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alone in a place. Well might Melancthon bless God, when he lay a dying, that he was going to a place where he should be be freed from the implacable hatred of divines; this is, and ought to be, for a lamentation.

2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would|| send forth labourers into his harvest.

Note here, 1. That God's church is an harvest-field. 2. That the ministers of God are labourers in his harvest, under God the Lord of the harvest. 3. That to God alone it doth belong to send forth la

bourers into his harvest, and none must thrust themselves in, till God sends them

forth: Pray ye the Lord of the harvest, that he would send forth labourers. 4. That the number of faithful labourers is comparatively small and few: the scribes and

Pharisees in the Jewish harvest-field are many; yet, says Christ, The labourers are few. 5. That it is the church's duty to pray, and that earnestly and incessantly, to God the Lord of the harvest, to increase the number of faithful labourers; and to send forth more labourers into his har

vest.

3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse nor scrip, nor shoes: and salute no man by the way. Our Saviour, 1. Arms his disciples against the difficulties, dangers, and discouragements which they might meet with in the course of their ministry, by telling them, that he sent them forth as lambs among wolves; thereby intimating, 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 lambs: Behold, I send you forth as lambs among wolves. 2. Our Saviour directs them in this their first expedition to preach the gospel, to commit themselves to the gracious care and good providence of God, both for provision and protection: Carry neither purse, nor scrip, nor staff, says St. Matthew; as if he had said, Trust God with the care of your lives, rely upon his providence both for protection and provision: yet must we take notice, that this was only a temporary command, given to the disciples for this particular journey, which they were quickly to despatch; for in the general, Christ allows his min

||isters as well as others, to exercise a prudent and provident care for themselves and their families. And as it is the ministers' duty to trust God in the use of prudential means for their maintenance, so it is the people's duty to take care for their workman is worthy of his meat, says our ministers' comfortable subsistence. The Saviour; that is, of all necessary supplies: he is worthy of a comfortable subsistence, and, where it may be had, of an honourable maintenance.

5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the Son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

Here our blessed Saviour directs his

disciples how to manage themselves in the executing of their office: Into whatso house; they must wish peace to the sons ever house ye enter, first say, Peace be to this of peace, yea, to the enemies of peace

also; and as their peace shall rest upon the one, so shall it return from the other.

Peace be to this house, is a fit salutation for them to use, who were the disciples and ambassadors of the Prince of peace; and very agreeable to the gospel they were tc preach, which was a gospel of peace and it was a prayer as well as a salutation; the disciples were to speak it not from the lip only, but from the heart also. Peace is the music which both men and angels gion is the greatest promoter and preare delighted with, and the Christian reliserver of it, that commands us to pray for peace, to follow after peace, to part with our coat and cloak, that is, with our civil rights, for peace; and, if it be possible, to live peaceably with all men. Observe, 2. As the injunction given by our Saviour to his disciples to deliver a message of peace, first say, Peace be to this house: so the prediction of what should be fall them in the delivery of this their message. Their salutation, though it be peace, yet will not find a welcome and entertainment with all persons, but only with the sons of peace: If the sons of peace be there, your peace shall rest upon it. Observe, 3. An encouragement not to be afraid of delivering their message though it wanted success: If your peace rest not, it shall return to you again. Learn, 1. That as there was at the first preaching of the gospel, so there is, and always will be, some that are sons of peace, and others that are enemies unto peace. 2. That this peace will rest on none but those that are fit to receive it. 3 That though it doth not rest, yet it shall

ciples against the want of success: he bids them denounce the judgments of God against such contemners of their doctrine, by shaking off the dust of their feet; which

not be lost, but return again to those that publish it. Ministers can but say, Peace be to this house, they cannot make it rest there; we can offer terms of peace to a lost world, but cannot compel men to ac-action was emblematical, and signified cept them; and if they finally refuse them, that God in like manner would shake off we shall be a sweet savour unto God, ss them, and esteem them no better than the well in them that perish, as in them that vilest dust. Learn hence, That those are saved. which despise the message that the minfind the dust of their feet, and the ashes isters of the gospel bring, shall hereafter of their graves, to give a judicial testi mony against them in the day of Christ. Wherever the word is preached, it is for a testimony, either a testimony for, or against a people. For, if the dust of a minister's feet bear witness against a people, their sermons much more. Observe, lastly, The dreadful judgment denounced by our Saviour against the contemners of his disciples' doctrine: Verily it shall be more tolerable for Sodom and Gomorrah in the day of judgment than for that city. Where note, 1. That there shall be a day of judgment. 2. That in the day of judgment some sinners shall fare worse than others. 3. That of all sinners, the condition of such shall be saddest at the day of judgment, who, living under the gospel, die after all in their impenitency and infidelity: It shall be more tolerable for Sodom and Gomorrah than for that city.

