Matthew 10

ANd when he had called unto him his twelve disciples, he gave them power against unclean spirits to cast them out, and to heal all manner of sickness, and all manner of diseases. Mark ch. 3. v. 14. says, And he ordained twelve, that they should be with him, and that he might send them forth to Preach, v. 15. And to have Power to heal sicknesses, and to cast out Devils, Luk. repeats almost the same words, Luk. 9.2. Only he says he gave them Power, and Authority over Devils,—and to Preach the Kingdom of God. This was the first Mission: Which the Apostles had, much different from that given them after his Resurrection, they were now sent only to the lost Sheep of the House of Israel, then they were sent to all Nations. They were not called Disciples, as that term signified, only the common Hearers of Christ, but in a more Emphatical Sense. He chuseth out twelve, that as the twelve Patriarchs begate the Iewish Church, so these twelve Men might be the Fathers to all the Gospe -Church. The number of twelve seems a sacred number. The new Ierusalem, Rev. 21.12. described as having twelve Gates, and at the Gates twelve Angels, and to have written on the Gates the Names of the twelve Tribes, and v. 14. The Wall of the City is said to have had twelve Foundations, and in them the Names of the twelve Apostles, the Dimension of it twelve Thousand Furlongs. The Power he gave to the Apostles was, 1. To Preach the Kingdom, that is, the Gospel, which as it shows the way to the Kingdom of Glory: So it was the means to gather the Christian Church, which is the Kingdom of Grace, and to subdue Mens Hearts to the obedience of Christ. 2. To cast out Devils, and heal all manner of Sicknesses. By which they gained repute amongst People, confirming People that they were sent of God, doing (tho not as Christ did them) things which none but God could do, by a derivation of Power from him; Christ did the same things, but by a Power inherent in himself. These twelve were ordinarily to be with Christ, and to go forth (as occasion served) clothed with his Power to Preach, and to work Miracles.

Now the names of the twelve Apostles are these, The first, Simon who is called Peter, and Andrew his brother, James the Son of Zebedee, and John his brother.

Philip, and Bartholomew, Thomas, and Matthew the publican, James the Son of Alpheus, and Lebbeus, whose surname was Thaddeus.

Simon the Canaanite, and Judas Iscariot, who also betrayed him. Mark reckoneth up the same Persons, ch. 3.16.17, 18, 19. with some Additions, which we shall consider as we come at the Persons whom they concern. Apostles signifies Pe sons sent, the Term applyed to Christs Disciples signifies the Persons that were fir t sent by him to Preach the Gospel. It was reasonable for the Evangelists to set down their Names, because the whole Christian-Church was to be builded upon their Doctrine, Eph. 2.20. The first, Simon who is called Peter, Math. 16.18. because the Term signifies a Rock, and the Confession of Faith which he made, our Saviour declares to be a Rock on which he would build his Church. He is not here called the first, because he was first called, or first believed, the contrary is plain from Iohn 1.41. but when many are named, one must be first Named. He was the Son of Ionas; Christ gave him the Name of Cephas, which is by Interpretation, a Stone. He was called Simon Peter to distinguish him from Simon the Canaanite, afterward mentioned. So that it seems the Papists are put hard to it for Arguments to prove Peter's Primacy, and Superiority over the Apostles, and Head-ship over the Church, when they are in orced to make use of this, because he is here called the first, Yet such another was brought at the Disputation of Berne, 1528. when Alexius Grad the Nuns Confessor, would prove Peters Headship, because he is called Cephas; and he had read in some Dictionary, that anciently signifyed an Head. As if the Evangelist had not interpreted it, Ioh. 1.41. Peter, or a Stone. By the same Argument they can from hence prove Peter the first, Gal. 1.19. will prove him the second, for so he is there reckoned. Iames, Cephas and Iohn. [Andrew his Brother] Simon Peters Brother, by Iohn directed to Christ, Ioh. 1.40. called by Christ together with his Brother Peter, Mar. 1.16. Iames the Son of Zebedee so called, to distinguish him from another of the Apostles of the same Name, who was the Son of Alpheus. This is he of whose Death we read, Acts 12.2. he was slain by Herod, and Iohn his Brother, viz. the Son of Alpheus; this is he who was called the Beloved Disciple, who also wro te the Gospel of Iohn, Iohn 1.20. [Philip and Bartholomew and Thomas.] Philip was of Bethsaida, the City of Andrew and Peter, Iohn 1.44. found and called by Christ, v. 43. of the Call of Bartholomew we do not read, some think him the same with Nathaniel mentioned, Iohn 1.45, 46. &c. It is some inducement to believe it, that he is here Named with Philip, who was the instrument to bring him to Christ, Ioh. 1.45. but there is nothing of this certain. Thomas, the same who was called Didymus, who was so unbelieving as to Christ's Resurrection, Iohn, 20.24.27. and Matthew the Publicane, he that wrote this History of the Gospel, we heard before of his Call from the receit of Custom, he was also called Levi. Iames the Son of Alpheus, and Lebbeus, whose surname was Thaddeus. This Iames is call'd Iames the lesser, Mark 15.40. and so distinguished from Iames the Son of Zebedee. The Brother of our Lord, Gal. 1.19. (that is as some think his Kinsman) judging him not the Son of Alpheus, who was the Father of Matthew, but another Alpheus the Husband of Mary the Wife of Cleopas, Ioh. 19.25. But this appeareth not from Scripture. In stead of Lebbeus, whose Surname was Thaddeus, Luke says, Ch. 6.16. Iudas the Brother of Iames (he that wrote the Epistle of Iude, as appeareth by Iude.) Mark Ch. 3.17. mentions not Lebbeus at all, which makes some think that the Words are Transposed, and should be Thaddeus the Son of Lebbeus; for Thaddai in the Syriack is the same with Iudas. Simon the Canaanite, Luke calls him Simon Zelotes, Luke 6.15. & Acts 1.13; we must not understand by Canaanite a Pagan (for Christ sent out none but Iews) but one of Cana, which by Interpretation is Zelus, from whence it is that Luke calleth him Zelotes. [And Iudas Iscariot who also betrayed him.] There are many guesses, how Iudas had the Name of Iscariot; whether from Kerioth, supposed to be his Town, or on some other account, the guesses of the best are but incertainties, nor is it material for us to know. It here distinguisheth him from the other Iudas. Of his betraying his Master, we shall hear afterward. Christ altered the Names of Simon, whom he called Peter, Mark 3.16. He added to the Names of Iames and Iohn, calling them Beanerges, that is, the Sons of Thunder, v. 17. Thaddeus is called Iudas, and by Matthew also Lebbeus. These were the 12 first Apostles, to which were added (after Christ's Ascension) Matthias (in stead of Iudas Iscariot) Paul and Barnabas, but these conversed with Christ, and were the first sent out by him. We shall now hear the Instruction he gives them.

