Expositions and sermons upon the ten first chapters of the Gospel of Jesus Christ, according to Matthew. Written by Christopher Blackwood, preacher to a Church of Christ in the city of Dublin in Ireland.

Reasons why they might take nothing for doing miracles.

1 The selling of them perverts the end wherefore they were given, which was not to satisfie any mans covetous lust, but to confirm the Gospel.

2 Its absurd for an Embassadour to make sale of the Prin∣ces favour, which he is commanded in the Princes name to bestow upon his subjects.

3 That whiles such Miracles were done freely, the name of God might be more glorified, and the Doctrine which they confirmed accepted; for men do less esteem those be∣nefits which themselves in some sort can recompense.

Quest. Whether doth this precept, Freely you have re∣ceived, freely give, belong to one or both these precepts, or to the latter onely, Heal the sick, cleanse the Lepers?

Answ. Some of the learned think it belongs onely to the latter.

Howbeit to covenant for a Reward for such an act, which is directly appointed to the glory of God, is, say some, doubtless contrary to the glory of God: hence it had been unlawfull, directly or indirectly to compact with any man, for any Miracle done for him.

Quest. Whether is it lawfull for Preachers to take hire? or are they which take any Reward hirelings?

Answ. 1 There may be times when a man may remit of his Right herein, when circumstances of times and persons require it. So because of the false Teachers the Apostle would preach the Gospel of Christ freely at Corinth, 2 Cor. 11.7, 9, 10. I preached the Gospel of God freely, I kept my self from being burdensome to you, and so will I keep my self; that I may cut off occasion from them that desire occasion, that wherein they glory (which was their preaching freely) they may be found even as we. Elisha in a case would take no∣thing of Naaman the Syrian, 2 Kings 6.26. nor Abraham would take nothing of the prey which was got from the Enemies, Gen. 14.22.

2 All agree that to receive gifts for a mans preaching without any compact for the same hath no natural filthiness in it, for some things may be honestly received which may be dishonestly asked.

3 Under the Old Testament they that took counsel of the Prophets were wont to give them some small gifts, 1 Sam. 9.7, 8. But, if we go, what shall we bring the man? and the

Servant answered Saul, saying, Behold I have the fourth part of a Shekel of Silver, 1 Kings 13.9. The man to whom this gift was to be given was Samuel.

Besides the Priests and Levites under the Old Testament had large portions out of most of the Sacrifices, besides Tithes they had eight and fourty Cities of Refuge with Suburbs to them, so that the Lord says, Which of you would shut the doors for nought? or kindle a fire on my Altar for nought? Mal. 1.10. which Argument the Apostle presses for maintenance for Ministers of the Gospel, 1 Cor. 9.9.10.13. where he shews that the Levites who took the Sa∣crifices of the People, and killed them, and pulled off their skin, cut them in pieces and brought them to the Priest, and laid the Wood in order, lived thereon. The Priests lifted up the Sacrifice, and laid the flesh on the Altar, and burnt it. The Apostle, when he says, They which minister about holy things live of the things of the Temple, means the Levites, and they which wait at the Altar are partakers with the Altar, meaning the Priests, v. 13. Now, if they were so plentifully maintained, shall Gospel Preachers be the onely sufferers, and that in a time of Light? When the Apostle makes this reddition, Even so hath God appointed that they that preach the Gospel shall live of the Gospel, v. 14.

4 Maintenance is due to Preachers from natural and ci∣vil equity. 1 Natural equity, that as the Souldier that defends the Countrey lives of the Countreys pay, 1 Cor. 9.7. Who goes to warfare at his own charge? or as he that plants a Vineyard eats the fruit of it, milks a flock and eats of the milk of it, so Preachers must live of the People they preach to.

2 From civil equity. That Law Deut. 25.4. Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. The Apostle argues from the less, If an Ox were not to be muzzled when he rowled a wooden beam over the Wheat, to shake the Corn out of the ear, shall maintenance be de∣nied

to those who thresh in the Lords Barn? Nay, it was not written for Oxens sake but for Preachers sake, as the Apostle expounds it, 1 Cor. 9.9. That he that ploweth should plow in hope, and he that thresheth in hope should be partaker of his hope. Where we see it's lawfull for a Teacher to do Gods work rightly, and yet have an expectation and hope of maintenance for his labour. The hope of the sustentation of his necessities, and (if the people be able) conveniences from the people, and the hope of the Reward of his dispen∣sation from the Lord.

5 From Gospel ordinance Gal. 6.6. Let him that is mi∣nistred to make him that ministreth partaker in all good things. 1 Cor. 9.14. God hath appointed that they who preach the Gospel should live of the Gospel. 1 Tim. 5.17. Luke 10.7.

6 Because they have power to forbear working in bodi∣ly labour, hence by divine right maintenance is due, 1 Cor. 9.6. I onely and Barnabas, have we not power to forbear work∣ing? 2 Thess. 3.8, 9. I wrought that I might not be charge∣able, not that we have not power, but to make our selves ensamples. And when the Apostle did work with his hands, he calls it an abasing of himself, 2 Cor. 12.7. and numbers this up among the rest of his afflictions, 1 Cor. 4.11.

7 The true note of an hireling is to make hire the end of his work, not the taking of hire or wages: when for filthy lucre sake a Preacher shall take the oversight of a people, 1 Peter 5.2. Feed the flock of God, taking the oversight there∣of, not by constraint but willingly, not for filthy lucre, but of a ready minde. Now for the lawfulness of taking wages, see 2 Cor. 12.8. I robbed other Churches, taking wages of them; the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stipend, such as was given to Soul∣diers for their military service, so taken, Luk. 3.14. Be content with your wages, where the same word is used. And military pensions or stipends were sometimes part meat and part mo∣ney,

now Paul is said to rob or spoil these Macedonian Churches, taking wages of them, because he had led them in triumph by the Gospel, as spoils taken in vvar. See Luk. 10.7. The Workman is worthy of his hire, or reward, the vvord is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so that not the expecting of a reward from a people, nor the taking of it, makes an hireling, but the making of his hire or wages the end of his preaching, so that no more pay, no more preach, neither to that peo∣ple, nor any other. But for lawfull reward promised or re∣ceived this doth not make an hireling, 1 Tim. 5.17, 18. The Apostle bids, Count the Elders worthy of double honour, and gives this reason, for the Scripture saith, Thou shalt not muzzle the mouth of the Ox, and, the Labourer is worthy of his reward.

8 We must distinguish betwixt the gifts of the Spirit and the work of the Ministry. If it were granted that to take money for the gifts of the Spirit were the sin of Simon Ma∣gus, yet it follows not that it is of the same nature to take maintenance for their work, sith every handicrafts man, and labourer, of what kinde soever, is rewarded for his work. Could preaching come as easily to them as the power of do∣ing miracles came to the Apostles, it were something, Free∣ly ye have received, freely give; but who knowes not that persons that discharge this duty painfully and faithfully must take much pains therein.

9 Preachers are commanded to give themselves wholly to this work, Acts 6.4. We will give our selves continually to prayer, and to ministration of the Word. 1 Tim. 4.15. Meditate on these things, give thy self wholly to them. Now it's good reason that a man should be maintained by that which a man gives himself wholly unto, unless he please of his own accord to remit of his right, or the people not able.

10 Were these words of Freely ye have received, freely give, meant of preaching as well as miracles, all that were to be deduced were, that the things in the Ministry are so

great and high, that they are above all price, and equal re∣compence. 1 Cor. 9.11. If we have sown unto you spiritual things, Is it a great matter if we should reap your carnal things? q.d. There is no proportionable compensation betwixt the one and the other.

V. 9. Provide neither gold, nor silver, nor brass in your purses:

Christ shows what provision the Disciples were to make for their journey. Whereas every man provides for his jour∣ney things needful, they should provide nothing for their journey: signifying his providential care over them, that the persons to whom they preached should supply them with all necessary things.

Withall Christ meets with an objection; If we must take nothing for doing miracles, but as We have freely received we must freely give, then we must make large preparations of all things for our journey; to this Christ answers, the Lord whose message they go upon, will provide them all necessary things: which that they may see more plainly, he bids them to go out without making any manner of provi∣sions.

Also Christ commends unto them a speediness, in that within a few days he would have them to go all over Judea and return again, therefore he would not have them trou∣ble themselves with luggage, which might hinder and pro∣long their journey.

There was three sorts of money, brass, silver, gold; brass money was first in use, none of these should they provide.

V. 10. Nor scrip for your journey, neither two coats, nor shoes, neither yet staves; for the workman is worthy of his meat.

Nor scrip for your journey] Christ means a Portmantue to carry provisions, or a Knapsack wherein souldiers and Pas∣sengers use to put bread and cheese and other things.

Neither two coats] Those that are content with a little

use to be content with two coats, none but very poor peo∣ple that have but one coat. The Disciples might put two coats on their back at once, but not carry double apparel with them; yea Christ himself had two coats, John 19.23.

Nor shoes] Two pair of shoes, or (as some think) they were forbid shoes altogether, and wore Sandals (as Mark calls them) which onely covered the soles of their feet from stones and gravel, Mark 6.9. Of these Sandals mention is made Acts 12.8. Gird thy self, and binde on thy Sandals; these they wore that they might be so much more ready for their journey.

