for the whole number But because there are some amongst us who with much pertinacy do affirm that the Jews shall never be a people again so long as the World endures which assertion doth thwart the Doctrine of Christs Immutability which we have here maintained hear therefore what the spirit speaketh of it to the Churches out of the New Testament For even therein also have we a full and clear testimony from the mouth of Jesus Christ himself and his Apostles to assure us of this truth against all Cavils whatsoever First Luk 21.23 24. Then see what the Lord saith Luk. 21.23 24. There shall be great distress in the Land and wrath upon this people and they shall fall by the edge of the sword and shall be led away Captive into all Nations and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled See here how in wrath the Lord remembreth mercy saith venerable Bede upon the place Quia non in perpetuum donec tempora Nationum impleantur the judgement here written is not to be perpetuated till time be no more but onely to continue till the times of the Gentiles be fulfilled Concerning which times though it be true that the Father hath reserved them to himself as a secret not fit to be imparted to the World in which regard it hath been and will be too much boldness to prescribe the very instant of their expiration yet we may safely say of them the words of our Saviour here importing no less that whensoever they do expire Jerusalem shall be delivered from her bondage and consequently that light and gladness joy and honour shall come upon the Jewish Nation Let us then for this end make a little enquiry into them and consider what is meant by these times of the Gentiles Sundry constructions are given of them by Interpreters nevertheless I doubt not but that which hath a tendency to our present purpose we shall finde to be most genuine Two Expositions I have met with which though the Authours thereof be of great note in the Church are not in my poor judgement to be allowed the one reaching beyond the sense of the Holy Ghost the other coming short of it as it shall here evidently appear First That which goeth too far makes the filling up of the times of the Gentiles to be contemporary with the final Consummation of all things and so consequently holdeth that neither the Jews nor Jerusalem shall ever be restored again Thus the Lutheran Expositors generally understand it But against this it may be Objected First We no where finde in Scripture that the fulfilling of the times of the Gentiles is rendred in such a sense viz. For the end of the World and in such cases the Holy Scripture hath been still wont the wisdom of God so ordering it to explain it self by some reiterations and paralel places to the end that the Church might in a form of sound words fully know the minde of the spirit Secondly It is inconsistent with the Prophecies that went before concerning the Gentiles that in the time of the Gospel they should generally submit unto the Church of the Jews as we have before undeniably proved when Jerusalem shall be again inhabited and made a praise in the earth Thirdly it is plain that our Saviour in this 21 of Saint Luke puts a difference between the desolation of Judea Vide Albertum magnum super locum and the dissolution of the world making the former a portentous omen and sad prefiguration of the latter As therefore the dissolution of the world shall be seconded with an eternity of rest to all Believers so that the type may sute the Anti-type shall the desolation of Judea be also attended with a sweet peace and happy deliverance to Gods antient people the inhabitants of that Land even in this World before the dissolution thereof All which considered this cannot be the meaning of our Saviour in this place The other exposition which I mentioned that cometh too short is given by a late learned and industrious writer amongst us Doctour Hammond by name who affirmeth that the times of the Gentiles here fore-told by our Saviour are already past having had their full end at that last and notable destruction both of the City Jerusalem and the people which was brought upon them by Aelius Adrianus sixty five years after the burning of the Temple by the Romans under the conduct of Titus the Son of Vespasianus All which time of the Romans possessing the City he makes the full extent of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill and will have it reach no farther For then saith he Adrian rebuilt a part of the City and called it by his own name Aelia inhabiting it with Gentiles whereupon it followed that as all the Jews remaining such in opposition to the Christians were utterly banisht the City c. So the believing Christian Jews returned thither again from their dispersions and inhabited it again and joyned and made one Congregation one Church with the Gentiles which had there by that time received the faith also and till then continued a distinct Church from the Jews Thus he But against this novel conceit for so it may Salvo honore Docti defuncti Authoris well be called which as I said cometh short