A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 19
CHAP. XIX.
NEXT follow the two Co-incident ſtories of Chriſt's Healing the Bloody Iſſue, and Raiſing to Life to Rulers dead Daughter, Mark 5.22. to the end, Luke 8.41. to the end, and Mat. 9.18, to 27. Theſe two Miracles were wrought immediately after his Return from the Country of the Gadarens, Luke 8.40. our ſweet Saviour did not call for fire from Heaven upon thoſe bruitiſh People, who were ſo glad to be rid of him (as Luke 9.51, to 55.) but did quietly withdraw, and entred into a Ship, Mat. 9.1. and came into his own City Capernaum, where he was kindly received. N. B. Note well, When one Door was ſhut againſt him, then another door was opened for him. In Capernaum Matthew or Levi the Publican Invited Chriſt to a Dinner at his Houſe, where he made his Redeemer a moſt ſumptuous feaſt for Joy of his Converſion, Luke 5.29. many Publicans and Sinners found open houſe there, all at Matthew's charge, that he might bring them (with himſelf) to Chriſt.
The Envious Phariſees cavil at his Feaſting, which was Diametrically contrary to their Doctrine of Faſting, while Chriſt anſwers their Cavils, Mat. 9 18. then Jairus came to Him about his dying daughter, and as Jeſus was going along with this Jairus, the Woman with the bloody Iſſue came behind him in the Streets of Capernaum and touched him: Theſe two ſtories may well be contemporary in Scripture Record, for the Woman's Diſeaſe and the Ruler's Daughter were contemporary in reſpect of Age, being both twelve years old,Luke 8.42, 43. The Hiſtory of healing the Haemorroiſſe or Woman with the bloody Iſſue, being firſt Accompliſhed, muſt have the firſt place in this diſcourſe. Mat. 9.20.
The Remarks whereon are, Firſt, This Occurrence comes in with a Parentheſis, and by a ſweet Providence for the exerciſe and increaſe of the Rulers Faith and Patience, no doubt but Jairus could have wiſh'd this Woman far enough at that time, becauſe ſhe hindered Chriſt from making haſte to his dying Daughter: But Divine Wiſdom croſs'd his Humane Will, ſhe ſhall be dead out right, the Woman cured, and he thereby confirmed, ere his deſire ſhall be Accompliſhed, that God in all may be Glorified. All done in due ſeaſon.
The Second Remark is, This Woman had not only a grievous but alſo a ſad languiſhing Uncleanneſs according to the Law, which made her abaſht of her bluſhful Diſtemper, uncapable to touch or be touched by any, Lev. 15.19. and therefore (not only becauſe ſhe could not come before Chriſt for the Croud, &c.) did ſhe come behind him, thinking that though it was preſumption to preſs into the preſs of People being a prohibited perſon▪ yet her Emergent neceſſity knew no law, but prompted her to ſteal a Cure unperceived, by touching the Phylacteries or Fringes of Chriſt's Garment behind him. N. B. Note well. Let us in like ſort, when we ſeel the bloody flux of ſinful filth flowing out at our Mouths, Eyes, Hands and other parts, preſs alſo to Chriſt and touch him by Faith.
The Third Remark is, She came not to Jeſus for Healing until all other helps and means failed her ſhe had firſt ſpent her all upon Phyſitians of no value to Her nay ſhe had ſuffered many ſorrows by them without and Relief, Mark 5.26. when thoſe [Sordida Poſcinummia] had ſuck'd up her whole ſtore, and well nigh officouſly kill'd her, ſhe came to Chriſt when ſhe had nothing, and was healed by him for nothing. N. B. Note Well, Thus have we an Iſſue of Sin from our birth▪ older than this of twelve, it may be twenty, thirty or forty years, we are naturally far off from our healer, yet come not near him, till much pain and pains be paſt to no purpoſe as here.
