if Catholick Tradition be to be Credited in one thing as well as another) and whose Book, who ever Pen'd it, whether himself, or some other, for ought thou knowest was written before Mos••s, who thou thinkest wrote the first of the Scripture, either lived or wrote? and by them, who were upright, righteous, just, and walked with God, to the wicked unrighteous World∣lings, and wantons who walked with the Devil in their Generations, who all were before Moses, as well as by Moses, and those that lived after him?

2. Why sayest thou downwards to the Consignation and Bounding of the Canon in Ezra's days, as if between his dayes and the dayes of Christs flesh the Spi∣rit of the Lord was straitned (as it never is, Mic. 2.) and God had limitted and bound up himself from manifesting his mind cut of his own mouth, to any men at all, for so many Hundred years toge∣ther, because some Prophets had been moved by him to commit to Writing, or at least to permit to be Written by * 1.21 others, some few of those things they

saw and said concerning partly their own, and partly the after times, and o∣ther Nations? Doth not Wisdom say of her self, That in all Ages entering in∣to holy Souls she maketh them friends of God, and Prophets? Wisd. 7.27. And were there no Holy men of God in those dayes, wherein ye imagine all Gods speaking in and by any Prophets then was ceased, in and by whom he manifested his Mind as he moved them to speak and write, as immediately as he had done others before them?

And who told thee, That the Canon (as thou call'st it) or full standing Rule of Tryal, or infallible Touch-stone of the Old Testament Scripture, to which no∣thing must or might be added after it till the time of Christ in the flesh was Compleated, and, after its Consignation and Bounding, by them delivered to the Judaical Church in the dayes of Ezra (alias Esdras) and his Companions the men (as of your own heads ye are pleased to term them) of the great Congregation? Whence hast thou these fancies of thine? Or suppose they be not simply Suppositions, but real Truths; whence dost thou fetch or take them to be so, but from the untrusty-Traditional-Tales of thy Forefathers, and such Iewes as are little lesse then unerring Oracles with thee, when saying ought that suits with thee (yea, thou callest pag. 203. the Assertion of Iustin Martyr of the Iewes corrupting the Bible out of their hatred to Christians, An Incredible Figment) yet little better, but much worse then ordinary Infidels, men feeding themselvns with vain fables, desperate cursed Opposers of Truth, mis∣chievous in their devices against the Gospel, of a profound Ignorance in all manner of Learning and Knowledge but only what concerns their own Dunghil Traditions, ad∣dicted to monstrous Figments, bewitching, bewitched with Traditions, Idolaters, Magicians, blind, crafty, raging fools, sets, full of deceitfulness, froth, venome, smoke, nothing but faithlesnesse and infidelity it self; what not thats nought, where any thing issues from their most Catholick Testimony that makes against thee, Pag 241.242.244.303?

Yea, whence knowest thou (who art easily apt to Question, when it serves thee so to do, whether there ever were such men as the 70. and such men as the Tiberian Massorites in Rerum Natura? pag. 243.336.) that ever there was such a thing in Rerum Naturâ as that Great Congrega∣tion thou art every where in thy Book so greatly taken with, and ever and anon betaking thy self to for Refuge, but only from thy putting more con∣fidence in thy own uncertain Conjectures, together with the Catholick Traditi∣on of the (with thee) creditlesse Iewes and Christians, then in the Conjectures of the Prolegomenâ, as Learned as thy self at least, who oppose thee in it? For theres not so much as any Scripture at all that mentions such a set Sa∣nydrim of Ezra, Nehemia, Ioshua, Zacharia, Haggai, &c. as thou settest it down in the Book of thy own Brain, and the Counting-house of thy own con∣ceit that there was; pag. 302.303.

And let it be (as it can be no more then) imagined there was such a great Congregation, which (it being, as not possible to know it, so nor here, nor there to mine or any mans Salvation) I'le not search into so far as to put my self into any Capacity of either saying or gain saying it that there was; and to ground any as I. O. does many things upon its being so, as he but thinks, is (as he sayes in another case, pag 293.) to build Towns and Castles of Imaginations, which may be as easily cast down as they are erected: yet

when alls done, whence had that Sanydrim, such Authority as to confine and bound out that Canon, and Canonize some of the Writings of such Prophets as ye wot are Canonical, and Cashiere the rest of the Writings of the same Prophets, and all the Writings of some other Prophets, as of no such divine Authority, as to Command with their fellows in Gods Name as his Word, and to abrogate them as Apocryphal (as ye speak) and disband them from the bench of Iudicature, and to bind the sweet Influences of the holy Spirit, so as to say, O Spirit of God be silent now, blow no more, nor make any more Prophets now for these many hundred years to come, but become subject thy self to be tryed by the Touchstone of the Writings of such Prophets, as thou hast al∣ready moved to write Gods Mind, or so many at least, as it seems good to us now to Authorize and Establish into a standard for the Tryal of thy self, as well as all false Spirits?

And if I. O. say (as he does, pag. 303.) That was not called the Great Congregation from its Number, but Eminency of Persons; yet I say are any Persons so Eminent (if I.O. be not a Lyar, pag. 35.) as to have Authority from God to Authorize and Canonize (casting aside what they like not) what seems good to them, into the Name (to bespeak I. O in his own feigned phrase) of the Word of God, that they themselves must be subject to the Authority of, and of the Rule that themselves must be Ruled by, and of the Foundation that themselves, and all others must be built on, and of the Basis of their own belief?

It is indeed (quoth I.O. pag 35.36.) a Contradiction for men to say (and if for other men then for I.O. [say I] who sayes the same yet sees it not) They give Authority to the Scriptures, they Bound the Canon and deliver to the Church what it shall be, which it hath antecedently to their Charter and Concession.

And again, Moreover (to say the same of his supposed Sanydrim, that I O sayes to the digrading of the Septuagint from that high Conceit some have of them, and eminent Account some have them in, pag. 339.) If the Ability of the men be granted, yet what security have we of their Principles and Honesty? Oh much every way (thinks I.O. for, though when he is pleased to speak diminitively of men, the Care and Fidelity and Pains of whom in Translating we have as good ground to believe was as great to the full, as any of that of those he Commends in Transcribing, he disparages it into Oscitancy, Inadver∣tency, Negligence, Ignorance, the Wisest not seeing all, and such like, pag 319. yet when he speaks of the Care, Pains and Fidelity of men in Transcribing, which is a Work as lyable to mistakes as the other, that he may keep up the honour however of his (infallible) Transcripts to this day, then he utters himself more Hyperbolically; and as for Ezra and his conjectured Companions, he makes their labour to Reform the Church, and all the Corruptions crept into the Word (as he speaks, though if the Letter were the Word it were not lyable to Corruption) little lesse then Monstrous, and their care in restoring the Scrip∣ture to its purity (mark) extraordinary, pag. 171 308. Yea, of the Points, which yet he is to prove Coaevous with the Consonants, and as old as any Scripture. I doubt not (quoth he) but of that we shall yet manifest that they were compleated (it should seem then that every Tittle is not now a•• at first giving out of the Letter if the Vowels were incompleate till Esdros dayes)

by the men of the great Synagogue Ezra and his Companions guided by the infallible direction of the Spirit of God.

I might (as I. O. does often beg or take it) crave leave to Answer this Conjecture with another, pag. 146. and fling back I.O's. as well as T. D's Fortè ita, with so much at least as Fortè non; but ipse dixit, J.O. sayes, he doubts not their infallibility, so I, who had rather be silent then disparage Ezra, will add no more to I. Os Rex sum, then nil ultrae quaeio Plebeius.

And now I am upon a Consideration of the Canon of the Scripture, let me here make an end with thee I.O. as concerning this Cogitation of thine a∣bout the Consignation of the Canon of both the Old, and that thou callest the New Testament; of which New thou sayest, pag. 27. That what thou hadst spoken of the Scripture of the Old Testament, viz. as to its immediate ema∣nation from God, and its being canonized together with it into a standard, the same must be also affirmed of the New, with this addition of advantage and pre∣heminence above the Old, That it began to be spoken by the L O R D him∣self.

And as for thy Canon of the outward Scriptures of both sorts, one of which thou callest the Old, the other the New Testament, after the Bound∣ing. Compleating, and Consignation of which in their Respective Junctures and Seasons, and the delivery of it so Canonized to the Church or Churches Respectively as their Eternal, Infal∣lible, Touchstone, Rule, Foundati∣on, Testimony, Standard, no more must be owned on such a high Ac∣count, as its Authorized into, as of di∣vine Original, nor be added by either God or man, while the world stands, * 1.22 I would sain find from thee (if yet thou art able thy self to fathom to the bottom of thy own Faith, or ra∣ther Fancy in this point) where thou findest, and whence thou foundest all thy confused Communications and crude Conceptions about this Cano∣nization of such and such outward parcels of holy mens Writings into a Rule or Standard, and disfranchizing such and such of others, as holy as those from a standing within the Bounds of this Magna Charta, that certain Synods and supposed Sanydrims of thou knowest not whom have given, and do (as thou deemest) give and grant thereunto, together with them? Where learnest thou all these Lessons but from the Lectures and lying Le∣gends, and voluminous Lexicons of the illiterate Literatists of the world that are alwayes laying on, and loading one another with their endlesse, boundlesse, and bottomlesse Scribles about the outward Original Text and Transcriptions and Translations of the Scripture in their tedious Tomes, Tal∣muds, and Talmudical Traditions till they are lost from the very Letter, much more the Life it calls to, so that they have no leasure to live, or learn o∣thers to live thereafter, in the inextricable laborynth of their own Labours a∣bout it? Who leads thee into the vain Imaginations of these things, but thy own and other mens (well nigh innumerable, and invincible) inventions? What Tangles thee and others in such trifling Talkings and Treatings one to another of things that none of ye all can have any infallible Evidence, or

yield to any infallible Assurance of, but a croud of Conceits, and Catholick Traditions? with which the world, and ye in it, are so overcharged, that ye cannot contain them now without infinite, frothy and fruitlesse contendings about them, and obtruding your own Observances, imposing your own Supposings, and thrusting each upon other your own bare thred-bare Thoughts of things that (ne flocci facit) it amounts not to the value of a lock of Wooll (as to Salvation) whether they be known or not, till being throng'd and thrust into the thorny Thicket of your own Thoughts you there tear one another to pieces about the Scripture; insomuch that I truly may, and plainly shall be so bold as flatly to Contradict what thou sayest falsly of thy Canon and Standard, since the closing and com∣pleating of it, that tis a means to end all strife, it is rather throw the folly of its Ministers, the means of all strife and Confusion in the Christian World.

Thou sayest indeed of the Writings of the Old Testament that the Canon thereof had its Consignation, Bounding, and Delivery to the Church, as its Rule, so that from thenceforth nothing Written either from Moses upward, or to Christs time downward must be admitted to be owned as Canonical, or inspired Scripture; And thou sayest, pag. 27.28. That God, who himself began the Writings of the Word with his own finger, after he had spoken it, appoin∣ting and approving the Writing of the rest that followed (i.e.) from Genesis to the Revelation, as they are ordinarily numerated in our Bibles, except the Books called Apocrypha (for I reckon all those are reckoned by thee as the Books thou speakest of, Epist. Ded. pag. 3. Never indited by the Holy Spirit, as re∣mote from being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) doth lastly command the close of the immediate Revelation of his Will to be written in a Book, Rev. 1.11 and so gives out the whole of his Mind and Counsel unto us in Writing, as a merciful and stedfast relief against all Confusion, darknesse and uncertainty; but what a Relief it is against Confusion, I shall shew more hereafter.

And as to thy Scriptures Canonization or the Consignation, compleating Bounding of the Canon of it, a few words here about the manner and means and true bounds thereof (for as to the Question whether it be a Canon, that is, a Rule at all yea or not, I may defer it also to another place) let me Ex∣postulate with thee I O. yet more about it yet how, and by whom your Standard comes to be so Bounded (as ye say it is) and to be limited to those Demensions of Latitude, Longitude, and Profundity, that (ad amussim) exact Measure, Heighth, Depth, Length and Breadth, that is allotted to it, as (without the Apocripha) it stands bound up within your late bound Bibles? I mean that such and such Parcels, Prophesies, Proverbs, Histories, Epistles, Holy Sentences, Sacred Sayings, shall stand Owned, Honoured, Signed and Authorized with the Sacred High and Holy Titles of Gods Word, Gods Witnesse, Foundation, Rule, inalterable Standard, and not one piece of Holy Writing more or lesse, then those already so Consecrated and Canonized; so that such and such (puta, those that ye now commonly call Canonical) shall shand as the Standard; and all others; viz. those cal∣led Apocryphal, and whatever are mentioned in that Scripture ye so own, shall stand out of, and off from it, as no part of the Standard while the World stands?

Who was it? Was it God or was it Man that set such distinct Bounds to the Scripture, so as to say such and such a set number of Books, viz. Those those that are sum'd up together before your Bibles, excepting the Apocrypha, which stands between them, shall be owned as Canonical, and the rest, though such as were of the same divine Inspiration, be rejected as humane, and no o∣therwise accounted on then other meer mens Writings, not to be received with such high respect as the other? Whence hast thou this Conceit that God himself Commanded the Close of the Canon of the Old Testament to be Malachi, and the bounds of it to consist of such Books of the Prophets, as ye now have, exclusively of such Prophesies, therein mentioned, as ye have not? and the Close of the Canon of the New to be the Revelation, and the bulk of it to be those few Histories, and Apostolical Epistles, as ye have ex∣clusively, of such even therein mentioned, as ye have not? Who was it that said to the Spirit of God, O Spirit, blow no more, inspire no more men, make no more Prophets from Ezra's dayes and downwards till Christ; and from Iohns dayes downward for ever? But cease, be silent and subject thy self as well as all Evil Spirits to be tryed by the Standard, thats made up of some of the Writings of some of those men thou hast moved to write already, and let such and such of them as are bound up in the Bibles now used in England, be the only means of measuring all Truth for ever.

Who was it God or Man, the Spirit in the Scripture it self, or the Scribes in their Synods, Councels, and Consistories that so Authorized or Canonized these, and expunged those?

Was it not meer Men in their Imaginations? Doth the Scripture, do the Spirit and the Apostles therein give any order for, or make any such menti∣on in the least of such a matter? Is it not meer man in his Imaginations, that hath taken upon him according to the good, or ill Conceit, that he hath taken to him, of these or those respectively, to say (which thou sayest is a Contradiction to say) he will give Authority to the Scriptures? Is it not man in his proud mind that comes in with his sic volo, sic Iubeo, so l'le have it, thus it shall be? Saying to the Books of Scripture as God sayes to the Waves of the outward Ocean, hitherto shall ye come and no further; So many of the Prophets and Apostles Writings shall be in the Authority, Nature, Vse and Office of the Supream Determiner of all Truth for ever; and all o∣thers, even such as are written by the same men, in the motion of the same Spirits shall be but as common mens Writings, and be look'd on afar off as Apocryphal, i.e. hidden or unknown Writings, that no such notice shall be ••aken of, as of the other?

And as for the Books which ye sprinkle with that Name of Apocryphal, and give leave to to have a standing with it, but not so as to make any part of your Standard; What think ye of them upon second Thoughts? Are they fit for nothing but to be Cashiered and cast out of your Canon by whole sale, by Tradition one from another, without trying them? Is there nothing among them that may be judiciously Iudged to be of as divine an Original and Authority as some of those particular Letters to private men, as that of Paul to Philemon, about private personal, or Domestick matters, which ye own in such a transcendent manner as ye do? Surely if some of hem be fictitious or fabulous or but humane, so that ye will say no better of

them then Vox hominem sonat; yet is there none, or nothing among them all that is to be noted or counted upon as of divine Authority and Original, and of as self-evidencing Efficacy as some of those ye own? None that ye can see cause to sign meliore lapillo, with some better Name then ye vouchsafe them, and standing in the Church then ye allow them? As if they were a cer∣tain mongrel seed between that of Canaan and Ashdod, that ye know not well what to make of, nor how to entreat so ill altogether, as not to afford them a middle place in some of your Bibles between the Old Testament Writings and those ye call the New, nor yet so well, as to entertain them into your Canon neither?

Surely there be some of them, which when ye look them over again not so cursorily as to over-look them, as ye ordinarily do, ye may find ground to receive as such, as have as fair a stamp of the beaming Majesty, Truth, Holi∣nesse and Authority of God and his Spirit, as some at least (not to say the most) of those ye ascribe to God, as their main or only Author; and that do favour as much of I.O's so much insisted on Theo-pneusty, as some other Historical, Doctrinal and Prophetical parts of your acknowledged divinely de∣rived Scripture do, of which (what Infidels soever ye are as concerning them) yet I, together with many others, whereof some are as Book∣learn'd as your selves, can say Credo Equidem nec vana Fides genus esse Deorum.

'Tis indeed the Faith, or rather Infidelity of such as call themselves Re∣formed Churches, that all those Books called the Apocrypha, without excepti∣on, are in no wise of such divine Original, as them ye call Canonical; but who first set the one upon the Bench, and the other at the Bar, I am yet to learn; but this I know, that howbeit ye second their depression and digradation of the one so far below the other, yet as neither one nor t'other were ever Canonized by God himself (if we speak of the Outward Text only, a∣bout which my businesse with I.O. lyes) into that Name of his Word, and into the Authority of the Foundation of Faith, the infallible Rule of In∣terpretation of itself, of Tryal and Examination of Spirits, Doctrines, &c. of the Supream Iudge also, by which all Controversies of Religion are to be determined, the only pure Authentical Standard, unto which the Church is finally to Appeal, in whose Sentence it is to Rest, into which all Faith is finally to be Resolved; so if such Synods of men, either Antient or Modern, as have shouldred out all those at once from sharing with the other Wri∣tings in what they can lay just claim to, had been as Spiritually discerning as they were Spiritually blind, shallow and undiscerning, they would have seen cause to have joyned some at least of those Apocryhal Scriptures to an Equal Participation of that Plea of divine Original and inspiration with the rest, as without Cause they justled them all out from it by their joynt Con∣sent.

And though it be the declared Faith of that Assembly of Divines that both Houses of Parliament advised with 1648. and of the Congregational Churches in England, whose Confession is put out this instant 1659. as to that Article about the Scriptures word for word in the same words with the other, That the Books commonly called Apocrypha not being of divine Inspira∣tion are no part of the Canon of the Scriptures, and therefore are of no Authority

in the Church of God, nor to be any otherwise approved or made use of then o∣ther humane Writings; yet this I declare to the whole World as my Faith concerning them, that though I own neither them, nor the best bare Wri∣ing, or outward Text or Letter of the other Scripture at so high a Rate as I.O. does, who makes the naked Letter in all things equivolent to the holy matter; yet whatever is truly to be praedicated of the one, or can solidly be pleaded on the behalf of the one, which ye call your Canon as to the divinity of their Original, the same may be pleaded on the behalf of not a few of the other.

And as they all, that in general are stilled Apocryphal, can plead their Au∣thority from long before the Apostles dayes; and also the special Care and Providence of God (which is an Argument of such weight with I.O. and T.D. pag. 27. as swayes them not a little into their frivolous Faith about the rest) in the preservation of them to this very day; So that all of them have been kept by the Church, that kept the rest bound up and Tran∣slated into various Languages, and as publickly allowed to be publickly Read as the rest, and highly esteemed by Austin, and other Fathers, ye Di∣vines cannot easily be ignorant.

And as for sundry of them, ye are ignorant with a witnesse, if ye see them to be as ye say they are, not of divine Inspiration, or see them not to be of as divine an Original as some, or even any of the other, which ye own so to be.

As for that Fourth Book of Esdras, which is but the Second as it stands in the Apocrypha, besides that its acknowledged by Clem, Alexandrinus, Faber, and many more men of Renown among you, and by many Holy men in these latter times, as well learned as your selves, at least in the Wisdom of Gods Spirit, to be written by his immediate Inspiration; so is it such a plain Prophecy consistent of many Particular Praedictions of things to be fulfilled in these last Ages, as the like to it, or a least clearer is hardly to be found in all the Scripture besides it; insomuch that he who reads it in the 11, 12, 13, 16 Chapters of it, and some other places, and sees not the beams of a divine Majesty in it, and sees not the Matters now managing upon the Stage in the World, that are there foretold in it, reads not in the Light of that Holy Spirit, that moved in the Writing both of that and all other Holy Scrip∣ture, and may come before he is well aware to feel ere long the dint of that divine displeasure that is denounced against the Sinners of the latter Ages, and thereby come to be convinced of the Divinity and Truth of that Scrip∣ture, which our Divines that usually see altogether by the lump, and are loath to see any Truth Sigillatim, till they are all made to see it whether they will or no, will hardly yield to, if they be their Old-wonted-selves, till very Necessity forces and frights them into the Faith of it.

And the same may be said, as to the divine Original of Ieremiahs Epistle, which was written and sent to them that were to go Captive into Babylon, and of Ecclesiasticus, and the Wisdom of Solomon, which favours so much of the Wisdom of the Spirit, that he is yet in that Wisdom only, which is from beneath, which is Earthly, Animal, Deceitful, who doth not acknow∣ledge the finger of God, writing those deep and precious Truths and Prae∣dictions in the heart of him, whose hand was the Committer of them to

outward Writing (which whether it were not Solomon after whom it was so Entituled, Nil ultra quaero, he uttered 3000 Proverbs, whereof scarce 300 are extant in that Book of his Proverbs, some of which as standing inserted there in the Hebrew Text, are not the Original Copy, but a Transcript only at best out of that, or some Second hand Copies taken and Copied cut long after Solomons dayes by the men of Hezekiah 8 or 9 Generations from him, Prov. 25 1. The 30 Chapter of which Book also are the Words of one Agu•• the son of Iaketh) but sure I am that Book of Wisdom was inspired or breathed into the Penman, that expired or breathed it out, from no lesse then that Wisdom which is from above.

The main Argument that ever I have seen against the divine Original of these Books, are, First, Their being not written in the Hebrew Tongue, which what a poor pedling piece of Disproof it is, he is no wiser then he should be, that does not see; for what warrant is there that all that was not Pen'd in the Hebrew Tongue is no Scripture of divine Inspiration? Or if there be, is it not as conclusive against much of the Scripture which I.O. counts Canonical, the whole of wch he reckons (at random) was wrote in the Hebrew Tongue, since its evident that much of that Book of Hester (9 Chap∣ters and 3 Verses of which are set among the Canonical Scripture, and (oh the Wisdom) the other 6 Chapters and 10 Verses of the 10 Chapter by you self-will'd Choppers and Changers, because written in Greek are reckoned and rank'd with the Apocryphal) was written not in the Hebrew, but in the Caldee, as much of Ezra, Nehemiah, and Daniel also were.

And besides, if being written Originally in the Hebrew will avail toward the evincing of them to be Canonical, this will help some of your Apocrypha into your Canon, since that of Tobit or Tobias is not only (as that of Ba••uch also is, the Holy man that wrote much for that Prophet, and of that Prophecy of Ieremiah) most pretiously both Doctrinal and Prophetical, but also extant in the Hebrew as well as Greek and Latine; and that of Ecclesiasticus was writ∣ten Originally in Hebrew, witnesse Iesus the Son of Syrach, who himself con∣fesseth in his Prologue, he Translated it out of the Hebrew Text; and if ye say thats but a Translation then at best, and so not Canonical Scripture, I Reply Two things thereto;

• First, This argues ad hominem against I O. then Tittles and Iotaes of the Hebrew Text are lost since the giving out thereof at first.
• Secondly, That either Translation must be owned as Canonical with you, as well as the first Original Manuscripts and your Original Transcripts, or else it must be concluded what ever you Linguists have, yet the People that live upon your Lips, not being able to read Hebrew and Greek, have no Canoni∣cal Scripture at all to read.

The Second Argument that is supposed to be of weight against the Di∣vine Original of the Apocryphal Scriptures (Broughton, in his Sinai Sights, touches upon them both) is, because no Writers in the New Testament, Cite or Quote any of them any otherwise then they do Heathen Authors.

But I marvel not, fith the wise men are to be befooled, that prudent Broughton should be so blind as not to see, how Paul, Heb. 1 3. quotes out of Wisd. 7.26. And Heb. 11.5. quotes Wisd. 4.10. And 1 Cor. 6.2. quotes Wisd. 3.8. And Heb. 11.35. quotes 2 Maccab. 7.7. Yea, and Christ himself,

Matth. 23.36, 37, 38. quotes 2 Esdras 1.30. And Rev. 7.9. answers to 2 Esdras 2.41, 42, 43, 44, 45, 46. besides many other Passages in the Scrip∣tures of the New Testament; but especially in the Revelation relate to their Paralels in that Second Book of Esdras, which is the Fourth at least of that man Ezra or Esdras his Writing, whereof that some should be received as of divine Original, and some that have as truly spiritual a Tincture on them, as the other, or any in all the Scripture ( as that Fourth of Esdras hath, wherein also he declares his Visions and Revelations he had from God, in which he would not sain and Lye (for then he were not fit to have his Two First Books owned as from God) should be rejected as meerly hu∣mane, I see not any solid Ground for it; Yet such is the divine The-anthro∣pical Wisdom of our meer humane Divines, that Two of that same mans Books, who wrote all the Four, (for the Identity of the Person, that Pen'd them all, every Believer may easily believe) are Canonized as divine, and the other Two Condemned as but humane.

Thus though I.O. prates so much for the whole Book of Gods being provi∣dentially preserved, so that we may have full assurance that we enjoy the whole Revelation of his Will (that is, with him, all the Writings that ever were written by Inspiration from the Spirit fit, to stand among those that he makes the Standard) in the Copies abiding amongst us; and contends that the whole Scripture entire, as given out from God without any losse of so much as one Letter, Tittle, or Iota, remains and is preserved in the Copies yet extant among us to this day; which is that Arch-Assertion in which ha∣ving at first over shot himself in blindly bolting it out, rather then endure that honourable shame of owning his own Ignorance, he as blindly posts on to maintain, pag. 153.162.169.181.203. Yet upon I know not what fri∣volous Conceits, and prejudicate Surmises possessing the minds of himself and his Brethren of both the Convocational and the Congregational way, among which blind Custome, more then clear sight, I believe to be none of the least, which are so far from enjoying the whole Book of Scripture, wherein the Mind and VVill of God lyes declared by his own Inspiration of the Penmen, that no small part of that Scripture that was written by men divinely inspired, and so providentially preserved, he refuses to enjoy or own as of such divine Descent from God, as other parts of the Scripture are, but Rejects and Contemnes it as Apocryphal, that is, so altogether hidden from him that he knows not very well what to make on't.

But suppose he should own and take all the Apocryphal Writings into his Standard and Canon (as he calls it) of the Scriptures, does that and all the rest both Old and New, that are bound up in old English Bibles with it, Constitute the utmost Bounds of his Canon? Doth his Standard stand in so little room? Is it Closed within so narrow a Corner? Consists it of so few, so small a Company of Holy mens Writings, and Scriptures, as are Comprehended in no greater a Compasse then that Book called the Bible contains to? Is that the whole Book of God, the whole outward Declara∣tion of his Will by the Writings of Holy men at his own motion? The whole Scripture entire that was ever so given out from God, without any losse of any of the Integral parts of it, so much as of one Letter, Tittle, or Iota? Is all Extant? All Remaining? All Preserved to this day that

was Written by Holy men, as moved by the holy Spirit? And is that all of the Inspired Scripture, which we now have, and enjoy in our present Bibles? Was there no more of the Old Testament Scripture, then the Apo∣crypha, and that which is commonly counted to the Canon? And is the Revelation the Close of the immediate Revelation of his Will to Holy men, and of his moving them to write it out by his Holy Spirit? Num tam —

Pellibus exiguis arctatur Spiritus ingens.

Two things I.O. at least I have to say to the Contrary.

• First, That is not all of the Old, nor all of the New Scriptures, that were by Inspiration Written before Christ, and after him to the same use, ends; and purposes as the rest were Written, until Iohns Writing the Reve∣lation.
• Secondly, That as there was much more then that ye wot of, which was Written as the Spirit moved from Moses to the Revelation, so there hath been more, since then, so Written, and more is, and will yet be in time to come, before (as near as it is to it) the World that now waxes Old to∣wards it, be at an end.

First, There's not all in your Bibles by much, and by how much who knows? That was given out upon Inspiration of God, when as (to say no∣thing of the Testament of the Twelve Patriarchs now extant) there is not all the inspired Scripture by much, which that inspired Scripture ye have makes mention of;

• Where's the Book of Nathan the Prophet?
• the Book of Ahijah?
• the Book of Iddo? 2 Chron. 9.29.
• the Book of Shemaiah? 2 Chron. 12.15.
• the Book of Iehu the Prophet? 2 Chron. 20.34, 1 King 16.1:
• the Book of Gad the Seer? 2 Chron. 29.29.
• the Book of Iasher? 2 Sam. 1.18.

Of which it may well be supposed that he was a very Antient Writer, since those that wrote Ioshua, who ere they were (for himself it was not that wrote it all at least (as Moses not all Deuteronomie) unlesse he wrote of his own Death and Burial before he died; See Iosh. 24.29.) do quote him, Iosh. 3.10.

Where's that part of Ieremiah the Prophet, wherein he spake that which Matthew cites, Matth. 27.9, 10. about the giving the 30 pieces of Silver, the price that Christ was sold at, for the Potters field; for howbeit Zachary the Prophet, Zach. 11.12. speaks of the same thing (who was in his work an Exalier of God in his time, which the Name Ieremiah seems to signifie, and so may be called Ieremiah, which is not likely to be Matthews meaning) yet in all the Prophesies of Ieremie extant in your Bibles, theres no such thing spoken; And for you to say either that Matthew was mistaken, quot∣ing throw forgetfulness one Prophet for another; or that the Transcribers of the Copies of their Original out of Matthews Original Copy, failed so fowlly in their Transcribings (for all your Copies that ever I saw so read) as to write Ieremie for Zachary, will be for I.O. upon his Principles, who stands to plead every Letter, Tittle, and Iota that was in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be now in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as sorry a shift, and miserable remedy, as he makes for himself, and finds, who leaps out of the frying pan into the fire.

Where's the Prophecy of Enoch, spoken of Iude 14. out of whose Pro∣phesie the Iewes can tell you more then ye wot of from that of Iude? And as for Ezra or Esdras, and his true Companions, of whom thou sayest truly enough, if not truer then thou art aware of, that their care in re∣storing the Scripture to its Purity, when it had met with the greatest Tryal that it ever underwent in this world, considering the Paucity of the Copies then extant was great, and that the Consignation and Bounding of the Canon delivered to the Judaical Church, was in their dayes; and that they did labour to re∣form all the Corruptions crept into the Word of God * 1.23 And that they com∣pleated the Punctation (the compleat∣nesse of which then was not Coaevous with the Text, as at first Written in Hebrew, as thou contendest, to the Consuring of thy self here) and that they were guided herein by the in∣fallible direction of the Spirit of God, Pag. 177. 211. 302. 303. Did not they, in the Spirit and Power of God, Write many more Books, even 204. most of which are not in your Bibles; Read 2 Esdras 14. throughout the Chapter? Where are all these, and sun∣dry more Scriptures (some as, and some more Antient then Moses) of which I will not now speak particularly?

And as to the New, Where is that First Epistle of Paul to the Corinthians, mentioned in the first of those Two that we have? 1 Cor. 5.9. And that First Epistle of his to the Ephesians (for its evident he wrote One to them before That) mentioned in that One which ye have, Ephes. 33? And that Epistle of his to the Laodiceans, mentioned, Col. 4.16? Besides several to Seneca, Neros Tutor, and other of Pauls Writings, who was doubtlesse far more Voluminous in his Writings then that poor pittance of Epistles to Churches and Ministers, and the Letters to Philemona Tradesman, about a Domestick businesse of Receiving his Servant Onesimus, that had ben unser∣viceable to him, amounts to; of whole Spiritual Scriptures, and Speeches that fell from him at his Martyrdom, that were taken by such as were present at it, some in these dayes have seen more, then that which was Written of him by Luke in the Acts, and Written by him in the Epistles ye count a part of your Canon.

And whether that, which Iohn wrote to the Church, mentioned by him in the 9th vers. of his Letter to Gaius, were no other then the first of those Three Recorded? And whether that of Iude, whereof Iude 3. he sayes in the Praeterimperfect Tense, When I gave all diligence to write unto you of the Com∣mon Salvation * 1.24 it was needful for me to write unto you, &c. were not One he wrote before This, which was now but under his hands, is more then all you Sayers of what ye think only, are able groundedly to gain-say. And whether Clements Epistle, whose name was in the Book of Life,

and that Church of Rome to Corinth, wrote 30 years after Pauls, may not Challenge to be ranck'd among the rest, is worth your enquiry? And what think ye of that sweet, shorr, pretious Reply of Christ Iesus himself in his Letter to Agbarus King of Edessa, who wrote so loving'y and beleevingly to him about the Malady that lay upon him, as it stood Recorded in the Roles of that City, and may do still for ought ye know, which is to be read, and many other pretious passages about that businesse in the Ecclesiastical History of Eusebius Pamphilius? Is it not as Christian, as Divinum Spiritum, non hominem sapiens, and worthy (as particular as it is) to stand in your Stan∣dard, and claim a room in your Canon, as that particular Letter of Paul to Philemon?

What is become I say of all these, and more then may now be mentio∣ned, none of which is within the Confines of your Congregationally Con∣stituted, Synodically Composed, Ecclesiastically Authorized, Clerically Conceived Canon?

1. Were they not divinely Inspired? That were to Render doubtful your undoubted Divine Original of what you have? Since some of them are quo∣ted in these you have.

2. Are they all utterly lost? That were to loose himself much more in his Cause (who is lost too much already) for I.O. to say so, sith more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one jot, or one Tittle is then passed away and perished from the Law (if the Letter be it) not one jot or one Tittle of which Letter, quoth I.O. (wofully mis-interpreting that of Matth. 5.18. for the lotaes and Tit∣tles of the meer Text, and Letter, which Christ utters only of the Doctrine, Truth, and Holy Matter of the Law) is to passe away, till Heaven and Earth (which are yet standing) are past a∣way. * 1.25

3. Or did not God Himselfe intend to Dignifie these with the same honour, and Crown them with so high an Account as those, though as well descended, and as immediately derived from him as the rest? or did he not design them to the same Spiritual Ends, and Renowned Uses with their fellows?

4. Or were these Books out of the way and not present at the time and place of the first setting up of your Standard by such Synods and Sanydrims as took on them to stablish, Sign, Seal, and Authorize what Scriptures of the Prophets and Apostles should, and what should not stand under that honour∣able Title of the stedfast Standard, and so were Censured and Sentenced for ever for not appearing at that sacred Session and high Court of Iudicature, which was to Iudge what Books should be from thence-forth the Supream Iudge to which all should Appeal in all Cases, and in whose Sentence all should rest, and all Faith be finally Resolved; and not coming in at the Compleating, Consignation, Bounding, and Final Closing of the Canon, should for ever Iure Ant-Ecclesiastico, or Apostatico, and in foro hominum, forfeit that (Originally) Equal Title, which in foro Dei, Iure Christico and Apostolico they else had to be Canonized with their fellows?

Ah poor men! It pities me to see how ye Dream together in the dark, and mope up and down in your own misty Imaginations about your Original Texts and external Letter, leaving the Original Truth it self, which was before your Texts were ever talk'd on, or had a being in the World, turning your backs on that internal Light in the heart, which all the Tendency of of your Letter is to turn men to, and from which your Scripture Origi∣nally had its being. It irks me to see how for want of betaking your selves to the measure of the Light that shines in your own Consciences, that in∣fallibly would lead you to that which is the end of all Scriptures, and words spoken or written as from God, (viz.) honesty and righteousnesse, truth and ac∣ceptation with God and Holy men, ye trace to and fro till ye tire your selves in the perplexing Cris-Cros Track, and endlesse Round of your own meer Thoughts about a thing, which the more ye try, the more ye Tangle your selves about it, and the more ye look after it, and in it, in the way ye look into your beloved Letter, the more ye loose your selves in it and about it, till at last you will eternally loose both it and your selves too, by not looking to the Light at all, even no lesse then altogether; See Epist. Ded: Pag. 30. I.O's. Preaching on that Subject, the Scripture, and his publish∣ing of it is said by him to be but his Thoughts, so pag. 146, 147. what he de∣livers about the Prolegomena and Appendix to the Biblia Polyglotta was but what his own Thoughts had suggested unto him, sutable to other learned mens Ap∣prehensions. So Pag. 149. He runs the Hazard of giving his Thoughts on them. Pag. 151. He discover, his Thoughts on the things proposed by them. So Pag. 163. What he gives out concerning the Purity of the present Copies of the Originals of the Scriptures he so Scribles for is but an account of his Apprehen∣sions. So Pag. 225. He purposes to manifest his Thoughts on the Epistle to the Hebrews: So Pag. 278. He desired Dr. Ward to give his Thoughts on the dif∣ference of Apert Sounds and Vowels, which he did accordingly. And Pag. 177. He sayes, when he shall Communicate his Thoughts to the World about an Vniver∣sal Character, it will doubtlesse yield much, if not Vniversal Satisfaction unto lear∣ned and prudent men.

O ye Wise and Prudent Vain Thinkers, and Senslesse Surmisers, that sit down Universally Satisfied in the shadow of your own, and one anothers shallow Thoughts! When will you come to busie your selves about that which is infallibly clear and certain, and let your deep infinite Disputings a∣bout

dark and doubtful matters (of small moment to you too) altogether alone? When will you wash your Hearts from that Dunghil of meer deem∣ings, and divinity Dreamings, with the untempered Morter of which ye are all to be-dawbed, so that one can discern little or nothing that savours of more then dubiousuesse and disputablenesse it self, descending or flowing from your Well-heads and Fountains of Forgery and Fabulosity, & little or none from the Breasts of your Nursing Mothers of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plain, purely rea∣sonable sincere Milk of the Word, whereby the growth is into the Life of God; but such as is mangled and mingled with the Mire and Mudde of your putrid and puddlely Opinions and Opinations? Will you never cease from Teaching for Doctrines your own Conceptions, Apprehensions, and Conjectural Conclusions of things for Truth, taken from no surer Topick place, then that self same that ye Condemn in Papists, (viz.) the Traditions of men? Will you never give over filling, and feeding the vain World for filthy Lucre with such perishing Food, as the thin froth and Foam of your own Fancies, instead of the Bread that comes down from Heaven, and that Meat which endures to Eter∣nal Life? Oh thou European Athens, or Academical Minx, thou manifold Mother with thy Children, for whom tis as easie for the Blackmore to change his Skin, and the Leopard his Spots, as for thee, who hast been accustomed to Apostarize from the Councel of God, and erre from the Mind of Christ, to with-hold thy foot from wandring after thy own Images and Imaginations, wilt thou not be made clean? When shall it once be? How long shall thy vain thoughts lodge within thee?

Now as to the Four wayes by way of Query above propounded, which of them all I.O. means to Answer by, who talks so much about the Closure, Compleating, Consignation, and Bounding of the Standard and Scripture Canon •• I cant well say: But as for T.D. with whom I have somewhat to do, and to deal alittle here, he Replyes Affirmitively to the Third among them, say∣ing, Pag. 26, of the First Epistle of Paul to the Corinthians, mentioned in that First of Ours, and so consequently of all the several Scriptures that are not bound up in your Bibles, which I asserted to be as much a Rule as those ye have, that they were not intended as much for your Rule, as those in your Books.

To whom when I Replyed at the Dispute with him (as he there Relates) Thus, viz. If that Epistle was wriiten to the same end with those we have (as it was, viz. to Instruct the Corinthians how to carry themselves to grosse Sinners, I Cor. 5.9. compared with vers. II. I wrote unto you not to Company, and now I have written unto you not to keep Company; And the same was said of his First to the Ephesians, i.e. that it was to the self same End as that we have, Ephes. 3.3. As I wrote before, that ye may understand my Knowledge in the Mi∣stery of Christ so now) then 'twas intended as much for a Rule as the o∣ther; But it was Written to the same End: Ergo, If one a Rule, then the other.

T.D. Denies the Consequence; Saying Sermons, private Religious Dis∣courses have the same common End with the written Scriptures, yet the Later only are our standing Rule; the former our Rule but so far as they agree with the Later in the Scripture.

Reply. Which Reply of T.D's, is so unreasonably ridiculcus, that he is

scarce Animal Rationale Risibile, that receives, and entertains it seriously as the Truth;

For First, it supposes as if Pauls First writing to the Corinthians, were not Written Scriptures, as well as the Rest we have, but an Orall Dis∣course.

Secondly, It supposes Pau's First Epistle of all to that Church, which was cited by himself in his Second, as written to the same End, and was writ∣ten in the same Spirit of God in which he lived, and walk'd, and out of whose movings he wrote no Epistles to the Churches, * 1.26 was fit to stand in no other Account then the Ser∣mons, and private Religious Dis∣courses of our Clergy-men and their Common Christians, which must stand or fall as they square, or not square with the Standard of Scrip∣ture; And as if the Seniour Epistles of Paul to Corinth and Ephesus, must like Prisoners at the Bar, receive their Sentence of Guilty, or not Guilty, worthy or not worthy to be owned as a part of the Rule or Canon, by their Iuniours, or such as were sent after them, to sit as Iudges of them at the Bench; And so hereby his Reply is as it were an Affirmative Answer to the First of my Four Queries, viz. That Pauls Wri∣tings were not all alike of Divine Original and Inspiration, but some Epistles to the Churches of his, were uttered as he was moved by the Holy Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of private Interpretation, or as private Mens Writings. Credat Apella.

And when 'twas urged by me, that there was no more evidence or Character of these Epistles being a Rule which are, then of those which are not in your Books; Then T.D. seeing what he had Replyed that way would not hold, Replyes by way of Answer to the Second of my Four last Queries, affirming that Pauls first Writings to Corinth and Ephesus were lost when those we have are saved; and so makes this distinction of the ones being perished, the other preserved by Gods Providence watching over them, when he did not over the other a signal Evidence that God intended the one for a standing Rule to us and not the other; and herein he and I.O. Jump together and border pretty near one another, sith I.O. insists exceedingly (as an Argu∣ment of their being a Rule in the Church) on this businesse of Gods preser∣vation of every Tittle and Iota of divinely Inspired Scripture to this day, where∣by he implicitly denies all the afore-named, that are not in your Bibles, to be any of them of Divine Inspiration; But with this Difference from T.D. that I.O. sayes not a Tittle of the Inspired Scripture is lost; T.D. to the con∣futing of I.O. Confesses (being I believe informed of some Holy Scrip∣ture at the Dispute, which he knew not of before) that not only Tittles and Iotaes, but some whole Books of which he dares not say expresly (though intimate it he doth in the Head next above spoken to) that they were not Divinely Inspired, are lost and perished out of the World; So that the Preservation of what is Preserved, is made a Signal Token that

its to be our Rule, and the losse of whats lost, that that was not written for such an end.

To which Signal Token of Gods intending the One and not the O. her for A Rule, when I Replyed (as 'tis transiently done above to I O. touching the Books called Apocrypha) that there is more Antient Holy Writ remain∣ing extant to this day, preserved for our use by Gods Providence, then ye own or honour with a standing in your Standard (instancing in the Epistle of Paul to Laodicea) then by and by T.D. who rides the Rounds not much lesse then I.O. and is never positive nor steady to any thing he Asserts, so as to stand long to it without shifting (Proteus like) into another shape, when he is ashamed to be seen longer in his old one, comes out in a clear contrary Gelour, and flatly contradicts himself, and unsayes what he said but just be∣fore; And whereas he had made the preserving of what was written, and is preserved, an Argument of its being designed of God for a Rule, affirms, That all that was written by Holy Men (meaning Paul among the rest, or else he speaks not at all to the purpose) and preserved also for our use, is not therefore our standing Rule: Thus one while 'tis so, and one while no; then nei∣ther, yet both no, and so.

Pauls Three Epistles, viz. the Two to Corinth, One to Ephesus that we have, appear therefore to be our standing Rule, because they are preserved to our use to this day; but his first of all to Corinth and Ephesus, therefore not so, because not preserved; theres his first saying.

His very next of all is this, Pauls Epistle to Laodicea, though preserved for our use, yet is not therefore to be our standing Rule to this day.

So what ever Pauls Epistles are, yet I am sure Pauls Life and Example is no Rule that T.D's. walks by, nor I.O. neither, for his yea was yea, and his nay nay; he did not use such lightnesse, as they both very often do, who say nay to that they said yea to just before; neither did he speak so accor∣ding to the Flesh (as they) with whom now theres yea yea, and anon to the same thing nay nay; but as God is true, and Christ is not yea and nay in his words, and enjoynes us to be steady in our yea and nay, so was Pauls word in what he spake.

And yet the Reason T.D. renders of his saying No, to what he said not No but so just before, is as Reasonlesse as his self Confutation is; for (mark) then (quoth he) If what ere was written by Holy men (alluding to Paul) be therefore our standing Rule because preserved, the Discourses of Holy Ministers in former and latter times should be our Rule, which they are not, but are to be brought to the written Word as our Rule and Test.

In which if by Holy Ministers in former times, he means Paul among the rest, as he must, else he misses the matter, then some of Pauls Epistles are the Rule and Test, which his other Epistles must stand bare before to be tryed by, which is absurd; If by latter Ministers he intend such as himself, who Confesses his Ministry to be fallible; I would have him to know, and that he shall find more of anon, that Pauls Ministry, and every true Ministry that Ministers by word of Mouth or Writing, as moved by the Holy Spirit, which moves and leads none fallibly, but all infallibly, whom it leads, was no such fal∣lible Ministry as his false one is, that it need be tryed by his other own holy Writings.

But now as to the Epistle of Laodicea instanced in, T.D. was so hard of belief, and difficult to he perswaded that there was any such at all, that if one of Sandwich had not stood up and said he had the Book wherein we Asserted it to be Printed, we should hardly have gained so much Credit among the Clergy then present (such pro and con they made about it, as to have been believed) that there was such a thing in Being; so ignorant are they of some present parts of that Scripture they call their Rule; yet at last 'twas yielded such a one was extant.

But for all that, T.D. who has ever more wayes then one into the Wood where he loves to wander, when he is bedged out of it one way, will find or make himself a Gap into it by another, and as to this matter of PAVL to LAODICEA, he hath Three or Four shifts, for fear one fail, affirming after he had found it Translated into English, not to, but from Laodicea * 1.27

First, That for ought we know, it might be that First of Paul to Timothy, the Post-script of which sayes it was Written from Laodicea; of which Post-script (which its notorious e∣nough to every Novice, that neither it, nor the other Post-scripts were Pen'd by such as wrote the Epistles them∣selves) when I Asked T.D. Whether he owned it and the Rest as Canonical, or no? As Canonical (quoth he) for ought appears yet to me, as your Epistle to the Laodiceans, of which Epistle yet he had said but just before, It might be that of Pauls to Timothy, which yet that it was, is so unlikely, that tis little lesse then to be like a Child to Assert it; A likely matter indeed that its Pauls to Timothy meant Col. 4.16. That which Paul wrote to Timothy was to Timothy a particular Person, about particular Matters concerning him, as in that Capacity of a Church-Officer, I Tim. 3.14, 15. What should he Charge the Colosians so much to look after that for? Or if he had, Would he not have said, See that ye read the Epistle to Timothy? Had not that been plainer?

Secondly, But seeing that Snap, T.D. fits another string to his Instrument, and then Fidles on in this fashion, denying it to be Pauls Epistle at all, either to Laodicea, or Timothy, or any one else; branding it with the Name of one of the Brats laid by the Popish party at the Apostles doors, which they will not Father, and me as a Brother of the Popish party, and an Abbet∣tor of them in their wickednesse, for Fathering it on Paul at all.

