the scripture, are spoken of it, because it was to be the City of the great King, as is foretold Pfal. 48. v. 2. that is of Chrift in the time of his perfonall raigne over the whole earth; and therefore thefe words, which texts are more fafely understood of Christ's Kingdim, then of that earthly Ierufalem and Sion, yea very hardly can they be underfood of them are as falfely as faintly tpoken by you; for is it not faid in the forefaid verse, Beautifull for fitution, the joy of the whole earth is mount Sion and Pfal.87. v.2. The Lord loveth the gates of Sion more then all the dwellings of Jacob &c how then could you fay, that thefescan very hardly be understood of the materiall Jerufalem on earth? Certainely (as they fpeake of no other Jerufalem, fo) they are to be understood of no other place, or thing, but that. And being prophecies, they are not to be understood of it, as it was then in the timeot Davids reigne; but as it should be in the time of Chrift's raigne,

The Second rule.

As the Priefs were types of Christ in respect of bis Priestly-office, fo were the Kings of bis Kingly office: and therefore as the Kings were anointed, fo

So were thrift is called David, Ezek.34.23. (a

is exponed Ioh. 10. 11.) and typifted by Solomon, Plal. 45. And he is said to fit on the Throne of David, not of Nebuchadnezzar or any other,because their kingdoms were carfed kingdomes, and were not established on righteoufneffe and knowledge of the true God, as David's Throne was: and for this cause when he is faid to fit on the Throne of David, it is not to be understood that he had or shall have the fame earthly Throne of David, but that which was typified :o Mat. 2. he is called Nazarite, not that he did nfe their rites and cuftomes,(for be dranke wine and they did not) but because he was typified by the Nazarite Samfon: for be flow more by his death, then by his life, and was fevered from all fin and pollution.

Answer.

The anointing of Kings, Priefts, and Prophets, was a type of Chrift's anointing, and not of his being called David. Which name was given him by God, because he was to be borne of the feed of David, to whom he was promifed. And it is because he is the Sonne of David (and not of Nebuchadnezzar,or any other heathen Prince) that he is to fit on David's Throne. And that by his fitting on David's Throne, is meant, his government of that people which

David governed) it is evident for what need was there, that God fhould binde him felfe with an oath to David (Acts 2 verfe 30.) that he would fet Christ upon Davids Throne, if he meant onely, that he would fet him upon his owne Throne? Or why may wee not fay alfo, that where it is foretold, that Christ should be the Sonne of David, it is meant onely, that he should be the Sonne of God; as well as fay, that where it is foretold, that he fhould fit on Davids Throne, it is meant onely, that he fhould fit on God's Throne? And it is as ftrange a mistake, as any of the reft, to quote the 2. ebap of Mat. to prove, that Chrith was called a Nazarite, because he was typified by the Nazarite Samfon ; for the text faith plainly, that it was because he dwelt with his Father Jofeph in the city of Nazareth And be came and dwelt in a city called Nazareth, that it might be fulfilled, which was spoken by the Prophets, He halbe salled a Nazarite, verfe 23. And laftly,that Chrift faved many both in his life and death, the Gospel doth aboundantly declare, but that he flew many, is a tradition, I darefay,never till now heard of amongst Chriftians. And of fuch rules as this you might have fet downe as many as there are feverall types in the Scripture. s

Bob The third rules Bolags her no
It is ufuall in the Scriptures, tomame the type, and understand the
thing fignified by the type. And therefore as it is faid Heb. 6. 2. Christ
is the Minister of the Sanctuary, and of the true Tabernacle, that
is, of that which truly was fignified by the Tabernacle : so he m 13 be said,
the true David, and bis Throne the true Throne of David, and his King-
dom the true Jerufalem, and the true Sion.mods Ad
I.E { Answer."}

* We acknowledge that in the Scriptures, the figne is fometimes
taken for the thing fignified; and the thing fignified fome times
for the figne. But yet we know too, that fuch figurative expreffions
are eafily difcerned from those which are plainly and properly
delivered. And therefore we cannot acknowledge,that the Throne
of David and Jerufalem or Sion, are figuratively to be understood,
of the Throne of God, and of Heavens or of the Church, seeing
the Spirit of God doth no where intimate unto us, fuch a sense of
them, but alwaîes the contrary.
RAN

vib The fourtbrulev

e: As Chrift is said to be the Lambe of God shine from the beginning

E 2

of

of the world, Rev. 13. Stɛnot only in the decres of God, but by 'vertmë
and efficacy, fesing by vertue of bis blood at that time to be fled ) were
Adam and Abel reconeiled unto God, and delivered from the power
of Satan: So Ghrift's Kingdom began then : for in Chrifi, Adam, Abel,
und we are out} body and members of the fame Kingdom, bowbeis in ex-
tent and largenesse it did most flourifle and appeare fence the Incarnation,
in which respect it is faid to begin at or after bis incarnation.
..Answer.

It is true that the Gospel of Chrift (which he calls the Kingdom of God,Mat. 21. verfe 43.) began in Adam, to whom it was firft preacht, and by whom it was firft embraced; but it is not true, that it did flourish more at Chrift's incarnation, then it did when all the Tribes were in the land together, and undivided, aş in the times of Samuel, David, and Solemen. Nor that it did begin as gaine, when after Chrift's afcenfion it was spread amongst che Gentiles: for that was onely a tranflating of it from the fewes to the Gentiles, as our Saviour withefleth Mat. 21. verfe 43. The Kingdona of God fbalbe taken from you, and given to a Nation bringing forth the fruites thereof. And therefore this is your bare affirmation, not onely befides, but against theexpreffe word of God.

