mh_parser/vol_split/40 - Matthew/Chapter 10.xml

<div2 id="Matt.xi" n="xi" next="Matt.xii" prev="Matt.x" progress="10.98%" title="Chapter X">
<h2 id="Matt.xi-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xi-p0.2">CHAP. X.</h3>
<p class="intro" id="Matt.xi-p1">This chapter is an ordination sermon, which our
Lord Jesus preached, when he advanced his twelve disciples to the
degree and dignity of apostles. In the close of the foregoing
chapter, he had stirred up them and others to pray that God would
send forth labourers, and here we have an immediate answer to that
prayer: while they are yet speaking he hears and performs. What we
pray for, according to Christ's direction, shall be given, Now here
we have, I. The general commission that was given them, <scripRef id="Matt.xi-p1.1" osisRef="Bible:Matt.10.1" parsed="|Matt|10|1|0|0" passage="Mt 10:1">ver. 1</scripRef>. II. The names of the persons
to whom this commission was given, <scripRef id="Matt.xi-p1.2" osisRef="Bible:Matt.10.2-Matt.10.4" parsed="|Matt|10|2|10|4" passage="Mt 10:2-4">ver. 2-4</scripRef>. III. The instructions that were
given them, which are very full and particular; 1. Concerning the
services they were to do; their preaching; their working miracles;
to whom they must apply themselves; how they must behave
themselves; and in what method they must proceed, <scripRef id="Matt.xi-p1.3" osisRef="Bible:Matt.10.5-Matt.10.15" parsed="|Matt|10|5|10|15" passage="Mt 10:5-15">ver. 5-15</scripRef>. 2. Concerning the
sufferings they were to undergo. They are told what they should
suffer, and from whom; counsels are given them what course to take
when persecuted, and encouragements to bear up cheerfully under
their sufferings, <scripRef id="Matt.xi-p1.4" osisRef="Bible:Matt.10.16-Matt.10.42" parsed="|Matt|10|16|10|42" passage="Mt 10:16-42">ver.
16-42</scripRef>. These things, though primarily intended for
direction to the apostles, are of use to all Christ's ministers,
with whom, by his word, Christ, and will be always to end the
world.</p>
<scripCom id="Matt.xi-p1.5" osisRef="Bible:Matt.10" parsed="|Matt|10|0|0|0" passage="Mt 10" type="Commentary"/>
<scripCom id="Matt.xi-p1.6" osisRef="Bible:Matt.10.1-Matt.10.4" parsed="|Matt|10|1|10|4" passage="Mt 10:1-4" type="Commentary"/><div class="Commentary" id="Bible:Matt.10.1-Matt.10.4">
<h4 id="Matt.xi-p1.7">The Apostles Sent Forth.</h4>
<p class="passage" id="Matt.xi-p2">1 And when he had called unto <i>him</i> his
twelve disciples, he gave them power <i>against</i> unclean
spirits, to cast them out, and to heal all manner of sickness and
all manner of disease.   2 Now the names of the twelve
apostles are these; The first, Simon, who is called Peter, and
Andrew his brother; James <i>the son</i> of Zebedee, and John his
brother;   3 Philip, and Bartholomew; Thomas, and Matthew the
publican; James <i>the son</i> of Alpheus, and Lebbeus, whose
surname was Thaddeus;   4 Simon the Canaanite, and Judas
Iscariot, who also betrayed him.</p>
<p class="indent" id="Matt.xi-p3">Here we are told, I. Who they were that
Christ ordained to be his apostles or ambassadors; they were his
disciples, <scripRef id="Matt.xi-p3.1" osisRef="Bible:Matt.10.1" parsed="|Matt|10|1|0|0" passage="Mt 10:1"><i>v.</i> 1</scripRef>. He
had called them some time before to be disciples, his immediate
followers and constant attendants, and he then told them that they
should be made fishers of men, which promise he now performed.
Note, Christ commonly confers honours and graces by degrees; the
light of both, like that of the morning, <i>shines more and
more.</i> All this while Christ had kept these twelve,</p>
<p class="indent" id="Matt.xi-p4">1. In a state of probation. Though he knows
what is in man, though he knew from the first what was in them
(<scripRef id="Matt.xi-p4.1" osisRef="Bible:John.6.7" parsed="|John|6|7|0|0" passage="Joh 6:7">John vi. 70</scripRef>), yet he took
this method to give an example to his church. Note, The ministry
being a great trust, it is fit that men should be tried for a time,
before they are entrusted with it. Let them <i>first be proved,</i>
<scripRef id="Matt.xi-p4.2" osisRef="Bible:1Tim.3.10" parsed="|1Tim|3|10|0|0" passage="1Ti 3:10">1 Tim. iii. 10</scripRef>. Therefore,
hands must not be laid suddenly on any man, but let him first be
observed as a candidate and probationer, a proposant (that is the
term the French churches use), because some men's sins go before,
others follow, <scripRef id="Matt.xi-p4.3" osisRef="Bible:1Tim.5.22" parsed="|1Tim|5|22|0|0" passage="1Ti 5:22">1 Tim. v.
22</scripRef>.</p>
<p class="indent" id="Matt.xi-p5">2. In a state of preparation. All this
while he had been fitting them for this great work. Note, Those
whom Christ intends for, and calls to, any work, he first prepares
and qualifies, in some measure, for it. He prepared them, (1.) By
<i>taking them to be with him.</i> Note, The best preparative for
the work of the ministry, is an acquaintance and communion with
Jesus Christ. They that would <i>serve Christ,</i> must first be
<i>with him</i> (<scripRef id="Matt.xi-p5.1" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26">John xii.
26</scripRef>). Paul had Christ revealed, not only <i>to him,</i>
but <i>in him,</i> before he went to preach him among the Gentiles,
<scripRef id="Matt.xi-p5.2" osisRef="Bible:Gal.1.16" parsed="|Gal|1|16|0|0" passage="Ga 1:16">Gal. i. 16</scripRef>. By the lively
acts of faith, and the frequent exercise of prayer and meditation,
that fellowship with Christ must be maintained and kept up, which
is a requisite qualification for the work of the ministry. (2.) By
<i>teaching them;</i> they were with him as scholars or pupils, and
he taught them privately, besides the benefit they derived from his
public preaching; he opened the scriptures to them, and opened
their understandings to understand the scriptures: to them it was
given to <i>know the mysteries of the kingdom of heaven,</i> and to
them they were <i>made plain.</i> Note, They that design to be
teachers must first be learners; they must receive, that they may
give; they must be <i>able to teach others,</i> <scripRef id="Matt.xi-p5.3" osisRef="Bible:2Tim.2.2" parsed="|2Tim|2|2|0|0" passage="2Ti 2:2">2 Tim. ii. 2</scripRef>. Gospel truths must be first
committed to them, before they be commissioned to be gospel
ministers. To give men <i>authority</i> to teach others, that have
not an <i>ability,</i> is but a mockery to God and the church; it
is <i>sending a message by the hand of a fool,</i> <scripRef id="Matt.xi-p5.4" osisRef="Bible:Prov.26.6" parsed="|Prov|26|6|0|0" passage="Pr 26:6">Prov. xxvi. 6</scripRef>. Christ <i>taught his
disciples</i> before he sent them forth (<scripRef id="Matt.xi-p5.5" osisRef="Bible:Matt.5.2" parsed="|Matt|5|2|0|0" passage="Mt 5:2"><i>ch.</i> v. 2</scripRef>), and afterwards, when he
enlarged their commission, he gave them more ample instructions,
<scripRef id="Matt.xi-p5.6" osisRef="Bible:Acts.1.3" parsed="|Acts|1|3|0|0" passage="Ac 1:3">Acts i. 3</scripRef>.</p>
<p class="indent" id="Matt.xi-p6">II. What the commission was that he gave
them.</p>
<p class="indent" id="Matt.xi-p7">1. He <i>called them to him,</i> <scripRef id="Matt.xi-p7.1" osisRef="Bible:Matt.10.1" parsed="|Matt|10|1|0|0" passage="Mt 10:1"><i>v.</i> 1</scripRef>. He had called them to
come <i>after</i> him before; now he calls them to come <i>to</i>
him, admits them to a greater familiarity, and will not have them
to keep at such a distance as they had hitherto observed. They that
<i>humble themselves</i> shall thus be <i>exalted.</i> The priests
under the law were said to <i>draw near</i> and <i>approach</i>
unto God, nearer than the people; the same may be said of gospel
ministers; they are called to draw near to Christ, which, as it is
an honour, so should strike an awe upon them, remembering that
Christ will be sanctified in those that <i>come nigh unto him.</i>
It is observable, that when the disciples were to be
<i>instructed,</i> they <i>came unto</i> him of their own accord,
<scripRef id="Matt.xi-p7.2" osisRef="Bible:Matt.5.1" parsed="|Matt|5|1|0|0" passage="Mt 5:1"><i>ch.</i> v. 1</scripRef>. But now they
were to be <i>ordained,</i> he <i>called them.</i> Note, It well
becomes the disciples of Christ to be more forward to learn than to
teach. In the sense of our own ignorance, we must seek
opportunities to be taught; and in the same sense we must <i>wait
for a call,</i> a clear call, ere we take upon us to <i>teach
others;</i> for <i>no man ought to take this honour to
himself.</i></p>
<p class="indent" id="Matt.xi-p8">2. He <i>gave them power,</i>
<b><i>exousian</i></b>, <i>authority</i> in his name, to command
men to obedience, and for the confirmation of that authority, to
command devils too into a subjection. Note, All rightful authority
is derived from Jesus Christ. All power is given to him without
limitation, and the subordinate powers that be are ordained of him.
Some of his honour he put on his ministers, as Moses put some of
his on Joshua. Note, It is an undeniable proof of the fulness of
power which Christ used as Mediator, that he could impart his power
to those he employed, and enable them to work the same miracles
that he wrought in his name. He gave them <i>power over unclean
spirits,</i> and over <i>all manner of sickness.</i> Note, The
design of the gospel was to <i>conquer the devil</i> and to <i>cure
the world.</i> These preachers were sent out destitute of all
external advantages to recommend them; they had no wealth, nor
learning, nor titles of honour, and they made a very mean figure;
it was therefore requisite that they should have some extraordinary
power to advance them above the scribes.</p>
<p class="indent" id="Matt.xi-p9">(1.) He gave them power <i>against unclean
spirits, to cast them out.</i> Note, The power that is committed to
the ministers of Christ, is directly levelled against the devil and
his kingdom. The devil, as an <i>unclean spirit,</i> is working
both in doctrinal errors (<scripRef id="Matt.xi-p9.1" osisRef="Bible:Rev.16.13" parsed="|Rev|16|13|0|0" passage="Re 16:13">Rev. xvi.
13</scripRef>), and in practical debauchery (<scripRef id="Matt.xi-p9.2" osisRef="Bible:2Pet.2.10" parsed="|2Pet|2|10|0|0" passage="2Pe 2:10">2 Pet. ii. 10</scripRef>); and in both these, ministers
have a charge against him. Christ gave them power to cast him out
of the bodies of people; but that was to signify the destruction of
his <i>spiritual kingdom,</i> and all the works of the devil; for
which purpose the <i>Son of God</i> was <i>manifested.</i></p>
<p class="indent" id="Matt.xi-p10">(2.) He gave them power to <i>heal all
manner of sickness.</i> He authorized them to work miracles for the
confirmation of their doctrine, to prove that it was of God; and
they were to work useful miracles for the illustration of it, to
prove that it is not only faithful, but well <i>worthy of all
acceptation;</i> that the design of the gospel is to heal and save.
Moses's miracles were many of them for destruction; those Mahomet
pretended to, were for ostentation; but the miracles Christ
wrought, and appointed his apostles to work, were all for
edification, and evince him to be, not only the great Teacher and
Ruler, but the great Redeemer, of the world. Observe what an
emphasis is laid upon the extent of their power to <i>all manner of
sickness,</i> and <i>all manner of disease,</i> without the
exception even of those that are reckoned incurable, and the
reproach of physicians. Note, In the grace of the gospel there is a
salve for every sore, a remedy for every malady. There is no
spiritual disease so malignant, so inveterate, but there is a
sufficiency of power in Christ, for the cure of it. Let none
therefore say there is no hope, or that the breach is wide as the
sea, that cannot be healed.</p>
<p class="indent" id="Matt.xi-p11">III. The number and names of those that
were commissioned; they are made apostles, that is, messengers. An
angel, and an apostle, both signify the same thing—one <i>sent on
an errand,</i> an ambassador. All faithful ministers are sent of
Christ, but they that were first, and immediately, sent by him, are
eminently called <i>apostles,</i> the prime ministers of state in
his kingdom. Yet this was but the infancy of their office; it was
when Christ <i>ascended on high</i> that he <i>gave some
apostles,</i> <scripRef id="Matt.xi-p11.1" osisRef="Bible:Eph.4.11" parsed="|Eph|4|11|0|0" passage="Eph 4:11">Eph. iv. 11</scripRef>.
Christ himself is called an apostle (<scripRef id="Matt.xi-p11.2" osisRef="Bible:Heb.3.1" parsed="|Heb|3|1|0|0" passage="Heb 3:1">Heb. iii. 1</scripRef>), for he was <i>sent by the
Father,</i> and so sent them, <scripRef id="Matt.xi-p11.3" osisRef="Bible:John.20.21" parsed="|John|20|21|0|0" passage="Joh 20:21">John
xx. 21</scripRef>. The prophets were called God's messengers.</p>
<p class="indent" id="Matt.xi-p12">1. Their number was twelve, referring to
the number of the tribes of Israel, and the sons of Jacob that were
the patriarchs of those tribes. The gospel church must be the
Israel of God; the Jews must be first invited into it; the apostles
must be spiritual fathers, to beget a seed to Christ. Israel after
the flesh is to be rejected for their infidelity; these twelve,
therefore, are appointed to be the fathers of another Israel. These
twelve, by their doctrine, were to judge the twelve tribes of
Israel, <scripRef id="Matt.xi-p12.1" osisRef="Bible:Luke.22.30" parsed="|Luke|22|30|0|0" passage="Lu 22:30">Luke xxii. 30</scripRef>.
