3. Eternity.

5.

Micah v. 2. John i. 1. 2, and John xvii. Thefe paffages have already been examined. See p. 87. 38. 28.

Rev. i. 8. I am Alpha and Omega, the beginning and the ending, faith the LORD, which is, and which was, and which is to come, the Almighty. From comparing the different manufcripts, it appears, that the true reading of this verfe is, I am Alpha and Omega, the beginning and the ending, faith the LORD GOD, &c. by whom we are to understand that great Being, who, ver. 1ft, is said to have given Jefus Chrift the revelation, and who, verfe 4th, is called, He which is, and which was, and which is to come. (t)

Rev. i. 11. I am Alpha and Omega, the first and the last. Thefe words are fpurious, and ought to be ftruck out of our english bibles. The true reading is, I was in the spirit on the Lord's-day, and heard behind me a great voice, as of a trumpet, faying what thou feeft, write in a book. (t)

4. Immutability.

Heb. xiii. 8. Jefus Chrift the fame yesterday, and to day, and for ever. Concerning this paffage it may

(t) Wetstein and Griesbach in loc.

be

be obferved, that the word Chrift in the apoftolic writings is frequently put for the gospel of Chrift. Rom. xvi. 7. Salute Andronicus and Funia who were in Chrift before me. Eph. iv. 20. Ye have not fo learned Chrift, that is, the chriftian doctrine. See alfo Eph. iii. 17, II Cor. v. 17, I Theff. iii. 8. The context feems to require the fame sense of it here. "Where now" fays Dr. Clarke, "is the force of this argument? Imitate your own paftors, because the perfon of Chrift is always the fame. The context, I think, plainly shows the other to be the true fense: Adhere to the faith of the apostles who firft inftructed you, and be not carried about with divers new doctrines; For the doctrine of Chrift is always one, and the fame, and cannot be changed by men." (v)

Heb. i. 10-12. This paffage has been before examined. See p. 53.

5. Omnipotence.

All that Mr. Hawker has advanced to prove that our Lord poffeffes this attribute, is fet afide by his own repeated declarations, that all the powers he poffeffed, he received from God. Matt. xxviii. 18. All power is given unto me in heaven and in earth. See also all the paffages quoted in the laft chapter, relating to our Lord's miracles. 6. Holiness.

(v) Dr. Clarke's reply to the Objections of Mr. Nelson.

P. 169. 170.

6. Holiness.

Acts xiii. 35. Thou shalt not fuffer thine holy one to fee corruption. But this title, I have before had occafion to observe, was given to the prophet Nathan, as it is alfo to the tribe of Levi. Deut. xxxiii. 8. And of Levi he faid, Let thy Thummim and thy Urim be with thy holy one.

Dan. ix. 24. Seventy weeks are determined-to anoint the most holy, But that this phrase concludes nothing is evident, because it is applied to things and places in upwards of thirty places in the Old Teftament.

CHAPTER X.

None of the incommunicable Names of God given to JeJus Chrift either in the Old or New Teftament.

MR.

R. Hawker's next argument in favour of the doctrine of our Lord's divinity, is taken from the names and titles by which he fays the fcriptures diftinguish him. (w)

1. Jehovah.

(w) P. 212.

1. Jehovah.

For the most part he obferves, "that the word Jehovah in the Old Teftament, is the fame as Lord in the New." To this it may be answered, that the Greek word Kupios, Lord, is far from being appropriate to the fupreme Being. The LXX ufe it very frequently for master. And in the New Teftament it is applied to other perfons, as well as to Jefus Chrift and to God. Nothing, therefore, can be argued from it, to prove that Jefus Chrift is called by the name Jehovah.

Mr. Hawker farther obferves upon this fubject, that in the Old Teftament Jehovah is faid to be the only Saviour over all the earth; but that in the New Testament falvation is faid to be by Jefus Chrift: from this he concludes, that Jefus Chrift must be Jehovah. But by the fame method of argument it might be proved that Mofes was Jehovah for it is faid, Ex. xxxii. 7, that Mofes brought the children of Ifrael out of Egypt, and Ex. xx. 2, that Jehovah their God, brought them out of Egypt. The truth is, that God is a Saviour in the highest sense, and that Jefus Chrift is a faviour in an inferior fenfe; being made fo by God as others also were. Neh. ix. 27, Thou gavest them Javiours who faved them. I will produce a few pasfages from the New Teftament to prove, that it is

in this inferior fenfe only, that Jefus is a faviour. Acts v. 31. Him hath God exalted with his right hand to be a prince and a Saviour. Acts xiii. 23. Of this man's feed hath God, according to his promife, raised up unto Ifrael a faviour, Jefus. I John iv. 14. We have feen and do teftify, that the Father fent the Son to be the faviour of the world.

xii. 10.

The paffages Mr. Hawker has produced from the Old Testament, to prove that Jefus Chrift is distinguished by the name Jehovah, have all been examined in the feventh chapter, except Zech. They fhall look upon me whom they have pierced. The apoftle John, in quoting this paffage, has it, They fhall look on him whom they pierced. See John xix. 37. We seem therefore warranted in concluding, that there has been some mistake, and that the original reading was they fhall look on him &c. as John has quoted it. This conjecture is confirmed by what immediately follows in the prophet, and they fhall mourn for him, as one mourneth for his only Jon, and fhall be in bitterness for him. It is furely much better for us to have recourse to this interpretation, than to believe the shocking doctrine, that the great Jehovah himself was pierced by his own creatures on a cross.

From what has now been observed, I hope it appears, that the name Jehovah, instead of being repeatedly

O