where he made an entrance into his Hebrew studies he resolves to come up to London to take the opportunity of the Divinity Library there thereby to furnish himself with a good stock of Reading and Learning proper to the holy Employment he had undertaken before he engaged himself further in it Here he lay for some years close and private and read over the Fathers and many other Books tending to the furthering his Divinity studies He preached then indeed but seldom or not at all his business now being something else But when some who had a mind to have themselves eased by his labour charged this upon him as a crime of idleness to clear himself of that imputation he published his first Book to let the World see he was not idle though he preached not He never cared to be accused of idleness and his own conscience cleared him of that as he tells us before that Book though he confessed that he was not so hasty as many be to intrude himself where there is no necessity But when he had taken the charge of Souls upon him in all the parts of the Ministerial Function he was very diligent A constant Preacher resorting to his Parish Church which stood a mile distant every Sunday Winter and Summer wet and dry unless abroad or hindred by sickness He failed not to visit the sick whensoever sent for compassionating their condition and administring wholsom counsils and comforts to them He was a great enemy to Schism and Faction and uncharitable separation from the Church and did use to press Communion both in his Sermons and ordinary discourses And it may not be amiss to mention the notable argument he used to manage in the behalf of holding Communion with the National Church which was our Lords Example This he often and convincingly urged in this case and particularly but some few months before his death in one of his ordinary Sermons he had these words Let me ask them meaning the neglecters of the Publick Worship do they think that our Saviour ever let Sabbath day pass in all his time while here but he was present at the Publick Service either in the Temple or in the Synagogue Look the Gospel through and see by the current of the story there whether ever he absented himself from the Publick Congregation on the Sabbath day Read that Luke IV. 16. To spare more He came to Nazareth where he had been brought up and as his custom was went into the Synagogue on the Sabbath day and stood up for to read It was his custom to go to the Synagogue to the Publick Service and Congregation on the Sabbath day and he never failed of it And he stood up for to read in his own Town-Synagogue as owning himself a member of that Congregation For it is not recorded that he read in any Synagogue beside It was his Custom to go to the Publick Congregation on the Sabbath day it is these Mens custom not to come there He never absented himself from the Publick Meeting these Men account it Religion to absent themselves ever Is our Publick Service more corrupt than theirs was then If it be let them shew it If it be not let them give a reason why they go so directly contrary to our Saviours own practice Generally his Sermons were very plain as preached to a Country Auditory and practical recommending above all things piety and a good life and if he chanced to fall upon controversial points in the course of his Sermons he would strive in few words to pass over the controversie and while he was upon it to render it as useful and serviceable to pious ends as he could His Sermons always carried a sweet and easie strain with them a Rhetorick peculiar to himself notably raising attention and making a quick impression upon the Affections Insomuch as he seldom failed of a great Auditory having scarce one in his Parish that absented from his Ministery And another qualification he had of a good Clergy-man and that was his Charity which was free and large His House was a continual Hospital none went away thence unrelieved which was so well known that he had a more than common charge at his Door For such was his compassionate Spirit that all sorts of comers pretending need partook of his liberality and he would frequently bring poor people within Doors to his fire to warm them as well as feed and cloth them Besides he used in the Winter seasons to find work for the poor of his Parish as spinning c. Whereby at once industry and labour might be encouraged and poverty succored And his secret charities are supposed considerable For he had 300 l. per annum and no charge nor visible expence and yet spent all Take him in his more private Capacity he was a truly pious and devout Christian towards God This was his friend Dr. Castels character of him I know no Man under Heaven whose Voicinity would make my life more patiently tolerated than to be near one who hath in him so much of Heaven as you have On the Lords days abroad as well as at home he always forbore eating or drinking till the Evening Service were over that he might be the more intent upon his Devotions and Meditations in private and the freer from dulness and drowsiness in publick a thing so unbecoming the Worship of God Whensoever he returned home from a journy it was his manner to pass through his House to his retirements without saluting or speaking to any body unless they came in his way till he had performed his private Devotions For his food whatsoever it was he was always very thankful to God never complaining of any thing at his Table but ever expressing a thankfulness for what ever was set before him besides his usual blessing before and after meals He was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universal Good Man which reconciled him a reverence wheresoever he came but for some particular Virtues he deserved Monstrari dicier Hic est To be taken notice of and admired I will instance only in his profound meekness and humility a Man so learned of such great abilities beyond most Men and yet so void of all conceit of himself so mean so little so nothing at all in his own Eyes that one would wonder to hear the expressions that he useth of himself In his Epistle to Christs College you have him in this strain Cum repeto quantum sine numero c. When I recollect what a number almost without number of learned eminent Men Christs College hath fostered and brought up I call my self Dunce and Blockhead to come from so learned a bosom and from among so learned a Society so unlearned so mean and obscure and still so to remain Oh! dull creature that I have been and am in and after so many and so great advantages and examples of Learning I rejoyce and triumph Dearest Nurse in the multitude of thy
use of this Sacrament might shew that they renounced their Judaism and professed the Faith and Oeconomy of the Gospel III. Our Communion therefore in this Sacrament is not so much Spiritual as External and declarative of our common and joynt profession of the Christian Faith We are far from denying that the Saints have a Spiritual Communion with God and among themselves in the use of the Eucharist yea we assert there is a most close Communion between true believers and God But what is that Spiritual Communion of Saints among themselves Mutual love one heart prayers for one another c. But they may exercise the same Communion and do exercise it when they meet together to any other part of Divine Worship They may and do act the same thing when they are distant from one another Therefore their Communion in this Sacrament which is distinctly called the Communion of the Eucharist is that they meet together and by this outward sign openly and with joynt minds profess that they are united in one sacred knot and bond of Christian Religion renouncing all other Religions IV. When therefore we approach to the Eucharist in any Church we do not only communicate with that congregation with which we associate at that time but with the whole Catholic Church in the profession of the true Evangelic Religion VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye do shew the Lords death IT is known what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passover Supper was namely a Declaration of the great works of God in the deliverance of the people out of Egypt The same as it seems would these Judaizing Corinthians retain in the Lords Supper as if the Eucharist were instituted and superadded only for that commemoration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does very well answer to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Declaration and while the Apostle admonisheth them that the death of Christ is that which is to be declared it may be gathered that they erred in this very thing and looked some other way VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unworthily THE Apostle explains himself vers 29. Where we also will speak of this verse VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let a man examine himself c. HE had said before verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they which are approved may be made manifest And in the same sense he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man approve himself in this place not so much Let him try or examine himself as Let him approve himself that is Let him shew himself approved by the Christian Faith and Doctrine So Chap. XVI 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whomsoever ye shall approve We meet with the word in the same sense very often VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the Lords body THIS is to be meant of the proper act of the understanding viz. Of the true judgment concerning the nature and signification of the Sacrament If it were said indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the Lord it might be rendred in the same sense as He knew not the Lord that is he loves him not he fears him not he worships him not But when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the body it plainly speaks of the act of the understanding He does not rightly distinguish of the body of the Lord. And this was a grievous error of these Judaizing Corinthians who would see nothing of the body of Christ in the Eucharist or of his death their eyes being too intent upon the commemoration of the Passover They retained the old Leaven of Judaism in this new Passover of the Eucharist And this was their partaking of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily as assigning it a scope and end much too unworthy much too mean Ther are alas among Christians some who come to this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily but whether this unworthily of the Corinthians be fitly applied to them I much doubt How mean soever I am let me speak this freely with the leave of good and pious men that I fear that this discourse of the Apostle which especially chastized Judaizers be too severely applyed to Christians that Judaize not at all at least that it be not by very many Interpreters applied to the proper and intended scope of it Of these Corinthians receiving the Eucharist unworthily in the sense of which we spake the Apostle speaks two dreadful things I. That they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty of the body and blood of the Lord vers 27. With this I compare that of the Apostle Heb. X. 29. He hath trampled under foot the Son of God and hath counted the blood of the Covenant by which he the Son of God was sanctified a common thing And Heb. VI. 6. They crucify again to themselves the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put him to an open shame Of whom is the discourse Not of all Christians that walked not exactly according to the Gospel rule although they indeed esteem and treat Christ too ignominously but of those that relapse and Apostatize from the Gospel to Judaism whether these Corinthians too much inclined and are admonished seasonably to take care of the same guilt for when any professing the Gospel so declined to Judaism that he put the blood of Christ in subordination to the Passover and acknowledged nothing more in it than was acknowledged in the blood of a Lamb and other Sacrifices namely that they were a mere commemoration and nothing else oh how did he vilify that blood of the eternal Covenant He is guilty of the blood of the Lord who assents to the shedding of his blood and gives his vote to his death as inflicted for a mere shaddow and nothing else which they did II. That they ate and drank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment to themselves But what that judgment is is declared vers 30. Many are sick c. It is too sharp when some turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Damnation when the Apostle saith most evidently vers 32. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we are judged we are chastened that we should not be condemned Thus as in the beginning of the Mosaical Dispensation God vindicated the honour of the Sabbath by the death of him that gathered sticks and the honour of the worship in the Tabernacle by the death of Nadab and Abihu and the honour of his Name by the stoning of the Blasphemer so he set up like monuments of his vengeance in the beginning of the Gospel Dispensation in the dreadful destruction of Ananias and Sapphira for the wrong and reproach offered to the Holy Ghost in the delivery of some into the hands of Satan for contempt of and enmity against the Gospel in this judgment for the abuse of the Eucharist in the destruction of some by the Plague for Nicolaitism Revel II. 23 c. VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
conquer Hell then If he did what was it with What did his Soul there to conquer Hell How he conquered Hell and Death by dying and rising we can tell but how his Soul conquered with bare going thither who can tell you Or did he augment the torments of the Devils and damned That needed not nor indeed could it be done as I shall shew afterwards What then did Christs Soul there in its Triumph unless as He Veni vidi vici I came I saw I overcame it conquered Hell by looking into it Natura nihil facit frustra Nature does nothing in vain much less the God of nature And Christ in his life time never did spoke thought any thing in vain And it is unhansom to think that his Soul after death should go out of the bosom of his Father into Hell to do no body can imagine what For who can tell what it did in Triumphing there II. Was not Christ under his Humiliation till his Resurrection Was he not under it whilst he lay in the grave He himself accounts it so Psal. XVI 10. Thou wilt not suffer my Soul being in the state of separation my Body to see corruption to be trampled on by death to be triumphed over by Satan that yet had it there If you imagine his Soul triumphing or vapouring in Hell for I cannot imagine what it should do there unless to vapour how might Satan vapour again Thou Soul of Jesus dost thou come to triumph here Of what I pray thee Have I not cause to triumph over thee Have I not procured his death Banished thee out of his body and got it into the grave And dost thou come to triumph here Let us first see whether he can get out from among the dead before we talk of his triumph over him that had the power of death So that if we should yield to so needless a point as Christs going to triumph in Hell yet certainly it would be but very unseasonable to have gone thither when he had not yet conquered but his body was still under death and as yet under the conquest of Satan This had been to triumph before Victory as Benhadads vapour was to Ahab when he received that answer Let not him that girdeth on his sword boast himself as he that putteth it off The beginning of Christs Kingdom was his Resurrection for then had he conquered death and him that had the power of death the Devil And so the Scripture generally states it I need cite no proof but two of his own speeches Matth. XXVI 29. I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom that is after my Resurrection when I have conquered the Enemies of God and set up his Kingdom And Matth. XXVIII 18. And Jesus came and spake unto them saying All power is given unto me in Heaven and in Earth And this was after his Resurrection But is it not improper to dream of a Triumph before a Conquest That Christ should Triumph as King before he had put on his Kingdom As Esth. V. 3. On the third day she put on the Kingdom For so it is in the Hebrew The days before she had been under fasting mourning humiliation and that was not a time of Royalty and Triumph So on the third day Christ rose and put on his Kingdom the days before he had been under death had abased himself a very unfit and unseasonable time for his Soul to go and triumph III. As concerning Christs triumphing over Devils His Victory over Satan was of another kind of nature than to go amongst them to shew terribly or speak terribly for what else can we imagine his Soul did in that Triumph in Hell It is said Heb. II. 14. That through death he might destroy him that had the power of death that is the Devil Destroy him How We may say of him as he of the Traitor Vivit etiam in Senatum venit He lives yea he comes into the Council-house So Is the Devil destroyed He is alive walketh rageth ruleth He walked about the Earth before Christs death Job I. So hath he done ever since 1 Pet. V. 8. Your adversary the Devil as a roaring Lion walketh about seeking whom he may devour He was a murtherer from the beginning to Christs death Joh. VIII 44. So hath he been ever since he goes about seeking to devour and he doth devour He wrought in the children of disobedience before and he now worketh Eph. II. 2. And how hath Christ conquered destroyed him You must look for the Conquest and Triumph of Christ over him not so much in destroying his Person as destroying his Works 1 Joh. III. 8. For this purpose the son of God was manifested that he might destroy the works of the Devil I might here speak of many things I shall only mention two or three particulars wherein the Victory of Christ over the Devil by his death doth consist 1. By his death he hath conquered the very clamors of Satan paying a ransom for all his people Rom. VIII 33. Who shall lay any thing to the charge of Gods elect Satan is ready to say I lay a charge and claim to them for they have been disobedient But Christ hath paid a satisfaction for all their disobedience Satan thou art cast in thy suit the debt is paid How is the Devil confounded at the loss of such a prize as he expected And how does the Death and Merits of Christ here Triumph Now Goliah David defies thee touch one in the Camp of Israel if you can or dare they are all redeemed and ransomed thou hast nothing to do with them And the ransomed of the Lord shall go to Sion with everlasting joy Rejoyce O Heathens for the false accuser is cast out Here is a glorious Triumph by the righteousness and holiness of Christ delivering all his people 2. By his death he brake the partition wall and brings in the Heathen Oh! how did Satan hold them in slavery Pharaoh let my people go No. I know not the Lord nor will I let them go But thou shalt be brought to it and by the death of a Paschal Lamb they shall go whether thou wilt or no. Two thousand years had they been in his slavery sure thought he this shall be for ever But by the death of poor despised Jesus at Jerusalem the prison doors are open and all these captives are gone free Rejoyce ye prisoners of hope as they are called Zech. IX 11 12. I cannot but think of the case of Paul and Silas Act. XVI in an inner prison their feet in the stocks the doors fast and a strong guard and there comes one shake and all fly open and all the prisoners are loosed Jaylor what sayest thou now Thou mayst even draw thy sword and end thy self all thy prisoners are gone 3. Nay yet further Jaylor thou must to prison thy self Ponder on those words Rev. XX. 1