These were the twelve stars that made up the church's crown
(<scripRef id="Matt.xi-p12.2" osisRef="Bible:Rev.12.1" parsed="|Rev|12|1|0|0" passage="Re 12:1">Rev. xii. 1</scripRef>): the twelve
foundations of the new Jerusalem (<scripRef id="Matt.xi-p12.3" osisRef="Bible:Rev.21.12 Bible:Rev.21.14" parsed="|Rev|21|12|0|0;|Rev|21|14|0|0" passage="Re 21:12,14">Rev. xxi. 12, 14</scripRef>), typified by the twelve
precious stones in Aaron's breast-plate, the twelve loaves on the
table of show-bread, the twelve wells of water at Elim. This was
that famous jury (and to make it a grand jury, Paul was added to
it) that was impanelled to enquire between the King of kings, and
the body of mankind; and, in this chapter, they have their charge
given them, by him to whom <i>all judgment was committed.</i></p>
<p class="indent" id="Matt.xi-p13">2. Their names are here left upon record,
and it is their honour; yet in this they had more reason to
rejoice, that their names were <i>written in heaven</i> (<scripRef id="Matt.xi-p13.1" osisRef="Bible:Luke.10.20" parsed="|Luke|10|20|0|0" passage="Lu 10:20">Luke x. 20</scripRef>), while the high and
mighty names of the great ones of the earth are <i>buried in the
dust.</i> Observe,</p>
<p class="indent" id="Matt.xi-p14">(1.) There are some of these twelve
apostles, of whom we know no more, from the scripture, than their
names; as Bartholomew, and Simon the Canaanite; and yet they were
faithful servants to Christ and his church. Note, all the good
ministers of Christ are not alike famous, nor their actions alike
celebrated.</p>
<p class="indent" id="Matt.xi-p15">(2.) They are names by couples; for at
first they were sent forth <i>two and two,</i> because <i>two are
better than one;</i> they would be serviceable to each other, and
the more serviceable jointly to Christ and souls; what one forgot
the other would remember, and <i>out of the mouth of two witnesses
every word would be established.</i> Three couple of them were
brethren; Peter and Andrew, James and John, and the other James and
Lebbeus. Note, Friendship and fellowship ought to be kept up among
relations, and to be made serviceable to religion. It is an
excellent thing, when brethren by nature are brethren by grace, and
those two bonds strengthen each other.</p>
<p class="indent" id="Matt.xi-p16">(3.) Peter is named first, because he was
first called; or because he was the most forward among them, and
upon all occasions made himself the mouth of the rest, and because
he was to be the apostle of the circumcision; but that gave him no
power over the rest of the apostles, nor is there the least mark of
any supremacy that was given to him, or ever claimed by him, in
this sacred college.</p>
<p class="indent" id="Matt.xi-p17">(4.) Matthew, the penman of this gospel, is
here joined with Thomas (<scripRef id="Matt.xi-p17.1" osisRef="Bible:Matt.10.3" parsed="|Matt|10|3|0|0" passage="Mt 10:3"><i>v.</i>
3</scripRef>), but in two things there is a variation from the
accounts of Mark and Luke, <scripRef id="Matt.xi-p17.2" osisRef="Bible:Mark.3.18 Bible:Luke.6.15" parsed="|Mark|3|18|0|0;|Luke|6|15|0|0" passage="Mk 3:18,Lu 6:15">Mark
iii. 18; Luke vi. 15</scripRef>. There, Matthew is put first; in
that order it appears he was ordained before Thomas; but here, in
his own catalogue, Thomas is put first. Note, It well becomes the
disciples of Christ in honour to prefer one another. There, he is
only called Matthew, here Matthew the publican, the toll-gatherer
or collector of the customs, who was called from that infamous
employment to be an apostle. Note, It is good for those who are
advanced to honour with Christ, to look <i>unto the rock whence
they were hewn;</i> often to remember what they were before Christ
called them, that thereby they may be kept humble, and divine grace
may be the more glorified. Matthew the apostle was Matthew the
publican.</p>
<p class="indent" id="Matt.xi-p18">(5.) Simon is called the Canaanite, or
rather the Canite, from Cana of Galilee, where probably he was
born; or Simon the Zealot, which some make to be the signification
of <b><i>Kananites</i></b>.</p>
<p class="indent" id="Matt.xi-p19">(6.) Judas Iscariot is always named last,
and with that black brand upon his name, <i>who also betrayed
him;</i> which intimates that from the first, Christ knew what a
wretch he was, that he had a devil, and would prove a traitor; yet
Christ took him among the apostles, that it might not be a surprise
and discouragement to his church, if, at any time, the vilest
scandals should break out in the best societies. Such spots there
have been in our feasts of charity; tares among the wheat, wolves
among the sheep; but there is a day of discovery and separation
coming, where hypocrites shall be unmasked and discarded. Neither
the apostleship, nor the rest of the apostles, were ever the worse
for Judas's being one of the twelve, while his wickedness was
concealed and did not break out.</p>
</div><scripCom id="Matt.xi-p19.1" osisRef="Bible:Matt.10.5-Matt.10.15" parsed="|Matt|10|5|10|15" passage="Mt 10:5-15" type="Commentary"/><div class="Commentary" id="Bible:Matt.10.5-Matt.10.15">
<h4 id="Matt.xi-p19.2">Instructions to the
Apostles.</h4>
<p class="passage" id="Matt.xi-p20">5 These twelve Jesus sent forth, and commanded
them, saying, Go not into the way of the Gentiles, and into
<i>any</i> city of the Samaritans enter ye not:   6 But go
rather to the lost sheep of the house of Israel.   7 And as ye
go, preach, saying, The kingdom of heaven is at hand.   8 Heal
the sick, cleanse the lepers, raise the dead, cast out devils:
freely ye have received, freely give.   9 Provide neither
gold, nor silver, nor brass in your purses,   10 Nor scrip for
<i>your</i> journey, neither two coats, neither shoes, nor yet
staves: for the workman is worthy of his meat.   11 And into
whatsoever city or town ye shall enter, enquire who in it is
worthy; and there abide till ye go thence.   12 And when ye
come into a house, salute it.   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.   14 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.   15 Verily I say unto you,
It shall be more tolerable for the land of Sodom and Gomorrah in
the day of judgment, than for that city.</p>
<p class="indent" id="Matt.xi-p21">We have here the instructions that Christ
gave to his disciples, when he gave them their commission. Whether
this charge was given them in a continued discourse, or the several
articles of it hinted to them at several times, is not material; in
this he <i>commanded them.</i> Jacob's blessing his sons, is called
his <i>commanding</i> them, and with these commands Christ
commanded a blessing. Observe,</p>
<p class="indent" id="Matt.xi-p22">I. The people to whom he sent them. These
ambassadors are directed what places to go to.</p>
<p class="indent" id="Matt.xi-p23">1. Not to the Gentiles nor the Samaritans.
They must not <i>go into the way of the Gentiles,</i> nor into any
road out of the land of Israel, whatever temptations they might
have. The Gentiles must not have the gospel brought them, till the
Jews have first refused it. As to the Samaritans, who were the
posterity of the mongrel people that the king of Assyria planted
about Samaria, their country lay between Judea and Galilee, so that
they could not avoid <i>going into the way</i> of the Samaritans,
but they must <i>not enter into any of their cities.</i> Christ had
declined manifesting himself to the Gentiles or Samaritans, and
therefore the apostles must not preach to them. If the gospel be
hid from any place, Christ thereby hides himself from that place.
This restraint was upon them only in their first mission,
afterwards they were appointed to go <i>into all the world,</i> and
teach <i>all nations.</i></p>
<p class="indent" id="Matt.xi-p24">2. But <i>to the lost sheep of the house of
Israel.</i> To them Christ appropriated his own ministry (<scripRef id="Matt.xi-p24.1" osisRef="Bible:Matt.15.24" parsed="|Matt|15|24|0|0" passage="Mt 15:24"><i>ch.</i> xv. 24</scripRef>), for he was a
<i>minister of the circumcision</i> (<scripRef id="Matt.xi-p24.2" osisRef="Bible:Rom.15.8" parsed="|Rom|15|8|0|0" passage="Ro 15:8">Rom. xv. 8</scripRef>): and, therefore, to them the
apostles, who were but his attendants and agents, must be confined.
The first offer of salvation must be made to the Jews, <scripRef id="Matt.xi-p24.3" osisRef="Bible:Acts.3.26" parsed="|Acts|3|26|0|0" passage="Ac 3:26">Acts iii. 26</scripRef>. Note, Christ had a
particular and very tender concern for the <i>house of Israel;</i>
they were <i>beloved for the fathers' sakes,</i> <scripRef id="Matt.xi-p24.4" osisRef="Bible:Rom.11.28" parsed="|Rom|11|28|0|0" passage="Ro 11:28">Rom. xi. 28</scripRef>. He looked with compassion upon
them as <i>lost sheep,</i> whom he, as a shepherd, was to gather
out of the by-paths of sin and error, into which they were gone
astray, and in which, if not brought back, they would wander
endlessly; see <scripRef id="Matt.xi-p24.5" osisRef="Bible:Jer.2.6" parsed="|Jer|2|6|0|0" passage="Jer 2:6">Jer. ii. 6</scripRef>.
The Gentiles also had been as lost sheep, <scripRef id="Matt.xi-p24.6" osisRef="Bible:1Pet.2.25" parsed="|1Pet|2|25|0|0" passage="1Pe 2:25">1 Pet. ii. 25</scripRef>. Christ gives this description
of those to whom they were sent, to quicken them to diligence in
their work, they were sent to the house of Israel (of which number
they themselves lately were), whom they could not but pity, and be
desirous to help.</p>
<p class="indent" id="Matt.xi-p25">II. The preaching work which he appointed
them. He did not send them forth without an errand; no, <i>As ye
go, preach,</i> <scripRef id="Matt.xi-p25.1" osisRef="Bible:Matt.10.7" parsed="|Matt|10|7|0|0" passage="Mt 10:7"><i>v.</i> 7</scripRef>.
They were to be itinerant preachers: wherever they come they must
proclaim the beginning of the gospel, saying, <i>The kingdom of
heaven is at hand.</i> Not that they must say nothing else, but
this must be their text; on this subject they must enlarge: let
people know, that the kingdom of the Messiah, who is the Lord from
heaven, is now to be set up according to the scriptures; from
whence it follows, that men must <i>repent</i> of their sins and
forsake them, that they might be admitted to the privileges of that
kingdom. It is said (<scripRef id="Matt.xi-p25.2" osisRef="Bible:Mark.6.12" parsed="|Mark|6|12|0|0" passage="Mk 6:12">Mark vi.
12</scripRef>), <i>they went out, and preached that men should
repent;</i> which was the proper use and application of this
doctrine, concerning the approach of the <i>kingdom of heaven.</i>
They must, therefore, expect to hear more of this long-looked-for
Messiah shortly, and must be ready to receive his doctrine, to
believe in him, and to submit to his yoke. The preaching of this
was like the morning light, to give notice of the approach of the
rising sun. How unlike was this to the preaching of Jonah, which
proclaimed ruin at hand! <scripRef id="Matt.xi-p25.3" osisRef="Bible:Jonah.3.4" parsed="|Jonah|3|4|0|0" passage="Jon 3:4">Jonah iii.
4</scripRef>. This proclaims salvation at hand, <i>nigh them that
fear God; mercy and truth meet together</i> (<scripRef id="Matt.xi-p25.4" osisRef="Bible:Ps.85.9-Ps.85.10" parsed="|Ps|85|9|85|10" passage="Ps 85:9,10">Ps. lxxxv. 9, 10</scripRef>), that is, <i>the kingdom
of heaven at hand:</i> not so much the personal presence of the
king; that must not be doated upon; but a spiritual kingdom which
is to be set up, when his bodily presence is removed, in the hearts
of men.</p>
<p class="indent" id="Matt.xi-p26">Now this was the same that John the Baptist
and Christ had preached before. Note, People need to have good
truths pressed again and again upon them, and if they be preached
and heard with new affections, they are as if they were fresh to
us. Christ, in the gospel, is <i>the same yesterday, to-day, and
for ever,</i> <scripRef id="Matt.xi-p26.1" osisRef="Bible:Heb.13.8" parsed="|Heb|13|8|0|0" passage="Heb 13:8">Heb. xiii. 8</scripRef>.
Afterwards, indeed, when the Spirit was poured out, and the
Christian church was formed, this <i>kingdom of heaven came,</i>
which was now spoken of as <i>at hand;</i> but the <i>kingdom of
heaven</i> must still be the subject of our preaching: now it is
come, we must tell people it is come to them, and must lay before
them the precepts and privileges of it; and there is a kingdom of
glory yet to come, which we must speak of as at hand, and quicken
people to diligence from the consideration of that.</p>
<p class="indent" id="Matt.xi-p27">III. The power he gave them to work
miracles for the confirmation of their doctrine, <scripRef id="Matt.xi-p27.1" osisRef="Bible:Matt.10.8" parsed="|Matt|10|8|0|0" passage="Mt 10:8"><i>v.</i> 8</scripRef>. When he sent them to preach the
same doctrine that he had preached, he empowered them to confirm
it, by the same divine seals, which could never be set to a lie.
This is not necessary now the kingdom of God is come; to call for
miracles now is to lay again the foundation when the building is
reared. The point being settled, and the doctrine of Christ
sufficiently attested, by the miracles which Christ and his
apostles wrought, it is tempting God to ask for more signs. They
are directed here,</p>
<p class="indent" id="Matt.xi-p28">1. To use their power in doing good: not
"Go and remove mountains," or "fetch fire from heaven," but,
<i>Heal the sick, cleanse the lepers.</i> They are sent abroad as
public blessings, to intimate to the world, that love and goodness
were the spirit and genius of that gospel which they came to
preach, and of that kingdom which they were employed to set up. By
this it would appear, that they were the servants of that God who
is good and does good, and whose mercy is <i>over all his
works;</i> and that the intention of the doctrine they preached,
was to heal sick souls, and to <i>raise</i> those that were <i>dead
in sin;</i> and therefore, perhaps, that of <i>raising the dead</i>
is mentioned; for though we read not of their raising any to life
before the <i>resurrection of Christ,</i> yet they were
instrumental to raise many to <i>spiritual life.</i></p>
<p class="indent" id="Matt.xi-p29">2. In <i>doing good freely; Freely ye heave
received, freely give.</i> Those that had power to heal all
diseases, had an opportunity to enrich themselves; who would not
purchase such easy certain cures at any rate? Therefore they are
cautioned not to make a gain of the power they had to work
miracles: they must cure <i>gratis,</i> further to exemplify the
nature and complexion of the gospel kingdom, which is made up, not
only of grace, but of free grace. <i>Gratia gratis data</i>
(<scripRef id="Matt.xi-p29.1" osisRef="Bible:Rom.3.24" parsed="|Rom|3|24|0|0" passage="Ro 3:24">Rom. iii. 24</scripRef>), <i>freely by
his grace,</i> Buy medicines <i>without money, and without
price,</i> <scripRef id="Matt.xi-p29.2" osisRef="Bible:Isa.55.1" parsed="|Isa|55|1|0|0" passage="Isa 55:1">Isa. lv. 1</scripRef>. And
the reason is, because <i>freely you have received.</i> Their power
to heal the sick cost them nothing, and, therefore, they must not
make any secular advantage to themselves of it. Simon Magus would
not have offered money for the gifts of the Holy Ghost, if he had
not hoped to get money by them; <scripRef id="Matt.xi-p29.3" osisRef="Bible:Acts.8.18" parsed="|Acts|8|18|0|0" passage="Ac 8:18">Acts
viii. 18</scripRef>. Note, The consideration of Christ's freeness
in doing good to us, should make us free in doing good to
others.</p>
<p class="indent" id="Matt.xi-p30">IV. The provision that must be made for
them in this expedition; it is a thing to be considered in sending
an ambassador, who must bear the charge of the embassy. As to
that,</p>
<p class="indent" id="Matt.xi-p31">1. They must make no provision for it
themselves, <scripRef id="Matt.xi-p31.1" osisRef="Bible:Matt.10.9-Matt.10.10" parsed="|Matt|10|9|10|10" passage="Mt 10:9,10"><i>v.</i> 9,
10</scripRef>. <i>Provide neither gold nor silver.</i> As, on the
one hand, they shall not raise estates by their work, so, on the
other hand, they shall not spend what little they have of their own
upon it. This was confined to the present mission, and Christ would
teach them, (1.) To act <i>under the conduct of human prudence.</i>
They were now to make but a short excursion, and were soon to
return to their Master, and to their head-quarters again, and,
therefore, why should they burthen themselves with that which they
would have no occasion for? (2.) To act in <i>dependence upon
Divine Providence.</i> They must be taught to live, without
<i>taking thought for life,</i> <scripRef id="Matt.xi-p31.2" osisRef="Bible:Matt.6.25" parsed="|Matt|6|25|0|0" passage="Mt 6:25"><i>ch.</i> vi. 25</scripRef>, &amp;c. Note, They who go
upon Christ's errand, have, of all people, most reason to trust him
for <i>food convenient.</i> Doubtless he will not be wanting to
those that are working for him. Those whom he employs, as they are
taken under special protection, so they are entitled to special
provisions. Christ's hired servants shall have <i>bread enough and
to spare;</i> while we abide faithful to God and our duty, and are
in care to do our work well, we may cast all our other care upon
God; Jehovah-jireh, let the Lord provide for us and ours as he
thinks fit.</p>
<p class="indent" id="Matt.xi-p32">2. They might expect that those to whom
they were sent would <i>provide for them</i> what was necessary,
<scripRef id="Matt.xi-p32.1" osisRef="Bible:Matt.10.10" parsed="|Matt|10|10|0|0" passage="Mt 10:10"><i>v.</i> 10</scripRef>. The
<i>workman is worthy of his meat.</i> They must not expect to be
fed by miracles, as Elijah was: but they might depend upon God to
incline the hearts of those they went among, to be kind to them,
and provide for them. Though they who <i>serve at the altar</i> may
not expect to grow rich by the altar, yet they may expect to live,
and to live comfortably upon it, <scripRef id="Matt.xi-p32.2" osisRef="Bible:1Cor.9.13-1Cor.9.14" parsed="|1Cor|9|13|9|14" passage="1Co 9:13,14">1
Cor. ix. 13, 14</scripRef>. It is fit they should have their
maintenance from their work. Ministers are, and must be, workmen,
labourers, and they that are so are <i>worthy of their meat,</i> so
as not to be forced to any other labour for the earning of it.