Neither yet staves] For in journeying sometimes the staff breaks, sometimes it sticks in some deep bog. They might carry one, but no more then one. They that have God de∣fending, they need no weapons, onely a staff to lean upon. Christ hereby shews he would have the Apostles carry no superfluous thing, and therefore Mark saith, c. 6.8. save a staff onely.

For the workman is worthy of his meat] Christ gives the reason why he sends them out in this manner. Because where-ever they came their hearers would supply them with needfull things, which Christ argues from the rule of natural right, that the workman is worthy of his meat. God providing you meat and all sorts of nourishment you shall take it of those to whom you preach. Not as if this meat were a sufficient reward for the present, or God intended it so for time to come (for what is a little meat compared with glad tidings of the Gospel which Preachers bring) but Christ hereby would mightily prevail upon the Jews with his doctrine, whiles his Disciples vvould receive no money, but barely content themselves vvith meat.

We may see also vvhat Preachers are. They are Work∣men, vvho though they do not vvork vvith their hands, yet they vvork vvith their brains, and if God will not have

the labourers wages tarry all night with us. Levit. 19.13. Deut. 24.15. and the Lord saith, he will be a swift witness against those who oppress in this kind, Mal. 3.5. Then let not those who detain maintenance from faithful labourers in the Lords work think they shall escape.

That which is here called meat, in Luk. 10.7. is called a Stipend, a Metaphor taken from good souldiers who war onely for the defence of their countrey; yet notwithstand∣ing they receive a Stipend, not as the reward of their warfare, but that they may get things necessary for life, and may continue in their warfare. For if they receive their pay in∣stead of reward they sell a great matter, even their lives at a small rate. Now as there are some soldiers who fight onely for their pay and plunder, not for the preservation of justice and the Common-wealth, so some preachers, whereas they should onely or principally preach for the salvation of souls, and not for temporal things, and should receive their maintenance that they may continue in the Lords work, and moderately provide for them and theirs, they prove themselves very mercinaries, in making their means and in-comes the end of their preaching. Christ himself did not refuse maintenance of his hearers, Luk. 8.3. Persons that are called of God to preach may hence learn not to be too sollicitous for their living, and that they should not so make it their aim how to get mony as how to win souls, and that hearers are in equity and conscience bound to sustain and to maintain preachers, provided they be labourers.

V. 11. And into whatsoever City or Town ye shall enter, enquire who in it is worthy, and there abide till ye go thence.

Inquire who in it is worthy] That is fearing God, or reli∣giously affected, and tarry with him. They were not to turn into any wicked mans house or any person infamous, lest by the infamy of such an host their persons or doctrine

should become infamous, because they were not to tarry long, Christ would have them begin there where there was some good preparation already wrought.

Now by worthy he doth not mean any man deserving any thing of God, by way of condignity or desert, but such as were privy to their own unworthiness, and humbled under the sight of God for it; these the Lord counts wor∣thy. For the Apostles were sent as Physicians to sick per∣sons, as preachers of righteousness to sinners if they would repent.

Christ would not have them at this first sending to preach in Temples and Synagogues, but onely in houses, because neither the times could yet well bear it, nor were they furnished with sufficient boldness, till after Christ his resurrection. Godly men should seek to lodge in godly houses.

And there abide till ye go hence] Lest ye be thought to be inconstant, or given to delicacy, or least you should offend your host where ye turned in at first, but chiefly because they were to tarry there but a short time, for had they tar∣ried long they might have proved burthensome. Besides hereby they showed their contentedness of mind, and that they were more led with the love of God and of souls then of their own ease, pleasure or profit. Moreover Christ shows he would have the publishers of his Gospel maintain∣ed in a comely way, not in a begging way, to be entertain∣ed one week at one house, another week at another. With∣all Christ here stablishes the law of Hospitality, as towards others, so especially towards preachers, Heb. 13.2. Yet must we not receive men of corrupt mindes, pretending whatsoever inspiration from God, 2 Epist. John v. 10. If any man bring not this doctrine, receive him not into your house. We may also take notice that where persons are holy their grace will shine, so that their neighbours can oft times tell who are worthy, Phil. 2.15.16. They will be known by their just deal∣ing

and by being free from scandalous sins.

V. 12. And when ye come into an house salute it.

V. 13. And, if the house be worthy, let your peace come up∣on it; but if it be not worthy let your peace return to you.

The word Salute comprehends wishes and good desires. Its a Hebrew proverb whereby we wish all happiness unto a house or person, 1 Sam. 25.5, 6. David sent ten young men to Nabal, and said unto them, Greet Nabal in my name, and say to him that liveth in prosperity, Peace be both to thee, and peace be to thy house, and peace be to all that thou hast. This peace they offer is ministerial, proffering reconciliation by Christ who is our peace, Eph. 2.13, 14. Hence their feet should be beautiful, because they preach glad tydings of good things, and through their preaching the peace of justi∣fication flows, Rom. 5.1.

Obj. But Christ when he sends out the seventy to preach, bids them salute no man by the way.

Answ. Christ means that they should make such speed in delivering the doctrine of salvation, that they should not be hindred from it by acts of humanity. The vanity of Quakisme is in this point refuted. Salutations are com∣manded by Christ, not onely to brethren, but to others, Matth. 5.47. exemplified by the Apostle in every Epistle, Act. 21. Paul coming to James his house saluted the El∣ders. Mary saluted Elizabeth, Luk. 1.40. Paul coming to Cesarea saluted the Church, Act. 18.22. He saluted the brethren at Ptolomais, Act. 21.7. practised by Aristarchus and Epaphras, Col. 4.10.12. Proofs herein are but to light a candle to the sun. The not saluting argues rudeness, pride, hatred or coldness of love. True religion doth not destroy good manners, whence is that religion then which destroyes principles of morality? but they as is reported, judging that they have a light within them sufficient to guide them to salvation without the help of any outward

light, and that the Scriptures are not the word of God, but a declaration of the conditions of them that speak them forth, let us reason with them as heathens, and con∣vince them in a way of natural reason or Philosophy. For many heathens are not onely in Judea but also with us.

And if the house be worthy let your peace come upon it] That is, if from the sence of your misery you receive this com∣fortable tender of reconciliation, showing your respect to the message by your receiving the messenger, the Lord promises that what such preachers wish shall rest upon that house, and therefore Christians must not contemn the pray∣ers of faithful teachers: now they gathered the house was worthy, if the master thankfully accepted the salutation and resaluted them courteously, as Boaz did the reapers and they him, Ruth 2.4. The Lord be with you, said Boaz; the reapers answered, The Lord blesse thee, and withal if the man of the house invited the Apostles to lodge at his house, but especially they judged the house to be worthy, by receiving the tender of reconciliation held forth in the Gospel.

But, if it be not worthy, let your peace return to you] As in case of worthiness and predestination to life, the master and his houshold received the grace of Christ, so here is the denunciation in case of unworthiness, in case the host whi∣ther you come refuse the salutation and your good wish, it shall return to you. The prayers of Godly men if they do not good to them for whom they are wisht, they redound unto the persons who wish them, Psal. 35.13. When Da∣vids prayer and humiliation took no effect for his enemies, it returned into his own bosom. In this case the Apostles were to turn in to some other host, who was willing to re∣ceive them, but yet not to curse these who had rejected them, being messengers of peace. Preachers must be armed with patience, knowing some of their hearers will be docible and some not, some receive proffers of grace, some not.

Moreover Preachers by a tender of salvation in a faith∣full manner have a true peace redounding to themselves in the discharge of their duty, which the persons to whom they tendered should have had, had they been worthy; as Pothinus Bishop of Lions, being asked of the President who was the Christians God? answered, If thou werest worthy thou shouldst know. Grot. in loc.

V. 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.

Christ shews whom he judges unworthy, even those who shall not receive the Apostles nor their doctrine, and to these Christ bids they should shake off the dust of their feet: whether it were City or Family. The shaking off the dust signified,

1 That they had nothing common with these con∣temners of grace, no not the dust of their feet.

2 That this dust would, in the Day of Christ, witness against these contemners, that tenders of grace were made to them and they would have none of them. I would have purged thee and thou wouldest not be purged, Ezek. 24.13. Matth 23.37. and in the Day of Christ hereby they should know, that a Prophet had been in the midst of them, Ezek. 2.5. Naaman out of reverence would carry away some of the Jewish earth, 2 Kings 5.17. The Apostles out of ab∣horrence would not carry away any of the dust of con∣temners of grace.

3 By shaking off the dust they declared the fruitlesness of that journey which they had taken in declaring the Gospel unto them.

4 Shaking off dust declared that they came not for gain∣sake to them, seeing they would not have so much as any of their dust cleaving to them.

5 That, as that dust was scattered about before the winde, so should these wicked contemners of grace, Psalm 1.4.

6 That this dust might be a witness against them, as Luke sets it down, Luke 10.11. so Paul and Barnabas, Acts 13.51. who shook the dust of their feet off against the wicked Jews of Antioch and came into Iconium.

7 This shaking off dust signified that the Inhabitants of that place were so polluted, that they infected the very earth with their contagion. This was an usual way of ab∣horrence, because Christ speaks of it as of a thing known among the Jews, and the Jews were wont to give some outward signs of the things they did, as the setting up of a stone, or a heap of stones, Gen. 31.47. Jos. 24.26.

