A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 10
CHAP. X
In this Chapter is contained the first commission given by Christ to the Apostles to go preach, wherein he doth guard them against all difficulties in their Ministerie; and in speciall, against povertie and persecution.
Ver. 1. ANd when he had called unto him his twelve Disciples, he gave them power against unclean spirits, to cast them out, and to heale all manner of sickness, and all manner of disease.
HEre Christ calleth and furnished his Apostles. Doct. 1. Christ doth not admit every man unto the work of the Ministry, but chuseth out, and calleth whom he will; as here he calleth unto him twelve, and no other. 2. Christ will have such as shall preach the Gospel, to be Disciples ere they be Ministers; trained and prepared a while in his company, ere they be put in publick charge; for here, He called unto him his twelve Disciples. 3. He fits whom he sends with all gifts and abilities, necessary for the discharge of their Office, as here he gave them power against unclean spirits, &c. 4. Our Lord Jesus is very God, having divine power in himself, which he will put forth by what instruments he pleaseth, as here, He giveth power to his Apostles to work miracles in his name and authority.
Ver. 2. Now the names of the twelve Apostles are these, The first, Simon, who is called Peter, and Andrew his brother, Iames the son of Zebedee, and Iohn his brother.
3. Phillip, and Bartholomew, Thomas and Matthew the Publican, Iames the son of Alpheus, and Lebbeus, whose surname was Thaddeus.
4. Simon the Canaanite, and Iudas Iscariot who also betrayed him.
In the names of the Apostles we learn, 1. That there must be an order among the Ministers of the Gospel, albeit without stately subjection of all to any one, there may be a priority of order, which nature requires, without supremacy of Jurisdiction: yea, there may be priority of order, without a superiority of degree in Office; let be, without superiority of jurisdiction; for, here there is a first, without naming a second: The first, Simon who is called Peter; who in the meetings of the Apostles might for orders cause, speak in the name of the rest, as elder then the rest, or as Moderator; but had no Lordship nor superiority of office over the rest; for this he disclaims 1 Peter 5.4. Next we observe, That albeit for a mans own salvation, his conversion and sanctification be necessary, yet want of true grace and sanctification doth not disan… the office of a man outwardly called, nor hinder the lawsuinesse of his Ministry; for Iudas Iscariot is here called, and authorized to preach the Gospel, as Peter was, and is sent out in a common commission with the rest; for it is said, He calleth the twelve, and giveth them power, or whom Judas is named for one.
Ver. 5. These twelve Iesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any City of the Samaritans enter yee not.
6. But go ye rather to the lost sheep of the house of Israel.
7. And as ye go, Preach, saying, The Kingdome of heaven is at hand.
In the direction learn, 1. That it was necessary, that the Jewes should have the first offer of the Gospel, being the visible Kirk for the time, the people first and before all other in covenant with God; therefore in this first commission, the Apostles are commanded to keep within the Iews bounds, and not go to the Gentiles as yet, nor unto the Samaritans, which were composed of the off-spring of the mixt multitude of Pagans, who after the cativity of the ten tribes, were planted in their room; for, Go not in the way of the Gentiles, but rather to the lost sheep of Israel, saith Christ. 2. The office of Ministers, is, to bring home unto the true shepherd Christ Jesus lost sheep, going astray from Christ: Therfore saith he, Go to the lost sheep. 3. The consideration of the danger of peoples souls ready to perish, must stir up the Ministers to faithfulnesse in their charge; Therefore he calleth his people Lost sheep. 4. The mean appointed by Christ for salvation of souls is preaching, how foolish soever it may seem to the world; for Go, saith Christ, and preach. 5. The sum of John Baptists preaching, Mat. 3.2. and of Christs, Mat. 4.17. and here of the Apostles, is all one; to wit, The Kingdome of heaven is at hand. 6. By the preaching of Christ his Ministers, the kingdome of heaven is brought neer hand to men: for righteousnesse, and peace, and joy in the holy Ghost is offered unto every soule, who in the sense of need shall embrace Christ, Preach, saith he, the Kingdome of heaven is at hand.
Ver. 8. Heal the sick, cleanse the Lepers, raise the dead, cast out divels; freely yee have received, freely give.