Christ would have his disciples, as not to distrust their God, so
not to distrust their countrymen, so far as to doubt of a
comfortable subsistence among them. If you preach to them, and
endeavour to do good among them, surely they will give you meat and
drink enough for your necessities: and if they do, never desire
dainties; God will pay you your wages hereafter, and it will be
running on in the mean time.</p>
<p class="indent" id="Matt.xi-p33">V. The proceedings they were to observe in
dealing with any place, <scripRef id="Matt.xi-p33.1" osisRef="Bible:Matt.10.11-Matt.10.15" parsed="|Matt|10|11|10|15" passage="Mt 10:11-15"><i>v.</i>
11-15</scripRef>. They went abroad they knew not whither,
uninvited, unexpected, knowing none, and known of none; the land of
their nativity was to them a strange land; what rule must they go
by? what course must they take? Christ would not send them out
without full instructions, and here they are.</p>
<p class="indent" id="Matt.xi-p34">1. They are here directed how to conduct
themselves toward those that were <i>strangers to them;</i> How to
do,</p>
<p class="indent" id="Matt.xi-p35">(1.) In <i>strange towns and cities:</i>
when you come to a town, <i>enquire who</i> in it <i>is worthy.</i>
[1.] It is supposed that there were some such in every place, as
were better disposed than others to receive the gospel, and the
preachers of it; though it was a time of general corruption and
apostasy. Note, In the worst of times and places, we may charitably
hope that there are some who distinguish themselves, and are better
than their neighbours; some who swim against the stream, and are as
wheat among the chaff. There were saints in Nero's household.
Enquire who is worthy, who there are that have some fear of God
before their eyes, and have made a good improvement of the light
and knowledge they have. The best are far from meriting the favour
of a gospel offer; but some would be more likely than others to
give the apostles and their message a favourable entertainment, and
would not trample these pearls under their feet. Note, Previous
dispositions to that which is good, are both directions and
encouragements to ministers, in dealing with people. There is most
hope of the word being profitable to those who are already so well
inclined, as that it is acceptable to them; and there is here and
there one such. [2.] They must enquire out such; not enquire for
the best inns; public houses were no proper places for them that
neither took money with them (<scripRef id="Matt.xi-p35.1" osisRef="Bible:Matt.10.9" parsed="|Matt|10|9|0|0" passage="Mt 10:9"><i>v.</i>
9</scripRef>), nor expected to receive any (<scripRef id="Matt.xi-p35.2" osisRef="Bible:Matt.10.8" parsed="|Matt|10|8|0|0" passage="Mt 10:8"><i>v.</i> 8</scripRef>); but they must look out for
accommodations in private houses, with those that would entertain
them well, and expect no other recompence for it but a prophet's
reward, an apostle's reward, their praying and preaching. Note,
They that entertain the gospel, must neither grudge the expense of
it, nor promise themselves to get by it in this world. They must
enquire, not who is rich, but who is worthy; not who is the best
gentleman, but who is the best man. Note, Christ's disciples,
wherever they come, should ask for the good people of the place,
and be acquainted with them; when we took God for our God, we took
his people for our people, and like will rejoice in its like. Paul
in all his travels found out the brethren, if there were any,
<scripRef id="Matt.xi-p35.3" osisRef="Bible:Acts.28.14" parsed="|Acts|28|14|0|0" passage="Ac 28:14">Acts xxviii. 14</scripRef>. It is
implied, that if they did enquire who was worthy, they might
discover them. They that were better than their neighbours would be
taken notice of, and any one could tell them, there lives an
honest, sober, good man; for this is a character which, like the
ointment of the right hand, betrays itself and fills the house with
its odours. Every body knew where the seer's house was, <scripRef id="Matt.xi-p35.4" osisRef="Bible:1Sam.9.18" parsed="|1Sam|9|18|0|0" passage="1Sa 9:18">1 Sam. ix. 18</scripRef>. [3.] In the house of
those they found worthy, they must continue; which intimates that
they were to make so short a stay at each town, that they needed
not change their lodging, but whatever house providence brought
them to at first, there they must continue till they left that
town. They are justly suspected, as having no good design, that are
often changing their quarters. Note, It becomes the disciples of
Christ to make the best of that which is, to abide by it, and not
be for shifting upon every dislike or inconvenience.</p>
<p class="indent" id="Matt.xi-p36">(2.) In strange houses. When they had found
the house of one they thought worthy, they must at their entrance
salute it. "In those common civilities, be beforehand with people,
in token of your humility. Think it not a disparagement, to invite
yourselves into a house, nor stand upon the <i>punctilio</i> of
being invited. Salute the family, [1.] To draw on further
discourse, and so to introduce your message." (From matters of
common conversation, we may insensibly pass into that communication
which is good to the use of edifying.) [2.] "To try whether you are
welcome or not; you will take notice whether the salutation be
received with shyness and coldness, or with a ready return. He that
will not receive your salutation kindly, will not receive your
message kindly; for he that is unskilful and unfaithful in a
little, will also be in much, <scripRef id="Matt.xi-p36.1" osisRef="Bible:Luke.16.10" parsed="|Luke|16|10|0|0" passage="Lu 16:10">Luke
xvi. 10</scripRef>. [3.] To insinuate yourselves into their good
opinion. <i>Salute the family,</i> that they may see that though
you are serious, you are not morose." Note, Religion teaches us to
be courteous and civil, and obliging to all with whom we have to
do. Though the apostles went out backed with the authority of the
Son of God himself, yet their instructions were, when they came
into a house, not to <i>command it,</i> but to <i>salute</i> it;
for <i>love's sake rather to beseech,</i> is the evangelical way,
<scripRef id="Matt.xi-p36.2" osisRef="Bible:Phlm.1.8-Phlm.1.9" parsed="|Phlm|1|8|1|9" passage="Phile 1:8,9">Philemon 8, 9</scripRef>. Souls are
first drawn to Christ with the <i>cords of a man,</i> and kept to
him by the <i>bands of love,</i> <scripRef id="Matt.xi-p36.3" osisRef="Bible:Hos.11.4" parsed="|Hos|11|4|0|0" passage="Ho 11:4">Hos.
xi. 4</scripRef>. When Peter made the first offer of the gospel to
Cornelius, a Gentile, Peter was first saluted; see <scripRef id="Matt.xi-p36.4" osisRef="Bible:Acts.10.25" parsed="|Acts|10|25|0|0" passage="Ac 10:25">Acts x. 25</scripRef>, for the Gentiles courted
that which the Jews were courted to.</p>
<p class="indent" id="Matt.xi-p37">When they had saluted the family after a
godly sort, they must by the return, judge concerning the family,
and proceed accordingly. Note, The eye of God is upon us, to
observe what entertainment we give to good people and good
ministers; if <i>the house be worthy, let your peace come</i> and
rest <i>upon it; if not, let it return to you,</i> <scripRef id="Matt.xi-p37.1" osisRef="Bible:Matt.10.13" parsed="|Matt|10|13|0|0" passage="Mt 10:13"><i>v.</i> 13</scripRef>. It seems then, that
after they had enquired for the <i>most worthy</i> (<scripRef id="Matt.xi-p37.2" osisRef="Bible:Matt.10.11" parsed="|Matt|10|11|0|0" passage="Mt 10:11"><i>v.</i> 11</scripRef>), it was possible they
might light upon those that were unworthy. Note, Though it is
wisdom to hearken to, yet it is folly to rely upon, common report
and opinion; we ought to use a judgment of discretion, and to see
with our own eyes. <i>The wisdom of the prudent is</i> himself to
<i>understand his</i> own <i>way.</i> Now this rule is
intended,</p>
<p class="indent" id="Matt.xi-p38"><i>First,</i> For satisfaction to the
apostles. The common salutation was, <i>Peace be unto you;</i>
this, as they used it, was turned into gospel; it was the <i>peace
of God,</i> the peace of the kingdom of heaven, that they wished.
Now lest they should make a scruple of pronouncing this blessing
upon all promiscuously, because many were utterly unworthy of it,
this is to clear them of that scruple; Christ tells them that this
gospel prayer (for so it was now become) should be put up for all,
as the gospel proffer was made to all indefinitely, and that they
should leave it to God who knows the heart, and every man's true
character, to determine the issue of it. If the house be worthy, it
will reap the benefit of your blessing; if not, there is no harm
done, you will not lose the benefit of it; <i>it shall return to
you,</i> as David's prayers for his ungrateful enemies did,
<scripRef id="Matt.xi-p38.1" osisRef="Bible:Ps.35.13" parsed="|Ps|35|13|0|0" passage="Ps 35:13">Ps. xxxv. 13</scripRef>. Note, It
becomes us to judge charitably <i>of all,</i> to pray heartily
<i>for all,</i> and to conduct ourselves courteously <i>to all,</i>
for that is our part, and then to leave it with God to determine
what effect it shall have upon them, for that is his part.</p>
<p class="indent" id="Matt.xi-p39"><i>Secondly,</i> For direction to them.
"If, upon your salutation, it appear that they are indeed worthy,
let them have more of your company, and so <i>let your peace come
upon them;</i> preach the gospel to them, peace by Jesus Christ;
but if otherwise, if they carry it rudely to you, and shut their
doors against you, <i>let your peace,</i> as much as in you lies,
<i>return to you.</i> Retract what you have said, and turn your
backs upon them; by slighting this, they have made themselves
unworthy of the rest of your favours, and cut themselves short of
them." Note, Great blessings are often lost by a neglect seemingly
small and inconsiderable, when men are in their probation and upon
their behaviour. Thus Esau lost his birthright (<scripRef id="Matt.xi-p39.1" osisRef="Bible:Gen.25.34" parsed="|Gen|25|34|0|0" passage="Ge 25:34">Gen. xxv. 34</scripRef>), and Saul his kingdom,
<scripRef id="Matt.xi-p39.2" osisRef="Bible:1Sam.13.13-1Sam.13.14" parsed="|1Sam|13|13|13|14" passage="1Sa 13:13,14">1 Sam. xiii. 13,
14</scripRef>.</p>
<p class="indent" id="Matt.xi-p40">2. They are here directed how to carry it
towards those that were refusers of them. The case is put
(<scripRef id="Matt.xi-p40.1" osisRef="Bible:Matt.10.14" parsed="|Matt|10|14|0|0" passage="Mt 10:14"><i>v.</i> 14</scripRef>) of those
that <i>would not receive them, nor hear their words.</i> The
apostles might think, that now they had such a doctrine to preach,
and such a power to work miracles for the confirmation of it, no
doubt but they should be universally entertained and made welcome:
they are, therefore, told before, that there would be those that
would slight them, and put contempt on them and their message.
Note, The best and most powerful preachers of the gospel must
expect to meet with some, that will not so much as give them the
hearing, nor show them any token of respect. Many turn <i>a deaf
ear,</i> even to the <i>joyful sound,</i> and will not <i>hearken
to the voice of the charmers, charm they never so wisely.</i>
Observe, "They will not <i>receive you,</i> and they will not
<i>hear your words.</i>" Note, Contempt of the gospel, and contempt
of gospel ministers, commonly go together, and they will either of
them be construed into a contempt of Christ, and will be reckoned
for accordingly.</p>
<p class="indent" id="Matt.xi-p41">Now in this case we have here,</p>
<p class="indent" id="Matt.xi-p42">(1.) The directions given to the apostles
what to do. They must <i>depart out of that house or city.</i>
Note, The gospel will not tarry long with those that put it away
from them. At their departure they must <i>shake off the dust of
their feet,</i> [1.] In detestation of their wickedness; it was so
abominable, that it did even pollute the ground they went upon,
which must therefore be <i>shaken off</i> as a filthy thing. The
apostles must have no fellowship nor communion with them; must not
so much as carry away the dust of their city with them. <i>The work
of them that turn aside</i> shall <i>not cleave to me,</i>
<scripRef id="Matt.xi-p42.1" osisRef="Bible:Ps.101.3" parsed="|Ps|101|3|0|0" passage="Ps 101:3">Ps. ci. 3</scripRef>. The prophet was
not to <i>eat or drink</i> in Bethel, <scripRef id="Matt.xi-p42.2" osisRef="Bible:1Kgs.13.9" parsed="|1Kgs|13|9|0|0" passage="1Ki 13:9">1 Kings xiii. 9</scripRef>. [2.] As a denunciation of
wrath against them. It was to signify, that they were base and vile
as dust, and that God would <i>shake them off.</i> The dust of the
apostles' feet, which they left behind them, would witness against
them, and be brought in as evidence, that the gospel had been
preached to them, <scripRef id="Matt.xi-p42.3" osisRef="Bible:Mark.6.11 Bible:Jas.5.3" parsed="|Mark|6|11|0|0;|Jas|5|3|0|0" passage="Mk 6:11,Jam 5:3">Mark vi. 11.
Compare Jam. v. 3</scripRef>. See this practised, <scripRef id="Matt.xi-p42.4" osisRef="Bible:Acts.13.51 Bible:Acts.18.6" parsed="|Acts|13|51|0|0;|Acts|18|6|0|0" passage="Ac 13:51,18:6">Acts xiii. 51, xviii. 6</scripRef>. Note,
They who <i>despise</i> God and his gospel shall be <i>lightly
esteemed.</i></p>
<p class="indent" id="Matt.xi-p43">(2.) The <i>doom passed</i> upon such
<i>wilful recusants,</i> <scripRef id="Matt.xi-p43.1" osisRef="Bible:Matt.10.15" parsed="|Matt|10|15|0|0" passage="Mt 10:15"><i>v.</i>
15</scripRef>. It shall be <i>more tolerable, in the day of
judgment, for the land of</i> Sodom, as wicked a place as it was.
Note, [1.] There is a day of judgment coming, when all those that
refused the gospel will certainly be called to account for it;
however they now make a jest of it. They that would not hear the
doctrine that would save them, shall be made to hear the sentence
that will ruin them. Their judgment is respited till <i>that
day.</i> [2.] There are different degrees of punishment in that
day. All the pains of hell will be <i>intolerable;</i> but some
will be more so than others. Some sinners sink deeper into hell
than others, and are beaten with more stripes. [3.] The
condemnation of those that reject the gospel, will in that day be
severer and heavier than that of Sodom and Gomorrah. Sodom is said
to suffer the vengeance of eternal fire, <scripRef id="Matt.xi-p43.2" osisRef="Bible:Jude.1.7" parsed="|Jude|1|7|0|0" passage="Jude 1:7">Jude 7</scripRef>. But that <i>vengeance</i> will come
with an aggravation upon those that despise the great salvation.