8 To denote that God did despise such contemners of grace, as a man doth the dust of his feet. Also they shewed hereby they were free from their bloud, and that their bloud was upon their own heads.

Now they shook off their dust by rubbing their shoes or sandals one sole against another, or rubbing them against some stone or wood: it was an allusion to that, 1 Kings 13 8. when the Prophet being sent to prophesie against Jeroboam and the Altar of Beth-el, was bid to go another way than he came, v. 9, 10.

But because Preachers may be ready to go away hastily from a people, when they have not means enough, nor reverence enough from them, therefore Christ would have Preachers take notice of three sins before they leave a peo∣ple. 1 Unthankfulness, if they will not receive the mes∣sage of salvation.

2 Stubbornness, if they will not vouchsafe to hear them; for if persons will hear, we are not hastily to be gone.

3 When they shall speak evil of the way of God before multitudes, so that, by their speaking evil, multitudes be∣come hardened against it, Acts 19.8, 9. Christ will not have the Gospel thrust upon persons against their will.

V. 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.

Here is a terrible threatening against those who shall not receive the Preachers of the Gospel, nor their message; It shall be more tolerable for Sodom, &c. Christ alleges this example, which by reason of the nearness to Judea was well known unto them. Their punishment was more terrible in this life than Sodom and Gomorrah, which were consumed on a sudden, but the Jews were consumed by degrees, and their punishments have remained long upon them. The Ephah of their punishments is set upon its own base or foundation, Zach. 5.11. where, for their contempt of Christ, they have for these sixteen hundred years been made a spe∣ctacle of Gods severity.

Specially these Jews and all other contemners of grace and the Doctrine of Christ shall be punished at the Day of Judgment.

If there be no escaping for neglect of this salvation, Heb. 2.3. How shall we escape if we neglect so great salvation? what will befall their contempt, who say, Depart from us, we desire not the knowledg of thy ways, Job 21.14. If they escaped not who refused him who spake on earth, much more shall not we escape, if we turn away from him who speaks from Hea∣ven, Heb. 12.25.

Though other sins sorely offend the Lord, yet contempt of grace doth exceedingly offend him, as being committed 1 Against precious mercy. Hence we see how sorely the Jews were punished for their ungratefull contempt, Matth. 22.23. who being invited to come to those dainties the King had provided, went one to his Farm, another to his Merchandise, and the remnant took his servants and en∣treated them spitefully and slew them, whereupon the King sent out his Armies of the Romans, and slew those Murderers, and burnt up their City, v. 6, 7. and for their

contempt the Gentiles were called in in their stead, v. 8, 9. See also Luke 14.16. to v. 25. How would a Physician be pro∣voked, if sending a potion to a sick man, the sick man should dash the Vial against the Wall? Would not the Phy∣sician say? Let him die and perish, I will send him no more.

A second reason why God so sore punishes contemners of grace, is because they sin against greater light. Sodom had not those means of grace the Jews had, hence their pu∣nishment will be the more grievous. He that knew not was beaten with stripes, but he that knew and did not, was bea∣ten with many stripes, Luk. 12.47, 48.

Now though these Sodomites were sorely punished in this life, yet an heavier punishment remains for them at the day of judgement, 2 Pet. 2.6. compared with Jude 7. to which the Evangelist primarily hath respect.

Now these Sodomites had onely the light of nature, and the admonitions of Lot. The Jews besides the light of Mo∣ses had the preachings of the Apostles confirmed with so many miracles.

3 There were many sins wrapt up in contempt of grace, unbelief, disobedience, stubbornness, inhospitableness.

We may also note here there are not onely degrees of sins, and torments in hell, but that contempt of grace is such a sin as might have been shunn'd, and that it doth not necessarily follow, for then it would not aggravate condem∣nation as it doth, Prov. 1.24, 25. Because I have called and ye have refused, I will laugh at your destruction.

Then for that City] Not onely a private house, but also a whole City contemning grace shall be punished, not as if a City should be punished for one mans particular contempt, unless they connive, justifie, defend or some vvay partake therein, but to awaken secure sinners, vvho because they have multitudes of companions in sin think they shall go free.

V. 16. Behold, I send you forth as sheep in the midst of wolves be therefore wise as serpents and harmless as doves.

Christ now comes to give general directions for all Chri∣stians, and in particular to these twelve whom he sends forth in this temporary embassage to guard them against all fear of danger, to the end of the Chapter. For though it be here spoken unto the twelve, yet Luk. 12.1. to verse 13. Christ spoke it unto his Disciples promiscuously, an innu∣merable multitude being then and there present. Now Christ in this part of the Chapter sets forth, 1 The dangers his Disciples are and would be exposed to. 2 The directi∣ons, and supportations, and consolations against dangers. The dangers are,

1 The cruelty and subtilty of the enemies of Christians, viz. they are wolves; and you in the midst of them are in danger, as sheep among wolves, the direction in this dan∣ger, that Christians should have serpents wisdome, and doves innocency.

2 That they should be brought before Kings and Coun∣cils for the witness of the truth, v. 17, 18. The consolation is, That the Spirit would teach them in that hour what they ought to speak, v. 19, 20.

3 That they should be hated of all men in general, and of their kinred in special, v. 21, 22. The consolation is, They should be saved in case they hold out unto the end, v. 22.

4 Persecution from City, v. 23. The comfort is, God would provide an harbor for them among the spiritual Is∣rael of God till the coming of Christ, v. 23. 2 It befals them no otherwise herein then it did to their Master Christ, who was called Beelzebub, v. 24, 25.

5 The next danger is death, whereunto they should be exposed, in case they preacht what he bade them, v. 26, 27, 28. To this are three consolations, 1 They are able

onely to kill their bodies not their souls. 2 There is a provi∣dence of God vvhich reaches to the smallest creatures, even to the sparrows and the hairs of their head, much more to their lives, v. 29, 30, 31. 3 From the promise made to them who confess Christ, notwithstanding threats of death, and the threatnings made to them that deny Christ upon hope of saving their lives, v 32, 33.

6 The sixth danger is divisions and variance betwixt near relations for the sake of Christ, v. 34, 35, 36. The consola∣tion is, that those who think Christ better then their relati∣ons, and will take up other crosses for him, Christ vvill think such vvorthy of him, and vvhat they lose for his sake they shall save eternally, v. 37, 38, 39.

7 The seventh danger is fear of not receiving, that no man vvould receive Christians to house or harbour, being persons exposed to so many dangers. To this Christ gives three comforts, 1 That in receiving Christians the per∣sons so receiving receive him and his father, v. 40. 2 That whosoever shall receive Prophet or righteous man because they are such, shall receive a suitable reward, v. 41. 3 That the smallest favour done to a Disciple of Christ shall not be forgotten, if it were but a cup of cold vvater vvhere a man is able to do no more, v. 42.

Behold, I send you forth as sheep in the midst of wolves] No creature less able to defend it self then a sheep. Such are Chri∣stians. Wolves are subtle and cruel, so among the Jews were Pharisees, among the Gentiles Philosophers and Tyrants, among the Christians Hereticks; if one vvolf vvere enough to destroy a vvhole flock, how much danger vvhere there are many herds of Wolves? Christ sends not forth his Disciples as lions, but as sheep, that his power may be seen in overcoming, and in turning wolves into sheep.

Behold, I send you forth] As of old I sent Eliah and Elisha to Jezebel and Ahab, Isaias to Manasses, and was present with them to defend them, so will I be with you. As Absalom

said to his servants; 2 Sam. 13.28. so saith Christ, Remem∣ber you are in my service.

As sheep in the midst of Wolves] 1 As sheep for innocen∣cy, Isa. 53.7, 8.

2 As sheep for gentleness and meekness: handle a sheep never so roughly, yet it will be gentle.

3 For patience, a sheep is ready to suffer all wrongs, Act. 8.32.

4 As sheep for profitableness: nothing in a sheep but is useful, so should Christians be profitable, in their conver∣sings, in their examples, &c.

5 For nakedness and inability to defend themselves.

In the midst of Wolves] That is liable to innumerable dangers. So that a Christian must still carry his life in his hand. Shall Merchants hazard their lives for a little gain venturing through many storms, and shall not we hazard our lives for Christ? Now Christ exposes his sheep to so many dangers, 1 To try their patience and obedience, Psal. 44.22. 2 To crown their conquests, Rev. 2.17. Rev. 3.11. 3 To conforme the members to the head, John 15.19, 20. 4 That they may see his shepherdly care of them. Whence are the sheep safe amidst Wolves? Is it from the kind disposition of the Wolfe? Nay, but from the shep∣herds eye: so from Gods shepherdly care, we are safe a∣mong multitudes of wicked men, Psal. 23.4.

Be wise as serpents] That is, wisdome in taking heed of the vvolves of the vvorld must be mingled with innocency, that we be not afraid to do our duty in vvitnessing the truth. For now and then many prudent men become trea∣cherous to Christ and his truth: As serpents when they see any danger carefully decline it, so must not believers rashly expose themselves to danger. Now the doves though ex∣posed to dangers, offer themselves securely to the snares of men, so Christ would not have Christians through fear to be hindered in their course.