And then Thirdly, That he might seem to say something, though no bet∣ter then nothing to every thing, rather then own any thing for Truth before the World, be it never so plain, that the Quakers tell him, he bethinks him∣self, and upon Second, or rather Third Thoughts, adds (having perused the Judgement of some Learned men about it) that 'twas neither Pauls to Timothy any more then to Laodicea, nor yet altogether such a Brat, or Ba∣stard brood as a metr Chimaera hatcht, and bred, and sained in the Fancies only of the Popish party, but at least a Real Epistle, yet one that was so far from being Pauls to Laodicea, that it was rather one Written by the Laodi∣ceans

to Paul himself, a more incredible pigment then the first, for all tis his Reverend Dr. Davenports Opinion on the place.

Thus Oh the twistings and turnings, and chop••ings and changings, and piecirgs and patchings, and shiftings and shufflings of T.D. to wind himself away from the Truth which is to him so Intollerable, that with I.O. hee••l bear the shame, and run the hazard of giving his incongruous self-overturning Thoughts thick and threefold against it, rather then truly turn to it when its truly and uncontroulably told and laid before him; As it is in this Case about the Epistle to Laodicea, about which he traces to and fro two or three false wayes, and yer can scarce tell well, which of the Three to fix upon, or steadily to stand to, or stand still in.

Neverthelesse notwithstanding T.Ds. advance in Three Motions against the Truth of Pau's Writing to Laodicea, yet they help him not; but for all his two strides and a Iump, yet he leaps too short to reach the matter of Truth he would resel by it, for Quid verbis opus est quum facta loquuntur? there need no more words in proof on't, the Epistle of Paul to Laodica is extant, and speaks out it self and its Author whose it is, as well by the stale and majesty of it as by the Superscription, being both Translated and Printed in English, as it was found, though not in your Testaments, yet in the Oldest Bible that was Printed at Worms; And also in a certain Antient Manuscript of the New Testament Text, which I have seen and can produce, written in Old English 340 years since, or above, before the Art of Printing came up here; by which its evident, that it was owned as Canonical in the Church of England in those dayes, and was (however it came to be since left out) bound upa∣mong its fellowes.

And howbeit it be filled in our English Translations of Col. 4.16. the Epistle from Laodicea, besides the genuine sence of the Greek, which, as is shewed above, will much rather bear it to, then from Laodicea; yet let it be read from, that nothing lessens the likelihood of its being Pauls; for though he wrote it to Laodicea, yet if the Colossians would read it (as Paul bids them do, as that the Laodiceans likewise should read what he wrote to the Colossians) they must read it in a Copy from Laodicea whether it was sent, or else not at all; as the Laodiceans it they read that he wrote to the Colossians, must have it first from Colosse, or at least a Copy of it; For as for the Scriptures of the New Testament (quoth I.O. who helps us in this, though he hinder him∣self another way by it, as to his Canons Constitution out of the first Original Copies, pag. 166.) it doth not appear that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the several Writers of it were ever gathered into one Volumne, there being now no one Church to keep them for the rest, the Epistles, though immediately Transcribed for the use of other Chur∣ches, Col. 4.16. (Mark how he Quotes the very Place too we are upon, as if he owned Pauls to Laodicea, which if he do, he wounds himself to death in his Arch-Assertion, that not a Tittle or Iota of the inspired Scripture as given out at first, is lost, but remaining every Apex of it in the Copies w now enjoy, fith heres a whole Epistle of Pauls lacking, as well as his first to Corinth and Ephesus, in which were many Tittles and lotaes) were doubtless kept in the several Churches, to which they were directed; From those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there were quickly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 given out to faithful men, whilst the infallible Spirit continued his guidance in an extraordinary manner.

Here T.D. said no more, but was ad Altum srlentium, and at his Non ultra, as to opposing the being of such an Epistle of Paul to Laodicea legitimate, but rather fell under the weight of what Evidence was brought to prove it so; yet when after long striving against this Antecedent, which was urged in proof of this Conclusion, viz. That theres more Holy Scriptures extant to this day, which are as much a Rule as those ye have in your Bibles, and call your Rule exclusively of all others; to shew himself to be one of those I.O. speaks of, who are as like I.O. too as ever they can look, that are (to English J.O's. Latine) * 1.28 so unhappi∣ly stupid or self-will'd, that they will be indoctrinated by no reason nor experience; but as if themselves aboue must over-top all, being puft up with a vain perswasion of their own Faith, they obstinately per∣sist in the contempt of such things as they understand not, and so with the Comedian cry out, Let who will say what he will from this Opinion, we will not be removed: T.D. at last denyes the Conse∣quence, saying, pag 28. Suppose we should grant you there were such an Epistle legitimate, yet it will not follow that it was intended for a Rule to us.

And why so? may any Rational Reader say; For this Reason (quoth T.D.) which Reason is as silly as if he had said, because it will not; for we have already as much as God thought sufficient, God did not give order for any more then them we have to be our Rule (what Order he gave for any writing at all to be the Rule or Canon will be seen anon, or whether man did not give or∣der for the Canonizing of that, that is Authorized, as the Rule) but how ap∣pears it that God gave order for some Holy Scriptures, and not some? some Holy mens Writings, some of Pauls Epistles, and not othersome? hereby (quoth T D.) Read Iob. 20.30.31. and many other signs truly did Jesus in the presence of his Discip'es, which are not written in this Book, but these are Written that ye might believe, &c.

Reply. In which Scripture T. D's. Reason why Pauls other Epistles are Authentick and Canonical, but that of his to Laodicea though as legitimate as the rest must not be so, lyes so close hid up, that a man may sooner find the way of a Bird in the Air, or of a Serpent upon a Rock, or a Fish in the Sea, then find it, or any thing that hath the least Iota of a Reason of such a mat∣ter: Quis nist mentis inops, &c. Who but a man besides his wits, can see either Sense or Reason in this Reason? Iohn sayes Christ did more things then he Wrote of in that Book, therefore Pauls Epistle to Laodicea i, not so Ca∣nonical as his other Epistles: But (to take it as it comes) consider first, Iohn speaks of that particular History that he was then in hand with; Secondly, He speaks of Signes and not of Scriptures; Thirdly, Though he affirms that more were done by Christ, then were written in his Book; yet many might be, and were Written by Matthew, Mark, and Luke that were not by him; so that every way that Scripture makes against T.D. For first, If Iohns Writing that Book were Exclusive of any of Pauls legitimate Epistles, it must be of them all, and of all legitimate Scripture that was wrote after this, and so of his own Three Epistles, and of his Revelation also from the Canon; what mad work will T.D. make that way? and what a fowl flaw will

he make in his Canon, by medling to exclude one Book of the New Testa∣ment, excluding well nigh all; Iohns Book was sufficient, therefore no more need be written; this is the Inference according to T. D. and not Iohns was sufficient, therefore Pauls to Laodicea only so illegitimate that it must have no room in the Rule, nor standing in the Standard, though all o∣ther his Epistles now extant may.

2. Iohn speaking that all the Signs Christ did, were not written, is no Argument to prove that all that was Written by the Spirit, was not as equally useful as some of it, and all alike designed and ordered to the same Ends, so that if some were intended for a Rule, the rest must be; yea, faith not the Scripture thus, Rom. 15.4. 1 Cor. 18.11. Whatever was Written afore∣time was Written for our Instruction, that we by it might have Hope; Saith it not, All Scripture (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is profitable for Doctrine, Exhortation, Instruction in Righteousnesse, &c. 2 Tim 3.16. & 2 Pet. 1.20. Saith it not that no Prophecy of Scripture (which with I.O. is the Scripture of the Prophecy) must be Interpreted as private Discourses, that all Holy men of God spake as moved of the Holy Spirit; Was not all then that was Written before Christ, and since intended to one and the self same End, though all that was done was not Written?

I understand not therefore the force of this Argument of T. D.

All that was done, was not Written:

Therefore much of that which was Written is of no use, or not intended to the same use to the Church as the rest was.

3. It perfectly confirms against T. D. what we Assert against him, viz. That Pau's Writing to Laodicea, and whatever else of Holy mens Writings that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and can be found have (Caeteris Paribus) One as much Authority as the Other, being all alike legitimate; For Iohn sayes, of what ere is Written (if T.D. will stretch Iohns saving beyond the bounds of that in∣dividual Book he was then writing) it was written All to the same End, (i.e.) That men might believe, which with you (not us) is as much as to say to be a Rule of Faith.

One thing more I must not let slip here, though T. D. did in his Account of the Dispute, viz. That when T.D. had no more to say against that Argu∣ment from Paul: Epistle to the Laodiceans, one of his Associated Assistants; R. Wilkinson, asked, Whether we had more Scripture in the Greek Tongue now extant, then is in their Greek Testaments? For that to Laodicea being here but Englished it would not down with them. Reply was made, Yea; so naming a Verse between the 5 and 6 Verses of the 6 Chapter of Luke, which is in some Greek Copies, not theirs, (and a Verse of the Original Text wanting, makes still against I. O.'s Arch-Assertion; of the Scripture of both Testaments remaining in the Copies they now have entire to a Tittle, as it first given out without any losse, pag. 173.) I repeated it in English thus out of the Greek; in which Greek Tongue I have also read it; Iesus seeing a certain man Working on the Sabbath day, said unto him, O man, If thou knewest indeed what thou dost, thou were happy; but if thou knowest not, thou art accursed, and a Transgressor of the Law.

And so I have proved against T. D. That there's much Scripture of Holy men, which was as much designed in its first giving out to be the Rule, as

〈◊〉〈◊〉 which is in modern Bibles, wanting and lost, some whereof yet is Extant in some Bibles at this day, in which Confutation of T.D. I.O. is further Confuted as to all those many places of his Book, wherein he avers over and over again with exceeding earnestnesse his Arch-Assertion, viz. That not one iot nor Tittle of divinely inspired Scripture is lost, but every Apex, and Letter of it, as at first Writing is Transcribed downward to us, and pre∣served without any losse in the Copies we now have, pag. 13 19. 173. And so this might stand for a final Answer to I.O. and T. D. both as to that mat∣ter of the non entirenesse or perfection of the Letter, which was given out up∣on Inspiration, & of its Integrals to this day, and an Answer to I O's. Confi∣dent Positions and Challenge concerning the Uniformity of all Bibles with∣out variety in the least, which to his own Confutation I here set down in his own words, of which yet more use that way may be made hereafter.

I O. Pag: 319. Neither the Care of God over his Truth, nor the fidelity of the Judaical Church will permit us to entertain the least Suspition that there was ever in the World any Copy of the Bible differing in the least from that which we enjoy, or that those we have are corrupted, as is pretended; the Authors of that Insinuation cannot produce the least Testimony to make it good. And pag. 317. Let the Authors of this Insinuation prove the Assertion; Name'y, That there was ever in the World any other Copy of the Bible differing in any one Word from those we now enjoy: Let them produce one Testimony, one Au∣thor of Credit, Jew or Christian, that can or doth speak one Word to this pur∣pose: Let them direct us to any Relick, any Monument, and kind of Remem∣brance of them, and not put us off with weak Conjectures, &c. and it shall be of weight with us: And Epist. pag. 27, 28. We evidently find various Le∣ctions n the Greek Copies which we enjoy, and so grant that which Ocular In∣spection evinces to be true; yet none of them are able to shew out of any Copies yet Extant in the World, or that they can make appear ever to have been Ex∣tant, that ever there were any such various Lections in the Originals of the Old Testament.

And so I come to take my leave of T.D. again for a while till I meet him again (as I must do where he meets in one with I.O. in many other places) and return to walk on a while with I. O. about the Inclosure and Bounds of his Synodically composed, and Humanely Constituted, and compleated Canon, which he takes it for granted by Tradition before it be given him by the true Anti-Traditionaries, that it was Closed and Bounded by Divine Au∣thority.

And as concerning this Consignation, Signing, Sealing, Setting out, or Au∣thorizing of the Canon as to the Measure of it, or number of Books so Cano∣nized (the Nature of which as a Rule or Canon is anon more spoken to) I say, as above, I am yet to learn that Lesson which I. O. who by road Re∣peats it for Truth, as if he had it at his fingers e••ds, never yet learn'd him∣self (I believe) by root of heart, nor can ever Teach me, that by divine Authority, or any otherwise then Iure Synodico, by meer mens Will, Wisdom, and Imag••n••tion as they sate in Councel together, not standing in Gods Councel, the Light in the heart, taking Counsel but not of him, nor at his mouth, but each

from other; and Covered with a Covering, but not of his Spirit, it came at first to passe, that some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Holy mens Writings by the Spirit must passe for Currant Coin, and stand as the Standard, and Reign as a Rule and Command in the high Authority of a Canon as the Word of God, as truly as that very Word that comes immediately from Gods own mouth to holy Pen-men, or that Word it self, which the Letter writes of, and other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Writings of Holy men, yea, some of the self same men that wrote some of the rest, and those as legitimate too (according to T D's Hypothesis) as the rest should be spurned out as spurious, so far at least. that they must not inherit with their fellowes, that conceited Immortal, Inmu∣table, and Everlasting Crown of that Solemn Canonization.

I. O. I am sure, upon his Principles, must grant me thus far, that if the Bible of Scripture, which he confesses to be his Canon, Lydius lapis, and Touch∣stone to try all by, doth no where Testifie any such thing within it self of it self, that such Books, Prophesies, Stories, Epistles, Letters, Psalms, Pro∣verbs, and other Writings as are Bound up in it, are of Gods; and such as are not there Bound, though born Testimony to there, as of as divine Original as the rest, are not of Gods own Canonization, then it must be counted that that precise Consignation of the Canon (as Consistent of such only, and not of such Books) had its Original being from some Convocations or Sessions of meer men, that were neither Prophets nor Apostles, but some that doted (as Doctors do now a dayes, being none themselves) on the Prophets and Apo∣stles Persons, and such Writings of theirs as best pleased them; Out of the Scripture I know not where I. O. can pore for proof of any thing, who looks awry upon the Light and Spirit it came from, saving into that Thing, which he so often calls his own Thoughts, all which with me are not worth Three-half-pence as to the begetting of any infallible unfeigned Faith; And if he will alledge 'tis so, that this thats in our Bibles and Copies only, is the Rule of Gods own Consignation, and none of the rest mentioned there, must come into it, he is Certain of it, he thinks so (to which Tune he frequently Sings in his Second Treatise, or heap of uncertain Assurances, or most Assured Vncertainties about the Points) he may keep his Think to himself if he will, and never thrust that forth as an Argument to evince any thing to us by; its labour in vain, for we verily believe that in the most things at least that he gives us his Thoughts about, he does think it to be as he sayes he thinks 'tis. But whats what he thinks to other men? Is there any reason that we be∣lieving our own Eyes, should beleeve the Testimony of a man of no Credit with us, Asserting that for Truth, which we know to be utterly false? I appeal to J O. Epist. Pag. 20.

But if he will say the Scripture speaks any where of the Bounding and Consignation of its Canon by so many, or so few, or by such and such Books as are Extant only in your Bibles, and no other, I would fain know where it mentions any such, or where-ever the Apostles in any of their Synods or Ses∣sions had any hand in any such matter; and if not, I iudge I O. to be past such a Child, as to believe that what the Synods of succeeding Ages Consti∣tuted, Authorized, Canonized or Established, was done purely Per jus Divi∣num, or Apostolicum either.

Yea, what I O sayes to the Quakers in the Case of Calling to the Light within, Ex. 3. S. 32. Proferant Fanatici vel unum sacrae Scripturae locum vel udum caelitus demissum Testimonium, quo ad eorum sidei & obedientiae Regulas seu directiones mittimur, &c. & causam non dicimas quin triumphant serio, &c. which Challenge of I. O. I am to Answer him in else-where. So say I to I.O. T. D. or any other Thinkers or Seemers to themselves to see. Profe∣rant Fantastisi, &c. let these Pretenders to the Vision of this matter pro∣duce but one place of the Holy Scripture, or any Testimony from Heaven (but such a one from above they can't, who deny Gods Spirit so speaking in these dayes as of old) wherein God, Christ, or the Apostles set out the distinct bounds of their Canon, Directory, or Standard of the Old or New Testament, by such a precise parcel of Books as are in your Bibles, and exclusively of any other holy Writ, whether mentioned or not mentioned therein; and weel not say but they have Cause in this Case (though if 'twere as they say they must hang down their heads with shame in 20 more) to triumph in earnest▪ Si autem de suo tantum loquuntur mendaces sunt neque verum est eorum Testimonium; if they talk of their own heads of things about the Scripture, which the Scripture Testifies not of it self they are Lyars, and their Testi∣mony is not true.

As to the Canon, as ye call it, or Standard of the Old Testament, there's not the least Tittle of Tendency to any such thing hinted there, that it should consist of so many Books, and such shall stand in it, and such other, though as legitimate, and mentioned to be of God therein, as well as the rest, shall be shut out, and stand by: And in very Ezra alias Esdras his dayes when there was such a Paucity of Copies as thou well sayest I.O. Pag. 177. That in very deed the who'e Law was burnt (as to the Originals its like at least) 2 Esdras 14. 21, 22, &c. The Care of him, and his Companions, was great as thou sayest, as to the Restoring of the Scripture to its Purity when it had met with the greatest Tiyal that ever it under-went before, insomuch that what Books could be gotten together were copied cut, or else written de novo by the light of understanding kindled in Esdras his heart by the Lord, and many excel∣lent thing done as to the Recovery of the Law into more purity in the ve∣ry Letter of it out of the Babilonish rubbish, &c. but whats all this as to the settling of this, and that, and t'other Prophecy into the distinct measure of a Standard by divine Appointment, and dis-Canonizing all others save such as are in your Bibles called Canonical, whether those of the Seers, Gad, Nathan, Iddo and the rest abovesaid that are specified in your Bibles, or those later which are allowed a room and standing in your Bibles, though not a room and standing in your Rule and Standard thereof, called Apocryphal, of which some were Esdras his own as well as some of the rest.

Besides 'tis evident, that Esdras and his Companions, if the Consigration and Bounding of the Canon were in their dayes, or by their Sanydrim set a work, and ordered by the insallible Spirit of God therein, wrote a number more of Books, 2 Esdras 14. 42. 44. then are now Extant in your Bibles, which if all lost, it makes against I.O. still, that sayes not an Apex of what was by divine inspiration, is lost; and so his great Engine out of which he shoots short against the Truth, his Standard and Canon comes still lame, and short, and halting home. And also though Esdras and his Company Compiled

many, yet the last Volume of the Psalmes is more credibly supposed, if I would enter into I. O's. Work of Answering Conjecture with Conjecture, to be truss'd up together in the dayes of the Maccabees, but all here is uncer∣tain, and carried to and fro by Conjectures, and so there's nothing sure on I. O's side.

And as to the newer and later Scripture since Christ, where is the least touch of such a businesse of Constituting some few certain Books of those many more then we have, which were then written, into a Canon, and dis∣carding othersome, whether such as we want, or such legitimate ones as we have, as that to Laodicea from within the Coasts and Quarters of your Canon? Nay, rather the Scripture of the New sayes, as in the places above Cited, Rom. 15.4. 1 Cor. 10.11. 2 Tim. 3.16.17. 2 Pet. 1.20.21. That all Scriptures that are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, given, or written by Inspiration of old time, were to the same purpose that any at all were; so that if any of it all, then all of it is to be listed into that Lydium Lapidem, and to be Confede∣rate with the rest, and to come by right into the Confines of your Canon, all what ever was so written being alike written for our Instruction, alike profitable, alike publick, and none of it of a more private Interpretation then the rest; Does that of T. D's. Citing, and I. O's. also, Ex. 3. 26. (viz.) Iob. 20.30.31. prove any such thing? If that be Exclusive of a∣ny Scripture at all, it must be of all that which was written after it; foras∣much as, according to T. Ds. Exposition of it, it intimates a sufficiency in that which was already written; and (if weel be befool'd with his sinister senses, and mindlesse meanings on the Scripture) that when he had writ∣ten that, there was as much as God himself thought sufficient to be written at all as a rule of Faith, or in order to mens beleeving, pag. 28. These are Written that ye might be'eeve, and have Life; as if he should say, Here's e∣nough, what need more? And as the Preacher said of old, Of making many Books, theres no end; by these be thou Admonished, they are words of Truth, therefore heed no more, Eccles. 12.10.12. Will any of you say that in Iohn (yet T. D twines it such a way) will bear such a Construction as to be Conclusive of some Scriptures of Spiritually Inspired men into the use of a Canon or Standard, and exclusive of others as much of God as those? On this account, as one might Interpret Solomon, as cutting off from the Canon all the Prophets Writings that succeeded his in the Old Testament Scrip∣ture; so one must Interpret Iohn as Excluding out of the Standard of the New Testament all ensuing Writings of Holy men but his own, and his own Epistles and Revelation also, which were Posterior, or Successive to his History then in hand, as utterly uselesse and superfluous. Credat Apelia.

Doth that Gal. 6. 16 As many as walk according to this Rule, or Canon, do it? which blind Guides and People so hastily patter over, as if that men∣tioned the whole Bible and all that Writing, and not a Tittle more then whats bound up in it, besides the Apocrypha; when I shall shew in its pro∣per place, its spoken of no External Scripture of Writing at all; I say, will that prove some to be Authorized of God for the Standard, and some even of the same Holy mens Writings though yet extant, not to be so? Is there a∣ny such distinction in the sound of that Term [This Rule] whereby (if it were meant of Scripture, as its nothing lesse) to give us to discern that

Paul in that Expression includes his Two Epistles to Corinth, and that one to Ephesus and this to Galatia, and the rest of his own and other Apostles Writings, even the Revelation it self, that was not wrote in his dayes, that are Concincinated in your Copies as intended of God to be the Standard, and excludes his first to Corinth, his first to Ephesus, and that to Laodicea, as not intended of God to stand in the Standard, but to stand below it to be tryed, and judged by it?

Or by (this Rule) did he mean no more then what was already Written, which of you Wise men that render in your Interpretations that Term (Rule) there of an outward Letter, can Riddle me this? If so as ye say, then he quite cuts off what should be Written after this, either by himself, for any other Inspired Writer, and so all Iohns Epistles, and his Revelation rom coming into that right it hath to Rule as the Standard among the rest?

Or if no, then that place (and indeed it doth not) makes not at all to I. O's. purpose; who yet quotes it in proof of his Canon as carelesly as others do, for customs sake, among a vast Company of other Texts that he crowds on a heap one a top of another, not one of which proves the Point he there Propounds, viz. Scripturam post completum ejus Canonem esse Regu∣lam, perfectissimam ita ut nullae Revelationes sint admittendae; That the Scrip∣ture is so perfect a Rule or Canon, that after the Compleating of its Canon (which was not when Paul wrote to Galatia, if Iohns Epistles, and the Re∣velation be a part of it) [mark that] no more Revelations must be admitted, See Ex 3. S. 25 26. not one iot more then the Green Circle, that is seen a∣bout it in some misty Nights, proves the Moon to be made (as they say) of Green Cheese.

And now I am upon that Term of thine I. O. Post completum ejus Cano∣nem; let me take it while it is in my mind, I much muse what ye mean by this so often Compleating and Bounding of your Canon; and marvel what E∣poche Iuncture and Period of time this perfecting of your Canon and Stan∣dard as to all its Integral parts must take its being and beginning (as such) and be counted from, so that before that time it can't be called a perfect Rule or Standard: If it be from that time which I. O. calls the Close of the immedia••e Revelation of Gods Will, Pag. 28. made when Iohn had written the Revelation, after which I.O. thinks nothing more was ever to be added by way of new Inspination (which Thought of I. O's. I shall think to talk with hereafter) it from that time I say, and not before, then twas not compleat it seems when Iohn wrote that Iob. 20.31. nor yet when Paul wrote that Gal. 6.16. And so neither of those Two places cited by both I.O. or T.D, do prove their Rule-perfect as to its Integrals, and compleat already, when Paul and Iohn wrote them: And yet for all that I can find by I.O. and T.D. both, they not only count their Canon compleat and perfect at the time of the Writing of those Two verses, but likewise produce those very Two verses, viz. I.O. both and T D. one of them, viz. Joh. 20.31. and expresly and in effect the other, to prove their Rule to be a most perfect Rule and compleat Canon already long afore the supposed Close thereof in the Revelation; yea, (counting from the time of the Penning of that place, Ioh. 20.30, 31.) we have already (quoth T.D. Pag. 28.) as much as God thought sufficient;

as if that History of Iohn had pin'd the Basket, and brought up the Recto all the whole Standard of outward Scripture, and compleated it al••e••••y as suf∣ficiently as God thought fit it ever should be; yea, so sufficient, as that all that should be written after, should be held superfluous.

No more then a most perfect Rule, it is now, a compleat Canon, sufficient Stan∣dard, adaequate to all Cases that come to be tryed by it, inalterable Touchstone, immutable Measure to measure all Spirits by, to which nothing may be added (and I confesse, if the Writing be the Rule, Standard, Measure, true Word of God; which its but a Writing of, it ought to remain from the first to the last, ad amussim, exactly the same, as to its Measure as well as to its Nature, and to have not one iot, not an inch, not a tittle added to it to make it larger, longer, or wider then at very first Canonizing and Authorizing into its Office, it ought to be steady and standing stedfast••y the same within it self, as well in its Quantity, as Quality, as a Substantive and not such an Ad∣jective, as can't stand by it self without more, and more, and more Words and Writings still from time to time newly adjoyned to it, to shew its sense and signification about those things its to measure, determine, and to be the All in All, even both the Rule and the Iudge of, as ye make it) I say it can be no more now its thus compleated, as it is by successive Additaments from Moses himself to the Revelation, and not one jot lesse, it was (according to you conceited Canonizers thereof) before Iohn or Paul, or any of the New W••iters ever wrote; no lesse then a perfect Standard, that had its Consignation and Canonical Bounding, and its borders, so set out, that what came not to hand, what appeared not at the Session of that Sanydrim, that sate in Ezraes dayes, to Try, and Iudge on, and Authorize what was fit to be the Iudge and Rule for themselves, and all after Ages to be Tryed by, must be Condem∣ned as Apocryphal for ever; and no lesse then so that little was, that was in the dayes of Isaiah, before himself, or any of the Prophets a••ter him had Written: To the Law, to the Testimony (cry out Anti-Testimonists from Isa. 8. 20. like Rooks and Frogs, that gape and croak all alike for Compan••es sake, to the same Tune) as if that were that little of the Letter only that then was, which I shall shew anon, was another matter; and no lesse then a compleat∣ed Canon that little was that was in Davids dayes, which was little more then the meer Five Books of Moses (if Ioshua, and Iudges, and Ruth were then written) the Word was a Light to Davids feet, the Law, the Commandement of God David said was perfect, converting the Soul, enlightning the Eyes, rejoycing the Heart, giving wisdom to the Simple (say the Simpletons of these times) ne∣ver heeding that that Commandement is the Lamp, Prov. 6.23 and the Law that Light in the Heart the Quakers speak of, Ma••th. 25.8. Lu••e 12 35. and that Word, by which the young Man was to walk and cleanse his way, and that was a guide and a Light to Davids Paths, was not the outward Letter only of Moses Law (for Moses Scriptures and Writings, and Davids too, did only Testifie of it, Deut 30. 14. 18. Rom. 10.8 Psal. 119. 9105) But the Word that was nigh in the Heart which David had, and hid also within him, that he might not sin against God, Psal. 119. 11. yea, no lesse then a Canon, that had its compleat Consignation and Bounding, for all Truth, which was the same then as it is now (substan••ially) to be Tryed by, when no more then Moses Five were extant, so long before it was enlarged into such a Volume as

now the Bible is, by adding to the Old Word, were the Letter that Word of God, thats the standing Measure; I know not what to make of all these Ad∣ditions to the Word, if the Letter be the Word, which have been made from Moses downward to this day, but matter of Plagues, Woes, and Reproofs to the Adders of their Writings to the First Writings; but this I can say to the Excuse of such as call Moses Five only a compleat Canon, and in compleat Authority as a Standard, and a Rule, and the Word of God, and such like, full well may Five, or any one Book of Moses, or any one Chapter, or one Verse, never so small, in either his or any other Prophets Scripture be so, when if weel believe I. O. when he Lyes, every Tittle and Iota of any of these outward Writings is not only Part of the Word, but The Word of the Great God, as Pag. 168.169. Yea, every Apex of it equally, Divine, and as immediately from God, as the Voice wherewith, or whereby he spake to, or in the Prophets; and is therefore accompanied with the same Authority (i.e.) as the whole is, both in it self, and unto us, Pag. 27. so then every Tittle is no lesse then a compleatly constituted Canon, and the whole is no more then so.

And further, as to the New Testament (as ye call the Letter of it) as there is not the least Evidence, that any such thing as the specifying of what, and whose Scriptures or Writings the Canon should consist of, and what not; so can any of you, that stand up so stifly for your (fancied) stable Standard, shew us where any Order is given out by Christ or his Apostles to such as should succeed them, to take Care to gather up their Writings, and Judge and try which of them they thought fit, and which not to own as their Rule, and Iudge, and accordingly digrading the rest, to Canonize such as liked them best, to submit themselves to the Tryal and Iurisdiction of, into the high Names and Authority of the Word of God, the Iudge, the Rule, the standing Canon both to them, and all the world, and all after Ages of it to the Worlds end? Doth 2 Tim 3.13.14. (twice at least cited by I O. for fear of failing viz. Ex. 3. S 26.31.) prove it? And doth 2 Tim. 2.2. which is without either heed or wit urged, and by heedlesse I. O. as well as o∣thers, quoted (though mis-quoted) in the Margin of Pag. 166. to that purpose, prove in the least any such matter? If it do, then say I am a Dunce; if not, then see whether they are fit to be Doctors or Teachers in Divinity, that by reason of the beam in their eyes cannot behold, but di∣vine so darkly besides a businesse that is as clearly contrary to what their brain conceives about it, as if it were written with a Sun beam: For the words of Paul to Timothy are these, viz. The things that thou hast heard of me among many Witnesses, the same commit thou to faithful men, who shall be Able to Teach others also: And in the other place these, But Evil men, and Seducers, shall wax worse and worse, deceiving and being deceived (and so they do at this day, for all their scufling for the Scripture) but continue thou in the things, which thou hast learned, and been assured of knowing of whom thou hast learned them. Whence it is by many, that would look upon themselves as wronged, if not looked upon as learned, as hastily concluded, as the places are hand∣over head alledged. That Paul bids Timothy take the Scripture first committed to him by himself, and commit it downwards to faithful men, that must commit and continue it downwards still to others, and so successively to the worlds end as a Common, Continual Permanent, perpetually remaining Canon and

only Standard for all Nations, and Spirits. Gods, and Mans, and Do∣ctrines, true and false, to stand or fall by, from thenceforth even for e∣ver.

Which what a crooked Consequence it is, who, but Ignoramus, can be igno∣rant, whenas, if the Scripture had been the subject spoken of there by Paul, either it had extended no further then to his own Scripture to Timo∣thy, which is but a petty Portion, and poor Pittance of Pauls Epistles, or if to all the rest of his Epistles, then it had been conclusive of that to Lao∣dicea, and his first to Corinth and Ephesus, which have no being in your Bibles, which you say Contains all your Canon, and are by T. D. excluded from any Claim to it; but in very deed theres no such thing at all as the Scripture or outward Text there, either talkt on or intended; but the things Timothy had learn't and heard from Paul by word of mouth, as well as writing, which though I own to be Truths and Doctrines, and things which are evermore according to the Scripture (the Spirit, from which that was, never contradicting it self) yet were another thing then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Writing or Scripture it self; Paul sayes not those Scriptures, which thou hadst of me, &c. commit to faithful men to make a Standard of, but those Doctrines Truths, which thou hast heard of me, commit; (and those Truths were concerning the Light which Paul was sent to turn men to, and not the Letter, for he sayes God made him, and the rest, Ministers not of the Letter, but of the Spirit, Act. 26.18. 2 Cor. 3.6. And the Gift of God within Timo∣thy, which he bids him stir up, 2 Tim. 1.5) Neither did Paul go up and down testifying to the Scriptures as a Standard, and telling men, which should be the Touchstone and which Scriptures not, but the things, which were Witnessed to there, testifying no other things, Quod Essentiam, to be believed or done then what were written in, and spoken by the Law and the Pro∣phets, Acts 24. 14. & 26. 22. And those things Timothy heard, learned, and was assured of from Pauls both Words and Writings; As also the things the Thessa∣lonians, 2 Thess. 2.15. had delivered to them partly by Pauls Preachings, and partly by his Epistles, and were accordingly to stand fast and continue in, but they were not the bare Bible it self, or Writings, or Scriptures them∣selves, which were not then by Paul or any bundled up and carried about in a Book to take a Text, and Talk out of for Money, as Ministers do now a∣dayes.

And if I. O. insist upon the next words, viz. 2 Tim. 3.15. which place mentions the Holy Scriptures, and is mentioned I know not how many times over in I. O's. Book, in proof of that, which it in no wise evinces, and must be more plainly spoken to by me in due place.

Rep. I Confess that next Verse doth mention the Scriptures, but more against, then to J. O's, purpose, and more disproves then proves what he draws from the other; yea, it assures us, that it was not the Scriptures in any wise meant in the 14. Verse, for Paul saith to Timothy, That from a Child he had known the Holy Scriptures (i.e.) of the Old Testament, for those of the New were not as yet Canonized, nor All Written, if any of them were at all Written in Timothies Nonage; but the Things he had heard and learned of Paul, and was bid to continue in, and commit to other faithful men to Teach, were such as he had come into the Knowledge and Assurance of after he was

taken by Paul (Acts 16.1, 2, 3.) to Travel with him, which was not till he was grown past a Child; If that Expression, Knowing of whom thou hast learned, Vers. 14. be granted to relate to Paul, which (yet for ought you Literatists are able to gain say) may rather relate to the Lord himself by the Gift of whose Grace (i e) the Light and Spirit in him, Timothy was (and yet according to the Scriptures) taught both more lately, 1 Tim. ••.14. and from a Child.

So that neither of these two Texts teach any such matter as any of the outward Text of the New Testament Scriptures being either Canonized by the Apostles in their dayes, or ordered by them to be stated as a Standard in the Councels of succeeding Ages: And whatever men did (de facto) that way in the Second or Third Centuries, the Antiquity whereof (as venerable as it is to some Anti-Scriptural, and Anti-Spiritual Antiquaries) is with us but Novelty and Superstition, if it appear not to descend (de Iure) from the first; yet we Quary still (quo Iure) by what Authority from God, Christ, or the Apostles, the Synods, and Men that so Authorized and Canonized what Scriptures seemed to them, as Challenging * 1.29 so high a Title and Office, as the Word of God, Rule, Foundation, Canon, Standard, and such like, secluding other Writings, as Holy as these, were Authorized, or Commanded so to do themselves?

Neverthelesse, how weakly doth I O. (Confessing first, That it doth not appear that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the several Writers of the Scriptures of the New Te∣stament (and the same say I of the first Manuscripts of the Old, which were burnt and lost, and scambled away before Ezraes S••nydrim, if the Consigna∣tion and Bounding of the Canon thereof was done by him and his Compani∣ons, as I.O. sayes) were ever gathered into one Volume, there being now no one Church to keep them for the rest; and that the Epistles, though immediately tran∣scribed for the use of other Churches, Col. 4.16. (as I. O. thinks at least all were, because some were) were doubtlesse kept in the several Churches whereto they were directed; which Confession, if true, as sure enough it is, clears it that the Original Copies were never viewed together in one Bulk by any Councel or Synod, whereby to put it into a Capacity to Iudge and Determine of their fitnesse to make a Canon of, but only mens Copies of the Original, which but that every man will think his Think, and I.O. think as well as may be of it, * 1.30 yet who can assured∣ly, insallibly, uncontroleably tell as I O. sometimes (though sometimes again he will seem but to Think so) undertakes to do in his grand Assertion, that they answer the first Original in every Tittle and Iota?) I say, before-hand Confessing all this, how weak∣ly doth I.O. Assert with Confidence his Thoughts in this as a point of Faith, Pag. 166, 167. that from those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there were quickly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Transcribed Copies given out to faithful men, whilst the infallible Spirit con∣tinued yet his guidance in an extraordinary manner, alluding to 2 Tim. 2.2. as his only Proof thereof, out of which Original Copies, or rather Copies of the Originals so Transcribed (for the Originals themselves never came toge∣ther

to be considered of by any Councel) this supposed Canon was Composed by the Annexing of the Revelation to the rest by I O. said to be finally Com∣pleated, Pa••. 28. God (quoth he) doth Command the close of the immediate Re∣velation of his Will to be Written in a Book, Rev. 1 •••• And so gives out the whole of his M••nd and Councel to us in Writing, as a stedfast Relief against all Confusion, Darknesse, Vncertainty, &c.

Reply. As if, all Canonical certainty were no where but in a Written Letter, then which in regard of its liablenesse to be altered easily many wayes by lewd Criticks, whom I. O. Teaches to do it, Pag. 21, 22, 23, 24, 25. As also by meer mis-Transcriptions; mis-Translations, mis••Constructions, nothing is more uncertain to make a Standard of, unlesse it be the unutterably erring Breast or Head of that Harlot that Rides the Beast, and the unwritten Traditions that are Traduc••d, ad infinitum, from the same.

2. As if the Light and Spirit that shines and breaths in the Hearts of all, but most brightly and powerfully in the Hearts of such as heed it, were not more infallibly self evidencing, and certainly, and stedfastly demonstrative of the Mind and Will of God when looked on in its naked Native lustre, then when beheld thorow the vail of a Letter, which while Moses put over his face, the Children of Israel could never see certainly, nor distinctly discern, nor look stedfastly to the end of that which is abolished, but were blind in their minds, as our Ministers of the Letter are at this day, upon whose hearts the vail is untaken away, and ever will be, till, according to the Call of the Letter, they turn to the Light within, that comes from, and leads to the Lord himself, Christ Iesus, that Spirit, in whom only the vail is done away, 2 Cor. 3. Per totum.

3. As if the truest and most infallible Demonstration were Non ex veris, prioribus, certioribus, notioribus & causis internis Scripturae, but Ex falli∣bilibus, flexibilibus, posterioribus, obscurioribus & effectis, not by the internal Causes, the Truth and the Word it self the Scripture came from, which are before it, more certain and known then it, save to such as are willingly igno∣rant of them, but by the Scripture, which is but Effectus per emanationem, the Effect, that externally flowes from it, flexible, fallible, as alterable at Criticks Wi••ls, and unavoidably by mens weaknesse in Transcribing, Translating, Ex∣pounding, &c. at a Nose of Wax, a Lesbian Rule, more obscure, yea, obscurity i••le••f in the most plain Places to the Seers, that search it not in the Light and Spirit, but the dark Lanthorn of their own Imagination.

Ah poor deluded Soul, I. O. whom I pitty more really and unfeignedly, then thou the Quakers, and for pitties sake dare not spare sharpnesse towards thy proud-fleshly Wisdom, that interposes and opposes it self against the Light and Power of God, in a shew of Science falsly so called, that thy Spirit may be saved in the day of the Lord Jesus.

Thou talkest of certainty of thy Rule, which is the Letter, and of stedfast Relief against all Vncertainty thereby; Alas poor heart, whence come all those huge heaps; and whole Chapters of Vncertainty it self, which thy T••o Treatises doth wholly stand in, but from that utter Vncertainty, that is in thy meerly literal Rule, which thou there Treatest upon, that is so far from stedfastnesse, that thou art forced to Confesse more variety in it at last, then

at first entrance to Treat on its fixednesse, thou wast either witting or willing enough to do; which Rule or Letter, as much as it hath been, and is capable to be wrested, is not by far at such uncertainty in it self, as ye that Profess to be Ruled by it, and stand upon it, as your Basis, are at endlesse odds and in∣finite uncertainty in your Conjectures and Guesses about it; insomuch that it grieves me not a little for your sakes to see your Souls so sunk over Head and Ears in Confusion and confused Noises about it, in which the sweet still voice and silent whisperings of the Spirit of Christ within can have no Audience in that crowd of Pro and Cons, that ye are cumbred with about your very Foundation, which ye have not found yet, so as to this day to abide fixt and firm, or to be quiet concerning it in any Academies upon earth, but in vain Ianglings in all Corners thereof from one end of Christendom to another: Yea, I professe in the sight of God, that in such grief and bowels I write about it, that this Page and Passage passes not from under my Pen without being watered with many Tears for your sakes, whom I see perishing by your own Iuglings, unlesse happily ye will yet be pull'd as Brands out of the fire; And in no wise think I.O. that I am so Angry at your Folly (which the Deceit may suggest unto you) as offended at the Enmity it self, that flyes up within you, and befools you.

And seeing that thou I.O. seemeth to beg, wish, and hope for such a thing (Crying out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in case of novelty of Points, and variety of Lections, as nor seeing any means of being delivered from utter uncertainty in and about all sacred Truth) that those who have more Wisdom, and Learning, and are able to look throw all the Digladiations that are like to ensue on these Principles, would nather take the pains to instruct th••e and such as thou art, then be angry or offended with you, that ye are not so wise or learned as themselves; And desiring such as are shaken in mind, to read the useful Miscellany Notes of (as thou callst him) the Learned Mr. Pocock.

Reply: 1. Not as one Angry or Offended that ye are not so Wise or Lear∣ned as my self. Nor

2. As one pretending to much of that ye call Wisdom and Learning, which lyes more in outward Tongues, Arts, or Sciences (falsly so called) then in that of the Spirit, for want of which Peter calls men (never so wise and well Learned otherwise) both unlearned and unstable, and (for all their buste buslings about it) not Openers, but Wresters of the Scripture to their own ruine which shelly, shallow Theory into things of that nature, perhaps I have forgotten more of for the naked Gospels sake, then many of our Preachers of the Gospel for Pay ever learned, and yet have enough left, whereby to discern many Country Teachers or Doctors to be Dunces in it, yet what ever my measure is, more or lesse, further then as an Earthly Talent, foolish Instrument, or Wooden Tool for a long time laid aside, and here taken up a∣gain to serve the Truth with, against those that fight therewith against Truth, its utterly lost and become dung and losse it self to me for the excellency of the knowledge of Christ my Lord that Spirit, in the Spirit and Truth in the inward parts: And of that aforesaid thin, foamy Speculation, I acknow∣ledge that many of you have not only much more, then my long since Coun∣trified self, but much more also then either does good, or does you good,

unlesse ye had more of the true Wisdom from above, whereby to use it to a better end then ye do. * 1.31

Yet, 3dly. As one who have ob∣tained so much Mercy, and Ability frō God to see throw all the Diglad∣ations that are likely to ensue on the Principles that are now in agitation among your selves, as wel as between the Quakers and your selves, I herein take so much pains as is worth so much Patience as ye men of War are like to have with me for so doing, and tell you in the Name and Dread of the li∣ving God, whether ye bear or forbear; that the shakings of mind that are a∣mong the learned Lievtenants of Antichrist at their Gates of Hell (as honest Iohn Hus, and learned Luthur stiled the Vniversities) about their own literal and fallible Foundation, will assuredly end in the final fall of it (as a Founda∣tion) and all the Digladiations of those swattering Sword-men, who pretend to be fighting with the Sword of the Spirit about their supposed Sword of the Spirit (i.e.) the bare outward Letter, which they mistake for the Word of God, when in Reality they are at it with but the Scabbard about the Scabbard, will end in no lesse then the very sheathing of the true Sword of the spirit in the bowels of the Babel builders, that are so blindly busie about it in their di∣vided speeches & confounded languages, and in the bringing down the Babel which ye all agree to build upon it, * 1.32 whereby to over-top the light and Truth it self the Letter talks on, the fall and coming down of which Tripple Tower of the Tripple Tribe of Levi, the Clergy or lot (as they call themselves) of the Lords own In∣heritance, hath already raised from their Thrones all the Kings of the Nati∣ons, and moved Hell from beneath to meet them, Isa. 14.9. And what work more will attend this great Catastrophe of that Chaos, even the Old Heaven and Earth, the worldly Rudiments of which begin to melt, and the frail foun∣dations thereof to shake, that they may remove, and the New come in place, that must remain, will (as the Lord lives) make the Eares to tingle in a little time to come, that now refuse to hear of it from the Tongues and Pens of the Lords Prophets, to whom it is revealed, and their minds amazed, and their Hearts shake and shiver that harden themselves against the trouble∣some Testimony of it.

Wherefore, if thou art in earnest in thy Enquiry, I tell thee I.O. by way of Answer to thy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that if not only thy Rich Possession (as thou stilest it) of the Hebrew Punctation, and that non-variety, or unity, and indentity of Lection in thy Copies, but also all the Copies of the Original that are in the World, and Translations too, come utterly to moulder, perish, and passe away, as the Originals themselves have long since done; yet Truth is the

same that it was before any Letter or outward Text of it was, both Quoid Essentiam, and Quoad Explicationem also in the Hearts and Consciences of all men in a measure, and in such a measure in the minds of such as love it, and walk in what of it is therein by the Light and Spirit of God made manifest, that there's no such need to them, as there is to thy self and others, who yet hatest the Light, of such piteous Out-cryes as thou makest upon the Hypothesis aforesaid, nor of such direful Affrightments and Amazements as over take and ••u••prize thee and all the Hypocrites and Sinners in Sio••, whose Manition it self is now nothing but Magor Misabib, fear round about; while theirs, who walk up ightly by the Light, and live by i••, which leads into the substance of the Lite it self the Letter calls for, is the Manition of Rocks, and Salvation it self, which God appoints to them for Walls and B••••warks; yea, these dwell with that devouring fire and everlasting burnings, which are now kindled by the Worlds wickednesse, and burning down to Hell, to the consuming the very Foundations of the Earth; and with God himself, who is a consuming ••re to the stubble, and C••ass, and Bryars, and Thorns, that are now set against him to battel, and their daily bread is given them, and their Waters shall be sure, so that they shall not need with the Wicked, whose Trust is in man, upon whom the Curse of the Heat cometh, who inhabit the parched places of the Wildernesse, and must not know when the Good cometh, nor taste of the streams that flow in the Desert, nor of the Brooks, nor of the Floods of Honey and Butter, to send such hot and hasty Hae and Cryes, as thou dost, after a long since lost Letter to live upon, to see if any can tell Tydings of every Tittle, Apex, and Iota thereof, or else all Life of Truth is lost for ever, if all these dead Things be not found, restored, recouered and revived to that Life they never had, and Rendezvouz'd again out of the Romish Rub∣bish: What shall such as follow the Lamb wheresoever he goes, and have come throw great Tribulation with him, and washed their R••bes white in his Blood, and been thereby Redeemed from the Earth, and Tongues, and Kind eds thereof, and stand with him on Mount Sion, and hear his voice, as his sheep did of Old, become such Babes and Idiots again, as to think with thee, and thy fellow Thinkers, That all Truth's lost, if one Tittle of the Text of your Transcripts have been s••••••t by fallible Scribes in their Transcribings of it; and to wander over the World from Library to Library, Author to Author so their Thoughts, from A∣cademy to Academy with you universally betwa••ed university Wonderers after 〈◊〉〈◊〉, and Boyes Toyes, and Cou••ters, and Tags, and Pins, and Points, and Tittles, and Iotaes, and such Rich Possessions, infinite Inheritances, guilded Horn-book-geer, Primer Promises, Psalters, and Old Testaments, and Bibles, and Books, which they could read as perfectly as your selves long since, as to the literal sense thereof, which ye labour so about, that ye have no leasure to learn and look into the Mastery of the holy matter it self; and many more such Gay Trimmings, and Trappings wherewith (like Children that think themselves fine when they are bestangled and hung with Points) our Acade∣mian Adorers of the dead Corps of their (Conceited) to a Tittle entirely true and exactly corrected Copies, deem themselves above all men to be A∣dorned? Shall we (because thou seest none) see no means of being delivered from utter uncertainty in, and about all sacred Truth it self, if the Text, wherein its but 〈◊〉〈◊〉, be Translated totally away, or but mis-Transcribed, or mis∣Translated in some Tittles, or but taken away from the Points, that men at several Periods have put to it?