Sodom and Gomorrah were exceedingly wicked (<scripRef id="Matt.xi-p43.3" osisRef="Bible:Gen.13.13" parsed="|Gen|13|13|0|0" passage="Ge 13:13">Gen. xiii. 13</scripRef>), and that which filled up the
measure of their iniquity was, that they <i>received not</i> the
angels that were sent to them, but abused them (<scripRef id="Matt.xi-p43.4" osisRef="Bible:Gen.19.4-Gen.19.5" parsed="|Gen|19|4|19|5" passage="Ge 19:4,5">Gen. xix. 4, 5</scripRef>), and <i>hearkened not to
their words,</i> <scripRef id="Matt.xi-p43.5" osisRef="Bible:Matt.10.14" parsed="|Matt|10|14|0|0" passage="Mt 10:14"><i>v.</i>
14</scripRef>. And yet it will be more tolerable for them than for
those who receive not Christ's ministers and hearken not to their
words. God's wrath against them will be more flaming, and their own
reflections upon themselves more cutting. <i>Son, remember I</i>
will sound most dreadfully in the ears of such as had a fair offer
made them of <i>eternal life,</i> and chose death rather. The
iniquity of Israel, when God sent them his servants the prophets,
is represented as, upon that account, more heinous than the
iniquity of Sodom (<scripRef id="Matt.xi-p43.6" osisRef="Bible:Ezek.16.48-Ezek.16.49" parsed="|Ezek|16|48|16|49" passage="Eze 16:48,49">Ezek. xvi. 48,
49</scripRef>), much more now he sent them his Son, the great
Prophet.</p>
</div><scripCom id="Matt.xi-p43.7" osisRef="Bible:Matt.10.16-Matt.10.42" parsed="|Matt|10|16|10|42" passage="Mt 10:16-42" type="Commentary"/><div class="Commentary" id="Bible:Matt.10.16-Matt.10.42">
<h4 id="Matt.xi-p43.8">Instructions to the
Apostles.</h4>
<p class="passage" id="Matt.xi-p44">16 Behold, I send you forth as sheep in the
midst of wolves: be ye therefore wise as serpents, and harmless as
doves.   17 But beware of men: for they will deliver you up to
the councils, and they will scourge you in their synagogues;  
18 And ye shall be brought before governors and kings for my sake,
for a testimony against them and the Gentiles.   19 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.
  20 For it is not ye that speak, but the Spirit of your
Father which speaketh in you.   21 And the brother shall
deliver up the brother to death, and the father the child: and the
children shall rise up against <i>their</i> parents, and cause them
to be put to death.   22 And ye shall be hated of all
<i>men</i> for my name's sake: but he that endureth to the end
shall be saved.   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.  
24 The disciple is not above <i>his</i> 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 <i>shall they call</i>
them of his household?   26 Fear them not therefore: for there
is nothing covered, that shall not be revealed; and hid, that shall
not be known.   27 What I tell you in darkness, <i>that</i>
speak ye in light: and what ye hear in the ear, <i>that</i> preach
ye upon the housetops.   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.   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 numbered.   31 Fear ye not therefore, ye are
of more value than many sparrows.   32 Whosoever therefore
shall confess me before men, him will I confess also before my
Father which is in heaven.   33 But whosoever shall deny me
before men, him will I also deny before my Father which is in
heaven.   34 Think not that I am come to send peace on earth:
I came not to send peace, but a sword.   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 man's foes <i>shall be</i> they of his own
household.   37 He that loveth father or mother more than me
is not worthy of me: and he that loveth son or daughter more than
me is not worthy of me.   38 And he that taketh not his cross,
and followeth after me, is not worthy of me.   39 He that
findeth his life shall lose it: and he that loseth his life for my
sake shall find it.   40 He that receiveth you receiveth me,
and he that receiveth me receiveth him that sent me.   41 He
that receiveth a prophet in the name of a prophet shall receive a
prophet's reward; and he that receiveth a righteous man in the name
of a righteous man shall receive a righteous man's reward.  
42 And whosoever shall give to drink unto one of these little ones
a cup of cold <i>water</i> only in the name of a disciple, verily I
say unto you, he shall in no wise lose his reward.</p>
<p class="indent" id="Matt.xi-p45">All these verses relate to the sufferings
of Christ's ministers in their work, which they are here taught to
expect, and prepare for; they are directed also how to bear them,
and how to go on with their work in the midst of them. This part of
the sermon looks further than to their present mission; for we find
not that they met with any great hardships or persecutions while
Christ was with them, nor were they well able to bear them; but
they are here forewarned of the troubles they should meet with,
when after Christ's resurrection, their commission should be
<i>enlarged,</i> and the kingdom of heaven, which was not <i>at
hand,</i> should be actually set up; they dreamed of nothing then,
but outward pomp and power; but Christ tells them, they must expect
greater sufferings than they were yet called to; that they should
then be made prisoners, when they expected to be made princes. It
is good to be told what troubles we may hereafter meet with, that
we may provide accordingly, and may not boast, as if we had put off
the harness, when we are yet but girding it on.</p>
<p class="indent" id="Matt.xi-p46">We have here intermixed, I. Predictions of
trouble: and, II. Prescriptions of counsel and comfort, with
reference to it.</p>
<p class="indent" id="Matt.xi-p47">I. We have here predictions of trouble;
which the disciples should meet with in their work: Christ foresaw
<i>their</i> sufferings as well as his own, and yet will have them
go on, as he went on himself; and he foretold them, not only that
the troubles might not be a surprise to them, and so a shock to
their faith, but that, being the accomplishment of a prediction,
they might be a confirmation to their faith.</p>
<p class="indent" id="Matt.xi-p48">He tells them what they should suffer, and
from whom.</p>
<p class="indent" id="Matt.xi-p49">1. <i>What they should suffer:</i> hard
things to be sure; for, <i>Behold, I send you forth as sheep in the
midst of wolves,</i> <scripRef id="Matt.xi-p49.1" osisRef="Bible:Matt.10.16" parsed="|Matt|10|16|0|0" passage="Mt 10:16"><i>v.</i>
16</scripRef>. And what may a flock of poor, helpless, unguarded
sheep expect, in the midst of a herd of ravenous wolves, but to be
worried and torn? Note, Wicked men are like wolves, in whose nature
it is to devour and destroy. God's people, and especially his
ministers, are like sheep among them, of a contrary nature and
disposition, exposed to them, and commonly an easy prey to them. It
looked unkind in Christ to expose them to so much danger, who had
left all to follow him; but he knew that the glory reserved for his
sheep, when in the great day they shall be set on his right hand,
would be a recompence sufficient for sufferings as well as
services. They are as <i>sheep among wolves,</i> that is frightful;
but Christ sends them forth, that is comfortable; for he that sends
them forth will protect them, and bear them out. But that they
might know the worst, he tells them particularly what they must
expect.</p>
<p class="indent" id="Matt.xi-p50">(1.) They must expect to be hated,
<scripRef id="Matt.xi-p50.1" osisRef="Bible:Matt.10.22" parsed="|Matt|10|22|0|0" passage="Mt 10:22"><i>v.</i> 22</scripRef>. <i>Ye shall
be hated for my name's sake:</i> that is the root of all the rest,
and a bitter root it is. Note, Those whom Christ loves, the world
hates; as whom the court blesses the country curses. <i>If the
world hated Christ without a cause</i> (<scripRef id="Matt.xi-p50.2" osisRef="Bible:John.15.25" parsed="|John|15|25|0|0" passage="Joh 15:25">John xv. 25</scripRef>), no marvel if it hated those
that bore his image and served his interests. We hate what is
nauseous, and they <i>are counted as the offscouring of all
things,</i> <scripRef id="Matt.xi-p50.3" osisRef="Bible:1Cor.4.13" parsed="|1Cor|4|13|0|0" passage="1Co 4:13">1 Cor. iv. 13</scripRef>.
We hate what is noxious, and they are counted <i>the troublers of
the land</i> (<scripRef id="Matt.xi-p50.4" osisRef="Bible:1Kgs.18.17" parsed="|1Kgs|18|17|0|0" passage="1Ki 18:17">1 Kings xviii.
17</scripRef>), and the tormentors of their neighbours, <scripRef id="Matt.xi-p50.5" osisRef="Bible:Rev.11.10" parsed="|Rev|11|10|0|0" passage="Re 11:10">Rev. xi. 10</scripRef>. It is grievous to be
<i>hated,</i> and to be the object of so much ill-will, but it is
<i>for thy name's sake;</i> which, as it speaks the true reason of
the hatred, whatever is pretended, so it speaks comfort to them who
are thus hated; it is for a good cause, and they have a good friend
that shares with them in it, and takes it to himself.</p>
<p class="indent" id="Matt.xi-p51">(2.) They must expect to be apprehended and
arraigned as malefactors. Their restless malice is resistless
malice, and they will not only attempt, but will prevail, to
<i>deliver you up to the councils</i> (<scripRef id="Matt.xi-p51.1" osisRef="Bible:Matt.10.17-Matt.10.18" parsed="|Matt|10|17|10|18" passage="Mt 10:17,18"><i>v.</i> 17, 18</scripRef>), to the bench of
aldermen or justices, that take care of the public peace. Note, A
deal of mischief is often done to good men, under colour of law and
justice. In <i>the place of judgment there is wickedness,</i>
persecuting wickedness, <scripRef id="Matt.xi-p51.2" osisRef="Bible:Eccl.3.16" parsed="|Eccl|3|16|0|0" passage="Ec 3:16">Eccl. iii.
16</scripRef>. They must look for trouble, not only from inferior
magistrates in the councils, but from governors and kings, the
supreme magistrates. To be brought before them, under such black
representations as were commonly made of Christ's disciples, was
dreadful and dangerous; for <i>the wrath of a king is as the
roaring of a lion.</i> We find this often fulfilled in the <i>acts
of the apostles.</i></p>
<p class="indent" id="Matt.xi-p52">(3.) They must expect to be put to death
(<scripRef id="Matt.xi-p52.1" osisRef="Bible:Matt.10.21" parsed="|Matt|10|21|0|0" passage="Mt 10:21"><i>v.</i> 21</scripRef>); <i>They
shall deliver them to death,</i> to death in state, with pomp and
solemnity, when it shows itself most as <i>the king of terrors.</i>
The malice of the enemies rages so high as to inflict this; it is
<i>the blood of the saints</i> that they thirst after: the faith
and patience of the saints stand so firm as to expect this;
<i>Neither count I my life dear to myself:</i> the wisdom of Christ
permits it, knowing how to make the blood of the martyrs <i>the
seal of the truth,</i> and <i>the seed of the church.</i> By this
noble army's not loving <i>their lives to the death,</i> Satan has
been vanquished, and the kingdom of Christ and its interests
greatly advanced, <scripRef id="Matt.xi-p52.2" osisRef="Bible:Rev.11.11" parsed="|Rev|11|11|0|0" passage="Re 11:11">Rev. xi.
11</scripRef>. They were put to death as criminals, so the enemies
meant it, but really as sacrifices (<scripRef id="Matt.xi-p52.3" osisRef="Bible:Phil.2.17 Bible:2Tim.4.6" parsed="|Phil|2|17|0|0;|2Tim|4|6|0|0" passage="Php 2:17,2Ti 4:6">Phil. ii. 17; 2 Tim. iv. 6</scripRef>); as burnt
offerings, sacrifices of acknowledgement to the honour of God, and
in his truth and cause.</p>
<p class="indent" id="Matt.xi-p53">(4.) They must expect, in the midst of
these sufferings, to be branded with the most odious and
ignominious names and characters that could be. Persecutors would
be ashamed in this world, if they did not first dress up those in
bear-skins whom they thus bait, and represent them in such colours
as may serve to justify such cruelties. The blackest of all the ill
characters they give them is here stated; they call them Beelzebub,
the name of the prince of the devils, <scripRef id="Matt.xi-p53.1" osisRef="Bible:Matt.10.25" parsed="|Matt|10|25|0|0" passage="Mt 10:25"><i>v.</i> 25</scripRef>. They represent them as
ringleaders of the interest of the kingdom of darkness, and since
every one thinks he hates the devil, thus they endeavour to make
them odious to all mankind. See, and be amazed to see, how this
world is imposed upon: [1.] Satan's sworn enemies are represented
as his friends; the apostles, who pulled down the devil's kingdom,
were called devils. Thus <i>men laid to their charge,</i> not only
<i>things which they knew not,</i> but <i>things which they</i>
abhorred, and were directly contrary to, and the reverse of. [2.]
Satan's sworn servants would be thought to be his enemies, and they
never more effectually do his work, than when they pretend to be
fighting against him. Many times they who themselves are nearest
akin to the devil, are most apt to father others upon him; and
those that paint him on others' clothes have him reigning in their
own hearts. It is well there is a day coming, when (as it follows
here, <scripRef id="Matt.xi-p53.2" osisRef="Bible:Matt.10.26" parsed="|Matt|10|26|0|0" passage="Mt 10:26"><i>v.</i> 26</scripRef>) that
which is hid will be brought to light.</p>
<p class="indent" id="Matt.xi-p54">(5.) These sufferings are here represented
by a sword and division, <scripRef id="Matt.xi-p54.1" osisRef="Bible:Matt.10.34-Matt.10.35" parsed="|Matt|10|34|10|35" passage="Mt 10:34,35"><i>v.</i>
34, 35</scripRef>. <i>Think not that I am come to send peace,</i>
temporal peace and outward prosperity; they thought Christ came to
give all his followers wealth and power in the world; "no," says
Christ, "I did not come with a view to give them <i>peace;
peace</i> in heaven they may be sure of, but not <i>peace</i> on
earth." Christ came to give us <i>peace</i> with God, <i>peace</i>
in our consciences, <i>peace</i> with our brethren, but <i>in the
world ye shall have tribulation.</i> Note, They mistake the design
of the gospel, who think their profession of it will secure them
from, for it will certainly expose them to, trouble in this world.
If all the world would receive Christ, there would then follow a
universal <i>peace,</i> but while there are and will be so many
that reject him (and those not only <i>the children of this
world,</i> but <i>the seed of the serpent</i>), the children of
God, that are called out of the world, must expect to feel the
fruits of their enmity.</p>
<p class="indent" id="Matt.xi-p55">[1.] Look not for <i>peace, but a
sword,</i> Christ came to give <i>the sword of the word,</i> with
which his disciples fight against the world, and <i>conquering</i>
work this sword has made (<scripRef id="Matt.xi-p55.1" osisRef="Bible:Rev.6.4 Bible:Rev.19.21" parsed="|Rev|6|4|0|0;|Rev|19|21|0|0" passage="Re 6:4,19:21">Rev. vi.
4; xix. 21</scripRef>), and <i>the sword of persecution,</i> with
which the world fights against the disciples, being <i>cut to the
heart</i> with <i>the sword of the word</i> (<scripRef id="Matt.xi-p55.2" osisRef="Bible:Acts.7.54" parsed="|Acts|7|54|0|0" passage="Ac 7:54">Acts vii. 54</scripRef>), and tormented by the testimony
of Christ's witnesses (<scripRef id="Matt.xi-p55.3" osisRef="Bible:Rev.11.10" parsed="|Rev|11|10|0|0" passage="Re 11:10">Rev. xi.