These twelve Jesus sent forth, and commanded them, saying, Go not into the way of theGentiles, and into any city of the Samaritanes enter ye not.

But go rather to the lost sheep of the house of Israel. Here Christ limiteth their Ministry to the Jews. The Apostle tells us, Rom. 15.8. Christ was the Minister of the Circumcision, for the truth of God to Confirm the Promises made to the Fathers, and the Apostle tells the Jews, Acts 13.46. That it was necessary, that the Word of God should be first spoken to them. Therefore in this his first Mission, he restrains his Apostles from going to the Gentiles to whom they had afterwards a Commission to go, Matth. 28.19. and did go, but not before the Jews had Judged themselves unworthy of everlasting Life, Acts 13.46. by rejecting, and blaspheming the Gospel, and persecuting the Ministers of it; They are also commanded not to go into any City of the Samaritanes. The Samaritanes were partly Jews Apostatized, and partly Heathens, descended from those whom the King of Syria se t thither, when the Ten Tribes were carried into Captivity, 2 Kings 17.6. and from some Iews left in the Land. You shall read of their Religion there, v. 31. to the end. They were perfectly hated by the Jews, and as perfect H ters of them, as may be gathered from Luke 9.52.53, Ioh. 4.9. Our Lord, partly in regard they also were no better than Gentiles, and so hated as they were of the Jews, would not suffer these his fir t Ministers to go, and preach amongst them. Not that they were forbidden (if some particular Persons, whether Gentiles or Samaritanes came to them,) to Preach to them, but only not to make it their Work to go into their Country, or Cities; the time was not yet come for this great Light to shine upon the Gentiles. But go rather to the l st sheep of the house of Israel. By Israel he here meaneth the two Tribes that c ave to the House of David, for the 10 Tribes ever since their Captivity, 2 Kings 17.6. had lo t their share in that Name. He cal them lost sheep, in the Sense that Ieremy speaks, Ch. 50.6. My People have been lost Sheep; their Shepherds have caused them to go astray. So that lost Sheep here signifies wandring Sheep, for want of proper Guides. The Jews at this time, had Miserable Teachers, so as they wandred as lost Sheep, and this Comporteth with what we had in the last Verses of the former Chapter. There was a great Harvest, and but few Labourers, he is therefore providing them Labourers, Shepherds that should gather those scattered Sheep into one Fold.

And as ye go, preach, saying, The kingdom of heaven is at hand.

