are John x. 34. where he cited Aleim in the Text in the Sermon, I faid ye are Seol Gods, and then 'tis plain he cited v. 35. If he called them Gods, &c. to avoid the Execution of the Law against him, for what they fuppofed to be Blafphemy: So where St. Paul cites Exod. xxxii. 4. by which is rendered a Calf, and which has been supposed to be the Cherubim; for the Word alfo fignifies a Chariot or Carriage, and must include what was upon it, doubtless inter al. a Calf: As the Ark was a portable Bafe for the Cherubim, and is frequently used for the whole, and because there was Gold ordered for a Chariot for the Cherubim, because Mofes uses the Word which referred to this, plural, Aleim. Exod. xxxii. 1. Up, make us Gods which fhall go before us; v. 31. Made them Gods of Gold; and St. Stephen makes their Objects of Worship Plural, Deous; Acts vii. 40. make us Gods to go before

us.

You may fee how he treats our Saviour: He makes him the best Translator in the World, and approve Aleim to be fingular, and fignify God; now to quote and conftrue it plural, and to fignify Gods: But he has given the Preheminence to himself and fuch Divines, that Aleim is fingular,

and

and means God. He inferts Princes and Magiftrates: If he please to fee the Hebrew Texts they were alfo Sons of the moft High; and in the next Verfe, fuperior to Magistrates and Princes: They were Kings and they could not, accor ding to his Senfe of the Word Aleim or God, be any fort of Aleim or Gods; fo Gods is not the Senfe of Aleim. In the Conclufion he fays-p. 37. And he (Mr. C.) might have contented himself with that (whether he means their Construction that Aleim was fingular, or Chrift's that it was plural, he did not intend either you or I fhould know) and the common Arguments used by others, without confounding the World, &c. Suppofe any Point in iffue, as the Motion of the Earth, and the Sun's standing ftill, the Jews have conftrued the Sun to move, and the Earth to stand still; what then, suppose we conAtrue the Scriptures right, and fhew that they fay the Earth moves; what if this fhould confound the World, is it not for their Benefit to be confounded? Did not Chriftianity confound the World, which was then in not half fo ignorant a State as 'tis now.

He fets himself above Chrift, and says Mr. Catcott might be content with what other

other Divines have done, without fearching the Scriptures. I fuppofe Mr. Catcott will not be content to give him Leave to give his Meaning, nor to allow the Conftructions of him and his Divines. I aver is always plural: Guffetius who followed Pointing, has notwithstanding fufficiently proved that, p. 56. 62. and that the Rabbies own it, p. 54. X. Y. 5. 51. R. 3. and whatever to fignifies, it retains the original Sense of the Root in all Places, and I am sure that will confound all the World, who have given it any other; thofe who have confounded this and other fuch Words, have almost confounded, nay I had like to have said damned, the whole World; and we hope fetting these Words right, will, for the future, fet the World right. Have you not confounded, nay deftroyed, all whereever you came? Your Brethren firft made the Eastern Churches heretical, then forced Mahomet upon them; and fince that, they have been in Slavery; a dismal Scene of the Confequence of following you. Would you not do fo in fome Romish Countries, if the Inquifition did not, in some Measure, restrain you? Have you not made feveral other Countries ApoStates? Would you deftroy thefe King

doms

doms with the reft? We hope this will fetch them back, and inftead of confounding those who are willing to be Chriftians, confound you, and thofe Hereticks, indeed Atheists, you call the World. It is Idolatry to expect Salvation from any Effence or Subftance, that is pretended to be the Creator of this System, and is not Aleim; because they created it, Jer. The Aleim that did not make the Heavens and the Earth, they shall perish from the Earth.

X. II.

In Mr. H. Ufe of Reafon recovered by the Data in Christianity, at the last End, by his Account of the Sacrament, any may fee that these Gentry know no more of the New Teftament than they did of the Old; nor have they fhewed us why the LXX tranflate Aleim fometimes fingular and fometimes plural, nor why they tranflate

אלוה and the participle אלה the Name

always fingular. I muft fhew why the Apoftles inferted fome Parts of the Tranflations of the LXX, &c. which are not

true.

The Old Teftament was inter al. a History of the Fall of Man and a Manifestation of the Trinity, and of the Covenant attefted by Miracles; with Direc tions by Types to exhibit that Righteouf

nefs

nefs which was to be performed, and that Satisfaction, &c. which was to be made for them, to the end that those, who fhould live before the Perfon, who was to perform and fuffer, might have a typical View of what was to come, fo as to join in the Exhibition of it; accept it by Faith, and depend upon it. And as this Perfon was to be in the Form of Man, he was emblematically defcribed to be a Compound-Perfon of one in the Effence, and a Man to be taken in; and his Parts as Man, and as Jehovah, were under feigned Names, perfonated by feigned Actions and by Words. When many had perverted these things, and the Knowledge of the Language was almoft lost among the Vulgar, the Septuagint, &c. were made by thofe who had retained fome Knowledge of the Language; but without the Interpofition of the Spirit by Revelation. So that when all other Hope of fpiritual or temporal Relief failed the Jews, and he came, the Perfons then in Being who believed the Text, and the true Traditions from thence were prepared, and willing to accept of his Redemption; and fo that thofe who believed the LXX and Traditions of Men, rejected this Redemption, and expected a worldly Redemption,

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