his Consulship beginning the first of January it was so next impossible that those things should be done at Rome and Agrippa provide for his journey and travel it and come to Jerusalem and murder James and apprehend Peter and all before the Passover unless he hasted as it had been for a wager that he that can believe Peter to have been imprisoned in Claudius his second year of Consulship and reign must exceedingly straiten the time of these occurrences to make room for his belief 3. In the third year of Claudius therefore are those stories in Chap. 12. to be reputed only the last about Herods death in the beginning of his fourth for a Passover in his fourth Herod lived not to see 4. It may be observed that Luke hath placed the going up of Paul and Barnabas with the alms of the Church of Antioch to the poor of Judea before the murder of James Chap. 11. 30. but their return thence not till after that and Herods death Chap. 12. 25. not that thereupon we are necessarily to think that they staid there so long as while all those things in Chap. 12. were acting but that by that relation the story of Paul and Barnabas is begun again and we may very well conceive for all that postscript of Luke after the story of James his Martyrdom Peters imprisonment and Agrippa's death their return to Antoich and going from thence among the Gentiles Chap. 13. to have been at that time while some of the things in Chap. 12. occurred We will therefore take the Chapters up in the order in which they lye and only carry along with us in our thoughts a supposal that some of the stories in either might concur in time And because we have found here some need to look after the Years of the Emperour which we have not had before and shall have much more forward especially when we come up to the times of Nero it may not be amiss to affix their Years also as they went along concurrent with the Years of our Saviour CHRIST XLII CLAUDIUS II The famine begun the Church of Antioch send relief into Judea CHRIST XLIII CLAUDIUS III ACTS CHAP. XII from the beginning to Ver. 20. JAMES beheaded by Herod for so doth the Jews Pandect help us to understand these words He slew James with the sword Talm. in Sanhedr per. 7. hal 3. They that were slain by the sword were beheaded which also was the custom of the Kingdom that is of the Romans The ceremonious zeal of Agrippa in the Jewish way bending it self against the Church may be construed as a Jewish act wicked as upon the score of that Nations wickedness and guilt The underling condition in which they had lain all the time of Caius he having no good affection to that people being now got loose and aloft knows no bounds and being somewhat countenanced by the Edict of Claudius they cannot be content with their own immunities unless they seek also the suppression of the Christian Church Though Claudius his Proclamation had this special clause and caveat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not go about to infringe the liberty of other mens Religion This unbounded incroaching of theirs did within a little time cause the Emperor who had now made a Decree for them to make another against them Peter designed by the murderer for the like butchery escapes by miracle and the Tyrant before that time twelve month comes to a miraculous fearful end ACTS CHAP. XIII from beginning to Vers. 14. THE Divine Historian having hitherto followed the Story of the Church and Gospel as both of them were dilated among the Jews and therein pitched more especially upon the Acts of Peter and John the singular Ministers of the Circumcision more peculiarly Peters he doth now turn his Pen to follow the planting and progress of the Gospel among the Gentiles and here he insisteth more especially upon the Story of Paul and Barnabas the singular Ministera of the uncircumcision more peculiarly Pauls There were now in the Church of Antioch five men which were both Prophets and Teachers or which did not only instruct the people and expound the Scriptures but had also the Prophetick spirit and were partakers of Revelations For though Prophets and Teachers were indeed of a distinct notion 1 Cor. 12. 28. Ephes. 4. 11. and their abilities to teach were according of a distinct original namely the former by revelation and the latter by study yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase may not pass without observation according to the state of the Church then being they not only had prophetick Teachers but there was a kind of necessity they should have such till time and studdy had inabled others to be Teachers which as yet they could not have attained unto the Gospel having been so lately brought among them Among these five the names of Barnabas and Saul are no strangers to the Reader but the other three are more unknown 1. Simeon who was called Niger If the word Niger were Latin it might then fairly be conjectured that this was Simon of Cyrene the Moorish complexion of his Country justly giving him the title of Simeon the black but since the Patrionymick Cyrenean is applied only in the singular number to the next man Lucius and since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was then used among the Jews in several significations as may be seen in Aruch we shall rather conceive this man a Cypriot from Chap. 11. 20. and as Barnabas also was Chap. 4. 36. and his surname Niger whatsoever it signified used to distinguish him from Simon Peter and Simon the Cananite 2. Lucius of Cyrene Held by some and that not without some ground to be Luke the Evangelist which it is like hath been the reason why antiquity hath so generally held Luke to be an Antiochian true in regard of this his first appearing there under this name Lucius though originally a Cyrenian and educated as it may be supposed in the Cyrenian Colledge or Synagogne in Jerusalem Chap. 6. 9. and there first receiving the Gospel In Rom. 16. 21. Paul salutes the Roman Church in the name of Lucius whereas there was none then in Pauls retinue whose name sounded that way but only Luke as we shall observe there 3. Manaen who had been brought up with Herod the Tetrarch Juchasin fol. 19. mentioneth one Menahem who was once Vicepresident of the Sanhedrin under Hillel but departed to the service of Herod the great with fourscore other eminent men with him of whom we gave some touch before It may be this was his son and was called Manaen or Menahem after the father and as the father was a great favourite of Herod the great the father so this brought up at Court with Herod the Tetrarch the son As these holy men were at the publick ministration with fasting and prayer the Holy Ghost gives them advertisement of the separating of Paul and Barnabas for the Ministry among
from this first mischief of faction and schisme 1. A member of the Church had married his fathers wife yea as it seemeth 2 Cor. 7. 12. his father yet living which crime by their own Law and Canons deserved death For he that went in to his fathers wife was doubly liable to be stoned both because she was his fathers wife and because she was another mans wife whether he lay with her in his fathers life time or after his death Talm. in Sanhed per. 7. Maym in Issure biah per. 1 2. And yet they in the height of the contestings they had among themselves did not only not take away such a wretch from among them nor mourn for the miscarriage but he had got a party that bolstered him up and abetted him and so while they should have mourned they were puffed up His own party in triumph that they could bear him out against the adverse and the other in rejoycing that in the contrary faction there was befallen such a scandal Or both as taking this Libertinism as a new liberty of the Gospel The Apostle adviseth his giving up to Satan by a power of miracles which was then in being So likewise did he give up Hymeneus and Alexander 1 Tim. 1. 20. The derivation of this power we conceived at Act. 5. in the case of Ananias and Saphira to be from that passage of Christ to the Disciples John 20. 22. He breathed on them and said whose sins ye retain they are retained c. and so were the Apostles indued with a miraculous power of a contrary effect or operation They could heal diseases and bestow the Holy Ghost and they could inflict death or diseases and give up to Satan Now though it may be questioned whether any in the Church of Corinth had this power yet when Pauls spirit with the power of the Lord Jesus Christ went along in the action as Chap. 5. 4. there can be no doubt of the effect 2. Their animosities were so great that they not only instigated them to common suits at Law but to suits before the tribunals of the Heathen which as it was contrary to the peace and honour of the doctrine of the Gospel so was it even contrary to their Judaick traditions which required their subjection and appeals only to men of their own blood or of their own Religion The Apostle to rectifie this misdemeanour first calls them to remember that the Saints should judge the world and this he mentioneth as a thing known to them Chap. 6. 2. and it was known to them from Dan. 7. 18 27. And the Kingdom and Dominion and the greatness of the Kingdom shall be given to the people of the Saints of the most High How miserably this is misconstrued by too many of a fifth Monarchy when Saints shall only Rule is to be read in too many miseries that have followed that opinion The Apostles meaning is no more but this Do you not know that there shall be a Christian Magistracy Or that Christians shall be Rulers and Judges in the world and therefore why should you be so fearful or careless to judge in your own matters Observe in what sense he had taken the word Saints in the former verse namely for Christians in the largest sense as set in opposition to the Heathen And he speaks in the tenour of Daniel from whence his words are taken that though the world and Church had been ruled and judged and domineered over by the four Monarchies which were Heathen yet under the Kingdom of Christ under the Gospel they should be ruled and judged by Christian Kings Magistrates and Rulers Secondly He minds them Know ye not that we shall judge Angels ver 3. Observe that he says not as before Know ye not that the Saints shall judge Angels But we By Angels it is uncontrovertedly granted that he meaneth evil Angels the Devils Now the Saints that is all Christians that professed the Gospel were not to judge Devils but we saith he that is the Apostles and Preachers of the Gospel who by the power of their Ministry ruined his Oracles Idols delusions and worship c. Therefore he argueth since there is to be a Gospel Magistracy to rule and judge the World and a Gospel Ministry that should judge and destroy the Devils they should not account themselves so utterly uncapable of judging in things of their civil converse as upon every controversie to go to the Bench of the Heathens to the great dishonour of the Gospel And withal adviseth them to set them to judge who were less esteemed in the Church ver 4. Not that he denieth subjection to the Heathen Magistrate which now was over them or incourageth them to the usurpation of his power but that he asserteth the profession of the Gospel capable of judging in such things and by improving of that capacity as far as fell within their line he would have them provide for their own peace and the Gospels credit We observed before that though the Jews were under the Roman power yet they permitted them to live in their own Religion and by their own Laws to maintain their Religion and it may not be impertinent to take up and inlarge that matter a little here As the Jews under the Roman subjection had their great Sanhedrin and their less of three and twenty Judges as appears both in Scripture and in their Records so were not these bare names or civil bodies without a soul but they were inlivened by their juridical executive power in which they were instated of old So that though they were at the disposal of the Roman Power and Religion and Laws and all went to wrack when the Emperour was offended at them as it was in the time of Culigula yet for the most part from the time of the Romans power first coming over them to the time of their own last Rebellion which was their ruine the authority of their Sanhedrins and Judicatories was preserved in a good measure intire and they had administration of justice of their own Magistracy as they injoyed their own Religion And this both within the Land and without yea even after Jerusalem was destroyed as we shall shew in its due place And as it was thus in the free actings of their Sanhedrins so also was it in the actings of their Synagogues both in matters of Religion and of civil interest For in every Synagogue as there were Rulers of the Synagogue in reference to matters of Religion and Divine worship so were there Rulers or Magistrates in reference to Civil affairs which judged in such matters Every Synagogue had Beth din shel sheloshah a Consistory or Judicatory or what you will call it of three Rulers or Magistrates to whom belonged to judge between party and party in matters of money stealth damage restitution penalties and divers other things which are mentioned and handled in both Talmuds in the Treatise Sanhedrin per. 1. Who had not power indeed of capital
Trophimus I left at Miletum sick By Tychicus who was the bearer of this Epistle to Timothy Chap. 4. 12. Paul also sendeth THE EPISTLE TO THE EPHESIANS for it is apparent that he was in bonds when he sent that Epistle Chap. 3. 1. and that he sent it by Tychicus Chap. 6. 21. That ye may know mine affairs and how I do Tychicus a beloved brother and faithful Minister in the Lord shall make known to you all things whom I have sent unto you for the same purpose In this Epistle he addresseth himself more especially to the convert Gentiles of the Ephesian Church to establish and settle them in the truth against that warping and wavering that was now too common and he setteth himself to unfold the mystery of the Gospel in its full luster and discovery in a more special manner and that especially in the two first Chapters as he himself professeth in the third By revelation God made known unto me the mystery as I wrote afore in few words whereby when ye read ye may understand my knowledge in the mystery of Christ ver 3 4. He speaketh much of the mystery of the Gentiles calling and calleth the Jews and Gentiles knit in the unity of the faith and of the knowledge of the Sone of God A perfect man and the measure of the stature of the fulness of Christ Chap. 4. 13. In Chap. 5. 26 27. speaking of Christs washing the Church that he might present it to himself without spot or wrinckle c. he seemeth to allude to the Jews exceeding great curiousness in their washings for purification Maym. in Mikvaoth per. 1. There must be nothing to interpose between the person that is washed and the water for if there be any thing interposing betwixt him and the water as if any clay or dough stick to his flesh he is unclean as he was and his washing profits him nothing And a little after If there be upon the flesh of a man or upon a vessel any of those things that may interpose as dough pitch or the like though it be no more then a grain of musterdseed and he take it to thought his washing profits him nothing What he saith in ver 29. So ought Men to love their Wives even as their own bodies is agreed to even by the Jews doctrine Our Doctors teach He that loves his Wife as his own body and he that honours her more than his own body and he that maketh his Sons to walk in a right way c. of such a one the Scripture saith Thou shalt know that peace shall be in thy Tabernacle c. Alphes in Gittin per. ult CHRIST LX NERO. VI WE are now come to the second year of Pauls imprisonment in which he had the changeable and different occurrences of loving visits and salutes from some Churches abroad and cross dealing from some ill-willed at home some sadness of heart by the sickness of Epaphroditus near unto death but comfort and reviving again by his recovery The Church of Philippi had sent him to visit Paul in their name and to bring him some tokens of their love for his support and maintenance in his imprisonment and the good man fell sick in Rome very like to die upon his recovery and return home again Paul sendeth by him THE EPISTLE TO THE PHILIPPIANS written in his name and in the name of Timothy who according to his appointment was now come to him He sheweth in this Epistle that as there were some which preached the Gospel of sincerity so were there other that preached of envy and contention and so added affliction to his bonds He was yet in bonds but in some good hopes of deliverance as he sheweth in Chap. 2. 