of the sense of our Saviour in the fore-cited place some just exceptions offer themselves to our consideration First If we examine the story upon which the said Authour groundeth his assertion we shall finde that the truth of this Prophecy concerning the treading down of Jerusalem by the Gentiles until the times of the Gentiles were fulfilled was so far from receiving its final accomplishment at that remarkable change under Adrian that it might well be thought it did then more then ever before begin most eminently to appear The story of which times related both by Ethnick and Christian Authours in short is this The Emperour Adrian being willing it seems to vex the Jews caused an Idolatrous Temple to be erected in Jerusalem dedicating it to Jupiter and commanding withall a certain number of Romans and other Foreiners devoted to that Idol to dwell in the City that they might resort unto his Temple whereat the Jews who till then had a toleration both for the exercise of their Religion and their abode in that Countrey being thereby much provoked and because as some report the Emperour had issued out an Edict against their Circumcision They brake out into open Rebellion whereunto they were stirred up by a Seditious person who called himself by the name of Barchochebas that is the Son of a Star pretending thereby and making the Jews believe that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent to be as a light from Heaven unto them according to the Prophecy of Balaam and that he would deliver them out of their present bondage To him they are easily perswaded to yeild their Consent being deluded by
for any more seeds to be sowen in it the smell thereof is so acceptably fragrant to every true believer that the scent of all things else in this world how pleasing soever to flesh and bloud is of no value with him but noisome in comparison If we therefore to use the Apostles words or an Angel from Heaven should trample upon this bed or deface the beauty of it by scattering in it any other seeds which of what nature soever they be will prove in effect to be nothing else but the Tares of the Enemy let him be Anathema But to uncover this bed and to shew what a delectable variety there is in the sweet nature of it to the end that those who take pleasure in beholding it may more and more affect it will I hope be adjudged by those that have judgment to discern to be no faulty compliancy at all with new fangled Opinionists who pretending to novel discoveries of truth root up the foundation There is certainly as in Plants many secrets of nature that are yet unknown so in the Scripture much of the minde of God that former Ages hath not been acquainted with which they that come after may understand more perfectly especially in the sense of those Prophecies which are to have their full accomplishment in the last Times Truth is not now barren as one observeth well although she was prodigal in teaching our Ancestours Etiam quicunque fuere mortalium sapientissimi multa scisse dicuntur non omnia she hath a reserve laid up in her Cabinet for her friends and followers at this day and will ever have till she opens all her treasures unto them at the last day I say therefore as countenance is not to be given to those Masters of Novelties and new-Light Mongers of these dayes who frequently and confidently from the light within them vent most damnable Opinions expresly contrary to the Written Word as the Gnosticks of old did whose Disciples they are though they know it not so should encouragement be given to those who taking along with them the Analogy of Faith and the Analysis of those Places of Scripture which they fix their Meditations upon are so happy as to finde out other interpretations thereof then were before known which may occasion more light also to spring up in the Church to the glory of God and advancement of the Gospel To which glorious ends that all whatsoever is here written in this following Treatise may happily tend hath been and shall constantly be the hearty Prayer of the poor unworthy Authour thereof who is Dear Christian Thy Soules friend and The Churches Servant E. L. A POSTSCRIPT TO THE READER THE Method that is here used is I confess according to the ordinary mode plain and homely without those Logical curiosities florid and subtle insinuations or rhetorical transitions and cadencies Wherein the accurate Writers of these Times do abound which things nevertheless in their right use and genuine appearance no man that is wise will at any time condemn but for their sakes whose Conversion from Sin Conviction of Errour and Corroboration in the Faith this Treatise especially aimeth at is this order observed Which as it hath not been found altogether unsuccessful to such ends and purposes so may it now also through Gods blessing be still useful therein being suted for the most part according to their minde and expectation Wherein I do but follow the Apostles Example who became all things to all men that by all means be might gain some Yet if they should chance to meet with some things here Hard to