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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39574	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 ...	Fisher, Samuel, 1605-1665.; Owen, John, 1616-1683.; Danson, Thomas, d. 1694.; Tombes, John, 1603?-1676.; Baxter, Richard, 1615-1691.	1660 (1660)	Wing F1056; Wing F1050_PARTIAL; Wing F1046_PARTIAL; ESTC R16970	1,147,274	931

written for the ends above specified in the Scriptures mentioned yet will it not follow that it was intended for the Rule to the Church much less the only perfect Rule or Standard of Faith and Life because God did not give order for ●s so to be but assured her before the Scripture was at all as much as God thought sufficient to create and preserve faith in the Gospel she had before she had it written in an outward Letter viz. the inward Light Word and Spirit that was in the beginning from which the Letter came And p. 43. to make a Rule much more then the only s●anding Rule exclusively of all other of all internal Light Word Spirit Revelation as JO. and T.D. both hold the Scripture to be is necessary Gods appointment of a Writing to that end to which he did and even in the Scripture it appears appoint the Spirit and inward Light and Word as I shew'd above but never at all appointed the Scripture it self And p. 17 18. of T. D's 2 d. Pam. the difference lyes in God's Arbitrary dispensation who from of old disposed the Light Word and Spirit alone to be the Rule without and before the Letter as being far more excellent and fully sufficient without it as to the nature and being of a Rule but never ordered intended designed appointed or established the Writing alone as the Rule as my two Vniversity Antagonists dispute without and c●●lusively of the other And as for the third and fourth Classis of J. O's Scriptures which seeing they are so near a kin to these of the first therefore I shall consider them here before those of the second they are of the same kind so that the same general Answer might satisfie sapienti cui verbum sat but seeing such stress is put on them by J.O. to the stablishing of a wrong Standard which i● of so great concernment to be stated right or else all the Building faulters I am free to insist a little more particularly on them then else I need to do They contain as thou sayest J.O. commendations of the Scriptures as to all uses of Religion both by the practises and precepts of Christ and the Apostles searching and expounding proving and trying all things by them themselves and also commending and commanding the searching of them and the trying of all things by them in and among all others Rep. That all the places enumerated by thee do contain any such matter at all I utterly deny for some of those thou citest as well as sundry of those afore spoken to neither expresly nor intentionally relate to the Writing or Scripture but onely to the Word of God and the Things and Truth and Commands of God written of onely in the Letter which things in what Text soever thou find'st them talkt of thou present'y run'st blundering on in thy wonted blindness which discerns no difference between the Writing and things written interpreting them without more ado of the Scripture as namely Deut. 28.58 whereby the words written in that Book is not meant the Writings but the Commandmen● therein rehearsed the Ceremonials and Morals of which they were to observe before that Booke of Deuteronomy was penn'd which is a story of Moses his repetition by word of mouth a little before his death of such things as he had from the Lord enjoined them to observe and some of them God also from his own mouth well-nigh forty years at least before that was penned Also that in Acts. 26.22 where Paul sayes he witness●d no other things or truths as to the substance and matter of them though the manner was different the one testifying de Christo exhibendo the other exhibito one saying they should come t'other they were come then what the Prophets and Moses said should come Which things Paul could now witness were come if he had not seen their witness that they should And what mention is there of the Scripture at all in that Scripture Also John 1.7 where it s said of John Baptist he was not that Light but came to bear witness of that light which John Baptist wrote no Scripture at all that I know of which Light he testified to was not the Letter or Scripture but the same the Qua. bear witness to even that measure of its light within wherewith he inlightneth every man that comes into the world so that there is no Scripture mentioned or so much as meant in that Scripture Wherever thou seest in thy Concordance the word Scripture written of in the Scripture thou art ready to think straightway it Concu●r'● and hath no ●m●l Concordance with thy cause and where thou findest the Words Rule Foundation Law and Prophets of God Light Word Commands Statutes Testimony Prophesie and such like thou as rashly and rawly imaginest the Scripture or meer outward Writing meant and mentioned by them in what ever is predicated of them and that it makes something for thy b●inde business of the Scriptures being the only standing Rule and Foundation But alas hoc aliquid verè nihil est this something is plainly nothing at all to that purpose for as it makes not a mice toward the proof thereof as appears above because the Scriptures were written for good ends and are prefi●●bl● to such and such good uses unless God had Canonized them as a Rule so neither doth it that Christ expounded the Scriptures and that some did search them and