It is worthy observation, that the Lord for confirmation of mens faith hath given power to the first Preachers of his Doctrine, to deliver men from miseries, both of soul and body, from sicknesse and divels; that in all time coming the power of his Gospel might be beleeved: for, Heal the sick, saith he, Cleanse the Lepers, Cast out divels. 2. To shew the freedome and rich grace of the Gospel, (whereby, whatsoever belongeth to righteousness and salvation, is bestowed upon the unworthy, without money, and without price) he gave the first Preachers of his grace a command to take no reward for their miraculous cures, saying, Freely have you received, freely give.
Vers. 9. Provide neither gold, nor silver, nor brasse in your purses.
10. Nor scrip for your journey, neither two coats, nor yet shooes, nor yet staves: (for the workman is worthy of his meat)
In this temporary commandement to the Apostles in their first commission, our Lord teacheth, 1. That such as have a calling to preach, need not be solicitous for their living: and that they should not aime at the conquest of money, or meanes, unto themselves, but to bring in souls to God. Therefore saith he, Provide neither gold, nor silver, &c. 2. Christ esteemeth and declareth the Preachers of the Gospel worthy of their sustenance, and their Hearers to be obliged in equity to sustaine them, saying, The work man is worthy of his meat. 3. When the Preachers are sustained by the Hearers, Christ esteemeth their sustenance to be no reward, neither to be any thing considerable, to hinder their bestowing of the benefit of the Gospel, to be esteemed A free gift; for after he saith, Freely give; he subjoyneth, The work man is worthy of his meat. 4. As Christ assureth painfull Preachers that they shall not want, so he giveth no order for sustenance of idle men; for there is no servant of his spoken of here, but the work-men onelyonly, The work-man is worthy of his meat.
Vers. 11. And into whatsoever city or town ye shall enter, enquire who in it is worthy, and there abide till ye go thence.
Christ giveth direction about their lodging and company, Doct. 1. Such as are known lovers of Religion, and to be ready to entertain, according to their power, the preachers of his word, are the only persons worthy of the company and guestning of Christs servants; the only persons in whose houses Ministers should chuse to; lodg; for, Enquire, saith he, he who in the city is worthy. 2. Christ will have his servants maintained in a seemly way, and not as beggers, basely going from house to house; therfore saith he, Abide in the house which is worthy, till ye go out of that place.
Ver. 12. And when ye come into an house, salute it.
Verse 13. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.
Our Lord sheweth them to make triall of the house fit for their lodging. Doct. 1. Beside the good report that men have of their respect to Religion, Christ will have his servants trying them, ere they trust them much; and the mean wherby he will have them tryed, is by their respect to the Gospel, and offer of Peace through Christs Grace: for every seeming holy Person, is not a friend to the doctrine of Grace; therefore saith he, When ye come to a house, salute it; that is, Offer Peace by the Gospel unto it. 2. No house is worthy in Christs reckoning, but that which receiveth the offer of Gods Peace by the Gospel of Grace through Christ, and unto such only Christ alloweth Peace; for he saith, If the house be worthy, let your Peace, according to your doctrine, come upon it. 3. If any receive not the offer of Peace by the Gospel of grace in Christ, they are debarred as unworthy, or unfit to have the fellowship of Christs servants, or any benefit of the Gospel; therfore saith he, Let your Peace return unto you. 4. Albeit the offer of Christs Peace do unto the refusers therof no good, yet shall it testifle of the fidelity of the servants of Christ, in offering Peace for their part, and so do good to the Preacher; therfore, Let your peace, saith he, return to you.
Ver. 14. And whosoever shall not receive you, nor bear your words, when ye depart out of that house, or city, shake off the dust of your feet.
15. 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.
From this to the end of the chapter, Christ incourageth the Apostles, and all his Disciples to follow the Profession of the Truth of the Gospel, without fear, by sixteen reasons: The first reason or motive, Such as receive you not, shall be severely punished; for the shaking off the dust of the feet, served to shew that the Apostles were free of their blood, and that God did despise the refusers of the Gospel, as a man doth the dust of his feet, and that in the last day, the dust of the ground where despisers of the Gospel did dwel, should bear witnesse against them, albeit there were no other witnesse to be found. Hence learn, That such as despise the Gospel, God shall despise them, and cut them off from the society of himself, and all his servants. 2. There is an appointed day, when Justice shall be execute to the full upon all the wicked; and namely, on the despisers of the Gospel; and this is, At the day of judgment, saith Christ. 3. There shall be degrees of torment in hell, as there are degrees of offenders; for, The case of Sodom shall be more tolerable then of some other. 4. The sin of a city refusing the Gospel, is greater then the sin of Sodom: for so doth the comparison of the refusers to hear Christs messengers, and of Sodom import. The reason whereof is, because Sodom had not the Gospel, and offer of Gods grace made unto them, did not sin against such a convincing light, did not despise in so high a degree the remedy of sin, as despisers of the Gospel do.
