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of the Land of Egypt, which my covenant they broke, althô I was an husband unto them, saith the Lord, v. 32. But this shall be the covenant, that I will make with the house of Israel, after those daies, faith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my People, v. 33. And they jhall teach no more every Man bis Neighbor, and every Man his Brother, Jaging, know the Lord. For they Mall all know me from the least of them unto the greatest of them , faith the Lord. For I will forgive their Iniquity, and I will remember their fin no more, v. 34. These words are quoted by the Author to the Hebrews, ch. 8. 8, &c. and applied to that Gospel-Covenant, which God had promised to make with the Jewish People. Now because the Prophet speaks of Gods putting his Law in their inward parts (or as the Author to the Hebrews expresses it, into their mind) and writing it in their hearts; our Adversaries conclude; that God teaches Men under the Gospel by immediate Revelation. But to this I answer, that by God's putting his Law into Mens Minds or inward parts, is meant his causing them to understand and know it; and his writing it in their hearts or affections signifies also the same, or else his inclining their Wills to the practice of it. And surely this may be done without immediate Revelation, viz. by the Ministry of his Teachers, &c.

If it be objected, that under the Gospel there is no need of the Ministry of Teachers because God faies, They shall teach no more every Man his Neighbor, and every Man his brother, saying, know 1h2 Lord: for they jball all know me, from th¢ least of them unto the greatest of them; I say,

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if this be objected, I answer, that by knowing the Lord is meant doing his Will. This appears from a passage of the same Prophet. Did not thy Father eat and drink, and do judgment and justice, and then it was well with him. He judged the Cause

poor and needy; then it was well with bim, Was not this to know me, faith the Lord? Jer. 22. 16. Now God promises, that when the Jews fhould be converted to the Christian Faith, they should be so readily obedient to him, that there should be comparatively no need of those infinite exhortations to Obedience, which were too necesfary under the Law, when they were a perverfe and Obstinate, a Stubborn and Stiffnecked People,

The truth on't is, this passage seems ( as per. haps I shall prove in my answer to the next objection) to relate to the General Conversion of the Jewish Nation to the Christian Religion ; which Conversion is not as yet accomplished. The Scriptures do seem to foretell, that at that time there shall be an universal practice of Gospel-holiness. And therefore I am the more inclined to this interpretation of the Text; because it seems to promise such a Measure of Piety, as is inconfiftent with both the past and present great cor. ruptions of the Christian World; and consequently the Prophecy contain'd in these Words seems to be hitherto unfulblled.

However, tho' the Prophets Words were meant of the believing Gentiles, and might be applied to Christians in general; yet the practice of our Ad. verfarics themselves is a plain Confession, that they must not be understood so as to exclude the Ministry of Teachers in the Church. For our Ad, versaries have amongst them certain Persons, who are in their Opinion authorized by God to labor

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in the Word and Doctrine, whose business it is to instruct Men in Religion, to call

upon them to walk in the Paths of Holiness, and to encourage them to persist therein. Mr. Barclay (a) faies, it was afruit of Christ's Afcenfion to fend Teachers and Pastors for perfecting of the Saints. And confequently, if the Prophets words may

-be applied to Christians in General; then, when he faies, They mall teach no more, &c, he muft be underftood to speak Comparatively, as I have already explain’d him.

23. In Ifaiah we have these words, As for me, this is my covenant with them, faith the Lord, my Spirit which is upon thee, and my words which I have put in the month, mall not depart out of thing month, nor out of the mouth of the seed, nor out of the mouth of thy feeds feed, faith the Lord, from henceforth and for ever, II.59.21. From hence our Adversaries infer, that under the Gospel God teaches all true Christians by immediate Revelation. Because ( in their Opinion) God himself is here said to put his Spirit upon them, and to put wards in their mouths, that is, to instruct them in their Duty. But I shall thew che Weakness of this Objection by giving a true explication of the Text.

To this end I observe, that these words do re late to none but thofe Perfons, who Thall hereafter be converted from Indaism to Chriftianity, when the fulness of the Gentiles shall be come in. This appears from St. Paul's Discourse, Rom. 11. where he proves, that the Jewish Nation shall at leogth be brought over to the Christian Faith, when the Heathen World shall have embraced the Gore pel.

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'Tis plain, that in that whole Chapter he opposes the Jews, whom he calls God's People. v. 1. to the Gentile Converts ; and consequently, that he does not speak of the Spirituai Ifrael, viz. the whole Christian Church, who are by Faith the Children of Abraham; but of the Natural Ifrael, viz. those Persons who are Jews by extraction, and who are not part of the Spiritual Ifrael, because they were no Christians. Now the Apostle proves, that the Naturál Jews shall hercafter be converted to Christianity, when the fulness of the Gentiles is come in, from the Prophecy of Isaiah, who faies, the redeemer Mall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord, ch. 59. 20. which words St. Paul quotes, Rom. II. 26. saying, And so all Ifrael Mall be saved; as it is written, (b) There mall come out of Zion the deliverer, and fall turn away ungodliness from Jacob. 'Tis plain therefore, that Isaiah there speaks of the Natural Jews only, and not of the whole Christian Church composed of Jewish and Gentile Converts.

Now the Prophet had no sooner said, the Redeemer mall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord, v. 20. but he adds immediately those very words, upon which the objection of our Adversaries is built, viz. this is my covenant with them, saith the Lord, my spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor

(b) As for the seeming difference between the Words of Ifaiah, as they are found in his Prophecy, and as they are quoted by St. Paul, the Commentators may be consulted about it, particularly 7. Milneri Conjectanea. p. 27. Lond. 1673.

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out of the mouth of thy feeds feed, faith the Lord, from henceforth and for ever, v. 21. Now nothing can be more evident than that the Prophet speaks of the fame Persons in both these verses; and therefore, since he speaks of none but the Natural Jews who fhall hereafter be converted to Christianity, v. 20. he speaks of none but the same Natural Jews, V. 21. which was the proposition I undertook to prove.

I confefs fome Persons do pretend to give a farther proof of this matter. For according to them St Panl quotes not only the 20th verse, but also part of those-very words which our Adversaries urge against us. But I can by no means assent to this opinion. For let us compare the words of the Prophet and the Apostle.

The Prophet faies, ch. 59. v. 20. And the Redeemer shall come to Zion, and unto them that turk from transgression in Jacob, faith the Lord.

v. 21. As for me this is my covenant with them, Saith the Lord, my spirit which is upon thee, and my. words which I have put in thy Mouth, shall not depart out of thy mouth, nor ont of the mouth of thy seed, nor out of the mouth of thy seeds feed, Saith the Lord, from henceforth and for ever.

The Apostle faies, Rom. II. V. 26. And so all Ifrael pall be saved; as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodlinefs from Jacob.

v. 27. For this is my covenant unto them, when I shall take away their Sins.

There is no doubt, but that the zoth verse of the Prophet is quoted in the 26th of the Apostle. But then is it not evident, that these words, when fhall take away their fins, in the 27th verse of the Apostle, do belong to those words which went

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