What silly suppositions are these to you (supposed) Seers, or (deemed) true Teachers (for shall we think our Learned Divines do not certainly Di∣vine the Truth? say the young Students and stupid starers upon the 〈◊〉〈◊〉 and stones they take Councel at) who when all is done are but meer de••••••s and supposers, and such as can Treat out no more but your thoughts about either that Sacred Antiquity of your present Punctation, p. 211. or your so absolutely Asserted Integrity and Identity of your naked literal Text, without any corruption of it by any mis-transcriptions, or variety of Lections in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pag 13.317.

Yea verily, whether we consider either one or t'other of these two bot∣toms that thou thinkest all Sacred Truth and certainty of it is so founded up∣on, that if they fail all falls remedilesly for ever, p. 18. Thou I. O. ma∣kest no provision for so much as the probable proof of these, but leavest them both, notwithstanding al thy seruple about them (on the certainty of which thou makest all Truth everlastingly to depend) as uncertain at least as they were without thy talk for them, or, if there be any alteration at all in the case of their uncertainty, thou hast by thy hosty bandling of that matter made it more certain and out of doubt to me, then it was before, that the points are Novel, and not Coaevous with the Consonants, and that the letter is abun∣dantly altered and corrupted in the very copies of the Original Text itself.

Take but a Review I.O. of some few of thy Thoughts upon these two matters, and thou wilt discern, if thou be not blinded, that all the World may see thy overlashing Positions (viz. That the points are coaevous with the first manuscripts, and that the Text remains intirely the same in your Transcripts as at first giving out, without any losse, alteration or corruption to a Tittle) are supported with no more then solely thy suppositions.

CHAP. IV.

FIrst, for the Punctation, what positively thou affirmest of it in a Note above Ela, is to be seen in thy Epist. Pag. 19. 20. 25. and in thy Book Pag. 211. 216. 220. 225. 294. and throwout the whole Four and Five Chapters of thy Second Treatise: At present, wee'l see how piteously thou underproppest thy Opinion about it with the putting in of thy meer Imaginations to other mens, and not to say Imposing, but Opposing thy Suppositions, taken from the meer suppositions of such Learned Authors as thou sidest with, against the (more solidly) grounded suppositions of such as were, are, and are confessed by thy self to be Learned, as well as they: and how thou confessest thou Answerst one Conjecture no otherwise then with another, and standst thrusting with thy weak, wonted Weapon of (Shall we Think) Pag. 168. against others strong Arguments to the contrary.

First, It is urged, and that with no little shew of Truth, that the old Hebrew Letters being those the Samaritan Pentateuch is written with at this

day, and that the Samaritan Letters having alwayes been, and still being with∣out Points, it must follow that the Points are an Invention and Innovation of a later date then the change of the Letters, which was not till Ezraes dayes, and not Goaeuous with the first Scripture, Pag. 260. in which the Consequence being undeniable, thou makest bold to think the Antecedent may be false; and among a deal more of doubtful stuffe to say, that 'tis most uncertain when, and in what Character the Samaritans received the Pentateuch, P. 261. & that the Letters thereof were the Antient Hebrew Letters: As for what Eusebius, Hierom, and some of the Rabbins Report, it seems to thee on the best Enquiry thou art able to make a groundlesse Tradition and meer sable, because though Eusebius affirmed it was so affirmed, yet tells not on what ground; And though Hierom himself be positive in it, yet he might be mistaken in this as well as he was in some other things like to it, as Pag. 234. he saw not all things; and that the Tal∣mud is of no weight with thee.

Reply. What pedling Disproof is here of I.O. pushing against Two Antient Fathers Positions, and the Testimony of the whole Talmud of the Rabbins, with no more then the Bean-stalk of his own Suppositions and slender Sayings, It's of no weight with me; It seems to me a Tradition, pag 262. and, It doth not appear to me, whence this Change of Character should arise; The Jewes are thought, and said in the Captivity to have forgot their own Character, and learn'd the Caldean, so as to adhere to it in their Return, but that the men of one Age should forget the use of their own Letters is incredible.

Yet say I more then Credible; yea, certain it is, that though the Anti∣ents alive at the burning of the First, and building of the Second Temple, did not likely forget their own, yet in and after the Captivity the Chal∣dean Character was used, witnesse the Books of Daniel, Ezra, Nehemiah, Ester, in which much is written in Chaldee; I say then, what straw and stubble, and unsteady stuffe is all this, which our Doctoral Students in Divini∣ty stand so upon as to stiffen themselves by it against each other in their sturdy Disputes about their stupidities? yet so far are solid Saints from put∣ting any stresse, much more so much as I.O. who states and trusts no lesse then whole sacred Truth thereon, upon such Ticklish Pinnacles and Points, or from strengthning themselves in their Faith towards God thereby, that its even a stink to them to see any so senslesse, as so to do, on either hand, Pag. 263.

2. The Argument for the Novelty of the Points from the Antient Iudai∣cal Coines found with Samaritan Characters upon them, is refel'd with the Rush of thy own ridiculous and reasonlesse Fancies; which sith they are too frivolous to Rehearse, I refer the Reader, that is minded to be so foolish as to follow thee in that high Road (as thy self there callst it, and so savest me the labour of sprinkling it into that Name) of Forgeries and Fables, in which thy self, as well as those thy Opponents are altogether, to Pag. 264, 265, 266, 267. where he may Read thee Rendring of simple Supposition a∣gainst Supposition, or rather against Position, disproving Ignotum per magis ignotum, dubium per magis dubium, pelting back out of thy Pot-gun such brown Paper as this at the Probable Arguments of others, (viz.) May we not think, &c. It is not improbable that it was so old, nor is it improbable

that 'twas so, &c. I cannot think the Greeks of old used only the Vncial Let∣ters, which yet we know some did, &c. I shall crave leave to Answer this Con∣jecture with another, and grant that such a Change was made, yet this prejudices not them in the least, who affirm Ezra, and the men of the Great Congrega∣tion, to have been the Authors of the Points; Nay, it casts a probability on the other hand, namely, That Ezra laying aside the Old Letters, because of their dif∣ficulty, together with the other introduced the Points, to facilitate their use.

And Lastly, To bring up the Reerward of thy manifold Fictions foisted out against the urgings of that probable Proof from the Characters upon the Coines, after thou hadst prosecuted them a while passim testaque lutoque, thou Concludest thus, viz. Now let any man Iudge from this heap of Vncer∣tainties (of which say I I.O's. there accumulated, are I know not how many, to one of the other) any thing can arise with the face of a witnesse to be admitted to give Testimony; on either hand, say I, much lesse on I.O's. whose own heap of confessed uncertain Conjectures is manifold more Massy, then that of his Antagonists, yea, as weighty as the very Wind it self.

He that will part with his Possession on such easie Terms (quoth I.O. there) never found much benefit by it.

And, say I, He that will part with much Labour and Pains to find out the Antiquity of this Possession of Hebrew Letters, Points and Tittles, and think to get much benefit by purchasing it to himself therewith, as R••ch and Ancient an Inheritance, as I. O. pretends it is, Pag. 252. 318. and as many Millions as he sayes Pag. 176. look'd on, and enjoyed it for many Ages as their chiefest Treasure, Pag. 163. he shall assuredly have his labour for his pains.

And if I may crave leave to interpose so far as to Answer I.O's. many uncertain Ones, with one more certain Conjecture, I tell I O. that he hath himself Conjectured away the very thing he Conjectured for, and tost his own Cause so long to and fro among the multitude of his uncertain Thoughts, Conjectures, and Suppositions, till unawares to himself, in the Crowd there∣of, he hath lost it altogether, and supposed it into the very bosom of his Opponents; for if Ezra, and his Congregation were the Authors of the Points, and introduced them (as he sayes the Argument from the Cha∣racters on the Coines renders it probable that they did, Pag. 266, as is a∣bovesaid) then proculdubio, for certain and of a Truth it may both be Conjectured, and must be credibly and infallibly believed, that they are so far from being Coaevous with the first Manuscripts, that they were invented and introduced (though before the Tiberian Massorites) yet after all that he owns as the Canonical Scripture of the Old Testament was first written; and so he gives it in for granted that they are a Novelty, and not a thing that was from the beginning of the Scripture, which is that he is to prove, or else it comes short of his purpose, so as to adde an inch to his Arch Asser∣tion of a non Alteration of the Text, as at first given out in any Tittle, and so, as if he had not, in Pag. 211. to the contradicting of his own meer Con∣jecture and Conceit of their Coaevousnesse with the immediate Manuscripts, said thus, I no wayes doubt, but as we now enjoy the Points, we shall manifest that

they were compleated by Ezra and his Companions, and so confounded himself e∣nough; he hath by this Reiteration of the same self-confuting. Conjecture about the Points, overthrown himself as to that Point altogether the first Wri∣ting of the Pentateuch, being by his own Confession, Pag. 5. a thousand years elder then Ezra, and according to himself all the rest both written and lost before Ezra the Scribe and his fellows dayes, who he makes but the Transcribers and Restorers of them; So Pag. 27. out of Azarias he ascribes the Figure and Character of the Points to Ezra, and the restoration of their use to the Massorites; Whether then the Points be from Ezra, or the Tiberian Massorites, is much at one to the Root and Bottom of thy busi∣nesse I. O. which is to evince, that the Text stands entirely the same in your Pointed Copies to a Tittle, without variation from what it was, when first Written, and that the Points are Coaevou with the Scripture it self: And thou talkst that according to the general belief of the Jewes they are (if not from Moses, yet) at least from Ezra, not denying the use and knowledge of them received a great reviving by the Massorites, when they had been much dis∣used, Pag. 247. from which Massorites yet (for ought thou clearly, or any more but Conjecturally, and very uncertainly makst appear to the contrary) they might as well receive their first being, according to the Testimony of Elias Levita who (as thy self sayest, Pag. 248.) was the most learned Grammarian of the Iewes in his Age, and Assistant to Paulus Fagius in his noble promotion of the Hebrew Tongue; and the Testimonies of Luther, the renownedst Reformer, in his time, as ever Europe had, and of Zainglius and others then that imbraced his Opinion, and of Capellus whom thou stilest a Learned Protestant Divine; and of that Learned Professor, Dr. Iohn Prideaux in his Publick Lecture at the Vespers of your own Oxonian Co∣unitia, on that Subject; which Dr. I.P. its no disparagement to Dr. I.O. to Confesse to have been in his time far before himself, as to Schoole Divi∣nity, though we know that O. stands preferred a little before P. in the Horn-book, Pag. 15, 16, 17, 18 of thy Epist.

And to Capellus his Argument that 'twas likely. Elias spake on Principles of Conviction of Truth, because against the common interest of all his People, which seems to have weight in it, how pedlingly thou Replyest and Pelletest out thy Putations to the contrary, Pag. 248, 249, 250. a very Boy may behold; the most material of which is this, viz. That the Testimony of this one Elias should be able to out-weigh the constant Attestation of all the learned Jewes to the contrary, as Capellus pleads, and as is insinuated in that Prolegomena is fond to imagine; To which I say, Why so? Elias thou Confessest to Assert what he did in such honestly, as not in way of sleighting the Points, nor the Scripture, any more then if they had been the Work of Ezra, from whose dayes, and no higher, thou derivest their Pedigree (but sith thou canst not do it from Moses, thy Antiquity is but Novelty with us) So, why may not the Testimony of one learned and honest Elias now out-weigh the Te∣stimony of many Iewes, now (whose general Testimony thou sleightest, and them too, as wicked, when they speak against thee) as well as the Testimony of one Elias of old out-weighed that of 950 of the Prophets of Boal, and the Groves, 1 King, 18?

Thirdly, And as to the Argument from the Iewes keeping a Copy without Points, which they adore in their Synagogues, thereby little lesse then implying the Points to be of man, and not of Divine Original; Which Argument is of weight, for, if the Letters were the Word, and the Points with them a part, of as Divine Original as the rest, they durst not diminish ought, much lesse so great a part as the Points, knowing the Curse denounced in it against all detracters from it, Deut. 4.2. This thou resellest as falsly, and self-confu∣tingly as the rest, saying, Pag. 267, 268, 269.

1. Its the constant Opinion and perswasion of them all (Elias only excepted) that they are of divine Extract.

Reply. Which if it were as certain to thee, as it but seems so, on the Conjectures of such, as thou sidest and consultest with; yet Elias (ur prius) might be right, and they all wrong, being all under the Curse, as well as some, so that their Testimony about Scripture, though they have it a∣mong them, is no more to be heeded with thee, where it makes against thee (and why it should be more when it makes for thee, a reasonable man can't see) then Aesops Fables, as to the use of the whole Talmud of the Robbins in Christian Religion, Pag. 236. 240.

2. To let passe the rest as pedling, thou tellest that and the Reason why the Jewes (who have, for ought I find, more Books without then with Points) have their Canon and Standard without them, is (as they alledge) the difficulty of Transcribing Copies without any failing, the least ren∣dring the whole Book, as to its use, in their Synagogues, prophane.

Reply. To which say I, If it be so difficult, then how darest thou date so deeply as thou dost on the unquestionablenesse of the Transcripts of the Bible with Points being as entire to a Tittle as the first? This is (ad ho∣minem) enough to confute thy own vain Confidences about the non-cor∣ruption of the Text throw all Ages to this day.

And again, Because the least failing renders their Standard prophane, therefore they'l make their Standard of such a Copie, as shall fail altoge∣ther, as to the Points, as divinely Essential a part with them (secundum te) as the very Consonants themselves: Credat Appella: he that believes not that Conjecture about the Scripture, shall never come into Condemnati∣on (as I.O. talks some shall for not owning the whole Letter and its Tittles as the Word of God) for his damnable unbelief, I dare assure him.

3. That the Jewes end seems to be this in not Pointing their standing Copies, viz. That none be admitted to read or sing the Law in their Synagogues until he be so perfect in it, as to be able to observe all Points and Accents in a Book where there are none of them.

Reply. Which is another Whimzy of thy own brain, for I have often seen and heard their Service Read and Sung in their Synagogues by young Boyes, as the mouth of the whole body of 7 or 8 years of Age or little more, however at utter incapacity to observe all Points so exactly as thou speakst of, where there are none.

And to the rest of thy Answers throw that whole Chapter to the other Arguments against the Coavousnesse or Connaturalnesse of the Points, from E∣lias his Testimony, the Talmuds silence about the Points, the Keri and Ketib,

from the number of Points and vowels, beyond that of differences of the sounds assigned to them, the Antients silence about their Vse among the Hebrews, which are cogent enough to any but such as thy self, who buildst all sacred Truth upon the uncertain bottom of these Apices and Points, and thereupon are foolishly afraid, that all the Word of God must go out of the World, if thy Fancies about them be not own∣ed, * 1.33 they are made up of such a dirty deal of Tittle Tattle and frivo∣lous fabulosity, that as very a fool as I have become for thy sake & the Truths, to medle so much with these immaterialities, and rake so far as I have done into this Pudle of thy Pedantick Prate for thy so highly-prized Points, yet (as thou, p. 32.) I shall forbear, having better accounts to give of my time and hours, then to be mad in that manner, and shall insanire cum ratione; and though I have turned my self a while with thee to behold, and take a view of some of thy madnesse and folly, yet I shall wade no farther after thee into any more particular Consideration of thy many vanities in that Chapter, but after a while return to things of more worth among wise men, telling thee this for Truth I. O. That the dark and dismal Dreamings of thy (self∣devised) Dangers hanging over the head of all Sacred Truth, to the making Havock thereof, which have entered and centered themselves in thy Imagina∣tory mind, and of that mischief which thou conceivest will accrue to your carnal, Clerical C••n••e••nments and earthly Interests, Honours, Profits, and Prefer∣ments, in case the Scripture and its Transcripts and Tittles, which is the Commodity ye mainly Trade in, be not kept up in that over-high Ac∣count it hath been in, in times of Ignorance, and thereby poor People kept still in Dependance on your Vniversity Doctorships, under blind Conceits, that they cannot learn the Mind of God but by your Expositions, pag. 268. And that great Uncertainty which thou (not seeing yet thy self, but jeering, as Doctorem infallibilem, the only true infallible Doctor or Teacher, the Light and Spirit of God within) seest and confessest, pag 292. ye shall be left unto in all your Translations and Expositions of the Scripture, without the owning of these Points to be of divine Original; and thy knowing that ye must, to the shame of your selves, and the shaking of your kingdom in the very Foundation thereof, confesse and grant, as ye are loath to do, which yet is no more then the Truth, viz. That if the Points be but Novel your (professedly) uncorrupt Copies are not a little corrupted and different from what the first Originals were, throw the failings of Tran∣scribers, and so, failing in your (falsly so called) foundation, must be forced to begin again, and lay the true one with the Quakers, which is that of Christ himself, the Light, which rather then do, since you have so much persecuted and disowned them, ye will rake your brains to the bottom to find something to say against the Truth, which is so tedious; This is the grand Cause and whole profound mystery of this Businesse of thy busie busling and brawling so much for the necessity of the Points being owned, as of so high an Original, which else theres no necessity at all of owning either

at all as of such importance as thou pleadest, or any otherwise then as the meer handi-work of Man.

Having therefore given this taste of the fallibility of thy flashy shallow Shufflings off what is more warrantably and weightily urged against the pre∣tended Antiquity of the Hebrew Punctation as Coavous with the Scripture and Connatural with that Language, I shall here Glean up some other scambling sayings of thine about the Points, from several Quarters of thy Book, worth heeding upon no other account then the crudity, absurdity, and Ridiculousnesse of them, and make some Miscellany Replies to, and Notes upon them, that I may rid my hands as fast as I can of that rusty stuffe and mouldy matter, now I am upon it, wholly, and not have occasion to handle it much more in other places.

I. O. Thou sayest, pag. 252. That it is not thy design to give in Argu∣ments for the Divine Original of the present Hebrew Punctation, neither dost thou judge it necessary so to do, while Buxtorf about that lyes un∣answered.

Reply. Then (I say) thou hast hung thy Reader up in the Air, and there left him among Gapes and Stares; for pag. 153. thou pretendest to plead and undertake to vindicate the Letter to be as twas given out, and hand∣ed to us without alteration, which put me into an expectation of something of that nature, but parturiunt montes, &c. A long-Tays'd-Tale runs out of a great mountain of Talk for many pages together, to prove the wickednesse of the Massorites, on whom the points are fathered, which is all of it (as thou Confessest of some part of it, nothing at all to thy purpose, pag. 235.) but neither one Tittle of so much as a Topical Argument to clear the busi∣nesse, nor a nomination of one out of Buxtorf: But Nil dat quod in se non babet, hadst thou had any to produce, it had been more useful then all thy babling, to evidence the inalterablnesse of the Bible, which was thy busi∣nesse to prove, and is so necessary that none but fools will by thy floud of Words be flim-flam'd into thy Faith, without such Arguments to evince the Truth on't in that point, which thou are never able to urge in proof of it: Howbeit Two Considerations thou addest at the end of that Chapter of thy Second Treatise, wherein thou treatest of this Point of the Hebrew Points, as of weight to thee [to add weight to all that light, scanty-measured matter, that went before] propounded in such an indigested, mangled, hampered, tedi∣ously tangled manner, that he must be wiser then I, that can well tell what to make of them, or find in them so much as Top or Bottom, or plain Premises, or clear Consequence, or any kind of Conclusion at all save that they are the Conclusion of that Chapter; So that though there's a talk in them of Grammar and Rules of Art, and the world of Points not coming together by chance, and of the Chaldee Peraphrast, and many more matters, yet they seem to me to be a couple of confused Chaosses, that came to passe more by chance then by any Rules of Art, and a world created by a casual concurrence of Antick Attomes, more then any wisdom of either God or Man Consisting of the Circumference of no lesse then wel-nigh 7 pages together; I shall therefore, rather then puzzle my self in prying

too much into such an orderlesse, boundlesse piece of Prate as that is, keep what I know of it within my own bowels, and not send out an Answer to I know not what, and to that which ends I know not where, and runs I know not whither, taking the Councel of the Poet, who said, Ne immittas pecus tuum in pratum ubi non est sepes:

I. O. Thou sayest, Epist. pag. 19, 20. That thou darest not mention the desperate Consequences of that Opinion concerning the Novelty of the Hebrew Punctation, being affrighted among other things, by a little Treatise lately sent thee, wherein the Author who-ever he is, from some Principles of this nature, and unwary Expressions of some learned men among you, labours to eject and cast out, as use'esse, the who e Scripture, or Word of God.

Reply. Which Scripture, say I, had it never been, nor were it more to be (as it must moulder once, though, as I told thee above, I am free it should stand its time, for such service, as to cast out such men, as useless, that have cast off the Light and Spirit) yet is the Word of God as useful still as 'twas before, and ever will be; being that by which all is upheld for ever, when the Scripture, that yet testifies of it, shall moulder and come to nought, as thy scribling Scripture, that testifies to that more holy Scripture shall do; And as for thy frights I cannot blame thee for crying out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when thou seest thy Foundation sink, and fail, and crack under thee, which is but a fallible Letter, a Sandy Seat, a brittle Bot∣tom; but such as stand on the Rock of Ages, which the Scripture witnesses to, will stand in the approaching storms, wherein thou and all thine will fall, Mat. 7. And some see the end of that, thou knowest not the My∣stery of.

I. O. That had that Leprosie or Opinion about corruption of Scripture, under∣mining the Authority of the Hebrew verity, kept it self within that House (i.e.) the Synagogue of Rome, which is throwly infected, it had been of lesse im∣portance, it is but a farther preparation of it for the fire, but it is now by the subtilty of Satan crept in, and broke forth amongst Protestants also, with what design, to what end and purpose thou knowest not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the day will declare it, Epist. pag. 13, 14, 27.

Reply. Yea, and does declare it to many already, though ye that are of the Night and darknesse, where nothing but Errour and Terrour is, see no Truth, and are afraid of your own Shadows, and in the guilt of your guil∣ful gailed Consciences and benighted minds, fear what it will grow to, and what mischiefs and inconveniencies will ensue on searching too critically, too neer into your own Rule of Scripture; but though ye ••ommend (as thou dost, Epist. pag. 20.) the knowledge of the Tongues, and the use of that knowledge in Critical Observations, and that Study and Employmen•• as unex∣pressibly, advantagious and helpful in Explanations of sundry difficulties, yet feel∣ing your own and your fellows mind (measuring others each by himself) to be exceedingly vain-glorious curious uncertain after a door of Reputation and Renown is once opened, as ready quickly to spread over all bounds and limits of sobriety; ye are afrighted to think what will now come on it to have

learned men exercise their Critical Abilities about the Scripture, for fear they find your Foundation faulty and fallible, and full of flawes, and so had rather believe it to be sound at a venture, seeing ye know no better to stand on, then to have it sounded, and found to be so unsound as it is, Epist. pag. 20, 21.

J. O. That it is not imaginable, what prejudice the Sacred Truth of the Scripture.

Reply. The Truth told in it, I tell thee, is the same for ever, and can't be changed let the Scripture become what it will, and suffer the losse of its whole self.

J. O. Preserved by the infinite Care and Love of God, hath suffered already hereby.

Reply. And (as if not enough) thou teachest Criticks and tellest wayes to make others Criticks that never meant it, whereby instead of thy help∣ing hand (such is thy Wisdom in the handling thy own businesse, like an ill Bird that bewrayes his own Nest) to Recover it, its likely to suffer more.

J. O. What it may further suffer for thy part, thou canst not but tremble to think.

Reply. Yet to be sure it suffers nere the lesse, but rather much more for thee; and though thou art not more afraid then hurt, yet some are not afraid, nor hurt, who dwell higher then thou dost, whose place is the muni∣tion of Rocks, who see the end of that which seems a terrible gulf and prae∣cipice to thee, viz. That when Theeves fall out, true men will come by their Goode, and all things by their proper Names and Nature.

I. O. Thou sayest, Epist. 25. That thou ca•••••• not but tremble to think what would be the issue of such a Supposition, that the Points, Vowels and Accents are no better guides to us then may be expected from those who are pretended to be their Authors, pag. 220.

Reply. Therefore the best way is, to suppose nothing at all about them, it matters not much whence they come, there they now are; and thy carking will not prove them to be of these men, or those, Novel or Antient; and then all thy often tremblings about that Toy will be taken a∣way: Neverthelesse, whether thou leave, or cleave to them, its much at one to thee, tremble thou must at the true Word of God when all is done first or last, what ere becomes of the Scripture of it.

I. O. That lay but these Two Principles together, namely, That the Points are a late Invention of the Jewish Rabbins (on which account it; confest theres no reason we should be bound to them) and that its lawful to gather toge••her

various Lections by the help of Translations, thou must needs cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Where shall I stand? as not seeing any means of being delivered from utter uncer∣tainty in and about all Sacred Truth, pag. 25.

Reply As if the Light and Spirit were lost, and all Certainty lost if the Letter be; and all I O's. rich Possession perish'd, if Points fail: And yet what uncertainty soever ye come to thereby, certain enough 'us, that there are various Lections, and of the two, for ought thou makest appear to the contrary, 'tis more certain that the Points were an Innovation & In∣vention, and not from the beginning of the Writing, then otherwise; and as certain 'tis that I.O. himself, if he could see it, or would confesse what he confesses, doth little lesse then confesse it so to be, while he can say no more but that As he shall not oppose them who maintain them Coaevous with the Letters, which are not a few of the most learned Jewes and Christians (against not a few learned Jewes and Christians by I.O's. Confession (viz) Elias Levita, of whom he testifies, pag. 284. That he was the most learned Gram∣marian of the Jewes in his Age, Assistant to Paulus Fagius in his noble Promo∣tion of the Hebrew Tongue; Capellus, whom he calls a learned man and a Pro∣testant; Io. Prideaux who is before I.O. Luther the renownedst Reformer in his time, as ever Europe had; Zwinglius and others) So he no way doubts but that as we enjoy them they were Compleated no higher upwards then Esdras his time, by the men of the Great Congregation, guided by the infallible direction of the Spirit of God, which was after all the Old Testament was written, & a thousand years after some of it; and so, pag. 211. 220. See also pag. 247. 259. where he sayes, The Jewes generally believe the Points as Old as from Moses on Mount Sinai, or at least (quoth he) from Ezra (so he is in doubts) not denying but that they, as to their knowledge and use, received a great Re∣viving by the Massorites, and Gemarists.

I. O. That the Word of God (i.e.) Scripture hath been hitherto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as to its litteral sense, and reading, the acknowledged Touchstone of all Expositions; render this now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and what have we remaining firm and unshaken? pag. 219. See more pag. 217. 218. of Uncertainty.

Reply. The Light, Spirit, Word it self, and the Kingdom and things thereof, which cannot be shaken, but must remain when the worldly king∣dom of worldly Priests, and their Foundation, and their rich Possession of Letter and Hebrew Points, and all their Religion, Faith, Worship, House, Bottom, and whole Building and Fabrick that stands thereon, and the old Heaven and Earth and all the Works of man that are therein, and their Writings, and Tomes and Talmuds, &c. ut alibi, and such like (in which I O. is exercised in his Second Tale of a Tub) and Sea and Land, and all Nations, Formalists, and their Forms, Professors, and their Pro∣fessions, Doctors in Divinity, and their false Dreames and Divinations, and not only Popes, Cardinals, Mount-Seniors, Monks, Friars, Iesuites, and all that Rabble of Rabbies, and Deans, and Chapters, Arch-Bishops, Deacons, Deans and their Officials, Parsons, Vicars, Curats, and all manner of spiritual Persons of that spawn; but also all sorts of those narrow mouth'd Bottles,

that have none of the new Wine in them, and are as long in letting out, as in getting in what they have of their old Wisdom, as well within Vniversity Liberties as without, and all Masters, and Prebends, and Deans of Colledges, and their Christs Churches, and all their beggarly Elements must be on fire about their ears, and melt away with fervent heat, and be burnt up and shaken down, as leaves from the Fig-tree, by the mighty Wind of the Lords Spirit, that now blowes upon all flesh, that it withers, and is as the Grasse and its Flower, and utterly like a Cottage, which after much reeling to and fro, must be removed for ever, and for ever.

I.O. Thou sayest, pag. 221. That thou hadst rather all the Works like to the Biblia Polyglotta, which yet thou acknowledgest the great usefulnesse of, and art Thankful (Owen) for it, were out of the World, then that this one Opinion of the Novelty of the Hebrew Points, espoused to that great work, Epist. pag. 17, 18, 19. should be received with the Consequences that unavoidably at∣tend it.

Reply. The Consequences that unavoidably attend the receiving of Truth are dangerous to thee, but of no other then good concernment to such as dwell not in the Scriptural Skirts & meer literal Suburbs of it (as thou dost, who being without the Salvation it self, which God appoints to his for Walls and Bulwarks, startest at the newes of every storm and the shaking of every Leaf) but in the holy City, and in the substance of the Truth it self: The Cup of trembling must be taken out of their hands, and put into the hands of thee and thine, that have hated and afflicted them, and Rid over them, and said, Bow down thy back that we may go over, and they have laid their backs as the street for you, while in your wrath and fury you have passed over them.

I. O. Thou sayest, pag. 216. That by this conceit of the Novelty of the He∣brew Punctation, the Adversaries Hope with Abimilecks Servants, to stop the the Wells, or Fountains, from whence ye should Draw your Souls Refresh∣ments.

Reply. Poor Souls, Poor Wells and Fountains, Poor Refreshments, if ye go down no deeper then the Letters to draw your Water; for they are but the broken Cisterns which ye follow, & that with the totter'd Buckets of your own Brains, that hold not the water of Life: The Letter doth but de∣clare of the fountain of living waters, which ye have forsaken, viz. God himself, Christ, and the Spirit, the fountain (shut up and sealed to you yet indeed, Cant. 4. 12. but) set open to the House of David, and the Inhabitants of Je∣rusalem, for sin and uncleannesse, Zach. 13. 1. The Well of Salvation, out of which they that inhabit Sion, in the midst of whom the holy One of Israel is now great, do with joy draw Water, out of whose bellyes flow Rivers of Living Waters, which 'tis out of the Reach, and past the Strength of the Philistims to stop any longer, for there's now Rehoboth, or room, yea, the Water thence given, whilst your Euphrates is drying up, is as a Well of Water spring∣ing up in them to eternal Life.

I.O. That give this liberty to the audacious Curiosity of men priding themselves in their Critical Abilities, and we shall quickly find out what woful state and condition the Truth of the Scripture will be brought unto; and if hundreds of words were (as 'tis said by Capellins) the Critical Conjectures of the Jewes, what security have we of the Mind of God, as truly represented to us? seeing that its supposed, that some of the Words in the Margent were sometimes in the Line; and if it he supposed as 'tis, that there are innumerabl•• other Places of the like nature standing in need of amendments, what a door would be opened unto curious Pragratical Wits to overturn all the certainty of the Truth of the Scripture, every one may see, pag. 308.

Reply. Every one may see therefore what Certainty and Security ye are in while ye stand on no bottom but a broken Letter: And how wilt thou help the case with all thy prate, or hinder Pragmatical Wits from using their Critical Abilities that way? Who shall ponere obicem, put a stop to them, and impose upon all others his Thoughts, that things are so or so? Shall I.O. who in so many places Confesses he gives men but his Thoughts? nay, doth nos I.O. Confesse, pag. 217, 218. that none must give a Rule to the rest? the door is open'd man, and thou canst not shut it, even an effectu∣al door for the Sheep to enter the fold by, even him, who is the Light as well as the Door, opened, whereby to see into the uncertainty of your tor∣ter'd Transcripts, much more, ten fold more totterred and untrue Translations, much more, twenty fold more to and fro Expositions, so that though Truth is where it was before the Letter was among them that love it, and securi∣ty and certainty no where but there, where it is only, and ever was and will be (viz.) in the Light, and Spirit, and among the livers there, but not a∣mong the Talkers of it, that are Livers and Walkers after the fl••sh.

I O. Thou sayest, pag. 294. That let the Points be taken out of the way, and let men lay aside that advantage they have from them, and it will quickly ap∣pear what devious wayes all sorts of such Persons will run, scarce a Chapter or a Verse it may be, or a Word, nor a Line would be left free from Perplexing contradicting Conjectures, the words being altogether innumerable whose significa∣tions may be varied by an Arbitrary supplying of the Points (for who shall give a Rule to the rest?) what end of fruitlesse Contests, what various and pernicious Senses to contend about? yea, to expect Agreement is fond and foolish, and this gives but an humane fallible perswasion that the Readings fixt on by each is ac∣cording to the mind of God: Besides, who shall secure us against the Luxurant Spirits of these dayes, who are bold on all advantages, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to break in upon every thing thats Holy and Sacred, that they will not by their Huckstering utterly corrupt the Word of God? (i.e.) Scripture: how easie is it to see the dan∣gerous Consequents of contending for various Lections?

Reply. Is your Word of God possible to be utterly corrupted? ours is not; Is your Foundation, Rule, &c. so rotten, such a Nose of Wax? how easie is it then to sore-see that it must melt afore the fire of the Spirit? And of what dangerous Consequence is it for you to stand on no surer ground, then that

which is so easie to be changed? for does thy Perplexing Prate make it the lesse alterable, or free it from mens Perplexing contradicting Conjectures, while thou objects but thy Conjectures to theirs, none of which must Rule the roast, or be a Rule to the rest? and doth your Interpretation, which is variable both Rerum and Verborum, were your Transcripts never so steady, give any more then meer fallible perswasion that your Readings and Sense, which is all the People have, is right? Ah poor men, who labour in the fire, and weary your selves for very vanity in screel-scrawls about your Scripture, while by the Spirit the Earth is filling with the knowledge of Gods Glory, without such absolute necessity of the Letter, as the Waters cover the Sea.

I. O. Thou sayest, pag. 211. That the Points are of importance to the right understanding of the Word of God.

Reply. Ah poor People, as well as poor Priests too, if it be so, not one among a thousand of the one, nor one among twenty of the other, being capable to read Hebrew either with Pricks or without; I trow, which way must these come to the understanding of Gods Word? from the Rabbies mouths, or Gods own? For my part I am far from believing such necessity of Points to understand Scripture by (seeing 'tis, as to the Substantials of sa∣ving Truth, rendered pretty well into plain English, that poor ••eople that with honest hearts read it, may see how to be honest) much more to un∣derstand the Word of God it self, which is not the Scripture, which yet I. O. intends by that term of the Word: But on that which is uttered in every heart from his own mouth, out of which Wisdom it self sayes, Prov. 2. there comes Knowledge, Wisdom, and Vnderstanding, there shall I wait with thousands more that are there waiting, and no•• upon the Dreaming Doctors, while they divine out their meer Dreams, Thoughts, and Opinions about their Po••nts and Puncta••ions; Besides, Riddle me this I.O. if thou canst, Whe∣ther the Scripture were never rightly read, nor understood by Holy men, that did read it in the Spirit without Points before Ezraes dayes? from which only thou traducest thine own Orignal of the Points, which thou makest of such importance to a right understanding of the Scriptures.

I.O. Thou sayest, pag. 252. That to be driven out of such a Rich Pos∣session as the Hebrew Punctation upon meer Conjectures and Surmises, thou canst not willingly give way nor Consent.

Reply Poor man! Is that thy rich Possession, that so much benefit comes by as thou sayest, pag. 267? the chiefest Treasure the Church of God hath for many years enjoyed? as thou sayest, pag. 163. the Inheritance which (even every Tittle and Letter of which, as thou sayest, pag. 176.) many Millions have looked on, as Theirs, with such high account, that for the whole Wor••d ••ther would not be deprived of it? Do the Riches, the Orna∣ments, the Excellencies, the Enjoyments, which thou art so extraordina∣rily afraid to be Kobbed, Spoyled, Plundered, Driven out, Deprived of, that your Consolation seems so much to consist in, that who so does, not so much as totally bereave you of, or nullifie, but only under-value, so as

barely to Novellifie and deny the Antiquity and Necessity thereof, does no lesse then utterly stop the very Wells and Fountains from whence ye should draw all your Souls refreshment, as thou sayest, pag. 216. Do they, I say, stand in such Counters and Pins, & Pins heads, & Points, & Point Tags, & Childish Toyes and Trash as these? Indeed, when I was a Chi••d. I did as a Child, thought as a Child, spake as a Child, understood as a Child; but when I be∣came a Man, I put away these Childish things; which yet University Doctors are very deeply doting on to this day: Like Boyes, that ly brawling about Bawbles, which they prize above, and will not part with for far more se∣rious & precious matters; blessing themselves more in a Bag of Cherry-stones, and fearing more to lose, & caring to keep them, then wise men do theirs, whose Riches lyes in that which can't be lost; So doth I.O. busie himself with fear and much trembling about these perishing Points, Vowels, Accents, about his Cametz's and Patack's, Tsere's and Segols, Chiricks and Cholems, Sheva's and Sciurech's, Athnach's, Kibbutz's and Cametz Catuph's, hoping he is rich and encreased with Goods, and hath need of nothing while he enjoyes them, thinking within himself,

— Populus me sibilet at mihi plaudo, Ipse domi simulac numinos contemplor in arcâ;

Not knowing, that for all this, being out of, and against the true Light, he is poor, and wretched, and miserable, and blind, and naked; whose Po∣verty I pitty more, then I prize such uncertain Riches, of which I may say as the Poet;

Formidare malos fures, incendia, servos, Ne se compilent fugientes, hoc Iuvat? Horum Semper Ego optârim pauterrimus esse bonorum.

Howbeit I.O. Possession being eleven points of the twelve, that thou wilt not part with it willingly I cannot much blame thee, considering how 'tis with thee upon thy Principles; 'tis a rich Possession indeed in one sense, as poor as 'tis in another; for by that, and your (as costly, as clou∣dy) Interpretations of the Letter, which thou sayest fails, if that be not upheld in an Antiquity as Antient as the Letter, ye have your Wealth, ma∣king a Trade out of it; yea, your whole Kingdom of Heaven here on Earth, and yo••r Dominion, Dignity, Glory and Authority, and all ye are worth stands upon these ticklish Points, so that take them away, and (in thy conceit at least) ye know not whither ye sink, down ye drop, and must be fain to go a begging to the Quakers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Tell me where I shall stand; Give us of your Oyl, for our Lamps are gone ••ut; let your Light and Sun shine on us, for our Candle is gone out in obscure darknesse, we have wearied our selves in the greatnesse of our way, in the multitude o•• our Thoughts, in the infi∣nitenesse of our Imaginations, to hold up our Forms, and Professions, and Faith, and Christian Religion, and Righteousnesse, and Life, and all by the Letter, counting your Lives madnesse, and your End without honour, that talk of A Light within, but now we see 'tis we were the fools, and blind, and the mad-men, and the poor and deluded ones, and deluders of each other, and of other People as well as our selves, who have hung all their Faith upon our Fancies about the Letter, upon ou•• high Conceits about our Copies and Transcripts, which we deemed infallibly to be the infallible Word of God, when all Translations (which is all they have, that know not G••eek and He∣brew,

to trust to, unlesse they take our words) are untrusty and untrue, and a Nose of Wax, which men have made to stand which way they pleased, and no stable, stedfast, firm Foundation; And the Light of the true Righteous∣nesse hath not risen upon us.

I. O. Thou sayest, pag 220. That thou canst not but tremble to think what would be the issue of this Supposition, that the Points, Vowels, and Accents, are no better guides unto you, then may be expected from those, who are pre••ended to be their Authors.

Reply. I t••ought ye had not been Quakers, but against Trembling and Quaking, because ye jeer at it so in the Quakers, who professe and pretend to Trembling at nothing but at the Word of God it self; but I see ye are Trembling at smaller Matters out of the sense of the losse of Toyes and Trifles; now the day of Iacobs trouble & trembling begins to passe over, and he to be saved out of it, Trembling it seems begins to take hold on the House of Esau, who must assuredly come into it in his stead; and that with a wit∣nesse, and to some purpose, when they who yet stop the ear shall hear the Word of God, who is the Strength and Salvation of his People, roar∣ing out of Zion, and as a Lyon uttering his voice from Ierusa••em to the shaking of the Heavens and the Earth, and not be able to flee out of the reach or sound of the terrible roaring thereof.

2. Do you expect such eminent guidance as ye here seem to do from these pidling Pricks and Points into the Kingdom of God, and Salvation, so that the Terrours of Hell take hold on you at the very time and thought of the losse of no more, then that meer imagined Antiquity and pretended divine original of them from mount Sinai, that some fillily ascribe unto them? Suppose ye could prove them to be derived from Mount Sinai (which is that, where there were Quakings, and Tremblings, & Blackness, and Darkness, and Tempest) will they lead, guide, and conduct you from Condemnation to the safety, rest, refreshment, and consolations of them that are come to dwell on Mount Sion? Ah miserably bem••ped men, and benighted Ministers! It grieves me to see how poor People wait upon you for guidance, who are groaping up and down for the Wall your selves, like such as have no eyes, after such small Apices and Scintillula's, indiscernable, and incomprehensible Attomes as these, which are of such infinite variety, vanity, and uncertainty, that 'tis as profitable, Capere muscas, to catch Flyes, and sit and peel strawes, as to spend time to find out either their Authors, or Differences, or Services, or Vses. For so verily are the Hebrew Accents, as uselesse as number∣lesse in their Offices; insomuch that the Learned Christian Ravis of Ber∣lin, Professor of the Oriental Languages, doth in his Grammar not only utterly deny them (as others do) to be Coaevou•• with the Consonants, or to be writ∣ten by Moses, but also not to be so ill handled by the Authors, who ere they were, as to cast so many unnecessary, idle, unreasonable, superfluous, useless Fancies upon them, as our Doters on them do now a dayes.

I Confesse (quoth he) we cannot set down the Time, Place, Method, Authors, & Crooked knots, punctually, which were never set down; but 'tis as old to have Bibles without Points, as with them.

They are not the same in Hebrew, Samaritan, Chaldee, Syriack, Arabi•• Aethiopick.

The Graecians at first were content with a, e, o, for vowels.

Persians, Turks, Tartars, Mogul great and little, and Malay, could be content to this day without Pricks instead of vowels.

What think you then (quoth he) was there a Curse of God upon the Jewes and all the Prophets, that they nor could nor would understand the Writings one of another, without so many superfluities? And what a Malediction will you cast (quoth he) upon Gods Word, that when many Hundreds can understand (and that without any Haesitation at all) thousands of other Books without these P••icks, they should not be able to understand Gods Book, without such a∣do?

If that Infinity of Pricking and Stroking every Line and Letter, were in the Bible, were it not the greatest injury that could be done to it, to have it once Printed without them?

How would the JEWES dare to Offer such Sacriledge so Vnexpres∣sible?

Must the JEWES find out an easier way then GOD himself, to leave out Pricks?

What an absurdity is in all the Accents, not one excepted? Athnack stands in an hundred places as a Boy or Servant?

Truly I pitty (quoth he) all those Great Men that are become Boyes and Children, playing thus for the Vowels, Accents, and Diacritical Notes, that they Write whole Books about Fancies and Childish-stuff, given over to Repro∣bate minds, and without the B••essing of God.

The Pricks added to the Consonants are various, according to the Fancies of the Inventors in various Countries of the Orient; in Hebrew, Chaldee, Ara∣bick and Aethiopick are there naturally none, because superfluous.

The Strokes and Pricks are not of the Essence of this Tongue, therefore only in the Bible, and are set to the Bible without necessity.

Only I wish'd that the Vowels and Sheva's (quoth he) had no greater Cre∣dit then the Accents have, which by the most learned in Europe for almost 150 years, were still left out, and not cared for, even by them that Translated the He∣brew Bible; nor can I well blame them, as if they had mightily mistaken in the Translation, because of the ignorance of these Accents, as if only by their Order the true Connexion and Distinction of Senses could be had.

Therefore let no English Man (quoth he) think he hath not learned the Hebrew Tongue * 1.34 if he know not these Accents, and the infinity of work in them, but rather with me pitty the pains of those painful Germans and Scots upon such rotten Principles, and learn hereafter of them, to labour upon a sure ground, or to think that God hath laid a Curse upon his labour, Sysiphi Saxum, a stone that will give him an endlesse and unprofitable Work; and I wish this painful man, and Buxtorf, and all those that are so busie about the

Pricks (and will not believe that excellently and exceedingly learned Author Ca∣pellus, French Professor at Lamar in his Arcanum Punctorum Revelatum, Printed in the Oriental Printing-house, his own at Leyden, 1625.) that they may bestow their pains upon ••etter work then about these Trifl••s of the Points, and the Samaritick Letters, if they or those wherewith the Bible is now Prin∣ted be the true old Hebrew Character, when as both are of the same Essence, and one no more true then the other; all that can be said for Accents, is that one Ac∣cent may do the businesse▪ lifting up the syllable where it is: They are unreason∣ably, and without sense, called Grammatical and Rhetorical, for Rhetorick speaks not of Accents. And much more from pag. 172. to pag. 174.

Alas poor Souls, have ye no better Guides then Points, Vowels, Accents, no marvel ye have been no better then blind Guides to the Blind, who are no better guided your selves into the whole sacred Truth, and secret Councel of God, then by such dimunitive twinckling sparks as these, that ye have kindled, and compast your selves about with, and walk by the Light of, which are so far from rendering other things discernable, that ye cannot yet distinctly discern either what or where they are your selves. Do ye expe& infallible direction from such a Will-with-a-wisp, or Walking Fire, that leads you into such Brakes of Contention, and Bogs of Vncertainty, that ye are fain to Confesse ye know not well where ye are, but in a Wood, in a way and businesse wherein all things are carried to and fro by utter uncerta••n Conjectures, pag. 330. while ••e are beating your selves about after it, and beating one another about it? I tremble to think what will become of you indeed, and what will be the issue of this Supposition, that Letters, and Tittles, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that ye are tattling endlesly about, and Points, and Vowels, and Accents, and such Accidental Attomes, as are not Essential to the Text, much lesse pertaining de esse to the holy Truth, should be for Guides. But, in general, this I know, that till ye come to the infallible Spirit and Light within that leads (if your Letter lye not) into all Truth such as follow it, whether they be such as have skill in your Points Vowels, and Accents, yea or no; ye may walk on in the Light of your own fire, and the sparks that ye have kindled; but this you must expect at last from the Lords own hand to lye down in shaking, shame, and sorrow.

One thing more I.O. and more remarkable then the rest of thy con∣fused and pedling Work about these Points, is the flat Contradicton that thou givest to thy self herein, as well as often in many more Points, and that thy own sayings concerning them in some places give to what thou utterest of them in some other, which I shall here set before thee and the World, as it lyes in thy own words, that thou mayst see how rawly thou runnest forth in hast to render thy self ridiculous to all men by thy indi∣gested doings, in which thou art justly left of the Lord, to run in rounds, for thy malitious medlings against his people.

Pag 217. Speaking against the asserted Novelty of the Hebrew Points, Vowels, and Accents, thou writest thus,

J. O. I shall manifest it is fit they should be all taken out of the way, if they have the Original assigned to them by the Prolegomena.

Reply. Yet two Leaves after (viz.) pag. 221. (to go round again) thou

writest thus, Grant the Points to have the Original pretended, yet they deserve all Regard and are of singular use for the understanding of the Scripture, so that it is not lawful to depart from them without urgent necessity.

And yet (to go round again) pag 244: thou writest Semi-diametrically Oppositive, thu••f I must crave liberty to professe, That if I could be throwly con∣vinced that the present Punctation were the Figment and Invention of these men, I should labour to the utmost, to have it utterly taken away out of the Bible, n••r should I in its present station make use of it any more: To have it placed in the Bible, as so great a part of (Secundum Te) the Word of God, is not toler∣able.