be understood as even Saint Pauls Epistles which required that all things should be done to Edification had in them by the Testimony of Saint Peter things surpassing the capacity of the unlearned it will be easy for them to pass them by and to spend their time and thoughts upon that which they will finde to be within the ken of their apprehension One thing more I must premise with which I shall conclude this Address In regard I have here presumed to render the sense of some places of Scripture otherwise then they have been commonly interpreted least should thereupon be censured for affecting too much a Digression from the grave and profound Judgement of others that are or have been before me it is thought very requisite to add hereunto a Synopsis of the Names of sundry Authours both Antient and Modern that have been as I said before consulted with in the pursuance of this Subject to whom for the most part as it was meet I have with due reverence yielded a ready and willing compliancy in their sense of Scripture and other their Religious and Orthodox Determinations which I hope will suffice not onely to take off the imputation of a Paradoxal Singularity but free me also from a charge of offering violence to Sacred Theology though Philology lead me sometimes into her private Retirements and put me therein upon new Explorations The Names of some Authours mentioned in this Treatise Alstedius Saint Ambrose Amesius Doctor Lancelot Andrews Lord Bishop of Winton Saint Athanasius Saint Augustine Beda Saint Bernard Beza Brentius Bruno Bucanus Calvin Centurists Saint Charles the First of Famous Memory King of Great Britain c. Saint Chrysostome Doctor Collins Saint Cyprian Doctor John Davenant Lord Bishop of Sarum Master Deering Saint Dionysius Areopagita Doctor Downham Master Dyke Epiphanius Eusebius Doctor Featley Master Fox his Martyrol Gerard Bishop Godwin Comarus Saint Gregory H Grotius Doctor Hammond Doctor Harris Ward of Wint. Col. Doctor Joseph Hall Lord Bishop of Norwich Hospinian Saint Jerome Bishop Jewel Irenaeus Junius Doctor John King Lord Bishop of London Doctor Henry King Lord Bishop of Chichester Peter Lombard Ludolphus Luther Peter Martyr Mercer Doctor George Morley Lord Bishop of Winton Doctor Richard Mountague Lord Bishop of Norwich Musculus Nicephorus Origen Paraeus Pelargus Perkins Philo Judaeus Piscator Polanus Doctor John Prideaux Lord Bishop of Worcester Ravanellus Doctor Edward Reinolds Lord Bishop of Norwich Septuagint Socrates Sozomen Tertullian Theodoret Doctor Twisse Master Vines Master Nathaniel Ward Master Thomas Wilson Zanchy c. Things most remarkable contained in this Treatise I. THE Divine Generation of Jesus Christ is in some poor measure declared II. The Restauration of the Creature after the final Judgement proved III. The glorious estate of the Saints in the life to come described in a way and manner that is not commonly thought upon IV. How the Office of Christs Mediatorship was exercised by him and made effectual from the beginning V. How Jesus Christ shall be the Head of his Church Triumphant after he hath delivered up the Kingdome to God the Father VI. The certainty of the Conversion of the Jewes cleared and a demonstration of the fixed time wherein they shall be called gathered from the Holy Scriptures VII The Blasphemy of Socinians discovered VIII Civil Government vindicated IX The folly of Fift Monarchists and Millenaries made
much obtruded upon the people of this Nation But those times of darkness are not within the verge of this Vindication But for our present Liturgy which hath been established since the Reformation that it should be originally taken out of the said Missal and consequently transmitted to us from Rome as they would make us believe is clearly as manifest an Untruth as that we have originally received our Religion from Rome True it is that that breviary as it is called secundum Salisburiensis Ecclesiae usum doth agree in some things with our Liturgy But it will not therefore follow that our Liturgy is a poor puisne extract taken out of it Sober and discreet men would rather infer thereupon that our Liturgy and as much of that Popish Portifory as is incorrupt are taken out of the Primitive Christian Liturgies which were devoutly used in several Churches persecuted for the faith of Christ long before any Romish Superstitions were in Being whereunto if there be with us a holy desire of Conformity to shew that we are in communion and fellowship with that poor persecuted Church of old that was valiant for the Truth resisting the enemies of Christ even unto bloud and upon whose unwearied labours and sufferings we are happily entred What offense is it Now that our Liturgy is such we might alledge the faithfulness of the Compilers of it who according to the trust reposed in them as master Fox reports it in his Martyrology had in this important business as well an eye and respect unto the most sincere and pure Christian Religion taught by the Holy Scriptures as also to the usages of the Primitive Church which the Act of Parliament made for the Confirmation of it attesteth in these words 5. 