intimated. And therefore though it be true, that the Father hath made us meet to be partakers of the inheritance of the Saints in light; and delivered us from the power of darknesse, and tranflated us into the Kingdome of his deare Sonne,in whom we have re demption through his blood, even the forgiveneffe of fins, and that Chrift hath redeemed us unto God by his blood, out of every kindred,and people, & nation ; yet it is not true,that this was prefigured by the Jewer deliverance from Babylon, but by the facrifices and legall Ceremonies, which did forefhew both the death, and the efficacie of Chrifts death, in whom alone we have redemption from the power of finne and the grave. Neither is it true that the Kingdome of Chrift of which we are now onely made meet to be partakers, is yet in being; or that it fhall be, till Chrifts appearing with the Saints in light; (as we fhew in our Reply) and therefore you must make better proofe of thefe Premises, to wit, that fuch prophecies as are properly fulfill'd in the type, may be figuratively fulfill'd in the antitype and that the Prophecies which we have quoted for the Jeres future deliverance, doe forefhew their deliverance from Babylon. And that thofe which forefhew that deliverance, were typicall Prophecies. You must make better proofe, I fay, of all this, before you can conclude, [That we deny what God hath done; or that we expect that is to come which is already past. ] Yea it is very abfurd to thinke, that the Prophecies which concerne the fewes deliverance from Babylon, were typicall prophecies; First, because they are plaine Prophecies, which you confeffe cannot be understood of any other, but of them of whom they fpeak. And fecondly, because the type would not be of equal latitude with the thing typified,the redemption of the fewes, with the redemption of themselves, and all other Nations. And befides it is manifeft, that the Prophecies which we have alledg'd out of Zechary touching the Jewes future deliverance, (and which agree fo well with the reft in other Prophets) were reveal'd after the accomplishment of the Jewer returne from Babylon; and therefore cannot poffibly be understood of that, but of a deliverance not yet accomplished, and confequently too cannot be typicall prophecies, because they have not been fulfill'd in the type.

Preface.

Preface.

Thirdly, the elect Jewes did not reft upon the Mofaicall Types, but all the Prophets gave wineffe unto Chrift, that through his Name, whofoever beleeves in him (hall receive remiffion of finnes, A&t. 10.43. they beleeved that through the grace of the Lord Jefus Chrift they fhould be faxed even as we, A&t. 15.11. in this faith they died, Heb., 11. 13. I Say this Faith, because as Faith is one in respect of the object, Eph.4.5. So the Apoftle declares our Faith by the example of the ancients. Neither did they reft on the promifes as an earthly, but they defi red a better Countrey, that is,an heavenly, Heb. 11. 16. and when they were tortured they would not accept deliverance from their torments, that they might obtine a better refurrection, v. 35. was that an earthly hope? no; they believed the redemption of their foules by the Messias, Pfal. 34. 22. that he was to be wounded for their tranfgreffions, and bruised for their iniquities, and the chafifement of their peace was to be upon Him, and that they were to be healed by his ftripes. Efa. 53. 5. and Simeon waiting for the confolation of Ifrael, when be faw him, bleffed God, and faid, Lord, now let thy fervant depart in peace,for my eyes have feen thy falvation. Luk. 2.295 He craves not longer life to reign with Christ on Earth, but was content to depart having feen the falvation of God, the light of the Gentiles, and glory of Ifrael.

T

Anfier.

The elect fewes, you fay, did not reft upon the Mofaicall types, neither doubtleffe did all the non ele& Jewer reft upon them: but having the knowledge of the true meanes of their falvation, did many of them feemingly, though not favingly, embrace it. And what though the ele& Jewes did believe the remiffion of their fins, and the redemption of their foules by Chrift; and that he was to be wounded for their tranfgreffions, and bruifed for their iniquities, &c. and dyed in this Faith, and could not be forc't to forfake it by any torments? Did they therefore believe no more then this? Did they therefore not believe that Chrift should reigne with them, as well as fuffer for them? nor that they should reign with him, as well as fuffer with him? what! fhall we think that they were not to reigne on Earth, because 'tis said in these texts, that they beleeved the remiffion of their finnes, and the falvation

of

of their foules after their departure? Certainly wee are taught otherwile. Verily I say unto you, that yee which have followed mee in the regeneration, when the Sonne of man fball fit on the Throne of his glory, ye alfh fhall for upon twelve Thrones, judying the twelve Tribes of Ifrael, Taid our Savlour to his Disciples, Matth, 19. ver. 28. In which words there is their reigne e fall fitupon twelve Thrones judging the twelve tribes of Ifrael. And the time of their reigne,said to be,firft, in the regeneration, that is, in the time, when the finnes of the Fewes shall be blotted out in the time when Christ (hall come and turne away ungodlinesse from Facoby as St.Paul writes, Rom. 11. ver. 26. and fecondly, which is coincident with this, when the Sonne of min fball fit on the Throne of his glory. That is, when Chrift himfelte fhall come to reigne: when at the laft Trumpet, the Kingdomes of this world fhall become the Kingdomes of our Lord, and of his Chrift. This is the Malters voyce, and the voyce of his servants is like unto it. If we fuffer, we shall alforeigne with him,faith St. Paul,-2 Tim: 2. v. 12. and chapter 4. ver. 8. Henceforth there is Lyd up for mee a Crowne of righteousneffeywhich the Lord the righteous Fudge fhall give me at that day, and not to mee onely, but to them alfo that love his appearing. And Rev. 5. ver. 10. Thou haft made us an to our God Kings and Priests, and we shall reigne on Earth, faith St. Jobm. Now the first of thele texts fhewes, that the Saints fhall be Kings; the fecond, when they shall be Kings, to wit, at Chrifts appearing, when they shall receive their Crownes. And the third (befides this) fhewes where they shall be Kings, to wit, on Earth. I lay befides this, for it thewes expreffely alfoi, that they fhall be Kings and infallibly too, when they shall be Kings; feeing it is faid, and we shall reigne on earth. Which propheticall words doe fignifie unto us, a reign that the Saints fhould enjoy on Earth, and: not a reigne that they did then enjoy,and confequently, a réigne to follow their refurrection, and not to goe before it. And when the Apoftle H. 11. ver. 14. 15. 16. doth alledge this as a reafon, to fhew that the Patriarchs did defire an Heavenly Countrey, to wit, because they did not returne to the Countrey from whence they came out, which they might have done if they would; what Countrey is this heavenly Countrey fo likely to be, as the Land of Ganaan which they did expect to poffeffe, when they and it should! bereftor❜d to an heavenly condition? for doubtlelle had Heaven it

