he himself would depart shortly thither 5. Let them therefore said he which among you are able go down with me and accuse this man if there be any wickedness in him 6. And when he had tarried among them more then ten days he went down unto Cesarea and the next day sitting in the Judgment-seat commanded Paul to be brought 4. After ten days he went down and they with him 7. And when he was come the Jews which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answered for himself Neither against the law of the Jews neither against the Temple nor yet against Cesar have I offended any thing at all 7. The Diabolists did pretend that he broke their Law profaned their Holy Temple and disturbed the peace as a seditious breaker of Caesar's Law All which he denyed and they could not prove Note It s strange that the Devil had not attained to what he hath done in this age to enable them to prove any thing by perjured Witnesses 9. But Festus willing to do the Jews a pleasure answered Paul and said Wilt thou go up to Jerusalem and there be judged of these things before me 9. The pleasing of the Priests and Multitude being more of the Rulers carnal Interest than doing Justice for one poor Man he would thus have sacrificed him to them 10. Then said Paul I stand at Cesars Judgment-seat where I ought to be judged to the Jews have I done no wrong as thou very well knowest 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliever me unto them I appeal unto Cesar 10. Note Having the Roman priviledges he might appeal to the Roman Laws which then had not condemned Christianity But doubtless the Jews would call this Hethenish for him to choose rather to be saved by Heathens than to be murdered by Jews As at this day he that had rather be saved from murder by a Mahometan than Murdered or Tormented by a Papist shall be said to be for Mahometism And here let them that grudge at Christ for requiring us to deny our lives for him and for the Heavenly reward consider that even Church-Tyrants require as much and that for nothing without any such reward If under their Inquisitions or other persecutions Men do but as every living Creature will do strive to escape their malice and to live and do not die without any reluctancy they call them Rebells yea if they do but groan and complain it goeth for Sedition to feel when they are hurt when it is the holy Church that doth it Christ doth not thus condemn sense and natural Love of Life in his hardest laws of self-denyal 12. Then Festus when he had conferred with the Council answered Hast thou appealed unto Cesar unto Cesar shalt thou go 12. Note They might have constrained him to be judged there but God over ruled it to spread abroad the Gospel 13. And after certain days King Agrippa and Bernice came unto Cesarea to salute Festus 14. And when they had been there many days Festus declared Pauls cause unto the King saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the cheif priests and the Elders of the Jews informed me desiring to have Judgment against him 13. Note This Agrippa was the Son of that Herod that was eaten to death by Worms and Bernice was his Sister the Wife of Polemon King of Cilicia who left her Husband and lived with his Brother 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused have the accusers face to face and have licence to answer for himself concerning the crime laid against him 16. The Jewish Religious Tyrants had overcome and cast off this Law of Nature which the Heathens kept 17. Therefore when they were come hither without any delay on the morrow I sat on the Judgment-seat and I commanded the man to be brought forth 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive 17 19. Note These things he made light of as not understanding them 20. And because I doubted of such manner of questions I asked him whether he would go to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him to Caesar 20. I would have had him tryed by the Jews who understood their own Law c. 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great pomp and was entred into the place of hearing with the cheif Captains and Principal men of the city at Festus commandment Paul was brought forth 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jews have dealt with me both at Jerusalem and also here crying that he ought not to live any longer 24. Note The lives of Gods best Servants are a grief to the Malignants 25. But when I found that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him 25. Note what an odious scandal did these Priests cast on Gods Law to make it seem worse then Heathens Laws 26. Of whom I have no certain thing to write unto my Lord. Wherefore I have brought him forth before you and specially before thee O King Agrippa that after examination had I might have somewhat to write 27. For it seemeth to me unreasonable to send a prisoner and not with all to signifie the crimes laid against him 26. Note Justice is a part of the Law of Nature known to all CHAP. XXVI THen Agrippa said unto Paul Thou art permitted to spake for thy self Then Paul stretched forth the hand and answered for himself 1. Note It was the custome by the motion of the hand to give notice when one was beginning to speak to procure silent audience 2. I think my self happy King Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jews 3. Especially because I know thee to be expert in all customs and questions which are among the Jews wherefore I beseech thee to hear me patiently 2. It s a great favour for Great men so much as to hear an innocent good Man speak for himself 4. My manner of life from