So that Christians must be wise as serpents, 1 In shun∣ning snares. 2 In defending their head though all their body be wounded, so should we defend our head Christ and resist unto blood. 3 As a serpent is very quick of sight, so should a Christian be to spy dangers.

4 As a serpent stops her ears against the voice of charmers, Psal. 58.4, 5. whether with her tail or something else, so should Christians stop their ears against the charms of mens favours, earthly greatness, worldly wealth, and the temp∣tations of the devil and flesh, and heretical spirits.

Let our vvisdome be seen, 1 In suspicion of snares, as the Wise men, Matth. 2.12. 2 In shunning of them, as Joseph vvho vvas afraid of Herods snares, and carried the young babe into Egypt, Matth. 2.20, 21, 22. 3 In a bold profession of truth, Luk. 13.31, 32. Some bade Christ de∣part for Herod vvould kill him, saith he, Go tell that fox I do cures to day and to morrow. Joseph of Arimathea did vvisely assert his profession of Christ, and went boldly to beg the bo∣dy of Jesus, Matth. 27.58.

Simple as doves] That is, take heed of fleshly wisedome and Jesuitical equivocations, that in no vvise to shun dan∣gers ye violate the peace of your consciences, Rom. 16.19. I would have you wise unto that which is good, but simple con∣cerning evil, Phil. 2.15. Blameless and harmless as the sons of God without rebuke, Eph. 5.14, 15. Though it be in your power to do harm to your persecutors yet do it not, do not revenge your selves. Simplicity without wisedome may easily be deceived, and wisedome is dangerous if it be not tempered with simplicity, therefore they are to be con∣joyned according to that Distich.

If they be serpents for to circumvent us, We must be serpents too or else repent us: But with our wisedome joyn we innocence, Like harmless doves, not trusting each pretence.

The word simple, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a horn and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pri∣vative;

that is without horns or revenge. Others derive it of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mingle and fo privative, and so it signifies to be without mixture of deceit.

This is seen,

1 In sincere and plain-hearted confessions, without any deceitful equivocations, Joh. 9.29. We see it in the blinde man, when his parents cunningly evaded, he plainly stood to Christ.

2 In a meek carriage. If men revile us and render us odious, let us not think to quench wrath by wrath, Rom. 12.20. Be not overcome of evil, but overcome evil with good.

V. 17. But beware of men, for they will deliver you up to the Councils, and they will scourge you in the Sy∣nagogues.

Here's a second danger.

Beware of men] 1 Of insnaring men, who by subtle and perplexed questions shall lay snares for you, to draw out some words that shall be against the Governours, or the Laws of the place where you live, Matth. 22.15, 16, 17.

2 Take heed of feigned and treacherous men, who shall bring you to Councils, Psal. 55.12, 13, 14.

3 Of enticing men, who shall perswade you by flatteries to deny the faith, Dan. 11.32, 34.

4 Take heed of all natural men indefinitely. It behoves Christians to stand upon their guard, seeing all men natu∣rally have an hatred unto them, therefore must we beware of them, though they be civil and courteous.

For they will deliver you up to the Councils] Not onely un∣to the Council of three and twenty, but also to the great Synedrium, or the Council of 70. of which mention was made cap. 5.23. so was Peter and John, Acts 4.7.5.27. and Stephen, Acts 6.12.

And they will scourge you in their Synagogues] Acts 5.40. Peter and John were so scourged, Heb. 11.36. For even by

Synagogues, civil Courts were meant, 1 Machab. 7.12. Of this mention is made, Acts 5.21. The high Priest came and they that were with him, and called the Council together, and all the Senate of the children of Israel. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the Eldership of the children of Israel. Because the things they acted against the Apostles seemed to be dangerous to the Commonwealth, they took the voices and advices of the chief men, herein they joyned the Senate of the City with the Senate of the people. This was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great Synagogue. So that Christ his speech a∣scends higher then before, so that his meaning is, You shall not only be brought before ordinary Consistories, but extra∣ordinary Conventions and Assemblies shall be called toge∣ther to try you. Before this extraordinary Convention the Apostles were beaten with rods.

V. 18. And ye shall be brought before Governours, and Kings, for my sake, for a testimony against them and the Gentiles.

And ye shall be brought before Governours and Kings] Christ still ascends higher in his speech, to wit, that for the witness of his truth they should be brought before Governours and Kings. By Governors he means Vice roys and Governors of Nations & Provinces, and also before Kings that depute such Governours: For the distinction of Governours, from Kings, see 1 Pet. 2.13. Submit your selves to every Ordi∣nance of man, whether unto the King as excelling (the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or unto Governours, as to those that are sent of him. Besides when Christians have been condemned by Coun∣cils, the execution of them hath been by secular powers, as in Queen Maries raign, and now under the Spanish inquisi∣tion. Yea many times Princes have themselves sate in judg∣ment against Christians, as the Emperour Sigismond, &c. When Christians shall thus be brought before Kings and Governours, Christ would have his Disciples not to

be dazled with the glister of earthly Majesty, but to be of undanted spirits when they come before them, as Paul was before Nero, 2 Tim. 4.17. Thus Paul was brought priso∣ner to Faelix, and Festus, Acts 23.24. Peter and James to King Herod Agrippa. Under pretence of Law, civil judica∣tories condemn and execute Christians.

For my sake] Because ye preach me to be the Messias, and that through faith in me all that believe shall obtain remission of sins. We should look to the cause why we suf∣fer, even that we suffer for Christ. Hence Peter and John rejoyced that they were counted worthy to suffer shame for his name, 1 Pet. 4.14, 15, 16. If any man suffer as a Christian let him not be ashamed. Rom, 8.36. For thy sake we are kil∣led all the day long. Meaning in one place or other, either actually or by way of sympathy.

Indeed the Princes and Councils of the world have other pretences for their malice against Christians, but the true cause is for the sake of Christ.

But if we be brought before Kings and Governours, let it be onely for the sake of Christ; Let none of you suffer as thieves, and murtherers, and busie-bodies, &c. 1 Pet. 4 15.

For a testimony against them and the Gentiles] That is, to witness against the Council and the great Convention of the Jews, and to witness for me against the Rulers and Kings of the earth. Your imprisonment, whipping and death shall witness both to Jew and Gentile.

Qu. But how or wherein?

Answ. 1 That you have witnessed the truth before them and therefore that you are free from their blood.

2 They shall witness your ingratitude in the day of Christ, and their faithfulness.

3 They shall be inexcusable in the day of judgement, when they shall alledge they knew not Christ. Moses went to Pharaoh, Exod. 7.3. and Isai to a stubborn people, c. 6.9. so Ezekiel, c. 2.2. to v. 8. That they might be without excuse.

4 They shall be witness against you for not believing their Message. The Lord will call out Peter, and say, Didst not thou warn the Jews? and to Paul, Didst not thou warn the Gentiles, the Romans, and Faelix and Agrippa? he will say, Yes Lord, but they would not believe, but in∣stead of receiving our Message they whipt and imprisoned us. Was it so? will the Lord say, and the unbeliever will then be speechless. What follows? Christ will say, De∣part thou cursed into everlasting fire.

5 As wounds and scars testifie the constancy, valour, and faithfulness of Souldiers to their Prince or General, so Prisons, whippings, torments, shall testifie the faithfulness of Christians to Christ, Luke 21.13.

V. 19. But, when they deliver you up, take no thought how, or what ye shall speak, for it shall be given you in that hour what ye shall speak.

Here is a consolation when they should be brought to an∣swer before Kings and Governours, that the Spirit should pour into their mindes what they should speak.

Take no thought how or what ye shall speak] Not as if we were in this case to be careless, stupid or negligent, but Christ means we should not be carkingly carefull, or over fearfull. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 21.14. Settle it in your hearts before hand not to meditate what you shall answer; in which Christ doth not forbid all foregoing meditation, but that which hath a distrust of the providence and help of Christ. And all laborious preparation, such as is used in speeches and oratory, and therefore Mark hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the like sense Christ forbad carefulness for the morrow, Matth. 6.25. that is, perplex∣ing and distracting carking. Therefore those who are daily in expectation of suffering in their questions and tor∣ments, should be much in prayer that God would give them wisdom to answer, and courage to suffer.

For it shall be given you in that hour what ye shall speak]

That is, if any thing be wanting in you, the Spirit shall supply it and suggest it to you. Acts 6.10. The Libertines were not able to resist the Spirit by which Stephen spake. Luke 21.15. I will give you a mouth and a tongue, which all your adversaries should not be able to gainsay or resist. And here Christ meets with an Objection, which the Apostles might make, viz. Whence shall we that are unable to speak, defend our selves and cause, against Councils, great Assemblies and Princes, who many times with their pre∣sence astonish great Orators? To this Christ saith, I will give you a mouth and a tongue. Christ will not leave his Witnesses in the midst of danger.

V. 20. For, it is not you that speak, but the Spirit of your Father that speaketh in you.

Christ further strengthens his Disciples as to discourage∣ment about their own weakness: whereas they might ob∣ject, we are fishermen, though it should be spoken to us, yet we cannot, being unlearned, be able to speak; to this Christ saith; It's not you that speak but the Spirit of your Father that speaketh in you. Will a father leave a childe when he knows he is in hazard of life for his fathers sake? and will your heavenly Father leave you in danger for the witness of his truth? Surely no. And look as the prepara∣tion of the heart and answer of the tongue is from the Lord, Prov. 16.1. so shall the Spirit not onely dictate unto you fit Arguments and Apologies, but also shall form your tongues to express them, even to the astonishment of your Adversaries. The Council, Acts 4.13. when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled, Acts 5.27, 28, 29. Acts 7.51, 52, 53, 54.