felfe

*This I con

ceive to be

felfe been meant by the heavenly Countrey, which the Apoftle here fpeaks of, they might as well have obtain'd the joyes of Heaven in their owne Countrey (where their predeceffors had obtain'd them) if they had returned thither, as they could in that, where they lived as Pilgrims. But feeing Chrift was promised to be their feed, and the Land of Canaan to them and their feed for a peculiar poffeffion, they could not leave that Land, and returne to their Countrey, with any confidence to be made partakers of the bleffings which God had promifed to bestow on them and their feed in Ganian onely, and for the expectation of the accomplishment of which promife, he had cald them out of their owne Countrey, to live as ftrangers in that. I fay, they could not returne to their countrey, falva fide, with a firme and ftedfaft faith in the promises, made, and to be fulfilled unto them in the land, whither God had cal'd them; although otherwife they had opportunity to have done it: although they had no outward and worldly hinderance, and inconvenience to keepe them from returning. So that the Apoftle doth here fet forth unto us the faith of all the Patriarchs, as he did before, the faith of Abraham onely, verfe 8. 9. 1o. to wit, in this,becaufe through the hope they had, that they fhould after receive that place for an inheritance, they chose rather to live as ftrangers in it at that time, when they were liable to the injuries and hoftility of the Canaanites, then to returne to their owne Countrey, where with their kindred and acquaintance, they might have lived in more outward fecurity, and contentment. And it is obferveable, that the Apostle calls not this their defire, [an earthly hope,] as you terme the Saints hope to raigne on earth, but an Heavenly hope,a defire of an Heavenly countrey. And well might he call that land an Heavenly countrey,which as Ezekiel forethews chap: 36. verfe. 35. fhall become like the garden of Eden, and in which the glorified Saints and Christ himself (on whom the Angels fhall visibly afcend and defcend) fhalbe inhabitants. And well might he call Jerufalem alfo, in relation to the time in which it is to be reftored under Chrift, a *City whofe builder

the meaning of these words, although in my note, page 47. I have referred it to the new Ferufalem; the City not made with hands. For I fee not why Abraham fojourning in the Land of Promife, should be a more forcible Argument, of his looking for Heaven, then if he had remained in his owne Country.

and

and maker is God, verfe. 10. because as it fhalbe rebuilt by Chrift, foit fhalbe built according to the figure and platforme, which God himfelf hath defcribed by Ezekiel. And this may fuffice here to fhew how perverfly you call this hope of the Saints [an eartly bope] and how frivolously you feeke to deftroy this hope, by fuch texts as mention their beleif of the forgiveneffe of their fins, and of our Saviours fuffering for fin: and their defire to depart out of this world: and their dying in the faith; as if this were all the happineffe of the Saints that is revealed unto us in the Scriptures; whereas this is to precede their resurrection,and their refurrection to precede their raigne, and their raigne to precede their highest glory, in the new Jerufalem. And befides this,you give the Reader notice, how apt you are to wreft the Scriptures, by the plaine converfion, which you have made of the text, Acts. 15. verfe 11. for you apply it to the Jewes under the Law, faying, they beleeved that through the grace of our lord Jefus Chrift, they should be faved,even as we, when as St. Peter faith, Wee beleeve, that through the grace of our Lord Jefus Chrift, we fbalbe saved, even as they, and fo fhews the Jewes under the Gospell,that they should as well be faved by faith in Christ, without the ceremonies of the Law; as their Fathers had been by this faith under the ceremonies of the Law: and the text, Pfal. 34 verse 22. which you apply to the redemption of the faithfull from etternall torments by the death of the Meffias; is meant of Gods delivering of them, out of temporal calamities and afflictions, as the foregoing verfes doe plainely fhew. And lastly your argument touching old Simeon, [that he craved no longer life, to raigne with Chrift on earth] doth make as much against his beliefe of Chrifts fpirituall, as his personall raigne, and against his beliefe of Chrifts fuffering, as against either of thefe: and furely though he prayed to depart,because it was revealed unto him, that he should not fee death before he had feen the Lord Chrift; yet the teftimony he gave of Chrift, that be should be the glory of his people Ifrael, (which doth as well intimate the generall converfion of the Jewes, and Chrifts raigning amongst them, as his being a light to lighten the Gentiles,doth imply the converfion of the Gentiles) this testimony, I fay, doth fhew, that Simeon did hope to live againe, to raigné with Chrift; although he did then defire to depart, having feen him. And to this hope of the Saints, as well as to the hope of the

с

glory