The Fourth Remark is. The Faith of this Woman was a very ſtrong and moſt glorious Faith; her ſaying [If I may but touch his Garment] was not much Inferiour to that of the Centurion [only ſpeak the word] far above the Faith of Jairus, ſaying [but come and lay thy hand upon her, &c.] as afterwards; Chriſt had many followers, and but only one Toucher, which was this ſame Woman, whoſe double miſery (being both Sick and Poor) brought her (by her power of believing) to a double bleſſing, to wit, the healing both of her Soul and Body. The Naturaliſts ſay, when Fiſhew are hurt, they heal themſelves again by touching the Tench, finding the ſlime of his Body to be a Soveraign Salve to their wounds. Surely this Woman ſaw by her Eye of Faith, that a Touch of her Saviour would ſave her, &c. N.B. Note Well, Oh that we, when wounded with ſin; could have the ſame recourſe to Chriſt, who will by Faith make us every whit whole.
The Fifth Remark is, Chriſt knows who are his Touchers though but few, and in the midſt of a multitude of his Followers that throng him. Here He perceived Vertue was gone out of him, as warmth out of the Sun of the Firmament to promote a Spring of Graſs. So it doth out of the Sun of Righteouſneſs to promote a freſh Spring of Grace when his Beams touch our Hearts: as there is no leſs heat ſtill in the Sun, though it let out thereof to all the World: Even ſo it is with Chriſt, that Fountain of Living Water is never leſs for filling Veſſels therewith, it ſpring as freſh for ever. Yet upon this ſenſe of Vertue flowing out, Jeſus look'd round about, to take notice of it himſelf, to notifie it to others, and to confute the folly of his Diſciples that underſtood not the Myſtery. Chryſoſtom renders thoſe Reaſon for it. (1.) To free the Woman from fear, leſt her Conſcience ſhould Accuſe her for ſtealing a Cure, hereby ſhe came to know, it was only pium latrocinium, an holy ſtealth without wronging the Owner, though it was a reviving to the Receiver, hereby was made up what was wanting in her Faith, to advance it above her Fear, as likewiſe to manifeſt her Faith for others Imitation. (2.) As this upon the Woman's Account, ſo upon Chriſt's to Demonſtrate his Omniſciency, and by Conſequence his Divinity. (3.) Upon Jairus's account, to confirm the Ruler's Faith and ſo fit him for further mercy. And (4.) Upon a general Account to teach both Her and Us, that not his Garment, but Himſelf wrought the Cure, which reproves the Foppery of Popery in Worſhipping Relicks, and the Fable of Baronius (out of Euſebius) confutes it ſelf, ſaying, [this Woman ſet up a Brazen Image of Chriſt in a Garment down to his Feet, and her own ſtatue kneeling and touching the Fringe thereof, near whereupon (they ſay) grows an Herb which Cures all Diſeaſes, &c.] That this is a lying Legend, appeareth, becauſe, (1.) They ſay this Image was erected at the Door of this Woman's houſe in Caeſarea Philippi, whereas Matthew declares this Cure to be done at Capernaum, where he was a Publican (or Toll-taker) in the Cuſtom-houſe, ingeniouſly and plainly proclaiming the baſeneſs of his own profeſſion, Mat. 9.1, 9, 10, 18, &c. (2.) Iraeneus (far antienter than Euſebius) reproves the Gnoſticks for carrying about Chriſt's Image; the very Turks abhor Imagery, &c.