Here's a pretty Triangular piece of Work, two Corners of which, square a squint with the third, in which I.O. dances the Hay, up and down, in and out by himself alone, like Three Kites, in the Clouds of Confusion.

CHAP. V.

AS to the matter of the Scripture remaining entire to a Tittle in the outward Text of it as at first given out, what a fidling and pidling makest thou to prove and make it good? what Figures dost thou cast in thy Fancy throw that part of thy Second Treatise, wherein thou treatest for it, for the defending of it, and to fence off that fault of falshood from falling upon that thy Arch-Assertion, having once over-shot thy self-so far, as in thy First Treatise, as false as frequently to affirm it; and yet when all's done, after thy tedious Tracings to and fro in thy wonted

Wood of uncertain Talk, Conjectural Discourse, and in the toylsome Thicker of thy own untrusty Thinking?, thou art fain to Confesse enough to the Confutation of thy self, and the Contradicting of That thy Position in the strictnesse thereof, wherein thou tooth and nail Contendest for it, as no lesse then a very Fundamental part of That Faith, which was once delivered to the Saints.

But that I may not seem to wrong thee by Representing thy Arch∣Assertion in a stricter way, or by stretching or extending it, in my Ani∣madversions on it, beyond the exact measure of thy insert and meaning in it (unless thou wil•• have us to judge thee one that speakest one thing, and meanest another [as T.D. sayes God do••] which is as bad) let the Reader, together with my returns therto, take it in thy own terms, as it lies spread and sprinkled up & down in sundry Expressions, sounding out (in sum) the same thing, as to thy purport in them, over many parts, and in many par∣ticular pages of thy Two English Tractacles.

I.O. Pag. 14. The whole Word of God (that is, Secundum Te still, the Scripture, Text, or Writing of it) in every Letter and Tittle, as given from him by Inspiration, is preserved without Corruption (i.e.) variety from the first Original Manuscripts in the Copies we have.

Pag. 137. The whole Script••re entire, as given out from God, without any losse, is preserved in the Copies of the Originals, in ••h••m all, we say, is every Letter and Tittle.

Pag. 10. T••e Word (i.e.) Scripture with thee still (for thou denyest the words coming any other-way to your selves, or any now) is come forth unto us from God, without the least mixture, or intervenience of any medium. ob∣noxious to fallibility, as is the Wisdom, Truth, Integrity, Knowledge, and Memory of the best of all men.

Pag. 13. We have not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Mo?es, and the Prophets, the Apostles and Evangelists, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we have, or Co••i••s contain every Iota that was in them.

Hebrae•• Volumina nec in unica dictione, corrupta intenies. S. Pag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 5. 18.

To which Answers that, Pag. 316, 317. Doth not our Saviour affirm of the Word that was among the Jewes (i.e.) Scripture (Secundum te still) That not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of it should passe away or perish, where let the Consonants themselves, with their Apices, be intended, or alluded to in that expression, &c.

And Epist pag. 27. None are able to shew out of any Copies yet extant in the World, and that they can make appear ever to have been extant, that ever there were any such various Lections in the Old Testament.

And pag. 319. Neither the Care o•• God over his Truth, nor the Fidelity of the Judaical Church, will permit us to entertain the least suspition, that there was ever in the world any Copy of the Bible differing, in t••e least, from that we enjoy, or that those we have are corrupted.

And pag. 317. Let the Authors of this Insinuation, prove that there ever was in the World, any Copy of the Bible Differing in any one word from those that we now enjoy, let them produce one Testimony, ne Author of C?ed•• J••w or Christian, that can, or doth, or ever did, speak one word to this purp••se, let them direct us to

any Relick, any Monument, any kind of Remembrance of them, and it shall b of we••ght to us, &c.

Many more exceeding and extraordinary, high, strict streins thou deli∣verest thyself in, in other places about the non-corruption, non alterati∣on of the Text of Scripture in one Letter, Tittle, Iota, or Syllable since the first giving it out, so, but that in the Copies extant to this day, theres an exact Unity, and entire Identity with the first Originals; a kind of Summary, Collection, and C••pitulation of which thou makest, pag. 153. speaking to this purpose thus, viz.

I O. The Sum of what I am Pleading for, as to the particular Head to be vindicated, is, That as the Scriptures of the Old and New Testament were im∣mediately and entirely given out by God himself, his Mind being in them repre∣sented unto us without the least interveniency of such mediums, and wayes as were capable of giving Change or Alteration to the least Iota or Syllable; So by his good and merciful Providential Dispensation in his love to his Word and Church, his whole Word (alias, the Scripture with thee) as at first given out by him, is preserved unto us entire in the Original Languages; where shining in its own beauty and lustre (as also in all Translations, as far as they faithfully represent the Originals) it manifests and evidences unto the Consciences of men without other forreign help or Assistance, its divine Original, and Authority.

Reply. This is the Capital, Cardinal, General Assertion, or Position, which branches it sel•• into several Particulars, or petty Propositions, viz. The immediate coming forth of the Scripture from God to us; its self evi∣dencing power to evince it self, by it self alone, to be of God, and his Word; its descending to us at this day entire to a Tittle without corrupti∣on by alteration in the least Letter, Iota, Vowel, Point, or Syllable; its uncapablenesse of such Change and Alteration in its coming to us (so are thy words here and pag. 10.) to the least Iota, or Syllable.

Unto which General Head, and its branches, the Ramu••culi, lesser twigs, or little Sentences scattered here and there throwout thy Book, are Re∣ducible, and each to its own suitable Branch respectively.

That which I am here under Consideration of thy pi••tiful Plea for, is both its non-Alteration (de facto) as its handed down by Transcribers from the fi••st Scribes of it to us in these dayes, and its Unalterablenesse, or Uncapablenesse of Alteration (which (if thou mean as thou sayest) thou here Assertest) to the least Iota or Syllable.

These are to thee (as thou sayest) such important Truths, that thou shalt not be blamed in the least by thy own Spirit, nor, thou hopest, by any others, in con∣tending for them, judging them Fundamental parts of the Faith once (but (say I) thou knowest not when) delivered to the Saints.

Reply. Though I, who cannot hold thee, because I cannot find thee guiltlesse, in either thy hasty holding, or thy heedlesse, unhandy handling thy weak vindicatory piece of Probation of them at so high a rate, do advise thee to praise a fair day at night, assuring thee, that if ever thou come to learn the Truth in the plainnesse and power of it, as it is in Iesus the Light, of whom the Letter testifies, thou wilt find these no Fundamen∣tal

parts of that One Faith, which Paul and Iude speak of, Eph. 4. Iude 3▪ which was One even of old from Abraham, Enoch, Noah, and downwards from the beginning, before the Letter was delivered to, and earnestly to be contended for by the Saints; and wilt find thy own Spirit also, however it now seems not to blame thee in the least, blaming thee nor a little for thy ignorance in due time; and howbeit (being bolstered up for a while above it, by the Aery Academical Applauses, Gratulatory Euge's, J O's. Hic est's, and such like blessings of thy blind Brother literatists, that are (as the rich mans wealth to him, Prov. 10.15.) thy strong City, thy Murus Abae∣neus, a high Brazen Wall to thee in thy own conceit) thou feel'st no Check, and seemest Nil Conscire tibi, nullâ Pallescere Cultâ.

Yet let others, and thy own heart also Clear, Chear and Cheat thee as it will, thou wilt once know, that as to every work there is a time to do it in, and a Judgment after it; so thy whole, lame, Anti-Scriptural work about the Scriptures, as well as thy other part of it against the Quakers, though fenced in the Frontispice with the fair formal pretence of, A Vin∣dication of the Purity and Integrity of the Hebrew and Greek Texts; and, Pro Scripturis, and such like, must come to another account then that I am here taking of it before the world, even to a Judgment from God within thy own now blinded Bosome, and closed Conscience, as the Book thereof comes to be opened by the shining out of that Light in it, that lyes yet smoothered; and then thy misery will be so great upon thee, that (as I told thee above) what thou sayest of the Pope for his misuse of Scrip∣ture, will be verified not on him only, in so much the greater measure, by how much his Vilislations and Violations of it may be greater then thine, but in some measure also upon thy self; so that as thou, together with me, sayst Papae, so say I,

Et Tibi Tempus erit quo magno optaveris Emptam, Scripturam intactam.

It will once repent thee not a little in thy own Spirit, that ever thou appearedst in publick in such a proud and peevish Prate against its purest Friends so pretensively only, but not properly for, and so piteously and unpolishedly about the Scriptures.

Now as to thy Vindication or Plea it self, for the present Integrity, and Indentity of the Text of your Copies, with those Original Copies that were first given out, which thou positively hadst before Asserted, thou failest and fallest short, so in thy Confidence of what thou hadst so pe∣remptorily propounded for Truth, in ipso limine, at the very threshold and entrance thereinto, as to stile it no other then an Account of thy Appre∣hensions, a delivery of thy Thoughts, and a runing the Hazard of giving out thy Thoughts, and of what thy own Thoughts suggested to thee, pag. 146, 147, 149. 163 and a discovery of thy Thoughts, 151. As also thy First Treatise, wherein thou talkst of the samenesse of the Letter in every Tit∣tle and Iota to what it was at first so Authoritatively, so Positively, so Im∣positively, so seemingly Infallibly and Uncontroulably; a publication of thy Thoughts (Though I had thought a Minister of Christ, or Doctor in that thing cal'd Divinity, especially about the Foundation of all his Faith, and in that Chapter where he layes the Basis of his Businesse, and of h••s

building, should have b•• thought himself better before-hand and have sa••e down and counted his cost, and cast it in his mind before he Printed his Propositions out in such peremptory terms, as thou dost in this case of non∣Alteration of one jot or Tittle of the first divinely inspired Scripture, pag. 13, 14, 28 whether it would hold it out in such a height for certain or no, without parching it up with [So I think] and such loose Conjectures, and Imagina••ions, as are attended with such great uncertainty, that himself con∣fesses (as thou dost, pag. 297.) They ought not to be admitted to any Plea or Place, one way or other, in so w••ighty a cause; and Propound things that are false, as boldly, as undoubted Truths, and then pu••s off such as expect hi•• p••oof, with weak Conjectures, and his Conceits; ••e••t men mock him say∣ing, This man began to build, but was not able to finish. Yet now I be∣think my self, thou pretendest to be no divinely Inspired Prophet, nor one that owns any such to be now a dayes, but one of those Other men thou speakest of. pag. 9. The Pigment and Imagination of whose hearts are the foun∣tain of all that they speak, and so no better can be expected from them.

2. Thou grantest that ye have not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pag. 13 Nay. It is granted (sayest thou, pag. 163.) that the Individual 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Moses, the Prophets, and the Apostles are in all probability, and as to all that we know ut∣terly perished and lost out of the world; As also the Copies of Ezra, the Reports mentioned by some to the contrary are open fictions; The individual Ink and Parch∣ment, the Ro••es or Books that they wrote, could not without a Miracle have been preserved from mouldring into Dust before this time; Nor doth it seem improbable that God was willing by their losse, to Reduce us to a neerer Consideration of his Care and Providence in the Preservation of every Tittle contained in them; Had those individual Writings been preserved, men would have been ready to adore them, as the Jewes do their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their Synagogues.

Reply. How like a Child dost thou talk in that groundlesse guesse of thine that God was willing to let the losse of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be, for such an end, as in thy foolish vain mind thou imaginest and fondly fanciest! What a bawbling and blerting dost thou make of thy boyish bolts out of the Cross bow of thy crooked Conceit, both here and else-where up and down thy Book? Who told thee that trifling Tale, which thou tellest for probable Truth, that God let all the first Writings be lost for this end, to reduce men in the latter Ages to a neerer Consideration of his Care in Preserving every Tittle till now that was contained in them? When yet we know (as I told thee a∣bove) and prove by and from that little of the first Scripture that hath happened to come to our hands (which ten parts to one of the World never saw neither) that not Tittles only, but many whole Books of the first divinely inspired Scripture, that belonged to the Bulk of Holy mens Writings by the Spirit, are not preserved, but perished, for ought thou knowest, both the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of them also: Did God himself tell thee this to tell for Tsruth, or did the Serpent suggest it to thy Thoughts, that suggests a legion more o•• the like lying vanities? Even he surely insinua∣ted this into thy Imagination, that crowded those other crude Conceptions and Conjectures, which thou hast, and holdest out to such Tom of Bediams,

as will take them for Truth from thee. So in pag. 12, 14, 34. where perking up into Gods privy Councel, as if thou wer't one that fate in his Bosom from which thou art yet as far (being from the Light) as the Rich G••ut∣ton was from Abrahams, where poor Lazarus sa••e, whom he dispised (saving that the gulf was fix't against his passage, whereas there's hope concerning thy coming thither, if yet in time thou tern and take hold on Truth) and intruding thy se••f into what thou hast not seen, vainly puf•• up in thy fleshly mind, thou proudly falst a Pratin•• 〈◊〉〈◊〉 Propounding, for Truth, what swims and floats in the Cock-boat of thy Fancy, (viz) pag. ••2. That the Writing was the product of Gods Eternal Councel for the preservation of the Doctrine after a sufficient discovery of the Insuffiency of all other means for that end and purpose.

Reply. Into which piece of Gods Eternal Councel, I trow who, or what Spirit, or Scripture, or Key of any kind, did ever let in I. O. who Proposes it so peremptorily in his Preachings; as if God had discovered something by experience, after a while, that he was not so well acquain∣ted with before, namely, that manifesting his mind by Dreams, Visions, Voices, Word of Mouth, was, after his tryal thereof, sufficiently ••ound by the Lord to be an insufficient means to save his Word from loosing, which means he intended once to that end and purpose (howbeit sometimes again I O tells us (truly enough) that what ever means God appoints to any end, it is sufficient thereunto, and there∣upon not imperfect, but perfect * 1.35) and so fearing, belike, to loose his Word and Doctrine, and not know∣ing any other way (all others fail∣ing save that of Pen and Inke) in his Providence, betook himself to that way of Writing, which Provi∣dence also saw it self concerned to this day, to preserve entire Copies to a Tittle of all that Writing (much of which yet is lost) both to reduce men to a Consideration of it self, in that one particular; and also that his Word (not a jot of which, I confesse, can ever fail, though all Writing in the World come to perish) might be secured for ever from perishing, and altering, by that most alterable and perishing way of Writing; which, if it should happen to be all lost, he had no way to save his Word, Doctrine, and sacred Truth from dying irrecoverably, by a very dreadful and mortal Di∣stemper, pag. 314. So seems I.O. summarily to say out of the sacred Se∣cret of Gods Councel, which was never with any, save such as fear him more then I. O. does, whose Position of it Credat Apella.

So Pag. 14. God by his Providence, preserving the whole Text entire, suffers lesser variety to fall out in or among the Copies we have, for the quickning and ex∣ercising our diligence in our search into his Word.

Reply. O nescio quo horrendo percusse Sentomate! Whence came this whiffe and whimzy within the Circumference of thy Figmentitious Fancy? Who told thee this Toy, which thou preachest out for positive Truth? Dost thou teach this for a true Doctrine of Christ, if so, from what Text?

Or wilt thou own it to be but a meer Tale of thy own, a Tradition of I.O. which it thou wilt, then own it, that in vain thou worshippest God, while thou art Teaching for Doctrine thy own Thoughts, and the Traditions of thy self, or any other men; Thou talkest sometime at such a rate as if thou wouldst make all the World believe the variety of our Copies were absolutely none at all, no not in the leaft, not in one Apex, Tittle, Iota, not in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which, how contradictory it is to, or consistent with that lesser variety here talk'd on, who is so silly (save I. O. whose own silliness and self. Confoundings are never seen by himself) as not to see? But to let passe that ordinary matter of self-contradiction (sifh its as Common with thee almost as to Talk at all) and to take it as it falls. Is this the end why God, who (as thou sayest, who knowest not whether thou hast the half or no of what was by Inspiration written) preserved the whole entire, suffered that variety that is in your Copies, to quicken your diligence in your Search into his Word? If that be the end (as indeed it may well enough be, of the total losse of so much of the Letter as there is, and non∣Integrity, nor Indentity of your Transcript Texts that remain) that ye should diligently search into his Word, it were happy for you that there's so much variety and uncertainty as there is in your Copies, and nere the worse, had you none of them at all, so ye would betake your selves to the Hearing of the Word of God, and the receiving it more immediately and purely from his mouth, which the Letter of it tells you is nigh in your own hearts and mouths, ••o that ye need not go any where ad extra for it, that ye may both hear and do it: But alas poor men, by the Word ye mean the Letter still, the External Text, or Writing of it, and then so far is your so diligent searching and poring, and striving, and scribling one to another (as the Scribes of old did, Iob. 5. that never heard the Voice and Word of God it self) from being a∣ny end of God at all in giving it out at first, or in deriving that part of the Scripture, ye have, down to you, whether fully the same with, or falsifi∣ed from the first Copies, that he loaths and detests your long Tales about its Tittles, and your idle Treating away your pretious time in such Trivial talk as this, That the whole Word of God, and all saving Doctrine, and sacred Truth is lost, and fails for ever without▪ Relief, Remedy, or Recovery, if every Tittle of the Text without losse or variation be not upheld and preserved Entire to this day: which yet is some (not to say the sum) of that unsound Doctrine, the proof of which is driven on by thee I. O. As in pag. 18. 314. and many other Pages is to be seen throwout thy Book, as well as by other Doctors and Divines.

So Pag 34. speaking of the Scriptures uncontroulably manifesting themselve so to be, that on pain of eternal Damnation, men are to receive them as the Word of God, thou sayst that they afford unto us all the divine Evi∣dence of themselves (and thats none at all, as I shall shew anon of their being his Word) which God is willing to grant us, or can be granted us, or is any way needful for us.

Reply. Another odd Conceited saying this is, as like thy self (who ur∣••erest thy self Doctor-like still, as to thy usurped Authoritativenesse, but

seldom as to the truth of thy Assertions) as if it were spit out of thy mouth: Who told thee this Vntruth that thou so uncontrollably utterest here for truth, that God is not willing to grant more divine evidence of the Scriptures being what thou falsly sayest they are, or where they are indeed, and that more neither can or need be granted then what the Scriptures themselves do afford? sayest thou this of thy self, or did others tell it thee of the Scripture? of thy own head surely, or very like∣ly at least, and neither from God nor the Spirit, nor the Scriptures, no nor the Synods, nor the Congregational Churches of England to which thou belon∣gest, nor the Doctrinal Catechismes of late Divines; for these thy brethren (though erring with thee, in stiling them the Word) tell thee of another (not humane onely) but Divine Testimony or evidence, that may be and is needful to be granted, and that God is willing to and doth also grant of the Scriptures being what they call it, beside that which thou here so ab∣solutely assertest as the onely one that must or can be afforded, viz. the Testimony of the Spirit of God in the heart, and not that of the Scripture a∣lone concerning itself, or of the holy Spirit speaking without us ad extra onely in the Scripture, which is the dream wherein thou drawest aside not onely from the truth, but also (if it were a truth that the Letter is G••ds Word) from the joynt Testimony of thy fellow Testifiers to it, for they say the Testimony of the Spirit within us also, & not 〈◊〉〈◊〉 ••••stimony without u••, and onely in the Scripture, divinely evidences the Scripture to be what ye all fals∣ly say it is, that is, the Word of God: Witnesse not only that so much e∣steemed Divine in his dayes, viz. Ball in his Catechisme, but also the Con∣fession of Faith of the Assembly of Divines presented to the Parliament, and that of the Congregationals, which is verbatim the same also therewith, who all unanimously in that Article of the Scripture, wherein they falsely affirm it to be the Word of God, declare thus in the fifth head, viz. by the heavenlinesse of the matter, efficacy of Doctrine, majesty of the stile, excellency and perfection of the whole, it doth abudantly evidence it self to be the Word of God, yet notwithstanding our full perswasion and assurance of the infallible truth and di∣vine authority thereof [i.e.] of the Scripture, is from the inward work of the holy Spirit, bearing witnesse by and with the word in our hearts.

But thou in page 90. and thorowout thy fifth chapter of thy first Trea∣tise excludest the witnesse of the Spirit immediately in the heart at all, or at least the usefulnesse, much more the necessity of any such Testimony making as here page 34. the Authority of God shining in it self alone, and exclusively of the spirits and words witnesse in our hearts, the sole medium of all that evi∣dence which man can have of its being (what ye call it) viz. The Word of God; but as for God and the Spirit, who within do give all the evidence that they give at all of the Scriptures, being what in truth is is, viz a true wri∣ting of the truth, what if they are willing to grant an evidence within, and to afford more then thou talkst of? wilt thou bind, limit and forbid them so to so, who 〈◊〉〈◊〉 unlimitedly here declarest that God is willing to afford and grant no more? must not the Spirit blow where it lifts without thy leave, or acquainting thee, first, who art no Prophet, with what he will do? And this may serve as a sufficient Answer to thy vain Opinion in it (it being worth no better) to that whole Chapter of thine concerning

the Testimony of the Spirit; though whether it shall or no, so that I'le say no more to thee about that Chapter, is more then Ile tell thee here, that I may be at liberty to do as I see occasion: Only thus much is spoken to that saying of thine, above pag. 34. to shew how Majestically still for the eternal Truths of God, thou tellest thy own meer trashy, untrusty Traditi∣ons; of which sort, I say, is that above, p. 163 which I am yet in hand with (viz.) that God probably suffered the losse of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to reduce us to a Con∣sideration of his Care in preserving every Tittle, that was in them, to this day in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Copies we have.

But I O. seems to take another Reason out of the bottomlesse pit of his own infinite Fancy and Imagination, why God was as willing to let the first Manuscripts perish, as careful to preserve every Apex thereof, in their adored Transcripts, and successively Crowned and Canonized Copies to this day (viz.) left if the immediate individual Writings had been preserved, men would have been ready to adore them, as the Jewes to adore their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their Synagogues.

Reply Which if it be Cogent or have any Reason at all in it to prove a willingnesse in God to let the first Writings be left, hath it not as much to the full to evince God; Regardlesnesse of your so copiously regarded Copies, up∣on (if there were no other) the very self-same Account, as he was so carelesse of the other? But I. O. is so totally Talpified, that (as Eagle∣eyed as he is abroad to spie a hole in the Iewes Coat) he can't see that Iewish Idolatry neerer home? For if God, to prevent Adoration of that Brazen Serpent, and Idolized 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Scripture, was so regardlesse of it, as to permit it to perish and be brought to nothing, is there not as much reason why he should be as Carelesse of your remote, tottered Transcripts, and false Translations ye are so carkingly careful of, as to let what will become of them, notwithstanding your uncessant pining and whining, and whoring after them, and solicitous scoldings and tearings one of another so much about them? For as much as though ye Confesse ye have but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet so it is, that ye Adore, and even Idolize them as much as ye would, or likely could the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 themselves, had you them to bustle and busie your minds about, and as much as the Iewes (though ye advance them the Right way no more then they do theirs, as I have told you at large above) do their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their Synagogues. Suppose ye had here the very Hand writings of Moses, and the old Prophets, and the individual Letters, and Stories that the Evangelists and Apostles pen'd with their own hands; yea the very Two Tables of Stone, super∣scribed with Gods own finger (which was a Figure and Type of that Hand∣writing of his Law in the fleshly Tables of your hearts by his living Spirit, the Truth, and Anti-type, of which ye as little heed, as ye heedlesly over-value the other) What could you Ministers of the Letter, and not the Spirit, and your Literal and Formal, more then Powerful and truly Spiritual Professours say or do more (unlesse you would down on your Knees to them so soon as ever ye see them) in way of outward Honour and Ado∣ration thereof, then ye do to your falsified Transcripts, and your People to the more unspeakably false Translations, which they take for Truth, but by Tradition and meer implicite Faith from your selves? Lets Reason

and Reckon with you here a little while about your Transcripts and Tran∣slations, which are all that are extant and enjoyed at this day; the first by you that have skill in Hebrew and Greek; the second by your Indepen∣dent [on God] but (on their Priests lips) dependent People; As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Memorandum (Oh all People, by whom these presents shall ever happen to be read) I. O. hath quite quitted the World of them, Confessing they are all utterly perished, and long since past away and lost; So that 'tis opon Fiction, or miracu••ous with him for any one to affirm, that there's any one individual Role, Writing, or Book that was Pen'd by the Holy men, that in their several successive Ages, wrote the Scripture now alive, and not mouldred into dust: So that the World hath done with them, and they with us, so as never to come within our Ocular Inspection more, whereby to try whether our Doctors and Divines Adored Transcripts do to a little a∣gree (as I. O. absolutely affirms they do) with the Touchstone, yea or nay, so as to believe our own eyes, or any otherwise then as I O. (who first positively Asserts it) doth after as improbly conclude it from what is suggested to his own Thoughts from Hear-say, and other mens Talk to and fro, and Tradition, and (as he Confesses all along) •• heap of Vncertainties, and Conjectures; so that all the tumblings and tossings, snapings and snarlings of even the Protestant Divines about their Scriptmre, is but about their remote [Transcribed, I cannot say well neither, for most Transcribed Co∣pies too are out of the way since Printing came up, but] Printed Copies of the Text, which are all not more lyable in any thing to be, then in many things they are already falsified, which since the Primitive Copies are con∣cluded to be gone, and the infallible guidance of the Spirit, by I. O. T. D. and all Divines excluded out of the World also, though they tell us Tran∣slations must be Rectified by their Transcriptions, yet if they happen to be (as an hundred to one they are, and none knows in how many) in any things crooked or various from the first, there's no means of Rectifying or Reducing their supposed Rule to Conformity to the first literal Rule, nor of amending it, any otherwise then uncertainly, for ever. But suppose, I say, ye had the Primitive Copies, could you make more ado in Adoring them, then ye Doctors, and your People that dote on you, do about your various respective Transcripts, and more various Translations out of them into sundry Tongues and Languages, which Translations yet are all in somethings not more several in their sorts, then the Tongues into wch they are translated, and divided into as many Senses, as the many men that Translated them thereinto; which said numerous untrue Translations also are, as to the Letter [if they look not to the Light within, and live not by that] all that the poor blindly guided, mis-led, Priest-befoolled People, who ken not He∣brew and Greek [many of whom can't read English neither] have to trust to, whose Faith about the Scripture it self, which thou callst, pag. 155. the Foundation of that Faith and Obedience God requireth at their hands, and whose belief of the Truth or untruth of this or that Translation, is as much pin'd upon the Priests sleeve here in England still, as it is at Rome it self, in this and some other matters; for there they Believe as their Church [alias] Clergy believes, and take things on Trust being not suffered, if they were able [as here, though suffered, they are not able] to try the Truth

hereof, and by meer Tradition from their illiterate Purblind Priesthood; and no otherwise do they here, as to their Tratsl••tions, then upon Tra••i••ion, ••rusting to the fidelity and to that infalible certaines of their supposed learned leaders the Ser••••es, then whom no men are more humpered in a heap 〈◊〉〈◊〉 uncer∣tainties about the Scriptures What would ye do more to the very writing, that was inscribed with Gods own finger, if you had it, in way of homage then ye are doing to your respective doted on, derived copies? Do you not dance about them as Israel about their Calf, saying these are thy Gods O England, that brought thee out of bondage to thy sin, (to which yet they committing it they remain servants to this day, Iob. 8) and must save thee and lead thee into life, and are perfectly sufficient without the light and spirit within, the Quakers talk of, as that which the letter came from, and a∣lone can do it, to instruct thee in the knowledge and worship of God, and thy obtaining of everlasting Redemption? Do you not Canonize and crown them with the Titles of the only Perfect Rule, Foundation, Light, Witnesse, Living Word of God, the Lydius Lapis, Unaltered, Unalterable Standard, Touchstone immediately come forth from God to us, without the least inter∣ueniency of Wayes, or Mediums obnoxious to fallibility, or capable to giue Change to the least ••ota or Syllable? Are not these as high Titles as ye could give to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if they were here? Do you not say, and do this, and much more to your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? And the People to no more then their meer Translation? Yea, do the Iewes say or do more in way of Adoration to their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their Synagogues, then beautifie, adore, guild, lift up in their hands, ex••al them with high Applauses, Hugge and Kisse them, as ye do when ye Swear upon a Book, and such like outward magnifyings and ma∣kings honourable of them, which is the utmost that I have seen them do in their Synagogues throw many Nations, without living that substantial Holy Life the letter calls for? And do you do any lesse, as to outward Adoration, or any more, as to inward and real Observation, towards your Bibles?

Yea, do ye not all, as well the People that have no better then their uncertain, yet certainly untrue Translations from you, as so many of you of the Clergy, as can read the Copies of the Originals (for many cannot read the Hebrew Text at all, and some the Greek as ••etle as that, as necessary as these Tongues were made a while since to the very esse, or being of Christs Ministers) who have no better ••hen your uncertain Transcriptions, cry up your several Transcribed and Translated Copies respectively that best like you, and every one hugge his own at least, as most insallible, however crying down others as corrupted▪ And how beit if any one of them were so, as none of them at all are, yet all of them can't be right, as each one faith that is, that he takes to•• Are ye not all noysing it out as the Iewes at ••e••usa••em, and the Gentiles at Ephesus, Jer. 7. Act. 19. of their Re∣spective broken Reeds the Temple and Diana, to which they trusted, Great is Diana The Temple of the Lord, The Word of God, The Word of God Inspired, The insallible Word o•• God are these, The perfect Living, Li••e giving Soul saving Word, the very Power of G••d unto Salvation? Are the Iewes more mad upon their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the•• People are upon their untruly Translated, and you Divines upon your untruly Transcribed, and both on the more Krea∣nously

yet Trans-printed Sculptures? Talking and Treating up your Re∣spective Texts into the Throne, where Christ the Light, and Living Word a∣lone should sit, making little lesse of your Copies, then some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or Cornu-Còpia) Deo forsan quapiam melius? For what are all the Ephesian like Glamours, eager Out-cryes, loud Noises of the people here for against the Quakers? Are they not for the bare Bulk of that Book cal∣led the Bible, the out-side of which they are at great Care and Cost to Paint, and Guild, and Bind, and Beautifie, and Adorn, and Adore, while the Truth exhibited in the Writing or Text thereof lyes trampled under their feet? Saying, the Ru••e, the Foundation, the infallible Standard, the Word of God, of no more then their (by the self Con••essed in many things) corrupted Translations; counting the Quakers not fit to live in the Land, any otherwise then Out-law'd, because they can't own, nor hold their I••o in that height of honour as they do,. nor fall down and worship that golden corruptible Image, that they set up, though they honour the Truth thats told in the Scripture, and submit to it as the euerlasting powerful Word of God? What are thy high English Transcendant Treatises a∣bout, and thy exceeding ample Apologetical Latine Exercitations, and thy many Execrations, Anathcmaes thundred out, and Subpoenaes, pag 31.34. 56. 59.60. 81. sent abroad in those and sundry other Pages of thy Paper, Summoning and Requiring all men, as from God to the Subjection and Submission of Soul to the Scriptures, which is due only and alone to the Word of God, on peril, pain, and penalty of inexcusablnesse, in damnable unbelief, damnation, eternal damnation, eternal displeasure of God, eternal Ruine, &c. in case it be not own'd as so? What are all thy excessiue Commendations, and direful Comminations, and Condemnations denounced by thee against all that Commend it not, so ignorantly as thy self, and thy many needlesle Negotiations, and pitiful Proofs, and Pragmatical Pratings, and prehemine••t Pleas for its Reception in Comparison with, and Opposition to all other wayes of coming to the knowledge of God, and Attendance and Submission to its Supream uncontroleable Authority, pag 57.58 upon the account of its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or divine inspiration, as being the most perfect Rule, firm Foundation, staple Stan∣dard, infallibly true Tou••hstone, entirely in every Tittle to the least 〈◊〉〈◊〉, the Word of the Great God, the Writing that comes immediatly from God to us (who live to many 〈◊〉〈◊〉, after the mouldring of the first Manuscripts of it) with∣out the le••st interveniency of any medium obnoxious to fallibility, or capable to give Change to the least sota or Syllable of it, pag 113. The Book which God wrote, or at least immediately indited, and commends men (it thou could tell where) to receive, as his, under the penalty of his eternal displeasure, which Book makes a sufficient discovery of it self to be his, pag ••20. reveals and ••∣clares and professes it self from the beginning to the ending (that no where, 〈◊〉〈◊〉 I shall shew anon) to be unquestionably the Word of God, pag. 140. And avers it self in euery place (and that every place with 7 0. himself is 1.0 place at all, if Ex. 1. Self 28 be true, as will be seen anon) to be the Word of God, pag 117 the most glorious Light in the World above t'e Sun dearer to God then all the World besides, and scores more of won∣derful strict strains of Talk in which thou stretchest the Text and letter beyond its liue, and screwest the Scripture within Diana's Shrine, till thou

crack'st thy own Credit with uttering ten times more then thou art ever able to stand under the tryal of, or any wise man is to understand.

〈◊〉〈◊〉 what is all this Adoratory ado, thou makest, about? Is it not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pag. 57. the Writing? And what Writing? Is it not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only, confessing that all the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is long since lost? And if thou should spend so much time as to Talk to this Age of that, as the Rule, Foundation, Touchstone, Standard that is not now standing but fallen, and that, as the inalterable incorruptible Word of God (and yet whether the Decalogue of Gods own Writing were not as incorruptible as thy cobled Co∣pies of it, let who will judge) that is already altered, yea, corrupted wholly out of the World, thy folly would more fully shew it self; Is it not (if not the totte••ed Translations, which the people at least magniste, and make a God of, as much as thou of the other) thy meer Perigraphy, or rather Typo∣graphy that passes from under, not the Pens of careful, faithful, infallible Transcribers, but the Presses of carelesse, fallible, falsifying, faithlesse Printers, whose hands few Pamphlets passe without need of an after Errata sic Cor∣rigas?

Thy meer Typographically correctible corruptible Copies of the Text, are the Common Theame of all thy Laudatory labours, and truthlesse Treatises, and Theses that are thrust out about them.

As for all Translations (that I may not wrong thee, but give thee thy due) thou givest them their due, I confesse, in some measure, so as to slate them a little lower then either the true Word of God, or the first true immediate Manuscripts of it either. Yea, I must needs say that (though by some EXPRESSIONS and DENOMINATIONS thereof, as namely that of the Word of God (partly at least) thou settest them above them∣selves) yet thou pullest them down so far below thy Idolized meer im∣perfect Images of the frost Writings, that, to say the Truth, within a little thou as much disparagest the very best of them (as they are commonly counted) as beyond measure thou manifiest thy own, insomuch that well-nigh the whole Scene of Sections in thy last Chapter of thy Second Treatise seems to be set to drive on no other Design then a louder decrying of all Translations, then that of theirs, whom thou cryest out on, for de∣crying thy Transcriptions, or then thy own crying up of them; Yea, thou dost not more strictly and absolutely avouch that untruth concerning the absolute unity of your Copies of the Original both with the first Originals, and among themselues without any discrepancy in the least, then in that Chapter principally, and partly elsewhere (viz.) pag. 15. thou avowest and purtest thy self to prove that vast variety that is in all Translations among themselves, and that deep discrepancy that is in them also from both the first Original Text and your Transcripts of it; which variety, discrepancy and corruption yet, that is in them, thou art so far from covering from the view of the Vulgar, whose Souls Interest lies mainly in Translations (they being not able to read the Original Text) as their Soul [sayst thou] and bodily Interests al∣so [say I] are concerned in your Transcription, that thou openly pro∣claimest it, that all may see it, as it were upon the house top; and lest

any should be startled at so strange a sight, as thou presentest them with in that Chapter, as that vast variety of Translations of the Text from the Origi∣nals of it, and each from other, and begin to question whether that be the incorruptible Word of God or no, which so many Corruptions could creep, and are crept into, thou art so shamelesse as to help an Old lame Dog ore a stile (as the Proverb is) so as to render these so many mis-representations of the literal sense and meaning of the Original Words, which the Translators moped in∣to, till they have torn and twined the Waxen Nose of your naked Letter [whereby ••e may see what a sixt and firm Foundation, true Touchstone, stable Standard, inalterable Rule, infallible Guide, incorruptible Word of God, ye have among you while you trust and stand to no other Word then your outward Letter, defying that within, in the heart, which the Quakers point you to] into more then twice, if not twenty times twenty several shapes, as an eminent help (Oh horrid) to the manifesting of the mind of God unto men, witnesse thy own words, pag. 310•• at thy very entrance into that thy Talk against Translations, which are these;

TO. To have it Represented to us at one view, the several Apprehensions and Iudgements of so many worthy and learned men as were the Authors of these, and of the various Translations upon the Original words of the Scripture, is a signal help and aduantage vnto men enquiring into the mind and will of God in his word.

Reply. Was the like odd conceit ever heard of, or digested with the receipt of it for Truth, any where but among onr Academical Conjecturers, and Adorers of one anothers silly thoughts? that not unity but variety in the Translations of the letter, occasioned by the various thoughts and opi∣nions of men that Translated one, about the spirit, sense of the same words, should be signally helpful towards any thing, but the confused fightings that the world is filled with about their many senses and meanings on the letter, and that our Ministers fill the World with, as well about their divers Transcriptions, as different Translations, is much more then folly, and little lesse then madnesse to imagine.

Ah poor common people, you of the Tongues, Nations and Kindreds of the earth, that understand neither the Language of your Academical Cana∣anites, nor yet the true language of the Land of Canaan, It pities me for you still to see how all things are carried in the clouds out of your sight, for, not standing in the counsel of God, the light in your own heart, nor asking counsel of God, but at your Stoical Students, Stocks and Stones, you know not the mind of Christ that way; And as for your untrusty Turn-Coats that Talk of Truth to you for Tyth, but turn Truth out of doors, and turn all things up-side down, whose doings in that kind must be e∣steemed ere long as the Potters Clay, Isa. 29. As for these I say they dig deep to hide their Councel, not only from the Lord, who yet in his People sees them well enough, but from you also their own People who own them, so that all their works to you-ward are done in the dark, so that ye behold not what strange Transpositions, Transcriptions, and Transla∣tions of things there are among them; and such as tell you plainly how

they wrest the Scripture like a Nose of Wax, which way it may best serve their Interests, they hate, so that of those that have tumbled in the same belly, and sprang from same (University) Mothers womb and bowels, with them, whose breasts the suck at, Vel Duo. vel Nemo, my self, and very few more are escaped thence alone to tell you; They make you be∣lieve that that is the Word of God in your Bibles, which is seen with your bodily eyes even the very Letters, Syllables, and every Tittle of Writing, which ye there see, which Writing we confesse testifies of that Word of God which gives the Life; but alas, is the Word of God so flexible, alterable, that it can be changed (which is indeed eternally the same) into as ma∣ny shapes and senses as there are men, setting their senses on work to Trans∣cribe, Translate, and Expound it? Nay, Friends, Gods Word is stable and per∣manent, and not a Tittle of that can be turned besides it self, by the Tattling Tongues, and pidling Pens of men, that for Money make it their whole lives businesse to Transcribe, Translate, Interpret, and give you their Thoughts upon this, and that, and 'tother Text, till throw the throng of their Thoughts, and the mists of their Meanings, and mis-representations, and mis-interpreta∣tions, ye can see little of that they have Translated for you out of ••heir uncertain Transcripts, which yet they make you believe are in stedfast V∣nity with the Originals, and each other, though they Confesse your Transla∣tions (to good use and purpose too, if you will believe them) are all un∣speakably differing both from the first Copies of Scripture, and each other also.

As to the State and Condition of Translations, which it is I. O's. drift, to discover the Corruption of in Order to the upholding the Credit (as to non-Corruption) of his Transcriptions, he takes and gives a view of the chief of them as they lye in the Biblia Polyglotta.

Of the Arabick he tells us, pag. 325. That should be gather Instances of the failings of this Translation open and grosse, and so proceed with the rest, be thinkes he might make a Volumne neer as big as that of the various Lections af∣forded in the aforesaid Bible.

Of the Syriach, he sayes Pag. 327 That it was made, hfe knows neither when nor by whom, and that in sundry places it evidently follows another corrupt Translation, passed throw the hands of men ignorant and suspitious, against whose frauds and follies, by reason of the Paucity of Copies, we have no Relief.

Reply. Observe by the way, how I. O. when he speaks derogatively of Translations, he vilifies Translators as full of fraud, folly, ignorance, suspiti∣ous as if they were untrusty, and not fit to be heeded, as if they were full of Oscitancy and Negligence, occasioning miscarriages and mistakes in their Translatings, as if they were such as had nothing to do with God, but with Heathen Authors in Transcribings; but when he speaks. Arrogatively of Transcriptions then pag. 168, 169, 171. the Transcribers, considering that what they Transcribed was, every Tittle and Iota of it, the Word of the great God, wherein the Eternal Concernment of their own, and others Souls did lye, and knowing they had to do with the Living God (belike the Translators con∣sidered, and knew no such thing, that the Work under their Hands, was

of the same concernment to souls) shall we think that men in transcribing Tully, Homer, Aristotle, would be as careful as they? we think it not tole∣rable in a Christian to argue so; we scarce think the Roman Pontifices going solemnly to transcribe the Sybils verses, would do it either negligently or treache∣rously, or alter one Tittle from what they found written, and shall we entertain such thoughts of them, who knew they had to do with the living God, and that in and about that which is dearer to him then all the World besides? why then dost thou entertain such course thoughts of Translations J.O.? had not they to do with God in the same, that was (as thou cloudily conceivest, for though the word is, yet the latter is not so) dearer to him then the whole world? yea and sometimes when thou talkest of corrupt novel Transcripts, thou hast the same ill thoughts of Transcribers, and accusest them, when their Copies are quoted against thee, to prove various lections, for malicious depraving, as much as thou excusest them at other times: yea thou canst not think the Romane Pontifices would mistranscribe Sybils Prophecies in one Tittle negligently or Treacherously; yet dost entertain such thoughts of them about the Scripture, in which, who hath to do, hath to do with the living God, whether in Transcribing, Translating, or Interpreting, and inveighest against them, as betraying, falsifying, vitiating, interpolating, altering, adding, detract∣ing, and what not? to the corrupting of the Scripture. Ep. p. 13. Oh the pure ••rounds that I. O. runs' in! Of the Samaritane Pentateuch he sayes the places instanced in by Morinus do prove it corrupt, p. 329. of the Chaldee Paraphrase he sayes p. 334. That seeing it did not lye under any peculiar care, and merciful prouidence of God, whether innumerable faults and errours, as it happened with the Septuagint, may not be got into it, who can tell (Saith I. O. himself) and (say I) who can tell that this or that Transcription lay more under the peculiar care, and merciful providence of God, which I. O. so much insists on, then this or that Translation? yet I. O. will be telling out his thoughts still for absolute truths. Of the vulgar Latine, that its of an uncertain Originall, its Corruptions, and Barbarisms, its abuse so much hath been spoken of, and by so many already, that it were to no purpose to repeat it, p. 33••. Of the 70. that all things about it are uncertain, and nothing almost manifest concerning it, but that it is wofully corrupt. p. 335: and p. 15: that Translation i. e. the 70. either from the mistakes of its first Authors, or the carelesnesse, or ignorance, or worse, of the Transcribes, (mark how here I. O. shrewdly suspects Transcribers of carelesnesse, or Gods carelesnesse over them, whom at other times he says shall we think they were Oscitant or negligent, lying under a merciful aspect, and providence of God) is corrupted, or gone off from the Original in a thousand places twice told, and that its a corrupt stream, a Lesbian Rule. On the account of which, and some others, no whit better, or scarce so good, are exhibited; 1820. various lections, with insinuation of an infinite number more, and p. 339. if the ability of the Authors be urged. and granted, an unlikely to erre so much, what security (quoth I. O.) have we of their principles and honesty?

I say as much as we have of either the ability principles and honesty of thy (so implicitly trusted to) Transcribers; what warrant more hast thou to hold all Transcribers more trusty then these, that were, for ought is kuown, the first, and the most emine••t Translators in the world, insomuch that

whether translated or mistranslated, m••st Priests do••e more on it then on your Hebrew Copies: yet thou citest Cardinal Ximineus (whereby we see Popish Authors, when siding with you, are cited by you as Authentick as others) as••erring of this so much adored, and even Idolized Translation, that it is sometimes Supersluous, and sometimes Wanting, p. 340. and Cardinal Bel••armine † 1.36 also whom thou citest, and creditest, that it is as a corrupt Translation out of the Text, so it felt corrupt and vitrated. and p. 341. eiting Hierom, as so saying, thou sayest it is corrupt, interpolated, ming∣led, and that there were so many copies of it, and they so varying, that no man knowes what to follow: and if a Translation may so be, why the O∣riginal it self may no so be by many various Copies, he must be a wiser man than I that knows, of the AE••biopian and Persian Translations, of the New Testament, he sayes p. 342. that he supposes it may sately be said, they are the worst, and most corrupt that are extant in the world; and of the AE••biopian he saith, p. 243 it is no whit better, but a novell endea∣vour of an illiterate person, and of all in grosse, he sayes thus in the same page, that would be make it his busi∣nesse to give instances of the mistakes, ignorance, falsifications, errours, and corruption of these Translators, who ere they were, Iews or Christians, his discourse would swell into a Volume; And lastly p 174. also thou, without exception of any, depr••ssett all Tran∣slations, which is all the people have so far below Transcriptions which ye Linguists have, as to say thus of them viz. Translations, con••ain the word of God, and are the wo••d of God, perfectly or imperfectly, according as they expresse the sense and meaning of those Originals, and of the Transcriptions ye Linguists have: to advance any, all Translations as concurring into an Equality with the Original, So to set them by it, as to set them up with it on even Terms, is to set up an Altar of our own by the Altar of God, and to make Equal the Wisdome, Skill, and Diligence of Men, with the Wisdom, Care, and Providence of God himself. So saith D. Featly p. 2. of his Dipters d••pt, the Bible translated is not the undoubted word of God But so far onely as it agreeth with the Original which (as I am informed,) none of you understand, quoth he to Wil. Kiffis, and the other Russet Rabbies he disputed with.

Reply. First then observe, that by your own confession, all that poor people have, which is bare Translation is but an Altar of your own setting

up, among them, & not Gods Altar, for thou callest Transcription the Altar of God, or the Issue of the Wisdom, Care, and Providence of God himself; but Translation, an Altar of your own, the Issue of the Wisdom, Pro∣vidence and Diligence of man onely, that must not be reckoned on as Gods Word, nor stand in equall esteem with the Scriptures ye Scribes enjoy.