Now in that Christ saith it is not you, it is not meant absolutely but comparatively; not so much you as the Spirit of God by you. The help of Angels at such a time to assist is much, but the assistance of the Spirit is far more,

without which in such an hour of temptation the best parts and abilities would fail. There cannot be a greater assistant than this Spirit, Luk. 21.15. This comparative speech is like that Matth. 9.13. I will have mercy not sacrifice; that is, not so much sacrifice as mercy. The force of the Argument is, It's not so much your cause as mine and my Fathers, there∣fore my Spirit and the Spirit of my Father shall answer for you. As when Balaams Ass spoke it was not so much the Ass that spoke as the Lord in the Ass, Numb. 22.28. so it was the Spirit that spoke in the Apostles, Acts 4.19. and in Stephen.

V. 21. And the brother shall deliver up the brother to death, and the father the childe, and the children shall rise up against their parents, and cause them to be put to death.

Here's a third evil to which Christians must look to be exposed to, viz. as the hatred of all men in general, so of their own kinsmen in particular, because the hatred they have against you for the cause of Christ is stronger than the bond of natural affection. Hence it breaks in pieces the bond of natural love. Hence as it was in Christs kindred, that not onely they would not believe in him, John 7.5. but also said he was mad, Mark 3.21. so is it in worldly men, who hate their relations for difference of Religion. Hence Ishmael hated Isaak, and Esau persecuted Jacob, and Josephs brethren sold him. Alphonsus Diazius slew his bro∣ther John for the confession of the Gospel, Sleydan lib. 17.

We see the like History in the Life of Woodman, perse∣cuted by his own brother in Queen Maries time.

This should quiet our hearts when we see our friends and kindred rage against us for conscience sake.

It should also learn us not to be too confident in carnal relations, how near soever allied to us, Micah 7.5. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. He that is false

in his duty to God, how can he be expected to be faithfull to friends?

Learn also in declining times when friends prove false to look to God, Micah 7.6, 7. The son dishonoureth his father, and the daughter riseth up against her mother, therefore, saith Micah, I will look unto the Lord, I will wait for the God of my salvation. This unfaithfulness was not onely a symptome of those bad times, but it hath been the frame of many car∣nal hearts since.

V. 22. And ye shall be hated of all men for my Names sake; but he that shall endure unto the end, the same shall be saved.

And ye shall be hated of all men] That is, of all unregene∣rate men that receive not Christ, whether they be Jews or Gentiles, noble or base, whether kindred or strangers, old and young. Wicked men hate all good men, if not actually, because they know them not, yet habitually they do; if they knew them they would hate them, even for the good in them, Psalm 38.20. which hatred proceeds from that enmity put betwixt the Seed of the Woman and the Seed of the Serpent, Gen. 3.15. As love arises from si∣militude, so doth hatred from dissimilitude. The World cannot hate you, but me it hateth. John 7.7. Why? be∣cause I testifie the works thereof are evil. The World also hates Saints because they are not of the World, John 15.19.

For my Names sake] That is, for a powerfull profession of it. The Gentiles raged much, as Augustine observes, because they heard that Jesus Christ would be worshipped alone: now they thought it absurd that they should cast off all their other gods (continued to them for so many ages) for him alone. Not onely Papists but carnal Protestants rage against the godly of the time, if they will witness Christ in any powerfull manner, and follow the Light of Gods Word further than the times will bear. I am guilty of such

and such evils, said Bradford, but this is not that mine Ene∣mies persecute in me, but Christ.

Nor is it to be forgotten that, because the word of Christ in the mouth of Saints urges an union with the hearts of wicked men, hence those who urge herein are hated, espe∣cially if it be any such part of the word as exposeth to some present cross.

Besides, it was the manner for Scholers to be called by their Masters names, as Aristoteleans, Pythagoreans, so Chri∣stians are called from their profession of Christ, Acts 11.26. and for the profession of living by the rules of their Masters is it that Christians suffer, 1 Pet. 4.15. If any man suffer as a Christian, let him not be ashamed, Acts 5.41. Peter and John rejoyced that they were counted worthy to suffer shame for his name.

But he that shall endure unto the end the same shall be saved] Here is, 1 A duty, 2 A promise. The duty is to en∣dure to the end, to endure all persecutions, hatreds, adver∣sities, to the end both of the persecutions and of life. To obtain the crown, it's not enough once and again to over∣come, but to overcome and endure to the end; and this is some comfort, that though they be long they will come to an end. How many hardships do we suffer in hope of ease? We suffer an hard Apprentiship in hope of freedome, we suffer a bitter potion in hope of health, let us endure the cross in hope of the crown. Soldiers endure much hardships in hope of victory, Revel. 3.5. Here are two graces com∣mended to us, 1 Patience in tribulations. 2 Perseve∣rance unto the end.

The same shall be saved] Rev. 2.10. Be thou faithfull unto death, and I will give thee a crown of life, Jam: 1.12. Bles∣sed is the man that endureth temptation, for when he is tried he shall receive the Crown. Having the Goal in our eye we should put forth all our strength to run. For the joy set before him Christ endured the cross, Heb. 12.2. he bids us do so like∣wise.

V. 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.

Christ sets down a fourth danger, to wit persecution.

Three things. 1 The danger, persecution. 2 The re∣medy herein, viz. flight. 3 The promise of supportance, Ye shall not have gone over the Cities of Israel till the Son of Man come.

But when they persecute you in this City, flee ye to another] Some have pretended the unlawfulness of flight, when, being tied by the lines of their temporal lots, they would comply to common corruptions rather then leave them; like some Lawyers who pretend to have a great zeal of ju∣stice, when it's onely to advance their own practice, and to gain credit in pleading; as P. Martyr in his book of flight to the brethren of Luca. Flight is not onely lawfull but a com∣mand, these rules observed;

1 That a man flye with a disposition and purpose of heart, rather to die a thousand deaths then deny the truth, in case he should be taken by the adversary.

2 That we flye with an intent to propagate and spread the truth of God in the compass of our callings, whither we go: the soldier that flies may fight again.

3 When we see snares are laid for us to take away our lives. So Joseph fled into Egypt to save the life of Christ being an infant, Matth. 2.14. so David oft fled from Saul, 1 Sam. 19.11, 12. Eliah from the sword of Jezebel, 1 Kin. 19.3. Christ fled from the men of Nazareth when they would have cast him down from the brow of the hill, Luk. 4.30. so Paul fled by night out of Damascus, when the Go∣vernour endeavoured to apprehend him, Act. 9 25. so when the Grecians went about to slay him, he went to Cesarea and Tarsus to escape them, v. 29, 30.

4 That our flight be without scandal, and therefore with∣out

1 cowardliness, 2 Tim. 4.16. 2 Without rashness. 3 Without treachery, as hirelings do, who when they should give their life for the sheep, leave them to the wolf, Joh. 10.12, 13. 4 Without offence to the weak, Rom. 15.1.

5 That we flye with a minde, neither wishing death, nor for the sake of Christ fearing it. Hence Eliah his passion was condemned, 1 Kings 19.4. when Jezebel persecuted him, he cries, Now Lord, take away my life. If Christ may have more glory by our living then by our dying, we must not refuse to live. Though death was more acceptable to Paul, and to be with Christ, 2 Cor. 5.2, 3. compared with Phil. 1.23. yet for the brethrens sake he desired to live.

6 Consider whether God may be more glorified and the Church more edified by thy staying, or by thy going, 1 Cor. 10.31.

7 When all means of flight are cut off, then are we cal∣led to suffer, as in the example of Shadrach, Meshech, and Abednego, who; had they had means of escape, it's very like∣ly they would have taken them.

Yet in these cases, 1 When the cause of God hath no witness besides himself in a place, a man must be very wa∣ry in flying lest his heart be troubled herein, and Gods hand meet him. See a most eminent example, Jer. 26.20, 21, 22, 23, 24. It was Uriah who thus flying was brought back and kill'd.

2 When God puts a spirit of valour into the soul. When a man is resolved to stand against all the fury of enemies, he is not to be condemned; Paul knew that bonds and afflicti∣ons did abide him in every City, yet he counted not his life dear unto him so he might finish his course with joy, Acts 20.24.21.13. Such was that example of one William Gardiner, an English Merchant in Portugal, who in or about the year 1652. when an high Mass was at the mariage of the King of Portugals son to the King of Spains daughter, while the Mass was solemnizing he in the presence of the King and

his Nobles, with one hand took the Host out of the Priests hand, who consecrated it, and trod it under his feet, and with the other hand overthrew the Chalice, for the which he was by grace enabled, notwithstanding he knew that many grievous tortures must needs abide such a witness, which with unspeakable cruelty were executed upon him. See his tortures, Acts and Mon. vol. 2. p. 746.