Heal the sick, cleanse the lepers, raise the dead, cast out devils, freely ye have received, freely give. In these Words he gives them Power, 1. To Preach the Gospel. 2. To confirm the Doctrine they preached to be of God, by Miraculous Operations. Healing the sick, cleansing Lepers, casting out Devils He bids them go Preach. Cry like Heralds, something like Isaiah's Commission, Isaiah 58.1. Cry aloud, spare not, lift up thy Voice, lift up thy Voice like a Trumpet. He teacheth them what should be the Sum of their Sermons. The Kingdom of God is at Hand, the same thing which Iohn Baptist preached, Chap. 3. v. 2. which Christ Preached, Mark 1.15. and which he directed the 70 to Preach, Luke 10.9. not that they were to use no other Words, but that all the Words they used, were to have this Tendency, To declare that the time was now come, when God had fulfilled his promise of the Messiah, who was setting up his Kingdom in the World, and to whose Laws they were to be obedient. This Doctrine they were to confirm by Miracles. Which he gives them a charge, they should work freely without receiving any reward for them, that the Miracles being used to their private Profit, might not lose their end, which was the Confirmation of their Doctrine.

Provide neither gold, nor silver, nor brass in your purses.

Nor scrip for your journey, neither two coats, neither shoes, nor yet staves. For the workman is worthy of his meat. Our Saviour having in the last Verse commanded them to give freely, they might reasonably be thinking, that they had need to provide well for their Journey. No, says our Saviour, Provide neither Gold, nor Silver, nor Brass, &c. That this was but a Temporary Precept, the Will of God concerning them for this short Journey, appeareth from Luke 22.35, 36. But now he that has a Purse, let him take it, and likewise his Scrip, &c. They were to finish this Journey in a short time, and much Provision would have been an hindrance to their Motion. Besides our Saviour designed to give them an experience of the Providence of God, and to teach them to trust in it, as also to teach People, That the Labourer is worthy of his Hire, and that God expecteth, that his Ministers should not live of their own, but upon the Altar which they served, so as at once he taught his Apostles not to be Covetous, nor overmuch Sollicitous, and People to provide for those who Ministred to them in things Spiritual. I pass over what others have Critically observed concerning the Words, that being not my proper Work. Mark says, Ch. 6.8. That he commanded them that they should take nothing for their Iourney, save a Staff only, no Scrip, no Bread, nor Money in their Purse, but be shod with Sandals, and not put on two Coats. From whence is plain that the Staves forbidden in Matth. were either Staves for defence, or to bear Burdens upon, not merely Travellers Staves. The Sum is, in this their first Journey, which they were soon to dispatch, he would have them trust God, for Protection, and Sustenance, and load themselves with nothing more than necessary.

And into whatsoever city or town ye shall enter, enquire who in it is worthy, and there abide, till ye go thence.

And when ye come into an house, salute it.

And if the house be worthy let your peace come upon it, but if it be not worthy, let your peace return to you.

And. whosoever shall not receive you, nor hear your words, when ye depart out of that house, or city, shake off the dust of your feet.

Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah, in the day of judgment, then for that city. Our Lord had before set them their Limits, and appointed them their works, and directed them as to their Accoutrements for their Journey, here he directeth them their Methods. Luke has much of the same instructions, ch. 10. v. 4, 5, 6. but applyed to the seventy, not to the twelve. Mark has something of them applyed to the twelve, Mark 6.10, 11. And he said unto them, In what place soever you enter into an House, there abide until you depart from that place; and whosoever shall not receive you, nor hear you, when you depart thence, shake off the dust under your Feet, for a Testimony against them. Verily I say vnto you, it shall be more tolerable for Sodom and Gomorrah in the day of Iudgment, than for that City. The method Christ set them was, when they came into any of the Cities of Israel, to inquire if there were any worthy Persons in it, and thither to go, and there to abide (if they did not find they were mistaken) untill they left that place; and when they came into an House to salute it, wishing all Peace and Happiness to it, if they found themselves Welcome, to Preach to it the Gospel of Peace. But if they found themselves unwelcome, and discerned, that the People of the City, or of that House, did not care for their Company, and refused to hear them, they should not make themselves, or the Gospel a burden to them, but show their Contempt of those who contemned the Gospel, and the Ministry of it, by shaking the dust off their Feet, as a Testimony against them. Then he concludes telling them, That the Lord would so grievously at last revenge such Contempt, that the Condition of the Men of Sodom and Gomorrah, who were destroyed by Fire and rimstone, Gen. 19.24. would at the last day be more tolerable than theirs. This is the Sum, by which our Saviour does obviate the sollicitous Thoughts, might from his former words arise in their Minds. How shall we live, going amongst Strangers, if we carry nothing with us? Says our Saviour, when you first come into a Town or City, do not inquire for the Inns that entertain Strangers, but who is Worthy, Worthy of such Guests, so Heb. 11.38. A Son of Peace, Luk. 10.6. who are accounted, as the most Pious, and Religious Persons in that Town or City, or best affected to the Gospel, (he hereby hints, that Iohn the Baptist and his Ministry had had such Success, that in most places there were some such Persons.) Worthy, does not in our ordinary Discourse signifie always a meritorious Person, but a Person Excelling, either, in Religion or Knowledge, or Moral Virtue. Such Persons our Lord presumes would entertain those, who came upon so kind an Errand, to their Houses, he Commands them to go, and when they came to an House to salute it: To say, Peace be to this House (which was the Iews ordinary Salutation) under the Notion of Peace they comprehended all Good. But, Let your Peace be upon it (I conceive) comprehendeth more, viz. Preach the Gospel of Peace unto it: Or, my Peace shall be upon it. I will bless that House. But if you find you are mis-informed, or mistaken, your Peace shall return unto you; you have done your Work, and you shall have your reward. If they will not receive you, nor hear your Words. If they declare any Contempt of you, and will not hear the glad Tidings of the Gospel: When you depart out of that House or City, shake off the dust of your Feet. This was more than a sign of Contempt of them, we read of Nehemiah ch. 5.13. that he shook his Lap, and said so God shake out every Man from his House, and from his Labour that performeth not this Promise: We have but one Instance of this Practice of the Apostles, Acts 13.51. Luke adds for a Testimony against them. A Testimony of Gods despising them, who despised his Grace, and of the Vengeance of God, that should come upon them for that Contempt. For he adds, It shall be more tolerable for Sodom and Gomorrah in the day of Iudgment, the last Judgment, than for that City. Their Condemnation will be more dreadful, as having sinned against greater Light, and fairer offers of greater Grace than ever they had.