Alas poor people, you and yours must be thrust out still, (as Christ was) into the manger, for whom there was no room in the Inne, ye must be content with shame, to keep at your distance from your Doctors, and Lordly Scholars, and to take the lowest room; they must have a dominion over you and your faith too, and you must never fare and feed so high as them, but in the stable as Rusticks, or but Russet Rabbies among the Bruits, and be glad to snap at a crust, and be fed at their dispose from their pens, and mouths with a bit, and a bite, if you put not into their mouths, and pay not you shot well too for that short Commons, and poor pasture ye have from them: those Scriptures they or some one of many among them can read in Greek and Hebrew, are (quoth I. O.) entirely to a Tittle preser∣ved without losse; (though but remote Transcriptions by fallible men) an∣swerable to the first immediate manuscripts, that were written by inspiration from God, the Word of God perfectly, duly advanced into an Equality and even terms (for I remember not where in all his Book he puts the Tran∣scripts, though I know, and he acknowledgeth, that in some things there are varieties among them too, below the first manuscripts) with that gi∣ven out at first, every Apex of which † 1.37 is equally divine, and (if a man be to be be∣leeved when he speaks falsly, or foolishly, for want of fear or wit) as immediately from God as the voice, wherewith or wherein be spake to or in the Prophets, but this is mear for your Masters, or little lesse then forbidden (at least hidden) fruit from you, who, what light soever ye have from God, yet have not learning enough to let you into an intermedling with the (open) secrets of their (living) dead letter; as for your Scripture which is but Translation out of theirs, hear what they say of it; who exalt it far above it self into a participation, (thy the halves) of the same high prerogatives with Theirs, and a taste of that glorious † 1.38 Title, the Word of God, yet so as that it must know it self too, and not intrude further into it then they give leave, by their right or wrong renditions of it, ont of their for ever to be adored right-wrong Copies, who in the blinduesse of their busie brains, vanity, and follishnesse of their thoughts, and fleshly wis∣dom, that's enmity against God, and enters no farther into the inside of the Scripture, than the Eye-sight of a Mole into a milstone, may render it as it seems best to themselves, and you Lack lingua's little the wiser: and if they give your Scripture an Inch, it must take heed of taking an Ell; for as there's a Bit, so there's a Knock, if it presume too far; its admit∣ted to be the Word of God with theirs, but not on even terms, theirs wholly and euery Apex of it, yours but by the halues, or so far onely as it corre∣sponds with theirs, from which if it offer to vary, by theirs it must be cor∣rected, castigated, in order to its amendment in time to come: theirs be∣ing

perfectly the word of God, yea every Tittle of it the Living Word of the great God, though but transcribed (as yours is but translated) in the Wise∣dom, Skill, and Diligence of men: yours imperfectly and perfectly too, per∣fectly or imperfectly, according as yours expresse the words, sense and mean∣ing of their Origina's, so that though it can be counted no Robbery for Theirs (which is but the fruit of mans Wisdom, Skill, and Diligence). and (as now transcribed) was not (as is confest) received immediately from God,* 1.39 to be made Equall with that which was at first received more immediately from him, as the fruit of his Wisdom, Care, and Providence, yet its Robbery for yours, that comes but as theirs doth, through the Skill, Wisdom, and Diligence of Men; and within a small matter as immediately from God as Theirs doth, to be equall with Theirs, and howbeit they may lawfully, without pride, set up Their meer Transcriptions, so as to make them sir cheek by chole with the first hand-writings, and set up their own Altar, or Altered Copies of Hebrew and Greek, with that higher Altar of God, even the Letter, or first Copy, and set up Mans posts by Gods posts, even both the first Manuscripts, and their own tottered Transcripts too, into an Equallity of Titles, Honour, Power, Perfection, Authority, Necessity, &c. with the True living Word of God, which the first and truest Scripture that ever was, was at best but a true Scripture, writing or declaration of, yet your Posts, and Altars, and Scrip∣tures must keep aloof, and not come so nigh Theirs, as Theirs to Gods, with∣out a check. By all wch, thats here written in this Apostrophe to you, O poor deluded people, ye may see what a low condition ye are deprest into, till you betake your selves to the light of God within, which was before any letter to writing was without, which the Scriptures cry up & call you to, while your Scribes cry it down, cry out against it, and call you from it; ye may see how ye are thrust out with a Pueri sacer est locus extra meijete, meddle not here ye Mechanicks, ye unlearned Laicks, from the lines of their communi∣cation, by your Fanatical, Fantastical, high flown, haughty Haebricians, and greedy Graecians, that for filthy lucre take the oversight of, or rather over you, and that take upon them by force, to be your guides, before whom you are fain to stand like some poor stupified Peasant before his Prince; to whom if the one say but Rex sum, sic uolo, sic jubeo, So I mean to have it, the other hath no more to do, but ineak away, nor to say, but Amen, so be it, nil ultra quaero plebeius.

It follows then, that none but Schollars have the undoubted word of God, for people understand not Original tongues, nor many Priests the Hebre••: and so though they say Hear the Word of God, they have no undoubted Word of God to preach out of it; while they take their Texts out of English Bibles. So people and blind Priests, have no undoubted, infallible Rule, touchstone to try Truth by: for if this he so, how is the Scripture (as they have it) the most perfect Rule to them? both people and illiterate Priests must either get Hebrew and Greek, or else confesse that they live as much by tradition in England, taking things on trust from the Priests, without tryall, as they do at Rome; for what difference between having Scripture & no Scripture in the mother tongue, when (notwithstanding that which is so had) men cannot be sure which is the Word of God, which not but as the

Priests tell them so: and if Priests be minded to deceive them, they may Translate it to their own turn as they please, and people ne're the wiser, & so make the Scripture, as a nose of wax, to stand to themselves, & lead the world by the nose as they have ever done, which way soever they will.

So I confesse I. O. that I see the Scriptures, as taken for the Translations set somewhat lower by thee than the first Manuscripts, and then your Transcriptions in the place above quoted (yet entitled too with the name of the Word of God in part) but your Transcriptions, to an Apex, are equalized with the first Manuscripts, and both these elsewhere wholly with the light and living Word.

It is then the meer Transcripts, and neither the first Manuscripts nor Translations, that thou talkest so exceeding strictly for the non alteration, or non-corruption of in a Title, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being lost out of the world, and Translations, excluded the lists o•• thy Apologetical vindication of the Scripture in the externall Text thereof, in vindication of which Transcriptions of the Hebrew and Greek Texts, (not appearing at all for the English, save quatenus agreeing with the other p. 153.174.) thou talkst on Argumenta∣tively as follows.

Arg. 1. To prove the whole Scripture (memorandum of old and new Testament) to remain entire to this day without ablation, or alteration of it in one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Tittle thou urgest p. 175. the providence of God in taking care of his word, which he hath magnified over all his name, as the most glorious pro∣duct of his Wisdom and Goodnesse, his great concernment in this world, answering his promise to this purpose.

Rep. This leads the Front of that Ragged Regiment of Arguments, which follow it at the heels, in p. 175. 176. 177. being no lesse than 12. in number, or a whole Iury impannel'd to Try this Case, of which this is the Foreman, that speaks more then they all, for its insisted on, or hinted at or'e and o're and or'e, in I know not how many places of thy Book, as if thou laydst more stresse, and purrest more trust in this, than in all the rest, and indeed though it is a most piteous poor one, yet seeing I know no better, it may be called (as its rank'r before the Rest) the very best in all the pack.

Let's see then what force this consideration (viz.) the love, provi∣dence, care, and promise of God, to his Church and Word, Engaging for the preservation, and continuance of it to a Tittle, without losse, hath in it to evince the entirenesse of the Hebrew and Greek Text to a Tittle.

That the Love. Care and Providence of God is to or ore his Church, and so ore his Word for his Churches sake I deny not in the least, and that his Word he speaks he magnifies ore all his Name, as the most glorious pro∣duct of his Wisdom and Goodness, as his great concernment in this world, dearer to him than all the world besides, which his Promise is for the continuance of it so inalterably entire and uncorrupt, that Heaven and Earth it self shall pass away, as Christ saies, Matth. 5.18. before, one jot and Tittle thereof shall fail or pass away; and that not one Apex, Tittle, or Point of that hath yet failed, or been altered, or is liable for capable to be alte∣red

or corrupted: All this I grant, for his Word is the incorruptible Seed that lives and abides for ever. But what's all this to thy purpose I. O. whose talk is only about the outward Writings, Image, Copy, Letter, Text, which talks of that Word, and who producest all this to prove every Tittle of that Text to be entire?

Wilt thou never learn to put, or at least to keep that difference, which somtimes, when thou art deliberate, thy self pu••test between the Word that is written of, and the Text, which is the meer Writing of it? Dost not thou p. 12.13. (though I know thou blindly blendest them together both there and throughout thy Book) make the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Writing, the Book, the Letter one thing; and the Faith, Word, Doctrine declared in it, another? Dost thou not distinguish now and then (as every wise man does ever) be∣tween the Text it self that talks of the Truth, and the Truth it self which the Text talks on?

We know the Truth, and Faith, and Doctrine, and Word of God, which is but One and the same in its Nature, Essence, Being, and Substance, whether written or not written of, whether cloathed or not cloathed in this or that outward, accidental forme, whether displaying it self through the vail of the Letter, or shewing it self more immediately in its naked Native lustre, is to a Tittle the same now that it ever was, in Substance though all the shadowy Discoveries of it wax old. and vanish, and as a vesture are folded up and changed, and Pass away as a Scrole that's Roled up, and grows out of Date, when all Letters and Literal Appearances of it shall be mouldered a∣way. The Word was before the Letter was, aud is neither more nor less what it was, now the Letter is, and will be no less than it was of old, or what now it is, as to its preservation in every point, when the Letter shall be no more.

So that what are all thy Propositions about Gods Promise, and Providence, and Love, and Care of his Church and Word to evince or prove the entire preservation of every Iot and Tittle of an outward Text, or an old uncertain Transcript of what was by the Holy men of God some thousands of Years since written? between which Word and the Writing, or Light and the Letter which leads only to it, there's no more proportion (as I may shew thee more anon) than is between the Lanthorn and the Light, the Glass Window and the Sun that shines through it; or then (as thy self intima∣test) there is between the Ark and the Testament or Covenant, that for a while was used to be kept in it. Dost not thou count the Letter the Ark, p. 236. saying, the Iews have now the Letter, as somtimes they had the A••k a∣mong the Philistims to their further ruine, and p. 315. For my own part I am sollicitous for the Ark or the sacred Truth of the Original. Yea such proportion say I as the Ark, that kept it, bore to the Letter of the old Te∣stament that was laid up in it, the same doth the Old Testament it self, the whole 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or bare Letter, or Shadowy Dispensation bear unto the Light, Word of God, or New Testament, which is not a Literal, but a Spiri∣tual Administration

Now as it would be f••lly and absurdity in the abstract for a man to Ar∣gue the Light to be the proper name of the Lanthorn which exhibits it, the Sun the proper Name of the Glass it shines through, and the Writing or

Letter of the old Testament the proper name of the Ark, in which it was laid up, and then to affirm all the Properties that appertain peculiarly to the Light, Sun, Letter, belong to the Lanthorn, Glass, Ark respectively, and to plead from the unchangeableness of the Light, the permanency of the Sun, the long duration of the Letter. (Some of which in some uncertain Copies abides to this day) that the Lanthorn is unalterable, the Window inviolable, the Ark abiding the self same, and not one jor or inch of it is lost or alter∣ed to this day; but in all points in the same that it was when Moset made it, because some Copies, Imagess and Pictures of it are found painted on Walls, aud Printed in Books, or so, to this day, Semblably as Ridiculous it is to the full to Argue the Letter is immediately come to us from God without in∣terveniency of any Medium obnoxious to fallibility, the Text is not capable to be altered, not is altered in one Tittle so, but that its intirely the same that it was at first in every Point, Syllable and Iota, because the Light, Faith, Doctrine, Truth, and Word, which is as the Sun, the same still and preserved in the Providence of God, full, firm, and sure, as all the Ordinances of Hea∣ven are, whether it shews it self through a Glass only or without it.

Now then howbeit we own all that which I. O. tells of the Pro∣vidential care and Promise of God as to the preserving of his Word to his Church to be true, as told of his Word, yet as spoken of the Letter, as Gods great Concernment in this World dearer to him than all the World, the most glori∣ous Product of his Wisdom and Goodness, and such like, and as urg'd in proof of the Text, and each Tittle of that to be Entire and Eternal as the Heavens; I say (as so) every Tittle of it is false.

And I would fain know of I O. what Text of Scripture God ever made such a Promise in concerning the Text or the Scripture, that he would in his Care and Providence preserve every Titt'e of that outward Writing, for his Church and his Words sake, which was written at the motion of his Spirit, so that it never should be so mis-transcribed in any Tittle of it, but that in the Greek and Hebrew Copies (not English (mark that) nor any Transla∣ted, but only Transcribed Copies) he would keep it from being so adultera∣ted, vitiated, altered, depraved, and interpolated as not to be every jot the same verbatim as at first: I say I. O. where is that Promise so made to this purpose, which his Providence is so engaged to answer? Is it in Isa. 59.22. the place thou quorest together with a whole nest of others to the same end. p. 155. (viz.) Matth 5.18. 1 Pet 1.25. 1 Cor. 11. Matth. 28.20. not one of which make one jot of mention of the Letter, Text, or any Tittle thereof at all?

That in Isaiah there cited is hinted at, and harp: upon to the same Tune in 7, or 8 pages in thy 2d Treatise, viz. 155, 167, 168, 169, 273, 317, 319. In all which more or less, in whole or part thou talkest much of the Transcribers lying under a loving and careful aspect from the Promise and Providence of God in beir transcribing, alluding all along to I•• 59.12. as if God had there engaged himself by Promise, as it were, to guide their hands that they should not erre in a Tittle for his Word and Churches sake: but is there the least Tittle of such a Promise there made? and look it ••ore again, and see if there be such a thing touche upon in the least, either expressly or implicity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as thou speakst) or by consequence ei∣ther

immediate or far fetcht: the words are these to the Church, under the new Covenant or Gospel: My words which I have put into thy mouth, shall not depart out of the Mouth of thy seed, nor out of the mouth of thy seeds seed from henceforth for ever: Here I confesse is a promise to keep his words in the mouths of his Servants under the Gospel in the latter dayes es∣pecially, so that they shall by word of mouth, and writing, bear Testimony against the world to his Truth and Name, even the whole seed of the Righteous successively for ever, without fail, as now they begin to do, even ••abes and Sucklings, out of whose mouths and stammering lips the Lord is speaking, to reprove the world, and the proud Doctors, Pharisaical, self∣seeking Teachers, and to convince all ungodly ones of their ungodly deeds and hard Speeches they speak against him in his Saints, in whom he comes to Judgement: but what's this to the preservation of I. O's. Greek and He∣brew Texts to a Tittle, without alteration? This is not spoken of the conti∣nuance of any outward Scripture, but of that word of Faith, in the heart and mouth, which the Apostles Rom. 10. preacht to turn men to, telling them 'twas nigh, and they need not look without for it: was ever man so bemoped, as to draw such a Conclusion as thou dost from that Scripture, (viz.) that every Tittle of the Text of Scripture given out of old, should be secured without one jot of losse, to the worlds end; and if that were the promise there made, it was never made good since (as is shewed above) the Scriptures of sundry whole prophecies and Epistles, written by inspi∣ration, are lost since then: nay rather, and indeed, that Text produces a Truth, which thou deniest, that in the last dayes his word and Spirit shall be (de novo) so poured out, shed abroad, and planted in the heares of his handmaids and servants, Sons and Daughters, that they shall Prophesie, and reach as of old, by word of Mouth his word, as put into them by God him∣self; Yet I. O. I know not how often betakes himself to that Text, to make good his talk of the eternal Entirenesse, to a Tittle, of his outward Text, in the Greek and Hebrew Transcripts thereof, without which the word is as true entire, and secure, (as it is when the Text is entire) when the Text is torn to pieces, and every Tittle of it mouldred away. Beside, if that were a promise of preserving the Text, it must evince the Text, is to endure for ever, world without end, as the word it self doth, for its never to depart for ever, from the seed that it's there promised to, but I. O. confesses, the Scripture is not to abide for ever, in its use; which is onely faith he, Ex. 3. S. 39. presenti statui, &c. suited to our present state, and (say I) as it shall cease, as to it's use, so once to its esse or very being.

Obj. And if I. O. urge, as he does in effect, that it's true, the Word, and Doctrine, and Truth, is the thing promised to be continued for ever primarily, but consequentially the Letter and it's Tittles, for as much as with∣out it be preserved in that, and that be preserved entire to a Tittle, the word it self cannot be preserved from corruption.

Rep. He had as good have told me, (& as soon I should have believed him in it) that because Moses by Gods appointment made an Ark, to lay the Book, Tables and Letter in, the two Tables and Letter written on it could not last any longer then the Ark, or be kept from being lost any where

be not kept so entire, that not one bit or scrap of it be broken or lost, there is no hopes that ever the light should shine out or be kept alive, or be beheld, yea if one inch of horn, or a nail, or the least Pin about the Ark had happened to be shattered, or got any knock, or any odd corner of it be broken off with being carried, jumbled, or tossed to and sro between Israel and the Philistines, there had been no means of preser∣ving the Letter from being lost; or as if one should say, the glasse window is set up that the Sun may shine through it, therefore suppose that to be crackt, or to have any flawes in it, or to suffer the losse of but one little piece of a pane, there's no likelihood of enjoying the clear bright Beams of the Sun, more distinctly, or at any certainty, nor can I be satisfied unquestionably, that the Sun it self remains inviolate, unlesse ye can assure me that there is every barley-corns bredth of the glasse∣window, without any losse, as it was at first setting up, though yet we see now the Sun both is the same, and is better seen, when beheld without a glasse then thorough it, and is most clear when the glasse window is taken down, and it beheld more immediately in the light that shines from it self, he were fit to be Canonized for a fool, that would count him a very wife man, at least; as to that affair, that should so affirm; so let who will esteem of I. O's wisedom in this point, yet I am not such a fool yet, or not so wise, or something, as to believe him: howbeit, who e're believes, or believes him not, in such wise as this aforesaid, he talks in effect; while p. 12.13. he sayes thus, without proof (as he does most things) according to his own vain thoughts, as followes, viz.

I. O. The Providence of God hath manifested it self, no lesse concerned in the preservation of the writings, then the doctrine contained in them.

Rep. Which is a loud one, for many Holy Prophets writings are lost, but not a Doit of the Doctrine.

I. O. The writing it self being the product of his own eternall Councel, for the preservation of the Doctrine, after a sufficient discovery of the insufficiency of all other means, for that end and purpose.

Rep. Which is another, for the Doctrine can never perish, if every Tittle of the Text should.

I. O. The malice of Satan hath raged no lesse against the Book, than the Truth certained in it.

Rep. Which is a third. For Satan will allow people Bibles and Texts enough to talk of Truth out of, so they walk not in Truth.

I. O. It was no lesse Crime to be Traditor libri, then Abnegator fidei.

Rep. Which is a fourth false Tale, for the burning the Book can't mur∣der the faith as having the light does, which with it's fellows, I have disproved, and given Reasons against, above; and while p. 17.18.19. in answer to Capellus his honest Grants, that the Saving Doctrine of the Scripture, as to the matter and substance of it in all things of moment, is pre∣served in the Copies of the Original, and Translations that do remain, J.O. assenting first to it as Truth, to the overthrowing of himself (as he often does) that notwithstanding all the errours and mistakes in the most corrupt Translations, yet every necessary, saving, fundamentall truth is found, sufficiently Testified to therein (or if he deny that of Translations, let him

do it, and see what a pickle he puts poor people into, who upon the account of that denyal, will be found not to have all saving Truth in their Bibles) he asserts.

I. O. That 'tis not enough to satisfie him, that (in his doted on Transcri∣bed Copies of the Original) the doctrines mentioned are preserved entire, e∣very Tittle and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must come under Care and consideration, or else injury is done to the Providence of God towards his Church, and care of his word, and that it will not be found an easie matter, upon a supposition of such corruptions of the Originals, (in Tittles and points &c. as is pleaded for against him) to evince unquestionably, that the whole saving Doctrine it se••f, at first given out from God▪ continues entire and uncorrupt.

Rep. Oh grosse, as if the entirenesse of the eternall Truth, that was be∣fore all external Text was, was now so subjected, as to depend on the entirenesse of a tottering Text for its security, or else is lost for ever; and yet yielded to be preserved entire in Translations, that are corrupt in more then Tittles, but not possib••e to be kept entire in Transcriptions, if any Tittle be mis-transcribed therein.

I O That the nature of the doctrine is such, that there is no other principle, and means of its discovery, no other Rule, or measure of Iudging and determining any thing about or concerning it, but onely the writing out of which it is taken.

Rep. As if the Doctrine comes from the writing, when as the writing came from the Truth and Doctrine.

I. O. It being wholly of divine Revelation, and that revelation being exprest onely in that writing.

Rep. Absit absurdum, de quo vere dicitur quod posito uno sequuntur millia. As if Revelation were not made more truely, clearly, distinctly, and immediately by the light and Spirit, then (mediante litera) by the media∣tion of the letter, that comes from it, in which thou sayst Revelation only is made, before which yet the doctrine was revealed.

I. O. That upon any corruption supposed in the Transcript Copies of the Ori∣ginall, (but not the Translations) theres no means of rectifying the Doctrine.

Rep. No, by no means its like, as if the Spirit and Light could not now possibly reveal it, as easily as at first, and as if Truth were not as equally by the Spirit exposed to the understanding of men in all ages, as in some: and as if pure Revelation were not made now by the light, and Spirit of Truth, which depends solely on Revelation, as it ever did, and not on a letter that came from it.

Thus much to the first of those Scriptures urged by thee I. O. to prove the promise of God to preserve the Scripture, even! every Tittle of the external Texts in Transcripts, (not Translations), for Ever, and the second is like unto it, (viz) Math. 5.18. where though Christ talks of not one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Tittle failing, he that shall understand him speaking there, of the out∣ward writing, and outward Tittles of the Law of it, many Tittles and Books, of which were lost before that, and not of the light it self, which is that Law, the Letter is but a Copy of, and of the word it self that Christ speaks, which is that that is heard by his sheep onely, in the heart, and that comes immediately from his own mouth, understands neither what he says, nor whereof he affirmes; yet in three places I. O.

quotes it to evince the Integrity, and Identity of every Tittle of the Text, as 'twas at first, (viz.) p. 13.155.317.

The Third is as little, alias not one jot not Tittle to I. O's purpose, (viz.)1 Pet. 1.25. where Peter speaks no more of any outward Texts or Transcripts, then if he had said nothing at all: nor of such a cor∣rupting thing as Manuscripts, Texts, and Transcripts, Titles, and dead Letters are, but of the incorruptible seed, the Word of God, that liveth, and endureth for ever, ver. 23. Even the word of the Gospel, which was that word of faith Paul also writes of, Rom. 10.8. which was preached by the Apo∣stles, and Testified to by them, and their Scripture, and Moses Scripture, Deut. 30.14. and all outward Scripture, that its nigh within, in the heart and mouth.

The Fourth, viz. 1 Cor. 11. no verse of which is quoted, is so far from adding a cubit to I. O's cause about the Scripture, that there's no mention made of any Scripture at all, thoroughout the whole Chapter; so that what verse he should infer or scrue any thing from, to evince the Scrip∣ture to be entire to a Tittle, I can't imagine. Paul tells of things he had delivered to them before, which-whether it were by word of Mouth, or Epistle, he intimates not there; but whether it were by Orall preaching, or writing is much at one to I. O. for if by writing, which serves I, O. most, yet he means not the writing it self, or Epistle, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things he delivered, as he did to the Thessalonians, 2. Thes 2. by word, or Epistle, and if I. O. will have it so, that twas by a former Epistle, then he serves me against T. D. and himself, more than himself against me, acknowledging the first Epistle of Paul to Corinth (which he wrote before the first of the two we have, and mentions 1. Cor. 5.) to be Authentick and Canonical and so that a whole Canonical Epistle of that holy Apostle (and that's more than a Tittle, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is utterly lost.

The Fifth, viz. Math. 28.20. Teaching them to observe whatever I com∣mand you, and so I am with you alway, even to the end of the world: which way I. O. can from thence conclude a promise for every Tittle of inspi∣red Scripture to be preserved for ever entire without losse, or alteration, I see not; but I see one thing, that if I. O. hobble but upon a Text of Scrip∣ture, he thinks at a venture it must serve his Turn, about the entirenesse and integrity of the Text, and its Tittles, though there be no mention of Scripture made at all in it▪ for here's none in this, in which Christ bids them, Teach the Nations to observe what he commanded them, and that they did, & he promised then to be with them alway, to the end of the world, as he was, and is ever with his people, by his light, word, they being turned to it themselves: but what's all this to the Tittles of Hebrew and Greek Texts? unlesse I. O. say they are the Christ that he meant, when he laid I will be with you; never did I see men in two Books so miserably wrest, and mis-in∣terpret Scripture, on pretence of vindicating Scripture, as T. D. and I. O. do. Yea I. O. there is scarce any, or but very few, of all the Scriptures thou quotest in all thy Books, but thou pervertest them more or lesse, as T. D. does the most, if not all he meddles with: whether about the Scripture, or the word, or foundation, or Rule, or what ever else.

And as for these five last examined, if thou hadst not sent me to them to that end, I should as soon of my self have gone to seek a Dolphin in the woods, as lookt into any one of them to find God promising in his love to his Church, and Word, and in order to the preserving of them both, to be carefull to set his providence so on work, as to lay the Tran∣scribers of the Scriptures in the Hebrew and Greek Tongues (but not the Transla••ors of them into other tongues, in which yet his care, and Love to his Church, though not to the Clergy, that trade out of their Original Texts, would as much appear, and his Truth, and most mens souls are as much concerned, and more too, then in Hebrew and Greek Texts, if the Scripture were the onely way to life) under his loving aspect, so as to see they should not misse, nor falsifie in a Tittle; though he would leave Translators out of the lists of that loving aspect, to erre and corrupt as much as they would: for howbeit I ken not the mystery of I. O's mind, in this, nor any Reason why (if God love his Church and Word) he should not in his care to preserve both, oversee, with a loving Aspect, that Translators should not mis-translate, as well as Transcribers not mis∣transcribe, yet I. O. allowes the loving Aspect of God to Transcribers, but (whether God himself do so or no, I dare not say) denying that great favour as in which his Church is much concerned, as in the other, to Tran∣slators. for p. 334. speaking of the Chaldee Paraphrase, he sayes thus, viz. Seeing it hath not lain under any peculiar care, and mercifull providence of God, whether innumerable other faults be not get into it, and errours, not to be discovered by any varieties of Copies, as it is happened with the Sepmagint, who can tell? No promise, nor providence, nor mercy, nor loving aspect, to the poor peoples Scripture still, which is that of Translation onely, for they cannot read Hebrew and Greek, their part may go whither it will, God looks not after it: but such darlings do our Doctors and Clergy men deem themselves to be with God, that his love, care, oversight, promise, providence and all, is towards every Tittle of their Transcripts, that they may trade with their Text, and mete out what they will to men for money from it; should any Qua. make such mad conclusions, their Books would be good enough to be burned; and thou I. O wouldst Iudge them no better.

Egregiam vero laudem & spolia ampla refertis Tuque liberque tuus, magnum & memorabile nomen.

Having foild the Front-Guard of that Ragged Rout, the Rest that have far lesse Reason in them, (if lesse can be) are soon Routed.

Arg. the Second, is the Religious care of the Church (not of the Romish Synagogue sayst thou) to whom these Oracles of God were com∣mitted.

Rep. What Church then (if not the Remish Synagogue) hath had that Commission of the Scriptures to her, and that Religious care thou here talkst on, to keep every Tittle of the Text entire, without losse or change? I do not say that the now Romane Harlot hath now or ever had in her Apostatical slate, such a Commission of the Scripture to her, as she pretends to, as if they were the onely Trustees, to whose care and custody the Text was committed of God, for as to their proud prate, and peculiar claim, to such a preheminent power, to be keepers and preservers of the Scripture, I

deny it, nay with thy self in the 2.3.4.5. pages of thy Epistle. I dis∣own and damn their deceitfull pretence, to such a trust reposed in them: and if they had enjoy'd any such, they have (as thou sayest truly) mani∣fested a treacherous mind, and falsified their Trust egregiously, and so cannot stand in Judgement, if called to account upon their own principles, having in∣deed so far as they have had to do with the Scriptures, altered, added, de∣tracted, depraved, vitiated, interpolated, and done what not? to corrupt them, during the long time of their Dominus fac-totum-ship, in whole Christendom, about Scripture, and every thing else ad extra, that had any pretence toward the Truth; and while the Scripture of the Old, but the New Testament, more specially (seeing the Iewes reject it) lay lockt up from all the Laity, within the lines of her conclavical, clerical Conemunica∣tion; for though de jure they ought not so to have impropriated it, but were Arrogant usurpers in so doing, yet that de facto they had the grand Custody of that ye call your Canon, and changed it as they pleased, I should judge thee more silly then I am willing to do, if thou shouldst deny it, there being no visibly constituted Christian Church, as to outward Order, in all Europe, that was other then a member of that blind, Babylonish Body, for at least a thousand years together.

But if that Church had not (as I say they had not) canst thou tell me what Church had the exact Tale of so many Books of the Scripture, as ye talk on, and call your Canon, committed to her of God, any more then they? or if thou say the whole True Apostolical Church of Christ, under the Gospel, had that Scripture we count the Canon, and no more, committed to it, where was there ever such a thing done? by whom? or when? canst thou tell us any of this thou talkst on? or give us any Te∣stimony of Scripture for this, or trusty Tradition, or any ground where∣upon to act divine faith in this (with thee) so fundamental a matter, save ••he fiction of thy own fancy, and thy own meer untrusty thoughts, and blindly confident Conjectures? thou thinkst that in 2. Tim. 2.2. will serve thy turn in this case, but I have overturned that already: and if ever there were such a divine Commission of so many writings, as a Canon by Christ or his Apostles to the Gospel-Church (though I abhor that paultry, novelly pretended Primacy of Rome, over other particulars) yet while it remained in its Primitive Apostolical Purity, it had as deep a share, as any other, in that Commission of the Canon to her; and so thy two Questions, Ep. p. 3. what Scripture was this they say was committed to them, and when was this deed of Trust made unto them, have full as much in them (but that plane nibilest) to answer thee withall, as thou hast to answer me, who of the Church to whose care and custody thou sayest the Scripture was committed since Christ, and by him, or his Apostles; do here ask thee, what Church is that (for thou amazest thy own, and seek'st (as Priests do) to stun other mens minds with the name of the Church, the Church) but what Church is that, whose care is said by thee to be so great, whilst Rome's was so little, to keep every Tittle of the Text entire, and to whose care and custody it was to that end committed, and intrusted? and (in thy own words to Rome, so) I to thee, propound, what Scripture was this, or where was this deed of Trust made unto them?

And since it was not the Church of Rome (as I freely agree with thee it was not) what Church was it? or where liv'd it, or by what name or Title, beside that generall blind people-confounding name of Church, dost thou call it? was it some one universal, Catholick, visibly constituted, true Christian Church, that had such a constant, clearly visible continuance, and successive outward orderly being in a Body, as that Romane Harlot hath ever seemed to have from Christ, downward to this day? was it your (what should I call it?) mingle-mangled Episcopall-Presbyter-Independant Church, that's run out from the Womb of that Babylonish Bawd, through the loines of your late Fathers, the Prelates, and Scottish Presbyters, into that Ragged, Patcht Posture, wherein it now stands, like a Participle, that's neither this nor that, nor Noun Substantive, that can stand by it self, without the Magi∣strates help, nor Verb that betokens either doing or suffering, any great matters for the Truth, but most like an Adjective that leans upon Parliaments, and earthly Powers to uphold it, partaking with all sides, as occasion is, and of all formes something, yet is just nothing, but some Participle, or Papal∣Prelatical-Presbyterian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i.e.) vere nihil but a mongrel?

Was it this Church, that is one, not individually, but specifically the same, with what yours is, at this present, derived downward, and carefully receiving the Scripture downward entirely, in all its Hebrew and Greek Letters, Accents, Points, Tittles, and Iota's, without change, or losse in the least? is so shew us but some few footsteps of such a thing through the time of the Catholike Apostacy, as a visible constituted Church, which might have been known by the distinction of Elders, Bishops, Deacons, &c. in the dark dayes of Romes dominion, (except that of Rome it self) that had the Canon constituted of no more nor l••sse, but just so many Scriptures, Letters, Stories, Tittles, Iota's (as thou trislingly tatlest) by the Apostles, and so committed to their care, and as carefully handed down to you Linguists, in every Letter of the Original Languages, without alteration, addition or dimi∣nution?

But I more than suppose thou shalt as soon find, and follow to a hairs breadth, the very way of a bird flying, or an Arrow shot through the air, as decypher such a matter: and if the Papists should put the Question, de novo, to thee, as they did long since, to the Protestants, where was your Church before Luther? if thou couldst prove the Pedegree of thine so high as Luther (though witnesses to the Truth more or lesse, in all times, suffering in sackcloth, in the most dismall dayes I own,) yet thou wouldst be as much puzled to prove any other constituted Church, that kept so entire (as thou talkst) thy constituted Canon, in all Christendom, beside that of the Romish Synagogue, that corrupted it, as that namelesse Author was, who wrote an answer to it, 1624, entituled Luthers Predecessors, who though he quits himself well in proving downward from Iohn Wicklisse, who was well nigh 200. years afore Luther, but 1370. after Christ, a company of particular successive sufferers, for some truth that began to shine out a∣gain from under the Romish smother; yet can instance no higher then Io. Wicklisse for at least a 1000. years upward, any thing at all, but an universal dominion of the Church of Rome, confessing that if the Papists will tye him to prove any visible constituted Church beside theirs, before Luther,

the Task is unequall because the records are wanting, and also because the Church was not in the long time of Apostacy, nor yet was to be al∣waies in such a manner visible; which is the very Truth, for the true Church was to be, and was according to the word of Prophesie: Rev. 12. in a waste, suffering, afflicted, desolate, forlorn, widernesse, condition, trodden under feet by the Gentiles, coming into the out Court, the outward name and pro∣fession of Christianity, Rev. 11.

And as when in her primitive glory she was cloathed with the Sun, and a crown of twelve stars on her head, i.e. the doctrine, truth, word of faith, the 12 Apostles Preached (and not simply those few of their naked writings, and Letters, and Texts, and their Tittles, and thou simply contendest) on her head, and the Moon, i.e. all changeable things, such as all Texts, and Transcripts, and Tittles, and Iota's are, under her feet, so when she came into her forlorn solitary state, in the time (which was while the Whore, or Clergy began to Ride the Beast, and fit upon the Waters, Tongues, Nations, Kings, and Kindreds of the Earth, and to cry Ecce duo gladii hic, to claim both swords and to become supreamly (as she made her sub-sub, or Ma∣gistratical Power, that bore her up subordinately to her) not onely Custos utriusque Tabulae, Vice-preserver of both Tables, but pretendedly, Custos utrius∣que Testamenti, chief Commissioners, Trustees, and keepers of both Testaments) when she was driven to and fro, and chased like a Roe, or Sheep, and kept under, and domineered over, by the said mystical Whore, and hunt∣ed, as well as by the Heathen Emperors, in the first three hundred years, or ten first persecutions, she was in her several witnesses massacred, murderd, hang'd, burnt, headed, fryed, flead, tortured in all the wayes that Tyrants could invent; though you that have no changes, and therefore fear not God, and sit at ease in your Ce••ls, and are not shifted from vessel to vessel, and so like Moab, have an ill sent settled in you, can have time to talk to each other with your Tongues, and in your Treatises about your Texts, in severall Tongues, and your Letter in this Language, that and t'other; yet the True Church, which, but that the care, and Providence, and Presence of God was with her according to his promise, full hardly kept, and had much ado to keep the Truth in the inward parts, and her self from the outrages committed on her) had other weightier matters to mind, and look after, and meddle with, then the seeking out, and looking up, and keeping, and preserving of such toyes, as ye are now taken, and wholly taken up with; that is to say, the in∣tegrity of the Hebrew and Greek Texts, the Points, Vowels, Accents, triviall Tittles, and Iota's: and where thou find'st the Spouses care, according to a Commission given her from God, to be so extream, as thou intimarest about these matters (excepting in thy own nfinitely forging fancy) no wise seeker shall ever find.

Arg. Thy third is the care of the first Writers in giving out Authentique Copies, of what they had received from God unto many, which might be Rules to the first Transcribers.

Reply. O' cur as hominum, &c. from whence didst thou fetch this false and foolish piece of faith, save from the old fathomlesse fountain of thy own fancy? which, if something as good as nothing may serve (as easi∣ly

it may to fasten falsity upon fools) will find something to say for every thing that it finds occasion to fain; where readest thou that the first wri∣ters of every corner of thy (so called) Canon, (which thou must Adae∣quate thy proof to, as well as to the whole, or else thou Syllogizest short of what thou aimest at) took such care to give out Authentick Copies of what they wrote, as from God, unto many, to ••••is end, that they might be Rules to the first Transcribers? Alas poor imagining man, they that were Ministers not of the Letter, but the Spirit, were not so full of Care, as ye are, and as ye (measuring the enlargednesse, and copiousnesse of others, by your straitned, narrow, sca••ty selves) conceive they were, about such empti∣nesse, as Copies of what they wrote, Transcripts, Texts, Tittles, Points, I••ta's, V••wels, Accents, and such accidental stuffe, as is not de esse to the Kingdom and Gospel of it, which they published: if any of them did as once Paul did, will that the Colossians should let Laodicea read what he wrote to them, and read from Laodicea what he wrote thither, whether in••a Transcript, or the Original Copy, which might passe between two near Sister-Churches, who knows? yet how many Copies, and to how many did he give out Copies, of what he wrote to particulars, to be transcribed, and kept, and committed to the whole Church of God, as a Rule for future Transcribers, and a Rule of Faith and Obedience, and such like, to all ages of the world for ever? his first to the Corinthians, and to Ephesus, and to Laodicea, for all his desire it should be read by the Colossians, happened to misse your Bibles, to be bound and bundled into which I know it was no more intended, then sundry others that are there, which he wrote to particular, and some private persons, about private, particular, and personal affairs; some wrote more generall Epistles to all Saints, then in being as Peter, Iude, Iames, Iohn, and they might be (but between might be, and necessarily must be, there's great difference) as generally read as they could be, where e're they came, as being of more direct and general concernment to all, as in that capacity of Saints; and some wrote more particularly, as occasion was, and they were moved by the Spirit, (in which they did all that they did at all, and not in the movings of the flesh) letters to pri∣vate persons about private matters, as Iohns short letter to Gaius, and Pauls to Philemon, and Timothy about the bringing of his cloak he left at Troas, with Carpus: but did either one or t'other of these give out Authentick Copies of these two private letters to many, to be a Rule to the first Transcribers, and Rules to all Saints, to the worlds end: 'tis true, they are in your Bibles among others, that were got together, and it pleases me well that they are there, and should, if you had all that ever the Apostles and Prophets wrote, whereof if you have the 20th. or 100th. part, its more then either you or I, or any man now knows, and much it matters not for the certain knowledge of such an uncertain, unprofitable thing, but what of that, will it follow, that these about Onestmus his being received into his Master Philemons service again, and Iohn's telling Gaius, he would not write more to him now with Pen and Ink, but hoped to see him shortly, were ever intended by them to be the Canon to the Church of God in all ages, which must be committed to the Care of Transcribers, to be successively Copied out to a Tittle, so that on supposition of any corruption, or

change of a Letter, in the writing them over, the eternall faith of God would Cernally fall to the ground, and the word of God not be preserved fr••m being lost, (as thou dotest) much more, if those whole Letters or Epistles themselves should be lost, then actum est, &c. no other means of discovery, nor recovery of the whole substantial Truth, but that would fail together with them? must those be also submitted to so strictly, that he that should not beleeve every exter∣nal Tittle of the Text, there Transcribed, to be the word of God (as thou tellest us) should be left inexcusable in his damnable unbelief, and be in peril of Eternal damnation, and such danger as I. O. dreams, and would draw all men into the dream of, together with him?

Scilicet is superis labor est, ea cura quietos Sollicitat:

As if the Saints of old, and they now that live at rest in God, 〈◊〉〈◊〉 witness God dwelling in them of a Truth, had nothing to do but belabour ••hemselves, and cumber one anothers minds, as our wife Clergy does, who are wearied in the greatnesse of their way, and are Mole Ruentes sua, as Suis & ipsa a Roma viribus Ruit, with continuall wrestlesness, and as endless, as easelesse Care and thought of a e i o u Tittle, and such Nugacyties as these, that are ••atcht in I. O's head piece: whom I here give to understand, that while they, like the Ti∣berian Massorites, at their do-little Academies, are so seriously doing of nothing, and as childish in serious things, yet nos nucibus facimus quaecunque re∣lictis.

Arg. thy Fourth is the multiplying Copies to such a number, that 'twas impossible any should corrupt them All wilfully, or by negli∣gence.

Rep. Nugae! why Impossible to corrupt them All? if not by wilfulnesse, yet by negligence, was it impossible that there should be variation in Tittles and Iota's, (which is corruption with thee) in them all? hast thou any more infallible security against the mis-transcription of them All, then thou hast against the mis-transcription of some onely? surely a man well in his wits would have Argued thus: It was possible to every individual of the Copies to be mis-transcribed through negligence, or wilfulnesse, or weaknesse, and against the will, or something of the Transcribers (none of them be∣ing any more then fallible (as thou sayest p. 167. though never so ho∣nest) therefore it was possible at least, and not impossible, but that they might be all mis-transcribed▪ and so corrupted.

••••••••••ver might be spoken of every individual Copy, as to its lyableness to ••••••••••ation (caeteris paribus,) supposing All the remote Transcribers to be but f••••lible as well as some) may be said of All the Copies, as well as of any one of them: and if the ability of some Transcribers, might be greater then that of other some, yet (as thou sayest of the 70 Translators▪ p 339.) thou having no security of the principles, or honesty of the Ablest••••••s them, for what thou knowest, what ere thou thinkest, they might be A'l mis-transcribed, as well as any one, and however seeing thou veildest, som•• might be, if All could not, it would puzle thee not a little to d••clare to him that Asks thee, which is right and which wrong, and in which possibly the Transcribers might be mistaken, and in which it was in ••••ssible they should ••e so, and which do, and which do not agree with the Auto∣graph••,

none of which are left to correct it by; there being no more then the Apographa now remaining.

But assuredly what mistake wa•• possible to befall my one of the Copies, was not impossible so befall every of them, and so far art thou from denying it to be possible, that some mistakes and v••••iations might befall some Copies, for all thy peremptory pronouncing it impossible, that variations should befall them All, in regard of the number of Copies that p. 191. upon that self same account of the multitude of Transcriptions, thou pronouncest it utter∣ly impossible, that All the Transcriptions should be made without some varia∣tions and mistakes; thy words there being these, (viz.) that so many. Transcriptions, most of them by private persons, for private use, having a stan∣dard of correction in the publike Asse••••lyes ready to relieve their mistakes, should be made without some variation, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or impossible; O ye Ridiculous Ringles & Round Os that I. O. makes and runs in! he com∣plains of Capellus, p. 15. for Asserting variations in All the p••esent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Transcriptions of the old Testament, upon meerly uncertain Con∣jectures, yet upon as meerly uncertain Conjectures himself asserts, that they are not All corrupted; yea he sayes (a he thinks) that its impossible there should be mistakes and variations in All the Transcriptions, and yet that it is impossible but that mistakes and variations should be in many of them.

Quis legat haec? min tu istud ais? quis non ni i nemo.

Arg. thy Fifth, is the preservation of the Authentick Copies, frist in the Iewish Synagogues, then in Christian Assemblies with reverence and dili∣gence.

Rep, What's all that in proof, that there's no variation in Copies of the Hebrew and Greek Text, in so ••uch as in Tittles and Iota's? if thou couldst prove, as thou dost b••t onely propound it, as thy opinion, that Authentick Copies were kept with such Reverence and Diligence downward to this day in Christian Assemblies, which Christian Assemblyes (unlesse thou count upon those of the Romish Synagogue as such, which onely re∣mained in an outward way of Assembling) were not kept in the posture of constituted Christian Assemblyes themselves, much lesse then Authentick Copies of the Original Text entire in them, for a thousand years, and up∣ward; But when they were in Assemblies they rather look•• each at their translated Copies their severall Mother Tongues, then at the Hebrew and Greek Tittles, and Iota's, that thou so openly Tatlest for with such earnest∣nesse, as if all divine Truth, as to our knowledge thereof, did entirely and eternally depend upon them; what dribling doings are here for a Doctor?

Arg. thy Sixth, is the daily Reading and Studying of the world by all sorts of persons ever since its first writing, rendring every alteration lyable to immediate observation and discovery, and that all over the world.

Rep. What's this to the purpose? when was there more Reading, and Studying the Scripture by All sorts, all the world over, and Tumbling to and fro to wearisomnesse by the Scripture-searching Scribes, that never hear Gods voice, nor come to Christ the Light, that they may have Life, and more close and curious prying, and Critical observing of the Points, and Vowe••s, & Accents; by Syllabical and Punctual Schoolmen as at this very day, in

their Academical entercourses, and interchangeable pro and con prate, about punctations, from one nation to another? yet when more variety then now in the Copies of their Texts, which the more they dive into the more discovery they make of the diversity of their Transcripts? but the matter is not mended for all that, nor the multiplication of errours and various lections and mistakes of more then Tittles, in writings, or printings, and reprintings, and why much reading & study should be a means to prevent mistakes of old, that's none now, though more forcible then formerly, if any efficacy were in it at all that way, either I have not reason enough to render the Reason of it, or rather there is no Reason for it at all, and that indeed is the very Truth.

Arg. thy Seventh is the consideration of the many millions that looked on every Tittle and Letter in this Book, as their inberitance, which for the whole world they would not be deprived of.

Rep. What people be those that lookt on every Tittle and Letter in the Bible as their inheritance, which for the whole world they would not part with one Tittle of? for my part, I look upon them as ne'r the wiser for that, if they were as many millions of millions, as thou sayest there are millions of them; for my part I love the Bible as much as I do any book in the world, and upon a true and just account, and in a right way honour it as much as any man does, I. O. himself not excepted, for all his high unjust Adorations of it; and as for the holy Truth thats declared in it, I have bought and paid so dear for that, that no lesse then All that I had in the world, of what sort soever, lust, pleasure, honour, riches, or righte∣ousnesse of mine, is gone for the sake of it, and to have all that ever I lost for it I would not sell it again, yet All the Tittles and Letters, Ac∣cents, Iota's and Points (which I. O. counts his such a rich possession, p. 252.) that are in All the Hebrew Bibles and Greek Testaments I have, and I have more than one of each sort; any one shall have of me for five pound, and lesse money (and the Books themselves to boot) and that is lesse then the whole world, and yet I shall hope to enjoy not a Tittle the lesse of the word of Truth, that is therein told, if I sincerely attend to the light the Letter calls to, though I should never neither buy nor so much as look into any outward Copy of the Original Text more while I live.

And whereas I. O. sayes, p. 163. somewhat sutably to what he sayes here, that the Church of God, doth now, and hath for many ages enjoyed the Copies of the Original Languages, as her chiefest Treasure. I say that is one of the chiefest untruths that have been told yet, among those many that he hath Treated out of that whole Treasury of Tales, and vāin thoughts that are in his heart, out of the abundance of which evil Treasury his mouth speaketh, and pen bringeth forth evil things: for though the Churches of mans constituting, of which I. O. is yet a member, and the Ministers of mens making at the Vniversities, do now rejoyce in Transcripts, Copies of the Hebrew and Greek Texts, and Iota's and Points, and Tittles, and such like Toyes and Trappings, and fruitlesse furniture, as their chiefest Treasure, rich possession, and inheritance, which they glory and blesse them∣selves in, & for the whole world will not he deprived of, knowing that they

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

must be deprived of all their worldly excellencies, if they come once to part with them; and do cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that all Truth tumbles to the ground, if any jot and Tittle of their Original Texts, and Hebrew punctation fail, and they see no way to be delivered from utter uncertainty in and about all sacred Truth, Ep. p. 25. (in such wise as the Antichristian Churches did in darker times behind us, and do still in the dark places of their several habitations, count old mouldy Latine masse books, and new moulded Eng••ish Liturgies, Letanies, and Scottish Directories) meliori ••ute, of a little better mould yet then the other two, a thousand fold before the best of which yet I prefer the Scripture Directory, whether in its Origi∣nal Transcripts, or but Translations) their chief spiritual treasure, crying out, that all true faith, worship, Church, Word of God, Religion, and all is like to be utterly lost, if these be taken away till the Remove of which Religion was never rightly found.