10</scripRef>), and <i>cruel</i> work this sword made. Christ sent
that gospel, which gives occasion for the drawing of this sword,
and so may be said to send this sword; he orders his church into a
suffering state for the trial and praise of his people's graces,
and <i>the filling up of the measure of their</i> enemies'
sins.</p>
<p class="indent" id="Matt.xi-p56">[2.] Look not for <i>peace,</i> but
division (<scripRef id="Matt.xi-p56.1" osisRef="Bible:Matt.10.35" parsed="|Matt|10|35|0|0" passage="Mt 10:35"><i>v.</i> 35</scripRef>),
<i>I am come to set men at variance.</i> This effect of the
preaching of the gospel is not the fault of the gospel, but of
those who do not receive it. When some <i>believe the things that
are spoken, and others believe them not,</i> the faith of those
that believe condemns those that believe not, and, therefore, they
have an enmity against them that believe. Note, the most violent
and implacable feuds have ever been those that have arisen from
difference in religion; no enmity like that of the persecutors, no
resolution like that of the persecuted. Thus Christ tells his
disciples what they should suffer, and these were hard sayings; if
they could bear these, they could bear any thing. Note, Christ has
dealt fairly and faithfully with us, in telling us the worst we can
meet with in his service; and he would have us deal so with
ourselves, in sitting down and counting the cost.</p>
<p class="indent" id="Matt.xi-p57">2. They are here told from whom, and by
whom, they should suffer these hard things. Surely hell itself must
be let loose, and devils, those desperate and despairing spirits,
that <i>have no part nor lot in</i> the great salvation, must
become incarnate, ere such spiteful enemies could be found to a
doctrine, the substance of which was <i>good will toward men,</i>
and <i>the reconciling of the world to God;</i> no, would you think
it? all this mischief arises to the preachers of the gospel, from
those to whom they came to preach salvation. Thus <i>the
blood-thirsty hate the upright, but the just seek his soul</i>
(<scripRef id="Matt.xi-p57.1" osisRef="Bible:Prov.29.10" parsed="|Prov|29|10|0|0" passage="Pr 29:10">Prov. xxix. 10</scripRef>), and
therefore heaven is so much opposed on earth, because earth is so
much under the power of hell, <scripRef id="Matt.xi-p57.2" osisRef="Bible:Eph.2.2" parsed="|Eph|2|2|0|0" passage="Eph 2:2">Eph. ii.
2</scripRef>.</p>
<p class="indent" id="Matt.xi-p58">These hard things Christ's disciples must
suffer,</p>
<p class="indent" id="Matt.xi-p59">(1.) From men (<scripRef id="Matt.xi-p59.1" osisRef="Bible:Matt.10.17" parsed="|Matt|10|17|0|0" passage="Mt 10:17"><i>v.</i> 17</scripRef>). "<i>Beware of men;</i> you
will have need to stand upon your guard, even against those who are
of the same nature with you"—such is the depravity and degeneracy
of that nature (<i>homo homini lupus,—man is a wolf to man</i>),
crafty and politic as men, but cruel and barbarous as beasts, and
wholly divested of the thing called humanity. Note, Persecuting
rage and enmity turn men into brutes, into devils. Paul at Ephesus
fought with beasts in the shape of men, <scripRef id="Matt.xi-p59.2" osisRef="Bible:1Cor.15.32" parsed="|1Cor|15|32|0|0" passage="1Co 15:32">1 Cor. xv. 32</scripRef>. It is a sad pass that the
world is come to, when the best friends it has, have need to
<i>beware of men.</i> It aggravates the troubles of Christ's
suffering servants, that they arise from those who <i>are bone of
their bone,</i> made of the same blood. Persecutors are, in this
respect, worse than beasts, that they prey upon those of their own
kind: <i>Sævis inter se convenit ursis—Even savage bears agree
among themselves.</i> It is very grievous to have <i>men rise up
against us</i> (<scripRef id="Matt.xi-p59.3" osisRef="Bible:Ps.124.1-Ps.124.8" parsed="|Ps|124|1|124|8" passage="Ps 124:1-8">Ps.
cxxiv.</scripRef>), from whom we might expect protection and
sympathy; <i>men,</i> and no more: mere <i>men; men,</i> and not
saints; <i>natural men</i> (<scripRef id="Matt.xi-p59.4" osisRef="Bible:1Cor.2.14" parsed="|1Cor|2|14|0|0" passage="1Co 2:14">1 Cor. ii.
14</scripRef>); <i>men of this world,</i> <scripRef id="Matt.xi-p59.5" osisRef="Bible:Ps.17.14" parsed="|Ps|17|14|0|0" passage="Ps 17:14">Ps. xvii. 14</scripRef>. Saints are more than
<i>men,</i> and are <i>redeemed from among men,</i> and therefore
are <i>hated by them.</i> The nature of man, if it be not
sanctified, is the worst nature in the world next to that of
devils. <i>They are men,</i> and therefore subordinate, dependent,
dying creatures; <i>they are men,</i> but <i>they are but men</i>
(<scripRef id="Matt.xi-p59.6" osisRef="Bible:Ps.9.20" parsed="|Ps|9|20|0|0" passage="Ps 9:20">Ps. ix. 20</scripRef>), and <i>who art
thou, that thou shouldst be afraid of a man that shall die?</i>
<scripRef id="Matt.xi-p59.7" osisRef="Bible:Isa.51.12" parsed="|Isa|51|12|0|0" passage="Isa 51:12">Isa. li. 12</scripRef>. <i>Beware of
the men,</i> so Dr. Hammond; those you are acquainted with, the men
of the Jewish sanhedrim, which disallowed Christ, <scripRef id="Matt.xi-p59.8" osisRef="Bible:1Pet.2.4" parsed="|1Pet|2|4|0|0" passage="1Pe 2:4">1 Pet. ii. 4</scripRef>.</p>
<p class="indent" id="Matt.xi-p60">(2.) From professing men, men that <i>have
a form of godliness,</i> and make a show of religion. <i>They will
scourge you in their synagogues,</i> their places of meeting for
the worship of God, and for the exercise of their
church-discipline: so that they looked upon the scourging of
Christ's ministers to be a branch of their religion. Paul was
<i>five times scourged in the synagogues,</i> <scripRef id="Matt.xi-p60.1" osisRef="Bible:2Cor.11.24" parsed="|2Cor|11|24|0|0" passage="2Co 11:24">2 Cor. xi. 24</scripRef>. The Jews, under colour of
zeal for Moses, were the most bitter persecutors of Christ and
Christianity, and placed those outrages to the score of their
religion. Note, Christ's disciples have suffered much from
conscientious persecutors, that <i>scourge them in their
synagogues,</i> cast them out and kill them, and <i>think they do
God good service</i> (<scripRef id="Matt.xi-p60.2" osisRef="Bible:John.16.2" parsed="|John|16|2|0|0" passage="Joh 16:2">John xvi.
2</scripRef>), and say, <i>Let the Lord be glorified,</i> <scripRef id="Matt.xi-p60.3" osisRef="Bible:Isa.66.5 Bible:Zech.11.4-Zech.11.5" parsed="|Isa|66|5|0|0;|Zech|11|4|11|5" passage="Isa 66:5,Zec 11:4,5">Isa. lxvi. 5; Zech. xi. 4,
5</scripRef>. But the synagogue will be so far from consecrating
the persecution, that the persecution, doubtless, profanes and
desecrates the synagogue.</p>
<p class="indent" id="Matt.xi-p61">(3.) From great men, and men in authority.
The Jews did not only scourge them, which was the utmost their
remaining power extended to, but when they could go no further
themselves, they delivered them up to the Roman powers, as they did
Christ, <scripRef id="Matt.xi-p61.1" osisRef="Bible:John.18.30" parsed="|John|18|30|0|0" passage="Joh 18:30">John xviii. 30</scripRef>.
<i>Ye shall be brought before governors and kings</i> (<scripRef id="Matt.xi-p61.2" osisRef="Bible:Matt.10.18" parsed="|Matt|10|18|0|0" passage="Mt 10:18"><i>v.</i> 18</scripRef>), who, having more
power, are in a capacity of doing the more mischief. <i>Governors
and kings</i> receive their power from Christ (<scripRef id="Matt.xi-p61.3" osisRef="Bible:Prov.8.15" parsed="|Prov|8|15|0|0" passage="Pr 8:15">Prov. viii. 15</scripRef>), and should be his servants,
and his church's protectors and nursing-fathers, but they often use
their power against him, and are rebels to Christ, and oppressors
of his church. <i>The kings of the earth</i> set themselves against
his kingdom, <scripRef id="Matt.xi-p61.4" osisRef="Bible:Ps.2.1-Ps.2.2 Bible:Acts.4.25-Acts.4.26" parsed="|Ps|2|1|2|2;|Acts|4|25|4|26" passage="Ps 2:1,2,Ac 4:25,26">Ps. ii. 1, 2;
Acts iv. 25, 26</scripRef>. Note, It has often been the lot of good
men to have great men for their enemies.</p>
<p class="indent" id="Matt.xi-p62">(4.) From all men (<scripRef id="Matt.xi-p62.1" osisRef="Bible:Matt.10.22" parsed="|Matt|10|22|0|0" passage="Mt 10:22"><i>v.</i> 22</scripRef>). <i>Ye shall be hated of all
men,</i> of all wicked men, and these are the generality of men,
<i>for the whole world lies in wickedness.</i> So few are there
that love, and own, and countenance Christ's righteous cause, that
we may say, the friends of it are <i>hated of all men;</i> they
<i>are all gone astray,</i> and, therefore, <i>eat up my
people,</i> <scripRef id="Matt.xi-p62.2" osisRef="Bible:Ps.14.3" parsed="|Ps|14|3|0|0" passage="Ps 14:3">Ps. xiv. 3</scripRef>. As
far as the apostasy from God goes, so far the enmity against the
saints goes; sometimes it appears more general than at other times,
but there is something of this poison lurking in the hearts of all
<i>the children of disobedience. The world hates you,</i> for it
<i>wonders after the beast,</i> <scripRef id="Matt.xi-p62.3" osisRef="Bible:Rev.13.3" parsed="|Rev|13|3|0|0" passage="Re 13:3">Rev.
xiii. 3</scripRef>. <i>Every man is a liar,</i> and therefore a
hater of truth.</p>
<p class="indent" id="Matt.xi-p63">(5.) From those of their own kindred.
<i>The brother shall deliver up the brother to death,</i> <scripRef id="Matt.xi-p63.1" osisRef="Bible:Matt.10.21" parsed="|Matt|10|21|0|0" passage="Mt 10:21"><i>v.</i> 21</scripRef>. <i>A man shall be,</i>
upon this account, <i>at variance with his own father;</i> nay, and
those of the weaker and tenderer sex too shall become persecutors
and persecuted; <i>the persecuting daughter will be against the
believing mother,</i> where natural affection and filial duty, one
would think, should prevent or soon extinguish the quarrel; and
then, no marvel <i>if the daughter-in-law be against the
mother-in-law;</i> where, too often, the coldness of love seeks
occasion of contention, <scripRef id="Matt.xi-p63.2" osisRef="Bible:Matt.10.35" parsed="|Matt|10|35|0|0" passage="Mt 10:35"><i>v.</i>
35</scripRef>. In general, <i>a man's foes shall be they of his own
household</i> (<scripRef id="Matt.xi-p63.3" osisRef="Bible:Matt.10.36" parsed="|Matt|10|36|0|0" passage="Mt 10:36"><i>v.</i>
36</scripRef>). They who should be his friends will be incensed
against him for embracing Christianity, and especially for adhering
to it when it comes to be persecuted, and will join with his
persecutors against him. Note, The strongest bonds of relative love
and duty have often been broken through, by an enmity against
Christ and his doctrine. Such has been the power of prejudice
against the true religion, and zeal for a false one, that all other
regards, the most natural and sacred, the most engaging and
endearing, have been sacrificed to these Molochs. They who <i>rage
against the Lord, and his anointed ones, break</i> even <i>these
bonds in sunder, and cast away</i> even <i>these cords from
them,</i> <scripRef id="Matt.xi-p63.4" osisRef="Bible:Ps.2.2-Ps.2.3" parsed="|Ps|2|2|2|3" passage="Ps 2:2,3">Ps. ii. 2, 3</scripRef>.
Christ's spouse suffers hard things from the anger of <i>her own
mother's children,</i> <scripRef id="Matt.xi-p63.5" osisRef="Bible:Song.1.6" parsed="|Song|1|6|0|0" passage="So 1:6">Cant. i.
6</scripRef>. Sufferings from such are more grievous; nothing cuts
more than this, <i>It was thou, a man, mine equal</i> (<scripRef id="Matt.xi-p63.6" osisRef="Bible:Ps.55.12-Ps.55.13" parsed="|Ps|55|12|55|13" passage="Ps 55:12,13">Ps. lv. 12, 13</scripRef>); and the enmity of
such is commonly most implacable; <i>a brother offended is harder
to be won than a strong city,</i> <scripRef id="Matt.xi-p63.7" osisRef="Bible:Prov.18.19" parsed="|Prov|18|19|0|0" passage="Pr 18:19">Prov. xviii. 19</scripRef>. The martyrologies, both
ancient and modern, are full of instances of this. Upon the whole
matter, it appears, that <i>all that will live godly in Christ
Jesus, must suffer persecution; and through</i> many
<i>tribulations we must</i> expect to <i>enter into the kingdom of
God.</i></p>
<p class="indent" id="Matt.xi-p64">II. With these predictions of trouble, we
have here prescriptions of counsels and comforts for a time of
trial. He sends them out exposed to danger indeed, and expecting
it, but well armed with instructions and encouragements, sufficient
to bear them up, and bear them out, in all these trials. Let us
gather up what he says,</p>
<p class="indent" id="Matt.xi-p65">1. By way of counsel and direction in
several things.</p>
<p class="indent" id="Matt.xi-p66">(1.) <i>Be ye wise as serpents,</i>
<scripRef id="Matt.xi-p66.1" osisRef="Bible:Matt.10.16" parsed="|Matt|10|16|0|0" passage="Mt 10:16"><i>v.</i> 16</scripRef>. "You may be
so" (so some take it, only as a permission); "you may be as wary as
you please, provided you be harmless as doves." But it is rather to
be taken as a precept, recommending to us that wisdom of the
prudent, which is to understand his way, as useful at all times,
but especially in suffering times. "<i>Therefore,</i> because you
are exposed, as sheep among wolves; <i>be ye wise as serpents;</i>
not wise as foxes, whose cunning is to deceive others; but as
<i>serpents,</i> whose policy is only to defend themselves, and to
shift for their own safety." The disciples of Christ are hated and
persecuted as <i>serpents,</i> and their ruin is sought, and,
therefore, they need the <i>serpent's</i> wisdom. Note, It is the
will of Christ that his people and ministers, being so much exposed
to troubles in this world, as they usually are, should not
needlessly expose themselves, but use all fair and lawful means for
their own preservation. Christ gave us an example of this wisdom,
<scripRef id="Matt.xi-p66.2" osisRef="Bible:Matt.21.24-Matt.21.25 Bible:Matt.22.17-Matt.22.19 Bible:John.7.6-John.7.7" parsed="|Matt|21|24|21|25;|Matt|22|17|22|19;|John|7|6|7|7" passage="Mt 21:24,25,22:17,18,19,Joh 7:6,7"><i>ch.</i>
xxi. 24, 25; xxii. 17, 18, 19; John vii. 6, 7</scripRef>; besides
the many escapes he made out of the hands of his enemies, till his
hour was come. See an instance of Paul's wisdom, <scripRef id="Matt.xi-p66.3" osisRef="Bible:Acts.23.6-Acts.23.7" parsed="|Acts|23|6|23|7" passage="Ac 23:6,7">Acts xxiii. 6, 7</scripRef>. In the cause of Christ we
must sit loose to life and all its comforts, but must not be
prodigal of them. It is the wisdom of the <i>serpent</i> to secure
his head, that it may not be broken, to <i>stop his ear to the
voice of the charmer</i> (<scripRef id="Matt.xi-p66.4" osisRef="Bible:Ps.58.4-Ps.58.5" parsed="|Ps|58|4|58|5" passage="Ps 58:4,5">Ps. lviii.