Behold, I send you forth as sheep in the midst of wolves, he ye therefore wise as serpents, and harmless as doves. Our Lord having hitherto instructed his twelve Apostles, as to the places whither they were to go, the work they had to do, and the Methods, he would have them observe, now comes to arm them against their Difficulties, and the Temptations they were like to meet with. I send you forth (says he) as Sheep amongst Wolves. It is most probable, that our Saviour speaks this with reference to what they were like to meet with, when he should be taken from them, for we do not read of any great opposition, which they at present met with. I send you, says he, as Sheep which are feeble Creatures in themselves, and without any natural Armour to defend themselves, amongst Wolves, which are rapacious Creatures, and have a particular Enmity to Sheep. Amongst Enemies who will have as great an inclination from their Malice to devour you, as Wolves have from their Nature) to devour Sheep. Be you therefore Wise as Serpents. It is said of the Serpent, Gen. 3.1. that he was more subtil than any Beast of the Field. Naturalists observe, yet, a great natural Sagacity in the Serpent, which they note in several particulars: It is hard to say, that Christ aimed at this, or that particular thing, wherein the Sagacity of Serpents appeareth. He only proposeth the Serpent, as a Pattern of Subtilty, and commendeth Prudence to them, so far as it consisteth with Innocency, for it followeth, Innocent as Doves. Amongst the Beasts of the Field, there is none more innocent than a Sheep. Amongst the Birds of the Air, none more innocent than a Dove, to both these, our Lord compareth his Disciples. This Text teacheth us, 1. That Wisdome may dwell with Prudence. 2. That all true Prudence must be attended with Innocency.

But beware of men, for they will deliver you up to the councils, and they will scourge you in their synagogues.

And ye shall be brought before governours and kings for my sake, for a testimony against them and the gentiles The last word Gentiles maketh it plain, that our blessed Lord is not here arming his Disciples so much against any opposition they were like to meet with upon this their first going out, for they were not to go to the Gentiles as those they should meet with some years after his Ascension; yet not excluding what they should meet with from the Iews, for what is said, about delivering up to the Councils and Scourging in the Synagogues, seemeth to have a particular reference to the Iews. This Scripture was most eminently fulfilled, as to the Apostles, Acts 4.1, 2, 3. &c. 5.27. & 6.12. and as to being brought before Governours and Kings, there are instances enough in the Acts, more in Ecclesiastical stories. Neither do I think our Saviour has in these words any reference to the distinction of their Councils amongst the Iews; he only designed to let them know, the time would come, when for their owning him, and Preaching his Gospel, they should be brought before all sorts of Magistrates, and in all kinds of Courts. That Phrase [and they will scourge you in their Synagogues] has mightily perplexed some, especially such as have dreamed Religious Synagogues too Holy places for such Offices, but there is no need that we should take the term Synagogues here for the Places of their Worship, it does as well signifie in their Conventions, and there are some that think, that they had adjoyning to their Synagogues, a place in which they punished Offenders, upon the Account of Religion; certain it is, 2 Cor. 11.24. That Paul was five times Scourged by the Iews according to their Law, Deut. 25.3. for a Testimony against them, and the Gentiles. A Testimony for me, that is expressed in those words, for my Names sake, and against them, whether Iews or Gentiles: A Testimony against them in the day of Judgment., hence our terms of Martyr and Martyrdom, the one signifies a Witness, the other a Testimony.