Yet the Church of God, which is now the some that it was in sub∣stance, before any Scripture at all was, in rerum natura, both ever did, and doth still count Christ the Light and Life, of whom the Letter onely Testifies, her chiefest Ioy and Treasure, Luk. 1.57. Joh. 8:56 and not the outward Text that doth but talk of him, much lesse the meer Accidental Adventitious parts thereof, quae possunt vel adesse vel abesse sine Scripturae interitu, which as the whole Scripture it self may be either present or absent from without the corruption of the substantial Truth or word.

But whose Treasure the Scripture is, or is not, it's little, yea nothing to I. O's purpose, to prove a non-mis transcription of the Scripture: we see I. O. and many millions more, make much of, and more ado, a∣bout every Tittle and lota of the Text, then they need do at this day, and yet, with a non obstante to all that, the variety of Lections are a thousand times twice told in Transcripts and Translations, and if we will believe I. O. p. 16. frequent insinuations of an infinite number more are yet to be collected.

Arg. the Eighth, as to the old Testament in particular, is the care of Ezra and his companions, in restoring the Scripture to its purity, when it had met with the greatest tryal that ever it underwent in this world, considering the paucity of Copies then extant.

Rep. Ezra and his companions care was as great no doubt, as mans could well be in that case, but ultra posse non est esse, they could do no more then they could do, as to the restoring the purity of the Scripture when corrupted (and that's Questionable, whether they restored it so perfectly, as not to leave out some Tittles or Iota's, yea and whole Books too, because they could not find them, witnesse all those fore∣named whole Prophecies that are wanting) but what if their endeavours had succeeded so, as to set all to rights as perfectly and exactly to a Tittle, as 'twas at first giving our▪ might it not as likely, and much more be corrupted, vitiated, altered, in points, Tittles, and Iota's, be∣tween Ezraes dayes, and now through the many Tumbles, Catastrophes, Revolutions, and greater changes of times and things, then that of the Babylonish Captivity that have happened, then in the dayes of its so long steady standing, while it was reserved within the bounds and confines of

the Iewish Church onely, and yet here thou intimatest it to have been then exceedingly charged, depraved, and defective, or else how could Ezra and his fellows be said to restore it to its purity? thou art very hard put to it for a proof of the present integrity, and purity of the Hebrew Text to a Tittle, that goest two thousand years backward, assert∣ing that it was restored to its purity then, and thence concluding, that it stands as entire to a Tittle now, as then it did; thou mightst as well have gone a little higher, and argued thus from before Ezra, (viz.) the Hebrew Text was at first written by the Holy Penmen, Moses, David, Isaiah, and the other Prophets truly, and according to the mind of the Spirit, therefore it stands so entihe 〈◊〉〈◊〉 this day; but thou seeing (for all the Iewes great care to keep it, thou makest such an Argument of) it was much corrupted before Ezra, therefore beginnest thy account of its integrity to a Tittle no higher then him, in whose dayes thou deemest it was, de novo, most perfectly rectified, ad amussim, reckoning rashly (as thou mostly dost) and in no wise considering that thou hast no more, but much lesse security against its alteration from Ezra downward, to this day (not knowing what heedlesse hands of carelesse Scribes it hath since come under) then there was from Ezra ••••••ards, from the time of its most pure giying out, in which juncture yet it so fell out, that as that which they found of it in Ezras dayes, was by thy own confession much corrupted, so not a little of i•• was lost altogether: But (to knock this Argument more fully on the head) thy self confessest that (as great as the care of Ezra was, to restore the Text of the old Testament to its purity, and to compleat the Points) it hath since then slipt so far out of order, that as to the Points according to the Iewes general faith, it received a great reviving, and restoration to their Right, and knowledge by the Massorites, when they had been much dis used, quoting R. Azarias in proof of it. p. 247.271. and so hast routed thy own Argument with thy own hands.

Arg. thy Ninth, is this the care of the Massorites from Ezras dayes, and downwards, to keep perfect and give an account of every syllable in the Scripture, citing Buxtorfius.

Rep. Here thou supposest thou puttest in sufficient security for its non∣alteration in a Tittle to this day, but of the Massorites care if I doubt, thy Word and Buxtorfs are not a ground to beget a divine faith in me, or another about it, who are bold in imposing your own Conjectures; but if I own them to have been as carefull as thou conceivest them to be, yet in the dayes of those before Ezra who were as careful as these could be, it came not-off without losse, much lesse is it likely it did to this day, if those Massorites before Christ had been ten times more careful then they were, forasmuch as thou rendrest both Iewes and Papists, between which two sorts of men the Hebrew Text hath been reserved to this day, both of them generations of men so hardned in hatred against the truth, as not to be worthy to be counted faithful Trustees about the Scriptures, besides as I said to the Argument last above, thy self grantest the points so have been dis used, so as to have been rectified by the Tiberian Masso∣rite, 600 years since Christ.

Arg. thy Tenth, is the constant consent of all Copies in the world, so that on

sundry learned men have observed there is not in the whole Mishna, Gemara, or either Talihud, any one place of Scripture found otherwise read, then it is now in our Copies.

Reply 1. What a piece of Idem per Idem is this, wherein the self same thing that is to be proved, is Argumentatively urged in proof of it self? the thing to be proved is, that there is a constant consent in all the Copies of the Hebrew Text in the world, so that there is no Copies read otherwise in any one place then ours, or that do vary from ours in one Letter, Apex, Tittle, or Iota; to prove this the medium, I. O. uses is this, (viz.) the constant consent of all Copies in the world, without any variation in any one place; I say here is not so good as ignotum per aeque ignotum, but Idem per Idem, the same proved by the same; the thing affirmed evinced by affirming it ore again: Siccine di putant Academici nostrates? many an acute Academian would answer no otherwise to this bald businesse, then by telling, the Doctor he is out, and forgets what he hath in hand, bidding him begin again, but such a Co••ntrified Russet-Rabby, as Dr. Featly sayes the Apron-Levites are, and such a Rustick Respondent as I am must submit, and take it as it comes, without much talk, lest I be talkt with for it, therefore I shall do it so much honour as to put it up, and to Reply to it, and so passe it by and passe on.

2. If there be and have been such an universal, constant consent of all copies in the world, and not so much as one Hebrew Copy read other∣wise then in ours, in any one place of the Bible (for so large are thy words, that thou art often fain to pinch them in again) how is it that so many Copies are with Points, and so many wholly without any punctation at all? or if thou say all pointed Copies are alike among themselves, and all unpointed ones are alike among themselves, how is it that thou, to the contradicting thy self in this place, confessest various readings in many other? yet the very three next pages, (viz.) 178. 179. 183. are well nigh wholly spent in nothing but concessions, confessions, and acknowledgements, that there are and have been various lections in the very old Testament as well as the New, and there thou grantest, that some of those that are thou knowest no more of, (viz.) the various readings of the Eastern and Western Iewes, save that they first appeared (it appears then there are some) in Bombergius his Bible, professing thy present ignorance of them, and unwillingnesse for hasts sake, to enquire after them, yet wishing any that know ought of them to inform thee further (but thou shouldst have informed thy self before thy rash and blind bold Assertion, and not say a thing positively, and then say, had I wist, and enquire when thou hast done whether it be so or no; and moreover thou denyest not, but that more various lections then yet thou knowest, may be gathered out of an∣cient Copies of credit and esteem; And thou instances in particular, in those called the Keri and Ketib, which thou makest such a puzling of thy self about, up and down in thy Book, that thou vainly spendest one whole Chapter (viz) the last save one of thy second Treatise, to prove them to be of no moment, which yet when all's done, are varieties from the first Manuscripts, at least (nemine contradicente) though how they fell out at first none knows, and thou guessest they were gathered by Ezra, p. 302. and

grantest that they are the face and appearance of various lections, p. 304 and that they are no lesse in number then 840. in the Bible p. 296. and that thou art not able to satisfie thy self about the Original, and spring of all that variety that is in the Bible by reason of them, p. 301. and th••t unlesse ye should sup∣pose; (which yet thou seemest not to dare to do) that the word was so re∣ceived fo••m God, as to make both necessary not knowing the true cause of this vari∣ety, or difference, between the Scription, which is in the Love and the Lection which is in the margin ye have nothing to blame but your own ignorance, 〈◊〉〈◊〉 being not the onely case, (and I confess thou speakest the Truth in that) wherein ye have rea∣son so to do; p. 30••. all which, notwithstanding 1-st the consideration of this To Keri, and To Ketib, or vast and numerous variety of different Scriptions, and Lections which are welny in thousands of words, whereof some of them in the margin are supposed to have stood sometimes in the line, being most groundedly conjectured to be no other then meer Critical amendment, of the Iewes, should, together with the supposition and suspicion that is now begotten in the minds of many learned ones, impeach that security which thou supposest at least thou hast of the mind of God truly represented to thee in thy crooked Copyes, and so a door be opened (as it is already not more to curious pragmatical wits, then plain, honest, Truth telling, down∣right dealing, upright- hearted, light loving souls, to overturn this ticklish foun∣dation, and all that thy simply supposed certainty of a true entire, and to a Tittle exact conformity of this Hebrew Text of Scripture, with that which was pen'd by immediate motion, p. 308. and so seem to der••gate from the universality of this rash hasty Assertion, concerning the preservation of the Ori∣ginal Copies thereof to this hour, in every Point, Tittle, and Iota, 296. thou bestirrest thy self what thou canst thorough the whole Chapter aforesaid, in vindication of the said universality and verity of thy Arch Assertion by diminishing this vast variation that is in the Keri and Ketib, from the first manuscripts, into a very little matter, too vain to be at all counted upon, as a various lection they are of so small weight and impor∣tance; though I must here tell thee. I. O. that of as small moment and importance as thou makest both these of Keri and Ketib, as well as all the other varieties that thy self are sain to confesse to, (viz.) those of Ben Asher, and Ben Nepthali, those of the Oriental and Occidental Iewes, those called correctio Scribarum, or the amendment in 18 places of some sma••l Api∣culi (as thou diminutively stilest them to salve the credit of thy exqui∣sitely crude expression of thy self often by the Term of Apices, and every Apex &c. p. 27.317.) and those called Ablatio Scribarum, or a note of the Redundancy of Vau in five places, O thou that art tossed to and fro, and yet thou seemest with the superstitious Iewes to hold a Copy to 'e corrupted, or prophaned, if but one letter be but wanting or redundant sometimes, (viz.) p. 170.) yet the least of all these are of weight and importance enough (for all thy summary saying of them all together, p. 13.14. they are varieties in things of lesse, indeed of no importance) to knock thy principal position on the head, and (howbeit thou sayest, not in the least p. 181.) in the least, at least, to Impair the Truth o thy Arch Assertion that every Tittle and Letter of the outward Text (which thou till stilest the word of God) remaines in the Copies preserved by the

merciful providence of God for the use of his Church to this day; and I must tell thee moreover, that the more thou stirrest in defence of the uni∣versal verity of that thy unwarrantable and utterly untrue Assertion, the more it stinks and that rankly too, not onely of unreasonable rashnesse, and Real falshood, but also of a meer Diotrephetically impudent and impositively prating Spirit in thy self, that rather then recant one rashly assented ab∣surdity, will run into a thousand, to offer so peremptorily to persist int, unlesse thou couldst speak more to the purpose then thou yet hast done, or ever art like to do in proof thereof, in that universality, rigidity, and strictnesse wherein thou statest it.

And as to those of the Keri and Ketib in particular the utmost thou sayest in all that Chapter wherein thou art wholly taken up about them whereby to refell the force of what falls heavily on thy Arch Assertion thence from by such as urge it, to the evincing of variety of Lections from, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or primitive Text, is as strong as stubble it self to stand against it, with; and of no more force then foam and fro••b to resell it.

For fi••st p. 297. thou sayest all the difference in these words, that is the 840. words of the Keri and Ketib, is in the Consonants, not at all in the vowels.

Rep. In which saying thou givest thy whole cause, for if there be little lesse then a thousand words now in the Hebrew Text, differing in the Transcripts, in their Consonants from what they were, as written in the first Manuscripts, what need any more to prove against thee, that there are various Lections, and that in more then in Tittles, Iota's, Vowels, Accents, Points, and Apices (in the least of which yet if variation be proved, it disproves the universality and verity of thy great Assertion of Identity to a Tittle) and what need the Authors of that insinuation (over whom thou crowest upon thy own dunghill, and triumphest before thy time, p. 319.) pro∣duce the least Testimony (as thou falsly affirmest they cannot) that there hath been in the world some Copy of the Bible differing (mark thy words) in the least from those we now enjoy, or that those ye have are corrupted? thou I. O. provest it against thy self to their hands; yea that the Consonants them∣selves are greater matters then Points and Apices, and of more importance with thy self is intimated by thee, p. 317. in the eye of any ordinary Reader a yet thou thy self assertest, p. 297. that 840. words are found different from what they were at first writing, in no lesse then the very Consonants, what need we then any further witnesse, since we our selves have so much con∣fessed out of thy own mouth, or rather extant under thy own hand? And what need the Authors of this insinuation prove their Assertion in answer to thy confident universal Challenge of them so to do, p. 317. saying, let them prove that there was ever in the world any other Copy of the Bible differing in any one word from those that we now enjoy Tu dicis, thy self I. O. sayest it, that there are differences from the fi••st Copies, that were writ••by the in∣spi el Authors, and that of many sorts, what needst-thou say let them produce one Testimony, one Author of credit, Iew or Christian, that can or doth, 〈◊〉〈◊〉 did speak one word to this purpose, let them direct us to any relike, any monument, any kind of remembrance of them, and not put us off with weak

conjectures, upon the signification of one or two words, and it shall be of weight with us, is it meet that a matter of so huge importance, called into Question by none but themselves, should be cast and determined by their conjectures? doth they think men will part with the possession of Truth upon so easie Terms, that they will be cast from their inheritance by divination?

Bona verba quaeso, Possession of any thing that's counted an inheritance, I confesse is eleven points of twelve, and they that are in it commonly count that Truth and Right is on their side right or wrong, and the more ado and harder task they have, who have to do with them to storm them out, but as the case here stands, it's no great matter, sith I. O. the possessour fights for us against himself. Art thou an Author of credit thy self I. O. whose Testimony may be taken for Truth? wilt thou believe thy self if not others? I confesse as thou sayest p. 102. of the Romane Har∣lot, the common fate of lyars hath so befallen her, for lying mostly in many things she professeth, that she deserves not to be believed when she talks the Truth, p. 225. So I may say of thee, though I believe thee when thou speakest truth, yet thou utterest so many untruths, that thou scarcely deservest to be believed when thou tellest the Truth: but yet if thou be of any credit with thy self, and thou wilt but take thy own word, then we are well enough, and have wherewith to answer thy challenge, having thy self in the self same Book we have here to do with, speaking more then one word at least, and that's enough (ad bominem) to this purpose, viz. that there was in the world a Copy of the Bible different from what we now enjoy in one word at least (and that's in more then Tittles, which thou, who art Callidus, more then Callidus in thy Re frigida contendest for) sith the Keri and Ketib, those 840. words which are confest by thee to vary in their Consonants, from what they should be written with, if what is in the margin were in the line, are confest by thee not to have been so from the beginning, which if not, then, there was once a Copy different from what we now enjoy, but of this thou wilt hear more from us by and by.

Secondly, p. 300. thou sayest, the difference in the sense taken in the whole context, is upon the matter very little, or none at all; at least each word both that in the margin, & that in the line yield a sense agreeable to the Analogy of faith.

Rep. Here thou mendest thy bad cause as well as one can well do, that makes it two-fold worse then 'twas before; for if there be welnigh a thousand words, not onely different in Consonants (which is greater then that of Tittles) but also such as makes the least difference in the sense of the Spirit, which (how many so e're the Text may bear) is ac∣knowledged by all (but your selves that make many) to be but one alone ever to one word or place, then thou thy self overturnest that certainty and Identity of not onely the Text it self thou so loudly contendest for, but also, in some measure, of the Truth it self contained therein, which we say is eternally entire, let the Text run which way it will; but thou here art forced to confesse, that in the Keri and Ketib, there's not onely a varia∣tion in words, but also thereby in the very sense it self.

And though thou wouldst fain mend it when thou hast done, by min∣cing the matter, making as if the Context considered, the difference in the

sense is upon the matter very little, and agreeable, either way to the Analogy of faith (as ye often speak, whereby if not blinded ye might see, how, for all ye call the Scripture your Rule of Faith, yet ye more serne the Scripture into the sense of a suitablenesse to your modern devised model of faith still, then suit and model your faith according to the true sense of the Spirit and mind of Christ in the Scripture) yet that's a meer false seeth and ••••gment of thy own, for in some places there arises from the Keri and Ketib a very vast variety, not to say clear contrariety in the sense; such as, if the Context be consulted with, is consistent with the faith but one way onely, and not the other; and sith thou puttest it to the tryall, by the variety of those two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are the same in sound, yet most distinct in their significations, and so, of all the varieties that are of this kind, seeming to thee of the greatest importance; of which it is observable that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whose signification is [not] is fourteen or fifteen times put in the Text or line instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whose signification is [to him or it] which is set in the margin: I am willing to be tryed by that very variety that is of thy own naming the better to satisfie thee.

And whereas thou sayest, that though these seem contrary one to the other, yet wherever this falls out, a sense agreeable to the Analogy of faith ariseth fairly from either word, instancing in some places picke out by thee for thy own purpose: I say if it do hold, its not worth a pin, or point, to the proof of what thou sayest, if in any one of those four∣teen or fifteen places it appear to the contrary; and that it does, let me be so bold (fith thou instancest in two that are fittest for thee) to in∣stance but one that, makes against thee, and then, I shall trouble my self no more with thy Keri and Ketib, which would make one, if not sick, yet at least sorry, for thee to see how sorrily thou shifts by it: Isa. 9.3. thou hast multiplyed the Nation, not encreased the joy, say the Ketib, or word in the Text, but the Keri or word in the Margin is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [to it] which marginal Reading (though Translators following the mistake of the mis-transcribers keep to the Ketib) is undoubtedly the true and onely sense of the Spirit, for the reading in the line, as it is in both Transcripts and Translation, is (considered with the Context) a piece of meer non-sensicall contradicti∣on; thou hast encreased the Nation, not encreased the Ioy, they joy before thee according to the joy in harvest, as men rejoyce when they divide the spoil; what a jarre does the word [not encreased the Ioy] make in the sense of that verse; yea it makes it meet confusion and contradiction, to say the joy is not enlarged, and yet it is enlarged like to that of men that rejoyce in har∣vest, and at the dividing of the spoil; but read it by the Keri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [to it] thus, (viz) thou hast multiplyed the Nation, thou hast encreased joy to it, or its joy, they joy before thee according to the joy in harvest, as men rejoyce when they di∣vide the spoil; and then there's no discord in the sound, but its all sweetly sutable and harmonious, and agreeable to the Analogy of the true faith also.

Arg. thy Eleventh is, The security we have that no mistakes were volunta∣rily or negligently brought into the Text, before the coming of our Saviour, who was to declare all things, in that he not once reproves the Iewes ••n that Account, when yet for their false glosses on the word be spares them not. And

this Argument is urged o're again p. 316 interrogatively thus, (viz.) can it be once imagined, that there should be at that time such notorious va∣rieties in the Copies of the Scripture through the negligence of that Church, and yet afterword neither our Saviour nor his Apostles take the least notice of it, yea doth not our Saviour himself affirm of the word that was then among them (Scripture with thee) that not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should passe away or perish?

Rep. 1. Leave calling Christ thy Saviour, (as thou often dost) till thou witnesse thy self saved by his grace from thy being a servant to sin, as thou art so long as thou committest it, or dost either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or which is all one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and commit it thou dost and must while thou livest, while thou believest no perfect remission, or full freedom from the commission of it in this life; and must in the life to come too, while thou believest no purging there neither; for thy calling him thy Saviour while thou art thus in thy sin, is no more accepted of him, then when thou cal∣lest him Lord, Lord, yet dost not the things that he sayes, and that is as little as if thou saidst nothing.

2. Varieties and mistakes might befall the Scriptures, thy self elsewhere confessest, p. 167, 168, 169. through the invincible infirmity of mens failings and fallibility in such a work as transcribing the best things, and through meer weaknesse, when through neither wilfulnesse, nor negligence, nor un∣faithfulnesse, and so passe as unreproved, as they are in that case unrepro∣vable.

3. There might be mistakes of that nature through the Scribes wilfulness and negligence, perverting Scripture, and those reproved by Christ too, and his Apostles also, and thou ne'r the wiser, there being many things truely, that Iesus did and spake, that were never written in those Histories of him ye have, and that his Apostles did, and spake, that are not written by Luke in the Acts, nor in their Epistles, the which if they should be written every one, the world it self would not be able to contain them, among which, that such a re∣proof was not one, is more then thou knowest; though thou wilt vent thy verdict very vainly ond positively still at a venture.

4. If there were not one mistake or corruption through mis-translation in the Scripture before Christs time, hath there not been time enough for some sailing to fall out in it, since that time which is 1600, years since, in some one Point, Apex, Accent, Tittle, or Iota? what security hast thou against such a thing, not knowing, but as thou wilt be guessing, and think∣ing, what wicked, careless, and unskilful hands it hath since past under; or rather knowing, that by Iewes and Papists it hath been much vi∣tiated.

5. Christ and his Apostles, in their often quoting Scripture out of the Old Testament, kept to the substance and sense of the words, not alwayes to the Text, in totidem verbis, verbatim, or to a Tittle, Isa. 42.1, 18, 19, 20, 21. Rom. 11. Rom. 15.16. which shews that they minded the substance of the matter, and not as ye do the empty figure of the outward Letter in e∣very trivial Tittle, Point, and Iota of it.

6. However, I do not understand this Argument any more then thou that thou speakest on, p. 269. Christ reproved no such mistakes as mis-transcribing

the Scriptures, through wilfulnesse or negligence 1600 years since, therefore it is not mis-transcribed in one Point, Apex, Iot, or Tittle, to this very day.

Arg. thy Twelfth is this, (viz.) after Christ the watchfulnesse which the two Nations of Iewes and Christians had alwaies upon one another, with sundry things of like importance to this purpose, which might he insisted upon.

Rep. Here's the Rereward of the whole foregoing Regiment, and Rout of Red coat reasons, that make a mighty shew a great way off, as they lye all together in Leagure against the Truth; so that one would take them as first glance to be of some great worth or weight to the matter in hand, but when one beholds them nigher hand, behold they are a parcell of Ragged, Torn, Thred bare Tatterdimallions, that are scarce able well to stand on their legs they are so weak and wanting. And as for this last poor, wretched, miserable blind and naked Argument, that marches in the Rear, it is so lame, and tired, and decrepid, and halts so pitifully after his fellows, that it's in a manner pity to meddle with it, for what importance soever I. O. judges it to be of, I see it's importance to be so little to his purpose, as to evince every Tittle of his transcribed Text to be as true as at first writing, that it can scarce well carry it self clear away, much lesse import any great matter of danger, or do any considerable execution toward the offending of the Truth here defended, or in defence and vindication of I. O's famously false Assertion of the entirenesse of the outward Text of the Scripture to this day, in every Word, Letter, Consonant, Vowel, Point, Apex, Tittle, and Iota, as 'twas at first given out by the hands of the inspired penmen of it; that though more then need might soon be replyed against it, yet I shall say nothing to it at all, but make it a passe, and let it even go quietly again from whence it comes.

CHAP. VI.

THus far as to I O's twelve Arguments, the rest of his proof of the entirenesse of his Text is made up of sundry sorts of considerati∣ons, Weak Wottings, and Pidling Putations: all which kind of miscella∣neous munition, I shall here give the Reader an Account of, together with some such observations and animadversions, as it's meet should be made thereof; and then come to expostulate with I. O. about the whole case in hand, and to set some of our surer grounded [Shall we thinks] against silly shallow [Shall we thinks] as he infers, & winds up his crazy conclusion withall, and leave all that read them to their liberty to think of them what they please.

Such brittle businesses, such starch, straw, and slubbly stuffe as I. O. stiffens and strengthens his strict Assertion with a parte ante, and his above named Body of Arguments, for the certainty and infallibility of the right wri∣ting of every Tittle and Iota of the Text of this day, according to the first immediate writing thereof from God, in both the Old Testament and the New, is as followes.

I. O. For the first Transcribers of the Original Copies, and those who in succeeding Ages have done the like work from them, whereby they have been pro∣pagated and continued down to us, in a subserviency to the Providence and Promise of God, we say not; as is vainly charged by Morinus, and Capell••s, that they were all or any of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infallible and di∣vinely inspired, so that it was impossible for 〈◊〉〈◊〉 in any thing to mistake.

Rep. If ye can't say that, that they were infallible and divinely inspired in their work, ye can say nothing at all, that at all reaches your purpose, or pretended proof of your so absolutely Asserted certainty and infallibility of the entirenesse of your Transcribed Text, and answerablenesse of it 〈◊〉〈◊〉 every Tittle and Iota to the Original Text of the Penmen, which an∣swerablenesse if ye prove not, and that infallibly too, and by more then your own meer guesses and conjectures, your universal positive Assertion can ap••••ar to be no more then a supposition, and then, vobis ipsis cons••••entibus; your own selves acknowledging no lesse, you have no sound assurance what ground ye stand on; for the stresse of all sacred Truth is by I. O. put upon the true Transcription or mis-transcription of the Greek and Hebrew Text, which if not entire to a Tittle and Iota, p. 17.18, 19. upon any cor∣ruption supposed in the writing (and that may very well (not to say must be supposed) if all the Transcribers, even the first as well as the latter, can∣not be supposed to be as infallibly guided in Transcribing, as the holy men were in the first writing) there is no means of rectifying, or recovering, or of discovering, or determining, or judging of Truth any other way: And so thou gi∣vest upon a matter thy whole cause, in granting the whole Series of Tran∣scribers, and Race of writers to this day, to be but fallibly guided; and thy most perfect, infallible, stable; and to a Tittle true Touch-stone, Rule, Standard, Foundation falls all to the ground, as a mere falible, uncertain, questionable Basis to build so mighty a bulk upon, as thou dost; according to not others knowledge onely, but also thy own acknowledgements and confessions.

I. O. Religious care and diligence in their work, with a due Reverence of him, with whom they had to do, is all we ascribe unto them. Not to acknowledge these freely in them, without clear and unquestionable Evi∣dence to the contrary, is high uncharitablenesse, impiety, and ingratitude. This care and diligence we say, in a subserviency to the Promise and Providence of God, hath produced the effect contended for. Nor is any thing further ne∣cessary thereunto. On this account to argue (as some do) from the miscar∣riages and mistakes of men, their Oscitancy and negligence in transcribing the old Heathen Authors, Homer, Aristotle, Tully, we think it not tollerable in a Christian, or any one that hath the least sense of the nature and impor∣tance of the Word, or care of God towards his Church, Shall we think that men who wrote out Books, wherein themselves and others were no more concerned, then it is possible for men to be in the writings of the Persons mentioned, and others like them, had as much reason to be careful and diligent in that they did, as those who knew and considered that every Letter and Tittle that they were Transcribing, was part of the Word of the great God, wherein the eternal concerament of their own souls, and the Souls of others did lye. Certainly whatever may be looked for from the Religious care

and diligence of men, lying under a loving and careful Aspect from the Promise and Providence of God, may be justly expected from them who undertook that work.

Rep. Of the loving and careful Aspect, and Promise and Providence of God, and how little he stands by any promise engaged, to preserve outward Tittles (as thou ••atlest) I have spoken not a little before: but if that were as true as thou sayest it is, and as it is indeed most false that God were so engaged in order to the safe guarding his word and Church, to save every Tittle of your Priests Transcribed Texts, does not his love and care of his word and Church as strictly call for his careful Aspect over the peoples tran∣slated Texts, and bind him in his providence (according to the supposed promise) to watch over and direct the Translators in Translating for the use of his Church, but few of which can Read your Original Texts, as well as the Transcribers in Transcribing? which Translators if they happen to be one the Church, (sa••ing that she must take some of her Clergies words for infallible Truth, and as the sole foundation of her divine forth about the in∣tegrity of the Text) is out also, and hath nothing but uncertainty it self, even the uncertain fallible conjectures of (spiritually) unskilful Scholars to trust to, about the foundation of her salvation.

Neverthelesse thou wilt by no means allow that the Translators lay un∣der the same loving Aspect, who had as much to do with God, and as reli∣gious a care and diligence in their work, as Transcribers had in theirs, with a due Reverence of him with whom they had to do; yea not to acknowledge these freely in them (which is the utmost thou darest ascribe to the others) without clear and unquestionable Evidence to the contrary, is as high un∣charitablenesse and ingratitude (by how much their pains was the greater of the two) as not to acknowledge the same in the Transcribers: the care and diligence of which said Translators yet, who must be supposed to be as much in a subserviency to that thy supposed promise and providence of God (I say) hath no more produced the effect thou contendest for, (i.e) the entire agreement of their Copies to a Tittle with the first Originals, thou that of the Transcribers hath done, which hath not produced the said effect so ex∣actly as thou dreamest.

It is enough to make a wise man wonder (but that Sapiens miratur ••ibil, because he expects no other then solly to proceed from the foolish wisemen of this world) to see how thou settest thy Transcribers up on high, yet grantest them not to be infallibly guided of God neither who, if he had no higher way to expresse his love to his word and Church, then by saving every Tittle of thy Transcripts from alteration or corruption, could as easily have guided the Transcribers infallibly as fallibly, and more easily too, since his Spirit guides none fallibly so far as I know) and statest thy Transcribers under the loving and careful Aspect, promise and providence of God, in all they did in their work about thy Greek and Hebrew Copies, from whom yet no more may be expected justly then from Translators in the undertaking of their work; for Translators did consider what every Letter and Tittle that they were Translating was, as well as Transcribers did, what every Letter and Tittle and Iota was, they were Transcribing, and to argue them to be as Oscitant, Neglective, and mis-carrying, and mistaking, as those that translated

Heathen Authors is as intolerable (ad ••ominem) I speak this, for else I own it, tolerable enough so to argue, of both Transcribers and Translato••s of Scripture, for such as Transcribed and Translated Heathen Authors and their work as well as they could, and such as Transcribed and Translated Scrip∣ture could do no more, and were, thy self confessing, no more infallible nor infallibly guided then they, onely a kind of care in them, and in God over them, which amounts not to his special spiritual guidance thou tellest ••) I say as intollerable as thou sillyly sayest it would be to argue from the ••citancy, and Negligence, miscarriages and mistakes of Transcribers of Heathen Authors, to the like in the Scripture Transcribers.

But as for Translators thou pullest them down, and depressest them into a condition of as great carelesness and negligence, and under as carelesse neg∣lect of God, toward, them in their work, as thou statedst the other in great care and diligence and under a careful Aspect and providence of God towards them in theirs; saying on this wise, p. 319. of Translators (viz.) the Translators own indivertency, negligence, ignorance (for the wisest see∣netial) is one among i••merable other Reasons to be assigned of their variations from the Original; as if there were neither inadvertency, negligence, nor ig∣norance in Transcribers, but they, without being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were so wise as to see all, and had nothing but all 〈◊〉〈◊〉 diligence, and no such weaknesses Translators had.

And again, p. 347. of the Syriak Translation on this wise; It was made 〈◊〉〈◊〉 get I know neither when, nor by whom, in sundry places following another corrupt Translation, having passed through the hands of men ignorant (thou knowest who they were, yet callest them ignorant) and suspicious against whose, frauds and folly ye have no relief, and thou questionest whether it may be esteemed of any great use or importance, as to the end enquired after: As if the self same might not be said of thy Transcription as if thou knewest exactly when, and by whom they were made, and that they followed 〈◊〉〈◊〉 corrupt Copies in any places but all pure ones, and were known to thee to have past thorough the hands of men neither ignorant nor suspicious, as ••if thou hadst all the relief and 〈◊〉〈◊〉 in the world of all thy Transcribers integrity and honesty from Ezra and from Christ to this very day, and that they were men that had neither Fraud nor Holly, whereas most if not all 〈…〉〈…〉 of the Hebrew Copies have been made by the Iewes, against whom when 〈…〉〈…〉 thy turn in any point so to do, thou talkest as if there were nothing in the world but 〈◊〉〈◊〉, iniquity, and, as to the scriptures, fraud and jolly felt in the very 〈◊〉〈◊〉 of them and as if it were not to be questioned, but that al the Copier that thou are pleased to esteem 〈◊〉〈◊〉 (and no other) were 〈…〉〈…〉 to be esteemed of so great 〈…〉〈…〉 as to be canonized, as the 〈…〉〈…〉 to the whole world, which is the end of the Transcribed Copies of the Originals now enquired after.

And again, p. 234 of the Chaldee Paraphrase this, (viz.) seeing it hath 〈◊〉〈◊〉 under any peculiar care, and merciful providence of God, whether innu∣merable faults and 〈◊〉〈◊〉 as it happened, with the 〈◊〉〈◊〉, may not be got into it, who can tell as if thou couldst tell what and which Transcriptions and Translations have lain under that thy so 〈◊〉〈◊〉 on loving, Aspect, peculiar

care, and merciful providence of God, so as to be exempted from faults and errou••s, besides the primitive Copies, and which have not; who told thee, but thy own Rambling, Roving, and Conjectural fancy that these have and those have not? yet beu quam praecoci ingenie, how hastily dost thou both take and give it out for granted here, that such, namely the Chaldee Paraphrase, and the Septuagint Translations God had no regard to help the Translators in, and as for some and those sundry Transcriptions too of Origi∣nal Copies when they like thee not, and are such as are not Concordane with thy favour'd darlings; how dost thou set them at thy heels, p. 199. 201. as corrupt novell Transcripts, though of two or three hundred years, or elder, and as Consonant, for ought thou knowest by any thing, but Tra∣dition, to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are not now in the world, for thee or any to correct or try by, as some thou so much settest by? but the Vulgar Copy ye use thou callest (by Tradition onely received from thy Forefathers, and so upon no truely divine but humane account, if it be the Truth) the pub∣like possession of many generations, and that which upon the Invention of the Art of Printing was in actual Authority throughout the world, with them that used and understood that language (an implicitly confident, broad, blind, bold speech, yet like thy self) as far as any thing appears to the contrary (that was well put in however, if thou hadst added (to I. O.) at the end of it) yea this thou very imperiously and impositively givest the word of Command for the Canonizing and Authorizing of, saying let that passe then for the Standard which is confessedly (in foro privatae tuae phantasiae saltum) its right and due.

Thus King of Babylon-like among men, so I. O. majestically behaves him∣self among the many Transcribed and Translated Copies of the Scripture; Authorizing and Dis-Franchising which he pleases, and as the other with persons, so I. O. with patterns of the Text, patronizes as he lifts, Dan 5.19. which he will he slayes, which he will he keeps alive, which he will he sets up, and which he will he puts down; and if he be askt why this and not that is under Gods careful Aspect? Stat pro ratione voluntas.

3. And whereas thou sayest that the Transcribers care and diligence in subserviency to Gods promise and providence hath produced that effect thou con∣tendest for, (viz.) the entirenesse of the Text to a Tittle at 'twas at first, dost thou not say this as thou dost twenty things more, meerly on thy own head? and if that have produced that effect, why doth not the same cause produce the same effect in all Transcribers, as well as such onely whose work thou settest the Crown on? and in Translators as well as Transcribers? seeing thou hast no more security of the ability, faithfulnesse, honesty, care, and diligence, of such whose Transcriptions thou talkest up, then of such whose Transcribed and Translated Copies thou talkest down, as altered, varying from the first Originals, and apparently corrupt; neither canst thou charge the one more then I can the other justly (though unjustly thou wilt be doing so) with inadvertency, carelesness, and negligence, they being all alike unknown to each of us; yet thou ownest the Transcriptions of some such as spurious by superfluity, and redundancy of unnecessary, and deficiency of necessary words, as corrupt, p. 200.201. and such like; All which proves against thee variety in Copies too (but that thou wilt not see it) in Points, Tittles,

and Iota's at least which variety (if any at all) cannot be in lesse matters then these.

4. And though thou sayest not any thing further then the said Religions care and diligence of Scribes is necessary to the said effect of Identity with the first Copy to every Iota and Tittle, without infallible guidance from Gods Spirit, dost thou say that in earnest? If thou dost, I say in earnest, thou well knowest not what thou sayest; for let there be never so much honesty fidelity, care, and diligence used, yet unlesse there be an infallible guidance, or wri∣ting by that immediate inspiration, which thou ascribest to the holy penmen but denyest and darest nor ascribe to thy first Transcribers, the mind and, will of God (if I. O. be to be believed when he speaks against himself) is not represented to thee (as thou sayest it is, p. 153.) without the least interve∣niency of such mediums and waies as were capable to give change or alteration to the least Iota or Syllable, without the least mixture or interveniency of any me∣dium obnoxious to fallibility, (as thou sayest it is: p. 10.) for in the very next words p. 10.11. thou utterest enough to the confutation of thy self in this, while, (according to thy wonted manner of running round as one borrendo percussus Scotomate) thou sayest the wisdom, truth, integrity, knowledge, and memory of the best of all men, is obnoxious to fallibility, and con∣sequently (say I) capable to give change in the most careful Transcription that can be made by mans hands, that is uninspired, in much more then the least Iota or Syllable; thus art thou contrary to thy self still.

5. But I say for all thy reasonlesse rounds, and self contradictory conceits, more then Transcribers care and diligence is necessary thereunto, (i.e.) to the producing of Copies infallibly conformable in every Tittle, Iota, and Point to those of the first Penmen, and to the begetting of the divine faith (which is more then meer humane fallible perswasion) that thou oughst to have about the soundnesse, universal incorruption, certainty, integrity, invari∣ablenesse and infallibility of that thou callest thy foundation, even that immediate manutenentia Dei, or undeceivable direction and divine inspiration of God, which if it be wanting (as thou confessest it was from the first to the last of thy Transcribers) such is the weaknesse of men, where never so much carefulnesse is in Transcribing of Books, that there may be miscarri∣ages and mistakes, which if, there be in the least Iota or Syllable, it's great enough to lay thy universal grand Assertion to the ground, and all thy proof of it from the foresaid care and diligence will prove not worth a pin to thy purpose. But alas what do I talk of weaknesse, where either the leading of the Spirit of God is wanting, or a willingnesse in men to be led by the holy Spirit, as it is in all that assert (as thou dost) his infallible guidance to be gone out of the world in these dayes; there's not onely much weaknesse to such a weighty work as thou makest the Transcribing the Scripture to be, but (as thou sayest, p. 104. so I in this case about the Scriptures) so much vanity, foolishnesse, falsenesse, unfaithful∣nesse, negligence, ignorance, and sloth, love of money (for which many write at others appointment, being well paid for their plains) more then of the matters they are writing, as well in Scribes as Printers of the very Scrip∣ture it self, carelesnesse, adding, detracting, unsuitablenesse of their Spirits, and minds to spiritual things, losse of all remembrance of what they are, and

what they do, &c. that I can give very little credit to what I have nothing but the Authority, Ability, Integrity, Wisdom, Knowledge, Truth, Memory, Care and Diligence of such to rely upon for, without evidence of their being divinely and infallibly guided, which guidance thou denyest to thy Scribes; nor can any wise man groundedly believe any other, but that the Books of Scripture passing through the hands of many such Transcribers, have upon them the marks of their neglects, ignorance, and sloth, and have had (as hard of belief as thou seemest to be of this; p. 206.) the fate of other books.

Yea I. O. let me but ask thee this, Is that faith thou hast that thy Greek and Hebrew Copies are to a Tittle so uncorrupted (as thou contendest) a divine faith or a fallible perswasion onely? if the Latter it's not worth, a figge, if thou have no bettr faith then so, and art not more infallibly assured then so of the infallibility of that which thou callest thy most perfect Rule, and infallible foundation: If the former what is it must beget this divine faith in this thing, that there's not a Point nor Tittle varying in thy now Canon standard or adored Copy from the first Copy of the Text that ever was? will thy vain confidence, hopes, conjectures, good conceits of thou know∣est not what Scribes, that wrote thou knowest not when, give thee such a faith or the Traditions and Authority and Testimony of honest men, saying so and so, downward for many generations? or some infallible ground of certainty, that they were guided to write every word by divine in∣spiration?

Not the first, for thou utterly disclaimest that, as no ground of divine faith about the Scriptures, by saying thus, p. 105. if numbers of men may be allowed to speak, we may have a Traditional Testimony given to the blasphemous figments of the Alcoran. But the constant Tradition of more then a thousand years, carried on by innumerable multitudes of men, great, wise, and sober, from one generation to another, doth but set open the gates of hell for the Mahometans, and thus, p. 114.115. though I should grant, that the Apostles and penmen of the Scripture, were persons of the greatest industry, honesty, integrity, faithfulnesse, holinesse, that ever lived in the world (as they were) and that they wrote no∣thing but what themselves had assurance of, as what men by their senses of seeing and hearing, are able to attain; yet such a knowledge and assurance is not a suffi∣cient foundation for the faith of the Church of God, if they received not every word by inspiration, and that evidencing it self unto us otherwise then by the Au∣thority of their integrity, it can be no foundation for us to build our faith upon.

Not the latter, for thou disclaimest that, and darest not ascribe any such thing as infallible guidance, or divine inspiration to thy Trustee Transcri∣bers: so where the divine faith about the firmnesse of thy foundation it self stands founded, and bottom'd unlesse it be in the bottomlesse pit it self of thy own fancy, he must have more Rope to fathom with then I have, that will ever find.

Wilt thou not then I. O. say of the first Transcribers of the Scriptures, that the were infallible and divinely inspired? (I do not say thou dost ill in refusing so to say, nay rather thou dost very well, and somewhat honestly and ingenuously in that, for indeed we cannot tell, nor say safely that they were so) but art thou then freely willing in very deed to yeild it to

us that they were fallible, and that 'twas not impossible for them to mistake? This grant of thine, we are as free to accept of as thou art to give it, and make good use of it too, not so much against as for thy self (viz.) to shew and instruct thee from thence, that there's rottennesse at the very root of all your Religion, and a fearful flaw of fallibility that is in the very foundation of your faith and believing, in which thou sayest ye are built on the writings of the Prophets and Apostles, T. 1. c. 2 S. 4, that so ye may (which is the worst that we wish you) come to be better built on a firmer foundation, and both you and your foundation and faith and all may stand fast, and never (as now ye must do) fall any more from thenceforth for ever; even the foundation of the Apostles and Pro∣phets it self, which was not their writings, for these were not their foun∣dation, nor were given to be ours; for if they were, then they had been built upon themselves, and we are to be upon them, which is absurd to say, for neither their own preachings nor writings were their own founda∣tion which they were built on, nor are we to build onely upon them, but both they and we upon that which all holy men, were built on from the beginning, before any writing was at all, (viz.) Christ Iesus the light, the corner stone which the blind builders refuse, on whom whoever builds and be∣lieves, if he never come to read one Tittle of any outward writing, shall assuredly never be ashamed.

In this one grant then thou hast given both the Qua. and all others thou contendest with no lesse then the very cause thou contendest for (viz.) that the Scripture or Letter is infallibly the infallible word of God, and every Letter, Tittle, and Iota of it also; one Iot or Tittle of which can no sooner fail, then Heaven and Earth can passe away, and that every Iota and Tittle that was in the outward Letter as at first given forth from God by inspira∣tion, is preserved to this very day without corruption, and remains in the Copies preserved till now for the use of his Church: that the whole Scripture entire as given out from God without any losse is preserved in the Original Copies yet remaining, yea in them all is every Letter and Tittle: For this is the cause thou hast taken in hand, in which thou wilt find, when once thou awakest, that thou hast hold on the wrong end of the staffe, and these, and much more of the like sort are thy own words and absolute assertions about it, up and down in thy Book, T. 1. c. 1. S. 14. T. 12. e. 2. S. 7. 9. which if they cannot be made good (so high thou runnest) but that there be any cor∣ruption to be supposed in your present Original Copies and various Lections (though it be granted by Capellus and others, that the saving Doctrine remaines sound as to matters of moment) yet this shall not satisfie nor afford thee relief enough, but thou wilt needs give up all thy cause, as lost (even further then thy own opponents would have thee) confessing and professing that all your Doctrine is corrupt, not continuing entire, no means of its discovery, nor of its recovery from a lost condition, no means of rectifying it, or determining any thing about it, see T. 1. c. 1. S. 16.17. yea so as to yeild your selves to be at such a losse as not to know what ground ye stand on: yea in thy Dedicatory Epistle, pag. 25. lay but these two together, first that the Points are the invention of the Tiberian Massorites, which by all thy proofs to the contrary thou leavest as uncer∣tain

as thou foundst it, and little lesse then yeild'st that it's but uncertain 2 That its lawful to gather various Lections, &c. and then (sayest thou) for my part I must needs cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tell me where I must stand, as not seeing any means of being delivered from utter uncertainty in and about all sacred Truth, and so thou goest on, desuing to be instructed by such as see through the de••adiations that are likely to ensue on these principles, as one that trem∣blest to think what will be the desperate consequences of imagining alterations in the Points, Tittles, and Iotaes of your Originals, Ep. ded. p. 19. now what the issue will be we leave to God, though some know it, yet thou are too weak to bear the sense of it without amazement, being bottomed no better then upon a quavering bogge, if it should be told thee, yet know it thou wilt when it comes to passe, or if thou canst bear it take it now. Fiat justuis aut pereat mundus, the issue (as dreadfull as it seems to thee who a••t in fearlesse dangers of greater mischiefs, and but dangerless fears of this present object thou so startlest at) will assuredly be no worse then this as I said above, (viz.) that while Theeves will fall out True men will come by their good again, & if all the Divines in the world be in such digladiations as to draw their daggers against each other about it yet the light, from which your whole Letter came, will be turned to, when the Letter is found to be but a fallible uncertain Rule, as falsified by mens mis-transcriptions and mis-translations, which light is certo certius, vera verius, if ought can be so, even no lesse then infallibility and certainty it self, and that very Equity and Truth it self, which the Letter teaches, and doth but tend to; and for my part sink thou, and thy fearful fellows, boreling Priests and wrangling Lawyers, that live altogether on mens lusts, trespasses and sins, of which, when the world comes to the light, and by it to be led into love, honesty, and peace, as there will be no need, so it will be wiser then to be fooled into a feeding of you for feeding them in their fightings, I say sink ye whether ye will, and your Quick sandy founda∣dations together with you, till both your selves and them be swallowed up by that greater glory of the light it self, now arising again upon the world, though they will nor see it; I know some that stand so fast in this juncture, wherein the old heaven and earth shakes in order to its removing, as to see thousands fall besides them, and thousands at their right hand, yet be out of fear of the fearful fall of the Hypocrites coming nigh them: And as it hath never repented me hitherto to see that people that were Priest∣bewildred, and hampered in Latine Letanies, English Liturgies, divine Scottish Directoryes, falling off from their Priests and Scribes to the search of Scrip∣tures, so it will never repent either my self or many thousands more, that are turned to a true attendance to the light of Christ, having witnessed that weaknesse of the Letter it self to save the soules of men which the Letter it self also bears witnesse to, Rom. 8 2. to see men fall, according to the councel of the Scripture in that behalf, Gal. 5.16. (such a tall is in truth not from, but to the Scriptures) from the Scrip∣ture it self to the holy Spirit.