were mightily read in them as some are at this day who are supposed to deny them to the confounding the Scribes that searched them daily and therein lookt for life as their only Rule but never came to him that they might have life who was the Life and Light they came from but never heard him whom they testified of that his voice was now to be heard in whom God who under the Law before his coming spake in his servants the Prophets speaks under the Gospel as by his only Son 'T is true Abraham who lived long after Moses and those Prophets whose Writings ye have were born in that Parable which illustrates a precious truth that as to the mystery of it lyes yet hid from thee is brought in by Christ as saying of the Rich mans brethren by way of prevention of their coming into torment They have Moses and the Prophets let them hear them if not they 'l not be perswaded by a miraculous message of one to them from the dead but what i● this to prove what thou here alledgest it for and more largely inferrest from it p. 63 64 65 66 67. where thou preachest on that Text a Sermon as long as little to thy purpose improving it and that of 2 Pet. 1.19 to the utmost to prove Moses and the Prophets Writings to be the best and most effectual means of bringing men to repentance on which that and all faith is immediately to be grounded and to prove the Scriptures to be that alone which we are sent to to be more effectual

it self and the very Devil for he that owns the Letter aright must own come to beleeve in follow the Light that shines from Christ and shews the good and the evil in his own by the fall darkned heart defiled blinded and benighted conscience sith the Letter testistes of and calleth men to this Light As he cannot be said to fulfill and live according to the Letter that lives besides the Light it calls to so cannot he be said not to fulfill or to live beside the Letter who lives according to the Light it came from But not upon this account can he bee said to rebel against the Light who rejects the Letter because the letter and light are one and the self-same thing viz the Letter the light and the Light the letter as I.O. dreams for howbeit that be his sense yet assuredly neither is the Letter the light nor the Light the letter but they are two distinct things that are no more Synonamous or one in name then they are in their essential properties and proper natures and that however in some generals they may be one and so omnia ' quia entia sunt quid unum is in reality not at all And lastly in what sense soever such as reject the Letter may be called Lights Rebels which is in no wise in respect of the letter and lights being individually the same yet as is said above they are in no wise so called in that of Job and if the Light had been as much heeded by I.O. as the Letter is lookt in by him without the Light which only leads into the true meaning of it yea if common reason had but ruled him hee would have seen by the word Light the Letter is not intended for to let pass other considerations that might be as cogent in this case when ever or by whomsoever that History or Book of Job was written whether in his dayes or after by himself or any other yet that Chapter being a part of Jobs speech to his friends it must be spoken in his dayes whom Jerom on Genesis Augustine Ambrose Philo Plato and most antient Fathers and Writers Luther on Gen. 36. observe to have lived long before Moses whom ye judge the first Scripture-writer carried Israel out of Egypt and so consequently before any of your Scripture or Letter which ye now call the Light was written and that Job should denominate the wicked of his dayes under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lights Rebels rebellious against the letter long before any letter was written unless his own book which yet if in his days must be written after that was spoken is such a trim peece of Teachment and credible conceit as I could say more to had I to do with another man but to him I shall say no more but that which is his usual saying of what is at no hand to be beleeved p. 244. Credat Apella Thus much of the first of I.Os. Texts Now as to the next that follow viz. Psal. 19.8 Psal. 119.105.130 Prov 6.23 I have said so much to some of them already above as may stand as a sufficient answer to the rest viz. that by Word Words Law Commandements Statutes Iudgements Testimonies Precepts c. In all those Scriptu●es is intended not the Scriptures themselves in which these things are declared of but the Word Law Commandement written in the heart and the Iudgements ministred by the light on the evil deeds in the conscience decla●ed of only in the letter which letter bears no other respect or proportion toward that Word or Law which is the light then the lantborn doth to the light that is contained in it and displayes it self somwhat diaily thorow it or the Glas-window doth to the Sun that shines shews it self throw it yet more obscurely then when it s immediately lookt upon in its native lu●●re for there 's a time wherein we see the Sun through a glass darkly and Christ through the vail that is to say his fle●h and the light and things of the Spirit in the shadow of the Scripture or letter wherewith it is overcast where the Sun shines more immediately to the eye and the vail of his flesh and letter and carnal Ordinance is rent a more new and living way is consecrated thereby into the Holy of holies it self where more immediately or face to face then before whilst in a Glass beholding the glory of God there is a more perfect