But when they deliver you up, take no thought how, or what ye shall speak: for it shall be given you in that same hour, what ye shall speak.

For it is not ye that speak, but the spirit of your Father which speaketh in you. Mark has much the same, ch. 13.11. so has Luke. ch. 12.11, 12. The Apostles being Men but of an ordinary Education, before Christ called them, he might reasonably suppose, that they would not appear before Councils, and Kings, and Governours without some Abashment, having not been accustomed to such Presences; he therefore arms them in these words, wherein he does not prohibit ordinary Thoughts, which every man has before he speaketh, but anxious Thoughts aforehand, for says he, it shall be given you in that hour, what you shall speak. The Lord seemeth to speak here, as he did to Moses, Exod. 4.12. complaining he was of a slow Speech, and of a slow Tongue, v. 11. Who has made Mans mouth? It shall, says Christ, be given you from God. For it is not you that speak, but the Spirit of your Father which speaketh in you: That is, not you, from your selves only: The Holy Spirit shall influence your Thoughts as to the Matter, and suggest that to you, and it shall in luence your Tongues, giving you a Freedom of Speech. This was verified in Stephen, Acts 6.10. and has been eminently verified in a multitude of Martyrs, We may observe from hence, That the influence of the Spirit is not to be confined to the Will and Affections. It has also an influence upon our words in the Service of God; not that we can conclude, that whatsoever Christians so speak, either, in their Confessions or other Duties, is from such immediate Assistance, but there is such an influence, tho the Spirit in this, as in other Operations, like the wind bloweth where and when it listeth.

And the brother shall deliver up the brother to death, and the father the child, and the children shall rise up against their parents, and cause them to be put to death.

And ye shall be hated of all men for my Names sake, but he that endureth to the end shall be saved. Luke speaketh much the same, tho as spoken upon another occasion, Luk. 21.16, 17. Our Saviour here tells them, that the Persecutions would reach even to Death it self, and that the Malice of the World against him and his Gospel should proceed so far, as to extinguish all natural affection, betwixt Brethren, and Parents, and Children, and that they would meet with a multitude of Enemies (for that is here meant by All, not every individual man, as in a multitude of other Scriptures.) The Root of all Persecution is Hatred. For my Names sake, for Preaching or Professing of my Gospel, and living up to the Rule of it, Acts 4.18. & 5.41. This is that which Peter calleth suffering as a Christian, 1 Pet. 4.16. And by this Phrase, he does not only admonish them of their Duty, to see that they suffered for his Names sake, but also incourage them from the Honourable cause of their suffering, it was for his Names sake. He also addeth another Argument, But he that indureth to the end shall be saved. There shall be an end of these Sufferings, if they end not in your Life-time, they will end with your Lives, and if you continue to the end, you shall be saved. It is neither true Patience, nor will it be profitable, if it holdeth not out to the end, Mar. 13.13. 1 Cor. 9.24. Heb. 3.6.

But when they persecute you in this city, flee ye into another: For verily I say unto you, Ye shall not have gone over the cities of Israel, until the Son of man be come. Whether this Text at all warranteth Ministers flight in a time of Persecution I doubt, it seemeth to be a special Command given to the Apostles, that they might have a time before the coming of Christ here spoken of, to Preach the Gospel all over the Cities of Israel. But that in some Cases it is lawful to fly, I do not at all doubt, (tho I do question whether it be to be warranted from this Text) what those Cases are, is largely Discoursed, particularly by Mr. Torshell. Generally it is said, wherever the Glory of God, Or, the good of others calls to us for such a flight But what may be judged in such Cases, is a more particular Question. Augustine to Honoratus speaketh well in the Case. Ministers ought not to fly rashly, nor out of Cowardise, nor that they might live elsewhere Lazily, nor when their flight will betray the Church of God. Not where the Persecution is General, but where the Persecution is particular, against some of them, and there will be enough left for the Care of the Church in their absence, and with the Consent of the Church they may fly. But this is too large a Case to be spoken to here: Especially, considering (as I said) that I do not think that any f ght is to be justified from this Text, the Precept being particu ar for special Reasons. Vntil the Son of Man come. There is a wonderful Variety of Interpreters Senses of this Text founded upon the various Comings of Christ mentioned in Holy Writ: He was already come in the Flesh, so as it speaking of a time to come, could not be meant of that: Nor can it be unde tood of his second coming to Iudgment, for they have gone through the Cities of Israel long ago. Christ is therefore said in Scripture to come, when he appeareth in some great work of Providence, whether of Iudgment or Mercy. This makes some interpret it of the Destruction of Ierusalem; in which Sense some think the coming of Christ is mentioned, Mat. 24. Some of the Resurrection of Christ, from whence they say Christ's Epocha commenced. Others understand it of the Effusion of the Spirit in the day of Pentecost, this they ground on Ioh. 14.17, 18. where they think Christ's coming promised, v. 18. is the coming of the Spirit promised v. 17. undoubtedly in the General, our Saviour means, till the time be accomplished, when you must leave Preaching to the Iews and go to the Gentiles, and my Kingdom shall be further extended than it is at present, which Dispensation of God, may for ought I know be called the Coming of Christ; being an eminent Act of Gods Providence, by which Christ was more showed to the World, and his Kingdom further extended.