Neverthelesse, were I one that did close never so cordially with thee in thy cause about the Scripture, yet could I not commend, but most con∣demne the Course in which thou commend'st it to us, for, as if it were

not forward enough te fall of it self, thou hastenest to handle it down with thy own hand writing, while thou grantest the very first Transcribers of the Scripture to be fallible, and also to have erred and failed, though it were but in Points, Tittles, and Iotaes, and in no lesse they could fail, if they fail'd at all; for is they were fallible, and what they wrote were falsified in the least, then at least thy Foundation, which is no other then such Transcriptions, is so far false and fallible as they failed; and so (contrary to what thou sayest) in the least at least it impairs the Truth of thy Arch∣Assertion, that the whole Scripture, and every Tittle, and Letter, as given out from God, without any losse, is preserved, and remains entire and without Cor∣ruption in the Copies of the Originals yet remaining, for sure one Tittle, Letter, or Iota, a thousand to one, may (if they mistook at all) be either wan∣ting or redundant; and if they fail'd, who wrote immediately out of that which was first written by Inspiration, then those that Transcribed down∣wards, from that day to this, having none but imperfect Copies to write by, might likely fail, so as to make them more, rather then lesse imperfect, for Error minimus in principio, is ever major in medio maximus in fine, if the first or second stone stand never so little awry in any building, following that, it will swerve into more and more crookednesse towards the Top; and so what Corruptions, Crookednesse, Alteration, Ablations, Additions, Va∣riations from each other, in more then Tittles and Iotaes, there may be now in the Copies ye have, there being now no Autographaes to amend them by, but a bottomlesse pit and endlesse heap of uncertain Conjectures, Contradictions, Scoldings and Scottlings among the Scribes about it, Pro and Con, some saying one thing, some another, and the most part they know not what themselves, but as they think and hear from others, who knows save confident I. O. who seldom looks before he leaps, and so knocks the Nail on the head, as to hush all the hurries that are about it, and end the Controversie, and put it out of all doubt, so far as his help∣lesse Hammer will do it, by First saying positively there is no Variation at all; and Secondly, proving it so to be, as infallibly as his fallible Conceits can prove so ambiguous a businesse by saying, from more uncertain grounds then his Seniors and Superiors, viz. Doctor Iohn Prideaux (as he was cal∣led) Luther, Capellus, and others say the contrary, that he cannot but Conjecture it so to be; which proof hath as much strength in it as a straw, while thou Confessest (as thou dost) That Religious Care and Di∣ligence in their Work, with a due Reverence of him with whom they had to do, is all ye ascribe to the first Transcribers, which not to acknowledge in them, is high Vncharitablenesse, which Care they lying under a loving careful Aspect from God, together with the Promise of God (where he promiseth no such matter as thou talkest on (viz.) to preserve the Letter in all its Transcriptions from any Alteration, but to put his Word into his peoples mouths) and his Providence and Care of his Church (to which yet, or to the Transcribers of that which was to be her only Rule (as thou sayest) thou deniest that he yielded his infallible Spirit to continue with them ever as their guide) produces the Copies yet extant, and then inferrest thy Conclusion to this pur∣pose, (viz.) Shall we think that men that knew that every Letter and Tittle they were Transcribing, was part of the Word of the great God, &c. should

should not be more careful and diligent in their Work then such as Transcribed Hea∣then Authors, Homer, Aristotle, Tully, thus to Argue we think is not Tollerable in a Christian; and to imagine that the same Fate hath attended the Scripture in its Transcription, as hath done other Books, which yet I find some learned men too free in granting, seems to me to border on Atheism; I say, while thou sayest but thus, thou sayest no more then what deserves no other Answer then this (viz.) That to say, confesse, and grant, that the first Transcri∣bers of the Scripture were not infallible, nor divinely Inspired, but fallible, and to ascribe no more to them then a Religious care and diligence in their Work, and due Reverence of God with whom they had to do, and their lying un∣der a loving and careful Aspect, from a Promise of God (which was never made infallibly to guide them) and his Providence (without his divine Inspi∣ration and direction) and yet to Conclude that their Transcriptions were not attended with the same fate as other Books (viz.) Aristotle, Tully (whose Transcribers, out of the Reverence they had of those Authors, or who∣ever else engaged them in that Work, would be as careful and diligent as they could without doubt, and no men uninspired can be more) and much more that in their Transcriptions, it must not be supposed there was any Corruption or Variation from the first Copies so much as in one Letter or Tittle in the Copies extant at this day (as I. O. sayes) seems to me (and I appeal to all men that are well in their wits to judge of what I say) such an odde kind of self-Confutation, such a parcht up parcel of Confusi∣on, such an inconsequent Conclusion, as is no lesse, but somewhat more, then Atheistical, having not only nothing in it of either God, Christ, or the Christian, but even not the common Reason of a man, and so is intollerable both among Christian men, and others, and bordering upon Atheism, as all unreasonablenesse doth: Yea, I. O. I doubt not as full of Oscitancy and Negligence as thou wast in the framing of the Fabrick of thy Book it self, yet the Reverence, and respect to thy Doctorship, and such like, would oblige the Printers of it to as much Care and Diligence in the doing of it, as they can use at this day who Print the Bible it self, neverthelesse what miscarriages and mistakes, and what a multitude of Errataes (as there are ma∣ny Printers faults in this of mine) are at each end of thy Two English and Latine Tractates? And is Transcription by the Pen more exempted from Errataes then the Presse? which sometimes produces such abominable Errours in the Bible it self, as would amaze some people that know not the Mystery of that Art to be liable to mistakes, about the Scripturess as well as in other Writings, to read the flat falsities, that have been the issue of their failings: Yea, the same fate hath attended the Scripture at the Presse as hath other Authors, and why it cannot at the Pen I cannot Conjecture; To instance in one that is more grosse then others ordinarily are, Rom. 15. ••9. in one Edition & Impression that I have seen, these words of Paul, viz. from Ierusalem to Illyricum I have fully Preached the Gospel, are misprinted thus, from Ierusalem and round about to Illyricum I have falsly Preached the Gospel of Christ; So that for thee to say the fate in Transcriptions and Impres∣sions, in which way the Scriptures now altogether come forth since Prin∣ting came up (for there's now little or no Writing thereof at all) hath not attended the Scriptures, as hath other Books,

Vox sonat haecce Deum? Ne hominem sonat hac tua ceri?

As for the rest of those yielding Strawes, and weak Weapons, wherewith thou standest out Pushing and Warring on, in vindication of thy Asserti∣on, which looses ground more and more, at the tayl of which thou again usherest in thy Conclusion, viz. The Iewes silly superstitious sayings and doings, which thou minglest with thy own, shall we thinks; as if thou didst not only justifie and side with them in their Absurdities, but also build much, as to the Evincing of thy Position thereupon, there lacks little to be Re∣plyed as to the Routing of them, every one that hath any little solidity in him, being easily capable to see and feel the foppicalnesse thereof, yet at least I shall do thee so much Right, who perhaps placest more in them then many a wise man would do, as to nominate them.

The Iewes (sayest thou, pag. 169, 170, 171, 173.) have a Common say∣ing, That to alter one Letter of the Law, is no lesse sin then to set the whole World on fire; The truth is, they are prodigious things that are Related of the Exact Diligence, and Reverential Care of the Antient Jewes in this Work; Ben Asher spent many years in the Careful Exact Writing out of the Bible; Let any consider the things which they affirm to Prophane a Book or Copy, One is, if but one Letter be wanting; and Another, if but one Letter be Redundant; and shall we think that is Writing it they took no more Care then a man would do in Writing out Aristotle or Plato? Considering that the Word to be Tran∣scribed was every Tittle and Iota of it, The Word of the great God, &c. that if any failings were made, innumerable Eyes of men owning their Eternal Con∣cernment to lye in that Word, were open upon it to discover it, &c. It is no hard work to prove their Care and Diligence to have out-gone that of Common Scribes of Heathen Authors; Even among the Heathen we will scarce think that the Roman Pontifices going solemnly to Transcribe Sybills Verses, would do it either negligently, or Treacherously, or alter one Tittle from what they found written; And shall we entertain such Thoughts of them, that knew they had to do with the living God, in and about that which is dearer to him then all the World besides? Let men then Clamour as they please, and cry out of all as ignorant and stupid, which will not grant the Corruptions of the Old Te∣stament, they plead, let them propose their Conjectures of Mistakes crept into the Original Copies with their Remedies, as Capellus, We shall acknowledge no∣thing of this nature, but what they can prove by undeniable and irrefragable in∣stances, which as to any thing done by them, appears upon the matter to be nothing at all. It can then with no colour of Probability be Asserted (which yet I find some Learned men too free in granting) namely, that there hath the same Face attended the Scripture in its Transcription as hath done other Books: Let me say without offence, this Imagination seems to the to border on Atheism: Surely the Promise of God for the Preservation of his Word with his Love and Care of his Church, of whose Faith and Obedience the Word is the only Rule require o∣ther Thoughts at our hands. We adde, that the whole Scripture entire, as given out from God without any losse, is preserved in the Copies of the Originals yet re∣maining: What varieties there are among the Copies themselves, shall be after∣wards declared; in them all we say is every Letter and Tittle of the Word.

Reply. Because the Children of the Letter, of the Old Testament, nor

of the Gospel, the Spirit, and the New, are so sortish and senslesse, as to surmise that the bare Copies of the Letters, and Points and Tittles, and lo••aes, are dearer to God then all the World besides, so that its a greater sin to mis-transcribe one Letter, by either Alteration, Ablation, or Addition, which change by Deficiency, or Redundancy, may befal the most Critical, Curious, Careful Scribe that ever was, does prophan a Copy so that its not the Holy Scripture (for Prophane and Holy, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and is as great a sin, and a matter of as much moment as the fi••ing the whole World, and upon such uncircumcised Conceits, are men Excrementi••ously exact and diligent to very do••age, and careful of Pins, Points, Vowels, Ac∣cents, Tittles, Iotaes, Apices, and Letters of the Text, ad Extra (not Tantamount to the least of the Truths therein contained, no not to so ••uch as Tyth, while the Law for it stood, of Mint, An••is, and Commin) to utter Carelesnesse of the grand Truths and reverentially respectful to their Book, as they were of old to their Brazen Serpent (of as divine Ori∣ginal, and to as divine an end as the Letter is) to very idolatry, and spen∣ding their time in tedious transcribings of every Apex, to the very total loss of many years from the more weighty matters of Judgement, Mercy, Righteousnesse, Faith, and Truth, which the Text doth but testifie of, and prodigious to very Superstition; I say, because that blinded Generation of men (viz.) the Iewes, whom sometimes thou seemest to tax for their undue Veneration of the Letter, and over-weenings of it, pag. 236. and to set them at nought, as men feeding themselves all their dayes with vain Fables, addicted to figments, profoundly Ignorant, Idolatrous full of foolish Contra∣dictious Triflings, bewitched with their Dunghilly Traditions, doing how seriously of nothing, how Childishly in serious things, fools, sots, froth, smoke, nothing, whose sayings and doings are no more to be heeded then that of wick'd, blind, mad∣men, &c. pag. 236, 239, 242, 243, 246, 247. do so adore the letter, and dote on the Tittles of it, must thou needs be foolish, and doting, and sottish, and superstitious, and Idolatrous, and so Childishly serious in taking up thy Time and Thoughts so totally and piningly after Toyes, and Trifles, and Iots, and Tittles together with them? Vin tu Curtis Judaeis op∣pedere, &c. Wilt thou sometimes flert at the Iewes Fancies, and Fopperies, and odde Conceits, and over-curious Carriages of themselves in Boyes Toyes, and at that which is the fruit of their fidling minds, as not fit to be any other then forgotten, and yet forget thy self so other whiles as to en∣tertain their vain Thoughts so as to own them as thine own, and own them as thy grounds and foundations to frame thy Arguments upon, so as both ••o think the same with them, and from thence to impose upon the thoughts and faith of others? for if thou judg them ridiculous, why dost thou alledge them in so serious a Case as thou dost? and if thou justifie them, art thou not one with them? and because thou think'st, as they so superstitiously think, and from thence thrusts out thy confident Conclusions, in that thy wonted Interrogative way of shall we think this and that, shall we entertain such Thoughts, can it be imagined? &c. or (if positively) then thus, it is not unprobable, it can with no colour of probability be Asserted, this or that Imagination seems to me to border on Atheism, Gods Promise, &c. require other thoughts at our hands, and such like; must therefore the Children

and Ministers of the New Testament, not of the Letter, but of the Spi∣rit run a Whoring with the dead Literatists, back again from the Spirit to the Letter, from the Son to the Servant, from the Substantial Word to the Image and Copy of it, from the Living to the dead, from the eternal, inalter∣able, incorruptible Truth, to the varying, vanishing, perishing Tittles of Greek and Hebrew External Texts; Must they that are of the Light, and of the Day Think, and Dote, and Dream with the light-defying Doctors of the Night, and of the Darknesse?

And because I.O. those Point-prizing Rabbies, and Tittle-trying Textmen, and thou with them think so, yet shall we think that every Tittle and Iota is the Word of the great God, and that our eternal Concernment lyes in every outward Apex of thy Canonized Copy, and that such an Acci∣dental Attome is dearer to God then the who••e World besides? and that e∣very Copy of the holy Scripture is prophane, if redundant or deficient from what at first Writing it was, in one Letter, and that 'tis more to mistake so as to alter a Letter in Transcribing a Copy of the Law, then to burn the whole World?

Shall we think that the writers of Aristotle & Plato, would not for Money, or for their Credits sake, or something, as most Scriveners do in what they undertake, Transcribe as exactly as they could? and shall we think that men uninspired, as thou confessest the Scripture Transcribers were, could possibly do any more then they could do?

Yet (to entertain the best Thoughts of them that may be) grant their Care and Diligence to be more then that of Common Scribes of Hea∣then Authors (to save thee the pains of proving it) and that à minori ad majus, as the Romans would not Treacherously mis-transcribe Sybills Verses, so much lesse would Iewes the Scriptures, having therein to do with God; yet shall we think all that Transcribed Scripture, & Translated it too, knew not whom they had to do with as well as some? Yet varieties thou here Confessest are in the Copies among themselves, and that cannot be but that some of them must differ from the first Original, and (if at all) in Tittles at least, and (if but so) its enough to over-turn the universality of thy Assertion; and so what was possible to some (as mistakes were) was possible to All, and not impossible to any Transcribers; Shall we think then, because thou so thinkest, that there are no Mistakes crept into the Original Copies upon they groundlesse Conjecture, that if it be so that any be, all Truth it self, fails, as to its certainty, and that without remedy, or relief? though sufficiently propounded by Capellus, and others, to the satisfacti∣on of any, save wild I.O. thats resolved to hold the Conclusion, and is loath to abate of his (once uttered) rash Assertion, but as it is forced from him by degrees, professing that he will acknowledge nothing of this nature, but what is proved by undeniable and irrefragable Instances, which Instances also himself gives; and though he would have others give heed to his own improbable Probabilities, yet is Adeo infeliciter stupidus ut nulla ratione neque experentia erudiri possit, quasi tamen ipse solus superer vana per∣swasione sideratus, in contemptu omnium audaciter persistit, cum Comico illo clamans, dicat quod quisque volet ex hâ•• opinione non dimovebimur. Etenim, si seniorum suorum, Cap. J.P. Testimonium, seu Experientia ipsa ullius apud eum ponde••is

effe•• aut momenti, Scripturae lectiones & Transcriptiones esse vari••s negare vere∣cundaretur, Ex. 2. Sect. 28. i. e. so unhappily, irrefragably stupid himself, as not by any Reason or Experience to be instructed, but (as if he alone must impose) possest it with a vain perswasion pertinaciously pro∣ceeds in contempt of all men; Crying out with the Comedian, Let every one say what he will, we will never be removed from this Opinion; for if the Testimony of his Seniors, Capellus, I.P. or Experience it self, were of any weight, or moment, he would blush to deny that there are various Lections and Transcriptions of the Scripture.

Shall we think, because I.O. so speakes (a•• he thinks) that it can with no colour of Probability be Asserted, though learned men (as is confest) do confesse it, that the same fate hath attended the Scripture in its Transcription as hath done other Books?

Shall we think (because I.O. saith it so seems to him) that so to imagine, and so on deliberation to Assert, borders on Atheism?

Shall we think, and Conclude (because I.O. Concludes so in his Thoughts) that the whole Scripture entire, as given out from God, even e∣very Letter and Tittle, without any losse, is preserved in the Copies of the Originals yet remaining?

Shall we think (because I.O. without the least colour of Sense, Reason, Certainty, or Probability, thinks so) that the Promise of God, for the preser∣vation of his Word, and his Love and Care of his Church fails utterly, if one Iot or one Tittle of the outward Text fails, so as to be mistaken in the Transcribing? Surely if so, it fails as much through the failings that are in Translations (not without his permission) for his Word and Church, as to her knowledge of it (if the Letter were the only way to know it now) are as much concern'd in the right Translation, as Transcription, yet I.O. de∣nies, that God vouchsafes his infallible guidance in either; but surely the Promise of God for the Preservation of his Word, with his care of his Church, of whose Faith and Obedience, not the Letter or Writing of it, but the Word it self declared of therein is the Rule, and was so before the Letter was, the Preservation of which, is neither more nor lesse by the Letters being, or not being, requires other Thoughts at our hands.

CHAP. VII.

NOw as for what follows that above named Crue or Brigade of Argu∣ments, that were crowded so close together (for as to what I have spoken to last, it was but a kind of carelesse Forlorn Hope that past afore them) its mostly made up of a stragling Number of Grants, Concessions, Confessions, Allowances, Acknowledgments, and yieldings up of the Case in hand, or the Cause it self by I.O. so much before contended for; howbeit so, as that I.O. gives the World to know (such is [as he sayes truly, pag. 191. of

others, and himself too] the vanity, curiosity, pride, and naughtinesse of the heart of man, and his readinesse to please himself with his own thoughts of things having once published them as Evidences of his Learning and diligence, and so exceedingly vain-glorious, curious, uncertain is the mind of man (as I.O. also, De quo fabula narratur, sayes Epist. pag. 20.) after a door to Reputation, and Renown by Learning is opened in the World, that having once spread himself in his Expressions over all bounds and limits of sobriety, rather then deny him∣self downrighthly, so as to expose himself Obvious to all, as one that hath been ignorant, and that he may render the ridiculousnesse of his lost La∣bours, as remote as may be from the observation of the many, let the fruit and Issue be what it will, he will seem to own, and stand to them to the utmost Apex as long as possible he can) that he doth not Resign up the Truth of his Arch Assertion, but upon Honourable Terms and with certain Limitations, Restrictions, Distinctions, Reserves to himself, and upon Articles and Grants back again to him from his Antagonists, as (though they help not much to heal and cure his Cause from sinking, yet) shall serve at least (as Drums beating, Trumpets sounding, Colours flying, Bullet i'th Mouth, Bag and Baggage use to do to keep up the half-crack'd Credit of Conquered Fort-Keepers) to salve the Credit and Reputation of the wrestling Rabbi.

The said Grants are on this wife (viz.) Though the Point at first pro∣pounded positively, and treated and insisted on very earnestly to be proved, was that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Copies which we have, do contain every Iota that was in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or first Writing, both of Moses and the Prophets, and also of the Apostles and Evangelists, pag. 13. Yea, every Let∣ter and Tittle of the Old Testament, without Corruption, and entire, without various Lections, pag. 14, 16, 18, 19. (and what is spoken thus of the Old Testament, must be affirmed also (quoth I.O.) of the New, p. 27.) And pag 153. The Scripture of the Old and New Testament are preserved unto us entire to the least Iota or Syllable in the Original Languages; And pag. 173. That the whole Scripture entire, as given out, without any losse, is preserved in the Copies yet remaining; Yet pag. 167. he sayes, It is known, it is granted that failings have been among Transcribers, and that various Lections are from thence risen, and we are ready to own all their failings that can be proved, p. 169. so notwithstanding what hath been spoken we grant (quoth I.O. p. 178) that there are and have been various Lections in the Old Testament and the New.

As for the Old, among the many other he instances in, which I have also spoken a little to above, he sayes of these of Ben Asher, and Ben Nep∣thali thus pag. 179. (viz) in their exact Consideration of every Letter, Point and Accent of the Bible, wherein they spent their lives, it seems they found out some varieties.

Reply 1. An unprofitable improvement of mens whole Lives, that live no more according to the Scripture, then I.O. sayes the IEWES do, as honourably as he seems to speak here of it, for his own ends.

2. There are some Varities then it seems, though thou canst find none, or else they could not have found them.

I.O. sayes, Of those Various Readings of the East and Western Jewes, that

he is Ignorant of them, and can't a while to look much after them to inform him∣se••f of their Original, and all that he knowes of them is, that such there are, and appear in Bombergius his Bible, pag. 180.

Reply. Whereby I.O. Confesses himself to be no competent Person to make any Creditable Censure of them, so that (save that he Credits Ca∣pellus, whom he credits little, when he speaks Truths, that make against I.O.) that they are not so, they may be very momentary for ought I.O. knowes.

As to the New Testament, besides what I.O. sayes, Epist. pag. 27. viz. That he evidently finds various Lections in the Greek Copies which we enjoy, and so Grants that which Ocular Inspection evinces to be true; His whole Third Chapter of his Second Treatise, is Totally taken up with Treating of them, in which he grants ore and ore again, That there are various Lections; yea he is sain to Confesse, pag. 188, 189 That of the various Lections in the Copies of the New Testament, Protestants for the most part have been the chiefest Collectors of them, and that though at first very few were observed, yet now they are swell'd into such a Bulk, that the very Collection of them makes up a Book big∣ger then the New Testament it self; And pag. 190. That there are in some Co∣pies of the New Testament, and those, some of them, of some good Antiquity, di∣verse Readings in things and words of lesse Importance, is acknowled••ed; And pag. 191. That so many Transcriptions as there are of the New Testament, should be made without some variations, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i.e. impossible.

Rep••y. All which, if it be not a point blank giving of the Point and Position at first Propounded, to be proved, viz. That there is no Change or Alteration in the least Iota or Syllable, from what they were at first in the Scriptures of the Old and New Testament; pag. 153. The proof whereof also was for a while more frivously and fiercely, then forcibly followed and prosecuted; and if [contrary to the said Assertion] it be not an yielding that there is much Change, Alteration, and various Lection, then I know not what a Resignation or Rendring up of a Cause is, or else understand not well what I.O. means, but mistake him to be one that means as he sayes, while he sayes one thing, and means another matter: Notwithstanding by one means or other (but fair or fowl, hook or crook, right or wrong, effectual or weak, concurring or self-contradicting, is much at one with I.O.) he lifts up himself again [but alittle too late, having perforce once yielded so far] to look after his lost Assertion again, to recover it, and (if possible) to try one touch more to see if he can make it stand up in its former strictnesse, wherein at first he laid it down: And so in one of his wonted fits of dangerlesse fear, least his giving way so much should create a Temptation to his Reader, that nothing is left sound and entire in the Letter, which he falsly calls the Word of God, and his only perfect Rule, stable Bot∣tom, true and sure Foundation, pag. 193. He Summons his Sentence back in∣to its first Rigidity, saying (and that not out of Hopes but that some may be so foolish as to believe him) that with them that rightly ponder things (all his own Confessions and other Protestants professions not∣withstanding) there ariseth nothing at all to the prejudice of his Assertion: Yea, all that yet appears, impairs not in the least the Truth of our Assertion, That every Tittle and Letter (quoth he) remaines in the Copies preserved, pag. 181.

The Grounds which he judges his Assertion (viz.) That there's no Al∣terations or various Lections in Tittles and Letters, to stand firm upo••, notwithstanding all his Grants, that there are many various Lections in the present Copies of the O••iginal, are the small Number, the small Time of standing in the World, and the small importance of those various Lecti∣ons and Alterations that are: On these small and slender Accounts he hopes to slide clear away, and salve the Censure of Absurdity and Falshood from befalling his so strictly insisted on Assertion.

Yea, he never leaves mincing the matter, and pinching it in again, and prosecuting what passes from him by way of Grant, to get it home again, that upon the matter his giving of the Cause to his Opponents, aftermuch stiff, strict, & sturdy standing out in it, is but like that of Egypt, who being forced to let the House of Israel go after long struggling and reluctancy, and after, being afraid what would come on't, ran out a ter them in much hast, but as little heed, as no good speed, to bring them back again; Let it go then for Granted (when he saw he could hold it no longer quoth I.O.) There are some various Lections and Mistakes, but those if rightly con∣sidered, are so few, of so late, and novel, and upstart a standing; and of so little moment, that they are not, upon a serious Survey of them, deservedly to be counted upon, so far as to come under the Consideration or Notion of va∣rious Lections.

To this purpose are sundry of his Speeches spawn'd up and down the face of sundry pages; pag. 179. Those of Ben Asher and Nepthali, let any one run them throw (quoth he) he will find them to be so small, consi∣sting for the most part in unnecessary Accents, of no importance to the sense of any Word, that they deserve not to be taken notice of: Those of the East and Western Jewes, all I know of them (quoth he pag 180.) I wish such as know more of them, would inform me better, is, That they first appeared in the Edition of the Bible by Bombergius, under the Care of Fe. Pratensis; they give us no Ac∣count of their Original; Nor (to professe my Ignorance) do I know any that do, it may be some do, but in my present hast I cannot enquire after them; but the thing it self proclaimes their no Importance, they are all Trivia', and not in mat∣ters of any moment. Besides these (quoth he) and the Keri and Ketib, there are no other various Lections of the Old Testament; If any other can be gathered, or shall be hereafter out of Antient Copies of Credit and Esteem, where no mistake can be discovered as their Cause, they deserve to be considered. As to the Tikun•• Sopherim, or Correctio Scribarum, by which means Eighteen places are Cor∣rected; all things here (quoth he) are uncertain; uncertain that ever any such things were done, uncertain who are intended by their Sopherim (Ezra and his Companions most probably, pag. 181.) as to the Ablario Scriba∣rum, these are only about the use of the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 four or five times, pag. 185 as to the Corruption of Psal. 22.17. where instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Iudicial Copies, and Antwerp Bibles also read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Simeon de Mues (quoth he. p 185, 186, 187.) pleads the Substitution of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be a late Corruption of the Jewes, a•• least that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the Keri, and was left out by them. Jo. ••saac professes, he saw 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a Book of his Grandfathers. Boxtorsuis affirms one to have been the Keri, the other the Ketib, and proves it from the Massor••,

and blames the Antwerp Bibles for Printing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Line, with him ma∣ny agree, others contend that Cari ought to be retained.

Rep. 1. See, what a heavy Rout here is among the Divines about one Iod or Iota? what tumbling and tangling themselves, & tearing & pulling here is among the Text-men, about their outward Tittles and Transcripts, that they may hide the flawes, that are in their Foundation, from being found, because they have Asserted, that if one Tittle fail, their strong Tower goes all down? which yet the more they tamper about it, the more they tell the World of the Ticklishnesse of it; so the foolish Woman pulls down her own House, and, by her own brawling, blames the bottom of her Babel building as brittle, yet sees not how by her loudnesse and clamorous∣nesse, she shewes what she seeks to cover; He that hideth her, hideth the wind, and the Ointment of his right hand, which bewra••eth it self, Prov. 27.16.

But I.O. interposes, imposes, and hushes all, and contrary to Buxtorf himself (his honoured great Master of all Jewish learning, who is an Oracle with him, when he can make any use of him to his own Iejune pur∣pose) gives his shorter Determination (so he stiles it) and, flatly con∣tradicting Buxtorf, and all that side with him, in saying Cari ought not to stand in the Line (though yet he confesses Buxtorf proves what he sayes too, from the Massora) in effect affirms with his so much praised Mr. Po∣cock, that it ought to be from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Epenthesis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the change, which is often used of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Line. Ridiculum caput! 'twere enough to make an Animal Risibile, of one thats scarce Rationale, to see how I.O. does wel-nigh Iurare in Sententiam Buxtorfii, so pin his Faith on his for ever honoured Buxtorfs sleeve sometimes, and cleaves so to his Opinion, as if there had been some Transmigration of Old Buxtorfs Soul into I.O's. Body; and yet here, where I.O. Confesses Buxtorf proves what he sayes too, and is backt in it also by five or six other renowned Authors more, I O. cleaves asunder from him, and all that cleave to him, and goes by himself, gleaning after the Vintage of his Master Pocock, saying straitway (sith 'tis better for his turn at this time, and more perti∣nent to his present purpose, for all he had been so much in love with the Old wine of his Master Buxtorfs Wisdom) that his Master Pococks Mis∣cellanean New Wine is better.

2. How wilt thou scape the just Censure of Contradiction to thy self I.O. in that thou having mentioned these Two sorts of various Readings of Ben Asher and Nepthali, and of the East and Western Iewes, thou ad∣deft, pag. 180. that, besides these, there are no various Lections of the Old Testament, very positively and exclusively, not only of whatever shall happen to be gathered hereafter, but also of the Keri and Ketib, the Correctio Scribarum, or Amendment of Eighteen places, and the Ablatio Scribarum, or Note of the Redundancy of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 five times, as no various Lections; and yet pag. 13. thou thy self reckonest up, and instancest in all these three sorts, as such, among the rest, and concludest the self same thou excludest from it in the other place under that very Term and Title of diverse Readings, or various Lections? But this is a Common thing with I.O. to forget himself so, as what he sayes in one place, to unsay it again in another: Nor am I without Apprehensions, that (as he sayes of the

learned Collectors of various Lections, pag. 196, 197:) in O••ere longo ob∣repsit somnus, and that while he had his hands and mind busied about ma∣ny Things, sundry mistakes did fall into his Work of Disproving various Lections.

3. What intendest thou I.O. by that Clause, if any various Readings shall be gathered, where no mistake can be discovered as their Cause, they deserve to be considered? Is there any various Lection, that mistake in Transcri∣bing is not the cause of? Where there various Readings of one Text to be found in the Writing, as given out from God at first? Was there not I∣dentity and perfect exact likenesse to it self in every Text, Term, and Tittle of Scripture when 'twas written? And if there be any varieties now (as there are not a few) are not those very varieties (so many as they are) so many mistakes? and is it not the Position it self to be vindicated by thee against all those, whom in the wildnesse of thy heart thy hand is a∣gainst, that there are no mistakes befallen the Scripture, nor such miscariages as befel the Transcribers of Heathen Authors, p. 168? See also 167. and pag. 171. Let men (sayest thou) propose their Conjectures about the Mi∣stakes they pretend are crept into the Original Copies, we will acknowledge no∣thing, &c. And pag. 177. We have security that no Mistakes were in the Text before the coming in of our Saviour. So 191. To relieve their Mistakes, &c. So 343, 345. So pag. 18. in all which places, he whose eyes are in his head, may see how thou makest Mistakes and Corruptions, Mistakes and Errours, Mistakes and Falsifications, Synonomaes, and yet here, p. 180. thou makest as if there were various Lections where there's no Mistake as their Cause; And also pag. 192. Thou quarrellest with the Appendix to the late many Tongu'd Bible, in that therein whatever varying Word, Syllable, or Tittle, wherein any Book varieth from the common received Copy, though manifestly a Mistake, superfluous or deficient, inconsistent with the sense of the place, yea Barbarous, is presently imposed as a various Lection; And pag. 199. it is (sayest thou) against all pretence of Reason, that every Mistake should be admitted as a various Lection; in which self∣same page thou renderest Copies corrupted or mistaken as all one. And pag. 200. speaking of different places, To what end (sayest thou) should the minds of men be troubled with them, or about them, being evident mistakes of the Scribes; as if mistakes of the Scribes were one thing, and Corrupti∣on or various Readings from the first Copy were another: Was there e∣ver the like piece of Confusion and meer Mangonization of Matters made before by any Master in Israel, as this, which is here made by thee I.O. who one while makest Mistakes and various Lections one and the same, and otherwhiles makes them Two Things, so that though they do ever ponere se invicem, yet often its so with thee, that posito uno non ponitur alterum? Surely, whether various Lections and Mistakes be in that Text of Scripture or no, and whether various Lections and Mistakes be all one or no; here's both various Lections, Corruptions, Confusions, self Contradictions, and abomi∣nable grosse Mistakes also in thy talk about the varieties and mistakes of the Letters Transcribing; and such an uncouth, unhewen, indigested, disjoin∣ted, incongruous, unharmonious, tottered kind of Round-about discourse, as no reasonable man ever ran in, and no reasonable man can find either

head or raylin, insomuch that should any Quakes have uttered the Tyth of that Confusion, that thy Speech in this matter abounds with, thou wouldest have said (and justly too) what thou unjustly chargest them with in thy Latine Letter, ad Lectorem (viz.) that their Speech is so Crude and nonsensical, that thou canst not well perceive their meaning; I shall therefore here again, as before I have done, and might do of Twenty more places of thy Book, not without good Cause bespeak thee much-what in thy own words of the Quakers; Qui•• Sermonem illum, quo hic uteri•• bene in∣telligat? Quis inconditum illum verborum sonum omni sano sensu vacuum, quo non tantum omnibus aliis qui veritatem asserunt, sed & ipse tibi in dicendo contra∣dic••••e videris, mente percipere possit? Epist. ad Lectorem, & Ex. 3. S. 17. Quaenam sit Tua de diversis Scripturae Lectionibus haud facile quis declarabit, praea••erquam enim quod Sermones tui inter se non Conveniant, ita ineptè atque odiose in explicando animi tui sensu garris, dubiae & incertae significationis voci∣bus ludis, nihil sani sensus aut quod ab ullis sanae mentis intelligi possit continen∣tibus, ut multo facilius sit argumenta tua profligare quam mentem percipere; imo cum Turpis & inhonesta est, vel ipsam non Palam Eloqueris, vel verbis itae consutis & consarcinatis, ut nibil paene omnino significent, eam mang••nizas, atque ita inscite consilium Sermonibus obtenebrans, nibil magis cavere videris quam ne in∣telligaris.

Who is able to make any thing of that raw, self Contradicting kind of Talk thou tracest to and fro in devoid of all sound Sense, uncertain, doubtful, undistinct, patcht together, cloudy, foolish, Childish, unsavoury, as if thou tookest care more to hide thy meaning, then to speak it out plainly, or make it manifest; as if, b•• Foring and Poking so long into Pococks Miscellanyes, thou hadst left thy eyes behind thee there, and contracted to thy self some certain Mis∣cellaneous Spirit, that cannot tell how to distinguish any thing, but mingles all things together into a disorderly Masse, and immethodically Messe of im∣pertinent Confusion

But to let it passe, and proced to an Observation of the rest of thy poor put offs in this kind, whereby, though-thou grantest various Lections, yet, thou little lesse then denyest it again, that there are any, that can pro∣perly be so denominated.

How deservedly is this to be Noted to the shame of thy Confusion, and of thy self Con••ounding self in it, that thou struglest and yie••dest, and struglest and yieldest, and then struglest again like a drunken minded man, that reeleth and staggereth to and fro in his vomit, in most places of thy Book, wherein thou handlest the Point of various lections.

For as pag. 13, 14. thou first sayest, That your Copies contain every jot that was in the f••••st, without alteration of one Tittle, then that its no doubt, but there are some diverse Readings, or various Lections in the Copies ye enjoy; Then again, That the whole is preserved without Corruption in every Letter and Tittle; Then again, That there is variety in the Copies ye have; But then again, (and thats the final Resolution of the whole matter, which stands to salve all from sink∣ing) That where there are any varieties fallen out by Gods permission thereof, its alwayes in things of lesse, indeed of no importance. So pag. 198, 199, 200, 201 after many Grants, that there are many diverse Readings, both in the Old Testament, and the New, as one afraid thou hast yielded too far to the

prejudice of thy Assertion, thou pullest in again what thou canst by speaking so diminutively of the various Lections that are, as if they were upon the matter just nothing at all. I am not (sayest thou) upon the whole matter out of hopes, but that upon a diligent review of all these various Lections, they may be reduced to a lesse offensive, and lesse formidable number: in which Review thou reckonest as followes.

I.O. 1. Let then the vulgar Copy we use passe for the Standard as it's right and due.

Rep, Whether this [let] be Optative, i.e. a begging, that it may by all be granted so to passe, or Imperative, i.e. a commanding all so to let it passe, is much at one to me: but as from him 'tis as much as to say, let that Copy which I I O. imagine to be most meritorious of that honour, be the Standard for all Copies and things besides it self, and it self also to be tryed by, as which agrees to every Tittle with the fi••st immediate Ma∣nuscripts, and let all that agree not with it, stand but for so many Cyphers, and be no more accounted on then if they were just nothing at all, grant me this, and there will no such varieties appear, as we are surprized with, and my Assertion will stand good; so far at least that we have a Copy of the Scripture, that is to a Syllable exactly agreeing with the first Manuscripts, in which there is no errour nor de∣viation therefrom, and that the same fate of mis-transcribing hath not be∣fallen the Greek and Hebrew Texts of Scripture, as hath done other Books; to this effect I.O. sayes, to whom in short say I (as the Proverb is) if wishes were Horses, then (Lord) Beggars would Ride: but that must not be, left they grow so proud as to know themselves lesse then yet they do, who are so haughty and wise in their own con••eits, as to know themselves in all reason too little already; we may not grant thee I.O. for all thy Question-begging demand of it, that your vulgar Copy can claim such a high thing, as it's right and due, to stand down as an unalterable Standard for all truth and doctrines, and all other Texts of Transcript Copies to be tried by, till thou hast prov'd it to be, to a Tittle, entirely agreeing with the first Manuscripts, which since thou confessest they are all long since perished, there remains nothing but thy thoughts to try it by, whether it square in every Iota with them, much lesse can it be prov'd to be it's due to be canonized, as the standing Rule, whereby to prove or disprove the exact∣nesse of all the rest: nor is the reason thou rendrest for it's right, in that kind, as here under followeth, worth a rush.

I.O. Let it be remembred it was the publike possession of many generations, and in actual Authority throughout the world.

Rep. 1. Not thorowout the whole world of Christendom it self, which is but a corner in comparison of the world, nor yet thorowout the whole Protestant world, which is but a corner of Christendom so called, and hath not been many generations yet in actuall being it self, much lesse hath had your vulgar Copy so long in actuall Authority thorowout it; yea (as I have shew••∣ed above) there have been and are Bibles written and printed, that have in them Books of Scripture (viz. that of Paul to Laodicea) which your vulgar Copy wants.

2. But were it so yet (if thou mayest be believed when thou speakest

as oft thou dost, in contradiction to thy self) thy reason that the vulgar Copy ought to stand (de jure) as the Standard, because (de facto) it hath stood in actual Authority so long in the Christian world, is rendred by thy self a very reasonlesse reason, who in another place and case sayest thus, p. 105. If numbers of men may be allowed to speak, we may h••ve a Tra∣ditional Testimony given to the Blasphemous figments of the Alcoran; but the con∣stant tradition of more then a thousand years, carried on by innumerable multi∣tudes of men, great, wise, and sober, from one generation to another, doth but set open the gates of Hell for the Mahometans.

As therefore I own not the Alcoran as a Standard, upon the account of I.O's. Reason for his vulgar Copy, viz. the Catholike, owning, recei∣ving, and possessing it in time and place: so, though I prize the Scripture above the Alcoran, as much as I can do writing by divine inspi∣ration above that which is but mans invention, yet I cannot own the vulgar Copy of it as the Standard, upon such an account as it's universall reception; for what he gives for the vulgar Copy, the same can I give (if it were a sound one) as a Reason for the Alcoran, viz. memorandum, or let it be remembred, that the Alcoran hath been the publike possession of many Generations, and in actual Authority among men, as a Standard tho∣rowout the whole world of Mahometanism, yet is not therefore to passe upon any ones intreaty or command, saying (as I.O. of the other) let it passe for the Standard as its right and due.

I.O. Let those places be separated from the name of various Lections, which are not sufficiently attested to, so as to pretend to be various Lections, it being a∣gainst all pretence of Reason, that every mistake of every, obscure, private Copy, perhaps not above two or three hundred years (or if elder) should be admitted as a various Lection; men may if they please inform the world wherein such Co∣pies are corrupted, or mistaken, but to impose their known failings on us as a various Lections, is a course not to be approved.

Rep. How I.O. what against all pretence of Reason, that every mistake in every obscure Copy, though of two or three hundred years, or more, should be accounted a various Lection? is it not rather most unreasonable in thy self, to account it otherwise? does the obscurity, privacy, or novelty of a Copy, though more then three hundred years old, make the various Readings, that are in it from the first Original Copy, not various Readings? are not various Lections various Lections, where ever they are found whe∣ther in a more ancient, or in a later Copy? are they ever the lesse various Readings, because in Copies, which thou callest novell, private, and ob∣scure?

Nothing it seems must be notable in the world, but what comes within the narrow ken of I Os. cognizance and comprehension, its private, ob∣scure, novell, though known to never so many, till it obtain some Patent from I.O. (who, when he knows any thing, thinks that he is the first that knows what then he first knows) to passe for publike and ancient among other folk, though no lesse then two or three hundred years elder then himself: on which account how Apishly angry is he with the Authors of the Appendix to the late Biblia Polyglotta, for counting the differences that are in later Transcripts as various Lections, p. 192. whatever varying word

(quoth he) Syllable or Tittle could by any be obse••ved, wherein any Book, though of yesterday, varieth from the common received Copy, though manifestly a mistake superfluous, or deficient, inconsistent with the sense of the place; yea barbarous, is presently imposed on us as various Lection; so p. 194. How peevishly complains he that all differences that could be found in any Copies printed, or written, are equally given out as various Lections; many differences that have been formerly rejected by learned men, for open corruptions, are here tendred us again (quoth he) adding, it is not every variety or difference in a Copy that should presently be cryed up for a various Reading. A man might with as good colour take all the printed Copies he could get, of various Editions, and gathering out the Errata Typographica, print them for various Lections.

I answer why not? do not all Errata, whether Apographica or Typographica, make various Lections from the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in some degree at least, whether they be fewer and lesser, or more and grosser •• whence come those few errours that thou thy self ownest for various Lections, but from the failings and mistakes of the Scribes in Transcribing, or the Compositors at the Presse, from whence all the rest come, which by no means thou wilt admit to be called by that name? yet those that others call corruptions and various Lections on the self same account as thou callest those few, which thy ownest as such, thou turnest them off with, To what end should mens minds be troubled with them, being evident mistakes of the Scribes; dost thou grant then, that in many places of your Original Apographical Copies, there be evident mistakes of the Scribes? in so doing dost not thou grant all that is contended for against thee, which is, that in your Transcriptions of the Original Text, thou so much talkest for the entirenesse and integrity of, to every Letter, Point, Syllable, Tittle, and Iota, the Scribes were evidently mistaken, so as to mis-transcribe, and the Printers, through whose hands the Bible comes mostly or altogether now, were evidently mistaken, so as to mis-print many words, Syllables, Letters, Tittles, Points, Iotaes, to the manifest corrupting of the Scripture in the Greek and Hebrew Text thereof, as well as of the Text in other Tongues, whereby it is undeniably evident to any but obstinate I.O. that the same fate both hath ever, and still doth, and therefore may (sith quod fieri potuit potest) attend the Scrip∣ture in its Editions by Transcribing, as hath done, doth, or may do any other Books, and may well be asserted so to do, without thy sottish, sense∣lesse, unreasonable, Atheistical supposition and censure of its bordering on Atheism so to imagine, and for all thy foolish and false affirmation, p. 173, that the promise of God for the preservation of the Scripture to a Tittle, require other thoughts at our hands.

I say why should not one various Lection by a mistake in the Transcri∣bers or Printers, be counted and called a various Lection, corruption, mis-tran∣scription, alteration of the Text, as well as another? a lesser as well as a greater, a later as well as one more ancient?

2. I wonder whose Reason but Reasonlesse I. Os. it is against the corrupti∣ons in Copies of so great Antiquity, as two or three hundred years, should not be numbred among others that are much elder?

And sith many mistakes and corruptions are confest to have crept into Copies of later times, by the Oscitancy, Negligence, Ignorance, Wilfulnesse, or

something of the Scribes, who knew as much of late as they did of old, what they were about, and with whom they had to do therein, and were under as much promise, aspect, and care of God, whose providence and love to his Church and Word, is as great for the preservation of both in these last ages as ever (if his un-erring guidance of Scribes and Printers that Transcribe and Print the Scripture be such a non such expression there∣of, as I.O. would make it) I wonder what warrant and security I.O. who denyes inspiration and infallible direction to all Transcribers from the first to the last, can give us, of the honesty, fidelity, integrity, ability, and against the erroneousnesse, carelesnesse, unskilfulnesse, and aptnesse to mis-transcribe of the more ancient, more then I can of and against that of the later Transcribers, whether Jewes or Christians; since they who know not the Spirit, are all as zealous now of the letter as ever, and more Tender, and Talkative, and T••tling, for every Tittle of their Text, then ever they were since the world stood (witnesse I.O. himself) yea when was there more care and curiosity, and critical consideration about the exact writings, print∣ings and reprintings of the Bible then is now adayes? yet no Editions ever come out so carefully corrected and copied out, but that a man may fill a page with its Errataes in more then either Tittles or Iotaes; and if now, and two or three hundred years ago, why not in dayes of old I know not, nor any one else I believe, but that I.O. sayes otherwise, and is more ready to beleeve his own Say••soes, and suppositions, then the naked Truth, and to be believed by such as dote on his Doctorship, then to be disproved, or proved a Lyar.

But finally, that I may at once remove this sleevelesse pretence of I. O. out of the way (at his command and our own leasure) let those obscure, private, novel Copies (as he counts them) and their corruptions be separa∣ted and removed out of his way, since they trouble him so much; we can abate him them, and afford and spare him the setting apart of them, and more too, and yet carry the cause against him too out of his own mouth; nor will his plea and pretence of the privacy, obscurity, and novelty of these, if we allow it him, prosper to the proving that there is no various Lections in his Original Texts, since we have it professed, pub∣likely passed (and consequently proved against himself) under his own hand, which ever and anon pulls down what it builds up, and soon after builds again what it once destroyed) thus viz. p. 190.

I.O. That there are in some Copies of the New Testament, and those some of them of some good Antiquity, divers Readings in things or words of lesse importance is acknowledged; the proof of it lyes within the reach of most, in the Copies that we have, and I shall not sollicite the reputation of those who have afforded us others out of their own private furniture.

Rep. These being I.Os. own words, whereby he hath overturned his t'other Talk, I need talk no more on it, for I cannot set his Babel more perpendicularly with its Bottom upwards, then it stands already, as him∣self hath set it.

Yet for all this I. O. may think he hath qualified and salved this saying of his, from the censure of a contradiction to the other, by the in∣serting of this clause into it (viz.) [of no importance] and indeed that is

the second of the generall heads, whereby he seeks to heave his high Assertion up into its health again, after he had half knockt it on the head, and laid it a bleeding by his own many grants against the Truth of it.

I.O. 2. ly quoth he let the same judgement (i.e.) of no various Lections passe upon all those different places, which are altogether inconsiderable, consisting in Accents, or the change of a Letter, not in the least intrenching on the sense of the place•• to what end should mens minds be troubled with them? they are but evident mistakes of the Scribes, and of no importance at all.

Rep. 1. Observe how this by I.O. is spoken to clear it up that there's no considerable corruptions nor various Lections crept into the Copies of their Text and Transcripts, by the mistakes of the Scribes, and in every reasona∣ble mans understanding, 'tis just as if he should have thus said (viz.)

There is no Reason that men should surprize us with the sense of so many varieties of Readings as they do, through the evident mistakes of the Scribes, for though I confesse there are many, yet what should they be counted on, as considerable, as Corruptions, or mistakes of the Scribes? be∣ing they are no more then evident mistakes of the Scribes, and so of no im∣portance at all; whereas the very Question it self that is pleaded by us a∣gainst I. O. and pleaded for against us by himself, is whether the Scribes have been mistaken or no in their writing over the Scripture, so as that various Lections are from thence crept into the Copies of the Originals? Bare us but all those different places (quoth I.O.) which are but evident mistakes of the Scribes, which are of no importance, and then let's see how many various Readings you'l find in the Scripture, to the prejudice and impeachment of our Assertion, viz. that the Text of our Original Transcripts are written en∣tirely, to every Apex, Tittle, and Iota, agreeably to the first hand-writing of the holy men that were moved to write it?