6. of Ed. 6. c. 1. The Common Prayer established by Law in England is agreeable to the word of God and the Primitive Church And as the King a Zealous and Religious Prince to satisfie some of his mutinous Subjects about it saith It is altered from that the Popes of Rome for their lacre brought it unto But it may be this will not be accounted argumentative with our techy Opponents though the faithfulness of some of those very Persons is by them oftentimes proposed unto us for our imitation We shall therefore here produce somewhat that is more convincing And first that we may see it is no new thing to follow the example of the Primitive times in the forms of Divine worship let an instance be considered by us out of Eusebius an Authour of good account as he is well known in all the Churches Eccl. Hist lib. 2. cap. 17. This Eusebius having taken notice of what Philo the Jew who lived in the dayes of Claudius Caesar above 200 years before him had observed in the religious Exercises of the Christians in his time about Alexandria where Saint Mark had then newly constituted a Church how they in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place set apart and dedicated to Holy uses devoted themselves with marvellous austerity to the Service of God which they celebrated with a certain Order and form peculiar unto them Omnis geneâ—s metrorum carminum rythmis Uno cum rythmo psallente reliqui quiete auscultantes posteriores hymnorum partes ad extremum una decantent and with what Gravity and reverence they sang their spiritual Songs and Hymns of all sorts of tunes He I say noting these observations of Philo addeth thereupon Quae etiamnum apud nos durant which devout Order of religious exercise is in use amongst us to this very day Et praecipuè circa salutaris Domini Passionis Festum diem in jejuniis c. especially those which we use upon the Solemn day of the Lords Passion yea the very Hymns themselves and the manner of their singing Eusebius saith A nobis recitari solebant we our selves have been accustomed to recite in our Church-Assemblies Much more to this purpose is written in the said History But from hence we may infer First that the Christians in the purest Primitive times had places set apart for divine worship which were reserved onely for that use Secondly That they had their Forms of Divine worship when they met together in those places Thirdly that there were some special times of the year as appears by the instance of our Saviours Passion wherein they had their Forms proper for those times Fourthly which is the cause of the inserting of this Story the manner of their worshipping God and the very subject matter of their Forms were taken up and continued by the Church in the following ages Furthermore it will be requisite that an apologie be premised and admitted which is this It is not to be expected that the whole Frame of our Liturgy should be found in those Historians and others that have written of the Church in the Primitive times The dispensations of Gods providence towards his people are much varied now from those of old and therefore we are not obliged precisely to follow their exemplar in the whole Form of any of their Liturgies but are to make our Supplications according to the present state and exigency of the Church wherein we are concern'd They prayed heretofore pro mora finis That the final consummation of all things might be deferred because as it is supposed they were afraid to come under the tyranny of Antichrist which they knew would make havock of the Church in the last dayes But we on the contrary have reason to pray That the end may be hastned that so Antichrist may be destroyed If therefore we can finde that that spirit of devotion which we use in our Liturgy in the order of Prayers Psalms Lessons Collects Letany Versicles Responds c. be the same with that of the antient Churches before Rome usurp'd Authority over the Churches and that in their Ecclesiastick Ministrations there be sparsim found some of the same express terms which we use in ours I hope we shall not be far from giving a clear testimony in this matter As for reading the holy Scriptures and singing of Psalms no man can deny that we therein do conform to the practice of all Churches ever since the beginning And for our Collects this we shall say of them When the order of Sarum which probably was the ancientest wherein there was a compliancy with Romish Superstitions when I say that was first framed by that Osmund aforesaid the Tradition that was then generally received concerning some forms of Prayer that were derived from Primitive Liturgies was the less regarded and so might be swallowed up by time because they were in that Ordinale collected together and brought thereby into Common and Publick use whence it came to passe that the Collects of it which we have gathered into our Liturgy though according to the significancy of the term it is like they were collected from the Catholick Prayers of the Primitive Church yet have no certain Constat for them that