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convert their Difciples. We have fome Hopes of Mahometans, because they were brought in by Force. P. 34. 'Tis no News to tell us, that most of our Books will be ufelefs; our Friend has told us that long ago, in his Introduction to M. fine P. P. 24.

P. 31.--Though it is mentioned to prove a true Doctrine, yet it doth only ferve to give the Enemy thereof a greater Advantage, as if we wanted better Arguments to fupport it-Suppose Lucifer, when he had feduced those, who after followed him, to fet up for themfelves, fhould have transformed himfelf into an Angel of Light, and had been infinuating fomething of their own Power among those who stood, and called those who fell, Enemies, and fome of those, who stood, fhould have afferted fome Manifestations of the Power of the Aleim over them, would he not have faid as above? Though, &c.—So p. 39. he cites St. Paul's Advice to Believers, Phil. ii. 1, 3.

-Let each efteem other better than themselves. Are Believers, to do this to profeffed Apoftates?

The Obfervators have not seen this, do not understand that; whether they act a Farce, and pretend they cannot fee, or

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the Curfe is upon them, and they really do not fee; as others can fee, I fhall not fpend any Time to cure one of either fort. How should they expect to fee any of these things in Clafficks, in Rabbinical Books, or in their own Heads. Education has

been afferted to be the only Cause of Religion, of Superftition, &c. Why may it not be afferted in Men thus educated, to be the Cause of Atheism? They should have feen and understood almost every thing, that pretend to be Judges about these things, and bully others for making Miftakes. These things are but lately dif covered, and they are so terrible to them, that far from reading and confidering them, they are in Agonies at the Sight of them, and can scarce have Patience to look at them. Would any have objected against a Layman's meddling with the Scriptures, because he had not Time? who, perphaps, has spent more Time that Way than any Clergyman alive has done (though Time is not always the Measure of acquiring Knowledge, much lefs of recovering the Systems of Knowledge, which were loft many Ages ago) and diffuade others from minding him; when but t'other Day, they would have made Sir I. N. who had spent all his Time about Bubbles and Dd 2 Cob

Cobwebs, and only handed out a few Scraps from Clarke, who could neither of them read, a faithful Interpreter of the Scriptures.

Does any General of an Army challenge, and perfuade an Officer in the Enemies Army, to leave his Fellow Soldiers and Artillery, and fight them fingle Hand, and call him mad if he do not? Would any honest Man have fallen foul upon a few naked Words, when they knew there was much writ about them, till they had feen whether the things were proved? Would any have brought in their Forgeries, till they had removed what had been faid against them; or quoted Arabick, when they must know it had been contested and yielded?

Befides their Treatment of Mr. Catcott, they treat the Corporation of Bristol, his Hearers, and all his Chriftian Readers, not only as ignorant, but as Ideots, as if they could not understand a Sentence concerning the first Points in Christianity ; and, as if the Obfervator could juggle Mankind out of their Senfes, afferts, that the Foundations of Christianity are things not to be understood, talking about them will make Men Enthufiafts and Atheists, when they themselves are fuch, and have made

others

others fuch.

For if there be no fuch fingle Perfon as they imagine, their Imaginations do not prevent, but make them Atheists, without Aleim.

You exclaim against the Pope for or dering Penance to be inflicted upon Offenders, for excommunicating those he calls Hereticks; and yet you, Imaginers, do the fame every Day. If a Man be a real Jew, a Confeffor, you turn him out of your Synagogues; if he holds any thing, that the real Jews have given him, you make it as uneafy to him as you poflibly can, and fuffer him not to acquire any thing you can hinder him of; and, if it were in your Power, you would deprive him of his eternal Inheritance.

If Mr. Catcott had, or I fhould explain every Hebrew Word, in every Variation through the whole Root, in the strictest Expreflions the English can afford, they would treat thofe English Words, or Expreffions, as they have done the Hebrew, which they have compared with, nay derived and construed from that Jumble of Forgeries, they call Arabick, put the divine Writings upon the Level, nay be! low any Rifraf: Compare the Engl with the Dutch, or, &c. infert, tranfpofe, fuppofe, &c. make Work for their Lives

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Lives and mine; fuch as have followed them, have made them what they are. I'll truft the Understanding of my unbiaffed Readers, and leave it to them to judge of the Authors and their Works. I have fhewed the Readers of the Obfervations, who read mine, how to understand them, and judge of the Authors.

If any one of my Readers stick at any thing I have given in fhort, I have referred them to Books where they may find it explained. Those Books are now perhaps in as many Hands as Bythner's Grammar is; and those who have read them will foon fet the Unlearned right. p. 34, 38. When the Church, or the Divines, by. admitting the Traditions and Opinions of interested Men, were not found, but corrupted, How came Mr. Wyclif, whose Family's Seat is near Mr. Hutchinfon's Home, to be wiser than others, and reje& Popery? Did he allow pretended Traditions from the Jews, from St. Peter, from the Church; Expreffions in their Liturgies, human Rules, or even their Laws? Did he regard what thofe skilled in the Languages of the Apoftates, which you call the Oriental Languages; what the Chiefs of the Romish Church, what their Commentators; or if they had had fuch Jesuits

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