and Effects, which now may be demonstrated; much lefs could he give an Account of the Effence exifting, the Perfons and their Actions; ftill infinitely lefs could any Knowledge of that kind enable him to do what he did, and leaft of all, to predict vaft numbers of Events, which were to come at vaft Distances of Time, and which are compleated. Much has been faid of his Writings. Jofephus, p. 3. "because almost every Thing is known to depend with us upon the Wifdom of Mofes our Legiflator, I must fay fomething of him," &c. too long to be inferted. So by Heathens.

The Account Mofes gives of the Creation and Formation is perfect. And he has given us a perfect Account of the State of our firft Parents in Paradise, of the Temptation and their Fall; who the Tempter was, what was the Temptation; what the Crime of Yielding was, what the Punishment was here; what the Aleim had engaged to do to retrieve us, and what we are to do to be admitted into, and enjoy the Benefits of that Covenant, or to be redeemed; and he has given us an Account, that the Believers obferved those Terms hieroglyphically, or emblematically, downward, till writing with Let

ters,

;

ters was revealed; but the Descriptions of the Inftitutions of Religion and the Obfervations of them, before his Time, are Hieroglyphical, Typical, &c. and are now clearly exhibited in the Cherubim and the Objection, that the Trinity and the Terms of Salvation fhould be revealed fo as to be evident to every one is finally removed; fo, there is now no Neglect or Defect in fhewing the Inftitutions of Religion in the proper Place, at the Beginning. But as the Accounts of thefe Things were renewed in Writing, in the Law, the Precepts, and the Accounts of obferving them are fhort; and are but, as one may term them, Heads of Chapters, which he was afterwards to explain by inferting the Inftitutions and Precepts in Words at large, and by defcribing the Manner of the Obfervation of them, wherein all Excess or Deviation, either among Believers or Heathens, were rectified or restrained.

J. Brown contra Antifabbatarios, Shews the Law was but a renewal, tho' he could not prove the first Institution, P. 449."So as to their Ecclefiaftical State, fome Things were in one refpect peculiar to them, which in another were common to others: For Inftance, Sacrifices had been

from

from the Fall of Adam (for they represent the Sacrifice of Chrift) common to other Nations, which yet it must be owned were, however, in fome Manner peculiar to the Ifraelites-we read that the God of Ifrael gave them Sabbaths;-therefore I gave muft fignify the fame as I restored, or renewed or will you fay it doth not fignify fo? Unless this be allowed, it will follow, that not only the Command to observe the Sabbath was given, for the first Time, at Sinai; which appears to be false from my fourth Book, but that the whole moral Law was then first given, and that none, before this, either Jews or others, had been obliged to observe it; which no Man will affirm."

There is nothing faid by the other Prophets, more at large or more particularly, but what Mofes has revealed Hieroglyphically, Emblematically, Typically or in Writing. Cocceius Potentia SS. 266.

Ifaiah introduceth Chrift appealing from the Elders to the Law and Testament, we find that Chrift and his Apoftles did fo. Whatever is in the New Testament is built on the Authority of the Law and the Prophets, The Apoftles declare, that they preached nothing, fave what Mofes and the Prophets foretold fhould come to pass,

I have fhewn above, how all the Doctrines of Chrift are contained in the Writings of Mofes and the Prophets."

-

There is nothing related in the New Teftament, as St. Paul declares, but what he had faid Acts xxvi. 22. ·Saying no other Things than thofe which the Prophets and Mofes did fay should come. Which as St. Paul fays 2 Tim. iii. 15. -hast known the holy Scriptures, which are able to make thee wife unto Salvation. Nay, Chrift refers what he had faid of himself, &c. to what Mofes had writ of him Job. v. 46. vii. 17. et feq. Hieroglyphically, Emblematically, Typically and Literally. For in all thofe Manners he had defcribed Chrift, and every thing that could be faid of him. As the New Teftament fays nothing but what Mofes and the Prophets faid; as the Prophets fay nothing but what Mofes faith, fo Mofes by Hieroglyphicks, or Words, says all Things. The Prophets explain or enlarge, fay that by Words which he said Hieroglyphically. The New Teftament gives an Account of the Completion, explains what was Hieroglyphical, and might infert any thing which explained the Old; as Heb. i. 6. whether it referred to Pfal. xcvii. 7. or to Deut. xxxii. 43.

inferted

inferted by the LXX. And fo Mofes, as 'tis witneffed of him, was faithful in all his (God's) Houfe; infomuch that the Aleim treated him as a Friend, and Numb. xii. 10. Miriam was fmitten with Leprofy for pretending to fpeak against him.

The Aleim gave greater Evidence of Mojes's Correfpondence, of his Commiffion, and being employed by them in the vaft Number of furprizing Miracles he performed; in hort, in controuling all Nature, and by the fupernatural Appearances which attended him by Voice, by Refponfes, &c. than ever was given to Man, in the Face of all the then World before whole Nations, before Foes, as well as Friends. And he has the retrofpective Evidence not only of all the Prophets, but of Chrift and the Apostles. And, befides the Evidence that is without, the Evidence from within : not as the Tranflation now ftands; but, when a ftrict Enquiry is made, and the Conftructions of those which are wilfully perverted are rectified, and those which were never tranflated are fairly conftrued, the Hieroglyphical Figures, Types, Emblems, &c. truly explained, there is uncontestable Proof that all thofe various Methods