Vers. 16. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmelesse as doves.
The second Reason: Though your danger be great, yet remember ye are in my service; I send you out, therefore care for no more, but prudently and holily to carry your selves in my service. Doct. 1. Preachers must prepare themselves not only not to be received by all to whom they do offer the Gospel, but also to be persecuted, and put in hazard of their life: for Christ saith, I send you forth as sheep among wolves. 2. Resolution must be made for the worst entertainment that can befall Preachers, (that so the lesser crosses may be the better indured) even for what sheep may suffer of wolves; to wit, Beastly cruelty without pitie, because that many Preachers suffer of people; Behold, saith he, I send you forth as sheep among wolves. 3. Christs commission to his servants may incourage them, and comfort them against whatsoever crosse may befall them, Behold I send you forth. 4. Except the great Shepherd of soules defend his own servants, they have no more strength to resist their enemies, then sheep, in comparison of Wolves. 5. Preachers must be wary and circumspect, to keep themselves from harm of their wicked adversaries, that neither their body, nor soul be hurt by them; Therefore it is said, be wise as serpents. 6. They must also take heed, that they harm not the flock of their adversaries by any passage of unfaithfulnesse in their calling; for it is said, Be harmlesse as doves.
Verse 17. But beware of men, for they will deliver you up to the councels, and they will scourge you in their synagogues.
18. And ye shall be brought before governours and kings for my sake, for a testimony against them and the Gentiles.
The third reason: Ye are forewarned of witty and powerfull enemies in Church and State against you; but remember it is for my sake, and for a testimony against them, and therfore Fear not: Hence we learn. 1. That there is no less danger to Christs servants, from unrenewed men, who seem to be civil, and courteous, and observant of the laws, then there is danger from the most beastly and cruel adversaries; Therefore saith he, Beware of men. 2. There is great danger for Christs servants in civill courts and judgment seats under pretence of law; yea civill judicatories and Ecclesiasticall both, may turne adversaries to Christs servants, and conspire to persecute them; for it is said, They will deliver you up to councels, and scourge you in the synagogues. 3. When inferior judicatories are found unjust against the servants of Christ, remeed in law by superiors is hardly to be expected; at least, small confidence is to be put in appellations to supreme Judges, but Christs servants must prepare themselves for the enmitie of chiefe governours, and Kings also; for it is foretold, That they shall be brought before governours and kings. 4. Whatsoever be the pretence of People against the Preachers of the Gospel, the maine quarrell is for Christs sake; for it is said, Ye shall be brought before Governours and Kings for my sake. 5. A testimony given to the truth of Christs Gospell before persecuters, which may stand against them at the last day, in case it prevail not with them unto conversion, is worthy all the sufferings of these that be persecuted; for you shall be brought for a testimony against them. 6. There are a number to whom the word of the Gospel doth come, only for their conviction, who receive no benefit therby; for so importeth this Testimony against them.
Ver. 29. 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.
The fourth reason: Ye shall be furnished by my Spirit, as you have need, in your sufferings and speeches for the defence of the Gospel: Therefore fear not. Doct. 1. It is good to be resolved and prepared for the crosse ere it come: Therfore our Lord brings it, as it were, to the time of compearance, saying, When they deliver you up. 2. The main matter which a true Disciple should consider, and will take notice of, is not what he may suffer, or what he shall say; but what way he may glorifie Christ, and maintain the truth best; Therefore it is said, Take no thought how, or what ye shall speak. 3. Christs servants must not be perplexed what to do or say in his cause, for Christ doth forbid us to be anxious, (ordinary means or preparation are not forbidden, but anxiety only) saying; Take no thought what or how ye shall speak. 4. The Lord will not forsake in the day of tryall such servants, as are more feared to offend, then to suffer, but surely will be present with them, to make them give a fair testimony: for he promiseth to such, It shall be given you in that same hour. 5. It is not necessary, that God should give before-hand what is needfull for the hour of tryall: it is sufficient that assistance be given when the time of need cometh; for he saith, It shall be given you in that same hour, what you shall speak.