The Sixth Remark is, Such as can Shame themſelves to Honour Chriſt, ſhall receive much ſettlement and inward ſatisfaction. She was aſhamed of her Diſeaſe that it ſhould be known, ſo came behind him. We ſhould be more aſhamed of Sin the Cauſe, than of Miſery or Sickneſs the Effect, Chriſt is ſtill nigh us, Rom. 10.6, 7, 8. and within touch; ſay not as Simon did, when dumb Fiſhes declared Chriſt's Deity [depart from me, for I am a mixture of Dirt and Sin,] Luke 5.7, 8. for ſo more need of Chriſt. 'Tis not He but our Faith is wanting that we are not healed. [Daughter thy Faith hath made thee whole] Mark 5.34. N. B. Note well, If Chriſt (in the form of a Servant) healed her, his Exaltation in Glory leſſens not his Power and Mercy, Sin is the grand evil both of King and Subject. What preſſing from all parts from Country to Court, that the Royal Touch may cure the Evil on Touching days, &c. a Touch from Chriſt every Sabbath is more Soveraign to the Soul of Rich and Poor.
The Second Coincident ſtory is that of Jairus Daughter which Matthew relates but briefly, and Mark more largely (with Luke) upon all the proceedings wherein we have theſe Remarks.
Firſt, This Jairus is call'd one of the Rulers of the Synagogue at Capernaum, Mark 5.22. Which intimateth there were more Rulers than one. N. B. Note Well. So had no Prelate with Lordly Power ſet over it.
The Second Remark is, Though this Jairus was not yet Jeſus's Diſciple, yet had he ſeen ſo many Miracles done by Chriſt in Capernaum, that He believes Chriſt could cure his dear Daughter, whether Dying or Dead.
The Third Remark is▪ As few ſuch Rulers came to Chriſt, ſo nor did this till driven out of doors by danger of the death of his only Daughter, which made him ſeek to the beſt Phyſitian. N. B. Note well. Men muſt be Fatherleſs (Childleſs) ere they find mercy, Hoſ. 14.3. and a poor afflicted People, ere brought to truſt in the Lord, Zeph. 3.12. the Woman with her Iſſue came not to Chriſt while ſhe had a penny to help her ſelf.
The Fourth Remark is, The difference degrees of Faith in ſeveral Saints is clearly diſcernable. The Woman muſt have a touch of Chriſt's Garment, &c. This Ruler thought Chriſt could not Cure his Daughter but by coming to her, and laying his hands upon her. This was weakneſs of Faith, and far ſhort of the Centurious, who believed Chriſt could cure his Servant at a diſtance, only with a word ſpeaking. Behold here the various flowing forth of Free-Grace. N.B. Note well. As all God's People have not the like meaſure of true faith, ſo nor are the greateſt Schollars ever the moſt ſhining Saints, ſeeing the Centurion a Roman Souldier, had a ſtronger Faith than Jairus, who was a Learned Jew, &c.
The Fifth Remark is, Where Chriſt finds Faith (though weak ſo true) He both Accepts and Anſwers it, as here, our Lord tender'd this Ruler's weakneſs of Faith in his thus laying laws and limits upon him, preſcribing him what he muſt do (as above) Chriſt takes no advantage at this preſumption, but He aroſe and followed him in a kind condeſcenſion, though interrupted in the way.
The Sixth Remark is, Chriſt reſerves his Holy Hand for a dead lift commonly as here, The Ruler falls at Chriſt's Feet, told him his Daughter was Sick, &c. Mark 5.22, 23. Luke 8.41, 42. Though Matthew mentions only his ſaying [My Daughter is now dead] minding for brevities ſake the main thing of the relation intended, (which was the Raiſing her up from death to Life) not regarding the other Circumſtances; but the other two Evangeliſts relate how the Father came before his Daughter was dead though left in a dying poſture, and while Chriſt was hindred from haſtning to heal the dying Daughter by healing the Hemorroiſſe, or Woman with a bloody Iſſue (aforeſaid) in his way thither, ſhe dies outright, whereof the Ruler had notice, and was forbid to trouble the Maſter further, Mark 5.35. & Luke 8.49. Chriſt did not here foreſlow his Time (as the Ruler might imagine) but waited to be Gracious in the beſt ſeaſon, Iſa. 30.18. It was of greater Power and Glory to raiſe the Dead, than to heal the Sick: to limit him to time, is to ſet the Sun by our Dial. Julius Caeſar ſaid it was ſaucineſs in his Souldiers to preſcribe to him, we muſt leave our Lord to his own hour, which is not yet come, John 2.4. till all our Wine be ſpent, and a death on all our Helps.