24. for he saith he hoped ere long to send Timothy to them and himself to come with him but we shall observe ere long that when Paul hath got his liberty Timothy is got into prison and so his journey for the present stopt He saluteth no Church in the platform of Bishops and Deacons but only this not but that there were Bishops and Deacons in other Churches as well as here but it may be he doth it here the rather because of the Contribution that the Bishops and Deacon had gathered for him and sent to him or because he would shew the platform of Office and Order in this Church of Philippi which was purely Gentile agreeable to that of the believing Jews Churches He giveth warning to beware of the heretical and unbelieving Jews whom he cals dogs and the concision and now the name they used to give to the Gentiles Dogs is light upon themselves The very Talmudists speak as evil of that generation in which Messias should come as the Scripture doth 2 Tim. 3. 1 c. and among other things they say thus When the Son of David cometh the Synagogues shall become stews Galilee shall be destroyed Gablah shall be desolate the Samaritan Version of the Pentateuch doth constantly render Seir Gabla and the men of the border of Israel shall go from City to City and the wisdom of the Scribes shall be abominated and Religious persons shall be scorned And the faces of that generation shall be as dogs Talm. bab in Sanhedr fol. 97. He calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The concision The word signifies such superstitious and vain and impious cuttings in the flesh as Heathens used as 2 King 18. 28 c. No more doth he make of their Circumcision the Greek word is used by the LXX Levit. 21. 5. He speaketh of one in Philippi whom he calleth his true yokefellow alluding it may be either to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Jews did ordinarily express great professors of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most ordinary phrase in the Jerusalem Talmud Or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yokes or couples whereby they expressed the President and Vicepresident of the Sanhedrin those famous couples Shemaiah and Abtalion Hillel and Shammai c. Of whom it is that he speaketh is undeterminable Barnabas or Silas might best bare the title Whosoever it was it seemeth it was some worthy person who was at this time in that Church whom he intreats to compose some differences that were then afoot and to be helpful in some occasions and cases that he knew needful It is not to be doubted but Epaphroditus had acquainted him particularly with the state of the Church and he applies his exhortations accordingly As the Church of Philippi had sent Epaphroditus to visit him so did the Church of Colossi send Epaphras one of their Ministers to do the like Colos. 1. 7 8. whereupon by Tychicus who had been the last year at Ephesus to fetch Timothy and returned with him to Rome Col. 4. 7. and by Onesimus a Colossian Col. 4. 9. Paul and Timothy send THE EPISTLE TO THE COLOSSIANS The naming of Mark now with him Chap. 4. 10. doth state the time of writing this Epistle
were Claudius who by his expulsion of the Jews out of Rome shewed a frown upon the whole Nation and suffered them not to rage as they would have done he was taken away about ten years ago and they felt their chain much slackned at the coming in of Nero who in his best years though he broke not out to destroy all before him as he did afterward yet was he destructive enough to Christianity as we have observed and loose and careless of the administration of affairs and regarded not how things went so that he might have his ease luxury and pleasure which his Tutors Seneca and Burrhus made but unworthy advantage of But now that he himsef hath given so visible bloody and cursed an example the Jews that stood barking at their chain-end all this while finding themselves so far let loose as such an example might loose them which was too far would fall on without mercy They had been mischievous enough always against the professors of the Gospel but from hence forward they exceeded and the more they grew toward their desolation the more did the Devil make them bestir themselves knowing the shortness of his time there This tenth of Nero there was a blazing star horrid lightnings and thunders and divers monstrous births CHRIST LXV NERO. XI THIS year the eleventh of Nero Silius Nerva and Atticus Vestinus being Consuls very many eminent and gallant men of Rome were cut off by the Tyrant as the last year he had cut off many eminent and worthy Christians The Christians he destroyed by a plot laid against them by himself the Romans for a plot laid by them against him The names of those that perished now best known among us were Seneca the Philosopher Nero's Tutor and his nephew the Poet Lucan Both of them very renowned for their Writings but both of them very ignominious for a several miscarriage Seneca for unparalleled covetousness usury and oppression mentioned before and Lucan for betraying his own mother Let him bear Tacitus his brand Lucanus Quinctianus Senecio diu abnuere Post promissa impunitate corrupti quo tarditatem excusarent Lucanus Atillam matrem suam observe that Quinctianus Glicium Gallum Senecio Annium Pollionem amicorum praecipuos nominavere Lucan Quinctianus Senecio were long before they would confess any thing But at last being corrupted by the promise of impunity that they might make amends for their slowness Lucan accused his mother Atilla c. Hereupon Atilla was wracked one day and would confess nothing and the next day being carried to the wrack again for she was so disjoynted that she could not go she made a shift as she sate in the cart to strangle her self choosing so to dye rather then either to endure the wrack again or to impeach any An indeleble blot to her son Lucan for ever Nor did his base shift serve his turn for he suffered death too by having his veins cut and so bleeding to death which was the end of his Uncle Seneca also The Wars of the Jews are now drawing on apace for they began the next year and the horrid Civil Wars of the Romans are not far off So that here we may properly take notice of that prediction ready now to take place Matth. 24. 7 8 9. Nation shall rise against Nation and Kingdom against Kingdom c. All these are the beginnings of sorrows Then shall they deliver you up to be afflicted and then shall they kill you which Luke hath expressed But before all these shall they lay their hands upon you and persecute you Luk. 21. 12. which seemeth to carry some difference as if the one Evangelist shewed that the persecution of the Disciples to death should be before these troubles and the other as if they should not be till these troubles were begun But they may be well reconciled by observing that in the words that Christ is there speaking in both Evangelists there is the intertexture of two stories namely what miseries should befal the Jewish Nation before their ruine and what miseries should befal the Disciples in the middest of those miseries and so the word Then in Matthew and Before in Luke are but as a transition from the one history to the other and yet they are not unsignificant neither as to the pointing out of the time the one speaking the beginning of that persecution foretold and the other the continuance A fitter period of time whence to begin the punctual taking place of that prediction we can hardly point out then this very year that we are upon a center between two critical years the year before beginning the persecution of Christians at Rome and the year following beginning the Wars of the Jews in Judea Although therefore we cannot positively assert the very time of the writing of THE FIRST EPISTLE OF PETER yet observing the Chronical hint of some passages in it this year may as fairly lay claim thereunto as any other year that can be asserted For to omit that clause Chap. 4. 7. The end of all things is at hand referring to the desolating of the Jewish Commonwealth and Nation the mention of the fiery trial ver 12. and the time now come when Judgment must begin at the house of God ver 17. is but as a comment and accomplishment of that prediction before alledged Then shall they deliver up to be afflicted c. It is true indeed that the Church had never wanted persecution since the Gospel arose and some for its sake had suffered death as Steven and some at the time the two Jameses and some at the time of both their deaths but in the Countries out of Judea where the stroke of their Sanhedrin could not reach so well nor light so heavy there was tumultuousness indeed enough and beating and bitterness against it but rare effusion of blood till the cursed example set last year by the Tyrant at Rome and now forward in the confusions of the Jewish Nation when a madness was come upon them among themselves and a desperate fury against all that would not be as they were And that not only in Judea the seat of the War but even through the whole world as far as they durst and were able to stir Those words of Dion are very remarkable when speaking of the siege of Jerusalem by Titus he saith That the Jews that were in forraign Countries not only within the Roman Empire but also without did send help to their brethren in Judea lib. 66. When Cyrus gave leave to the Jews after the seventy years captivity to return to their own Country multitudes of them found themselves so pleasingly seated and by continuance of time rooted in Babylonia that they would not remove their habitation but fixed there There in time they grew to so great a Nation and distinct a people that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prince of the Captivity of their own blood over them and three famous Universities Nehardea Pombeditha and
being The former which he prosecuteth hither he handleth in these several particulars His power of miracles to the highest demonstration of Divine Power equal with the Father vers 19 20 21. His absolute authority of ordering all things vers 22. His Divine Worship under the New Testament as the Fathers under the Old vers 23. His being the Teacher of his Church and preacher of the Gospel vers 24. His calling of the Gentiles vers 25. His raising of himself from the dead and having the disposal of life and death in his own hand vers 26. His universal dominion over all vers 27. His being the powerful raiser and Judge of all at the general resurrection vers 28 29 c. All that are in the graves In Daniel it is Many of those that sleep in the dust c. that is The many meaning All Not that all the dead are in graves for some were drowned some burnt c. but because the grave is the most common receptacle of the dead and because the Jews did ordinarily render the word Sheol which betokeneth the place and state of the dead generally by the grave as see Targ. Jonath in Gen. 37. 35. 44. 29. c. Buxtorf in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Sheol in genere locum corporum humanorum post mortem unde communiter pro Sepulchro c. Shall hear his voice We might here intricate our selves in a dispute whether there shall be an audible voice of Christ at the general resurrection or whether the hearing of his voice do mean the feeling of his power only as some do understand it to the expence of that time which might be better improved in preparing against that time come These Scriptures speak about that matter 1 Cor. 15. 52. The Trumpet shall sound and the dead shall be raised 1 Thess. 4. 16. The Lord himself shall descend from Heaven with a shout with the voice of the Archangel and with the Trump of God 2 Pet. 3. 10. The day of the Lord will come as a Thief in the night in the which the Heavens shall pass away with a great noise c. But as for that Text which is commonly produced to the same purpose Mark 24. 31. He shall send his Angels with a great sound of a Trumpet and they shall gather together his elect from the four winds c. It plainly speaketh only of Christs sending his Ministers with the Trumpet of the Gospel to fetch in people to the Faith for vers 34. saith that this and the other things spoken with it in the verses before must be accomplished before that generation that was then alive should pass It is not to be doubted but the coming of Christ to Judgment will be in the dreadfullest state and terror that heart can conceive and the terror of that day of accounting for all actions may well be guessed by the terror of the day of giving the rule of all actions Exod. 19 20. and that the Lord shall then utter his voice his mighty voice it is not to be doubted neither but this in thunders and dreadful and majestick noises for such are called the voice of God rather than in any articulate sound of words The Talmud in Sanhedrin fol. 97. cited before speaking of Voices and Thunders that should be a little before the coming of the Messias the Gloss there saith These are the voices of the Son of David I shall leave it to the Readers own thoughts to make the most feeling and dread commentary upon these words that he can towards the awing of his heart to a preparedness against that dreadful time when it shall come Vers. 30. As I hear I judge and my judgment is just because I seek not mine own will but the will of the Father which sent me Our Saviour seemeth in these words to allude to two customs and traditions of the Jews and to plead with them from their own principles 1. The Talmudick tract Sanhedrin speaking concerning mens inquiring of the Judicatories in matters of difficulty hath this Tradition They ask first of the Sanhedrin in their own City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it they resolve them If not they go to a Sanhedrin near their City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it they resolve them If not they go to that in the gate of the Mountain of the House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it they resolve them c. Perek 11. where by the words if they had heard they mean if the Sanhedrin had heard by Tradition what was to be the determination of such a matter they judge accordingly but if they had not heard then the last recourse was to the great Sanhedrin of 71. which was the very Treasury of Traditions Christ being come now before the Sanhedrin seemeth here to speak to them according to their own rule As you judge according as you hear and receive by Tradition so I judge as I hear meaning either as he had heard and received from the Father in the divine and secret Counsels between them or rather as he received intelligence and warrant for his actions from the Word of God doing those things that were there written of him And the words immediately before I can do nothing of my self being understood of him as God-Man may be easily understood and without straining in such an exposition 2. Rambam in his tract about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers and Partners and the Talmudists occasionally in the Treatises about Contracts Espousals and Divorces c. conclude this for a Maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Messenger that doth that upon which he was sent all his acts are good in Law And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Messenger that transgresseth against the words of him that sent him his act is nuâ—â— upon this very ground Christs arguing here is clear and pregnant and cometh home to their own position My judging is just because I being sent of the Father do not mine own will but do the errand that he sent me upon and do his will And to this sense may we also interpret his words in vers 24. for the fuller clearing of them He that heareth my word and believeth him that sent me because his words were but the words of him that sent him the Doctrine of the Gospel being but the same with the Doctrine of the Law and Prophets Vers. 31. If I bear witness of my self my witness is not true This he speaketh also according to their own grounds and manner of proceeding in their Courts Though he did bear witness of himself yet his witness was true Joh. 8. 14. but in their Judicatories a man was not to be witness in his own cause but he stood or fell by the witness of others And so not true here is to be understood ad modum recipientis they would not accept it as a current testimony in his pleading for himself to bear
