Nay, in the 6th verfe of that very Chapter, upon the 23d. of which the Objection I am now anfwering is grounded, the Apoftle fays, which (Gofpel) is come unto you, as it is in all the world. Now 'twas outwardly come to thofe whom the Apostle writes to, and confequently 'twas outwardly come in all the World. But our Adverfaries deny as Mr. Barclay's words already quoted in the Margin prove) that the Gospel was at that time outwardly preached to every individual Perfon living in the World; and confe quently by all the World the Apostle there means only a great number of Perfons of different Nations, or all forts of Perfons, viz. both Jews and Gentiles.

Thus then I have fhewn, that thefe Phrafes, every Creature, all the World, all Lands, and the Ends of the World, frequently fignify, not every individual Perfon living in the World, but only a great number of Perfons of different Nations, or all forts of Perfons, viz. both Jews and Gentiles. And accordingly, when the Gospel is faid to be preached to every Creature in this controverted place, we must understand nothing more, than that it was very much spread upon the face of the Earth; as it certainly was, when St. Paul writ the Epiftle to the Coloffians.

21. St. John fpeaking of our Savior fays, that was the true light, which lighteth every Man that cometh into the World, John 1. 9. from whence our Adverfaries infer, that all Mankind is enlight ned, that is, taught and inftructed, by Jefus Chrift. Now, fay they, all Mankind has not been enlightned by the outward preaching of our Lord; and confequently the enlightning, teaching or inftru&tion here meant, must be performed by immediate Revelation. Now I grant, that the enlightning

here

here fpoken of does fignify teaching and instructing. For Chrift is therefore faid to be a light of the Gentiles, If. 43. 6. and a light to the Gentiles, ch. 49. 6. and a light to lighten the Gentiles, Luke 2. 32. because he does teach and instruct the Gentiles. But then I deny, that Chrift does enlighten, teach and inftruct all Mankind in our Adverfaries fenfe, that is, every individual Man ; nor do the Words of the Evangelift prove it.

For, 1. Tho' our Savior be faid to lighten every Man that cometh into the World; yet every Man that cometh into the World cannot import more than every Creature or all the World; which Phrafes, as I have fhewn, are to be understood in a limited fenfe. And therefore, even our Savior is faid to enlighten every Man that cometh into the World; 'tis meant that he teaches and inftructs a great number of Perfons of different Nations, or all forts of Perfons, viz. both Jews and Gentiles. 2. St. Paul faies, Whom (viz. our Savior) a preach, warning every Man, and teaching every Man in all wifdom; that we may prefent every Man perfect in Chrift Jefus, Col. 1. 28. Now the Every Man of the one Apoftle is as comprehensive as the Every Man that cometh into the World of the other. And can our Adverfaries imagine, that St. Paul taught and warned every individual Person then living? If not; then 'tis plain, that St. Paul must mean only a great number of Persons of different Nations, or all forts of Men, viz. both Jews and Gentiles. And accordingly, when St. John faies, that Chrift enlightens every Man, he means only a great number of Perfons of different Nations, or all forts of Men, viz. both Jews and Gentiles. And in this fenfe the Words are exactly true. For Chrift's Doctrine was not confined to one

fingle Nation, as that of the Prophets under the Law was: but indifferently spread abroad amongst all forts of People, and taught all Nations, viz. the Gentiles as well as the Jews, Matth. 28. 14. Luke 24.47.

Thefe words therefore of St. John being underftood in a limited fenfe, are to be extended no farther, than to those Perfons, who have had the Gofpel outwardly preached to them. For our Savior, by preaching the Gospel outwardly to Men, and caufing his Apoftles and other Minifters of the Gofpel to do the fame, did, and does, and shall to the World's End, enlighten every Man, that is, a great number of Perfons of different Nations, or all forts of Perfons, viz. both Jews and Gentiles. For those who never faw our Saviour in the flesh, and never heard his Voice, are as truly inftructed and taught by Christ, when they learn his Will from the Apostles and other infpired Writers; as the Ifraelites were commanded by Almighty God, tho' they received his Precepts, not immediately from himself, but mediately from the Mouth of his Servant Mofes.

Jer. 31. 31, 32, 33, 34. Ifaiah 59. 21.

22.

explained.

THE HE Prophet Jeremy fays, Behold the days come, faith the Lord, that I will make a new covenant with the boufe of Ifrael, and with the house of Judah, Jer. 31. 31. Not according to the Covenant that I made with their Fathers, in the day that I took them by the hand to bring them out

of

f the Land of Egypt; which my Covenant they brake altho' I was an husband unto them, faith the Lord, v.32. But this fhall be the Covenant that I will make with the house of Ifrael, after those days, 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 fball teach no more every Man his Neighbor, and every Man his Brother, faying, Know the Lord. For they shall all know me from the leaft 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 Chap. 8. 8, &c. and applied to that Gofpel-Covenant, which God had promifed to make with the Jewish People. Now because the Prophet fpeaks of God's putting his Law in their inward parts (or as the Author to the Hebrews expreffes it, into their mind) and writing it in their hearts; our Adverfaries 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 caufing them to uff derftand and know it; and his writing it in their hearts or affections fignifies also the fame, or else his inclining their Wills to the practice of it. And furely this may be done without immediate Revelation, viz. by the Miniftry of his Teachers, &c.

be

If it be objected, that under the Gofpel there is no need of the Miniftry of Teachers; caufe God faies, They fhall teach no more every Man his Neighbor, and every Man his Brother, faying, Know the Lord: for they shall all know me, from the leaft of them unto the greatest of them; I fay,

if this be objected, I answer, that by knowing the Lord, is meant doing his Will. This appears from a paffage of the fame Prophet. Did not thy Father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy; then it was well with him. Was not this to know me, faith the Lord? Jer. 22. 16. Now God promifes, that when the Jews fhould be converted to the Chriftian Faith, they fhould be fo readily obedient to him, that there fhould be comparatively no need of thofe infinite Exhortations to Obedience, which were too neceffary under the Law, when they were a perverse and obftinate, a ftubborn and ftiff-necked People.

The truth on't is, this paffage feems (as perhaps I fhall prove in my Anfwer to the next Objection) to relate to the general Converfion of the Jewish Nation to the Chriftian Religion; which Converfion is not as yet accomplished. The Scriptures do feem tó foretel, that at that time there shall be an univerfal practice of Gofpel-holinefs. And therefore I am the more inclined to this Interpretation of the Text; because it seems to promife fuch a Measure of Piety, as is inconfiftent with both the past and prefent great corruptions of the Chriftian World; and confequently the Prophecy contain'd in these words feems to be hitherto unfulfilled.

However, tho' the Prophet's words were meant of the Believing Gentiles, and might be apply'd to Christians in general; yet the Practice of our Adverfaries themselves is a plain Confeffion, that they muft not be understood fo as to exclude the Miniftry of Teachers in the Church. For our Adverfaries have amongst them certain Perfons, who are in their Opinion authorized by God to labor