feasting, not of mourning and fasting:||
whilst Christ the Bridegroom is with them,
they must feast and rejoice; when removed
from them, there will be cause enough to
fast and mourn. Christ is the bridegroom
and his church the bride, which he has
espoused and married to himself; and
whilst his spouse did enjoy his bodily pre-
sence with her, it was a day of joy and re-
joicing to her, and mourning and fasting
was improper for her. Again, this discipline
of fasting was at present intolerable for the
disciples; for they were raw, green, and
tender, and could no more bear the severi-
ties of religion at present, than an old gar-
ment could bear a piece of new stiff cloth
to be set into it, which will make the rent
worse, if the garment comes to a stretch;
nor no more than old bottles can keep new
wine. Thus, says Christ, my disciples are
young and green, tender and weak, newly
converted, they cannot bear the severer
exercises of religion presently; but when
I am ascended into heaven, I will send
down my Holy Spirit, which shall enable
them to do all the duties which the gospel
enjoins. Hence we may gather, That
young converts, till grown up to some con-
sistency in grace, must not be put upon the
severer exercises of religion; but handled
with that tenderness and gentleness which
becomes the mild and merciful dispensa-
tion of the gospel. Our Saviour here com-
mends prudence to his ministers; that they
put not their people upon duties beyond
their strength, but consult their progress
in Christianity, and the proficiency they
have made in religion, and treat them ac-
cordingly.

18 While he spake these things

unto them, behold, there came a cer-
tain ruler and worshipped him, say-
ing, My daughter is even now dead:
but come and lay thy hand her,
upon
and she shall live. 19 And Jesus
arose and followed him, and so did
his disciples.

Observe the humble posture in which this man came unto Christ, namely, falling at his foot and worshipping him; which was not only a sign of tender affection towards his daughter, but an evidence of his faith in our blessed Saviour; yet his confining Christ's power to his bodily presence and to the touch of his hand, was a token of the weakness of his faith: Come, says he, and lay thine hand upon her, and she shall live. As if Christ could not have cured her, without either coming to her, or laying his hand upon her. Note here, That although all that come to Christ are not

||

alike strong in faith, yet our blessed Redeemer refuses none that come unto him with a sincere faith, though in much weakness of faith. Jesus arose, and followed him.

20 (And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be

whole.

22 But Jesus turned him about; and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.)

While Christ is on his way to the ruler's house, a diseased woman comes behind him, touches his garment, and is instantly healed; the virtue lay not in her finger, but in her faith; or rather in Christ, which her faith instrumentally drew forth. Observe here, how faith oft-times meets with a sweeter welcome than it could expect. This poor woman came to Christ trembling, but went away triumphing; Christ bids her be of good comfort, thy faith hath made thee whole.

23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise. 24 He said unto them, Give place; for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land.

Our Saviour being come to the ruler's house, finds the people very busy preparing for the interment of the dead corpse, with music and other solemnities. This custom of having music at funerals came from the heathens; no mention is made thereof in the Old Testament: we read of tearing the flesh, shaving the head, eating the bread of mourners, also of funeral songs, but these were only sung with the voice; but instruments of music at funerals came from the Pagans. Weeping and lamentation are the most proper funeral music; then nothing sounds so well as a sigh, nor is any thing so much in season as a tear: yet are all demonstrations of immoderate and excessive mourning be th hurtful to the living and dishonourable to

the dead; nor is it an argument of more || love, but an evidence of less grace. Observe next, In what sense our Saviour affirms, that the damsel was not dead. Mortua est vobis, mihi dormit, says St. Jerome; She is dead to you, but asleep to me: I can as easily raise her from death, as you can awake her out of sleep. Her soul was separated from her body, but not yet fixed in its eternal mansion. Souls departed are under the conduct of angels, good or bad, to their several places of bliss or misery. Probably the soul of this damsel was under the guard of angels near her dead body, waiting the pleasure of Christ in reference to it; either to restore it again to the body, or to translate it to its eternal mansion. Note here, That from these words of our Saviour, the maid is not dead, but sleepeth, the Jesuits plead for their doctrine of equivocations and mental reservations, alleging, that when Christ said, she is not dead, he reserved in his mind, in respect of my power. But the words of Christ were plainly spoken to those who were preparing for her interment and funeral rites, and accordingly only intimate, that she was not so dead as that they needed to make these preparations, he being come to awake her as out of sleep.

cities and villages, preaching the gospel, and healing diseases: he travelled from place to place, to seek occasions, and to lay hold upon all opportunities, of being useful and beneficial to mankind. Observe, 3. The particular instance of our Lord's goodness and compassion towards the people in those cities and villages where he travelled: they wanted the preaching of the gospel, that is, faithful dispensers of it. For though they had the scribes and Pharisees to teach them, they instructed them rather in their own traditions than in the simplicity of the gospel; Christ pities the people as sheep without a shepherd. Thence learn, That idle and lazy, unskilful and unfaithful, labourers in Christ's harvest, are no labourers in his account. They were as sheep having no shepherd. He who doth not instruct his flock, and feed them with the sincere milk of the word, from a heart full of love to God and of compassion to souls, deserves not the name of a true shepherd. Dr. Whitby.