Here's petitio principii, again, such a base begging of the Question as is utterly unbecomming any Iunior in his Humanity much more a Senior Doctor, in his Divinity disputations, yet a course as fowly as foolishly made use of by I.O. in his Scribe-like disputings for the Scriptures; grant us the Scrip∣ture to be the word of God, (quoth he) under that very formality let us consider it, and then I'le prove it so to be, or else my proofs will be left naked, and utterly divested of that Authority and Efficacy that I plead i•• in them, p. 71. grant me that the evident mistakes of the Scribes are not evident mistakes of the Scribes in their transcribing of the Scripture, and then i'le prove evi∣dently enough that the Scribes were not so much mistaken as ye say they were in Transcribing it.

But 2 ly. as to the diminutives, upon which I.O. perhaps will plead he puts the prime stresse in the case in hand, somewhat must be said, lest I.O. judge himself sleighted, if they be answered with, nothing but silence (for as little importance as they are of to his cause, and as little importance as he would by them make our Assaults to be of against his Arch Assertion, yet 'tis like he sets so much store by them, as to suppose them to be strong supporters for his small matters, and pidling propositions, which to him (as he sayes p 153.) are important Truths, to stand stedfast upon) away with all those different

places (quoth he) which are altogether inconsiderable, consisting in Ac∣cents or the Change of a Letter or so, not in the least intrenching on the sense, of no Importance at all, lest these passe as no alterations, or various Lections, and ye shall see anon what a little corner your corruptions ye charge upon our Copies will be crouded into.

Rep. 1. Observe how diminutively I.O. delivers himself concerning the many mistakes, errours, and corruptions, faults and falsities that are sound to have befallen his Transcriptions; when he talks of Translations, in which the Word and Churches interest lyes, and in which the souls of poor people that are not Book-learned, any further then to read the Letter in Lingua verna∣cula, is much more concerned, then in the Greek and Hebrew Texts and Transcripts (which the Linguist onely Labours so much about, as if all mens soules, and all Truth lay at stake, and were eternally to live or dye at the Priests mercy, shutting out or letting people into the light of life by their lips, as laborinthically, as laboriously unlocking of that humane secret) then I.O. magnifies, multiplyes the mistakes, errors, and corruptions thereof, as is shewed above, rendring all Translations (for his own ends) as much mistaken, & mis-rendring the Literal sense as may be; yea p. 325. to 343. and so all along in his last Chapter of his second Treatise, & from thence to the very end of it, speaking of the Arabick and other Translations, he ex∣presses himself Hyperbolically, on this wise, (viz.) would I make it my businesse to give instances of the mistakes, ignorance, falsifications, errours and cor∣ruptions of these Translators, my discourse would swell into a volume; and of the Chaldee Paraphrase, p. 334. thus, Seeing it hath not lain under any peculiar Care, and merciful providence of God, whether innumerable other faults and errours (as it happened with the Septuagint) be not begot into it, who can tell? and of the Septuagint it self (which some Clergy men cry up as high as he can do his Transcript Copies) p. 335. 336. thus All things here are exceeding∣ly uncertain, it's rise is uncertain, some call the whole story of that Tran∣slation into question, as though there had never been any such persons in Rerum natura, &c. nothing almost is manifest concerning it, but that it is wofully corrupt, and p. 15. This Translation either from the mistakes of it's first Authors, or the carelesnesse, or ignorance, or worse (mark † 1.40 of it's Transcribers, is corrupted or gone off from the Original, in a 1000. places twice told, it's a corrupt stream, a Lebian Rule p, 15.16.

But when I.O. talks about the mistakes, er∣rours, corruptions, falsifications, failings of the Scribes of his curious courted Copies, having once so critically commended them in his hast, as to deny any corruptions in Tittles and Iota's to be crept into them, so as to occasion various Readings, then he Minifies, then he Nullifies, as far as his little or nothing to the purpose can do it, either there's none at all, or if any but novell, or if Antient but in small matters, or if in any matter of moment, but very few, or if never so many, but euident mistakes of the Scribes, or in spurious Co∣pies, or meer superfluities and redundancies of unnecessary and deficiencies of

necessary words, or risen out of some apparently corrupted Copies or other, or Copies corrupted by the old Heretick, to which heads most that are (quoth he) and (say I) all that can be in any Scripture, are reducible, what should men mind such little things for at all? Vau (quoth he) is a Letter redundant but five times, Cari is for Caru once, •• for •• by a late corrup∣tion of the Jewes, who left out the Keri, that is Caru, and instead thereof wrote Cari, which is the Ketib, as Isaac sayes, who in his Grandfathers Bible saw Caru in the line. As to that of the East and Western Jewes, I know nothing of them (quoth he) but that such various Lections there do appear; but I am in too much hast to look after them (as if because he pro∣fesses his own ignorance about them, he seemed to desire that such as know them would wink and not note them, or see but say nothing of them as various Lections, but let them passe for none among all the rest, because I. O. sees them not. A little trifling notice I. O. seems to take also, as if there might be such a thing (but as much as he can in a mist he carries it) as the correctio Scribarum, or 18. places, confessed by Elias to be corrected by the Scribes, but (quoth he) p. 181. all things here are uncertain that ever any such things were done, uncertain who are intended by their Sopherim, thus he white-limes it over, and washes it off as well as he can, in that sleighty way, which is so thin that they are sore and sorry eyes indeed, which do not see his sore through it and his sorry shifts, for if it be uncertain whether there be 18. places first corrupted and then cor∣rected by un-inspired Scribes in his Text, he so talks for the integrity of to a Tittle, yea or nay; then it's not certain to I O. that there are not, yet so it must be, or else his foundation of all (as he calls it) is found flawy and faultry in not so few places, but that (by his own confession) that his Anti-fanatick, Fantastick Fabrick falls all into confusion, and is founded on a sandy, uncertain bottom, for what is utrobique incertum non est vel hinc vel illinc certum, quod tibi bâc incertum est non tibi certum est illac, that variety which is uncertain, whether it be so or no, I know certainly is not certainly known not to be so: But put case it be so, the old Miosis must make up the matter, if there be 18. places of the divine Text by men amended, it's but the amendment of some small Apiculi (quoth he p. 13. by which saying in order to the amendment of his own bad matter, he hath fell into a worse unawares, but alas he sees it not, as he might easily do, if he were not exceedingly blinded, or more then half asleep, for if it be, uncertain to him whether there be any such amendments or no, as he sayes tis, and that the particular places enumerated, discover no such correction, how can I.O. tell what they were, and that they were but of certain Apiculi, or smaller Tittles? yet he will be Tittle-Tatling still of what he confesses he knows not, and that it's uncertain to him.

Ob. If he say, as he does, they are all in particular considered by Glassius, and the matter is determined by Buxtorf, his renowned Masier of Jewish learning.

Rep. I say if the Testimony of Buxtorf which I.O. himself sets down as written to Glassius in that matter be to be credited, it overturns I. O's•• saying that 'twas but of Apiculi onely, for Buxtorf mentions them as things,

which did Textum sacrum in literis et sensu corrigere: see I.O. thy own quo∣tation out of him in thy 183. page; Thus when men think to scrue their wits to shew themselves wise in their way against Truth, they oft are lest of God to bewray themselves (as I O. and I. D. R. B. and I. T. too in other cases do) to be very fools; for this of I O. is much what like that Testimony which the wise high-Priests of old hired the Souldiers to bear against Christs resurrection, who came to testifie, as Eye-witnesses, of what was done while they were asleep, saying, his Disciples came and stole him away while we slept, in which sleep it seems they could see his Disciples come, but not awake out of it, though a Court of Guard to rescue him from them.

So sayest I.O. contrary to Buxtorf whom he quotes, The amendment of the 18. places was but of Apiculi, and yet confessing 'tis uncertain whether there were any amendment of 18. places at all, yea or no: if he knowes what was corrected, then the 〈◊〉〈◊〉 is certain that there was a correction; but if he know not whether there were any such correction made or no, then 'ti•• not certain to him, ••hat 'twas but of such diminutive Tittles, as he would make it.

But this is the strain he strikes up in now, and the string he hangs all on. True (quoth he) mistakes, mis-transcriptions, various Lections there are but none considerable, or of importance, but consisting in Accents, or some Letter not altering the sense, where there is any variety it is alwayes in things of lesse, indeed of no importance p. 14. and there quoting Buxtorf again, he sayes thus, Hebraei V. T. codices ubique sibi sunt similes, si forte exiguas quasdam Apiculorum quorundam differentias excipias quae ipsa tamen nul∣lam varieta••em efficiunt, the Hebrew Bibles are every where agreeing, ex∣cept some small differences in some small Tittles wch yet make no variety.

Thus the Translations (being though more for the Peoples and Truths, but lesse for the Priests and Tythes turn) I. O. is no great friend to them, but leaves them to shift for themselves, and inhaunces all the Errors in them to the height, and represents them through a magnifying and multiplying glasse; But Transcriptions (being the Linguists Letter, whereby he lives more to himself and the world then God and Christ) I. O. patronizes them, and pleads and pinches all their impurities into Parvulas and Pauc••las; Translations are none of the Doctors darlings, therefore he Defies rather then Deif••es or Dignifies them, so much as he does the other.

At Pater ut gnati, sic nos debemus amici, Si quod sit vitium non fastidire, &c.

As fathers call the deepest defects of speech in their children lisping, and their blear-ey'd Children blinkers and pinkan-eyes, so I. O. makes the best and the least of his Letters legible corruptions; Trans∣criptions of the two being his best friend, that most helps and holds men up in Academical advantages, as T. D. uses to epitomize all the hol•• Hypocrites iniquities into the diminutive denomination of the Saints infirmities, so I.O. diminishes all the grosse open faults of his Transcript Copies into frivolous failings of no force. Therefore let all these above∣said be removed from that pretence, let not every, nor any varying word, Sylla∣ble, or Tittle in any Book that varieth from the common received Copy, though manifestly a mistake, superfluous, deficient, consistent, or inconsistent with the sense of the place, yea Barbarous, be imposed on us as such, it being

not every variety or difference in a Copy that should presently be cryed up for a various Reading, p. 19••. 194. (for that were to create a Temptation, that nothing is left sound and entire in the word of God, and so overthrow our Assertion which we stand so strictly to maintain) and so to them tha rightly ponder things there will arise nothing at all to the prejudice of our Asser∣tion, p. 193. yea then 'twill quickly appear, p. 181. 201. 202. how small the number is of those varieties which may pretend unto any consideration under the state and Title of various Lections, and of how very little Impor∣tance they are to weaken in any measure, or impaire in the least the Truth of my former Assertion (quoth he) concerning the Care and Providence of God in the preservation of his Word, that is the Scripture with I. O. and every Tittle and Letter thereof.

In all which sayings collectively considered, I.O. had as good have said in short, do but yield it, that all the varieties, mistakes, corruptions, barbarisms, of what sort or notion soever, fewer or more, greater or lesser, hurting or not hurting the sense of the place, old or new, by super∣fluity or defect of words, crept in from Heriticks, or however, are not varieties &c. and then our Assertion holds good and true (viz,) that there is none at all; or thus, count not such as are of more and lesse impor∣tance, prejudicing or not prejudicing the sense, for corruptions, and then there will be found few or no corruptions in our Copies at all; or thus forasmuch as they onely deserve to be considered as various Lections, where no mistake can be discovered as their cause, and these not to be admitted (as such) which are occasioned but by mistakes take away all that were but mistakes from that Title of various Lections, and all such too as were not mistakes, but evidently intended, as Expository of difficulties, or supplyed purposely to make out the sense of the places, p. 180. 181. 206. and then there will appear to be few or no various Lections; or in a word, excepting all those that are, there's none at all: As if a man that owes but twenty shillings, should say to his Creditor, bate me but twenty shillings and i'le pay you all.

But we must not let it go so I.O. by whole sale, though (as Lot pleaded for little Zoar to be spared that his soul might live) so thou for sparing the imposition and imputation of little impurities to thy Copies, that thy grand Assertion (which else must dye) may live, which is that in the least Syllable, Tittle, Letter, and Iota, thy Transcripts are true and entire, as the first Manuscripts, yet we must not separate from our Anti-Assertion the men∣tioning of the mistakes in Iods and Vau's, and Tittles, and Iota's, and Syl∣lables, and Vowels, and single Letters, and such like, unlesse thou wilt re∣move from they Arch-Assertion, thy strict positive affirmings, that your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Copies contain every Iota and Tittle that was in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that Haebraea volumina nec in u••â dictione corrupta in••enienda sunt, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. not one Iot or Tittle of the Text passed from what ever was written by inspiration under the Law, and that ye have all, every Tittle without any losse, or any change, or alteration to the least Iota, or Syllable, and much more id genus, p. 13. 153. 173. 317. and if thou recede from, and recant that Reasonlesse Rigidity of thy Position about the truth of thy Text in Tittles, we shall supersede from our reasonable Reply to thee concerning

the corruption and mistranscription of thy Text in sundry Tittles, in which it seems thou art forced to confesse to us that some Tittles are amisse; for while thou standest so strictly upon the entirenesse of each Tittle, as thou sayest of the Jewes, p▪ 240. so I of thee while thou keepest the Scripture we shall never want weapons out of thy own Armory for the destruction of thy haughty Assertion, like the Philistine thou carryest the weapon that will serve to cut off thy own head; for while I.O. asserts the Text to be entire to every Tittle, wee'l tell I.O. out of his own Book, that I.O. tells an untruth in that, for if I. O. be to be believed by himself, he o're and o're confesses mistakes in Tittles, Iots, Vowels, Syllables and single Letters

But if I. O will agree to a cessation of Armes, and Arguments about Tittles, then we shall Restipulate with him there, and because he doth little lesse then cry Peccavi in that, and keeps such an imperious Begging and beseech∣ing, that all varieties in Tittles, that are of no importance at all, may not be reckoned on as various Lections, I here 〈◊〉〈◊〉 him to wit, that we can here also afford well enough to abate him all different places in meer Tittles and Accents, that intrench not on the sense, and yet have enough left to lay sure siege with against his Assertion, if hee'l hold it about matters of im∣portance onely, and such as are inconsistent with, and intrench on the sense of the place, and that no further off then I.Os., own Book, which ever furnishes us wherewith to answer him out of his own Armory, for in that p. 193 he writes thus of variety (viz.) those which are of importance have been already considered by others, especially Glassius; and thus, p. 200. Let those be removed and not counted on that are deficient in words evidently necessary to the sense of their places, it evidently imports no lesse then this, that I.O. owns some varieties to be of importance, and such as do intrench on the sense in their stations, and so if we seclude all that are of lesse, or no importance with him, he stands still where he did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, condemned and confounded every way where ever he flyes, or followes in the service of his Arch Assertion, if he had no man to fight against him besides himself: And if he say those of importance, and that intrench on the sense are but few: I say if any at all they are many enough (upon his predicted principles) to pluck up all the fabrick of his form of Religion, faith about Truth, and the very foundation it's all framed upon by the roots, as to any certainty that he hath of his standing, while he stands leaning to no more but his naked Letter, and can plead their Original no higher then from the ticklish Tran∣scripts of his pretended Original Text.

And that this may appear, let what followes be serious considered by any, who have not utterly lost their understanding.

1. That the main Assertion I O. makes so much ado about the main∣taining of is this (viz.) that though the first and immediate Manuscripts, and individual writings of Moses and the Prophets, the Apostles, and Evan∣gelists are all utterly lost, and perished out of the world, p. 13. 163. 164. yet the Hebrew and Greek Copies of them that remain ex••ant at this day, do contain every Letter, Apex, Syllable, Accent, Iota, Tittle, Point, that was in them, without any addition of the Points, ablation, alteration, va∣riation, change or corruption, by mistake or mis-transcription in the least, not∣withstanding the hands of so many Transcribers as they have passed thorow;

and that the Text in the Original Languages hath been both promised to be and accordingly hath bin providentially preserved in Gods Love and care to his Word and Church, so that the same fate hath not attended the Scripture, as to mis-transcription or alteration any way in the Original Copies of it, through any miscarriages, mistakes, oscitancy, negligence, ignorance, sloth, care∣lesnesse, unfaithfulnesse, much lesse treacherousnesse in Transcribing thereof, as hath attended other Books in their Editions and Transcribings. p. 13. 14. 153. 155. 156. 164. 168. 170. 171. 173. 177. 203. 206. 213. 317. 319. in all these pages, and many more where the particularities of it are sprinkled up and down this general grand Position is to be apprehended as affirmed by him, and undertaken to be vindicated to a Tittle.

2. That this position is not onely thus punctually propounded by I.O. for Truth, but also avouched with that extremity, rigidity, and strictnesse, that its made the very Basis of all true Belief, and of all that whole bu∣sinesse that he calls divine, saving, sacred Truth, Religion, Worship, Knowledge, Service of God, duty of man towards him, &c. so that in case these his Thoughts, Apprehensions, Position and Assertion (as he often calls it, p. 146. 149. 163. 181. 193. 202. 203.) proves not true, firm, sound, but false, faulty and faultring, and if it ever appear that there are corruptions crept into the Text of Scripture by either the addition of the Hebrew points, Accents, or punctation since the beginning of the first writing thereof immediately from God, as a late novell invention of some Iudaical Rabbins, viz. the Ti∣berian Massorites by whom they are judged to have been added, or else by the oscitancy, carelesnesse, negligence, ignorance, treachery, weaknesse, or wil∣fulnesse of the Transcribers, mistaking, mis-transcribing, and thereby occasioning variations in the Copies of the Original, so that the Text of Scripture is not wholly pure and entire, or that we may if we please reject the Points and read otherwise, Actum est, Imus, Imus praecipites, what pernitious, what devious wayes must men run, scarce a Chapter, a Verse, a word, left free from perplexing contradicting conjectures, nothing but Fruitlesse Contests, no∣thing but humane fallible perswasion to be fixed on for the sense; A firebrand is brought into the Churches bread-corn, the consequences are so desperate that he dares not mention them, he cannot but tremble to think what is the issue of this imagination of such a supposition, that the Points, Vowels, Accents, are no better guides then so; it renders questionable the foundation of all, ejects as uselesse the whole Scripture, it's a pestilent poysonsome undervaluing the Originals, crept in now among Protestants themselves (though this com∣fort is left, yet that the generality of learned Protestants are not yet infected with this Leven) but if it should by a change of Iudgement break in so on the Pro∣testant world, as to be avowed in publike works, the end will be a frightning poor unstable souls, into the hands of the pretended infallible guide, a return to Rome under the pretence of the Scriptures corruption in the Original Text, as there was a passing from thence under the purity thereof, yea 'tis not known whether this inconvenience will grow; yea once suppose corruptions crept into the Original Text, and the pretended novelty of the Hebrew punctuation, and then the wells and fountains from whence ye should draw all your soules refreshment are utterly stopt, Ep: p. 19. 20. so p. 196. 206. 207. 208. 209. 212. 213. 214. 215. 216. 218. 219. 220. 221. better all the works

like to the Biblia Polyglotta were out of the world, then this opinion of the ••Texs non-integrity to a Tittle, or the novelty in Points should be embraced with its conse∣quences that unavoidably attend it, that if those seeming difficulties of Scrip∣ture to reconcile, wch some look on as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or irreconcileable, though some learned Iewes and Christians have been well exercised, to reconcile and give fair account of them, may by a liberty given be looked on as corruptions, how ye shall be able to stay till ye come to the bottom of questioning the whole Scripture, he knows not, p. 347.

3. Let it be considered how eminently he stands concerned upon the confession that his foundation is not firm, in case a Tittle of the Text be wanting, or the Points added to it since its first giving out, to make it out, not probably onely, but unquestionably clear and certain, that the Text hath every Tittle and Iota, and that the Points are no novelty, but of equall Antiquity with the Text it self, or else begin again with the Qua. at his A.B.C. in the things of God, and lay a surer bottom for his building and foundation for his Faith, then ever he hath laid to this day.

4. Whether I. Os proof be infallible; or but fallible, of Divine certainty or meer humane conjecture, self-conceit, thought, apprehension, and imagination onely, and whether the Text be so firm and entire to a Tittle, as he affirms it to be, yea rather that it is not, let it be considered by all, who read my examination of it, in this now welnigh ended exercitation, wherein the contrary is both apparently and abundantly evidenced; his whole Regiment of Reasons by him rendred in proof thereof disproved, and all that defensive stragling straw that hangs about them dispelled as chaffe, as not onely falling short of infallible scientifical demonstration, but also as not amount∣ing to so much as a probable evidence that either the Points are coaevous w••••h the Consonants (which is sometimes no lesse then asserted) or so high as Ezra (which is undertaken to be manifested) and are not rather a novelty, no elder then the Massorites) which with such affrightments at the consequences of such a Clergy-confounding conclusion is denyed, and yet (as to that reviving thereof, whereby we now enjoy them) acknowledged also by I O.) or that the Text is in its most Original Copies wherein we now have it, is the same as at first it was, without any various Lections, or un∣changed.

Thus I have traced after I.O. in his Treatings and twinings too and fro, in vindication of the integrity of his Greek and Hebrew Text, and have evi∣dently proved that there are not onely many whole Books of that Scrip∣ture, which holy men were moved to write both before and since Christ, wanting to his compleated Canon (as he calls it) but also that there are many mistakes in those Books that are, out of his own hand writing, which is no better then snares and bands, a certain piece of contradictory net-work of his own composing, to the catching and binding down himself, wherein he hangs hampered, intangled, and tumbled up and down in his own fruit∣lesse contests, fallible perswasions, and perplexing self-contradicting conjectures, so that there's scarce a Chapter, or so much as a Lection in it, fully free from, or rather not fully fraught with some or other of his uncertain con∣ceits, and certain confusions about the defending of his Assassinated Assertion, one while Asserting and striving stiffly to maintain it in the very rigidity,

universality, and utmost strictnesse of it, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. not the Iot or Tittle of the Original Text is added, altered, lost, mis-tran∣scribed; sometimes Assenting to the contrary, onely begging that all va∣rious Lections (of what sort soever, one or other without exception) may be excepted from the account of various Lections, and then Asserting that his Assertion (on that condition) will stand entire, concerning the entirenesse and integrity of his Text to a very Tittle.

Now then since it is so 〈◊〉〈◊〉 at the outward Letter of the Scripture not only in its Translations, which I.O. himself Asserts to be so universally altered and corrupted from the Originals, but a little also in its Copies of the Origi∣nal is by I.Os. own confession both so abundantly altered by the addition of the Points since the first writing, and the Variations of so many seve∣rall kinds as himself enumerates, and at best so easily so infinitly alterable, as that at the wills of men exercising their critical faculties about the Text, it may by Transposition and Transcription of one Letter for another, or supposition, and subscription of one Vowel for another, be turned di∣vers contrary wayes, and subverted in its sense so exceedingly, that some one word (instancing in that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ep. p. 24.) may (as it may be pointed or printed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 afford no lesse then eight severall senses as distant from one another as life and death; seeing also, that there is no relief against all that huge heap of uncertainty, that is found among the founders that are continually confounded within themselves, about their sickle foundation (unlesse they will be perswaded to come to that firm in••allible sure foundation, and inalterable Rule of all Truth, the light, word, and spirit of God in the heart) but their own vain, empty groundlesse, confused thoughts, imaginations, conceits, fan∣cies, fallible perswasions and opinions, taken up by Tradition from each others Tomes, Treatises, Targums, and Talmudical twatlings, as if there were neither Light, nor Spirit, nor word of God throughout the whole world, whereby any soul saving Truth can possibly come to be known, or enter∣tained at any certainty, further then the Text-t••ining Text-men tell and teach it forth, either by their Oral•• Talkings for Tythe, or manifold Tran∣slatings of it out of their (falsely supposed) entirely Transcribed Co∣pies.

Shall we then think because I O. to the contradiction of himself so thinks, and imposes his own thoughts on us as uncontroulable proofs, that there is no variation in the Copies we have from the first Manuscripts of the Scripture, but that they are come to us without the least inter∣veniency of any such mediums or wayes as are capable of giving change or a••teration, or obnoxious to fallibility in the least Syllable or Iota, p. 10. 153. or that the some varieties that I.O confesses R. Aaron and R. Moses found in their exact consideration of the Bible, were small and of no impor∣tance to the sense of any word, p. 179▪ especially since with I.O. (if a body might take his Tattle for Truth) every Letter, Tittle, Iota there Transcribed was a part of the word, yea no lesse then the Word of the great God, wherein the eternall concernment of all soules doth••l••e. p 168. 169? Shall we think because I.O. thinks so p. 17. that there is not any colour or, pretence, nor any tollerable evidence from all the discrepancies in the Copies

themselves that are extant, that there ever were any other in the least differing from these extant in the world?

Shall we think, because I. O▪ so thinks, p. 181. 193. that all that yet appears impairs not in the least the Truth of his Assertion, that every Tittle and Letter that was in the Original Copies remaines in the Copies of the Original to this day without any losse, or any alteration, or passing away of one iot thereof, and that with them that rightly ponder things above∣said, there thence ariseth nothing at all to the prejudice of that his so often o're and o••re again affirm'd Assertion? And if men must deal by instances in this case(as he sayes) and not by conjectures (though himself gives us no instance of any one Copy, of which he can say, unlesse he had the Autographa by him, that it agrees every Accent and Syllable therewith, upon any better ground then his own bare conjectures) yet if I had not given him instance enough of whole words, verses, books, prophesies, &c. lost of inspired mens Scriptures, doth not I.O. himself give us instan••es enough of variety of Lection, to the assuring us of the falsenesse of his first Assertion? which instances of his own insisting on are obvious to all Readers of his Book, and believed by us to be true, rather then his idle talk to the contrary, of his Texts integrity to a Tittle: And is there any reason (as he sayes of him∣self and his adherents, Ep. p. 28) that we should be esteemed Ridiculous, be∣cause believing our own eyes we will not believe the Testimony of I.O. imagining otherwise then the case is according to his own instances, dealing by con∣jectures against his own instances, a man deservedly of no credit with us, running in ridiculous rounds, and asserting that to be Truth, which we know from his own Book to be utterly false?

Shall we think that the literal Text in the very Transcripts he so talk•• for, is any other then he cals it, as to its most ancient Translation, a corrupt stream, a Lesbian ••ule p. 15. 16 or any other then some call it a nose of wax, no certain stable 〈◊〉〈◊〉, or standard to try all Truth by, & guide throughout in the knowledge of the will of God?

Shall we think, because I.O. thinks so strangely, that so corruptible and corrupted a stream as the meer Letter now is, since vitiated and interpolated, can be judged a fit means to judge the fountain by (i.e) the Light Word and Spirit it came from? and a fit measure to correct, and authoritatively to examine and determine those Originals by?

Shall we think, because I.O. hath and uttereth such high and hyperbo∣lical thoughts apprehensions and affirmations of his Transcripts, and Greek and Hebrew Copies, and the absolute integrity thereof to a Tittle, that the sole and final dissolution, determination and discovery of all saving doctrine, and distinct discerning, and knowledge of all sacred Truth from cunningly devised fables, does d••••••rd ••holly and alone upon the outward Greek and Hebrew writing, and Scripture of it, and that so necessarily and eternally, that upon any corruption supposed therein, that Truth & Doctrine can't unquestion∣ably be supposed to c••••••••ue entire and uncorrupt, but must be consequent∣ly supposed to be without any other principle, means, rule, or measure of judging, recovering, rectifying it, and to be for ever; ••medil••sly brought to nought, p. 18. 68.

Shall we think, because I O. so thinks, and s••lli••y supposes so, that to sup∣pose corruptions to have befallen his undoubtedly, yea confessedly corrupted

Copies, and the same fate to have befallen the Hebrew and Greek Bible in its Transcribing, that hath befallen other Books in theirs, is a Plea unreasonable in it self, devoid of all reall ground of Truth, injurious to the Love and Care of God over his Word and Church, in a high degree, and an imagination bordering on Atheism, asserted on deliberation, p 18. 173? Surely the improvidence, osci∣tancy, negligence, ignorance, unskilfulnesse, and carelesnesse that may as groun∣dedly be supposed to have been (if there was never so much care and diligence in others of them) in some of the Scribes that have copied out the Scriptures, as well as in some Printers that have printed them, and in some Transcribers of Heathen Authors, and the non-evidence of any promise of God to take any of the Scripture Transcribers under such a loving Care and Aspect as I.O. ascribes to them; and I O's own concession of them, being not any of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infallible, but under possibili∣ties of mistakings, and I O's confessions, and grants, and acknowledge∣ments, that known failings have been amongst them, and that various Lections are from thence risen, 167 169. and that some of those are of importance, consisting of superfluity, and redundancy of unnecessary; and deficiency of ne∣cessary words, which is destructive to the sense, and arising out of Copies appa∣rently corrupted, and notoriously corrupted by old Hereticks, and many more matters then are fit to repeat o're again, do require other thoughts at our hands.

Shall we think because I.O. so thinks, & very cogitantly (but little cogently to us) conjectures that if the Points be mans invention, and the Text un∣der alteration (as undoubtedly it is, and therefore all the Priests Religion, who live on the naked Texts, and their own Traditions, and not the Truth it self is at a losse however) that then all is likely immediately, ut∣terly and remedilesly to perish for ever, viz. Church, Word of God, Doctrine, Truth, certainty of the Gospel, Gods promise, Providence, and care of his eternal incorruptible, good and acceptab••e mind, will and pleasure, Life, Spirit, Light, Law? yea that all this and much more is little lesse then eternally undone, (as to our knowledge of them) so that God himself can find no other suffi∣cient means (having tryed already, quoth I.O. the insufficiency of all other before) to save all these thing from corrupting, but that of a perishing, un∣certain flexible, at mans will fallible, changeable, meer dead, to the light novell, corruptible, mou••d••ing, and in its first Manuscripts already long since mou'dred, moth eaten and corrupted Letter? p. 12. surely the promise of God for the preser∣vation of his word (which was before the Letter, and will be after it induring for ever, so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one jot or Tittle of it shall never fail, what ever become of all the jots and Tittles of the Letter) and his Providence, Love, and Care of his Church, of whose faith and obedience that word of his in the heart and not the Letter, both was, now is, and ever will be, the onely Rule, require other thoughts at our hands, p. 173.

Shall we think (because I.O. fa••sly so thinks) that such a fallible, flexible, alterable, and corruptible thing, as the Letter is, by I.O's own confession not in its Translations onely, but in the very Original Transcripts, which is the onely businesse he is so busie about, and so bestirs himself to bustle for, is that which can justly claim and supreamly challenge to it self those prehemi∣nent

Titles, excellent properties, extraordinary effects, peculiar prerogatives, mar∣vellous successes &c. which I.O attributes thereuunto throwout his first English Treatise, and Latine ••hes•• also? wherein, under that glorious name of the Word of God, by which yet (as by that which he undertakes to prove to be it's proper name, he as, if not more ordinarily denominates it, then by its own and one••y proper name of Scripture) he magnifies the Text, as to those Hebrew and Greek Copies of it he is pleased to crown as the Canon, and set his stamp upon as the Standard (while he stigmatizes not onely all Translations as mens own Altars, and altered things, that must not stand as the Standard by the Posts, and high Altar of his said unalterable Copies, but o∣ther Copies also, as novel, spurious, and no••••••iously corrupted;) above all that hath any being under God, insomuch that he cannot likely utter more con∣cerning it in way of exaltation, unlesse he should extoll it so far, as to stile it God himself.

So I have done at present with I.O's unprofitable prate, about the pre∣ciousnesse, profitablenesse, and divine Original of his high prized possession of the Hebrew punctation; and with his peremptory Post••••n, and absolutely absurd Asser∣tion, of the non-corruption of his Canonized Copies of the Original Text to a Tittle, which howbeit I have scarce gone above half so far as I might, in discovering the deep dotage and folly, that is to be found in his mingled ma∣nagement, and miserable mang••nization of those matters, yet I have gone farther by the hall then I should have done, considering how far off all such husky, chaffy accomplishments, as those Pedantick parts of the Letter, are from that wherein the Life of God chiefly lyes, viz. the Spirit, Light, and Word that's nigh in the heart, and how little concernment the more substantial parts of the meer outward Text are of thereto, in comparison of them, much more such Accidentals, as the meer figure of the Accents and Vowels, But onely that I found I.O. manifesting his foppery so far, as to render these Ticklish things of such eminent Tendency to the saving knowledge of all sacred Truth, as to give them out to be the most reall Rule, stable stan∣dard, Gospel guides, grand ground, chief infallible foundation of all; in which respect, though otherwise it is little lesse then loathsome to me to leave the life I live in the en••oyment of my self with God, to meddle so much in such muddy matters; yet, in service to the Truth, and in love to the soules of the Schoolmen and Scribes, that they may see the sandy fickle f••undation they build and found all their faith upon in the business of eternal consequence, which is no better then the uncertain thoughts, conceits and conjectures of men, about shapes of Letters, Points & Iota's. I was (contrary to my own first intentions, carried forth to such prolixity in this matter, wch I conclude in this manner.

Where the foundation of the faith is utter uncertainty, there the faith can be (according to I.O.) no more then meer fancy and uncertainty.

But so are the Points, as to their Original, and so are the Transcript Copies of the Original Text, as to its entirenesse and integrity (I appeal to I.O's own Book, and all rationall Readers of it and mine) which Points and Text are by I.O. and his School fellows made the Canon, Rule, Guide, Touchstone, Standard and sure foundation, p. 154. 155. of all that faith and obedience, which God requireth at their hands.

Therefore their faith toward God, as yet, is no more then meer fancy and uncertainty.

Notes

• * 1.1

  For our Disputation is of things that are (formaliter) what they are, and are said to be, of what is really and truly what its call'd, De Scripturae nomine proprio, Ex. 1. S. 1, 2. Non fictitio & imaginario, nec figura∣tivo; Of the proper Name of the Scripture, formally so taken, and not of feigned, falsly imagined, and meer Metaphorical Denominations.
• † 1.2

  2 Chro. 21.12. Dan. 10.21. Luke 1.1. Rom. 7.6. 2 Cor. 3.6.
• † 1.3

  Fanatici sunt erroribus & stul∣titia hisce diebus notissimi, quos impri∣mis hic agg edinur. N••mo autem post homine natos, aeque ac ego desirasse cen∣sendus esset, si ipsos scriptis hisce re∣dargucre statuerim, cum nibilo plus ser∣monem illum quo hic utimur intelligant, quám nos aliquories inconditum illum verborum sonum omni sano sensu vacu∣um, quo ipsi non tantum umnibus altis, sed & ipsi sibi in dicendo obitrepese vi∣dentur, mente pe••cipere possiinus. Sint∣sene omnes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neque ultra lin∣guam vernaculam lapiant.
• * 1.4

  Ex. 11 Sect. 1. Fanaticos nostrates qui à tremore quo se in sacris agitari ipsi fibi fingunt, aut reapse vi mali spi∣ritûs agitantur, vulgò trepidantes seu Quakers vocantur, respicit Quae∣stionis pars posterior, quae est de Scripturae nomine proprio.
• * 1.5

  Condemnatur horrida illa vocifera∣tio qua per vicos urbis, agros arque Templa quae vocant illum cognoscite Dominum Rob••ant Fanatici. I. O. Ex. 3. S. 42. That horrid tone wherein the Fanaticks sound it out throw the City Suburbs, Fields, and Temples, as they call them, that, know the Lord.
• * 1.6

  Epist. Ded. pag. 13. 28. 30. pag. 147. Second Title Page, Ad Lectorem, Ex. 2. S. 2. S. 16. S. 21. S 22. S. 25. S. 32. S. 39. Ex. 4. S. 21. S. 23. S ult Fanatici nostrates, Fana∣tici 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hisce Fanaticis, in∣sano cujusvis Fanatici Nebulonis strepitu.
• * 1.7

  Iuniorum instructioni quibus in sacrarum literarum studium ingenii a cumen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intendentibus passim hosce corvos sequi, Testaque lutoque, nee animus ost, nec otium specimen hoc novi Fanaticismi refutati, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comitatus nullubi non grassatur, dicatum est. Ad Lecto∣rem.
• * 1.8

  Qui cotis usurpat Offici∣um reddit saltem alios acu∣tos, ipse licet interim planè Hebes est & obtusus.
• † 1.9

  Quis ex∣pedivit psit∣taco suum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Picasque docuit verba nostra Conari? Magister Artis ingeniique largitor Venter, docuit negatas Artifex sequi voces. Per.
• * 1.10

  Viz. Neque sane usque adeo obrutuit humanum genus, ut semper praestigiatores istos spirituales, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contra manifesta Christi Prae∣cepta, Sanctorum omnium exempla communia rati∣onis istius quâ homines sumus principia & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, posthabitâ aeternae salutis curâ in caecitate & ignorantia voluntatis divinae propriique officii, neg∣ligentiâ supiná mortalium ullos Idololatriae illecebi is illaqueatos detinere conantur ferre velit.
• † 1.11

  De Scripturae nomi••e proprie contra Fanati∣cos nostrates, &c. huic hominum generi non satis e••∣set iiscum congredi & sociari, qui praeteritis seculis convitia sacris Scripturis intentàrunt, atque omnia in illas injecta opprobria suo calculo approbare, &c. Ex. 1. S. 2, 3. Praemium strenuae contra Scripturarum Perfectionem oppositioni Debitum nemini mortali∣um sibi praereptum vellent, &c. Quod Deus pla∣cuerit provinciam hanc adversus verbi sui hostes demicandi nobis indignis delegare, Ex. 3. S. 16.
• * 1.12

  Quicquid Judaei, quicquid Ponteficii in opprobrium Scripturarum dicere unquam su∣stinuerunt, id omne horrendo percussi scoto∣mate & dicunt & asseverant impuri homun∣ciones, Librorum Titulos horrendos pudet re∣ferre, Ex. 3. S. 12. Gregis hujus precipui Errones & Corryphaei hic, illic impie & bla∣sphemé in sacras Scripturas provocati dixe∣runts Quae sit communis eorum Sententia ex libris ab ipsis editis, &c. S. 17.
• * 1.13

  Declarationem hanc voluntatis Divinae à Spiritu Christi, qui Scriptoribus ejus adfuit, proces••isse proftientur, &c. Pro verâ & indu∣bitatâ mentis Divinae Declaratione agnoscant bactenus rectè Quidem, &c. Ex. 3. Sect. 18.

  Si Res eorum secundum vota successissent, eas (Scripturas) dudum penitus rejecissent, &c. S. 19.

  Negant (Scripturas) immotam, perfectam, stabilem cultus divini—Regulam esse, &c. Sect. 20.

  Abs eo Spiritu (Christi) ducti—opus non habent Authoritate Scripturarum, &c. Sect. 21.

  Haec summa horum hominum sententia, Sect. 22.
• * 1.14

  Inter se distant, Judaei, Pontifices & Fanatici, Ex. 3. S. 2.

  Qui in rebus aliis omnibus diversis∣simè sentiant in hanc blasphemiam con∣spirent omnes, S. 14.

  Perpetuo invicem digladiantur Pon∣tificii atque Fanatici 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ex. 3. S. 2.

  Internecioni se mutuo devovent, S. 3.

  Caeterum non iisdem rationibus ducti, sed illi pro traditionibus, bi pro En∣thusiasmis atque Revelationibus suis, tanquam pro aris & focis contendentes, atque ita non secus ac Sampsonis vul∣peculae obversis Caudis ignitas faces in segetes Ecclesiae ferentes, cuncti ami∣cissimè è loco suo sacram Scripturam deturbate aggrediuntur, S. 4.

  Eam a loco suo in Ecclesia depellere satagunt, iisdem vestigiis insistunt Pa∣natici nostrates, quibus ad nequitiam hanc viam patefecerunt qui inter Pon∣tificios spirituales dicuntur, Ex. 3. S. 10, 11.

  Adversus verbi sui hostes, Ex. 3. S. 16.

  Contra quosvis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, S. 26.
• * 1.15

  As J.O. does in his late shut∣tling sheet of Answers to some Que∣ries about Tythes.
• * 1.16

  Ex. 1. S. 4. Non tantum Scrip∣turas omni suâ Authoritate spoliare easque è loco suo mouere, sed & ipsum Christum Personalitate suâ atque di∣vinâ existentiâ exuere hoc unico strata∣gemate intendunt & conantur.
• * 1.17

  De nomine Scripturae proprio contra Fana∣ticos nostrates, &c. I am to encounter our Fa∣naticks at present about the proper Name of the Scripture; the part of the Question which is about the proper Name of the Scripture respects the Quakers, Ex. 1. S. 12.
• * 1.18

  Ipsum Verbum Dei omnem ejus usum quod attinet, penitus respuere, &c. Ex. 2. S. 27.
• * 1.19

  Apparet eos omni usu, authori∣tate ac perfectione sacras Scripturas spo∣liare, Ex. 3. S. 22. Nullt dubium esse possit quin si res eorum secundum vota successissent, eas dudum penitùs rejects∣sent, Ex. 3 S. 19. Utinam deleantur in∣quiunt Fanaticorum nonnulli, ut om∣nes ad lumen illud quod in iis est atten∣derent magis, Ex. 3 S. 13.
• * 1.20

  Ex. 2. S. 28. Enimvero si om∣nium seculorum, omnium qui unquam extiterunt Christianorum experientia, si ea quae ipsi vident, spectant, audiunt quotidie, ullius apud eos ponderis essent aut momenti, usum, necessitatem, fru∣ctum interpretationis Scripturarum per solennem verbi praedicationem, expositio∣nem viva voce, aut scriptis factam, ne∣gare verecundarentur: spectemus utique utrumque gregem, cùm illum qui verbo licet fruantur, interpretatione ejus de∣stitutus est, tum illum qui una cum verbo Dei, aliis etiam mediis cultus di∣vini, quae in verbi interpretatione pluri∣mum consistant fruitur, si modo ex fru∣ctibus arbor dignoscenda fit, bona ap∣parebit illa, quae istiusinodi fructus cientiae Dei tulit, quibus ubique pro∣germinavit legitima Scripturae inter∣pretatio.
• * 1.21

  For every Prophet did not write down either all he said in his dayes, nor all that which in writing is set down of his seeings, and sayings, doings & sufferings with his own hands; witnesse Jeremiah for whom Baruch wrote: and who wrote the latter end of the 5 Books of Moses, which ye dream he wrote every little and Iota of himself, Deut. 34.5 to the end? Did he write of his own Death and Bu∣rial, and of Israels Mourning for him, after he was dead?
• * 1.22

  Pag. 3. So Ex. 3. S. 27. Post com∣pletum quem vacant ejus canonem nullae novae revelationes circa fidem cōmunem Sanctorum aut Dei cultum aut expe∣ctandae sint aut admittendae credimus & prositemur.
• * 1.23

  It seems then thy Word of God (so called) may be, and was corrupted (i.e.) the Scripture, secundum te, who some∣times sayest it can't be corrupted in its Original Text, and is not to this day: But were it the Word of God indeed, as that is, it speaks of, and as thou sayest it self is, it were incorruptible in∣deed.
• * 1.24

  Mark, The Salvation of God was Common to all men then, however its now Impropriated by the Personal Electionists unto themselves.
• * 1.25

  See I.O's. words, pag. 13. Hebraea Volumina nec in Vnica dictione corrupta invenies; Citing Pagn. and Matth. 5.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Pag. 316. 317. Speaking of the bare Copies of the Scripture, Doth not our Saviour himself affirm (quoth he) of the Word that then was among the Jewes, that not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sof it should passe away or perish? Where let not the Points but the Consonants themselves and their Apices be intended or alluded to in that Expres∣sion, yet of that Word, which was Translated by the 70. according to this Hypothesis, not only Letters and Tittles, but Words, and that many are concluded to be lost; And say I, Speaking not of Translations (all of which I.O. seeks to prove deficient, from Pag. 320. to Pag. 344. See it at large in above 24 Pages toge∣ther) but of the Original Text it self, which he Pleads the Entirenesse and Integrity of, without loss to a Tittle, that upon this Hypothesis, that all the fore-mentioned Books are lost, not only Points and Conso∣nants, and Apices and Letters, and Tittles and Iotaes, but Words, & that many, yea Books, and that many, are contrary to his Arch-Assertion, concluded to be utterly lost.
• * 1.26

  Though this I consesse, which makes little for J.O. but much against him, where he talks, as one that meddles with whats out of his reach, of Gods putting every word so into their mouths, and speaking by them in every Tittle they wrote, that somethings in Pauls Wri∣tings he (as himself sayes) spake; and not the Lord, 1 Cor. 7.12.
• * 1.27

  Though I affirm it is not from Lao∣dicea, were it truly rendered, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 4.16. which Arias Montanus renders more rightly, Quae est Laodicensium, or Quae est Laodi∣ceae, the Epistle which belongs to the Laodiceans, or is of, or to Laodicea.
• * 1.28

  Quid vero cum iis agamus, qui adeo infeliciter stupidi sunt ut nulla ratione nec experientia, &c. Dicat quod quisque volet ex hâc Opinione non dimovebimur. Ex. 2. S. 28.
• * 1.29

  Hoc N••men (viz.) Verbum Dei Proprium) sibi Vendi••at Scriptura; I. O. Ex. ••. S. 1, 2, 3, 26, 27.
• * 1.30

  For shall we Think (quoth he) Pag. 168. and so on many pages, &c.
• * 1.31

  Pag. 240. Whilst they keep the Scripture, we shall never want Weapons out of their own Armory for their De∣struction; Like the Philistims, they carry the Weapon that will serve to cut off their own heads, quoth I O. of the Iewes, and I of himself, and his fel∣low Students.
• * 1.32

  Quamvis enim ex justo Dei Iudicio sermo eis non est unicus, imo ita sunt in∣ter se confusi ut vix intelligant alter ser∣monem alterius, tamen aedificandae turri é cujus fastigio, fastu quodam Giǵanteo, signa inferant adversa lucis Perfectioni solio illi Dei (literae scilicet) in terris suis, summâ consentione unâ omnes in∣cumbant; See I.O. Ex. 3. S. 2.
• * 1.33

  See Pag. 314. The Distemper pre∣tended that there are corruptions he allen the Text by varieties from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is dreadful, and such as it may well prove mortal to the sacred Truth of Scripture.
• * 1.34

  How contrary is this to J O. pa. 294. who saith, Nor let men please them∣selves with the pretended facility of Learning the Hebrew Language with∣out Points and Accents, and not the Language only, but the true and proper Reading the distinction of it in the Bible.
• * 1.35

  Ex. 3. S. 24. Discipline cujusuis Perfectio consistit in relatione ad finem, eaque perfecta habenda sit quae suffici∣ens est respecta sinis sui proximi, ea vero imperfecta quae finem Proposi∣tum assequi potis non est.
• † 1.36

  Let T.D. consider this quotation of two Ca••dinals by I. O. who would argue me to be a Papist for saying a Truth which he said Bellar∣mine wrote, whom I never cited at all; which T.D. will hardly conclude I. O. to be a Papist, though he quote two Popish Authors, whereof Bellar∣mine himsel•• is one, and makes use of their Testimony against his fellow Protestants, whom he fights against: but me mutire ••efas, and if I mention but any truth that any Papists hold though I, cite them not, yet its enough to subject me to suspicion of Popery, among our senselesse sus∣pecters. truthl. fle thinkers, and groundlesly confident conjecturers; but no marvail, fi••h (as the Proverb is) among such evil surmisers, Some men, whose Brothers will never say they are theeves. may more securely steal a ••orse, then some true men peep o're the hedge.
• † 1.37

  Tr. 1. chap. 1. S. 22.
• † 1.38

  Ex. 1. S. 3••
• * 1.39

  † Tr.••.ch.2.S 1
• † 1.40

  If Transcribers might go of 2000. times from the Original, in Tran∣seribing a Translation, why not once or twice so as to corrupt it in more then Tittles in transcriptions? No quoth I.O, credat Apella.