Redemption, might both preferve the Re cords, and each Side expect the Completion in their own Senfe; and fo that all Mankind then, and for the future, might each make his Choice, whether he would reject or accept the Atonement. The Perfon was in every Point to comply with what was in every Manner predicted of him; and performing his Part, was to prove not only that he was the Perfon predicted, but as in an infinite Number of Manners in Words, which were fairly construed by the Jews, and were not to be mistaken, that he was a Perfon of the Effence, in the Covering of a Man. The New Tef tament continually refers to the Old Tef tament, according to the Scriptures, as it is written, or, &c. as it was written by the Prophet, in the Hebrew, not as 'tis tranflated or cited by the Apostle in the Greek. And as he referred to the Hebrew for a Description of him; fo the Greek refers us to his Actions, that he fulfilled or fuffered, all the Types, Predictions; and fhews he answered all the Descriptions of him. The Defcriptions of him were not to be in the Greek, any more than the Completions by him were to be in the Hebrew. It was not his Business to meddle with the Evidence, which was full and

plain, but to perform what was typified and written, and by the Holy Ghost to record, that he had performed his Part of the Covenant, and that the Holy Ghoft performed his.

The Apostles, while Witneffes of the 'Actions and Sufferings of Christ, as Luke xxiv. 45, &c. Acts i. 8. ii. 32. were not to be inspired, but free.

It was not his Bufinefs fo much as to tell them who he was, nor even to tell his Difciples, nor to fuffer his Difciples to tell others: Some things he told them, or which they faw which concerned that Point.

The Holy Ghoft did not think proper to direct the Apostles to meddle with the Conftructions of the Text, otherwise than by Word of Mouth, fo not by Writing.

It was proper, that the Actions and Sufferings of Chrift fhould be as clearly expreffed, as the then Language could exprefs them; but not proper for Chrift or his Difciples, to give a new Construction in Writing of the Old Teftament, because it was the Evidence which was to determine Men concerning him. It was not the Part of Christ to explain the Evidence of himself in the Hebrew, and record the Explanation, because he fays, John v. 31.

If I bear Witnefs of myfelf, my Witness is not true. So viii. 13. the Pharifees reproached him with it, Thou bearest Re-. cord of thyfelf, thy Record is not true; but he fays, 14. Though I bear Record of myself, yet my Record is true, for I know whence I came, and whither I go, but ye cannot tell whence I came, &c. The Evidence a Man gives of himself may be true in Fact, much more that which he gave of himself; but it was not legal Evidence, fuch as others were bound to admit as fuch. 16. For I am not alone, but I and the Father that fent me. v. 32. There is another that beareth Witness of me-36.-The Works bear Witness of me-The Father-has born Witness. 39. Search the Scriptures, for in them ye think ye have eternal Life, and they are they which testify of me. Acts x. 43. To him give all the Prophets Witness.

The Commiffion and Inftructions of the Difciples and Apostles were to preach, That the Kingdom of Heaven was at hand. It was well enough known what was meant by that Kingdom: But as there was Evidence enough given of him, by the Conftruction of the Apoftate Jews his Enemies, of what he was to do and fuffer; fo the other Parts were to be difVOL. VI. covered

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covered by cross-examining their Tranf lations.

Though the Tranflations and Explanations were made by the Levitical Priefts, yet they knew that Chrift was to fuperfede, to fet afide their Order, therefore not Parties in Opinion, but in Interest here, fo not in any Senfe to be legal Evidence for the Jews or Apoftates.

If Christ had intended to give us any further Helps about the Hebrew Tongue than those they then had, is it not likely that he would have employed such a one as Paul rather than Gamaliel? He acted more candidly, in giving Men Cautions against the Traditions of the Jews, and in ordering them to search the Scriptures, and find the Evidence for themselves, and by furnishing some of his Preachers with the Gift of Tongues, to give the reft Information how to fearch, and how to find the Truth till the Church was fettled, when it ceased, than if he had given us a new Translation of the Hebrew Scriptures. And against this Information, the Apoftate Jews made their last Efforts in about 600 Years after.

What was wanted among the Heathens was the Hebrew Scriptures, and the Idea of each Root of the Hebrew Language

in a living Language. The Septuagint had done enough for that; and it was too late for Apoftates to offer theirs for Eyidence then to the Heathens. The very Translations of the Jews prove, that Prophecy was ceafed, and was not to be reftored till the Meffiah came, and were fufficient to prove him the Perfon; as the Blind fee, the Deaf hear, &c. If he had meddled with conftruing the Hebrew Scriptures, as nothing was wanting which Hell or the Jews could fuggeft, the Jews would have charged him with construing them, to prove himself the Perfon of the Effence, and Man, the Perfon, who every Man who came in was to find defcribed for himself from the original Records.

The Apostles write, that they proved Chrift out of the Hebrew Scriptures; but do not write one Inftance by what Texts, or how: So certainly it was not fit for him to have it writ, only Chrift asked a Question, or put a Cafe, and left it to them to conftrue; and the Writers were not allowed to infert their Explanations, for the Reasons aforefaid, but were al lowed to tell us, there were Proofs there, and we are, as he has ordered us, to search for them.