transformation into the image of his glory which is fulness of grace and truth a glory that the world owns not but the Saints saw in Christ Joh. ● 14. even by the Spirit of the Lord or the Lord that Spirit 2 Cor. 3. ult so I shall need to say no more to to those Texts in this place nor yet to that Psal. 43.3 which is of the same nature whereby the Light and Truth that David if it were his Psalm desires God to send out could not be intended the Letter and Text for so much of that as he made use of for his own condition was sent out before which was but little more then the five books of Moses perhaps Joshua Judges Ruth and Job and t is but folly to fancy that he prayed that more Letter might be given out to guide him who had so much of the light and spirit that by it hee wrote much of the Letter himself or if he did pray for more letter to guide him then was I know no more was granted him unless what Psalms hee wrote himself which the Spirit mov'd him to write for the good of others for that of Samuel the Seer is mostly of him and those of Nathan and Gad were so also See 1 Chron. 29.29 And if Nathan and Gad wrote any to bee Davids guide they are none nor of yours being not in you Bibles and so that light and letter he prayed for is not the letter yee have and talk for nor doth the Letter and Text lead any to the holy hill of God and his Tabernacle but to the light and truth it came from which is it only and not the letter as ye have it that came immediately from God so only leads immedlately unto him As to Isa. 9 2. to which though thou writing them in the rank wherein they stand in thy Concordance severest them by the interposition of a text in Hosea between them yet I must joyn Mat. 4.16 sith they both in the self-same termes relate to the self-same thing and time I marvel not a little but that God is now proceeding according to his promise Isa. 2.9 to do that marvellous thing even that marvellous work wonder and turning the wisdom of the wise into foolishness and bringing to naught the understanding of the prudent I should much more marvel then I do to see a professed Doctor in Divinity residing at the well head of learning and Religion dwell so deeply in the darkness and in the Region and shadow of death as to

I shall hereunder shew both their voluntary calls to and commendations of their unjustly occasioned cautions about condemnations of this light of Christ in the Conscience of men when the Qua commend and call to it and set the one of these immediately under the other only premising this that whether they speak of the light which themselves call Christ which the letter holds sorth and testifies to or the light wherewith God shines and shews his will and mind in some measure in the hearts and minds of all men even Heathen Philosophers or others which we call Christs light though they do not we mean however they divide these no other but that one Law of God which the Letter is the Copy of which is spirituall holy just and good which T. D. confesses to be the Heathens Rule so far as is written in their hearts Christ the Light of the World and his light in the heart which the Scripture testifies of abundantly not any such thing as mans own thoughts wisdome imaginations inventions c. Which the Heathen became vain in Rom 1. which the Qua call all men out of and the Divines that lead men by no other are themselves yet led by more then any steering by nothing but their own many minds and meanings on the Scripture c. Some few calls to and Commendations of the light with Cautions to take heed to it collected out of many more that are in R. B. and I. T. his Book P. 68. It concerns us say they to take heed how we dote on our own reason or the most exact writers of morality and neglect the light which Christ hath brought into the World Let us be wise so to use Candles as not to burn day-light that we so make use of all the reason humane wisdome and virtue we have our selves or discern in others writings or examples that yet we chiefly eye and follow the grand light the Sun of righteousness the Lord Jesus learning him by studying the great Counsell of God which he revealed and denying our selves take up our Crosse and follow him as his Disciples Christ is to be chosen and followed as our Light An Exhortation to use Christ as our Light that was the true Light which lighteth every man that cometh into the World be induced to imbrace and follow the Lord Christ as the great Light of the World besides the evidence out of Scripture to prove him to be sent from God a light into the World c. His sayings and doings do amply confirm it And p. 88. 89 they go on thus Though the Jewes contradicted and blasphemed the Romane Emperour raged Lucian jeered Libanism wrangled Iulian calumniated Papists corrupt Gnosticks Hereticks Fanaticks Quakers here they abominably bely the truth for the Quakers call all and only to the light of Christ adulterate and cloud the truth of Christ they do but pisse against the Sun the light of Christs Doctrine the truth of the Gospell doth and will shine forth nor can all the cavills say they of moderne Atheists or the dust raised by new Phantasticks take away the brightnesse of Christs light or hinder its enlightning others then themselves and shall we after all the Arguments given of Christs being the true light follow after ignes fatuos who these be but that fraternity who would have men follow their fancies and not Christs light in the Conscience which is that the Quakers call to I know not What reall comfort or spirituall help to holinesse or heavenly