this double Yoke, Apoftacy and Popery. If the Hebrew Scriptures are to be contrued by the Apoftates, we had better have had none. And we had better have had no Reformation, than embrace the Doctrine of the Apoftate Jews, and the Derivations of the Alcoran, and Conftructions of the Mahometans.

The Sermon is faid to be about Sacred Things, recorded in a Sacred Language, by the Holy Ghost, not about the Sentiments of Apoftates, Turks, Tartars, or Hottentots. Had it not been a little better Treatment to your Readers, if you had told them, when you introduce your Arabick, to fet afide the Meanings of the Root of each, or feveral Words in the Sermon, how you knew that there were any Arabians then in the World, what Language they spoke, what Objects of Worship they had; whether they had any Aleim; whether they were the fame as created this Syftem, Jehovah Aleim, whether they had any Revelation; whether it was in Writing, and in what fort of Letters, where those Writings have been fince kept, and by whom; whether those who kept them, were Believers or Unbelievers, who they were that tranflated them, into what Language,

what

what they knew, or we can know, if fuch Words had been retained in the East, what the Antients mean'd by them, or, &c? And how you know that Words in Hebrew, were not originally of that Language, but derived from Arabick; had not each the Signification of other Words of the fame Root; particularly, how you know that the Prophets did not understand the Plural Words, to fignify feveral of the fame Ideas, as they underftood the Singular had; and how you came to offer Inftances of the Ufage of Words, which are Plural in the Hebrew, Sin gular in the Translations, Lexicons, &c. of the Apoftate Jews or Mahometans? Could not you have told us before-hand, what all the World knows, that they have renounced the Aleim, and could not have it writ Plural, nor Cherubim, or, &c. And that the Apoftate Jews did this in Defence of the Villanies of their Ancestors, and you tell us yourself, that this in the Mahometan Religion was driven down by Force, fo can in no Senfe be any Evidence. What will Mr. H fay, if I admit Apoftates and Mahometans, and their Ufage against Aleim, when they have no fuch Word? The Mahometans have no Names, nor Aleim, but God and their

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their Prophet. Chrift fays, Mat. v. 18. Till Heaven and Earth pass, one fot or one Tittle fall in no wife pafs from the Law, till all be fulfilled. As one of you faid by Mr. Catcott about his Sermon, I wonder at the Ignorance and Impudence of the Man, that dares produce a Forgery, an Ufage, or Conftruction from Vagabonds, to cut off IM in Aleim, and confequently in all the Plural Words which are joined with it.

He who you have made your Enemy, has in his New Account of the Confufion of Tongues, p. 190. fhewed the State of Arabick, p. 195. Things to be proved before it be admitted, p. 204. The Confequence of admitting it, p. 201. How the Scriptures are to be interpreted without it; and has fet it, and all your Ori ental Languages and Translations, in such a Light, that it is no longer in the Power of all your Allies, to impose any of them upon Mankind. He has fhewed 'tis all Forgery; fo all your Imputations of ignorant Blunders in Mr. Catcott, who had fuch Education, as your Rabbinical Man had, in neglecting your Points and Rules, are wilful Blunders in you, and much worse, Subornation; and what is still worse, preferring thefe Forgeries to the Text,

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writ by Prophets, by the Direction of the Holy Ghoft, attefted by Miracles, &c. till you have proved their Authority to over-rule the Text. And by the by, please to tell us what became of the Men or Man who pointed the reft, that he did not point that Part, which ftands un-pointed in the Book of Numbers, and if there was one Bible pointed what became of it, that it could not be all copied..

If you had been able, you might have fhewed us fome Account what the Hieroglyphicks and Emblems, &c. were for, that has been long looked for by many,' before you, had under the Pretence of Ignorance, ridiculed the Account which is given of them, or brought the Opinions of Apoftates, not to fhew that he differs from them, but to fet afide the Text.

When you bring the Translations of the Hebrew, as Evidence to overturn the Evidence of the Ufage of Words in a Root, fo in the Sermon: When you write to the People, and appeal to them for, and perfuade them to give you their Votes; would it not have looked like common Civility, to have told them who the People were, who made these Tranflations, what Skill they had in the Hebrew, what Religion they were of,

or

or what Principles they had, and many other Things neceffary, before People can give you their Votes in this Cafe; because your Enemy has done all these Things, and they must now be forced to read his Works, to give Judgment between him and you? When you talk of Phrafeology, and your Droll plays his Jefts upon the Scriptures; it had been proper, if poflible, to have fhewed that they are idle infignificant Writings, writ in a vague Language, by Men who had no Guide, nor any Authority, before you had compared them with the idleft Nonfenfe, you or the greatest Fool you could meet with, could by Nature or Art invents especially when he who you op pofe, has proved that they are writ in a Manner worthy of their Authors. You may give in Anfwer, Dan. ii. 10. There is no King, Lord or Ruler that asked fuch Things, at any Magician, or Aftrologer, or Chaldean. What have you propofed to us for following you? nothing but to make the Scriptures Nonsense; to keep the Word Lord, which the Apoftates forged inftead of Jehovah, and the Mahometan Word God instead of Aleim.

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