7 And in the same house remain, eating and drinking, such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, That it shall be more tolerable in that day for Sodom than for that city.

11

Here our Saviour gives his disciples sundry directions, how to manage themselves in this expedition for preaching the

gospel. He enjoins them, 1. To observe the rules of decency in going from place to place; having entered an house to continue there, not changing their lodging, and going from house to house, thereby avoiding all show of lightness and inconstancy, and testifying all gravity and stayedness in their behaviour; this being a special mean to win authority to their persons and ministry. 2. He gives them a power to work miracles for the confirming of the doctrine which they preached: Heal the sick that are therein. This was necessary, partly to procure reverence to their persons, being poor and unlearned men; and partly to gain credit and authority to their doctrine: for the doctrine of faith in the Messias, as now come and exhibited in the flesh, being a strange and new doctrine to the Jews, the truth and certainty of it was to be extraordinarily ratified and confirmed by working miracles; one sort of which was healing of diseases in an extraordinary manner. Observe, 3. How Christ encourages his dis

13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment than for you. 15 And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell.

These cities in Galilee, Chorazin, Bethsaida, and Capernaum, having been the place where Christ preached and wrought his miracles, they have a woe denounced here against them for their contempt of Christ, and the offers of his grace: Woe unto thee, Chorazin, &c. The higher a people rise under the means, the lower they fall if they miscarry. They that have been nearest to conversion, being not converted, shall have the greatest condemna tion when they are judged. Capernaum's sentence will exceed Sodom's for severity, because she excelled Sodom in the enjoy ment of means and mercy. Observe here, 1. Capernaum's privilege enjoyed; She was lifted up to heaven; that is, enjoyed

privileges above other places, namely, the presence, preaching, and miracles of our Saviour. Observe, 2. Capernaum's doom denounced: Thou shalt be thrust down to hell; that is, thy condition shall be sadder than those that never heard of a Saviour; even Tyre and Sidon, Sodom and Gomorrah, those rude and barbarous nations, out of the pale of the church, shall be in an easier state and condition, than those that have enjoyed gospel-ordinances and church-privileges, but not improved them. Learn hence, 1. That gospelordinances enjoyed, are a mighty honour nd advancement to the poorest persons and obscurest places: Thou, Capernaum, art exalted to heaven. 2. That gospel-ordinances and church-privileges enjoyed, but not improved, provoke Almighty God to inflict the sorest judgments upon a people: Thou that art exalted to heaven, shall be thrust down to hell.

16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

Observe here, 1. The seventy disciples return to give Christ an account of the success of their expedition. They return as victors with joy and triumph, showing Christ the trophies of their conquest: Lord, even the devils are subject unto us through thy name; the weapons of their warfare were not carnal but spiritual, and mighty through Christ; the powers of darkness cannot stand, but must fall before the power of Christ; the devils are no match for Christ, no, not for the meanest of the ministers of Christ, who go forth in his name, armed with his authority and power. Observe, 2. Our Saviour's reply to the seventy disciples upon this occasion: I beheld Satan as lightning fall from heaven; a twofold interpretation is given of these words; some look upon them as a secret rebuke given by our Saviour to the seventy for that excess of joy, and mixture of vain-glory, which was found with them, upon the account of