The disciple is not above his master, nor the servant above his lord.

It is enough for the disciple that he be as his master, and the servant as his lord: If they have called the master of thehouse Beelzebub, how much more shall they call those of his houshold? As much, as if he had sad, Think not much if you meet with Persecutions: I am your Lord and Master, you are my Servants and Houshold; you have no reason to look for better measure from the World, than I your Lord meet with. It is Honour enough for you, to be used as well as I am; you know they have persecuted me, they call me Beelzebub, saying, that I cast out Devils by Beelzebub, the Prince of Devils. Why should you expect better? Our Saviour used the same Argument, Luk. 6.40. Beelzebub was the Idol of Ekron, 2 Kin. 1.2. The word signifies the Lord of Flyes: Either, because they invocated his help against the Flyes, or (as others say) the Name was in Derision to that Idol, given by the Iews to the Prince of the Devils, because the places wherein they Sacrificed to it were infested with Flyes, which they say Gods Temple at Ierusalem never was, notwithstanding the multitude of Sacrifices which were there killed. Certain it is they understood by it the Prince of Devils.

Fear them not therefore: for there is nothing covered that shall not be revealed, and hid that shall not be known, This is a proverbial Speech used by our Saviour, upon more occasions than this, Mar. 4.22. Luk. 8.17. & 12.2. As to his present use of it, the Sense is: Tho my Gospel be now covered, and hid; yet it shall be revealed, and made known. Or, Tho your Innocency be hid, and covered, yet God shall bring forth your Judgment as the Light, and your Righteousness as the Noon-day. Or, Tho your Enemies Rage and Malice be hid, and their Vengeance seemeth to sleep, yet it shall be revealed. The first seemeth most probable, from what followeth in the next Verse, which he seemeth to speak as a means to it.

What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the house tops. The Candle of the Gospel, which God has by Iohn the Baptist and me, lighted up, is not to be hid: Tho therefore you have it from me in private, yet do you publish it, I do as it were whisper it in your Ear by private Discourses, and in a private Converse, but it shall be made as publick, as if it were published to the greatest advantage, and do you contribute what you can unto it, do you publish my Gospel, as it were upon the House tops.

And fear not them which kill the body, and are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. As I told you before, you will in the Publication of my Gospel meet with opposition from men. Now that it is Preach'd as it were in Darkness, and whispered in mens Ears, there is no great noise made in the World; but the Case will be otherwise, when it cometh to be publickly revealed and published upon the house tops, but consider, the Enemies can only kill the Bodies of my Disciples: You have Souls as well as Bodies, they have no Power over your Souls, but he that has sent you to preach, and called you to the Owning, and Profession of the Gospel, has a Power over your Souls, as well as over your Bodies, and to punish both in Hell: We have the same, Luk. 12.4, 5. There is nothing so effectual to drive out of our Hearts a Slavish fear of man in the doing of our Duty, as a right apprehension of the Power of God, begetting a fear of him in our Souls.

Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.

But the very hairs of your head are all numbred.

Fear ye not therefore, ye are of more value than many sparrows. Besides consider: There is a God that governeth the World, and by his Providence influenceth, and watcheth over the most minute, and invaluable beings in it, and preserveth, and upholdeth them, it extendeth to the very Hairs of your Head, and to a Sparrow (two of which are sold ordinarily for an Assarion, the tenth part of a Roman Penny) these little Birds fall not when they are shot, without the notice of him, who is your heavenly Father, and he will much more regard even you Bodies, for you are of more value than many Sparrows. Our Lord there, 1. Asserts the Providence of God, to extend to the most minute things, to be restrained to things in Heaven, or some greater and more Noble Creatures. 2. He teacheth his Disciples to take courage from the Consideration of it, as being assured, that their greatest Enemies should not be able to steal, or wrest them out of Gods Hands. But if they should dye in their Testimony, it should be by Gods ordering.

Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

But whosoever shall deny me before men, him also will I deny before my Father which is in heaven. As this is a time for you publickly to own me, so there will be a time (in the Day of Judgment) for me to confess and publickly own you, before the Angels of God, (which Luke addeth to this Sentence, Luke 12.8.) as men deal with me in this Life, so I shall deal with them in that Day. Our Saviour speaketh much the same thing, as repeated by Mark Ch. 8.38. and Luke 9.26. only there in stead of whosoever shall deny me, it is, whosoever shall be ashamed of me, and my Words. Christ requireth of us not only a believing on him, but an External profession: nor that only, but a Confession of him, which signifyeth a profession of him, and his Gospel in the Face of Opposition and Enemies, see Rom. 10.10. 2. Tim. 2.12. It is dangerous either through shame, or fear, to withhold our publick owning and acknowledgement of Christ, and his Truths, when we are called to it, much more to deny them, but the Guilt is greater, when it is through shame, for where fear is the cause, the Temptation is more high. This Text must be understood, of those who persist in such denial, for Peter denyed his Master, yet was graciously upon his Repentance received by him.

Think not that I am come to send peace on the earth: I came not to send peace, but a sword.

For I am come to set a man at variance against his father, and the daughter against her mother: and the daughter in-law against her mother in-law. Luke has much the same with the 34. v. Ch. 12. v. 49. As the Jews were much mistaken in their notion of the Messiah, as if he were to be a Temporal Prince, to restore the Kingdom to Israel, and as the Kingdom, so a peaceful Kingdom: so many Persons think still that where true Religion comes, there must be forthwith Peace and Vnion. And indeed so it should be, and so it would be if the Gospel were Cordially, and Universally received. It is impossible that a System of Laws should be compiled, better fitted to Humane Society, or conduceable to Peace, the great end of it, than the Laws of the Gospel are: but Eventually it is not so, nor was such a Civil Peace the end of Christs coming. Accidentally through the Corruption of mens Hearts, the Consequent of Christs coming into the World, and of his Gospel coming into, and prevailing in any part of the World is (as Luke phraseth it) rather division, which is here called a Sword. Through mens Fondness of their Idolatry, Superstition and Lusts, and madness on them, their Impatience of being outdone in Religion, and Righteousness of Conversation. The Event of Christs coming was Division, Wars, Variances, like the times Prophesied of by Micah. Ch. 7.6. God either stirring up Wars to revenge the Contempt of the Gospel (as it happened to the Jews) or men taking up Arms to compel all others to their Idolatries, and Superstitions. And that Natural Antipathy which men have to Holiness, setting them at Variance with those who imbracing the Gospel, love a life as becometh the Gospel of the Lord Jesus Christ, worketh so far, as Men will have no respect to their nearest Relations.

And a mans foes shall be they of his own houshold. Not of the houshold of Faith, which shows that it is not the Gospel, but mens Corruptions, which causeth Division. Those who truly receive the Gospel agree well enough, at least break not out into open Feuds, but the tye of no Natural or Moral Relations will hold together the Seed of the Woman, and the Seed of the Serpent. This does not always happen but very ordinarily, and therefore there was need that Christ should forewarn his Disciples of it.

He that loveth father, or mother more then me, is notworthy of me: and he that loveth son, or daughter more then me, is not worthy of me. Luke seemeth to speak higher, Ch. 14.26. If any man come to me, and hate not, his Father, and Mother, and Wife and Children, and Brethren, and Sisters, yea, and his own Life also, cannot be my Disciple. But the Sense is the same, for by hatred there is only meant Displicency, and a setting them in his esteem, below Christ, and his Commands, Christ does not command or encourage want of Natural Affection, but only by this saying, he reduceth it to order, and shows that our first Love, and Homage is due to God, and where we cannot show what Love and Affections our Father, or Mother, or Son, or Daughter call for, without failing in that Duty which we owe unto God, or Violating some Divine Precept, we must acknowledge our Heavenly Father, even by disobeying our Earthly Parents. instead of is not worthy of me, Luke says, cannot be my Disciple, which expoundeth this Term. He is not worthy of my Favour, of the Name of my Disciple, or the Reward I intend my Disciples.

And he that taketh not his cross, and followeth after me, is not worthy of me. We have much the same, Matth. 16.24. Mark 8.34. Luke 9.23. It is not he that maketh not, but he that taketh not his Cross, that is, he that does not Willingly, and Chearfully, and Patiently bear, and undergo those Tryals, and Afflictions, and Persecutions, which God in the way of his Providence, shall lay upon him, and bring him into, for my sake, and my Gospel; is not worthy of the name or Reward of my Disciples. Our Saviour calls all such Tryals, The Cross; either with reference to the Roman last Punishment, by Crucifying or signifying what Death he should dye, and with reference to his own Cross.