4, 5</scripRef>), and <i>to take shelter in the clefts of the
rocks;</i> and herein we may <i>be wise as serpents.</i> We must
<i>be wise,</i> not to pull trouble upon our own heads; <i>wise</i>
to keep silence in an evil time, and not to give offence, if we can
help it.</p>
<p class="indent" id="Matt.xi-p67">(2.) <i>Be ye harmless as doves.</i> "Be
mild, and meek, and dispassionate; not only do nobody any hurt, but
bear nobody any ill will; be without gall, <i>as doves</i> are;
this must always go along with the former." They are <i>sent forth
among wolves,</i> therefore must <i>be as wise as serpents,</i> but
they are <i>sent forth as sheep,</i> therefore must <i>be harmless
as doves.</i> We must <i>be wise,</i> not to wrong ourselves, but
rather so than wrong any one else; must use the harmlessness of the
<i>dove</i> to bear twenty injuries, rather than the subtlety of
the <i>serpent</i> to offer or to return one. Note, It must be the
continual care of all Christ's disciples, to be innocent and
inoffensive in word and deed, especially in consideration of the
enemies they are in the midst of. We have need of a
<i>dove-like</i> spirit, when we are beset with birds of prey, that
we may neither provoke them nor be provoked by them: David coveted
<i>the wings of a dove,</i> on which to fly away and be at rest,
rather than the wings of a hawk. <i>The Spirit descended on Christ
as a dove,</i> and all believers partake of <i>the Spirit of
Christ, a dove-like</i> spirit, made for love, not for war.</p>
<p class="indent" id="Matt.xi-p68">(3.) <i>Beware of men,</i> <scripRef id="Matt.xi-p68.1" osisRef="Bible:Matt.10.17" parsed="|Matt|10|17|0|0" passage="Mt 10:17"><i>v.</i> 17</scripRef>. "Be always upon your
guard, and avoid dangerous company; take heed what you say and do,
and presume not too far upon any man's fidelity; be jealous of the
most plausible pretensions; <i>trust not in a friend,</i> no, not
<i>in the wife of thy bosom,</i>" <scripRef id="Matt.xi-p68.2" osisRef="Bible:Mic.7.5" parsed="|Mic|7|5|0|0" passage="Mic 7:5">Micah
vii. 5</scripRef>. Note, It becomes those who are gracious to be
cautious, for we are taught to <i>cease from man.</i> Such a
wretched world do we live in, that we know not whom to trust. Ever
since our Master was betrayed with a kiss, by one of his own
disciples, we have need to <i>beware of men, of false
brethren.</i></p>
<p class="indent" id="Matt.xi-p69">(4.) <i>Take no thought how or what ye
shall speak,</i> <scripRef id="Matt.xi-p69.1" osisRef="Bible:Matt.10.19" parsed="|Matt|10|19|0|0" passage="Mt 10:19"><i>v.</i>
19</scripRef>. "When you are brought before magistrates, conduct
yourselves decently, but afflict not yourselves with care how you
shall come off. A prudent thought there must be, but not an
anxious, perplexing, disquieting thought; let this <i>care be cast
upon God,</i> as well as that—<i>what you shall eat and what you
shall drink.</i> Do not study to make fine speeches, <i>ad
captandam benevolentiam—to ingratiate yourselves;</i> affect not
quaint expressions, flourishes of wit, and laboured periods, which
only serve to gild a bad cause; the gold of a good one needs it
not. It argues a diffidence of your cause, to be solicitous in this
matter, as if it were not sufficient to speak for itself. You know
upon what grounds you go, and then <i>verbaque prævisam rem non
invita sequentur—suitable expressions will readily occur.</i>"
Never any spoke better before governors and kings than those three
champions, who took <i>no thought before, what they should speak: O
Nebuchadnezzar, we are not careful to answer thee in this
matter,</i> <scripRef id="Matt.xi-p69.2" osisRef="Bible:Dan.3.16" parsed="|Dan|3|16|0|0" passage="Da 3:16">Dan. iii. 16</scripRef>.
See <scripRef id="Matt.xi-p69.3" osisRef="Bible:Ps.119.46" parsed="|Ps|119|46|0|0" passage="Ps 119:46">Ps. cxix. 46</scripRef>. Note,
The disciples of Christ must be more thoughtful how to <i>do</i>
well than how to <i>speak</i> well; how to <i>keep</i> their
integrity than how to <i>vindicate</i> it. <i>Non magna loquimur,
sed vivimus—Our lives, not boasting words,</i> form the best
apology.</p>
<p class="indent" id="Matt.xi-p70">(5.) <i>When they persecute you in this
city, flee to another,</i> <scripRef id="Matt.xi-p70.1" osisRef="Bible:Matt.10.23" parsed="|Matt|10|23|0|0" passage="Mt 10:23"><i>v.</i>
23</scripRef>. "Thus reject them who reject you and your doctrine,
and try whether others will not receive you and it. Thus shift for
your own safety." Note, In case of imminent peril, the disciples of
Christ may and must secure themselves by flight, when God, in his
providence, opens to <i>them a door of escape.</i> He that flies
may fight again. It is no inglorious thing for Christ's soldiers to
quit their ground, provided they do not quit their colours: they
may go out of the way of <i>danger,</i> though they must not go out
of the way of <i>duty.</i> Observe Christ's care of his disciples,
in providing places of retreat and shelter for them; ordering it
so, that persecution rages not in all places at the same time; but
<i>when one city</i> is made too hot for them, <i>another</i> is
reserved for a cooler shade, and <i>a little sanctuary;</i> a
favour to be used and not to be slighted; yet always with this
proviso, that no sinful, unlawful means be used to make the escape;
for then it is not a door of God's opening. We have many examples
to this rule in the history both of Christ and his apostles, in the
application of all which to particular cases <i>wisdom</i> and
integrity are <i>profitable to direct.</i></p>
<p class="indent" id="Matt.xi-p71">(6.) <i>Fear them not</i> (<scripRef id="Matt.xi-p71.1" osisRef="Bible:Matt.10.26" parsed="|Matt|10|26|0|0" passage="Mt 10:26"><i>v.</i> 26</scripRef>), because <i>they can
but kill the body</i> (<scripRef id="Matt.xi-p71.2" osisRef="Bible:Matt.10.28" parsed="|Matt|10|28|0|0" passage="Mt 10:28"><i>v.</i>
28</scripRef>). Note, it is the duty and interest of Christ's
disciples, not to fear the greatest of their adversaries. They who
truly fear God, need not fear man; and they who are afraid of the
least sin, need not be afraid of the greatest trouble. <i>The fear
of man brings a snare,</i> a perplexing snare, that disturbs our
peace; an entangling snare, by which we are drawn into sin; and,
therefore, it must be carefully watched, and striven, and prayed
against. Be the times never so difficult, enemies never so
outrageous, and events never so threatening, yet need we not fear,
<i>yet will we not fear, though the earth be removed,</i> while we
have so good a God, so good a cause, and so <i>good a hope through
grace.</i></p>
<p class="indent" id="Matt.xi-p72">Yes, this is soon said; but when it comes
to the trial, racks and tortures, dungeons and galleys, axes and
gibbets, fire and faggot, are terrible things, enough to make the
stoutest heart to tremble, and to start back, especially when it is
plain, that they may be avoided by a few declining steps; and
therefore, to fortify us against this temptation, we have here,</p>
<p class="indent" id="Matt.xi-p73">[1.] A good reason against this fear, taken
from the limited power of the enemies; they <i>kill the body,</i>
that is the utmost their rage can extend to; hitherto they can go,
if God permit them, but no further; <i>they are not able to kill
the soul,</i> nor to do it any hurt, and the soul is the man. By
this it appears, that the soul does not (as some dream) fall asleep
at death, nor is deprived of thought and perception; for then the
killing of the body would be the killing of the soul too. The soul
is killed when it is separated from God and his love, which is its
life, and is made a vessel of his wrath; now this is out of the
reach of their power. <i>Tribulation, distress, and persecution</i>
may separate us from all the world, but cannot part between us and
God, cannot make us either not to love him, or not to be loved by
him, <scripRef id="Matt.xi-p73.1" osisRef="Bible:Rom.8.35 Bible:Rom.8.37" parsed="|Rom|8|35|0|0;|Rom|8|37|0|0" passage="Ro 8:35,37">Rom. viii. 35, 37</scripRef>.
If, therefore, we were more concerned about our souls, as our
jewels, we should be less afraid of men, whose power cannot rob us
of them; they can but <i>kill the body,</i> which would quickly die
of itself, <i>not the soul,</i> which will enjoy itself and its God
in spite of them. They can but crush the cabinet: a heathen set the
tyrant at defiance with this, <i>Tunde capsam Anaxarchi, Anaxarchum
nom lædis—you may abuse the case of Anaxarchus, you cannot injure
Anaxarchus himself.</i> The pearl of price is untouched. Seneca
undertakes to make it out, that you cannot hurt a wise and good
man, because death itself is no real evil to him. <i>Si maximum
illud ultra quod nihil habent iratæ leges, aut sævissimi domini
minantur, in quo imperium suum fortuna consumit, æquo placidoque
animo accipimus, et scimus mortem malum non esse ob hoc, ne
injuriam quidem—If with calmness and composure we meet that last
extremity, beyond which injured laws and merciless tyrants have
nothing to inflict, and in which fortune terminates her dominion,
we know that death is not an evil, because it does not occasion the
slightest injury.</i> Seneca <i>De Constantid.</i></p>
<p class="indent" id="Matt.xi-p74">[2.] A good remedy against it, and that is,
to fear God. <i>Fear him who is able to destroy both soul and body
in hell.</i> Note, <i>First, Hell</i> is the destruction both of
<i>soul and body;</i> not of the <i>being</i> of either, but the
<i>well</i>—being of both; it is the ruin of the whole man; if the
soul be lost, the body is lost too. They sinned together; the body
was the soul's tempter to sin, and its tool in sin, and they must
eternally suffer together. <i>Secondly,</i> This destruction comes
from the power of God: he <i>is able to destroy;</i> it is a
destruction from his <i>glorious power</i> (<scripRef id="Matt.xi-p74.1" osisRef="Bible:2Thess.1.9" parsed="|2Thess|1|9|0|0" passage="2Th 1:9">2 Thess. i. 9</scripRef>); <i>he will</i> in it <i>make
his power known;</i> not only his authority to sentence, but his
ability to execute the sentence, <scripRef id="Matt.xi-p74.2" osisRef="Bible:Rom.9.22" parsed="|Rom|9|22|0|0" passage="Ro 9:22">Rom.
ix. 22</scripRef>. <i>Thirdly,</i> God <i>is therefore to be
feared,</i> even by the best saints in this world. <i>Knowing the
terrors of the Lord, we persuade men</i> to <i>stand in awe of him.
If according to his fear so is his wrath,</i> then <i>according to
his wrath so</i> should <i>his fear</i> be, especially because
<i>none knows the power of his anger,</i> <scripRef id="Matt.xi-p74.3" osisRef="Bible:Ps.90.11" parsed="|Ps|90|11|0|0" passage="Ps 90:11">Ps. xc. 11</scripRef>. When Adam, in innocency, was awed
by a threatening, let none of Christ's disciples think that they
need not the restraint of a holy fear. <i>Happy is the man that
fears always.</i> The <i>God of Abraham,</i> who was then dead, is
called the <i>Fear of Isaac,</i> who was yet alive, <scripRef id="Matt.xi-p74.4" osisRef="Bible:Gen.31.42 Bible:Gen.31.53" parsed="|Gen|31|42|0|0;|Gen|31|53|0|0" passage="Ge 31:42,53">Gen. xxxi. 42, 53</scripRef>.
<i>Fourthly,</i> The fear of God, and of his power reigning in the
soul, will be a sovereign antidote against the fear of man. It is
better to fall under the frowns of all the world, than under God's
frowns, and therefore, as it is most right in itself, so it is most
safe for us, <i>to obey God rather than men,</i> <scripRef id="Matt.xi-p74.5" osisRef="Bible:Acts.4.19" parsed="|Acts|4|19|0|0" passage="Ac 4:19">Acts iv. 19</scripRef>. They who <i>are afraid of a man
that shall die, forget the Lord their Maker,</i> <scripRef id="Matt.xi-p74.6" osisRef="Bible:Isa.51.12-Isa.51.13 Bible:Neh.4.14" parsed="|Isa|51|12|51|13;|Neh|4|14|0|0" passage="Isa 51:12,13,Ne 4:14">Isa. li. 12, 13; Neh. iv. 14</scripRef>.</p>
<p class="indent" id="Matt.xi-p75">(7.) <i>What I tell you in darkness, that
speak ye in light</i> (<scripRef id="Matt.xi-p75.1" osisRef="Bible:Matt.10.27" parsed="|Matt|10|27|0|0" passage="Mt 10:27"><i>v.</i>
27</scripRef>); "whatever hazards you run, go on with your work,
publishing and proclaiming the everlasting gospel to all the world;
that is your business, mind that. The design of the enemies is not
merely to destroy <i>you,</i> but to suppress <i>that,</i> and,
therefore, whatever be the consequence, publish <i>that." What I
tell you, that speak ye.</i> Note, That which the apostles have
delivered to us is the same that <i>they received from Jesus
Christ,</i> <scripRef id="Matt.xi-p75.2" osisRef="Bible:Heb.2.3" parsed="|Heb|2|3|0|0" passage="Heb 2:3">Heb. ii. 3</scripRef>. They
spake what he told them—<i>that, all that,</i> and <i>nothing but
that.</i> Those ambassadors received their instructions in private,
<i>in darkness,</i> in the ear, in corners, in parables. <i>Many
things Christ spake openly, and nothing in secret</i> varying from
what he preached in public, <scripRef id="Matt.xi-p75.3" osisRef="Bible:John.18.20" parsed="|John|18|20|0|0" passage="Joh 18:20">John
xviii. 20</scripRef>. But the particular instructions which he gave
his disciples after his resurrection, concerning <i>the things
pertaining to the kingdom of God,</i> were whispered in the ear
(<scripRef id="Matt.xi-p75.4" osisRef="Bible:Acts.1.3" parsed="|Acts|1|3|0|0" passage="Ac 1:3">Acts i. 3</scripRef>), for then <i>he
never showed himself openly.</i> But they must deliver their
embassy publicly, <i>in the light,</i> and <i>upon the
house-tops;</i> for the doctrine of the gospel is what all are
concerned in (<scripRef id="Matt.xi-p75.5" osisRef="Bible:Prov.1.20-Prov.1.21 Bible:Prov.8.2-Prov.8.3" parsed="|Prov|1|20|1|21;|Prov|8|2|8|3" passage="Pr 1:20,21,8:2,3">Prov. i. 20, 21;
viii. 2, 3</scripRef>), therefore <i>he that hath ears to hear, let
him hear.</i> The first indication of the reception of the Gentiles
into the church, was <i>upon a house-top,</i> <scripRef id="Matt.xi-p75.6" osisRef="Bible:Acts.10.9" parsed="|Acts|10|9|0|0" passage="Ac 10:9">Acts x. 9</scripRef>. Note, There is no part of Christ's
gospel that needs, upon any account, to be concealed; <i>the whole
counsel of God must be revealed,</i> <scripRef id="Matt.xi-p75.7" osisRef="Bible:Acts.20.27" parsed="|Acts|20|27|0|0" passage="Ac 20:27">Acts xx. 27</scripRef>. In never so mixed a multitude
let it be plainly and fully delivered.</p>
<p class="indent" id="Matt.xi-p76">2. By way of comfort and encouragement.