those extraordinary gifts and abilities of which were conferred upon them. I be casting out devils, and healing diseases, held Satan, says Christ, falling like lightHere our Saviour encourages his min-ning from heaven; as if Christ had said, isters to faithfulness in their office, by as- "Take heed of being puft up with pride, suring them that he should reckon and upon the account of those endowments esteem all the kindness shown to them, as which I have bestowed upon you: rememdone unto himself: He that receiveth you, || ber Lucifer, the prince of pride, how he fell receiveth me; he that despiseth you, de- from heaven by his arrogancy, and labour spiseth me. Where note, That all the of- you to ascend thither by humility." The fices of love and respect, of kindness and words in this sense afford this instruction; charity, which we show to the ministers That those whom Christ has bestowed the and members of Christ for his sake, greatest measure of spiritual graces, minChrist reckons it done unto himself. isterial gifts, and temporal blessings upon, Note farther, That the contempt of the ought to be very watchful against that message and messengers of the gospel hateful sin of pride, which has ruined and runs much higher than men are aware of. destroyed so many thousands of angels They think it no great matter to slight or and men. 2. Some understand this fall neglect the messengers of Christ; but of Satan not literally, but figuratively and verily that contempt flies in the face and mystically, of his ruin by the power and authority of Christ himself, who gave preaching of the gospel; as if Christ had them their commission: yea, in the very said, I know that this is no vain boast of face of God the Father, who gave Christ yours, nor brag of your value, that dehis commission: and accordingly they vils are conquered by your courage; for are called God's mouth, Jer. xv. 19. their when I first sent you forth to preach the message and their mission being both from gospel, and armed you with divine power, him. Nay, farther, this sin strikes at our I easily foresaw that the devil's kingdom own souls, and we are injurious to them as would shake about his ears, and that his well as unto Christ; he that despiseth you, power would be ruined by the power of despiseth me; yet certainly no age was the gospel, and that wherever you preachever deeper drenched in the guilt of this ed, Satan's strength and power would sin than the present age is. vanish like a flash of lightning, suddenly and irrecoverably. Learn hence, That the powerful and efficacious preaching of the gospel is the special means or dained and appointed by Christ for the ruin and subversion of Satan's kingdom in the world: as the gospel is the power of God unto salvation to them that believe

17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven.

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and obey it so it is the power of God un- || malice, of error and falsehood, of jealousy to destruction to Satan, and all that fight under his banner against it.

19 Behold I give unto you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you. Our Lord, finding that his seventy ambassadors had managed their former commission so well, he here enlarged it, adding thereunto a promise of divine protection: Behold I give you power to tread on serpents, and nothing shall hurt you; as if Christ had said, Go forth again in this armour of power, with which I have girt you, and I warrant you sword-free and shotfree; nothing shall by any means hurt you, neither strength nor stratagem shall overcome you. Neither the power, the presence, nor protection, of God, shall be wanting to any of Christ's ministers, or members, who go forth in his strength against the spiri

tual enemies of their salvation. As we have a promise of power in this text to enable us to resist the devil, so we have a promise of success elsewhere upon our resisting him: Resist the devil and he will fly from you, St. James iv. 7.

20 Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.

In these words of our Saviour there is something corrective, and something directive; the corrective part lies in the first words, wherein Christ checks the suspected excesses of their joy for victories gained over evil spirits: In this rejoice not that is, let not your hearts too much overflow with joy upon this occasion. The negative is not absolute, but comparative only. Christ doth not forbid, but only qualify and moderate their joy: That the spirits are subject to you, that is, the devils. Where note, 1. That though the evil angels by their fall have lost their happy condition, yet not their original constitution; their honour, but not their nature: they are spirits still. 2. The subjection of those evil spirits to the power of Christ, is not a free and professed, but an involuntary and imposed subjection, like that of a slave to his lord, whether he will or no. Learn hence, 1. That evil spirits are subject to the power of Christ! not only to his personal, but to his ministerial power. 2. That it is matter of great joy to see evil spirits brought into subjection by the power of Christ. To see the evil spirit of pride and contention, of envy and

and self-love, of animosity and division, not only chained but changed; to see not only an unwilling subjection, but a sub. jection of the will given to Christ; is matter of great joy and unspeakable rejoicing. The directive part of our Saviour's words lies in the latter part of the verse: but rather rejoice that your names are written in heaven. There are no literal records in the court of heaven, no pen or ink, paper or parchment; but to be written in heaven, is to have a title to eternal life, and to be made meet for the inheritance of the

saints in light. Learn, 1. That God has in heaven a book of life; a book written with the golden rays and beams of his own eternal love. Observe, 2. That there are names written in this book. 3. That persons may know that their names are written in that book, otherwise they could not rejoice, for no man can rejoice at an unknown good. 4. That it is greater matter of joy and rejoicing to know that our names are written in heaven, than to have a power to cast out devils here on earth. A man may have power to cast forth devils out of others, and yet at the same time the devil may have power in and over himself: Therefore in this rejoice not, that the devils are subject unto you, but rather rejoice that your names are written in heaven. If you say, With what spectacles shall we read that at such a distance? Who will ascend up into heaven to see whether his name be written there? or who can send a messenger thither to search the records? I answer, Turn thine eyes inward: if the name of God be written in thy heart, thy name is certainly written in heaven: if you in your daily actions write out a copy of God's book (the bless ed Bible) here below, assure yourselves the hand of God has written your names in his book above; that is, you shall certainly be saved.