more clearly and the wonders of Divine Love are more abundantly manifested and far greater power of the Spirit is given to make all effectual in faith hope and Patience humility obedience and love which now are become the very nature of a true believer The Gospel according to St. MATTHEW That is The History of Christs Birth Life Death Resurrection Ascention Doctrine Covenant Example and Mission of his Apostles to Preach Salvation through him to the World Written by St. Matthew a Converted Publican one of the Twelve Apostles as Tradition saith eight years after Christs Ascention whether in Greek or in Hebrew after translated into Greek is uncertain CHAP. I. 1. THE Book of the generation of Jesus Christ the Son of David the Son of Abraham 1. I begin this History of Christ with the Genealogy or Catalogue of his Ancestors according to the line of Joseph his reputed Legal Father after the flesh so far as to evince that he was the Son of David and Abraham the rightful King of the Jews and the promised seed by their own supputation 2. Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his brethren 2. And Judas begat Pharez and Zara of Thamar and Pharez begat Ezrom and Ezrom begat Aram 4. and Aram begat Aminadab and Aminadab begat Naason and Naason begat Salmon 5. and Salmon begat Booz of Rachab and Booz begat Obed of Ruth and Obed begat Jesse 6. and Jesse begat David the King and David the King begat Solomon of her that had been the Wiâ—e of Urias 7. and Solomon begat Roboam and Roboam begat Abia and Abia begat Asa 8. and Asa begat Josaphat and Josaphat begat Joram and Joram begat Ozias 8. Ahaziah Joash and Amaziah are here passed by perhaps as being by the Mother of Ahaziah of Omâ—i's cursed Line or for other unknown cause Note that the Lawful Succession much more the Grandchild or distant issue it with the Hebrews called the Son or Begotten though not immediately 9. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias 10. and Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias 11. and Josias begat Jechonias and his brethren about the time they were carried away to Babylon 9. They were oft carried away But this was a little before the most notable Captivity 12. And after they were brought to Babylon Jechonias begat Salathiel and Salathiel begat Zorobabel 13. and Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat Azor. 12. One old Copy hath before Josias begat Jechim and Jechim begat Jechoniah Dr. H. saith in a very ancient Hebrew Copy of this Gospel this verse goeth and Eliakim begat Abner and Abner begat Azor By either of which the number of fourteen Generations is kept entire 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. and Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob 16. and Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 17. So all the generations from Abraham to David are fourteen generations and from David till the carrying away into Babylon are fourteen generations and from the carrying away into Babylon to Christ are fourteen generations 14. I reduce them to fourteen in the recitation for memory sake and other reasons This sufficeth to my intended end 18. Now the birth of Jesus Christ was on this wise when as his Mother Mary was espoused to Joseph before they came together she was found with Child of the Holy Ghost 18. Note the Holy Ghost did miraculously cause Her Conception without a humane Father 19. Then her husband Joâ—eph being a just man and not willing to make her a publick example was minded to put her away privily 19. Joseph being a good man averse to hurtfulness thought rather to hide all by putting her privily away than to expose her to the shame and punishment due by the Law to such as he thought her to be 20. But while he thought on these things behold the Angel of the Lord appeared to him in a dream saying Joseph thou son of David fear not to take to thee Mary thy wife for that which is conceived in her is of the Holy Ghost 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins 20 21. Note It was a dream that had its convincing evidence for ordinary dreams give no such certainty 2. The name Jesus a Saviour signified his office which is to save his people from their sins and deserved punishment 22 23. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a virgin shal be with child and shall bring forth a â—on and they shall call his name Emanuel which being interpreted is God with us 22 23. In all this the Prophecy of Isa 7.14 to Ahaz in how short time God would then deliver them was fulfilled in a farther sense intended by the Holy Ghost than that nearest foretold event Note God with us is God taking our Nature appearing to us and reconciling and bringing us to himself 24. Then Joseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his wife 25. And knew her not till she had brought forth her first born son and he called his name Jesus 24 25. Note Tho these words are no full proof that Mary had any other Children after yet at least they make it utterly uncertain and as it is no Article of faith as to the moment of it so neither as to the certainty Yet the Papal Sect have pretended Tradition for it that Mary lived and died a virgin as of so much weight as to hereticate the deniers of it And so they make all the Scripture insufficient not only as to matters of orders discipline and worship but to articles of Faith that they may on pretence of Faith and Orthodoxness destroy Christian unity and Love and exercise domination by excommunicating and damning men on pretended tradition or authority at their pleasure CHAP. II. 1. NOw when Jesus was born in Bethlehem of Judea in the days of Herod the King behold there came wise men from the east to Jerusalem 2. saying Where is he that is born King of the Jews for we have seen his Star in the East and are come to worship him 1 2. Some time after Christ's birth Astronomers of great note came from the East-country Chaldea or Arabia saying We have seen an extraordinary Star which signifieth the birth of the King of the Jews the Messiah whom they expected and are come to do our homage and honour to him 3 4. When Herod the King had heard these things he was troubled and all Jeruâ—alem with him And when he had gathered all the chief Priests and Scribes of the people together he demanded of them where Christ should be born