now in Capreae having forsaken the City living in all filthiness and cruelty 770. Divers cruelties ibid. Strange accusing 771. The boldness of Sejanus and Terentius 772. Divers cruelties more and other occurrencies ibid. Tiberius troubled in mind 773. Among the Jews A Commotion among them occasioned by Pilate ibid. Occurrences in the year of Christ XXXIV Tiberius XIX In the Church Hellenists murmuring against the Hebrews Act. 6. Seven Deacons chosen And their office 777. c. Stephen Martyred 780 c. Act. 7. Bitter persecution against the whole Church 785. Act. 8. Dispersion of the hundred and eight upon the Persecution ibid. Samaria receiveth the Gospel 786. Simon Magus ibid. The Holy Ghost given by imposition of hands 787. The Ethiopian Eunuch converted 789 c. Paul converted and baptized ibid. Act. 9. to ver 10. In the Empire Velleius Paterculus flourisheth 795. Troubles in Rome about Usury 796 c. Tiberius still most bloudily cruel ibid. Strang accusations among the People ibid. Marius and his daughter wrongfully slaughtered ibid. The miserable end of Asinius Gallus and Nerva ibid. The miserable end of Agrippin◠and Drusius ibid. Other Massacres ibid. Occurrences in the Year of Christ XXXV Tiberius XX. In the Church No particular occurrence of the Church mentioned this year 801. In the Empire Tiberius Reign proclaimed for ten years longer and the Consuls punished for it ibid. Many cruelties of the Emperour 802. A feigned Drusus ib. Among the Jews A commotion and slaughter of them caused by Pilate 803 Philip the Tetrach of Trachonitis dyeth ib. Occurrences in the year of Christ XXXVI Tiberius XXI In the Church No particular Occurrence mentioned this year Among the Jews Vitellius Governour of Judea he cometh to Jerusalem is courteous to the Iews 809. Caiaphas removed from the High Priesthood 810. In the Empire A Rebellion in Parthia ib. Tiberius still cruel and shameless 811. Occurrences in the year of Christ XXXVII Tiberius XXII In the Church Paul cometh to Jerusalem 813. Act. 9. vers 23 c. to vers 32. The Disciples afraid of him 814. Persecution lasteth yet ib. Paul presented to the Apostles preacheth boldly is persecuted and goeth to Tarsus 815. In the Empire The Parthian War yet uncomposed 816 817. Artabanus restored to his Kingdom ib. A commotion in Cappadocia ib. Cruelties at Rome ib. Mishaps there through fire and water ib. The death of Thrasyllus the Astrologer ib. Among the Jews A commotion in Samaria 818 c. Pilate put out of Office ib. Agrippa his journey to Rome ib. His imprisoment there ib. War betwixt Herod the Tetrach and Aretas King of Arabia ib. Occurrences in the year of Christ XXXVIII Tiberius XXIII Being also the first year of Caius No particular Occurrence of the Church specified this year In the Empire Macro all base 823. A wicked woman 824. Preparations of War against Aretas 825 c. An Omen to Agrippa in Chains ib. Tiberius near his end ib. His choice of a successor ib. Tiberius his Death ib. Caius his successor ib. Tiberius in a manner cruel being dead ib. Agrippa in perplexity and enlarged 825 c. His dissimulation ib. He beginneth to shew himself in his own colours ib. His cruelty ib. Young Tiberius brought to a miserable end ib. Occurrences in the year of Christ XXXIX Caius II. No Occurrence of the Church mentioned this year In the Empire Cruelties at Rome 831. An end of Macro 832. Among the Jews Great troubles of the Jews in Alexandria 832 c. Agrippa at Alexandria abused ib. A Pageant of one and more madmen ib. Sad outrages upon the Jews ib. Caius will be a God ib. More of their Miseries ib. Agrippa in his own kingdom ib. Yet more Occurrences in the Empire Caius the new God little better than a Devil 836 c. Many and many cruelties of his ib. Occurrences in the year of Christ XL. Caius III. In the Church Peter visiting divers parts 839 840. Act. 9. ver 32. Yet not at Antioch in this visitation ib. Dorcas raised 841. Act. 10. Cornelius converted 842. The keys of the kingdom of Heaven now only used 845. The Holy Ghost given to the Gentiles 847. In the Empire Caius still cruel 848 c. A most inhumane cruelty ib. Caius his luxury and prodigality ib. His strange bridge of Ships ib. His covetousness ib. Among the Jews Herod and Herodias before the Emperour 852. The Alexandrian Jews still perplexed ib. Flaccus his downfall ib. The Jews still distressed for all that ib. Occurrences in the year of Christ XLI Caius Caligula IV. In the Chuhch Antioch receiveth the Gospel 855. Barnabas cometh thither ib. Act. 11. ver 19. to ver 26. Among the Jews Troubles at Jamnia 856 c. Caius his image to be set up in the Temple causing troubles ib. Petronius his Letter hereupon to the Emperour ib. Agrippa his mediation for the Jews ib. Flaccus Avilius his end ib. The Ambassadors of the Alexandrian Jews before the Emperour Apion ib. Philo the Jew and his Writings ib. In the Empire Caius still foolish and cruel 862. Caius profane ib. Occurrences in the year of Christ XXII Caius V. Claudius I. In the Empire Caius his death contrived 865 c. The manner of his death ib. The sequel ib. Dissention about the government ib. Claudius ib. Caesonia and her child slain ib. Claudius made Emperour ib. His demeanour at the beginning ib. In the Church The name of Christian first used 871. Act. 11. ver 26. Among the Jews The Theraputae 872. The affairs of the Jews in Alexandria and Babylonia ib. The rebellion of some Jews ib. Occurrences in the year of Christ XLIII Claudius II. In the Church A famine in Judea and all the world 877. Paul rapt into the third heaven ib. Act. 11. ver 28. Peter not this year at Rome 888. Among the Jews Herod Agrippa his coming to Jerusalem 879 c. Imperial acts in behalf of the Jews ib. Peter not imprisoned this second year of Claudius ib. In the Empire The Moors subdued 881. Claudius beginneth to be cruel and his Empress Messalina wicked ib. Occurrences in the year of Christ XLIV Claudius III. In the Church The martyrdomn of James the great 883. Concerning the Apostles Creed 884. Concerning Traditions 885. Peters imprisonment and delivery ib. In the Empire Some actions of Claudius 887. Messalina abominably wicked ib. An expedition into England ib. A whorish trick of Messalina ib. Among the Jews The fatal end of Herod Agrippa 889. THE ACTS OF THE APOSTLES CHAP. I. Vers. 1. The former Treatise have I made c. THE Syrian and Arabick render it The former * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1. 1. book have I written and so is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Heathen Authors not only for an oration by word of mouth but also for a Treatise or Discourse that
indeed that women might and did receive some of these extraordinary gifts but it was by immediate influence from Heaven and not by any imposition of hands So that now if we look upon this Story and upon others of the like nature through these spectacles it will appear that this Imposition of the Apostles hands was not upon all the Samaritans but upon some selected number nor upon those selected ones for their confirmation in grace but for their ordination to the Ministery and with the imposition of hands they received the Holy Ghost to inable them for that work Vers. 26. Which is desart This is to be applyed to the way to Gaza and not to Gaza it self and so the Syriack and Arabick apply it expresly and warrantably seeing the way was through the wilderness of Judah and there was but one Gaza Vers. 27. A man of Aethiopia There is mention of a double Cush or Aethiopia in Scripture for so is it rendred the one in Arabia and the other in Africk and Homer even in his time speaketh of a twofold Aethiopia Odys 1. but it is questionable whether he mean the same with the Scripture or no since he calleth them Eastern and Western whereas these were East and South Now this man is held and that upon good ground to be of Aethiopia in Africk where the name of Candace is renowned even in Heathen Authors Vers. 33. Who shall declare his generation This Prophecy of Esay which the Eunuch was reading is exceedingly much mistaken by the Jews and this clause of the Prophecy is exceedingly controverted among Christians The Jews understand it some of them concerning Josiah others concerning the whole people of Israel but the Holy Ghost hath in this place put us out of all doubt of whom it speaketh But as for the sense of this clause some Christians understand it concerning the ineffablity of Christs Eternal generation others concerning the ineffability of his incarnation or the generation of his humane Nature united to the Godhead others concerning the wondrous generation of the Church and faithful for it followeth For he was cut off from the Land of the Living and yet the generation of his faithful ones increased But it seemeth to me that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of the age and generation in which Christ lived rather than of his own generation or descent and so is it used by the Holy Ghost in other places as Gen. 6. 9. Acts 13. 36. c. and so is it intepreted here by the Chaldee and other Jewish glossaries Now the meaning of the verse and of this clause is to this purpose He was taken away and hurryed from Prison and from Judgment to Execution and as the LXX hath enlarged the sense by change of Phrase In his poor and dejected estate his Judgment was utterly taken away and no right done him and who can sufficiently speak of the looseness and wickedness of that generation called in the Gospel the viperous adulterous wicked untoward generation which dealt so unjustly and wretchedly with him as to take and cut him off from the Land of the Living Vers. 39. And the Eunuch went on his way rejoycing Dorotheus in Synopsi if he might be believed will tell you what became of this Eunuch afterward as that he preached the Gospel in Arabia in the Isle of Taprobane and all about the red Sea and that he is reported to have suffered matyrdom gloriously and to have been buried there Biblioth patr tom 7. But believe it that list for this I observe to be the constant and common officiousness of Superstition to make any man that is mentioned in the New Testament with a good report to become a Preacher and commonly a Bishop and constantly a Matyr Acts IX § 1. Paul converted IN this year must be placed the conversion of Paul and the reasons to prove time shall be given anon A man a wonder for so will * * * Hiâ—â—on some have his name to signifie in whom was shewed as much as can be seen in man both for want of grace and for abundance Inferior to none in wickedness but only in this that it was not final and inferiour to none in holiness no not to the greatest Apostles A scene on which at one time corrupt Nature shewed her cursed vigor and at another time sanctifying Grace her sacred power and both to such an extent as not many parallels He was born in Tarsus of Cilicia a free City of the Romans and himself a Freeman of that City His Parents were both Jews and therefore he calleth himself an Hebrew of 2 Cor. 11. 21. Phil. 3. 5. Rom. 11. 1. the Hebrews or an Hebrew both by Father and Mother His discent was of Benjamin which from the general division under Jeroboam the first had adhered constant to the Tribe of Juda and so kept Registers of their Genealogies as that Tribe did According to his double Nation he also bare a double name Saul as he was an Hebrew by birth and Paul as he was a Roman by freedom His education was in the Schools of Tarsus where as Strabo recordeth were Scholars no whit inferiour to the Students in Athens Here he attained the Greek Language and Learning and grew expert in Tit. 1. 12. Acts 17. 28. 1 Cor. 1â— 33. Act. 22. 3. Gal. 1. 14. Acts 18. 3. their Philosophy and Poems his skill wherein he sheweth in alledging Epimenides Aratus and Menander From thence he was sent to the University at Jerusalem for the study of Divinity and of the Jewish Law His Tutor was Gamaliel a Pharisee a man of special note and reverence among the people His proficiency was above many of his equals of his own Nation he being more exceedingly zealous of the traditions of the Fathers From his youth he also learned a handy trade of making Tents and joyned the working in that by some vicissitudes with his studies which thing was common with the Scholars of the Jews partly for the earning of their maintenance and partly for the avoiding of idleness and sin So Rabbi Juda the great Cabalist bare the name and trade of Hhajat a Shoomaker or Taylor Yet was the learning of this great Scholar but gorgeous ignorance and his forward zeal but the more excellent impiety When he thought he followed holiness he persecuted it and when his studies should have overtaken the truth then had he lost both them and it and himself and all As for Saul saith Luke he made havock of the Church entring into every house and Acts 8. 3. and 22. 4. Acts 26. 11. haling men and women committed them to prison He began now to write his positions in blood and it must be no less than death or abjuration not to be of his opinion Neither was this his fury confined within the walls of Jerusalem or the compass of Judea but overflowed also unto forreign Cities where the Jewish Synagogues acknowledging subjection to the
so long as four thousand years before Christ came to save Sinners p. 627. Why did Christ appear at that time of the World rather than any other p. 628. The Jews had dreadful Opinions about his coming p. 640 641. He healed all Diseases by his Touch but cast out Devils by his Word p. 642. The Diseases he cured were of three kinds p. 645. His Doctrines were comprised under Two Heads p. 645. He cured the Leprosie when the Priests could not yet Christ was tender of their reputation p. 648. He as God could do all things but as Messias nothing but as delegated and assisted by the Father As Son of God he hath all power in himself as Messias he hath all power put into his Hands by the Father p. 672 c. He was set up by his Father as King and Lord over all things affirmed in many places in Scripture He as God-man is Head of all Principality and Power five Reasons given for it p. 674. Further evidence of his being the Messias and how opposed therein by the Jews p. 680 681 682. His Life Doctrine and Miracles shewed him to be the Messias so did the Testimony of his Father John the Baptist and the Scriptures c. p. 682 683 684. His Resurrection and the History of it as also his eight several Apparitions after it p. 734 735. The year of his Ascention p. 738. The Age of the World at his Resurrection Death and Ascention p. 739. He was nailed to the Cross at the same time of the day that our first Parents fell viz. at twelve a Clock p. 748. At three a Clock he yielded up the Ghost then Adam received the promise p. 748. There was a general expectation of his appearance even when he did appear with the multitudes that then came to Jerusalem upon that account both Jews and Heathens then expecting him as is seen by their own Writers p. 751 752. Some things out of the Jewish Writers concerning the Judging Condemning and Executing of him p. 968. He paid his Church Duties p. 240. He was so poor as to be put to work a Miracle to get money p. 240. The Signs of his coming predicting his near approach what p. 462 463. Christ about the time of his death the scarlet List on the Scape Goats head turned not white as usually what against the Jews p. 1101. * Christians called by Suetonius Men of a new and evil Superstition or Religion so Tacitus calls their way a dangerous Superstition shewing how Nero persecuted them after Rome was fired as if they had been guilty to deliver himself from the just accusation of it p. 327 There was yet Christians in Nero's houshold p. 328. They were under Nero very bloodily and bâ—rbarously persecuted so as to move the pity of their Enemies saith Tacitus the Jews heightening that persecution against them p. 333 334. They were destroyed by Nero for a plot layed by himself against them the Heathens for real plotting against him now grown endlesly cruel p. 334. The Disciples were first called Christians at Antioch Page 871 Chronology was very exact from the Creation to Christs death but less cared for after the New Testament History was finished and why p. 777. The Heathen Chronology mistaken in numbring the Persian Kings 2066. * Church Church Duties were paid by Christ. p. 240. The Church a Title given the first Professors of the Gospel 871 Circumcision when and where instituted p. 13. It was renewed at Israels entring into Canaan as a Seal of the lease of the Land p. 40. It was not to be used under Christianity because the Jews looked upon it as an admission into the Covenant of Works p. 319. It enervated Justification by faith p. 319. It obliged to the observance of the whole Law p. 319. The reason of its Institution why it was not in the old World nor for some considerable time after the Flood that is why the Church injoyed it not of so long a time p. 464 465. When it was to cease 465. It was instituted in Hebron about the time of Easter p. 695. Circumcision and Meats made the difference between Jew and Gentile these being removed let the Gentiles into the Church p. 842. The Ends of its use and how used among others besides the Israelites p. 1007 1008 Citation or Quotation of Scripture one place of Scripture citing another doth sometimes change the words to fit the occasion 498 Cittim The name of a Man and of Italy and of part of Greece 996 City The City and Temple of Jerusalem were destroyed Anno Mundi exactly 4000. p. 487. Holy City the common and ordinary name for Jerusalem when even full of abomination and corruption Separatists may think of this p. 497. City what 647 Clean and Unclean Legal the Doctrine of them p. 30. The Priests could only pronounce not make Leapers clean 219 c. Cleopas was the same person with Alpheus p. 27. He had four Sons all Apostles 660 Clerks of the Sanhedrim what their Number and what their business 2006. * Cloak Paul's Cloak denoted his Jewish habit 3â—6 Cloister walks called Porches p. 661 668. Cloister Royal what 1061. * Closets for the Butchering Instruments and for the Priests Vestments described 1077. * Cloud the Cloud of Glory was taken away at Moses his death p. 40. And appeared again at the Sealing of the Great Prophet Christ. 710 Coat of the first Born what p. 905. And Coat of the High Priest and of the Ephod what 905 Coming of the Lord and the end coming denote the near approach of Vengeance on Jerusalem 332 333 335 338 342 343 Common or unclean what before the Flood and since 845 Community of Goods was not to level Estates but to provide for the Poor p. 278. How practised and of what extent 762 Communicating with others was sometimes in Sacred Things in Civil Things it was twofold 305 Communion with others was sometimes in Sacred Things in Civil Things it was twofold 305 Companying with others was sometimes in Sacred Things in Civil Things it was twofold 305 Confession of sins at Johns Baptism was after not before Baptism Page 456 457 Confirmation Imposition of Hands by the Apostles in all likelyhood was never used for Confirmation 788 Confusion of Tongues into what number of Languages it was divided 1009 to 1011 Consistory of Priests was called Beth-Din which transacted business in the Temple 914 Consolation of Israel Christs coming is often signified by that term 430 Conversion Repentance or Reformation was once general and wonderful 54 758 c. Conversion of Niniveh a very wonderful thing 1007 Cor what sort of Measure 545 Corus what sort of Measure 545 Corban what p. 237. The Gate Corban where and why so called 2020 2021. * Corinth something described 295 Cornelius a Roman Captain one that arived at an admirable height of Piety though not so much as a Proselite p. 285 286. Some things remarkable about his calling into the Gospel 832 c.