Ver. 20. For it is not ye that speak, but the spirit of your father which speaketh in you.
For confirmation of our faith, he assureth such servants, of the communion of his Spirit. Doct. 1. A testimony or suffering for Christ, concerneth the Father and the Spirit, no lesse then it doth concern Christ: for in this case the spirit of the Father doth own Christs cause; for, It is the spirit which speaketh. Christs cause is not upholden by learning, or humane wisdome, but by the holy spirit; for, It is the spirit of your Father which speaketh. 3. The servants of Christ are but instruments whose mouth the Lord borroweth in his own cause; for Christ saith, It is the spirit which speaketh in you.
Vers. 21. 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.
22. And ye shall be hated of all men for my names sake: but be that endureth to the end, shall be saved.
The fifth reason: You must resolve to be hated for my sake of all men; but if you go on to the end, ye shall be saved: Therefore Fear not. Doct. 1. The worlds hatred against Christ and his Gospel, and grace in his servants, is stronger then naturall love, and is able to dissolve all bonds of blood or friendship between the ungodly and Christs Disciples; for, The brother shall deliver up the brother to death, &c. 2. Christs servants are obnoxious, not only to be destitute of all mens comfort, but also to be hated of all sorts of men for Christs cause; for it is said, Ye shall be hated OF ALL MEN for my names sake. 3. There shall be an end of the troubles of all Christs true Disciples, for so importeth, He that indureth to the end. 4. There is a certain salvation after the troubles are past; for, He that endureth shall be saved. 5. There is need of patience and enduring of the trouble unto the end, lest if a man faint and give over, he lose his reward; for none, But he that endureth to the end shall be saved
Vers. 23. 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, till the Son of man be come.
The sixth reason: Sometime I will reserve you for further service, and will open a door for your escaping of persecution, and you shall not want some place to welcome you: Therefore Fear not. Doct. 1. The Lord alloweth Ministers in case of persecution to flee at sometimes; namely when their life shall serve more for Gods glory, and the Kirks good, then their death can; in such a case, he saith, When they persecute you in one City, flee, &c. 2. Preachers must still follow their calling, and seek occasion of preaching in another place; Therefore saith he, Flee to another City. 3. When one place refuseth to hear Christs servants, God will provide another place, where they may preach; Therefore saith he, Flee into another City. 4. He answereth a doubt, what if thy servants be persecuted in each city, and having gone through all, shall finde no city kindly to them, whether they may retire? He answereth, that till the second coming of the Son of Man (which second coming now onelyonly rested, he being come the first time already) there should not be wanting some city of Israel, some kindly place to receive his servants: which speech is not fitted for the Apostles in their first out sending, wherein there was no persecution; nor yet onelyonly for the Apostles in their second commission to all the world; but for all preachers of the Gospel unto the worlds end, who in the Apostles persons are spoken unto. Under the name of the Cities of Israel, is understood places where his servants will be welcome to preach the Gospel, if other places cast them out. Whence this doctrine is afforded, that However some Ministers may be so persecuted that they cannot flee; or fleeing, shall not escape the sword of the persecuter, but must glorifie God in their martyrdome; yet there shall be other Ministers one after another, till the second coming of Christ, preaching the Gospel from place to place, in despite of all the persecuters in the world; for of this our Lord giveth assurance, saying, Verily I say unto you, Ye shal not have gone over the cities of Israel till the Son of Man be come.
Ver. 24. The Disciple is not above his Master, nor the servant above his Lord.
25. 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 the house Beelzebub, how much more shall they call them of his houshold.