21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes : even so, Father; for so it seemed good in thy sight. 22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

Here we find our Saviour glorifying his Father, and magnifying himself. 1.

to see the promised Messiah. Now, says our Saviour to his disciples, Blessed are you, for you have seen with the eyes of your body what others only saw with the eyes of their mind; with your bodily eyes you have seen the promised Messias coming in the flesh, and also the miracles to confirm you that I am he, have been wrought before your eyes; therefore bless

beheld me corporally; and blessed also are the eyes of your mind, which have beheld me spiritually. A sight of Christ by a believing eye, much more by a glori fied eye, is a blessed sight. Blessed are those eyes which see Christ in his dispensations of glory hereafter.

He glorifies his Father for the wise and free dispensation of his gospel-grace to the meanest and most ignorant persons, whilst the great and learned men of the world undervalued and despised it: I thank thee, Father, that thou hast revealed these things to babes. Learn hence, 1. That till God reveals himself, his nature and will, no man can know either what he is, or what he requires: Thou hast re-ed are the eyes of your body, which have vealed. 2. That the wise and knowing men in the world have in all ages despised the mysteries of the gospel, and having therefore been judicially blinded by God: Thou hast hid these things from the wise and prudent. When men shut their eyes against the clearest light, and say, they will not see, God closes their eyes, and 25 And, behold, a certain lawyer says, they shall not see. 3. That the stood most ignorant, if humble, and desirous of and tempted him, saying, spiritual illumination, are in the readiest Master, what shall I do to inherit disposition to receive and embrace the eternal life? 26 He said unto him, gospel revelation: Thou hast revealed What is written in the law? how them unto babes. 4. That this is not more readest thou? 27 And he answering pleasing to Christ than it is the pleasure said, Thou shalt love the Lord thy of his Father: Even so, Father, for so it seemed good in thy sight. Observe, 2. Our God with all thy heart, and with all Saviour magnifies himself, 1. His author- thy soul, and with all thy strength, ity and commission: All things are de- and with all thy mind; and thy livered unto me; that is, all power is com- neighbour as thyself. 28 And he mitted to me as mediator from God the said unto him, Thou hast answered Father. 2. His office to reveal his Fa-right: this do, and thou shalt live.

ther's will to a lost world: No man knoweth the Father, but the Son, or the Son but the Father; that is, no man knoweth their essence and nature, their will and pleasure, their counsel and consent, their mutual compact and agreement betwixt themselves, for saving a lost world, but only themselves, and those to whom they have revealed it. Learn thence, That all saving| knowledge of God is in, by, and through Christ; he, as the great prophet of his church, reveals unto us the mind and will|| of God for our salvation: None knoweth but he to whom the Son revealeth.

23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

up,

Here we have a lawyer, that is, an interpreter and expounder of the law of Moses, tempting our Saviour; that is, making a trial of him, whether he would deliver any doctrine contrary to the law of Moses; he propounds therefore a question, What he should do to inherit eternal life? Where note, he believed the certainty of a future state. 2. He professes his desire of an eternal happiness in that state. 3. He declares his readiness to do something in order to the obtaining of that happiness. Hence learn, That all religion, both natural and revealed, teaches men that good works are necessary to salvation, or that something must be done by them who desire to enter into life: What shall I do to inherit eternal life? It is not talking well, and professing well, but doing well, that entitles us to heaven and eternal salvation; and this the very light of nature teaches. Observe, 2. Our Saviour's answer: What

is written in the law? how readest thou? Intimating to us, that the word and law of From the very first giving out of the God is the rule and measure of our duty; promise of Christ to Adam after the fall, our guide to direct us in the way to eternal Gen. iii. 15. there was in all good men a life. The man replies, That the law of longing desire and expectation to see that God requires that we love God with all our person who should be so great a blessing heart, soul, and strength, and our neighbour to mankind. Prophets and kings desired || as ourselves. Where note, 1. That the fer

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