37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few: 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

AND when he had called unto him

his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

As the Jewish church arose from twelve patriarchs, so did the Christian church become planted by twelve apostles; the None are to undertake the work and calling person commissionating them, was Christ. of the ministry, but those whom Christ appoints; and the persons commissioned were disciples before they were apostles. To teach us, that Christ will have such as preach the gospel to be disciples before they are ministers; trained up in the doctrine of the gospel, before they undertake a public charge. Note farther, The power here delegated by Christ to his apostles, over unclean spirits, and for healing dis

eases, in his name. And after Christ's resurrection, they were enabled to confer this miraculous power upon others, by laying their hands upon them; an eminent demonstration of the truth of the Christian apostles might preach the gospel with more authority and greater efficacy, Christ gave them a power of working miracles; namely, to cast out devils, and heal all manner of diseases, in his name. When he had called together his disciples, he gave them power against unclean spirits.

faith. Learn hence, That to the intent the

2 Now the names of the twelve

As if Christ had said, “There is a great number of people that are willing and prepared to receive instructions, but there are but few who are able to instruct these poor people in the ways of righteousness and truth; therefore pray and plead with God, that he would provide skilful and faithful apostles are these: The first Simon, ministers to be sent out to preach the gospel who is called Peter, and Andrew his throughout the world." Note here, 1. That brother: James the son of Zebedee, God's church is an harvest-field. 2. That and John his brother; 3 Philip, and the ministers of God are labourers in his Bartholomew; Thomas, and Matharvest, under God, the Lord of the har-thew the publican; James the son vest. 3. That to God alone doth it belong to send forth labourers into his harvest; and none must thrust themselves in, till God sends them forth. 4. That the number of faithful labourers in God's harvest is comparatively small and few. 5. That it is the church's duty to pray, and that earnestly and incessantly, to the Lord of the harvest, to increase the number of faithful labour ers, and also to increase their faithfulness.

CHAP. X.

This chapter acquaints us with the first commission which our Saviour gave his disciples to preach the gospel: he directs them, First, Whither to go, and to whom to preach; namely, to the Jews, whom he calls the lost sheep of the house of Israel. He instructs them, Secondly, As to the doctrine he would have them preach; namely, the doctrine of repentance. And, lastly, he arms them against all the difficulties they might meet with in their ministry; and particularly fortifies them against the fears of poverty and persecution, VOL. L-7

of Alpheus; and Lebbeus, whose surname was Thaddeus; 4 Simon the Canaanite; and Judas Iscariot, who also betrayed him.

Peter is named first, and Judas last. Peter Observe here, Of the twelve apostles is named first, because first called, Matt. iv. 18. or because probably elder than the rest; or because, for order-sake, he might speak before the rest: from whence may be inferred a primacy, but no supremacy; a priority of order, but no superiority of degree. As the foreman of a grand inquest has a precedency, but no pre-eminency. Judas is named last, with a brand of infamy set upon him, that he was the traitor, the person that betrayed his Lord and Master. Learn hence, That though the E

truth of grace be absolutely necessary to a was one and the same; namely, the docminister's salvation, yet the want of it doth trine of repentance: repent, say they all, not disannul his office, nor hinder the law-for the kingdom of heaven is at hand; that is, fulness of his ministry: Judas, though a the time of the Messiah's appearing, which traitor, was yet a lawful minister. Inward has been so long expected, is now come. holiness is not necessary to render the 8 Heal the sick, cleanse the lepers, offices belonging to the ministerial func- raise the dead, cast out devils: freely tion valid and effectual: Judas preaches

Christ as well as the rest, and was not ex-ye have received, freely give.
cepted when Christ said, He that receiveth
you, receiveth me.

5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6 But go rather to the lost sheep of the house of Israel.

Here our Saviour empowers his apostles to work miracles for the confirmation of

self a free Saviour, and that whatever came from him was the effect of free grace, gave his apostles a charge to dispense their power in working miracles freely, without money, and without price.

their doctrine; but gives them a charge to work them freely, without making any private advantage to themselves. Where observe, 1. How beneficial the miracles were (which Christ and his apostles wrought) to mankind. Moses' miracles were as great judgments as wonders; but This was only a temporary prohibition, these were beneficent, they delivered men whilst Christ was here upon earth, the Jews from miseries, from bodily diseases, from being Christ's own people, of whom he the power and malice of evil spirits; they came, and to whom he was promised; the healed the sick, and cast out devils. Obgospel is first preached to them; but after-serve, 2. That Jesus Christ, to show himwards the apostles had a command to teach all nations; and after Christ's ascension, Samaria received the gospel by the preaching of Philip. From the character which Christ gives of the Jews, calling them lost sheep, we learn, 1. That the condition of a people, before brought home to Christ by the ministers of the gospel, is a lost condition; sinners are as lost sheep, wandering and going astray from God, till the ministry of the word finds them. 2. That the great work and office of the ministers of the gospel is to call home, and to bring in, lost sheep unto Jesus Christ the great Shepherd. Go, says he, to the lost sheep, &c. Mark, Christ calls the Israelites sheep, though they were not obedient to the voice of their Shepherd, because they were God's chosen people; and he calls them the lost sheep, because they were both lost in themselves, and also in great danger of being eventually and finally lost, by the ignorance and wickedness of their spiritual guides.