The seventh reason: It may content you, that you shall not be worse used then I your Lord and Master am, and shal be used: Therefore Fear not. Doct. 1. There are very neer and sweet bands between Christ and us; for he is our School-master, and we his Disciples; he is our Lord, and we are his servants: he is the Good man of the house, his church, and we his Domesticks and houshhold men, so importeth his words, saying, The Disciple is not above his Master, &c 2. Christ is a pattern of sufferings, from the cradle to the crosse, from his birth to his buriall; for here he setteth forth his own suffering, to encourage us to suffer by like example. 3. To seek or look after freedom from persecution, is to seek that we who are Christs Disciples should be better dealt with then our Master was, which is unreasonable; for, The Disciple is not above his Master, nor the servant above his Lord. 4. Conformity with Christ in suffering, may sufficiently comfort any man who suffereth for Christ; for, It is enough for the disciple that he be as his Master. 5. The comparison of Christs excellency, and our base condition, should make us willing to undergo any sort of humiliation; therfore saith he, It is enough that the servant be as his Lord. 6. Beelzebub was the idoll of Ekron, and one of the chiefest divels names: There is no blasphemy so great against Christ, but Satan will find mouths to vent it; for it is written, They called the Master of the house Beelzebub. 7. No wonder that Christs servants be called divels, when Christ was called a divel; so reasoneth Christ, saying, How much more shall they call them of the houshold Beelzebub.
Vers. 26. Fear them not therefore: for there is nothing covered that shall not be revealed; and hid, that shall not be known.
The eight reason: The truth of my doctrine, and your innocency, must both be brought to light upon all hazards; Therefore, Fear not, but avow my Gospel boldly. Doct. 1. Christs servants are in danger to minish their testimony concerning Christs truth, for fear of men; Therefore are they warned not to fear them. 2. Albeit the holinesse and innocency of Christs servants be overclouded, and born down for a time, by scandalous speeches of persecuters; and they esteemed no better then Beelzebub, yet shall it be brought forth to light in Gods time: for our Lord hath said, That there is nothing covered that shal not be revealed, nor secret which shall not be known; Thus may this generall sentence serve the purpose in this place. 3. Because at last the light of the Gospel shall break forth and overcome all obstacles, Therefore Ministers should boldly preach Christs truth: and thus also doth this generall sentence serve Christs intent, as the next verse maketh it plain.
Vers. 27. What I tell you in darknesse, that speak ye in light: and what ye hear in the eare, that preach ye upon the house tops.
Christ commandeth his Apostles to publish, as openly as they could, whatsoever he should reveale unto them, in any manner of way: putting the house top, for the most patent places, where a man might be best seen, and heard; for the houses of Judea were covered platform. Doct. 1. The matter of Preachers sermons should be nothing but truth revealed by Christ; therfore saith he, What I tell you, that speak. 2. Christ doth not reveal any thing to his servants, whether ordinarily by ordinary meanes, as by reading or meditation; or extraordinarily by his Spirit, but it is able to abide the light, and the tryall of all who shall hear of it; and is worthy to be avowed openly; for he saith, What I tell you in darknesse, that speak you in light, and what you hear in the care, that preach on the house tops.
Ver. 28. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
The ninth reason: You must fear me, who am able to kill both soul and body; therefore, Fear not man, who cannot harme you so much. Doct. 1. Plain and faithfull preaching of Christs truth, may readily be met with persecution, and hazard of life: and a man must be master of death, and delivered of the fear, not only of smaller losses, but even of the losse of life also, if he would preach all Christs truth as he should; Therefore saith Christ, Fear not them which kill the body. 2. All that men can do against a faithfull witnesse of Christs truth, is to take the life of the body; they cannot reach to the soul to destroy it, or to take away from it righteousnesse or peace, or joy in the holy Ghost; for, They are not able to kill the soul, saith he. 3. The true remedy of all base fear of the creature, and of death, is the true fear of God; Therefore saith he, Fear him rather which is able to destroy soul and body in hell. 4. If a man suppresse the testimony which he should give to Christ, for fear of being killed by men, he falleth in the danger of being cast in hell, and losing soule and body. This is imported in the saying, Fear him which is able to destroy soul and body in hell.
Vers. 29. Are not two Sparrows sold for a farthing? And one of them shall not fall on the ground without your Father.