the root and be thou planted in the sea and it should obey you 6. If your Faith be true though but small no difficulty shall prevail against it nor any Miracle be too hard when God by his Spirit shall move you to it who will be the chuser of Miracles 7. But which of you having a servant plowing or feeding cattel will say unto him by and by when he is come from the field Go and sit down to meat 8. And will not rather say unto him Make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterward thou shalt eat and drink 9. Doth he thank that servant because he did the things that were commanded him I trow not 10. So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to do 7 8 9 10. But see that neither your Faith nor Miracles puff you up or make you think too highly of your selves Nor must you desire it to make you conspicuous in the World but for your Masters service which is your duty and by which you must not think that you are profitable to him but obedient to him for your own and other mens good If you have Servants your selves you will not let them prefer themselves and their own interest before you and your commands So you when you have preacht and cast out Devils and done your best think not that you have profited God and thereby deserve to be dignified for the merit of your work but say we did but our duty and the priviledge and benefit is our own and others Note 1. It 's hard to Analize Luke's words because it is uncertain when he sets them together that were spoken together and when he joyneth words spoken on divers occasions 2. When Christ judgeth the unprofitable Servant to utter darkness and yet here calleth all unprofitable the sense is that no man can add any thing to God or profit him nor is he a Receiver but a Giver no Angel can merit of him in Commutative Justice But we must be Profitable to one another and our selves by improving God's Mercies And Christ so loveth his own as that he will reward this as if it profited himself 11. And it came to pass as he went to Jerusalem that he passed through the midst of Samaria and Galilee 12. And as he entred into a certain village there met him ten men which were lepers who stood afar off 13. And they lifted up their voices and said Jesus master have mercy upon us 14. And when he saw them he said unto them Go shew your selves to the priests And it came to pass that as they went they were cleansed 11 12 13 14. Note He intimated thereby a purpose to heal them And he bid them use the ill-called corrupt Priests But whether he sent them to the Priests as those that were to judge of Leprosies before the cleansing or to shew that they were cleansed is doubtful though the first seems to me most probable 15. And one of them when he saw that he was healed turned back and with a loud voice glorified God 16. And fell down on his face at his feet giving him thanks and he was a Samaritan 15 16. He judged it no breach of Christ's command to return first to him and glorifie God and give him thanks 17. And Jesus answering said were there not ten cleansed but where are the nine 18. There are not found that returned to give glory to God save this stranger 17 18. This one man accounted a Heretick by the Jews is the only man of ten that returneth to glorifie God for his Cure Note Many receive Mercies but few glorifie God with true thanksgiving 19. And he said unto him Arise go thy way thy faith hath made thee whole 19. Note This oft-used word of Christ is against them that say that because it is Christ that healeth or justifieth it is not Faith As if the Office of Christ and of Faith might not concur hereunto 20. And when he was demanded of the Pharisees when the kingdom of God should come he answered them and said The kingdom of God cometh not with observation 21. Neither shall they say Lo here or lo there for behold the kingdom of God is within you 20 21. You know not what the Kingdom of God is It is not Christ's apperance in visible pomp as earthly Princes reign It is a Moral Spiritual Kingdom opposite not to Monarchs but to the Kingdom of Satan As Satan reigneth not visibly by himself but by corrupt Princes and Teachers to do his works and by his invisible suggestions and his baits so the Kingdom of God is to destroy Satan's Kingdom and to sanctifie and save men not by Christ's visible pompous reign but by holy Rulers and Teachers and by his Word and Spirit and promises and blessings to work on Souls 22. And he said unto the disciples The days will come when ye shall desire to see one of the days of the Son of man and ye shall not see it 22. Days of suffering are not far off when you will wish for my presence to deliver you or as some when you shall wish for days as easy and quiet as these are now or others think though he spake to his Disciples it is the Pharisees or the Jewish Nation that he spake to them of 23. And they shall say to you See here or see there go not after them nor follow them 24. For as the lightning that lightneth out of the one part under heaven shineth unto the other part under heaven so shall also the Son of man be in his day 23 24. Believe not them that tell you a Deliverer or Christ is in such or such a place For my Kingdom shall not be managed by my personal appearance but by the Light of my Word and Spirit which shall shine from one part of the World to another as Lightning from Heaven or my last coming will be like Lightning sudden and glorious to all mens sight 25. But first must he suffer many things and be rejected of this generation 26. And as it was in the days of Noe so shall it be also in the days of the Son of man 27. They did eat they drank they married wives they were given in marriage untill the day that Noe entred into the ark and the flood came destroyed them all 25 26 27. See Matth. 24. Whether the day of Christ be the day of his just Destruction of the Jews or of his Reign by the Gospel joyned with the Fall of them and other Enemies or his last coming is doubted of by Expositors 28. Likewise also as it was in the days of Lot they did eat they drank they bought they sold they planted they builded 29. But the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed
Names and Inheritance so God having called you in Christ by Grace into this State of Adoption from the Servitude of Sin and the Law hath sealed you with his Sanctifying Spirit whereby in the Belief of his Fatherly Love to you in Christ your new Natures are inclined to love and trust him and depend on him and seek to him in all your Wants and Streights as Children to their Parents This is your Mark of Adoption Note That as Adoption is taken in two senses and degrees so is the Gift of the Spirit 1. To be so far Redeemed by Christ as to be brought from under Sin and the Law and Curse into a State of Sonship and Life by a Conditional Deed of Gift or Promise that is so Men will accept and not reject the Gift this is a Conditional Adoption and with this there goeth a measure of the Spirits Operation which should draw all and doth draw the Elect to the first true Faith and Repentance by Vocation 2. But to those that thus actually believe and repent and so receive Christ and are united to him is given with him the Gift and Relation of actual Adoption and these have actually the Spirit of Holiness Love and Adoption even possessing them 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ 7. So that now you are not Slaves or meer Servants ruled by constraint of fear and so not under the bondage of that Law which doth work by cursing Terrour but you are Sons and under a Fatherly Government and if Sons then have you right to the Inheritance by Christ 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods 8. But before you were brought to the true Knowledge of God you Gentile Christians were the worst of Slaves serving them that are no Gods at all and the Jews thought there was no hope of you but by becoming Proselytes to them And now Christ hath delivered both you and them 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage 9. And now you have learned the Knowledge of God or rather were by his free Mercy known first of him and called home by him what should more you to encline to forsake this State of Liberty and of Sons to become Servants under either Jewish or Gentile Bondage or that Law whose Ceremonies were suited to a poor and weak sort of People 10. Ye observe days and months and times and years 11. I am afraid of you lest I have bestowed upon you labour in vain 10 11. You keep the Jewish Ceremonial Sabbaths Feasts and Fasts as if that Law were obligatory to you This maketh me fear lest I have preached the Gospel to such in vain 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all 12. Brethren rejecâ— not my Counsel and Example for it is for your own Interest and Liberty that I speak and not for any Gain of my own Your Dissent doth not hurt me but your selves 13. Ye know how through infirmity of the flesh I preached the gospel unto you at the first 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an angel of God even as Christ Jesus 13 14. You know that I was so far from seeking any Ends of my own when I first preached the Gospel to you that it cost me suffering in the Flesh from Persecutors And though by this I was rendred vile in the eyes of the World and few will own Men in their Sufferings yet you did not for this despise me or reject my Doctrine yea you received me as you would have done an Angel or Christ himself with Kindness 15. Where is then the blessedness you spake of for I bear you record that if it had been possible ye would have plucked out your own eyes and have given them to me 15. How happy did you then think your selves in the Comfort of the Gospel And how is the Case now altered For I testifie for you that your respect to me was so great that you would not have thought your very Eyes too dear to have given me had it been needful 16. Am I therefore become your enemy because I tell you the truth 16. And have I forfeited all your Love by telling you the truth which speaketh your Liberty and Peace with God though it may expose you to some suffering from the Jews 17. They zealously affect you but not well yea they would exclude you that you might affect them 17. They sollicit you with zealous Expressions of Love but it is not to do you good nor is erroneous Zeal and Kindness profitable Yea they would cast you out of your Spiritual Liberty and Grace that they might obtain a Mastery in your erroneous affections to them 18. But it is good to be zealously affected always in a good thing and not only when I am present with you 18. Zealous Affections are Good when they are laid out on that which is good But then it should be constant and not liable to be changed by Seduâ—ers if your Teachers be but absent from you and not at hand to confute them 19. My little children of whom I travail in birth again until Christ be formed in you 20. I desire to be present with you now and to change my voice for I stand in doubt of you 19 20. You are to me as my Children and I am again in painful care of your Salvation till I hear that you are resolved Christians in sincerity I desire and did purpose to come to you For being in suspicion and fear of you I would know better what to say to you than at this distance I can 21 22. Tell me ye that desire to be under the law do ye not hear the law For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman 21 22. Did you mark and understand the Law which you hear you would not desire to be under it You may read That Abraham had two Sons One by â—agar a Bond-servant the other by Sarah his Free and Lawful Wife 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise 23. Ismael was born of Hagar by ordinary carnal Generation but Isaac was born of Sarah by Gods Promise and his Power above the ordinary course of Nature 24. Which things are an allegory for these are the two covenants the one from the mount Sinai which gendereth to bondage which is Agar 24. Which are to be allegorically understood as denoting the two Covenants One that of the Law given at Mount Sinai which being a Law of Servitude and Fear is well signified by Agar 25. For this