of them according to the quinque-lateral form 668. Porters Their distribution and office their attendance were on doors gates guards c. 918 919. Possessed of the devil so often mentioned in the Gospel what they were p. 639. Christ only did dispossess them they were of two sorts p. 639 640. To be Bodily possessed was the saddest earthly misery could befal a man 640. Prayers are to be made for all and not as the Jews only for themselves and their own Nation p. 309. Prayers were made after the Phylacteries in the Morning p. 946 c. Hypocritical Prayers reproved by Christ. 1024. Praying was immediately performed after Baptism they who were Baptized coming out of the Water presently addressed themselves to Prayer 479. Preachers in the Synagogue were Priests and Levites or any other Learned men as well as they some of which had been Proselites and Mechanicks but these were first usually though not always ordained 612. Preaching whether inconsistent with Baptizing Paul saying that he came not to baptize but to preach the Gospel 217. Preaching in a Mount why used by Christ. p. 257. Preaching among the Jews was performed sitting 619. Predictions strange 820. Presidents or Overseers over the times of Service the Doors the Guards the Singers the Symbal Musick the Lots the Birds the Seals or Tickets the Drink-offerings the Sick the Waters the making of the Shew-bread Incence Vail and the Garments for the Priests what 903 904. Presidents of the Sanhedrim their Names and something of their History from the time of the Captivity 2007. Priest Christ was a Great Priest when and how p. 239. The Priest that was to burn the Red Cow was to be put apart seven days and where the place 2024. * Priesthood why changed from one House to another p. 51. It was valued by the Jews above all other things even above the Commandments of God 574. Priests and Levites how distinguished p. 89. There was a Consistory of them in the Temple to take care of the Affairs thereof and no further to act p. 281. They which were so busie in the Acts of the Apostles against Christianity were of the Sanhedrim p. 282. Their Courses in which they were to attend on the Temple Service p. 401 to 406. They were exceeding many p. 406. Some of them were a Guard to a King p. 406. They entred their Office at the age of thirty years p. 486. They could not cure the Leprosie but Christ did yet he was tender of their reputation p. 648. Their several Ranks p. 903. These were the Consistory of Priests p. 903. There were 24 Courses of them at what age they entered The manner of their Instalment p. 915. How cast into 24 Courses p. 916. According to their Division so were their Degree how they served p. 917. They were put for Heads of the Families of the Priests or chief of the 24 Courses c. 438 439 Priests Those that had blemishes ate of the Holy Things and served in the Wood-room by searching if any of the Wood for Sacrifices was Worm-eaten p. 1093. * Their Court and Desks prescribed p. 2025 to 2029. * what their Garments before and after the Law 2049. * Princes put for the Great Men of the Sanhedrim 1063. * Priority amongst the Disciples contested for at a most unseasonable hour p. 271. compared with p. 250 Prodigality what 849 850 Prodigies Very many before a great destruction in England and before the destruction of Rome and of Jerusalem and Persecution of the Primitive Christians 329 334 359 Professors of the Gospel were called Disciples Believers the Church devout Men Brethren and among the unbelieving Jews in scorn the Seat of the Nazarites at last Christians p. 871. Esseans were no Christians notwithstanding some affirm it 871 872 Prophaneness what 862 863. Prophesie and Tongues were the Gifts of the Holy Ghost p. 281. why they were given p. 281. Prophesie and Inspiration ceased when the Scriptures were finished p. 357 358. It had long ceased before John the Baptists time but began to revive with him p. 423. Text. Marg. It is put by it self in the Scriptures in Chapters as well as Books notwithstanding they were not so delivered p. 121. It had been in the Church ever since the fall of Adam Miracles but since Moses was in the Wilderness p. 701 702. Both ceased after the days of Zachary and Malachy p. 701 702. Prophesie from the death of Moses to the rising of Samuel was very rare 758 Prophet Christ was a Great Prophet when and how 239 Prophets one of the Titles of the Gospel Ministers p. 223. Prophets and Teachers were distinct Functions yet sometimes went together p. 288. The Scrutiny or judging of a Prophet belonged only to the Sanhedrim p. 321. The Law and the Prophets put for all the Old Testament and how p. 533 534. Any one that came in the Spirit of a Prophet had permission to Preach but all such were tryed whether true or false Hence it was that our Saviour and Paul c. had liberty to Preach in every Synagogue p. 613. How to know their Original 999 Prophets The four last Prophets viz. Ezra Haggai Zacchariah and Malachi are all said to dye in one year 2066 2068. * Proselites were admitted into the Jewish Church by Baptism 209 210. Proverbs of Solomon mentioned in Prov. 25. 1. were found in the Temple in an old Manuscript 106 Providence of God much seen in bringing good out of evil 48 Psalms of Degrees why so called p. 111. The Jews have a Rule that every Psalm that bears not the name of the Author of it in the Title is to be reputed of his making who was last named in the Title before but the Holy Ghost seems to intimate that David was the Author of all those that have no Author mentioned in the Title p. 761. The Book of Psalms Harmonized with the five Books of Moses 1019 Publicans what they were p. 230 231. Their Office at first was creditable but afterwards disgraceful p. 461 462. there were two sorts of them 660 Publick Prayers what 944 Pulpit of Wood in the middle of the Temple where the Minister of the Congregation stood p. 205. There was one also in the Court of the Women 973. Pulpits what 2027 * Punishing offences ought to have three causes 415. Marg. Purifyings were of four sorts in the days of Christ 585. Q. QUuadrans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what sort of measure p. 546 Quotations Allegations or Citations when taken out of the Old Testament by the New are sometimes two Places couched together as if they were one yet maketh it sure that the first is always that very Place which it taketh upon it to quote though the second be another p. 451. One place of Scripture quoting or citing another doth sometimes change the Words to fit the occasion 498. R. RAb Rabban Rabbi Titles given the Learned Jews came but in use a little before the Birth of Christ what they denote p.
that he saith he knew not that day and hour of the destruction of Jerusalem yea it excellently agrees with his Office and Deputation who being the Fathers Servant Messenger and Minister followed the orders of the Father and obeyed him in all things The Son knoweth not that is It is not revealed to him from the Father to reveal to the Church Revel I. 1. The Revelation of Jesus Christ which God gave to him We omit enquiring concerning the Knowledge of Christ being now raised from death whether and how far it exceeded his knowledg while yet he conversed on earth It is without doubt that being now raised from the dead he merited all kind of Revelation See Revel V. 9. And they sung a new song saying thou art worthy to take the book and to open the seals thereof for thou wast slain c. and that he conversing on earth before his death acted with the vigor of the Holy Spirit and of that unspeakable holiness which flowed from the Union of the Humane Nature with the Divine the Divine Nature in the mean time suspending its infinite activity of Omnipotence So that Christ might work miracles and know things to come in the same manner as the Prophets also did namely by the Holy Ghost but in a larger measure and might overcome the Devil not so much by the Omnipotence of the Divine Nature as by the infinite holiness of his Person and of his obedience So that if you either look upon him as the Minister and Servant of God or if you look upon the constitution as I may so call it and condition of his Person These words of his Of that day and hour knoweth not the Son also carry nothing of incongruity along with them yea do excellently speak out his substitution as a Servant and the constitution of his Person as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man The reason why the Divine Wisdom would have the time of the destruction of Jerusalem so concealed is well known to it self but by men since the time of it was unsearchable the reason certainly is not easie to be searched We may conjecture that the time was hid partly lest the Godly might be terrified with the sound of it as 2 Thes. II. 2. partly that the Ungodly and those that would be secure might be taken in the snares of their own security as Mat. XXIV 38. But let secret things belong to God CHAP. XIV VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Spikenard WHAT if I should render it Nardinum Balaninum Nardin of Balanus Nardin a a a a a a Pliny lib. 13. cap. 1. consists of Omphacium Balaninum Bulrush Nard Amomum Myrrhe Balsame c. And again b b b b b b Idem lib. 12. cap. 21. Myrobalanum is common to the Troglodytes and to Thebais and to that part of Arabia which divides Judea from Egypt a growing oyntment as appears by the very name whereby also is shewn that it is the maste of a tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all know among the Greeks is Glans Maste or an Acorn so also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pistaca among the Talmudists There are prescribed by the Talmudists c c c c c c Bab. Gittin fol. 69. 1. various remedies for various diseases among others this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a Pluriâ—ie or as others will have it A certain disease of the head Take to the quantity of the Maste of Aâ—moniac The Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the maste of Cedar The Aruch saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the grain of a fruit which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glans The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nard is Hebrew from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nerd and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Syriac from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pistaca So that the Oyntment might be called Unguentum Balaninum Balanine oyntment in the composition of which Nard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maste or Myrobalane were the chief ingredients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poured it upon his head In Talmâ—dic Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Bab. Chetubh fol. 17. 2. What are the Testimonies that the woman married is a Virgin If she goes forth to be married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a veil let down over her eyes yet with her head not veiled The scattering of nâ—ts is also a testimony These are in Judea but what are in Babylon Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If oyntment be â—pon the head of the Rabbins The Gloss is the women poured oyntment upon the heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scholars and anoynted them Rabh Papa said to Abai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does that Doctor speak of the aromatic oyntment used in bridg-chambers The Gloss is Are the Rabbins such to be anoynted with such Oyntments He answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Orphan that is O thou unacquainted with the Customs Did not thy â—other pour out oyntment for you at thy wedding upon the heads of the Rabins Thus a certain Rabâ—in got a wife for his son in the house of Rabbah bar Ulla and they said to him Rabbah bar ulla also got a wife in the house of a certain Rabbin for his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he poured out oyntment upon the heads of the Rabbins From the Tradition produced it may be asked whether it were customary in Judea to wet the heads of the Rabbins with oyntments in the marriages of Virgins as it was in Babylon Or whether it were so customary otherwise to anoynt their heads as that such an anoynting at weddings were not so memorable a matter as it was in Babylon Certainly in both places however they anoynted mens heads for healths sake it was accounted unfitting for Rabbins to smell of aromatical oyntments e e e e e e Hieros Berac fol. 11. 2. It is undecent say the Jerusalem Talmudists for a Scholar of the Wise men to smell of spices And you have the judgment of the Babylonians in this very place when it is enquired among them and that as it were with a certain kind of disatisfaction whether Rabbins be such as that they should be anoynted with aromatical oyntments as the more nice sort are wont to be anoynted From this opinion every where received among them you may more aptly understand why the other Disciples as well as Judas did bear the lavish of the oyntment with some indignation He out of wicked covetousness but they partly as not willing that so precious a thing should be lost and partly as not liking so nice a custom should be used towards their Master from which the Masters of the Jews themselves were so averse And our Saviour taking off the envy of what was done applies this anoynting to his burial both in his intention and in the intention of the woman that it might not seem to be done out
For so was he indeed distinguished from all mortals and Sons of men And God saith he had then begotten him when he had given a token that he was not a meer man by his divine power whereby he had raised him from the dead And according to the tenor of the whole Psalm God is said to have begotten him then when he was ordained King in Sion and all Nations subdued under him Upon which words that passage of our Saviour uttered immediately after he had arisen from the dead is a good Commentary All power is given unto me c. Matth. XXVIII What do those words mean Matth. XXVI 29. I will not henceforth drink of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom They seem to look this way viz. I will drink no more of it before my Resurrection For in truth his Resurrection was the beginning of his Kingdom when he had overcome those enemies of his Satan Hell and Death from that time was he begotten and established King in Zion I am mistaken if that of Psal. CX v. 3. doth not in some measure fall in here also which give me leave to render by way of paraphrase into such a sense as this Thy people shall be a willing people in the day of thy power it shall be a willing people in the beauties of holiness it shall be a willing people from the Womb of the morning thine is the dew of thy youth Now the dew of Christ is that quickning power of his by which he can bring the dead to life again Isai. XXVI 19. And the dew of thy youth O Christ is thine That is it is thine own power and vertue that raiseth thee again I would therefore apply those words from the womb of the morning to his Resurrection because the Resurrection of Jesus was the dawn of the new world the morning of the new Creation VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of David IT hath been generally observed that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the Greek Version in Isai. LV. 3. But it is not so generally remarked that by David was understood the Messiah which yet the Rabbins themselves Kimchi and Ab. Ezra have well observed the following Verse expressly confirming it The Resurrection of our Saviour therefore by the interpretation of the Apostle is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of Christ. And God by his Prophet from whence this clause is taken doth promise the raising again of the Messiah and all the benefits of that Resurrection He had fortold and promised his death Chap. LIII But what mercies could have been hoped for by a dead Messiah had he been always to have continued dead They had been weak and instable kindnesses had they terminated in death He promises mercies therefore firm and stable that were never to have end because they should be always flowing and issuing out of his resurrection Whereas these things are quoted out of the Prophet in the words of the LXX varying a little from the Prophets words and those much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder c. vers 41. it might be enquired in what language the Apostle preached as also in what language Moses and the Prophets were read in that Synagogue vers 15. If we say in the Greek it is a question whether the Pisidians could understand it If we say in the Pisidian language it is hardly to be believed the Bible was then rendred into that language It is remarkable what was quoted above out of Strabo where he mentions four tongues amongst them the Greek and the Pisidian distinct from one another But this I have already discusst in the Notes upon Verse 15. of this Chapter VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold ye despisers c. DR Pocock a a a a a a Poc. Miscell 3. here as always very learnedly and accurately examines what the Greek Interpreters Hab. I. read saving in the mean time the reading which the Hebrew Bibles exhibit for it is one thing how the Greek read it and another thing how it should be truly read VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gentiles besought c. IT is all one as to the force of the words as far as I see whether you render them they besought the Gentiles or the Gentiles besought them the later Version hath chiefly obtained but what absurdity is it if we should admit the former And doth not the very order of the words seem to favour it If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might have inclined to the later without controversie but being it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is place for doubting And if it were so that the Jews resented the Apostles doctrine so ill that they went out of the Synagogue disturbed and offended as some conjecture and that not improbably we may the easilier imagine that the Apostles besought the Gentiles that tarried behind that they would patiently hear these things again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the next Sabbath I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lexicons tell us amongst other things denotes hence forward or hereafter Now this must be noted that this discourse was held in the fore noon for it was that time of the day only that they assembled in the Synagogue in the afternoon they met in Beth Midras Let us consider therefore whether this phrase will not bear this sense They besought that afterwards upon that Sabbath viz. in the afternoon they would hear again such a Sermon And then whether the Gentiles besought the Apostles or the Apostles the Gentiles it dot not alter the case II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day It can hardly be denyed and if so then judge whether the Apostles might not invite the Gentiles that they would assemble again the next day that is upon the Christian Sabbath and hear these things again If we yield that the Lord's day is to be called the Sabbath then we shall easily yield that it might be rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath after And indeed when the speech was amongst the Jews or Judaizing Proselytes it is no wonder if it were called the Sabbath As if the Apostles had said to morrow we celebrate our Sabbath and will you on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have these words preached to you III. Or let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the week betwixt the two Sabbaths as that expression must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the week then as the sense is easie that they besought them the same things might be repeated on the following week so the respect might have more particularly been had to the second and fifth day in the week when they usually meet together in the Synagogue