30. But the very hairs of your head are all numbred.
31. Fear ye not therefore, ye are of more value then many Sparrows.
The tenth reason: Gods providence which reacheth unto Sparrowes, and to the haires of your head, to preserve the least of them, may incourage you sufficiently against fear of men; therfore, Fear not to preach my truth. Doct. 1. Gods providence is very particular toward all the creatures, so that the least of them is not taken or slaine, without Gods dispensation; for, One Sparrow, saith he, shall not fall to the ground without your Father. 2. The Lords care of his servants doth reach to the preservation not only of their life, but also of the smallest thing that concerneth them; for, The very haires of your head are numbred, saith he. 3. God esteemeth much more of his servants then of other creatures: for his children are bought with his Sons blood; Therefore saith he, Ye are of more value then many Sparrowes. 4. The consideration of Gods estimation of his servants, and of his particular providence about them, may give them assurance, that tyrants and persecuters shall do them no further hurt then God pleaseth, and so may deliver them from all fear in the discharge of their message; this Christ inferreth, saying expresly, Fear ye not therfore.
Vers. 32. Whosoever therfore shall confesse me before men, him will I confesse also before my Father which is in heaven.
33. But whosoever shal deny me before men, him will I also deny before my Father which is in heaven.
The eleventh reason: If ye confesse me confidently before men, I will confesse you before God, but if for fear of men, ye deny me, I will deny you; Therefore, fear not to avow the truth of my Gospel. Doct. 1. Christ will not only have Preachers, but also all christians, to avow his name and his truth before all men, and that for Gods glory and mens edification: This is it he saith in the generall, Whosoever shall confesse me before men. 2. Men by confessing Christs truth, cannot honour him so much as he shall honour them who boldly do avow him; for, Him will I confesse before my Father, saith he. 3. If men refuse to stand for Christ, or for his truth, or cause, or for his servants troubled for his service, they deny Christ, and in substance do say, They know him not, and that they will not be for him in danger; for not to confesse Christ, is here to deny him; for, Whosoever shall deny me, saith he, instead of saying, whosoever shall Not confesse me. 2. Such as refuse to avow Christ and his cause before men, he will disclaim them before God, as men that belong not unto him; for he saith; Him will I also deny before my Father: This threatning strikes not against such, as do slide at a time, and do afterward repent; and are ready to confess Christ in no less hazard, as Peter did: for such men do not refuse to avow Christ, but resolve to confes him, and do keep their resolution, albeit in some surprizall they slide.
Ver. 34. Think not that I am come to send peace on earth … came not to send peace, but a sword.
The twelfth reason: Ye must resolve for trouble, even from your nearest friends, and not look for worldly peace, if ye follow me; Therefore, Fear not. Doct. 1. We are ready to promse to our selves worldly ease, and wealth, and honour, and friendship, by professing of the Gospel, albeit we have no warrant for …o: therefore wil our Lord have us purged of such conceits, saying, Think not that I am come to send peace, &c. 2. Christs errand is indeed to bring peace, heavenly peace between God and man, but not to bring earthly peace between the Godly and wicked; therefore saith he, Think no… that I am come to send peace on the earth. 3. Albeit it be true, that the Gospel of Christ is not the cause of pe…secution, con…ention, and war… but the cause is in the wickedness of … and malice of Satan, who cannot indure the Gospel; … she setting up of Christs throne in any place, is so frequently the occasion of contention, and trouble, and wars, that Christ is esteemed by men to be a raiser of trouble in the world while as his part is only this, he chuseth that contention, trouble, persecution, and wars should come, rather then his kingdom should not be erected and promoved, in and among men; Therfore is it that he saith, I came not to send peace, but the sword. 4. Albeit the Gospel be not the cause of war, but by accident of mans wickednesse, yet Christ will take it on him, that in some sense he came to send the sword … because he … appointed troubles, persecution, wars and … that may be comprehended under the sword to come, that he may make use thereof, as of a fan in his hand, for the trying and purging of his followers; and therfore howsoever he be not accessory to the sin or persecuters, yet i… he the author of the purging of his own Church, and the appointer of all the means tending thereunto; in which sense he saith, He came not to send peace, but the sword.
Ver. 35. 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.
36. And a mans foes shall be they of his own houshold.
This is explained in these verses, wherein the most bitter sort of contention for the Gospel is foretold. Doct. 1. The naturall hatred which men have against the Gospel will make then: break all the bands of allyance and nature, and persecute their dearest friends, for hatred of Christs Gospel; and this trouble we must resolve to endure; for it is told us, There shall be variance Between Children and Parents, Father and Son, Mother and Daughter. 2. As this variance is a part of the tryall and exercise of his own people, Christ will avow himselfe to be the cause of it, saying, I came to set a man at variance. 3. In the case of persecution for the Gospel, at no unrenewed mens hands is friendship, or favour, or help to be expected, but rather the contrary may be looked for, that the more obligation of friendship be betwixt them and us, we shall have the more opposition by them; for, A mans foes shall be they of his own houshold, saith Christ. 4. The Gospel doth not work on all alike, but may take effect in one, and passe by the rest; for, A mans foes shall be they of his own houshold, doth import so much.