The Seventh Remark is, Such as be deriders of Chriſt's Truth ſhall not be dignified to behold his Power and his Miracle of Mercy. When Chriſt came to the Houſe, the Minſtrels (after the Jewiſh Manner, Jer. 9.17, 18. & 48.36, 37.) were making the Mournful Tones and Doleful Ditties, ſignifying that ſhe was really and truly Dead, when Chriſt did but tell them [Though ſhe be Dead to you, yet ſhe is but Aſleep to me] then they changed their Note, and laughed him to ſcorn, for which he turn'd them all out of doors (as he did the Money-Merchants out of the Temple) not ſuffering them to ſee the Miracle; ſo will Chriſt deal with the Mad World, who daily deride the Truth, which they Hear and Jear, when they ſould Fear and Follow.
The Eight Remark is, Still a ſweet Saviour picks no quarrels, pleads no excuſes either from that Heatheniſh Cuſtom of Minſtrel Mourners crept in among the Jews, and now diſordering Jairus's Family, or from the ſmall Meaſure of the Ruler's Faith, who ſtill preſcribes him to lay his Hands on her though dead, though Chriſt could have recovered her to Life, without coming down to the Houſe, or laying on of his Hands, yet did he not deny the Ruler's deſire, but took his dead Daughter by the hand; to awaken her (as it were) out of her ſleep, doing all juſt as Jairus deſired: who now ſhall dare to deſpiſe a day of ſmall things? Zech. 4.10.
The Ninth Remark is, Chriſt's Voice makes the dead live, here He plays not the part of a muttering Exorciſt who mumbles over his Conjuring words with a ſlow voice which no body can hear, but Chriſt ſpeaks out Audibly [Talitha Kumi] ſignifying in the Syriack language (which then was beſt known to the Jews) Damoſel Ariſe, Mark 5.41. and ſtraightway ſhe Aroſe and Walked, ver. 42. In the preſence of her Father and Mother, and of Peter, James and John, who were the only Witneſſes of the Miracle. N. B. Note well. Thus when Chriſt ſaith [Kumi] Ariſe to any Soul that is Dead in Sin (taking them by the hand (as here) or rather by the Heart) then the dead hear his voice, Job 5.25. When he ſpeaks with a ſtrong hand, Iſa. 8.11. Then they ſtand up and live, Eph. 5.14. Iſa. 55.3.
The Tenth Remark is, Chriſt ſhuts up this Miracle with a double charge. (1.) The ſcoffing Citizens of Capernaum (againſt which Chriſt had denounced a direful wo, for no better improving their many means of Grace, Mat. 11.23.) muſt not have the Damoſels Parents to Preach the Vertues of Chriſt to them, for that City had forfeited foully all ſuch priviledges as to the Generality of them. (2.) He charged that Meat ſhould be given to the revived, ver. 43. not ſo much becauſe ſhe now needed it, but both to ſhew that ſhe was really recovered, and that ſpiritual Life as well as natural muſt by a Divine Appointment be ſuſtained with daily food. N. B. Note well. Oh that all Parents could learn from thoſe Goſpel Examples to go to Chriſt for their Children; A Ruler before came from Capernaum to Cana for cure of his Sons Fever, John 4.46, to 53. and this Ruler alſo came to Chriſt for reviving his Dead Daughter, &c. Alas! we ſee our own Souls and the Souls of our Children labouring under the cold fit of Unbelief, and under the hot-fit of Self-love, yet ſit we ſtill at home, (yea though we have more dead Perſons in our Families than was in Egypt at the Deſtruction of their firſt born) and look not for a Saviour.