Here is very much said to that purpose, and all little enough,
considering the many hardships they were to grapple with,
throughout the course of their ministry, and their present
weakness, which was such, as that, without some powerful support,
they could scarcely bear even the prospect of such usage; Christ
therefore shows them why they should be of good cheer.</p>
<p class="indent" id="Matt.xi-p77">(1.) Here is one word peculiar to their
present mission, <scripRef id="Matt.xi-p77.1" osisRef="Bible:Matt.10.23" parsed="|Matt|10|23|0|0" passage="Mt 10:23"><i>v.</i>
23</scripRef>. <i>Ye shall not have gone over the cities of Israel,
till the Son of man be come.</i> They were to preach that <i>the
kingdom of the Son of man,</i> the Messiah, was <i>at hand;</i>
they were to pray, <i>Thy kingdom come:</i> now they should <i>not
have gone over all the cities of Israel,</i> thus praying and thus
preaching, before that kingdom should come, in the exaltation of
Christ, and the pouring out of the Spirit. It was a comfort, [1.]
That what they said should be made good: they said <i>the Son of
man</i> is coming, and <i>behold, he comes.</i> Christ <i>will
confirm the word of his messengers,</i> <scripRef id="Matt.xi-p77.2" osisRef="Bible:Isa.44.26" parsed="|Isa|44|26|0|0" passage="Isa 44:26">Isa. xlvi. 26</scripRef>. [2.] That it should be made
good quickly. Note, It is matter of comfort to Christ's labourers,
that their working time will be short, and soon over; the hireling
has his day; the work and warfare will in a little time be
accomplished. [3.] That then they should be advanced to a higher
station. <i>When the Son of man comes, they shall be endued with
greater power from on high;</i> now they were sent forth as agents
and envoys, but in a little time their commission should be
enlarged, and they should be sent forth as plenipotentiaries into
all the world.</p>
<p class="indent" id="Matt.xi-p78">(2.) Here are many words that relate to
their work in general, and the troubles they were to meet with in
it; and <i>they are good words and comfortable words.</i></p>
<p class="indent" id="Matt.xi-p79">[1.] That their sufferings were <i>for a
testimony against them and the Gentiles,</i> <scripRef id="Matt.xi-p79.1" osisRef="Bible:Matt.10.18" parsed="|Matt|10|18|0|0" passage="Mt 10:18"><i>v.</i> 18</scripRef>. When the Jewish consistories
transfer you to the Roman governors, that they may have you put to
death, your being hurried thus from one judgment-seat to another,
will help to make your testimony the more public, and will give you
an opportunity of bringing the gospel to the Gentiles, as well as
to the Jews; nay, you will testify to them, and against them, by
the very troubles you undergo. Note, God's people, and especially
God's ministers, are his witnesses (<scripRef id="Matt.xi-p79.2" osisRef="Bible:Isa.43.10" parsed="|Isa|43|10|0|0" passage="Isa 43:10">Isa. xliii. 10</scripRef>), not only in their
<i>doing</i> work, but in their <i>suffering</i> work. Hence they
are called martyrs—<i>witnesses</i> for Christ, that his truths
are of undoubted certainty and value; and, being witnesses for him,
they are witnesses against those who oppose him and his gospel. The
sufferings of the martyrs, as they witness to the truth of the
gospel they profess, so they are testimonies of the enmity of their
persecutors, and both ways they are a testimony against them, and
will be produced in evidence in the great day, when <i>the saints
shall judge the world;</i> and the reason of the sentence will be,
<i>Inasmuch as ye did it unto these, ye did it unto me.</i> Now if
their sufferings be a testimony, how cheerfully should they be
borne! for the testimony is not finished till those come, <scripRef id="Matt.xi-p79.3" osisRef="Bible:Rev.11.7" parsed="|Rev|11|7|0|0" passage="Re 11:7">Rev. xi. 7</scripRef>. If they be Christ's
witnesses, they shall be sure to have their charges borne.</p>
<p class="indent" id="Matt.xi-p80">[2.] That upon all occasions they should
have God's special presence with them, and the immediate assistance
of his Holy Spirit, particularly when they should be called out to
bear their testimony <i>before governors and kings; it shall be
given you</i> (said Christ) <i>in that same hour what ye shall
speak.</i> Christ's disciples were chosen <i>from among the foolish
of the world,</i> unlearned and ignorant men, and, therefore, might
justly distrust their own abilities, especially when they were
called before great men. When Moses was sent to Pharaoh, he
complained, <i>I am not eloquent,</i> <scripRef id="Matt.xi-p80.1" osisRef="Bible:Exod.4.10" parsed="|Exod|4|10|0|0" passage="Ex 4:10">Exod. iv. 10</scripRef>. When Jeremiah was set over the
kingdoms, he objected, <i>I am but a child,</i> <scripRef id="Matt.xi-p80.2" osisRef="Bible:Jer.1.6 Bible:Jer.1.10" parsed="|Jer|1|6|0|0;|Jer|1|10|0|0" passage="Jer 1:6,10">Jer. i. 6, 10</scripRef>. Now, in answer to this
suggestion, <i>First,</i> they are here promised that <i>it should
be given them,</i> nor some time before, but <i>in that same hour,
what they should speak.</i> They shall speak <i>extempore,</i> and
yet shall speak as much to the purpose, as if it had been never so
well studied. Note, When God calls us out to speak for him, we may
depend upon him to teach us what to say; even then, when we labour
under the greatest disadvantages and discouragements.
<i>Secondly,</i> They are here assured, that the blessed Spirit
should draw up their plea for them. <i>It is not ye that speak, but
the Spirit of your Father, which speaketh in you,</i> <scripRef id="Matt.xi-p80.3" osisRef="Bible:Matt.10.20" parsed="|Matt|10|20|0|0" passage="Mt 10:20"><i>v.</i> 20</scripRef>. They were not left to
themselves upon such an occasion, but God undertook for them; his
Spirit of wisdom spoke <i>in</i> them, as sometimes his providence
wonderfully spoke <i>for</i> them, and by both together they were
manifested in the consciences even of their persecutors. God gave
them an ability, not only to speak to the purpose, but what they
did say, to say it with holy zeal. The same Spirit that assisted
them in the pulpit, assisted them at the bar. They cannot but come
off well, who have such an advocate; to whom God says, as he did to
Moses (<scripRef id="Matt.xi-p80.4" osisRef="Bible:Exod.4.12" parsed="|Exod|4|12|0|0" passage="Ex 4:12">Exod. iv. 12</scripRef>), <i>Go,
and I will be with thy mouth, and with thy heart.</i></p>
<p class="indent" id="Matt.xi-p81">[3.] That <i>he that endures to the end
shall be saved,</i> <scripRef id="Matt.xi-p81.1" osisRef="Bible:Matt.10.22" parsed="|Matt|10|22|0|0" passage="Mt 10:22"><i>v.</i>
22</scripRef>. Here it is very comfortable to consider,
<i>First,</i> that there will be an <i>end</i> of these troubles;
they may last long, but will not last always. Christ comforted
himself with this, and so may his followers; <i>The things
concerning me have an end,</i> <scripRef id="Matt.xi-p81.2" osisRef="Bible:Luke.22.37" parsed="|Luke|22|37|0|0" passage="Lu 22:37">Luke
xxii. 37</scripRef>. <i>Dabit Deus his quoque finem—These also
will God bring to a termination.</i> Note, A believing prospect of
the period of our troubles, will be of great use to support us
under them. <i>The weary will be at rest, when the wicked cease
from troubling,</i> <scripRef id="Matt.xi-p81.3" osisRef="Bible:Job.3.17" parsed="|Job|3|17|0|0" passage="Job 3:17">Job iii.
17</scripRef>. God will give an expected <i>end,</i> <scripRef id="Matt.xi-p81.4" osisRef="Bible:Jer.29.11" parsed="|Jer|29|11|0|0" passage="Jer 29:11">Jer. xxix. 11</scripRef>. The troubles may seem
tedious, <i>like the days of a hireling,</i> but, blessed be God,
they are not everlasting. <i>Secondly,</i> That while they
continue, they may be <i>endured;</i> as they are not
<i>eternal,</i> so they are not <i>intolerable;</i> they may be
borne, and borne <i>to the end,</i> because the sufferers shall be
borne up under them, in everlasting arms: <i>The strength shall be
according to the day,</i> <scripRef id="Matt.xi-p81.5" osisRef="Bible:1Cor.10.13" parsed="|1Cor|10|13|0|0" passage="1Co 10:13">1 Cor. x.
13</scripRef>. <i>Thirdly,</i> Salvation will be the eternal
recompence of all those <i>that endure to the end.</i> The weather
stormy, and the way foul, but the pleasure of home will make amends
for all. A believing regard to the crown of glory has been in all
ages the cordial and support of suffering saints, <scripRef id="Matt.xi-p81.6" osisRef="Bible:2Cor.4.16-2Cor.4.18 Bible:Heb.10.34" parsed="|2Cor|4|16|4|18;|Heb|10|34|0|0" passage="2Co 4:16,17,18,Heb 10:34">2 Cor. iv. 16; 17, 18; Heb. x.
34</scripRef>. This is not only an encouragement to us to
<i>endure,</i> but an engagement to <i>endure to the end.</i> They
who <i>endure but awhile, and in time of temptation fall away,</i>
have run in vain, and lose all that they have attained; but they
who persevere, are sure of the prize, and they only. <i>Be faithful
unto death,</i> and then thou shalt have <i>the crown of
life.</i></p>
<p class="indent" id="Matt.xi-p82">[4.] That whatever hard usage the disciples
of Christ meet with, it is no more than what their Master met with
before (<scripRef id="Matt.xi-p82.1" osisRef="Bible:Matt.10.24-Matt.10.25" parsed="|Matt|10|24|10|25" passage="Mt 10:24,25"><i>v.</i> 24,
25</scripRef>). <i>The disciple is not above his master.</i> We
find this given them as a reason, why they should not hesitate to
perform the meanest duties, no, not washing one another's feet.
<scripRef id="Matt.xi-p82.2" osisRef="Bible:John.13.16" parsed="|John|13|16|0|0" passage="Joh 13:16">John xiii. 16</scripRef>. Here it is
given as a reason, why they should not stumble at the hardest
sufferings. They are reminded of this saying, <scripRef id="Matt.xi-p82.3" osisRef="Bible:John.15.20" parsed="|John|15|20|0|0" passage="Joh 15:20">John xv. 20</scripRef>. It is a proverbial expression,
<i>The servant is not better than his master,</i> and, therefore,
let him not expect to fare <i>better.</i> Note, <i>First,</i> Jesus
Christ is our <i>Master,</i> our teaching <i>Master,</i> and we are
his disciples, to learn of him; our ruling <i>master,</i> and we
are his servants to obey him: He is <i>Master</i> of the house,
<b><i>oikodespotes</i></b>, has a despotic power in the church,
which is his family. <i>Secondly,</i> Jesus Christ our Lord and
Master met with very hard usage from the world; they called him
Beelzebub, the god of flies, the name of the chief of the devils,
with whom they said he was in league. It is hard to say which is
here more to be wondered at, the wickedness of men who thus abused
Christ, or the patience of Christ, who suffered himself to be thus
abused; that he who was the God of glory should be stigmatized as
the god of flies; the King of Israel, as the god of Ekron; the
Prince of light and life, as the prince of the powers of death and
darkness; that Satan's greatest Enemy and Destroyer should be run
down as his confederate, and yet <i>endure such contradiction of
sinners. Thirdly,</i> The consideration of the ill treatment which
Christ met with in the world, should engage us to expect and
prepare for the like, and to bear it patiently. Let us not think it
strange, if they who hated him hate his followers, for his sake;
nor think it hard if they who are shortly to be made <i>like him in
glory,</i> be now made <i>like him in sufferings.</i> Christ began
in the <i>bitter cup,</i> let us be willing to pledge him; his
bearing the cross made it easy for us.</p>
<p class="indent" id="Matt.xi-p83">[5.] That <i>there is nothing covered that
shall not be revealed,</i> <scripRef id="Matt.xi-p83.1" osisRef="Bible:Matt.10.26" parsed="|Matt|10|26|0|0" passage="Mt 10:26"><i>v.</i>
26</scripRef>. We understand this, <i>First,</i> Of the revealing
of the gospel to all the world. "Do you <i>publish</i> it
(<scripRef id="Matt.xi-p83.2" osisRef="Bible:Matt.10.27" parsed="|Matt|10|27|0|0" passage="Mt 10:27"><i>v.</i> 27</scripRef>), for it
shall be published. The truths which are now, as mysteries, hid
from the children of men, shall all be made known, to all nations,
in their own language," <scripRef id="Matt.xi-p83.3" osisRef="Bible:Acts.2.11" parsed="|Acts|2|11|0|0" passage="Ac 2:11">Acts ii.
11</scripRef>. The <i>ends of the earth must see this
salvation.</i> Note, It is a great encouragement to those who are
doing Christ's work, that it is a work which shall certainly be
done. It is a plough which God will speed. Or, <i>Secondly,</i> Of
the clearing up of the innocency of Christ's suffering servants,
that are called Beelzebub; their true character is now invidiously
disguised with false colours, but however their innocency and
excellency are now <i>covered,</i> they <i>shall be revealed;</i>
sometimes it is in a great measure done in this world, when the
righteousness of the saints is made, by subsequent events, to
<i>shine forth as the light:</i> however it will be done at the
great day, when their glory shall be manifested to all the world,
angels and men, to whom they are now <i>made spectacles,</i>
<scripRef id="Matt.xi-p83.4" osisRef="Bible:1Cor.4.9" parsed="|1Cor|4|9|0|0" passage="1Co 4:9">1 Cor. iv. 9</scripRef>. All their
reproach shall be rolled away, and their graces and services, that
are now <i>covered, shall be revealed,</i> <scripRef id="Matt.xi-p83.5" osisRef="Bible:1Cor.4.5" parsed="|1Cor|4|5|0|0" passage="1Co 4:5">1 Cor. iv. 5</scripRef>. Note, It is matter of comfort to
the people of God, under all the calumnies and censures of men,
that there will be a resurrection of <i>names</i> as well as of
<i>bodies,</i> at the last day, when <i>the righteous shall shine
forth as the sun.</i> Let Christ's ministers faithfully reveal his
truths, and then leave it to him, in due time, to reveal their
integrity.</p>
<p class="indent" id="Matt.xi-p84">[6.] That the providence of God is in a
special manner conversant about the saints, in their suffering,
<scripRef id="Matt.xi-p84.1" osisRef="Bible:Matt.10.29-Matt.10.31" parsed="|Matt|10|29|10|31" passage="Mt 10:29-31"><i>v.</i> 29-31</scripRef>. It is
good to have recourse to our first principles, and particularly to
the doctrine of God's universal providence, extending itself to all
the creatures, and all their actions, even the smallest and most
minute. The light of nature teaches us this, and it is comfortable
to all men, but especially to all good men, who can in faith call
this God their Father, and for whom he has a tender concern. See
here,</p>
<p class="indent" id="Matt.xi-p85"><i>First,</i> The general extent of
providence to all the creatures, even the least, and least
considerable, to the <i>sparrows,</i> <scripRef id="Matt.xi-p85.1" osisRef="Bible:Matt.10.29" parsed="|Matt|10|29|0|0" passage="Mt 10:29"><i>v.</i> 29</scripRef>. These little animals are of so
small account, that one of them is not valued; there must go two to
be worth <i>a farthing</i> (nay, you shall have five for a
halfpenny, <scripRef id="Matt.xi-p85.2" osisRef="Bible:Luke.12.6" parsed="|Luke|12|6|0|0" passage="Lu 12:6">Luke xii. 6</scripRef>), and
yet they are not shut out of the divine care; <i>One of them shall
not fall to the ground without your Father:</i> That is, 1. They do
not light on <i>the ground</i> for food, to pick up a grain of
corn, but <i>your</i> heavenly <i>Father,</i> by his providence,
laid it ready for them. In the parallel place, <scripRef id="Matt.xi-p85.3" osisRef="Bible:Luke.12.6" parsed="|Luke|12|6|0|0" passage="Lu 12:6">Luke xii. 6</scripRef>, it is thus expressed, <i>Not one
of them is forgotten before God,</i> forgotten to be provided for;
<i>he feedeth them,</i> <scripRef id="Matt.xi-p85.4" osisRef="Bible:Matt.6.26" parsed="|Matt|6|26|0|0" passage="Mt 6:26"><i>ch.</i> vi.