Ver. 37. He that loveth father or mother more then me, is not worthy of me: and he that loveth son or daughter more then me, is not worthy of me.
The thirteenth reason: Whosoever shall chuse to please kindred, friends, or allyance, rather then me, I will disclaim them; Therefore stand not to avow the word of my Gospel, albeit nearest and dearest friends should storm at it. Doct. 1. in the case of persecution for Christs cause, He who to please friends, standeth not to disavow Christs cause, & doth chuse to offend Christ, rather then his friends, is unworthy of the name of a Christian; for he is unworthy of me, saith Christ. 2. Love to Christ hindereth not love to friends, but only seasoneth it and keepeth it in the own place; for Christ only saith, he that loveth them more then me.
Ver. 38. And he that taketh not his crosse and followeth after me, is not worthy of me.
The fourteenth reason: if any man refuse trouble for me, I will disclaim him; therefore, Fear not to professe me. Doct. 1. Whosoever is not content to submit himselfe to whatsoever trouble can be imagined may befall him, for following of Christ and his cause, is unworthy of the name of a Christian; for so much doth the text import. 2. Such damage, pain and ignominy, as Christ indured must every christian resolve to endure for Christs cause; therefore i… trouble for Christ called by the name of the crosse, while he saith, He that taketh not up his crosse. 3. The weight of the crosse cannot be born, except Christ be looked unto, be followed, and adhered unto; therfore he commands every Beleever, both to take up his crosse, and to follow him. 4. If this condition please not a man, to have Christ and a crosse both, Christ will reject him, for …f such he saith, He is not worthy of me; that is, He is not fit for me, I wil not own him.
Ver. 39. He that findeth his life shall lose it: and he that loseth his life for my sake, shall find it.
The fifteenth reason: If any shall seek to save his life, with disadvantage of my Gospel, he shall lose his life; and if any shall not regard his life to do me service, he shall save his life: Therefore, fear not to avow the truth of my Gospel. Doct. 1. Christs truth should be dearer to us then our life, for so doth Christs words import. 2. Whosoever do find out, or follow a way to save his goods or his life, with the disadvantage and losse of Christs cause, he bringeth eternall perdition on himselfe; for Christ saith here, He that findeth his life, shall lose it. 3. Whosoever shall hazard, or in the hazard, lose his life temporall for Christ, he shall know by experience, that he hath made a good bargain, and preserved his life for ever; for it is said, He that loseth his life for my sake shall find it.
Ver. 40. He that receiveth you receiveth me, & he that receiveth me, receiveth him that sent me.
41. 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.
42. And whosoever shal give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shal in no wise lose his reward.
The sixteenth reason: Whatsoever respect or kindnesse is done to any of my Disciples, for my cause, I will take it as done to me, and will reward it; Therefore, Fear not to profess the truth of my Gospel, upon all hazards. Doct. 1. Receiving the message of salvation from Christs servants, or kindnesse shown unto Christs servants, is reckoned by Christ as done to himself, and done to the Father, in whose name the preacher doth come, for he saith, He that receiveth me, receiveth … tha… sent me, &c. 2. The cause for which a man doth any respect to Christs servants, is mainly looked unto by God, whether it be done to a preacher, because he is a Preacher; to a righteous man, because he is such; to a Believer in Christ or Disciple, (how little or despiseable soever he seem) because he is a Disciple; therefore saith he, In the name of a Prophet ▪ in the name of a Disciple: for what good is done to any of Christs followers for other respects, as for friendship, hope of receiving gain by it, or such like, doth not come in … 3. The smalness or meanness of the benefit, wherby any of Christs followers are helped or refreshed, shall not diminish Christs estimation of the mans good affection; for, Even a cup of cold water shall not want a reward.) 4. This doctrine how hardly soever it be beleived, is worthy to be received; for Christ confirmeth it by a verily, and that to purchase unto this saying, the more credit.