conclusion For thine is the Kingdom c. which is to be used in publick prayers and in another place it is not viz. when it serves for a private And this is the reason why the Doxology is added in St. Matthew and omitted in St. Luke VI. The preface of this prayer is the very Phrase used by the Jews when they prayed to God or spoke of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father which art in Heaven The Phrase is of as large use as the Duty is of extent Though all have not the Spirit of Adoption yet all have cause to call God our Father by vertue of their creation Deut. XXXII 6. Is not he thy Father that hath bought thee hath he not made thee and established thee We may call him likewise our Father as he is our Lawgiver and great Teacher And now think how the Apostles that knew these things spoke and thought of this First Could they think it otherwise than a Form of prayer verbatim to be used when none were given by the Doctors but Forms and when it was thus given twice Secondly Could they think it otherwise than to be used publickly and privately when in one place it concludes with a Doxology and in the other without it Thirdly Could they think it otherways than to be subjoyned to our prayers when Christ gives it in such concurrency to these known customs and tenets of the Jews and annexes no exception against the answerable use of it So have we ground to think of it and repute it a Form a sum of all Prayer to be used verbatim in Churches in closets to be used single especially subjoyned and all the more warrantable because Christ saith When ye Pray say Our Father A SERMON PREACHED AT S. MARIES Cambridge April 9. 1658. 1 PET. V. 13. The Church which is at Babylon elected together with you saluteth you THE places to which this Apostle writeth are plain in the beginning of this Epistle and the place from whence plain here in the latter end And yet upon that may a just question be moved and upon this a question is moved though not so justly He writeth to the dispersed Jews in Pontus Galatia Capadocia Asia and Bithynia but you may justly question why to them more than other and why to no other He dates his Epistle from Babylon in the Text but some do too scrupulously question what Babylon is here meant A Romish pulpit would soon resolve both if we would take his resolution That will tell you that S. Peter went to Rome and that Babylon in the Text so meaneth and that he preached to those places in his way and so now writes to them It would be a hard task to prove either that Peter was ever at Rome or if that granted that he made these places in his journey If I would insist upon the reason why he writes to these places that he was never at the same reason might more warrantably be given that may be given of S. Pauls writing to Colosse whose faces he never saw as may be guessed from Chap. II. 1. viz. because Horrid heresies and Apostacy were exceeâ—ingly grown in those Churches And what Babylon is here meant we shall observe in the progress of our discourse In the words of the Text are four things contained I. Peter was at Babylon when he wrote this Epistle II. There was a Church there III. The title that he gives that Church it was elect together with those also to whom he writes IV. This Church salutes the others The Historical discourse of these things is first requisite before we come to the Practical I. Peter was at Babylon when he wrote this Epistle For though he say not directly I from Babylon salute you but the Church which is at Babylon c. yet it is so plain that he was then with that Church that none ever scrupled it Time hath been when the place of Peters residence and death was more an Article of Faith than to determine the place of the residence and death of any other mentioned in Scripture But by craft and deceit it was at last brought to be the greatest Article of Faith in all Religion For though you believe all the Scripture yet if you believe not that Peter was at Rome you know who will tell you you had as good believe nothing Let not your thoughts prejudge me to your impatience as if I were setting in to tyre you with dispute whether Peter were at Rome or no I will confine my self to the Text and that only because this Text is brought as a proof that Peter was there I shall therefore First speak something to the rise and original of that opinion And secondly examine whether Babylon in the Text mean so or no In all the Scripture you cannot find Peter nearer Rome than in the Town Joppa and our Protestant Writers have made it as plain as the Sun at noon day that he was never there Therefore it is a stupendious thing to think how this conceit hath invaded the World and got so high a seat in the hearts of men and among the Articles of Religion To trace backward toward the spring head of it I suppose this is undeniable that many a good man was of this opinion before it became an opinion of advantage especially of that advantage which hath been made of it these many hundred years None almost of the Fathers that lived and wrote before the Papacy arose and that monster of an Universal Bishop appeared but he held so but he wrote so For t is far more probable that these passages in them to this purpose were their own or most of them than that they were foisted into them all and into all places where they are met withal in them I cannot but in my thoughts compare these good men to Absaloms guests in 2 Sam. XV. 11. that went along with him in their simplicity and they knew not any thing so these took up this mistake in their simplicity knowing not any thing of the ill use that would afterwards be made of it But how should these good and learned Men come into that belief viz. of a thing that in it self had no ground For satisfaction to which let us consider two things I. In general to observe the proper causes of the rise of falshoods in Ecclesiastical Story And II. to apply this particular case to them The falsities and fictions in Ecclesiastical Story which are not few nor small have proceeded especially from four Originals one or more or all First From ignorance or misconstruction when men have framed stories from phrases or passages of Scripture which they have misconstrued or not understood We see by experience in common intercourse how many lying relations are raised upon words of men mistaken and not rightly understood so it is too obvious in Ecclesiastical Story when men have not understood what such a phrase passage or relation in Scripture meant they have been ready to
These most abominable ones in that most abominable generation we have been speaking of and the Text speaks of were such as had been once in the right way in the profession of the Gospel but now were utterly revolted from it and become most contrary to it And so our Saviour shews the very topping up of the wickedness of that generation in that Parable of the Devil cast out by the Gospel but come in again with seven evil Spirits worse than himself So saith he shall it be with this generation Mat. XII 45. Of such the Apostle speaks 1 Tim. IV. 1. Some that should depart from the faith giving heed to seducing Spirits and doctrines of Devils And he saith that such a falling away would discover the man of sin and child of perdition 1 Thes. II. 3. And the Apostle 1 Joh. II. 19. saith that many Antichrists were abroad come out from them that professed the Gospel but now were become Antichrists And this our Apostle in this Chapter vers 2. intimates that they had once known the way of righteousness but were turned from the holy commandment that was delivered to them And being thus turned out of the way and fallen from the truth they were fallen into all manner of abomination Read but this Chapter and the Epistle of Jude at your leisure and you will see the full Character of them In little take this account of them 1. That like Balaam for love of filthy lucre they made merchandize of souls and cared not what became of them that they might get gain And accordingly 2. That they led them into all loosness and libertinism to commit fornication and eat things sacrificed to Idols to â—iot in the day time and indeed to account any thing lawful I might produce Scriptures for all these but I suppose you remember them 3. They were direct enemies to the power and purity of the Gospel and bitter persecutors of the sincere professors of it The Apostle gives evidence enough of this in those few words 2 Tim. III. 8. As Jannes and Jambres withstood Moses so do these also resist the truth I shall spare more picturing of them read but the places I have cited and you will see them in very sad colours And now let us look upon them as very justly we may as a very sad spectacle such another as the spectacle of the fallen Angels once Angels but now Devils these once Christians but now brute beasts Atheists Devils incarnate In the cursed copy and example before us Balaam and these his disciples or followers we may see the fruits of two as cursed trees as any grows by the lake of Sodom Covetousness in Balaam and Covetousness and Apostacy or revolting from the truth in these that came after him Covetousness that makes him to sell a whole Nation to Gods curse and plague and their own ruine for the wages of unrighteousnes He hath got a bag of mony and twenty four thousand men of Israel are destroyed for it and the anger of the Lord brought upon the whole Camp And what cares Balaam for all this so long as he hath got the mony Oh the cursed fruits of covetousness that might be reckoned heaps upon heaps I shall but mention one and that may be enough Covetousness made Judas sell the very son of God for mony A monster of villany that the very Devils themselves might stand amazed at but that he played their own game And as for Apostacy or revolting from the truth how horrid fruits and effects have followed and do follow upon it Scripture and History give such evidence and instance that to speak of them would take up more time then even this whole day would afford us We shall only speak of one perticular wherein all Apostacy and all the fruits of Apostacy are met and convened and that is that which this day gives us occasion to commemorate and remember viz. the Church of Rome When you read of those that have forsaken the right way and gone astray remember Rome for who is there that hath done so more and when you read of following the way of Balaam and loving the wages of unrighteousness remember that Church and City for who hath done the one and who doth the other more than she she cavils at us as if we had forsaken the right way when we forsook her but we most truly answer that we forsook her because she hath forsaken the right way The Church at Rome was once in the right way indeed and celebrated for it through the whole world as the Apostle tells us Rom. 1. 8. But how long did it continue in that way I may very well answer as long as it was built upon the rock Christ but when it began to build it self upon Peter then and thenceforward did it forsake the right way For certainly he forsakes the right way that leaves to build upon the sure foundation Christ and builds upon the sand the person of a meer man If I were to render an account of my belief concerning the first Founders of a Church at Rome I should have recourse to that passage Act. II. 10. That there were at Jerusalem at the feast of Pentecost when the Holy Ghost was poured upon the Apostles Strangers of Rome Jewes and Proselytes Did not some of these believe and returning to Rome carried the Gospel thither with them If any doubt it I shall name two of them that did Rom XVI 7. The Apostle from Corinth saluting the Church that was then at Rome among others names there Salute Andronicus and Junius my kinsmen and Fellow-prisoners who are renowned among the Apostles and who were in Christ before me Here are two men that were very highly respected among the Apostles and that before Paul was an Apostle and where and when could this possibly be but at that time at Jerusalem these being of those that are mentioned in those words There were then at Jerusalem Strangers of Rome Jews and Proselytes By these men and some other that we cannot name a Romanist must give me leave to believe that the Gospel was first planted in Rome and a Church first founded there And I must believe that the Church by them planted there was watered by Paul and that before ever he came to Rome That ye may think a Solaecism to say that he watered the Church of Rome before ever he came at it But the Church came to him For if you observe that Act. XVIII 2. That Claudius had expelled all the Jews out of Rome and that the Apostle met with Priscilla and Aquila and divers others of that Church mentioned Rom. XVI you must conclude that when they returned to Rome again after the death of Claudius as it is plain they did they returned fully furnished with the doctrins and instructions of that blessed Apostle and so there is a Church there then pure and holy and in the right way and renowned as the Apostle tells us through the world but how
〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and how translated 1159 1160 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead 790 Φ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently denotes sinful corruption 708 709 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lights the Jewish Feast of Dedication so called and why 1039 Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beautiful whence derived and what Gate of the Temple was signified by it Page 649 THE Fourth TABLE or Alphabetical Index is of Things or Principal Matters contained in the Second Volume A. ABEL what Page 367 Abilene what 366 367 Abraham's Bosome a Jewish Phrase for an hap py state p. 455 456. The ridiculous Notion the Rhemists have upon it p. 455. Son of Abraham by Faith and Nature what p. 467. Abraham's Seed the being of it much gloried in by the Jews p. 566. Several things of Abraham's History p. 665. What he bought in the Land of Canaan 669 670 Absolom was a Nazarite and for that reason wore long hair 774 Acceptance with God and coming to him is only through Christ. 1261 1262 Achzib it and Chezib changed into Ecdippa the Name of a place 61 Acon is a City of Galilee where there was a Bath of Venus 60 Actings of God extraordinary are not mens ordinary Rule 1276 Adam the City was in Perea this was the Centural Place where the waters parted when Israel entred Jordan 82 Adam although at first holy yet had not the Spirit of Revelation p. 1046. He had not the Spirit of Sanctification nor of Prophesie p. 1150. Before his fall he is compared with a Believer sanctified p. 1152 1153. The fall of Adam and the fall of Angels compared together p. 1285. His Story is all wonder p. 1303. Adam and Eve believed and obtained Life p. 1303. A view of their Story in nine Particulars p. 1303 1304. The means of their believing and their condition under believing p. 1304. Adam fell on the sixth Day of the Creation viz. on the Day he was created p. 1323. The proof of this p. 1323 1324. He was created about nine a Clock in the Morning fell about Noon Christ was promised about three a Clock in the Afternoon p. 1324. A new Creation or Redemption was performed on the day that Adam was created p. 1325. Adam's first Sermon to his family the matter of it supposed p. 1327. Adam not created mortal against the Socinians 1353 Adoption or Sonship as referring to God how understood by the Jews 521 533 Adulteress how punished 563 Adultery the only case in which Christ permitted a Bill of divorce p. 148. The Divine Laws concerning it p. 218. How does the Law of Death for Adultery and that of Divorce consiâ—t together p. 218. Adultery practised probably in the Temple Court of the Jews in our Saviours time p. 1080. The story of the Adulterous Woman recorded John the 8. left out of some of the Ancient Greek Testaments and the first Printed Syriack and also some Latine Translations and the reason of this omission p. 1079 1080. Adultery is so common among the Jews that the custom of trying the Adulterous Woman by bitter water mentioned Numb 5. was omitted the pretended reason for this omission 1080 1111 Affairs and Times of Men how God knows and dates them 1250 c. Affliction of the people of God the duration of it is determined by the Lord. 1248 to 1251 Agapae or Love Feast they were appendages to the Lords Supper also they were when strangers were entertained in each Church at the cost of the Church Page 774 to 776 Age of Man the several abatements of it as to length at what time these abatements were made 1066 Aleph and Ain The mystical Jewish Doctors did not distinguish them 79 Alms why taken for Righteousness p. 153 c. The ordinary Alms of the Jews is divided into three parts what they put into the Alms Dish for the Poor of the World What into the Chest for the Poor of the City only What they lest in the field ungathered Whether a Trumpet was sounded when they did their Alms p. 154. 155. Alms given to the Poor of what nature they were to be 467 Almon and Alemoth the same 42 Altar the Rings and the Laver thereof described p. 33 34. What it was to leave a gift before the Altar p. 143. When or at what time the Ashes were swept off it p. 618. The several Offices belonging to it p. 765. The zeal of the Officers to serve at it p. 765. The custom of fetching water at the Fountain Siloam and pouring it on the Altar what it signified p. 1039. Altar put for the Communion Table but in a wrong sence p. 1259. Altar put for Christ how 1259 1260 Amana or Amanah a Mountain and a River 62 Amen verily why so much used by Christ p. 137. Why used double and single p. 533. All used Amen after Prayer or Thanksgiving p. 786. But not in the Temple for there they used another Clause instead of it p. 1139. Orphan Amen was when he that answered Amen knew not what he answered to 786 Amulets Charms Mutterings Exorcisms what 243 Anabaptists refuted 1125 1127 1128 1133 Ananias the madness of his sin his degree supposed to be higher than the Vulgar p. 655 656. Two of the Name one famous 698 Anathema sounds all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem it s taken in a threefold sence p. 795. To be Anathema from Christ what 1295 1296 Angels Doemons and Spirits distinguished among the Jews p. 483. Angels for Prophets and Ministers p. 674. Angels sometimes put on the shape of Men. p. 683 684. Angels foolishly denyed by the Sadducees p. 702 1282 c. The Jews called evil Angels Destroyers or Angels of Death and good Angels Ministring Angels p. 767 Angels put for Devils p. 754. Angels put for Devils Ministers and Messengers p. 773. Angels sight for the Church of God p. 1163. The Devil is called the Angel of Death by the Jews p. 1209. Christ is called the Angel by Stephen the Proto-Martyr upon the account of his delivering the Law on Mount Sinai this proves him to be God against the Arian and Socinian p. 1229. Angel and Angels for Christ Prophets and Ministers p. 1229. Why in some cases they are ranked with Christ and God p. 1268. Angels can will nothing but as God willeth 1268. The Fall of Angels and the Fall of Adam compared together p. 1285. Angels in probability were created the first Day with the Heavens p. 1323 1324. They fell not before Man was created 1324 Anger or wrath of God this Christ did not undergo but only the Justice of God in his sufferings 1348 1349 1350 Anointing of Bodies and Heads among the Jews had a threefold reason used for superstition little differing from a magical Design p. 161 162. The Anointing mentioned in the Epistle of James was for health but opposed to the Magical Anointing of the Jews p. 162. Anointing with precious Ointment when and wherefore used p. 352. Anointing