For verily I say unto you, ye shall not have gone over the Cities of Israel, till the Son of Man be come] Some think that by this coming is meant, not the personal presence of Christ, but the pouring out of the Spirit on believers, men∣tioned Acts 2.1. which was a certain sign that Christ came as a King with fulness of power from his Father, and that his Kingdom so long expected was come, the sending of which Spirit was to be a comfort to them against all dan∣gers, John 14.18. I will not leave you fatherless, I will come to you. Now the coming of Christ here meant was onely the sending of the Spirit, Acts 2.33. Being by the right hand of God exalted, and having received of the Father the promise of thee Holy Ghost, he hath shed forth this thing which ye now see and hear. So that the sense is, I have told you what evils hang over you, yet do I warn you to stand to the testimony you have given, and not to be discouraged. My coming unto you by the pouring out of my Spirit is at hand, yea before you shall make an end of teaching the Jews within the bounds of Palestina.

Others carry it to the sending of Ministry to the end of the World. For my self, I rather carry it to the consolati∣on of all persecuted Saints to the end of the world, whereas the Disciples might be ready to think, if we shall be under so great hatred and persecution none will receive us, to this Christ answers, There will be Cities of Israel, that is, Inhabitants in Cities (by a Metonymie of the subject and a Synecdoche) of Gentiles to be converted, who will receive you untill the second coming of Christ in judgment, of

which coming mention is made Matth. 24.30. Luke 21.27. for Gentile believers are called Israel, Gal. 6.17. And in parti∣cular it is a consolation to Preachers of the Gospel, who when cast out by one people will be received by another. I rather expound this place of the second sending than of the first, because in the first sending the Apostles were used courte∣ously, Luke 10.17. and they came rejoycingly, telling Christ the Devils were subject to them. And no such hard∣ships happened to them that we reade of.

We may learn three things, 1 That Saints must pre∣pare for persecution, 2 Tim. 3.12. All godly must suffer it. As he that was born after the flesh persecuted him that was born after the Spirit, so is it now, Gal. 4.29. If the Son of God were persecuted, John 15.20. Saints must not look to go free, John 15.20. Hence in or about the same year Christ spoke this, there broke out a Persecution against the Church, Acts 8.1, 2. after the death of Stephen.

2 When Gods people see themselves persecuted in one City they have a call to fly into another City, Matth. 23.34.

3 There will be some Saints and Cities that will be rea∣dy to receive persecuted Saints untill the coming of Christ, 2 Cor. 4.9. Persecuted but not forsaken, 2 Tim. 3.11. Prov. 14.26.

V. 24. The Disciple is not above his Master, nor the Servant above his Lord.

V. 25. It is enough for the Disciple that he be as his Master, and the Servant as his Lord: if they have called the Master of the house Beelzebub, how much more shall they call them of his houshold?

Christ brings here a second Reason why Christians in general, and Preachers in particular should patiently endure persecution, because herein it is no otherwise with them than was with their Master Christ, which Christ backs with a twofold Reason, 1 The Scholar thinks it honourable to

be made equal to his Master. 2 Servants refuse not that condition which their Masters patiently endure. So that Christ reasons that if he had suffered reproaches and slan∣ders from the Jews, and lookt to suffer greater, even the death of the Cross, then must you my Disciples prepare for the like. It much tends to patience to know the evils that hang over us, which Christ hath foretold us, and hath gone before us by example in.

All ingenuous Christians are much troubled with re∣proaches, hereby to be rendered odious, but it is with them no otherwise than with Christ. It would be counted an absurd thing to see a General of an Army going on foot, and all the private Souldiers riding in Coaches and on horseback, so will it be, to see Christ the Captain of our salvation to lie under the reproaches of glutton, drunkard, deceiver, devil, and in the mean time we his Souldiers to be in honour with the world.

If they have called the Master of the house Beelzebub how much more shall they call them of his houshold] Beelzebub was the god of Ekron, 2 Kings 1.3. Is it not because there is not a god in Israel that ye go to inquire of Baal-zebub the god of Ekron? See also v. 6. The learned render it to signifie the Lord of a Fly, or having a Fly, because he was worshipped and called upon against a Plague of Flies, because they be∣lieved he expelled and destroyed those Flies which in∣fested.

And Nazianzen against Julian witnesseth that Beelzebub was made in fashion of a Fly. Hence the Septuagint tran∣slate Beelzebub deum Muscam, the god Fly. Now the Jews, partly out of scorn, and partly out of abomination, called the Prince of the Devils the god Fly, which name took its rise in this manner. The ancient Jews with great consent declare, among other Privileges, which God bestowed on his Temple at Jerusalem, this was one, that when such a number of sacrifices was daily slaughtered, there was never

any Fly beheld in the Temple, which when Jupiter who was most famous among the Heathens could not do, but always his Temple did abound with multitudes of Flies, therefore he was called the Jupiter of Flies. Now the Jews, learning from the Prophets, that the gods of the Gentiles were Devils, and the Predictions they foretold to be the works of unclean spirits, they called the Prince of the Devils by that name, wherewith the Prince of the supposed gods was called, as we see Matth. 12.24. Now the Pharisees would perswade the people that the Miracles that Christ did were done by the power of the Prince of the Devils, therefore most blasphemously they called Christ Beelzebub, as if he were his Vicar and Deputy.

So that Christ reasons, If they have called me the Ma∣ster of the house Beelzebub, much more you of my houshold. Therefore seeing I patiently bear their reproaches. See John 8.48, 49. Do you also in like manner. Christ should not onely be to us a Patern of Holiness but of Sufferings. We may also see the near relations betwixt Christ and us; he is the Master we his Scholars, he is our Lord and we are his Servants, he is the Master of the house, Believers his houshold.

V. 26. Fear them not therefore, for there is nothing covered that shall not be revealed, and hid that shall not be known.

The words are an answer to an Objection in the mindes of the Disciples, viz. we could easily contemn the re∣proaches of the wicked, if our innocency did appear unto others; now we lie under suspition, and we have no de∣fence. To this Christ answers, Fear not their reproaches, your innocency covered over with slanders shall one day be revealed.

3 So that here's a third Reason. I fear them not in all their reproaches, malice, blasphemy, therefore do not ye fear them.

4 There is nothing covered that shall not be revealed] Here is a fourth Reason, your innocency howsoever now aspersed shall be cleared up; the slanders of the Jews concerning the magical arts of Christ and his Apostles, the horrible Lyes of the Pagans concerning the incestuous Copulations of the Christians, and their drinking mans bloud were in time discovered what they were.

Obs. Secrecy of sin will not privilege it. David commit∣ted Adultery secretly, but God revealed it before the Sun, 2 Sam. 12.12. Cains Murder, and Jezebels Murder of Na∣both: clouded innocency comes forth, as in Joseph slander∣ed by his Mistris, and David slandered by Sauls Courti∣ers. So covered iniquity shall not always be hid, Psal. 90.8. Heb. 4.13. 1 Tim. 5.24, 25. Sometimes both innocency and wickedness are brought forth in this life, Psalm 37.6. He shall bring forth thy righteousness as the light, and thy just dealing as the noon-day. And as innocency, so secret wicked∣ness, Prov. 26.26. Whose hatred is covered by deceit, his wic∣kedness shall be revealed before the whole congregation. And as in this life, so especially shall they be brought forth at the Day of Judgment, Eccles. 12.14. God will bring every secret thing to judgment, 1 Cor. 4.5. Then will God manifest the counsels of the heart, 2 Cor. 5.10. Luke 12.2.

Some expound it thus; Fear not to preach my Gospel, though few at present believe, and it seems to be covered, yet shall it be known to the World in a little time. But I see no absurdity why both these may not be meant, so that the words are a consolation to them, both under their re∣proaches and revilings of Beelzebub, &c. and under the small beginnings of the Gospel, that what was now hid should be revealed, and though their Doctrine were at pre∣sent reproached, yet time should discover it to be Gods truth.

V. 27. What I tell you in darkness, that speak ye in light, and what ye hear in the ear, that preach ye upon the house tops.

The meaning is, whatsoever Doctrine ye have heard of me, either in this Sermon preached unto you, or whatsoever Doctrine at any other time I have or shall declare unto you, in secret, do you publish the same openly, for that Christ means by house tops, having respect to the Jewish buildings which were flat upon the house tops with battlements, Deut. 22.8. Gods truth is not to ly smothering in our own breasts, but we are to declare it to others, Rom. 10.10. Psal. 40.9, 10. With the heart man believes unto righteousness, and with the mouth confession is made unto salvation.

The World will not endure to have their deeds repro∣ved, hence they come not to the light, Joh. 3.21. They say to the Seers, See not, and to the Prophets, Prophesie not, prophesie unto us smooth things, Isai 30.10. Get ye out of the way, turn aside out of the path, v. 11. yet must the Preachers and Disciples of Christ speak and not hold their peace, Isai 58.1. Hosea 4.1. Hosea 8.1. yea the whole counsel of God, which is plain unto Teachers, they are bound, upon pain of avoid∣ing guilt of soul bloud, to declare unto the people, Acts 20.26, 27. so far as it shall be absolutely needfull to their salva∣tion.

We may also see the excellency of the Gospel, that, when preached, it will abide the Light, which no other Doctrine is able to do.