directions do they give to lead men to God better then Christ hath done May you not discern a vain glorious spirit a self-seeking proud carnall spirit in them what do their censures of others shew but a mind to extoll themselves their affected speech looks carriage but a desire to hide their falshood what do all the devices of Iesuits Popes and their Agents tend to but either by force or subtlety to set up the monstrous powers of the man of sin and their own domineerlng over mens consciences underhim ●aSenus recte quidem sed et etiam de te fabula O Parochialis Sacerdos What is in their conclave but pollicy in their counsell but deceit in their Iesuists and Casuists but jugglihg shall we go after such Masters and leave Christ Remember we that one is our Master even Christ when any shall sollicit us not to adhere to Christ as our Teacher reject them Christ hath warned you say they and so say I too as concerning any that lead forth from his light within therefore saith he go not forth after them nor follow them If any say low here is Christ or there and so do all Priests and Professors and their Teachers in their sundry forms and outward observations in which they look for the Kingdome which comes not in them believe it not We will not venture our lives upon Mountebanks and will we our souls upon deceivers Shall we follow our own conceits which often prove foolish and neglect Christs Doctrine which say we still is his teaching light and counsell in the Conscience which alwayes proves wise and safe no no let us answer as Peter Lord to whom shall we go thou hast the words of eternall life Alas what can we expect but if we follow blind leaders as all are that teach the things of God otherwise then Christ and his Apostles did who say I called all along to walk in the light within we should fall with them into the Ditch into everlasting perdition On the otherside there is so much plain and clear light in Christs doctrine as will guide our feet in the way of peace Away then with all such obtruded insinuating Teachers as indeavour to hide from us the light of Christ shining in his Doctrine recorded in Scripture Let 's say none but Christ none but Christ that Christ which preached dyed at Ierusalem that word of his which is written in my Bible of which the Bible testifies say I that its near in the heart to heare and do it shall be my light to the Testimony of Jesus which sayes tho Scripture is the spirit of prophecy the sure word of prophecy that as a light shineth in the dark place of the heart and is to be taken heed to to his Everlasting Gospell I stick So Bixt Ep. p. 7. speaking of the Qua Do they affirm that all men have the light of reason who denyeth it of any but Idiots and Infants Do they maintain that this light is from Iesus Christ both as the Authour and restorer of nature and by whom among us is this denyed Do they say that repaired or reprived nature may be fitly called grace about this also we have no mind to quarrell with them so they will not exclude supernaturall grace thereby as we do not but hereby conclude it Do they hold that common supernaturall light is given to many at least of the unsanctified c. and who contradicteth them in this Do

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 written Originally in Hebrew witnesse Iesus the Son of Syrach who himself confesseth in his Prologue he Translated it out of the Hebrew Text and if ye say that 's 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 Canonical Scripture at all to read The Second Argument that is supposed to be of weight against the Divine 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 Scriptures 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 humane I see not any solid Ground for it Yet such is the divine The-anthropical 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 providentially 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 having 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 frivolous 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 Declaration 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 Apocrypha 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 Revelation 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 towards 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 nothing 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 there 's no such thing spoken And for you to say either that Matthew was mistaken quoting 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be now in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Prophesie 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 restoring 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 reform all the Corruptions crept into the Word of God And that they compleated the Punctation the compleatnesse 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 infallible 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 sundry 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 unserviceable 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 Common Salvation 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 Standard 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 mentioned none of which is within the Confines of your Congregationally Constituted 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 quoted 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Tittles 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 away 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 honourable 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