The fifth rule. it sei

The promife made to Abraham Gen.13. 16. I will make thy feed as the duft of the earth: and chap. 15.5. looke towards Heaven, and tell the number of the starres, if thou be able to number them, and fo fhall thy feed be. These promifes (I say) are not to be underflood of the children of Abraham, according to the fleft, but as they are usponed Rom. 4. 15. not of that onely which is of the Law, but of them who are of the faith of Abraham, which is the Father of us all, as it is written, I have made thee a Father of many Nations. And Gal. 3.28. There is neither Jew nor Greeke, neither bond nor free, neither male nor female, for ye are all one in Chrift Jefus : and if ye be Chrift's, then are ye Abraham's feed, and heites according to the promife. And therfore the promises made unto the children of Abraham, Ifaac and Jacob, are not to be reftriched into the Jewes according to the fefeat the Jewes and Millenaries expone all befe promifer) but of the faithful. And bither belongeth that distinction of the Jewes,Rom. 2. 28. He is not a Jew, who is one outwardly, neither is that cirmmcifion, which is outward in the flesh but he is a Jew, wilo is

опе

One inwardly, and circuncifion is that of the heart, in the spirit. And of fuch inwardly Jewes muft the promises be underfood (at least in part) that make mention of Judah. And therfore it is a great mistaking of the propheftes, if wee fall ftil make an oppofition twixt Jewer and Gentiles :beleving Gentiles are true Jewes (as wee fee they are called in the new Teftament) and embeleeving Jewes are Gentiles, and fo ave valled Ifa.3.4. 4. and elsewhere. Anfwer.

That the faithfull in general are Abraham's feed wedeny now neither doe we affirme, that any can be partakers of the promife made unto Abrabam, but the faithfull ; nor that there is now any difference betwixt the beleeving Jew and Greeke. But yet we cannot grant that therfore there fhalbe no difference betwixt the Nation of the fewer, and all other Nations, after Chrift's next appearing. Not that the prophefies which concerne the Jewer righteous and Bourilhing eltateat that time, are to be underflood of the Church of the Gentiles now. Nor that by Ifaac's and Jacob's children, any befides the fewes are meant. And we doe not herein make the unbeleeving fewer heires of the promises, but the beleeving onely: Leeing as all the beleeving Jewes and Gentiles that are departed, or fhall depart before Chrift's comming, fhall be brought with him, to inherite the promise made unto Abraham, fo all the Tribes fhall be converted against that time and be then acknowledged by all that fee them, to be the feed which the Lord hath blessed, as it is Ifa. 61. verfe 9. And confequently the diftinction of the fewes, Roms Ioverfe 28 (which thewes the eftate of the Jemes in St. Paul's time) is nothing to the pupofe. Neither is it indeed rightly applyed by you to the beleeving Gentiles. For it doth no more prove a beleeving Gentile, to be a Jew; then that which you alledg, Ifa. 1. verfe 4. doth prove an unbeleeving Je to be a Gentile; which is onely an exclamation against the fewer for their great wickedneffe. The meaning then, of the text Rom. 2 verfe 28. is onely this, that that Jew was not a few beloved of God, which was one outwardly onely, by the circumcifion, which is in the Belh: but that few was a Jew beloved of God, which was one inwardly, by the circumci fion of the heart, in the fpirit. Wherfore Pifcator obferves in this; werke, an elegantantanalafis] or ufing ofthe fame word in a feem ing contradictory (enfe, as if the Apostle had faid, thou art a J

an

and not a few thou art a Jer before men, but not before God, as he expreffeth himfelfe in the clofe of the next verfe to bit

al

The fixth rule.

6. b-All the prophefies cannot be understood of the Church on earth onely, neither of the Church in Heaven onely, but of both together or partly of the one, and partly of the other, and partly of both and fo prudence must be bad in the application of the promises. Tea and there is a graduperformance of them, and the accomplishment of them is in Jeverall points of time, fo much as shall give content to God's children, yet always leading to a further and further performance. As for example, God fbewed merey to thefe Ifraelites when they were in captivity: he brought them home againe they were a poore and afflicted people, and were much bettered by their bondage: there was a degree of performance. There a another degree in Chrift's time, when he joyned the Gentiles to them, and both made one Church. But when it is faid, The remnant fall doe mone iniquitic, and a decisifull tongue shall not be found in their mouth, Zeph. 3. 13. thefe promifes fball have their time, when the people fhilbe more thorowly purged and certainly the full accomplish ment fhalbe at the day of judgement, and fo long as we are in this life, we are under an imperfect and unperformed eftate.

Anfwer.

All the prophefies you fay, cannot be understood of the Church on earth onely, neither of the Church in Heaven onely. True, but yet thofe prophefies which forefhew the Saints happineffe on earth, are to be accomplished on earth onely; and those which forefhew their happineffe in Heaven, are to be accomplished in Heaven onely. And there is no prophefie which fpeakes of the happineffe, which the Saints fhall injoy on earth,that is to be understood of their happineffe in Heaven too, as you chiefely understand the prophefies, touching the Jemes future reftauration. Neither were thofe prophefies touching the Jemes to have a graduall accomplishment. For as it is falfe, that the Ifraelites, the captivity of the ten Tribes did ever yet returne home (as the prophefie in your Preface out of Ezek 16. doth fhew) fo it is falfe alfo, that the prophefic touching the Jews deliverance, Zepb.3.v.8.bath bin yet accomplish ed,but it fhall be accomplished when at their future return,the Na tions of the Gentiles fhalbe affembled against them to their own confufion(as it is foreshewed alfo Rev.16.& in many other prophefies.)

And