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before in the fame verse, and are a part of the fame quotation ? Now 'tis true, that the Prophet faies, as for me, this is my covenant with them, faith the Lord; and
these words are parallel to those of the the Apostle, This is my covenant unto them : but then where shall we find any thing in the following words of the Prophet, which is parallel to what follows in the Apostle? The Prophet faies nothing like these words, when I fall take away their fins. And therefore the 27th verse of the Apostle is not taken from the 21st of the Prophet,
But from whence then is it taken? Why, from Jer. 31. 33, 34. This will appear, if we com, pare the Text of Jeremy with that of S:. Paul.
Jeremy saies, ch..31. v. 33. But this fall be the covenant, that I spill 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 fall be my People.
v. 34. And they fall teach no more every Man bis Neighbor, and every Man his Brother, saying, know the Lord : for they fall all know me, from the least of them to the greatest of them, saith the Lord. For I will forgive their iniquity, and remember their fin no mort.
St. Paul saies, Rom. 11. v. 27. For This is my covenant with them, when I take away their fins.
?Tis pláin, that these words of Jeremy, viz. this ball be the Covenant that I will make with the house of Israel, do answer to those of the Apostle, This is my covenant with them, viz. with the house af Ifrael, of which he had been largely discour
fing. And 'tis plain also, that the Sense of the last words of the 34th verse of the Prophet is contained in the latter part of the 27th verse of the A poftle. For the holy writers do not always retain the very fame phrases in their quotations, which are found in the Original; as appears from
the Quotation of these and some other verses of $ Jeremy, made by the Author to the Heb. ch.8. v. 8, &c.
If it be obje&ted, that the word for in the 27th verfe of St. Paul, seems to have a reference to what he had quoted out of Isaiah in the 26. verfe, and to join them both together, and consequently that the words quoted in the 27tb verse of the Apostle , were not taken from Jeremy, but from Isaiah; I answer, that what our translators have rendred for in the original is s', which ought to be rendered and. And then the words of the Apostle will be very plain. For having said, it is written, &c. that is, it is written by the Prophet Ifaiah, he adds, and this is my covenant, &c. that is,and it is also written by Jeremiah thus, This is my covenant with them, &c.
If it be objected also, that these words which the Apostle quotes. v. 27. are not found so near together in the Prophet Feremy, as they are in St. Paul; but that the one is at a little distance from the other; I answer, that the intermediate words, which do only shew the Nature of the Covenant, need not be quoted by St. Paul, who was not to shew what sort of Covenant it was, but with whom it was made. Wherefore he quotes those words only which are directly for his purpose, viz. such as denote the Persons covenanted with; andthere being two Passages of that nature not far asunder, he joins them both together. And whofoever observes the manner of quotations in Scripture, will find, that the Holy Writers do not scruple to omit such of the Original words, as the stress of their Argument does not oblige them to recine.
I shall add, that it appears from what has been said, that the words of Jeremy, ch. 21. v. 31, c. upon which our Adversaries ground an objection which has been already answered, do relate to a general Conversion of the Jewish Nation to the Christian Religion ; which Conversion is not yet accomplished. For I have now shewn, that the Apostle St. Paul quotes part of them to prove that truth, Rom. 11. 27.
Well then, since the Prophet Isaiah speaks in this controverted Text, of none but those Persons; who shall hereafter be converted from Judaism to Christianity, when the fulness of the Gentiles thall be come in; 'tis plain that this Text can not favor the Doctrine of our Adverfaries. Because the promises therein contained are not made to all Christians in general, nor are they as yet fulfilled. And consequently, tho' immediate Revelation were promised therein, which ( by the way) I do by no means grant; yet since the promise is made only to those Fews who shall hereafter believe, it cannot be claim'd at present by all true Christians whatsoever; and much less can it be proved necessary in order to a saving Christian Faith.
Diverse Arguments for the necessity of im
mediace Revelation answer'd. 4.
*Hey urge, that no man can say that Jesus
is the Lord, but by the Holy Ghost, 2 Cor. 12. 3. And say they, if no man can so much as truly say, that Jesus is the Lord, but by the Holy Ghost; much less can he savingly believe that great Truth, unless he be immediately taught it by the Spirit. But this Obje&tion will vanith, if the true meaning of St. Pauľs words be consider'd.
The Apostle, as has been already noted, is speaking in this and the two following Chapters, of fuch Persons as were endu'd with the extraordinary gifts of the Holy Ghost, and whom he for that reason calls Spiritual Men. Now there were many such Spiritual Men amongst the Ancient Christians, and by their Teaching and Miracles the Doctrine of Christ mightily prevailid. But the Devil, willing to supplant Christianity, and to destroy the Evidence of it, set up against these true Spiritual Men certain Impostors, who were Spiritnal Men, or Persons endu'd with the Extraordinary Gifts of the Spirit, in pretence only, Our blessed Savior had foretold the appearance of such Enemies to our Faith, saying, There shall arife falfe Chrifts, and falfe Prophets, and Mall jew great signs and Wonders, Matt. 24. 24. And accordingly it came to pass, particularly in the Corinthian Church.
The Apostle therefore takes occasion to Mew his Disciples, how they may truly distinguish
those Persons who were really endu'd with extraordinary Gifts by the Holy Ghost, from sucha as were only affifted by the Devil to Cheat and Delude the World, and draw Men from the Faith. I give you to understand, faies he, that no man, Speaking, by the spirit of God, calleth Jesus accursed; and that no man can say, that Jesus is the Lord, but by the Holy Ghost, or rather, as the O. riginal ought to be rendred, but be that speaks by the Holy Ghost
. For (razão) Speaking or he that speaks
, belongs as well to (i múugom diezés) by the Holy Ghost in the end of the Verse, as it does to (cs meuren oin) by the Spirit of God, that went be. fore.
Now in these words two Rules are deliver'd. 1. No man speaking by the Spirit of God, calleth Jesus accursed; that is, those who pretend to be Spiritual Perfons, and to have receiv'd their DoÉtrine from God, and to be enabled by him to work Miracles in confirmation of it, and do at the same time Blafpheme our Savior; those Perfons, I say, did in reality receive their Doctrine (not from God, but ) from the Devil, and the Miracles they work, are only Magical Feats done by an Infernal Power. 2. No man can say that Jesus is the Lord, but (he that speaks) by the Holy Ghost; that is, no Man pretending to be a Spiritual Perfon, can confess Christianity, but you may assure your felves, that he really speaks by the Holy Ghost, that he receiv'd his Doctrine from God, and that he is enabled by a Power (not Diabolical, but) truly divine, to work Miracles in Confirmation of it.
Thus then it appears, that by the No man here mention'd, we are not to understand no person whatsoever; as if no person whatsoever could say