lar Noun, or of the plural, leaves out the Reason of the firft Commandment, and conftrues Aleim, Gods. Says this agrees with Deut. vi. 13. Thou shalt worship the Lord thy God; which, he fays, Chrift confirmed in the New. According to the Arabick, without regard to the plural, the Lord thy that who alone is religiously to be worshipped, thou shalt fear, and him shalt thou ferve, and in his Name shalt thou fwear. So Exod. xx. 1. I am Jehovah thy Object worshipped, which have brought thee forth of the Land of Egypt, out of the House of Bondage, thou fhalt have no other Object worshipped before me. Where is the Name of Delivery, Expreffion of Obligation, or of the End or Design of wor fhipping? Mr. Hutchinfon cited this in M fine P. p. 104. and in Hebrew Writings perfect, p. 317. and it has taken in the Obfervator, and is loaded with 1000 Contradictions to common Sense. Mr. Hutchinson, as the Obfervator obferves, is not very complaisant ; he makes all the ill-natured Objections to every Affertion he himself writes, and examines them in the Root through the whole Scriptures, before he publishes it, and does to others as he does to himself. To worship U 3

alone

alone cannot be in any Verb, because 'ris impoffible, fo not in the Particle. Worfhip is a religious Act; to worship religiously cannot be in one Verb; is to be is no Sign of the Participle Passive, but indefinite, It can but be that Object which had been worshipp'd, fo could not be named till after the Formation of Man, nor till he had wor Shipp'd it; fo could not have this Name till then; fo could not be a Denomination of the Creators, but of fome Idols, or

c. He would make it confined to or explanative of Jehovah; fo far from that, that it is put in Oppofition to Jehovah, In Caftel. Arab. p. 120. 121. you may fee the various Senfes he gives to this Root; fo in Scripture, 2 Kings xvii. 28. The Prieft taught them how they fhould fear Jehovah. ver. 29. Howbeit every Nation made Deos fuos (their Objects worfhipp'd.) (You have made it a Rule, that where there is a plural Nominative, the Pronoun Vau poftfixed to a Plural Noun in the Accufative Cafe, or &c. is Singu lar, that like most of the rest is false; 'tis here Plural, and is always fo.) So in the Text, Deut. vi. 13. the Poftfix thy Object. If this Object was alone religiously to be worshipped, what Property could the Ifraelites have in it, exclufive of others?

They

They could no more fay fo, than they could fay my Jehovah. Guffetius, p. 63. G. 9." Jehovah Sabaoth the God of Ifrael is God to Ifrael; the firft fuppofeth the latter forbids it; for it's plain that the first supposeth a Covenant; the latter the actual Exercise of Favour." Guffetius, p. 47. Z. endeavouring to defcribe the Diffe rence between the Aleim and Idols "The Difpofition of a Believer towards God implies three Things, Knowledge, Faith, Love, whence Worfhip. Religion is an Affection towards fome Object which is conceived as above Nature, and exalted above the Condition of Man; fo that he can in a Moment, and without Means, at a Nod, fend good Things to those who please him, and Evil to those who displease him, whence the Care of pleafing him by Worship.- therefore Man makes which he thinks so of; towards which he is so affected, and which he worships on that Account-there is another reason, however; namely, as being an Image, Jud. 18. 24, 78, befides what I faid of Idols, Michah confidered what he had made as an Image of the one truc God, the God of Ifrael, of Jehovah. Sec Chap. xvii. 2, 3, and 13." He could not add the Definition of Aleim, for the Mistakes

that

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ftakes he made above; nor, that they had fworn to make those happy who would accept of that Happiness; but he has unknowingly done it, under making Images of the Actions of the Aleim, exhibited in the Cherubim. The Obfervator, p. 14. defires, or banters Mr. Catcott, not to bind them to the Hebrew, and damn them all, but look into the Greek and Latin, and do as other School-Mafters do, when they meet with a Word they cannot derive, so construe, as eos, and give themfelves no further Trouble, but make a Theme of it; If that were the cafe here, or if I were inclin'd, Mr. Hutchinson has lafh'd the School-Mafters, &c. fo, for fuch and others Tricks, in his Treatife of Power Effential and Mechanical, p.129, that I dare not venture. Those who form'd thefe Languages knew nothing of Hebrew.

P. 14. Do Words in a Translation, fuch as e, &c. they own they understand not, alter the Senfe of the original Hebrew Words, which are understood?

He, p. 16, 26, 37. flies to his last Shift, fays Chrift confirmed his Translation of Jehovah Aleim, Lord God, that he has copied from the best Translator in the

World

World, cites Inftances, and ridicules what Mr. Catcott has offer'd.

The Holy Ghoft choosed to write the New Teftament in Greek, a Heathen Language, for many Reafons; perhaps one, because all the other Languages, which the Apoftates had ufed, were fo poisoned by them, that they could not be ufed And if any one of them had been ufed, we should have been at their Mercy, for the Conftruction of it. The Obfervator has made Chrift a Tranflator of Aleim, and fays that he makes it e, God. P. 36, 37. Then his Meaning must be, that the Sacred Trinity is the Supream Being, which we call God; and that Princes and Magiftrates are called Gods in an inferior Manner, as particularly in his Text, Pfal. lxxxii. 6. The first Part hereof is fully proved in this Century, by the most able Divines of the Church of England: And he needed not be at fo much Pains to defend the latter Part, because it was never denied. Our Saviour's Quotations of this Text in the New Teftament, which our Author has omitted, and his applying it in this Manner, is more to the Purpofe, than all the Arguments, which this Author has produced, The Quotations from this Text

are