Yea he was under the obligation of the Ceremonial Law and that in three respects p. 1037. Christs lineage or discent was most of younger Brothers p. 1089 1090. Why Christ was Baptised p. 1125. Christ conformed to many things received and practised in the Jewish Church and civil converse in several instances p. 1137 1139. Christ sets himself against them that set themselves against Religion p. 1164. Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. He delivered the Law on Mount Sinai and is called the Angel by Stephen the Proto-Martyr upon that account this proves him to be God against the Arian and Socinian p. 1229. He was sanctified by his own blood p. 1254. Christs blood called the blood of the Covenant and why p. 1254. He suffered as much as God could put him to suffer short of his own wrath p. 1255. The wrath of God not inflicted upon Christ in his sufferings p. 1255. His victory over Sin and Satan in his sufferings was by his holiness not by his God-head p. 1255 1256. The obedience of Christ made his blood justifying and saving p. 1255. His obedience conquered Satan and satisfied God p. 1256. He died meerly out of obedience p. 1257. He was sanctified by his own blood to the Office of Mediator p. 1254 1257. Acceptance with God and coming to him is only through Christ. p. 1261 1262. Christs obedience does not dissolve the obedience of a Christian. p. 1263. What it is to be separate from Christ. p. 1297. The Church of the Jews was only a Child under age till Christ came p. 1334. His descent into Hell the improper meaning as to what the Church of Rome understands by it p. 1341 to 1347. Where was the Soul of Christ when separate from the body p. 1344. His victory and triumph over Devils what p. 1345 1346. His Kingdom began at his Resurrection p. 1345 1346. His descent into Hell is supposed by some to be the Torments he suffered on the Cross. p. 1347. He did not undergo the anger or wrath of God but the Justice of God in his sufferings p. 1348 1349 1350. It was impossible Christ should suffer the Torments of Hell or be in the case of the damned p. 1350. His expiring upon the Cross considered both in it self and in the manner of it Page 1354 Christian Churches were modelled by our Saviour very near the Platform of the Jewish Synagogue worship 1041 1139 Church of the Jews Christ had a peculiar care of the Jewish Church though but too much corrupted while it was to continue a Church and therefore sends the Leper to shew himself to the Priests p. 165 166. How it may be said to have been a National Church p. 1036. It was only a Child under age till Christ came p. 1334. Wherein its Childhood did consist 1334 Churches in Houses what 794 795 Churches Christian Churches under the Gospel were by Christ himself and his Apostles modelled very like to the Platform of the Synagogues and Synagogue worship under the Law proved in several instances p. 1041 1139. The several Ages and Conditions of God's Church from the beginning of the World p. 1088 Churches in the Apostles days had many Ministers belonging to each and the reason of this 1156 1157 Circumcision at it Children received their Names p. 387. Circumcision as given by Moses gives a right understanding of the Nature of the Sabbath p. 557. Peter was a Minister of the Circumcision among the Hebrews p. 741. An Israelite may be a true Israelite or a Priest a true Priest without Circumcision 760 761 Cities of Refuge their Number and Names p. 47 48. Cities of the Levites the Lands about them large called their Suburbs these Cities were Cities of Refuge and Universities p. 86. A great City was such an one as had a Synagogue in it p. 87. Not any thing troublesom or stinking were to be near a City p. 87. Cities Towns and Villages how distinguished p. 333. 334. What number of Officers in Cities and what their Places and Employments 638 Cleansing what the Leper was to do for his cleansing 165 Climax of the Tyrians what place 61 Cock-crowing at what time p. 262. Whether there were Cocks at Jerusalem being sorbid by their Canons p. 262 The Jewish Doctors distinguish Cock-crowing into first second and third 597 Collections were made by the Jews in forrain Nations for the poor Rabbins dwelling in Judea 792 Comforter was one of the Titles of the Messiah 600 Coming of Christ in the Clouds in his Glory and in his Kingdom are used for the Day of his Vengeance on the Jews 626 Coming to Christ and believing in him how distinguished 1261 1262 Commandments or Commands Commands of the second Table chiefly injoyned in the Gospel and why p. 1064 1114 1115. God will not have his Commands dallied and trifled withal p. 1227. Why we are to keep the Commands of God p. 1130. The Commandments of the Law were given for Gospel ends 1231 Communion of the Jews what and how made p. 768. Christ had Communion with the National Church of the Jews in the publick Exercise of their Religion proved by many instances 1036 1037 1039 1040 1041 Confession of sins at the execution and death of Mulefactors say the Jews did expiate for their sins 1275 Confusion of Languages was the casting off of the Gentiles and the confusion of Religion 644 Conjuring so skilful were the Jews in Conjuring Enchantments and Sorceries that they wrought great Signs and Wonders and many villanies thereby 244 Conscience how to clear the state and nature of it when it is doubting some heads for such an undertaking hinted p. 1054 The great power of conviction of Conscience p. 1082 1803 1804. Conscience is an assurance given by God of the last Judgment 1104 1119 Consistories that were of more note out of the Talmud 85 Consolation of Israel It was an usual Oath among the Jews Let me see the Consolation or Let me see the Consolation of Israel 393 Conviction of Conscience the great power of it p. 1082 1083 1084 Corban signifies a thing devoted and dedicated to sacred use p. 201. Corban was the Treasury there was a Corban of Vessels or Instruments and a Corban of Mony p. 299. The Corban Chests how these were imployed to buy the dayly Sacrifice and Offerings p. 300 301. The Corban Chamber p. 300 301. The Corban Chests and the Treasury were in the Court of the Women p. 301. Corban a Gift what 345 Corinth where seated 737 Covenant the blood of it put for the blood of Christ. 1254 Covenant of Grace Souls raised in the first and second Resurrection by the vertue of this but not alike p. 1235. The Tenor and vertue of this Covenant distinguished 1236 Covetousness called an evil Eye 162. What it caused Balaam to do what he got by it and how many Israelites were destroyed by it p. 1181. The sad fruits of Covetousness and Apostasle 1181 1182 Councellors Chamber
Christ did abolish the Worship used at the Temple which was Ceremonial but not that at the Synagogue which was moral 1041 Wrath Christ suffered as much as God could put him to suffer short of his own Wrath. p. 1255. Christ did not undergo the Wrath and Anger of God but the Justice of God in his sufferings p. 1348 1349 1350. With the Wrath of the Devil he had indeed to deal 1349 Y. YEAR the beginning of it was in September till Israel's coming out of Egypt then it was changed into March Page 1322 c. 1329 Years three years and an half often made use of to express things afflictive and sorrowful 513 Z. ZACHARIAS son of Barachias that was Zacharias the son of Jehoiada made to appear by several Arguments and Objections answered p. 237 to 239. The Story of his Blood shed between the Temple and the Altar what out of the Talmud Page 1120 Zalmon a Mountain or part of one near Sychem supposed to be Dalinon or Dalmonutba 310 Zarephath and Sarepta whether the same and where situate 368 Zaretan sometimes called Zarthanah a City twelve miles distant from Adam which twelve miles the waters of Jordan dried up when Israel passed through 82 Zeal or Zealous and Jealousie or Jealous are comprehended under the same word in the Hebrew what they are 1314 Zealots such Men when Persecutors did the most mischief 604 Ziddim the same with Caphar Chittai 71 Zin where and whence so called 325 Zippor or Sippor a City encompassed with a Land flowing with Milk and Honey noted for Warlike affairs an University many Synagogues and many Famous Doctors 74 75 Zophim the same with Scopo and Scopus 41 Zuz and Denarius a Peny were of the same value among the Rabbins p. 343 c. 349. It was the fourth part of a Shekel of Silver ibid. Zuzims what 363 FINIS Books Printed for and Sold by Richard Chiswell FOLIO SPeed's Maps and Geography of Great Britain and Ireland and of Foreign Parts Dr. Cave's Lives of the Primitive Fathers in two Volums Dr. Cary's Chronological account of Ancient Time Wilson's Compleat Christian Dictionary B. Wilkin's real Character or Philosophical Language Hooker's Ecclesiastical Polity Guillim's Display of Heraldry with large additions Dr. Burnet's History of the Reformation of the Church of England in two Vol. Account of the Confessions and Prayers of the Murtherers of Esquire Thynn Burlace's History of the Irish Rebellion Rushworth's Historical Collections the second Part in 2. Vol. Large account of the Trial of the Earl of Strafford Bishop Sanderson's Sermons with his Life Fowlis's History of Romish Conspir Treas and Usurpat Sir Walter Raleigh's History of the World The Laws of this Realm concerning Jesuits Seminary Priests Recusants the Oaths of Supremacy and Allegiance explained by divers Judgments and resolutions of the Judges with other Observations thereupon by Will. Cawley Esq William's impartial consideration of the Speeches of the five Jesuits executed for Treason 1680. Josephus's Antiquities and Wars of the Jews with Figures QUARTO DR Littleton's Dictionary Latine and English Bishop Nicolson on the Church Catechism History of the late Wars of New-England Dr. Outram de Sacrificiis Bishop Taylor 's Disswasive from Popery Dr. Fowler 's Defence of the Design of Christianity against John Bunnyan Dr. Jane's Fast-Sermon before the Commons 1679. Mr. John Jame's Visitation Sermon April 9. 1671. Mr. John Cave's Fast-Sermon on 30th of Jan. 1679. Assize Sermon at Leicester July 31. 1679. Dr. Parker's Demonstration of the Divine Authority of the Law of Nature and the Christian Religion Mr. William's Sermon before the Lord Mayor 1679. History of the Powder Treason with a Vindication of the proceedings relating thereunto from the Exceptions made against it by the Catholick Apologist and others and a Parallel betwixt that and the present Popish Plot. Speculum Baxterianum or Baxter against Baxter Dr. Burnet's Relation of the Massacre of the Protestants in France Conversion and Persecutions of Eve Cohan a Jewess of Quality lately Baptized Christian. Sermon before the Lord Mayor upon the Fast for the Fire 1680. Fast Sermon before the House of Com. Dec. 22. 1680. Sermon on the 30th of January 1681. Sermon at the Election of the Lord Mayor 1681. Sermon at the Funeral of Mr. Houblon 1682. Answer to the Animadversions on his History of the Rights of Princes 1682. Decree made at Rome 1679. condemning some Opinions of the Jesuits and other Casuists Published by Dr. Burnet with a Preface A Letter giving a Relation of the present state of the difference between the French K. and the Court of Rome Bibliotheca Norfolciana five Catalogus Libr. Manuscript impress in omni Arte Lingua quos Hen. Dux Norfolciae Regiae Societati Londinensi pro scientia naturali promovenda donavit OCTAVO BIshop Wilkin's Natural Religion Dr. Grew's Phiâ—ological History continued on Roots Spaniards Conspiracy against the State of Venice Dr. Brown's Religio Medici with Digbies Observations Several Tracts of Mr. Hales of Eaton Dr. Cave's Primitive Christianity in three Parts Ignatius Fuller's Sermons of Peace and Holiness A free Conference touching the present State of England at home and abroad in order to the designs of France Certain genuine Remains of the Lord Bacon in Arguments Civil Moral Natural c. with a large account of all his Works by Dr. Tho. 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the first Chap. 1. 17. That in the Gospel is revealed the Righteousness of God justifying as in the Law was revealed his righteousness or justice condemning and that from faith of immediate innixion upon God as was Adams before his fall and as was that which the Jews owned in God to faith in the righteousness of another namely Christ. This way of justification he proveth first by shewing how far all men both by nature and action are from possibility of being justified of or by themselves which he cleareth by the horrid sinfulness of the Heathen Chap. 1. a large proof of which might be read at Rome at that very instant and little less sinfulness of the Jews though they had the Law Chap. 2. 3. and therefore concludeth Chap. 3. 30. that God justifieth the circumcision by faith and not by works as they stood upon it and the uncircumcision through faith for all their works that had been so abominable and that seemed so contrary to justification In Chap. 4. he taketh up the example of Abraham whom the Jews reputed most highly justified by his works for they had this saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham performed all the Law every whit but he proveth that he found nothing by his own works but by believing he found all In Chap. 5. he proves the imputation of Christs righteousness for Justification by the parallel of the imputation of Adams sin for condemnation Not at all intending to assert that as many as were condemned by Adam were freed from that condemnation by the death of Christ but purposely and only to prove the one imputation by the other It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousness of another therefore he proves it by the like mens being condemned for and by the unrighteousness of another Two close couched passages clear what he aimeth at The first is in ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore as by one man sin entred into the World c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As properly requireth a So to follow it as you may observe it doth in ver 15. 18 19. but here there is no such thing expressed therefore it is so to be understood and the Apostles words to be construed to this sense Wherefore it is or the case is here as it was in Adam as by one man sin entred into the World c. there imputation so here The second is ver 18. in the Original verbatim thus As by the transgression of one upon all men to condemnation so by the righteousness of one upon all men to justification of life What upon all men Our Translation hath added some words to clear the sense but the shortness of the Apostles style doth better clear his intent namely to intimate imputation as speaking to this purpose As by the transgression of one there was that that redounded to all to condemnation so by the righteousness of one there is that that redoundeth to all to justification of life And to clear that he meaneth not that all that were condemned by Adams Fall were redeemed by Christ he at once sheweth the descent of Original sin and the descent of it for all the death and righteousness of Christ Quae tamen profuerunt antequam fuerunt Ver. 13. For till the Law sin was in the World but sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses By what Law was sin sin and did death reign when the Law was not yet given Namely by that Law that was given to Adam and he brake the guilt of which violation descends to all Having to the end of the fifth Chapter stated and proved Justification by faith in Chap 6 7 8. he speaks of the state of persons justified which though they be not without sin yet their state compared with Adams even whilst he was sinless it is far better then his He invested in a created finite changeable humane righteousness they in the righteousness of God uncreate infinite unchangeable He having the principles of his holiness and righteousness in his own nature they theirs conveyed from Christ He having neither Christ nor the Spirit but left to himself and his natural purity they having both See Chap. 8. 1 2 9 10 c. At the nineteenth verse of Chap. 8. he begins upon the second mystery that he hath to treat upon the calling of the Gentiles whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Creation or Every Creature by which title they also are called Mark 16. 15. Colos. 1. 23. and he shews how they were subject to vanity of Idolatry and the delusions of the devil but must in time be delivered from this bondage for which deliverance they now groaned and not they only but they of the Jews also which had received the first-fruits of the Spirit longed for their coming in waiting for the adoption that is the redemption of their whole body for the Church of the Jews was but the child-like body and accordingly their Ordinances were according to child-like age of the Church but the stature of the fulness of Christs mystical Body was in the bringing in of the Gentiles Being to handle this great point of the Calling of the Gentiles and Rejection of the jews he begins at the bottom at the great doctrine of Predestination which he handles from ver 29. of Chap. 8. to Chap. 9. 24. and then he falls upon the other That Israel stumbled at Messias and fell seeking indeed after righteousness but not his but their own and that they are cast away but not all A remnant to be saved that belonged to the Election of Grace As it was in the time when the World was Heathen some of them that belonged to the Election came in and were proselyted to the worship of the true God so some of these while all the rest of their Nation lie in unbelief And in this unbelief must they lie till the fulness of the Gentiles be come in and then all Gods Israel is compleated The most that he salutes in the last Chapter appear to have been of the Jewish Nation and the most of them though now at Rome yet some time to have been of Pauls company and acquaintance in some other place The expulsion of the Jews out of Rome by Claudius Decree might very well bring many of them into his converse as well as it did Priscilla and Aquila whom he names first among them Epenetus was one of his own converts of Achaia Mary had bestowed much labour on him yet he hitherto had never been near Rome He that would dispute the point of the first planter of the Gospel at Rome might do well to make the first muster of his thoughts here And whereas the Apostle speaks of the faith of the Roman Church as spoken of throughout the World Chap. 1. ver 8. it is very questionable whether he