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

Observe here, 1. The duty enjoined the apostles in order to the bringing home of lost souls to Christ, and that is, preaching; As ye go, preach. Note thence, That the plain and persuasive preaching of the gospel, is the special mean appointed by Christ for the salvation of lost sinners. Observe,

2. The doctrine they are enjoined to preach, namely, that the kingdom of heaven is at hand; that is, that the promised Messias was come, and had set up his kingdom in the

world, and expected their obedience to his laws. Where note, How that the preaching of John, of Christ, and his apostles,

9 Provide neither gold, nor silver, nor brass, in your purses: 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

This command of Christ was temporary, and extended only to the apostles' first journey, which they were soon to despatch: our Saviour encourages them to trust to God; first for protection; take no staves with you, that is, no striking or smiting staves for your own defence. Preachers must be no strikers, though a walking-staff they might take with them: itinerant preachers might be wearied with travelling, as well as with speaking. Next for provision; he would not have them over-solici

tous for that neither; saying, the workman is worthy of his meat. As it is a minister's great duty to trust God for his maintenance; so it is the people's duty to take care for the minister's comfortable subsistence. The labourer is worthy of his hire, and 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 an 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 Gomorrha in the day of judgment than for that city.

mating thereby unto them, that the enemies of the gospel have as great an inclination, from their malicious nature, to devour and

destroy the ministers of Christ, as wolves have from their natural temper to devour sheep: he therefore recommends to them prudence and innocence; be ye wise as serpents, to avoid the world's injuries, and harmless as doves, in not revenging them.

The ministers of Christ must not be altogether doves, lest they fall into dangers; nor altogether serpents, lest they endanger

Our Saviour proceeds to direct his disciples how to manage this their first jour-others. For as piety without policy is too ney in preaching the gospel: he enjoins them, 1. To observe the rules of decency in their going from one place to another; not like beggars wandering from house to house, but having entered a city, or village, to make enquiry who stood best affected to

simple to be safe, so policy without piety is too subtile to be good. Our Saviour in this text teaches us that wisdom and innocency should dwell together. Offend none by word or example.

will deliver you up to the councils, 17 But beware of men for they 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.

the gospel, and there turn in. 2. Our Saviour enjoins them civil and religious courtesy towards those whom they applied themselves unto. When ye come into a house, salute it; give it a civil salutation, but especially a Christian and spiritual salute, wishing them mercy, grace, and peace. 3. He encourages his apostles in the want of success; if they hear you not, shake off the dust of your feel. This action was emblematical, and signified, That Almighty God would in like manner shake off them, and esteem them no better than the vilest dust. Note, That those who despise the message, which the ministers of the gospel bring, shall hereafter find the dust of their feet, and the ashes of their graves, to give a ju- Here our Saviour lets his apostles know, dicial testimony against them in the day of that for their owning him, and preaching Christ. Wherever the word is preached, his gospel, they shall be brought before all 'tis for a testimony against them; for if the sorts of magistrates, and in all kinds of dust of a minister's feet bear witness courts: but he advises them, when they are against the despisers of the gospel, their || brought before kings and princes, not to be sermons much more. Here Grotius well anxiously thoughtful what they should say; notes, that the sin of those who reject the for it should be given them in that hour, gospel must be a wilful sin, which it was what they should answer. Learn hence, in their power to avoid; because it render- That though truth may be opposed, yet ed them obnoxious to greater punishment truth's defenders should never be ashamthan Sodom and Gomorrha were to suffered; and rather than they shall want a at the day of judgment; and because committed against greater light, and greater confirmation of the truth: doubtless the higher a people rise under the means of grace, the lower they fall if they miscarry. 16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

Our Saviour, in this and the following verses, arms his apostles against all the difficulties, dangers, and discouragements, which they might meet with in the course of their ministry: he tells them, he sent them forth as sheep amongst wolves; inti

tongue to plead for it, God himself will prompt them by his Spirit, and suggest such truths to their minds as all their opposers should not be able to gainsay. Yet, note, That Christ doth not here forbid all fore-thoughts what to say, but only distrustful thoughts; that they should not, like orators or advocates, strive to make studied pleas or rhetorical apologies for themselves, since the Spirit would be in their mouths, and give them immediate supplies. Note also, That because Christ here promised his apostles an immediate assistance from the Holy Spirit, how vain the Anabaptists and Quakers are, who by virtue of this promise do now expect the same assist.