As these Disciples were commanded to publish the My∣steries Christ declared to them, viz. the calling of the Gen∣tiles, the end of the Jewish Ceremonies, the fulness of Re∣demption in Christ, the new Covenant, &c. so are other Preachers bound in like manner to publish what the Lord shall reveal to them out of his Word, as to take up Christs Cross daily, to repent of their sins.

V. 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.

Here is the fifth danger whereto they should be exposed, if they preached what he bad them, to wit, that they would be in danger to be put to death. To this Christ answers, Fear not them which kill the body.

In the words two parts. 1 A forbidding of false fear, Fear not them which kill the body, backt with a Reason, be∣cause they are not able to kill the soul.

2 An Exhortation to true fear of God, but rather fear him, which is backt with a Motive, because he is able to de∣stroy soul and body in Hell.

Fear not them which kill the body] The sum of Christs speech is, that we should not fear the loss of this perishing Life in respect of an everlasting Life, and that they have no true fear of God in them, who for fear of Tyrants do suffer themselves to be brought from the Confession of the Faith. As if that Christ should say, You have immortal souls which are not at the will of Tyrants, but of God, 1 Sam. 2.6. The Lord killeth, and the Lord healeth, he woundeth and maketh alive. Whence is it that we are affrighted with terrours of men and deny the Faith, or blushingly confess it, or dissemble it, but because our bodies are preferred before our eternal souls, and whereas we think to escape death hereby, shall we not incur a sorer death hereby, even an everlasting death? Is. 66.24. Christ herein speaks to Christians that they should not thus fear, Lu. 12.4, 5. I say unto you, my friends, be not affraid of them which kill the body: and though men may think this is no point of Friendship to let Christians suffer, yet is it an high privilege to be called to suffer, Phil. 1.29. To you it is given, not onely to believe, but to suffer. So that experienced Christians have rejoyced herein, Acts 5.41.16.25.

Learn we to contemn our Lives in the cause of God; so did Queen Hester, cap. 4.16. If I perish I perish. The three

children Dan. 3.28. yielded their bodies that they might not worship nor serve any other God except their own God. so Paul in sundry places, Acts 20.24.21.13. 2 Cor. 4.10, 11. Phil. 1.20. 2 Tim. 4.6. Rev. 12.11, 17. It must needs be grievous for two such dear friends as soul and body to part, but when we consider it is for the Lord, why do we fear? when for fear of being killed, we shall not preach and witness Christ his truth, we may look for every such denial to be cast into hell. We may observe, 1 That after this perishing life is past, there remains another.

2 The truth of God cannot be fully witnessed without peril of life.

3 The disposing of that life to come is onely in the pow∣er of God, not in the power of Pope.

Obj. But must we not fear Magistrates, parents, &c?

Answ. Yes, but not when God and they come in com∣petition, Acts 5.29. The cruelty of Magistrates and pa∣rents can onely extend unto the body.

But are not able to kill the soul] Whence see, 1 That the soul and body are separable one from another. 2 That the soul dies not with the body.

But rather fear him which is able to destroy soul and body in hell] Here is a remedy against slavish fear, even to have Gods fear in us. We more feared the Pope with his Purga∣tory then God with his hell; and we more trusted in the absolution of the Pope from Purgatory, then in the true absolution of God from hell. Luth. Tom. 4.334. This word [rather] is not a comparative but an adversative, we should not fear man at all when he comes in competition with God. So Victorian the Pro-Consul of Carthage, being sollicited to Arrianism by the Embassadors of King Hunnerick, an∣swered thus, Being assured of God and my Lord Christ, I tell you what you may tell the King, let him burn me, let him drive me to the beasts, let him torment me with all kinde of torments, If I consent, in vain am I baptized in the Catholick Church,

whom the tyrant afterward tortured with exceeding great tor∣tures, Victor. Uticens. l. 3. Wandal Persecut. So the Prophet, Isai 51.12. Who art thou that thou shouldest be afraid of a man that shall dye, and the son of man which shall be made as grass, and forgettest the Lord thy maker? Moreover you know how afraid you are to offend a man which can hang you, so that you fear the wrath of a King as you do the roaring of a Lion, Prov. 20.2. how much more should you fear the wrath of God. In Augustine's time they went to the Idol Temple, for fear (as they said) of offending some person greater then themselvs, to whom Augustine said, Do'st thou fear to offend a greater, and do'st thou not fear to offend God? De verb. Dom. ser. 6.

Moreover know that the Lord, being Lord both of soul and body, will not be contented with bodily service, without the Spirit, as many think who present themselves at any worships, nor with the service of the Spirit without the bo∣dy, as some Nicodemites have thoughts, but he will be glorified both with body and Spirit, which are his, 1 Cor. 6.20.

3 Things, 1 It's our duty to fear God. 2 The fear of God, where it is in the soul, it eats out the slavish fear of men. 3 God is able to destroy soul and body in hell fire.

1 Obs. It's our duty to fear God.

1 Because Gods fear is a special mean to empty us of sla∣vish fear of men, Ex. 1.17. The Mid-wives feared God, and did not as the King of Egypt commanded them, but saved the men children alive. Isai 8.12, 13. Fear ye not their fear, nor be afraid, but sanctifie the Lord himself, and let him be your fear, and let him be your dread.

2 Because he is able to cast the soul and body into hell fire, if we fear men more then him. Yet, as Luther saith, many fear the Pope and his Purgatory rather then Christ and his hell, so many fear the Magistrates prisons more then the eternal prison of hell.

3 Did we fear God we needed not slavishly to fear any, neither man nor devil. See it in those worthies, Dan. 3.16, 17.

Use. 1 See the wofull condition of those who are with∣out Gods fear in three particulars.

1 This is a note of a wicked man, Rom. 3.18. The transgres∣sion of the wicked saith within my heart, that there is no fear of God before his eyes. Wicked men, Jude 12. are said to feed themselves without fear. When Jobs friends would prove him wicked they bring this, that he cast off fear, Job 15.4.

2 God rejects the prayer of such as fear him not, Prov. 28.24. Then shall they call upon me but I will not answer; why? for that they did not chuse the fear of the Lord. Hence Nehemiah cap. 1.11. prays, That God would hearken to the prayer of thy servant and servants that desire to fear thy name; and contrarily, he fullfils the desires of them that fear him, Psal. 145.19.

3 If we fear not God we shall be in a continual fear of men, and so consequently in a continual snare, Prov. 29.25. The fear of man bringeth a snare, so without this fear we shall be in fear of devils.

2 Information. 1 Let us enquire concerning it, where∣in consider, 1 The kinde. 2 What it is. 3 The cau∣ses of it. 4 The degrees of it.

1 The kindes, 1 Servile, which is in slaves, Luk. 1.74.

2 Filial, Hos. 3.5.

Q. What is filial fear?

A. When we stand in such an awe of God that upon set∣led deliberation we will chuse affliction rather then iniquity, Job 36.21. a fiery furnace rather then worship a golden I∣mage, Dan. 3.16, 17. and withall have an holy jealousie that in all our carriage and conversation we may not sin a∣gainst God, from the apprehension, not onely that God is a just Judge, but also a gracious father, Hos. 3.5.

2 The causes of this fear are two.

1 The love of God. Whatsoever we love we fear, lest any thing should rob us of that which we love. A man loves his goods, hence he fears lest plunder, suretiships, storms should take it away. A man loves his life, he fears lest dis∣eases take it away. A holy man loves God, hence he fears lest any sin should rob him of his God. He that calls God father, endeavours to spend the time of his sojourning in fear, 1 Pet. 1.17.

2 The greatness of his strength. Why doth a subject fear a Prince, or a Dog fear a Lion? Because they know they are far above them in power and strength. We fear not things that are no stronger then our selves, so, why do we fear God? Because of the infinite power and strength God hath above us: hence Israel feared Goliath, and the Philistims Sampson.

3 The power of any creature is feared when it can do us good or hurt, Isai 41.23. Do good, and do evil, that we may be dismayed and behold it together. So we fear God because he can do us good and hurt, and no creature without him can do it, for creatures are meer vials through which God empties himself. What power is like Gods that is able to cast soul and body into hell, therefore the Text bids us fear him.

4 The degrees of this fear. In some men it is more then in others. It was the praise of Hananiah that he was a faithfull man and feared God above many, Neh. 7.2. There may be two men both conscientiously fearfull of sin, yet one of them may have a greater fear of God then the other.

2 Use for information. Learn to see the necessity of Gods fear. See it in six particulars.

1 It's the best preservative against sin, Psal. 119.11. Thy testimonies have I hid in my heart, that I might not sin against thee. Prov. 16.6. By the fear of the Lord men depart from evil. Prov. 14.16. A wise man feareth and departeth from evil, Prov. 3.7. By this it was that Joseph was preserved

from Potiphars wife, Gen. 39.10. and as it prevents other sins, so in particular it prevents, 1 scandalous sins, Neh. 5.9. Ought we not to walk in the fear of the Lord, because of the heathen who are round about us? Hence Psalm 19.9. The fear of the Lord is said to be clean, from the cleansing effect which it hath in the soul.

2 As Gods fear prevents scandalous sins, so doth it pre∣vent secret sins. Neh. 5.15. Nehemiah durst not extort of the poor Jews as the former governours had don, because of the fear of God. Job was of the same minde, Job 31.1, 2, 3, 23, 24.