look to the times before the Decree of Claudius or those since Claudius death when all the scattered were returned again and many of those that had come out unbelieving Jews had returned Christians thither as I believe the case was of Aquila and Priscilla and some converted in other places had now taken up their residence there as Epenetus Andronicus and Junia c. Those whose salutations he sendeth thither may be the better judged of who they were by observing who were of his retinue at this time which are named Act. 20. 4. as 1. Timothy 2. Lucius who seemeth to be Luke called now by a Latine name in an Epistle to the Latines He was with Paul at Corinth at the sending away of the Epistle for having mentioned the others that were gone to Troas these saith he staied for us joyning himself in Pauls company now going to Corinth 3. Jason seemeth to be he that is called Secundus Acts 20. 4. the one his Hebrew name and the other the same in Latine for Secundus is said to be a Thessalonian and so was Jason Acts 17. 7. 4. Sosipater here in all probability he that is called Sopater of Berea there 5. Tertius that wrote out the Epistle it may be was Silas an Hebrician will see a fair likelihood of the one name in the other it being written in Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew names to the Romans are rendred in the Roman Idiome 6. Gaius the same in Greek with the ordinary Latine name Caius it appears that he was a Corinthian 1 Cor. 1. 13. and in that Paul here calls him Mine host and the Host of the whole Church to the understanding of which the observing of a custom of the Jews may give some illustration Maymony in his Treatise concerning the Sabbath speaking about that rite that they used of hallowing the Sabbath with a set form of words at his coming in per. 30. hath this saying This hallowing of the Sabbath may not be used but only in the place where they eat as for example he may not use the hallowing words in one house and eat in another Why then do they use the hallowing word in the Synagogue Because of travellers that do eat and drink there Where the Gloss upon the place comments thus It is evident that they did not eat in their Synagogues at all as it is apparent in the eleventh Chapter of Maymonies Treatise of Prayer but in a house near the Synagogue â—nd there they sat at the hearing of the hallowing of the Sabbath c. It may be observed from hence that strangers and travellers were intertained in a place near the Synagogue compare Acts 18. 7. which was a publick Xenodochion or receptacle of strangers at the charge of the Congregation which laudable custom is almost apparent was transplanted into the Christian Churches in those times as compare such passages as those Heb. 13. 2. Acts 15. 4. And possibly those Agapae or feasts of Charity spoken of in the Epistles of the Apostles are to be understood of these loving and charitable entertainment of strangers Jude ver 12. These are spots in your feasts of Charity when they feast with you feeding themselves without fear False teachers travelling abroad undiscovered and being intertained in these publick receptacles for strangers and at the publick charge would find there a fit opportunity for themselves to vent their errors and deceptions In this sense may Gaius very properly be understood the Host of the whole Church as being the officer or chief overseer imployed by the Corinthian Church for these intertainments In which also it was almost inevitable but some Women should have their imployment according to which custom we may best understand such places as these Phaebe a servant of the Church at Cenchrea she hath been a succourer of many Ver. 6. Mary bestowed much labour on us And see 1 Tim. 5. 9 10 c. He speaketh also of other Women of whom he giveth this testimony that they laboured much in the Lord as Tryphena and Tryphosa and Persis ver 12. which may either be understood in the like sense or if not so of their great pains some other way for the honour and promotion of the Gospel and benefit of the Saints and themselves as by visiting and relieving the poor and sick taking pains in following the Ministers of the Gospel and venturing themselves with them hiding and cherishing them in times of danger and so venturing themselves for them and so he saith Priscilla and Aquila for his life laid down their own necks c. He salutes three of his own kinsmen Andronicus and Junia and Herodion the two first were converted before him and were of note among the Apostles either being of the number of the 70 Disciples or eminent converts and close followers of Christ or of the Apostles in those firsttimes He calls them his fellow prisoners but if he had called them his prisoners it had been easier to have told when and how For they were in Christ whilst he was a persecutor but when they were imprisoned with him after his conversion is hard to find out Among all that he salutes so kindly where is Peter If he were now at Rome how was he forgotten ACTS Chap. XX. Ver. 6. And we came to them to Troas in five daies Where we abode seven daies And so to Ver. 17. of Chap. XXI FRom Philippi after Easter he setteth away for Corinth where he staied so little that he came to Troas within five daies after the company was come thither which had gone before for so are the five daies to be understood not that Paul in five daies went from Philippi to Corinth and Troas but that his company which was set out with him but set directly for Troas had staied but five daies at Troas before he came up to them There he celebrates the Lords day and the Lords Supper and preacheth and discourseth all night a thing not altogether strange in the Jewish customs Jerus Sota fol. 16. 4. R. Mair was teaching profoundly all the night of the Sabbath in the Synagogue of Chamath So that Eutychus sleeps and falls and is taken up dead but recovered by miracle The change and beginning and end of the Christian Sabbath may be observed here When he goes now from thence it is most likely it was the time when he left his Cloak Books and Parchments with Carpus 2 Tim. 4. 13. His Cloak for he was now going among his own Nation in Judea and there he was to wear his Jewish habit and he left his Roman garb here till he should come into those Roman quarters again It may be the Parchments were the Originals of those Epistles that he had already written for that he sent transcripts and reserved the Original copies may be collected from these passages I Tertius who wrote out this Epistle Rom. 16. 22. The salutation of me Paul with my own hand 1 Cor. 16. 21. Col.
Agrippa having laid hold upon him deferred his execution till after the Passover e e e Sanctius in Act. 12. either because he would not defile that holy feast with effusion of humane blood or because he would afflict Peter the more and give the Jews the greater content by his long restraint and strait imprisonment or rather because he feared a tumult if he should have slain him in that concourse of people as was there at Passover time Thus lay he guarded with four quaternions or as the Syriack hath it with sixteen Souldiers which as it seemeth watched him by course for the four watches of the night two close by him and two at the gate Besides these two and two successive jaylors he was bound with two chains and if f f f Sanct. ubi supra ex Chrysost some say true his two keepers were tied for the more sureness in the same chains with him Happy men were they sure that had so great interest in these happy chains which if you dare believe g g g Augusti 8. c. 18 19 20. Surius had the virtue to work Miracles to diffuse Grace to procure Holiness to heal Diseases to affright the Devil and to defend Christians They were preserved saith he by some of Herods servants that believed and in process of time laid up for a sacred relique at Constantinople and there either he or they lie That very night that preceded Peters intended execution he being fast asleep between his keepers is waked loosed and delivered by an Angel h h h Anna ad ann Baronius maketh a great matter of it that the whole Church prayed for Peter whilst he was in prison and since the like is not related to have been done by them for any other he will needs from hence infer his primacy the whole flock praying for her universal Pastor whereas the reasons of this expression are apparent to be only these two First To shew that the Church was praying for him whilst he was sleeping for after he had taken a part of his first sleep this night he cometh to the house of John Mark and they are there still out of their beds and at prayer Secondly Because the fruit of their prayers were shewed in his delivery There is no doubt but constant prayers were made for James by the whole Church whilst he was in prison as well as for Peter but so much is not expressed because the story could not answer that relation with relation of his delivery And Atheism and profaneness would have been ready to have scoffed that the whole Church should have prayed in vain The Angel and Peter thus loosed pass two watches and then come to the iron gate there are some that hold these watches to be two prisons and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken as it were passively for places where men are kept and that Peter was in a Gaol within these two as in the worst basest and surest place and that all were closed with a gate of Iron But i i i Vid. Baron others hold these watches to be guards of men and that the prison was without the City between or within the two outmost walls but in these things it is not material to insist for determination The latter is far the more probable both in regard of the signification of the Greek word and that Josephus mentioneth three walls about Jerusalem and divers towers in every wall as also in regard of the greater heightning of the miracle in that Peter escapeth not only his own sixteen mens watch at the prison door but also two watches more at the two walls gates and the second which was the Iron gate gave them free passage of its own accord Peter being cleared of the danger and left of the Angel betaketh himself to the house of Mary the mother of John Mark where when Rhoda upon his knocking and speech averred constantly it was Peter the whole company there assembled conclude that it was his Angel Here is some ambiguity about their thus concluding k k k Chrysost. in loc hom 27. Some understand it of his tutelar Angel and from hence would strongly plead the opinion that every man hath his proper and allotted Angel to attend him But first we sometimes read of one Angel attending many men Secondly Sometimes of many Angels attending one man But thirdly If the matter may be agitated by reason if a singular Angel be destined to the attendance of every singular man what doth that Angel do till his man be born especially what did all the Angels but Adams and Eves and a few more for many hundreds of years till the world was full l l l Vid. Salmâ—ron en locum Others therefore understand it of a messenger which the Disciples supposed Peter had sent to them upon some errand But this opinion is easily confuted by Rhoda's owning of Peters voice m m m Arâ—tius in loc There is yet a third opinion as much unwarrantable as either of these That the Disciples concluded that an Angel by this knocking and voice came to give them notice of Peters death to be near at hand and that therefore they call him his Angel and that it was sometimes so used that one Saint should know of anothers death by such revelations The Jews indeed in their writings make frequent mention of Samael the Angel of death but they call him so for inflicting it and not for foretelling it And we have some examples indeed in the Ecclesiastical history of one man knowing of anothers death by such revelations and apparitions as these but because those stories are very dubitable in themselves and that the Scripture is utterly without any such precedent this interpretation is but utterly groundless and unwarrantable The most proper and most easie meaning therefore of those words of the Disciples It is his Angel seemeth to be that they took it for some Angel that had assumed Peters shape or stood at the gate in his resemblance Vers. 17. He departed and went to another place The place whither he went is not to be known because not revealed by Scripture As for his going to Rome which is the gloss that Papists set upon this place it is a thing senseless and ridiculous as was touched before and might be shewed at large were it worth the labour I should as soon nominate Antioch for the place whither he went at this time as any other place at a far distance For I cannot imagine any time when he and Paul should meet at Antioch and Paul reprove him Gal. 2. 11. so likely as this time for it is most probable that Peter being put to flee for his life would get out of the territories of Herod for his safety now there was no place more likely for his safety than in Antioch where not only the distance of place might preserve him but the new born Church would seek to secure
him Vers. 21. And upon a day Herod arraied in Royal apparel Thâ—…s of this Herod Agrippa after his coming from Rome to Jerusalem and the manâ—…s death are largely described by Josephus and therefore we will trace them in 〈…〉 in our Jewish Story PART II. The ROMAN Story §. 1. Some Acts of Claudius this year THE Roman year was now taken almost wholly up with sacrifices and holy days even as it is at this day to the great hinderance of the people in their imployments and occasions therefore Claudius being now Consul abrogated abundance of these days and solemnities and contracted those that he let remain into as narrow compass as was possible Many things that Caius had foolishly given away he remanded and many again that he had wickedly wronged he repaired He brought Lycia under servitude because in a tumult they had slain some Romans and he joyned it to Pamphylia and disfranchised a Lycian Ambassador that came to treat about the business because he could not speak Latin saying That it was not fit that he should be a Roman that understood not the Roman tongue and many others he disfranchased for other causes yet on the contrary was he most lavish he Messalina and his and her favorites in conferring the Roman freedom and other offices for money insomuch that he was glad to give an account of it in an oration in Campus Martius He exhibited some sword plays this year in the Camp §. 2. The abominable whoredoms and actions of Messalina the Empress She lived in continual lust and uncleanness and was not content to do so her self but she forced divers other women to the same course Nay she caused some women to commit adultery even in the very sight of their own husbands And those that consented to her villany she honoured and rewarded and those that did not she hated and sought to destroy These her detestable carriages she kept long unknown from Claudius providing him lasses for his bed while she took whom she thought good to hers and killing and taking out of the way whomsoever she suspected likely to tell Claudius So slew she Catonius Justus to prevent his telling of tales and the two Julia's upon other occasions A Roman Knight was also this year executed as for some conspiracy against the Emperour §. 3. An expedition into England This year did Aulus Plautius with much ado lead an Army into Britain For one Bericus who had been expelled thence for sedition had perswaded Claudius to send an Army over But hardly would the Souldiers be gotten out of Gaul over thither they being incensed and taking it ill that they should go fight even out of the world Narcissus being sent by Claudius to the Army made a speech to them which exasperated them the more in so much that they made the outery of Jo Saturnialia or All Masters and were ready to make head but at last they willingly followed Plautius He parted his army into three parts because that if they were repelled and opposed in one place they might land in another They had some trouble in their passage through cross winds but they took heart and bare it out and the rather because a bright light or flame ran from the East toward the West even that way that they were to go they entred the Island without opposition for the Britains suspected not their coming but when they were now entred and they not ready to withstand them they ran into the woods and bogs hoping to weary out the Romans with following and seeking them and so to cause them to return without doing any more It cost Plautius a great deal of toil accordingly to find them out which at last he did and overcame first Cataratacus and then Togodumnus the two sons of Cynobellinus who himself was but lately dead These fleeing he took into homage part of the * * * Glocestershire and Oxfordshire Boduni who were subject to the * * * Buckinghamshire and Hartfordshire See Camdens Britan. Catuellani for the Britains were now subject to divers Kings He leaving a Garrison there marched on till he came to a river which the Britains thought he could not have passed without a bridge and therefore they incamped carelesly on the other side But Plautius sent over some * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germane Souldiers who were accustomed to swim over Rivers and they suddenly assault the enemy but wounded not the men but only their horses that should have drawn their Chariots and so spoiled and undid the Riders Then sent he over Flavius Vespasian who was afterwards Emperor and Sabinus his brother who passing the River slew many of the enemies on a suddain yet did not the rest flee but gave battel the next day and the fortune of the fight was doubtful till C. Sidius Geta being in danger to be taken did so stoutly behave himself that he got the victory and triumphal honours though he were not Consul Then did the Britains betake themselves to the Thames towards the place where it falls into the Sea and flows high and they easily get over knowing the convenientest places but the Romans following them were in danger when the Germans had again swum the River and others had passed at a bridge above they fell upon the Britains on all parts and made a great slaughter but in pursuit of them they fell into some marishes and so lost many of their men Upon this mishap and because the Britains were exceedingly exasperated for the death of Togodumnus and made still greater preparations for war Plautius proceeded no further but garrisoning those places that he had gotten he sends for Claudius for so he had been commanded to do if he came to a pinch Claudius receiving the tidings prepares for the expedition and among many other things brings divers Elephants along with him and coming to his army at the Thames and passing the River he fights a pitcht battle and obtains the victory and takes in * * * Maldon Camalodunum the ‖ ‖ ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regiam chief City of Cynobellinus disarms the Britains leaves them that were conquered to be governed and the rest to be conquered by Plautius and so goes for Rome where the Senate gives him the title of Britanniâ—us appoints triumphs and Statues for him and honors for Messalina §. 3. A Whorish trick of Messalina Little did she either deserve either honour or respect but fear and flattery regard not desert Among her various and continual adulteries she cast her eyes of lust upon one Mnester an Actor or Player a man that had been very intimate with Caius and never the better to be thought of for that This man she sollicites to her bed with words promises and gifts but prevails not with him not for any honesty that was in the man but for fear of the displeasure of Claudius When the shameless strumpet could not prevail with all her sollicitations she goeth to