He that findeth his life, shall lose it: and he that loseth his life for my sake shall find it. Iohn Ch. 12.25. giveth us a Commentary upon these Words thus. He that loveth his Life shall lose it, and he that hateth his Life in this World, shall keep it unto Life Eternal. He in this Text is said to find his Life, who thinks that he has found, that is, saved it, who is so much in love with his Life, that rather than he will lose it, he will lose Gods favour, deny the Lord that bought him, deny the most Fundamental Truths of the Gospel. The Man that does thus (says Christ) shall lose it, possibly, he shall not obtain the end he aimeth at here, but if he does, he shall lose Eternal Life. When on the contrary, he that is Valiant for the Truth, shall sometimes be preserved, notwithstanding his Enemies rage, but if this happens not, yet he shall have Life Eternal, his Mortality shall be swallowed up in Life.

He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.

He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets reward: and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous mans reward.

And whosoever shall give to drink to one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. He that receiveth you, receiveth me, &c. we have the same Luke 10.16. only there it is. He that heareth you, heareth me, and there is added, And he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me; in Iohn 13, 20. it is, Verily, Verily, I say unto you, he that receiveth whomsoever I send, receiveth me, and he that receiveth me, receiveth him that sent me. As great Princes account what Favour is shown to their Embassadours, who represent their Persons, shown unto themselves, and whatsoever Indignities, or Affronts are done unto them, as done to themselves, so does Christ. Receiving is a general Term, and capable of a large interpretation. That Hearing is one Branch of it, Luke tells us. The Scope of the Context, and the Words that follow, do manifest that a giving Entertainment to them in their houses, is another thing here meant. There is another more inward, receiving of their Doctrine by Faith, and Love to which undoubtedly, there will be a great reward. But whether it be here intended, I doubt. Our Saviour was sending the 12 out, he had commanded them to take with them, no Gold, Silver, nor Brass, no Scrip, &c. but when they came into any City, to inquire who there were in that City, who were worthy Men, Favourers to the Gospel, and ready to entertain Strangers, and to go to their House or Houses, Saluting them, and to abide there, till they left the place. He furnisheth them here as it were with a Ticket, or Bill of Exchange. He gives them an Assurance, that whatsoever kindness should be done to them, he would account it as done to himself. And further has assured both them, and all the World, That if any should come to them to reveal the Will of God (for that the Term Prophet signifyeth) if they give him an Entertainment upon that account, they should be rewarded. What is here meant by the Term; a Prophets reward is variously guessed, whether it be. 1. The reward which God has appointed for such as entertain his Prophets. 2. Or such a reward as such a Prophet shall himself receive, or. 3. The reward which the Prophet will give him or them, viz. Prayers and Instruction. That which appears to me most probable, is that no more is meant, then a Liberal reward. For such shall be the reward of those who turn many to Righteousness, Dan. 12.3. Those words [in the Name of a Prophet] are both exclusive of t ose from the benefit of this promise who receive and entertain the Ministers of the Gospel, upon any other account then this, that they are the Lords Prophets and also encouraging to those who may discern, they have been mistaken in their Acts of Charity of this Nature; if they have been sincere in their Designs, and Actions, they shall not lose their reward, tho the pretended Prophet so entertained prove but an Impostor. And whosoever shall give to one of these little ones a Cup of Cold Water only, in the Name of a Disciple: He shall not lose his reward. Christ will not only reward those who show love to his Prophets, but those who show kindness to his Members, whom the World counts Contemptible, and calleth little ones; nor shall those only be rewarded, who give them great Entertainments, and make them great Presents, but (if it be proportionable to what they are able to do) tho it be a kindness of the mo t Minute Consideration, but a Cup of Cold Water, they shall be rewarded. God rewards the love we show to him and the good Actions, that flow from it. Here are three Persons mentioned, for whose Entertainment, and reception, God has provided in this Promise. A Prophet. A Righteous Man, a little one. And a three-fold reward promised. The reward of a Prophet. The reward of a Righteous Man, and his reward. How to distinguish the Righteous Man, and the little one, I cannot tell, unless we understand by the Righteous man, one more perfect, more Eminent in holiness, and by the little one, one that is sincere, tho we cannot Judge him so grown in Grace, and the knowledge of Christ. I should understand no more by the three-fold rewards, then Gods more particular Value for his Ministers, and for such as are more perfect in Holiness. While in the mean time he will not break the bruised Reed, nor quench the smoaking Flax, and that every one shall be rewarded according to his Works. Which shall not be measured by the quantity of the Gift, but by the Obedience, and Affection, and Ability of the giver; Luke 21.2, 3. Heb. 6.1.