26</scripRef>. Now he that feeds the sparrows, will not starve the
saints. 2. They do <i>not fall to the ground</i> by death, either a
natural or a violent death, without the notice of God: though they
are so small a part of the creation, yet even their death comes
within the notice of the divine providence; much more does the
death of his disciples. Observe, The birds that soar above, when
they die, <i>fall to the ground;</i> death brings the highest to
the earth. Some think that Christ here alludes to the <i>two
sparrows</i> that were used in cleansing the leper (<scripRef id="Matt.xi-p85.5" osisRef="Bible:Lev.14.4-Lev.14.6" parsed="|Lev|14|4|14|6" passage="Le 14:4-6">Lev. xiv. 4-6</scripRef>); the two birds in the
margin are called <i>sparrows;</i> of these one was killed, and so
<i>fell to the ground,</i> the other was let go. Now it seemed a
casual thing which of the two was killed; the persons employed took
which they pleased, but God's providence designed, and determined
which. Now this God, who has such an eye to the sparrows, because
they are his creatures, much more will have an eye to you, who are
his children. If a sparrow die not <i>without your Father,</i>
surely a man does not,—a Christian,—a minister,—my friend, my
child. A bird falls not into the fowler's net, nor by the fowler's
shot, and so comes not to be sold in the market, but according to
the direction of providence; your enemies, like subtle fowlers,
<i>lay snares for</i> you, and <i>privily shoot at</i> you, but
they cannot take you, they cannot hit you, unless God give them
leave. Therefore be not afraid of death, for your enemies have no
power against you, but what is <i>given them from above.</i> God
can break their bows and snares (<scripRef id="Matt.xi-p85.6" osisRef="Bible:Ps.38.12-Ps.38.15 Bible:Ps.64.4 Bible:Ps.64.7" parsed="|Ps|38|12|38|15;|Ps|64|4|0|0;|Ps|64|7|0|0" passage="Ps 38:12-15,64:4,7">Ps. xxxviii. 12-15; lxiv. 4, 7</scripRef>),
and make our souls to <i>escape as a bird</i> (<scripRef id="Matt.xi-p85.7" osisRef="Bible:Ps.124.7" parsed="|Ps|124|7|0|0" passage="Ps 124:7">Ps. cxxiv. 7</scripRef>); <i>Fear ye not, therefore,</i>
<scripRef id="Matt.xi-p85.8" osisRef="Bible:Matt.10.31" parsed="|Matt|10|31|0|0" passage="Mt 10:31"><i>v.</i> 31</scripRef>. Note, There
is enough in the doctrine of God's providence to silence all the
fears of God's people: <i>Ye are of more value than many
sparrows.</i> All men are so, for the other creatures were made for
man, and <i>put under his feet</i> (<scripRef id="Matt.xi-p85.9" osisRef="Bible:Ps.8.6-Ps.8.8" parsed="|Ps|8|6|8|8" passage="Ps 8:6-8">Ps. viii. 6-8</scripRef>); much more the disciples of
Jesus Christ, who are the excellent ones of the earth, however
contemned, as if not worth one sparrow.</p>
<p class="indent" id="Matt.xi-p86"><i>Secondly,</i> The particular cognizance
which providence takes of the disciples of Christ, especially in
their sufferings (<scripRef id="Matt.xi-p86.1" osisRef="Bible:Matt.10.30" parsed="|Matt|10|30|0|0" passage="Mt 10:30"><i>v.</i>
30</scripRef>), <i>But the very hairs of your head are all
numbered.</i> This is a proverbial expression, denoting the account
which God takes and keeps of all the concernments of his people,
even of those that are most minute, and least regarded. This is not
to be made a matter of curious enquiry, but of encouragement to
live in a continual dependence upon God's providential care, which
extends itself to all occurrences, yet without disparagement to the
infinite glory, or disturbance to the infinite rest, of the Eternal
Mind. If God numbers their hairs, much more does he number their
heads, and take care of their lives, their comforts, their souls.
It intimates, that God takes more care of them, than they do of
themselves. They who are solicitous to number their money, and
goods, and cattle, yet were never careful to number their hairs,
which fall and are lost, and they never miss them: but God
<i>numbers the hairs of</i> his people, and <i>not a hair of their
head shall perish</i> (<scripRef id="Matt.xi-p86.2" osisRef="Bible:Luke.21.18" parsed="|Luke|21|18|0|0" passage="Lu 21:18">Luke xxi.
18</scripRef>); not the least hurt shall be done them, but upon a
valuable consideration: so precious to God are his saints, and
their lives and deaths!</p>
<p class="indent" id="Matt.xi-p87">[7.] That he will shortly, in the day of
triumph, own those who now own him, in the day of trial, when those
who deny him shall be for ever disowned and rejected by him,
<scripRef id="Matt.xi-p87.1" osisRef="Bible:Matt.10.32-Matt.10.33" parsed="|Matt|10|32|10|33" passage="Mt 10:32,33"><i>v.</i> 32, 33</scripRef>. Note,
<i>First,</i> It is our duty, and if we do it, it will hereafter be
our unspeakable honour and happiness, to <i>confess Christ before
men.</i> 1. It is our duty, not only to believe in Christ, but to
profess that faith, in suffering for him, when we are called to it,
as well as in serving him. We must never be ashamed of our relation
to Christ, our attendance on him, and our expectations from him:
hereby the sincerity of our faith, is evidenced, his name
glorified, and others edified. 2. However this may expose us to
reproach and trouble now, we shall be abundantly recompensed for
that, <i>in the resurrection of the just,</i> when it will be our
unspeakable honour and happiness to hear Christ say (what would we
more?) "<i>Him will I confess,</i> though a poor worthless worm of
the earth; this is one of mine, one of my friends and favourites,
who loved me and was beloved by me; the purchase of my blood, the
workmanship of my Spirit; <i>I will confess him before my
Father,</i> when it will do him the most service; I will speak a
good word for him, when he appears before <i>my Father</i> to
receive his doom; I will present him, will represent him to <i>my
Father.</i>" Those who honour Christ he will thus honour. They
honour him <i>before men;</i> that is a <i>poor</i> thing: he will
honour them <i>before</i> his <i>Father;</i> that is a <i>great</i>
thing. <i>Secondly,</i> It is a dangerous thing for any to deny and
disown <i>Christ before men;</i> for they who so do will be
disowned by him <i>in the great day,</i> when they have most need
of him: he will not own them for his servants who would not own him
for their master: <i>I tell you, I know you not,</i> <scripRef id="Matt.xi-p87.2" osisRef="Bible:Matt.7.23" parsed="|Matt|7|23|0|0" passage="Mt 7:23"><i>ch.</i> vii. 23</scripRef>. In the first ages
of Christianity, when for a man to <i>confess Christ</i> was to
venture all that was dear to him in this world, it was more a trial
of sincerity, than it was afterwards, when it had secular
advantages attending it.</p>
<p class="indent" id="Matt.xi-p88">[8.] That the foundation of their
discipleship was laid in such a temper and disposition, as would
make sufferings very light and easy to them; and it was upon the
condition of a preparedness for suffering, that Christ took them to
be his followers, <scripRef id="Matt.xi-p88.1" osisRef="Bible:Matt.10.37-Matt.10.39" parsed="|Matt|10|37|10|39" passage="Mt 10:37-39"><i>v.</i>
37-39</scripRef>. He told them at first, that they were <i>not
worthy of</i> him, if they were not willing to part with all for
him. Men hesitate not at those difficulties which necessarily
attend their profession, and which they counted upon, when they
undertook that profession; and they will either cheerfully submit
to those fatigues and troubles, or disclaim the privileges and
advantages of their profession. Now, in the Christian profession,
they are reckoned unworthy the dignity and felicity of it, that put
not such a value upon their interest in Christ, as to prefer that
before any other interests. They cannot expect the gains of a
bargain, who will not come up to the terms of it. Now thus the
terms are settled; if religion be worth <i>any</i> thing, it is
worth <i>every</i> thing: and, therefore, all who believe the truth
of it, will soon come up to the price of it; and they who make it
their business and bliss, will make every thing else to yield to
it. They who like not Christ on these terms, may leave him at their
peril. Note, It is very encouraging to think, that whatever we
leave, or lose, or suffer for Christ, we do not make a hard bargain
for ourselves. Whatever we part with for this pearl of price, we
may comfort ourselves with this persuasion, that it is well worth
what we give for it. The terms are, that we must prefer Christ.</p>
<p class="indent" id="Matt.xi-p89"><i>First,</i> Before our nearest and
dearest relations; <i>father or mother, son or daughter.</i>
Between these relations, because there is little room left for
envy, there is commonly more room for love, and, therefore, these
are instanced, as relations which are most likely to affect us.
Children must love their parents, and parents must love their
children; but if they love them better than Christ, they are
unworthy of him. As we must not be <i>deterred</i> from Christ by
the hatred of our relations which he spoke of (<scripRef id="Matt.xi-p89.1" osisRef="Bible:Matt.10.21 Bible:Matt.10.35 Bible:Matt.10.36" parsed="|Matt|10|21|0|0;|Matt|10|35|0|0;|Matt|10|36|0|0" passage="Mt 10:21,35,36"><i>v.</i> 21, 35, 36</scripRef>), so we must not
be <i>drawn</i> from him, by their love. Christians must be as
Levi, who <i>said to his father, I have not seen him,</i> <scripRef id="Matt.xi-p89.2" osisRef="Bible:Deut.33.9" parsed="|Deut|33|9|0|0" passage="De 33:9">Deut. xxxiii. 9</scripRef>.</p>
<p class="indent" id="Matt.xi-p90"><i>Secondly,</i> Before our ease and
safety. We must <i>take up our cross</i> and <i>follow him,</i>
else we are <i>not worthy</i> of him. Here observe, 1. They who
would <i>follow Christ,</i> must expect <i>their cross</i> and
<i>take it up.</i> 2. In taking <i>up the cross,</i> we must
<i>follow Christ's</i> example, and bear it as he did. 3. It is a
great encouragement to us, when we meet with crosses, that in
bearing them we <i>follow Christ,</i> who has showed us the way;
and that if we follow him faithfully, he will lead us through
sufferings like him, to glory with him.</p>
<p class="indent" id="Matt.xi-p91"><i>Thirdly,</i> Before life itself,
<scripRef id="Matt.xi-p91.1" osisRef="Bible:Matt.10.39" parsed="|Matt|10|39|0|0" passage="Mt 10:39"><i>v.</i> 39</scripRef>. <i>He that
findeth his life shall lose it;</i> he that thinks he had found it
when he has saved it, and kept it, by denying Christ, <i>shall lose
it</i> in an eternal death; but <i>he that loseth his life for
Christ's sake,</i> that will part with it rather than deny Christ,
<i>shall find it,</i> to his unspeakable advantage, an eternal
life. They are best prepared for the life to come, that sit most
loose to this present life.</p>
<p class="indent" id="Matt.xi-p92">[9.] That Christ himself would so heartily
espouse their cause, as to show himself a friend to all their
friends, and to repay all the kindnesses that should at any time be
bestowed upon them, <scripRef id="Matt.xi-p92.1" osisRef="Bible:Matt.10.40-Matt.10.42" parsed="|Matt|10|40|10|42" passage="Mt 10:40-42"><i>v.</i>
40-42</scripRef>. <i>He that receiveth you, receiveth me.</i></p>
<p class="indent" id="Matt.xi-p93"><i>First,</i> It is here implied, that
though the generality would reject them, yet they should meet with
some who would receive and entertain them, would bid the message
welcome to their hearts, and the messengers to their houses, for
the sake of it. Why was the gospel market made, but that if some
will not, others will. In the worst of times there is a remnant
according to the election of grace. Christ's ministers shall not
<i>labour in vain.</i></p>
<p class="indent" id="Matt.xi-p94"><i>Secondly,</i> Jesus Christ takes what is
done to his faithful ministers, whether in kindness or in
unkindness, as done to himself, and reckons himself <i>treated</i>
as they are <i>treated. He that receiveth you, receiveth me.</i>
Honour or contempt put upon an ambassador reflects honour or
contempt upon the prince that sends him, and ministers are
<i>ambassadors for Christ.</i> See how Christ may still be
entertained by those who would testify their respects to him; his
people and ministers we have always with us; and he is <i>with them
always,</i> even to the end of the world. Nay, the honour rises
higher, <i>He that receiveth me, receiveth him that sent me.</i>
Not only Christ takes it as done to himself, but through Christ God
does so too. By entertaining Christ's ministers, they entertain not
<i>angels unawares,</i> but Christ, nay, and God himself, and
<i>unawares</i> too, as appears, <scripRef id="Matt.xi-p94.1" osisRef="Bible:Matt.25.37" parsed="|Matt|25|37|0|0" passage="Mt 25:37"><i>ch.</i> xxv. 37</scripRef>. <i>When saw we thee an
hungered?</i></p>
<p class="indent" id="Matt.xi-p95"><i>Thirdly,</i> That though the kindness
done to Christ's disciples be never so small, yet if there be
occasion for it, and ability to do no more, it shall be accepted,
though it be <i>but a cup of cold water given to one of these
little ones,</i> <scripRef id="Matt.xi-p95.1" osisRef="Bible:Matt.10.42" parsed="|Matt|10|42|0|0" passage="Mt 10:42"><i>v.</i>
42</scripRef>. They are <i>little ones,</i> poor and weak, and
often stand in need of refreshment, and glad of the least. The
extremity may be such, that a <i>cup of cold water</i> may be a
great favour. Note, Kindnesses shown to Christ's disciples are
valued in Christ's books, not according to the cost of the gift,
but according to the love and affection of the giver. On that score
the widow's mite not only passed current, but was stamped high,
<scripRef id="Matt.xi-p95.2" osisRef="Bible:Luke.21.3-Luke.21.4" parsed="|Luke|21|3|21|4" passage="Lu 21:3,4">Luke xxi. 3, 4</scripRef>. Thus they
who are truly rich in graces may be rich in good works, though poor
in the world.</p>
<p class="indent" id="Matt.xi-p96"><i>Fourthly,</i> That kindness to Christ's
disciples which he will accept, must be done with an eye to Christ,
and for his sake. A prophet must be received <i>in the name of a
prophet,</i> and a <i>righteous man</i> in the name of a
<i>righteous man,</i> and one of those <i>little ones</i> in <i>the
name of a disciple;</i> not because they are learned, or witty, nor
because they are our relations or neighbours, but because they are
righteous, and so bear Christ's image; because they are prophets
and disciples, and so are sent on Christ's errand. It is a
believing regard to Christ that puts an acceptable value upon the
kindnesses done to his ministers. Christ does not interest himself
in the matter, unless we first interest him in it. <i>Ut tibi
debeam aliquid pro eo quod præstas, debes non tantum mihi præstare,
sed tanquam mihi—If you wish me to feel an obligation to you for
any service you render, you must not only perform the service, but
you must convince me that you do it for my sake.</i> Seneca.</p>
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