2 Gods fear will make a man faithfull in the calling wherein God hath set him: if a Magistrate, Jehosaphat speaks to the Judges he sends forth, Thus take heed what ye do, for ye judge not for man but for the Lord, wherefore let now the fear of the Lord be upon you, 2 Chron. 19.5, 6. also he saith, vers. 9. Thus shall ye do in the fear of the Lord faith∣fully, as if he should say, ye can never be faithfull in your Magistracy without Gods fear, hence this is one, yea a prin∣cipall qualification in a Magistrate, that he be a man fear∣ing God, Exod. 18.11. Gen. 42.18. the Apostle propounds this as a remedy against eye-service in servants, Col. 3.22. Servants obey in all things your Masters, not with eye-service as men-pleasers, but in singleness of heart fearing God. David giving forth the duty of a Prince, saith, he that ruleth over men must be just ruling in the fear of God. 2 Sam. 23.3.

3 God is wont to deal well with such as fear him, Exod. 1, 20, 21. God dealt well with the mid-wives because they feared God. Deut. 5.29. Oh that there were such an heart in them to fear me, that it might be well with them. Neh. 1.11. Eccles. 8.12. I know it shall be well with them that fear God, which fear before him, but it shall not be well with the wicked, Why? because he feareth not before God. Mal. 2.5. My covenant was with Levi of life and peace, and I gave them to him, for the fear wherewith he feared me, and

was affraid before my name. Luke 1.50. His mercy is on them that fear him from generation to generation. Deut. 6.18. He that feareth God shall come forth out of all trouble, Eccles. 7.18.

4 The fear of God is a special mean to lengthen our days in this world, Deut. 6.2. That thou mightest fear the Lord thy God, to keep all his statutes, that thy dayes may be prolonged: now the reason why Gods fear lengthens our daies, is, because it makes a man take heed of such sins as would cut off life, Prov. 10.27. The fear of the Lord is a fountain of life, to depart from the snares of death; see the contrary threatning to wicked men, Eccles. 8.13. It shall not be well with the wicked, neither shall he prolong his daies which are as a shadow: why? because he feareth not before God.

5 Gods fear is one of the first graces that showes it self in the soul, hence called the beginning of wisdom, Job 28.28. and they that have it are said to have a good un∣derstanding, Psalm 111.10. Deut. 10.12. What doth the Lord require of thee, but to fear the Lord thy God? &c.

6 God hath excellent loving kindness laid up for those that fear him. See this, 1 in spiritual mercies, as 1 under∣standing Gods secrets, Psalm. 25.14. The secret of the Lord is with them that fear him.

2 Pittifull affection, as in a father towards his childe, Psalm 103.11. so the Lord pittieth them that fear him.

3 Healing and comfort. Mal. 4.2. Unto you that fear my name shall the son of righteousness arise with healing under his wings.

2 See it in temporal mercies, as 1 strong confidence in evil times, Prov. 14.26. in the fear of the Lord is strong con∣fidence, which is grounded upon promise of deliverance, Psalm 85.9. Surely his salvation is nigh them that fear him.

2 A special eye of providence for the providing out∣ward

things for such, Psalm 31, 18, 19. Behold, the eye of the Lord is on them that fear him, to deliver their soul from death, and to keep them alive in famine. Psalm 34.9. O fear the Lord ye his Saints, for there is no want to them that fear him. Psalm 111.5. He hath given meat to them that fear him, he will ever be mindfull of his Covenant; q.d. Its part of Gods Covenant to give meat to them that fear him; meat is put for all other provisions.

3 There's much contentedness of minde comes along with this grace of Gods fear in them that have it, Prov. 15.16. Better is a little with the fear of the Lord, then great re∣venues and trouble therewith. Pro. 19.23. The fear of the Lord tendeth to life, and he that hath it shall abide satisfied. Psalm 7.16.

4 It's a mean to obtain riches, honour and life: every man wishes for these three things, oh then get Gods fear. Pro. 22.4. By humility and the fear of the Lord are riches, and honour, and life.

2 Use. Trial whether we have Gods fear in us, 1 when we think nothing too good for God, but will let it go rather then sin. Gen. 22.12. Lay not thine hand upon the lad, for now I know thou fearest God, seeing thou hast not withheld thine onely son.

2 When we fear to do any thing that is of bad report. 1 Cor. 6.1. Dare any of you (meaning Christians) go to law before the unjust, and not before the Saints? Neh. 5.9. Ought we not to walk in the fear of the Lord, because of the hea∣then?

3 When we fear not the greatest of men in opposition to God. Exod. 1.15, 16. The King bad the Hebrew mid-wives kill the male children, but they would not obey the King; why was it? the Text vers. 17. gives the reason, because they feared God, they would not obey the King. How did the three children out of fear to God not fear Nebuchadnezzar his burning fiery furnace. Dan. 3.17, 18, 28. The Parents of

Moses hid Moses three moneths, and they not affraid of the Kings commandment, Heb. 11.23.

4 When we are fearfull of the private and secret stirrings of corruption in our own hearts, Job. 31.1, 2. Job so ap∣prehended Gods eye, that he durst not have or harbour a lustfull thought, see vers. 4. This fear of God kept him from lifting up his hand against the fatherless, when he saw his help in the gate, for destruction from God was a terrour unto him, vers. 21.23. Deut. 15.9, 10. Gods fear will be opposing proud, revengefull, unclean and hypo∣criticall thoughts in the soul.

5 When hope or proffer of gain will not make us sin a∣gainst God. Peter would not take Magus his money, Acts 8.20. Nor Elisha Naamans talents, 2 Kings 5. Why? he knew in his conscience it was no time for it. Contrary in Balaam, how fain would he have been fingring Balaks gold? so Judas, Demas.

6 When we will not deliberately venture upon sin for fear of losse, Gen. 39.9. How can I do this great evill and sin against God? 1 Kings 22.13, 14. Micaiah durst not flatter the King as the false prophets did. John Baptist durst not forbear Herods sin, though the Princes favor lay on one side, and the loss of his life or hazzard thereof on the other, Mat. 14.3. Such a man will not be drawn to sin for fear of offen∣ding a wife or husband: where Gods fear is, there will be a choice of affliction rather than iniquity.

7 When we are affraid of doing any thing with a doubt∣ing conscience, Rom. 14.22, 23.

8 When we are affraid of the least evil. Carnal men, for shame of the world, may avoid gross evils, but, where Gods fear is, the soul is affraid of small sins, 1 Sam 24.5. even for cutting the skirt of Sauls garment, how much more was he of hurting Sauls person? 1 Sam. 26.9. Its said of a godly man, that he keeps his hand from doing any evil, Isai. 56.2.

9 When we are affraid of sinfull temptations and occa∣sions, Gen. 39.10. Joseph would not hearken to his Mistris to ly by her, or to be with her. Prov. 5.8. Come not nigh the doors of her house. Hos. 4.15. that Judah might not offend with Israels Calve-worship, the Prophet bids them not to come to Gilgal or Beth-aven, where the Calves were. God will not keep us from sin if we do not keep our selves from the occasions of it. He that ventures upon the occasions of sin he hath an implicite liking to the sin. If inclining to pride in apparel, wear plain cloaths; if to vain-glory, speak not any thing that may redound to your praise; if to lying, tell no doubtfull stories; if to whispering, speak sparingly of other mens actions, especially of your Ene∣mies.

10 When we are affraid of sinning in secret. Lev. 19.14. Thou shalt not curse the deaf, nor put a stumbling block before the blinde, but shalt fear the Lord thy God. The deaf man could not hear the curse, the blinde man cannot see the block thou layest, Oh! but God sees, and his fear must keep thee and me from secret iniquities. See Job 31.22, 23, 26, 27, 29, 30.

11 A reverend carriage both outward and inward in the worship of God, Psalm 5.7. In thy fear will I worship towards thy holy Temple, Eccles. 5.2. God is in Heaven and thou on Earth, therefore let thy words be few; and as in prayer, so in hearing, Eccles. 5.1. Look to thy foot when thou goest into the house of God. Gods fear in Cornelius made him reverend in hearing Peter, Acts 10.2. compared with v. 33. We are all here present before God to hear all things commanded us from God. Jacob saith, Gen. 28.16, 17. The Lord is in this place, and I was not aware of it, how dreadfull is this place? Deut. 6.13. Thou shalt fear the Lord thy God, and serve him: as if he should say, The fear of the Lord is the best spur to holy service. Heb. 12.27, 28. Psalm 5.7.

3 Exhortation to labour after Gods fear. Where wic∣ked

men are most fearless, Saints are most fearfull, to wit, in sin, and where Saints are most fearless, as in calamitous times, wicked men are most fearfull. Most men are like lit∣tle children that fear and cry at things not to be feared, as at Bull-beggars, &c. but do not fear things that are to be feared, to wit, Water, Fire, Knives, &c. so most men fear those things which are shadows of grief, as Poverty, Dis∣grace, but do not fear that which will bring astonishment, and endless misery if not repented of.

Notes

• 3 Reasons against con∣tempt of grace.
• If any man would paint out the Church, let him pourtray a deformed and poor maid sitting in a wood in the midst of Lions and Wolves. Luth. in Psal. 129.
• Some exam∣ples are Heroi∣cal some Mo∣ral.
• Grot. in loc.