Expositions Upon Matthew 1-10, Treatise · Chapter 9 · Section 4
Motives or grounds to get rid of wicked company.
1 The danger of infection. The rot is not more dangerous among ſheep then rotten manners to infect men, 1 Cor. 15.33. Evil communication corrupts good manners: And whereas we think we can commonly converſe with ſuch and not be tainted, the Apoſtle gives a caveat, Be not deceived, evil communication corrupts good manners: As good men endeavour to make others like them, Prov. 13.20. He that walketh with wiſe men ſhall be wiſe, breathing forth holy inſtructions and giving godly examples, ſo wicked companions will endeavour to make thee like themſelves, Pro. 1.11, 12, 13, 14. Caſt in thy lot among us, we will all have one purſe. As by walking in the Sun we become inſenſibly tann'd by it, ſo we come inſenſibly to be drawn away by wicked company; hence ſome have compared every man to a coal; if he be a living coal he will heat him which is next, if he be a dead coal he will ſully and black him. Hence Lot was afraid to dwell in Zoar. Hence Iſai ſaith, c. 6, 5. Wo is me I am undone, why? I am a man of polluted lips, and dwell among a people of polluted lips.
2 Our ſalvation much depends hereupon, Acts 2.40. Save your ſelves from this wicked generation, q. d. your ſalvation depends upon it. Prov. 9.6. Forſake the fooliſh and live, q. d. you cannot live without forſaking ſuch, Pſ. 119.115.
3 The contrariety of diſpoſitions and manners betwixt godly and wicked, they abominate one anothers ways, Pro. 29.27. The unjuſt is an abomination to the juſt, and he that is upright in his way is abomination to the wicked. 2 Cor. 6.14. What fellowſhip hath righteouſneſs with unrighteouſneſs? No more then Chriſt and Belial, light and darkneſs. If men that look towards God did not diſſemble their godlineſs, and ſeem worſe then they be, wicked men would abominate them as much as they ſecretly abominate the manners of wicked men.
4 In ſuch company we ſhall always finde ſomething to grieve us, 2 Pet. 2.7, 8. Lot vexed his righteous ſoul from day to day, with the filthy converſation of the Sodomites, Pſal. 120 5, 6. Wo is me that I am conſtrained to dwell with Meſhech, and to have my habitation among the Tents of Kedar! What good got Peter in the High Prieſts hall? Moſes was ſo ſenſible of this, that He choſe to live with the poor people of God in affliction, rather then to live among the wicked Court of Egypt.
5 We have peremptory commands to withdraw our ſelves from ſuch perſons and companies, Prov. 4.14, 15. Enter not into the way of the wicked, and go not in the way of evil men; Avoid it, paſs not by it, as you do avoid an infected houſe, turn from it and paſs away. The reaſon hereof is, Prov. 22.24, 25. With a furious man thou ſhalt not go, leſt thou learn his wayes. Another command is, Prov. 14.7. Go from the preſence of a fooliſh man, when thou perceiveſt not in him the lips of knowledge. As we are commanded not to keep company with wicked men in general, ſo not with idolaters in ſpecial, Deut. 7.3, 4. Thou ſhalt not give thy daughter to his ſon, nor take his ſon to thy daughter.
6 The fearfull Apoſtacies and declinings which profeſſing people have fallen into by ſuch company, Neh. 13.26. Strange out-landiſh women cauſed Solomon to ſin. Rehoboam was carried away by fooliſh young men, 2 Chron. 24.17, 18. Joaſh when he loſt his good acquaintance Jehoiada, and came to be acquainted with idolatrous young Princes, forſook Gods worſhip, and wrath came upon Judah. Sarah ſeeing the prophaneneſs of Iſhmael, Gen. 21.9, 10. was earneſt to have him caſt out, for fear he might draw away her ſon Iſaac.
7 Where Gods law forbids any ſin, it forbids all occaſions thereof; as where it forbids uncleanneſs, it forbids wanton gazing, mixt dancing, dalliance. So friendſhip with wicked men is an occaſion of wickedneſs, therefore to be avoided, Matth. 5.29. If thy right hand offend thee, cut it off, by hand is meant any man or thing that may draw us away from God, as Chryſoſtom obſerves on the place. If we cut a rotten member from the body, leſt the reſt be infected, much more may we, nay muſt we cut off one who is wickedly joyned unto it. Yea though a kinſman or friend.
8 Such wicked company will quench in the thoughts of good, and cool thy devotion. How cold was Jehoſaphat in Ahabs company? 1 Kings 22.8. Though he juſtified Micaiah againſt Ahab, yet was it faintly, Let not the King ſay ſo.
9 Such companions are moſtly treacherous to their friends and Allies. Ahab bade Jehoſaphat put on his Princely robes, but himſelf would go diſguiſed, knowing the Syrian Army had order onelyonly to fight againſt the King.
10 The many ſnares and dangers among ſuch company, as, 1 Danger of calling good evil, and evil good, to which there is a wo, Iſai 5.20. When they ſhall praiſe wicked men and wicked actions, we ſhall be apt to ſooth them up or at leaſt to be ſilent; when they ſhall decry good men and actions, we ſhall be apt not to bear a full teſtimony.
2 Proneneſs to learn their wayes, Pſal. 106 35. They were mingled with the Heathen and learned their wayes.
3 Hazard of being expoſed to Gods vengeance. How near was Jehoſaphat to deſtruction joyning with Ahab. at Ramoth Gilead? 2 Chr. 18.31. Alſo for joyning in making a fleet to go to Tarſhiſh together with Ahaziah, the Lord broke his works, 2 Chron. 20.35, 36, 37. To what danger was Lot expoſed in Sodom, and Gods people in Babylon? Come out of her, my people, come out of her, Rev. 18.4. leſt ye be partakers of her ſins, and ſo of her plagues.
4 In ſuch company we are in danger either of denying the truth, or of bluſhingly confeſſing it. Peter being in the High Prieſt's Hall denied Chriſt. It's bad being in harms way, we ſhould deſire to be among ſuch perſons and places where we may boldly confeſs the truth of God, Acts 4.29. Grant unto thy ſervants that with all boldnes they may ſpeak thy word. We are to witneſs to the truth of God in the midſt of an adulterous generation, Mar. 8.38. It lies upon every ſon of wiſdom to juſtifie wiſdom, which if we do men wilbe apt to fall foul upon us. Though the Samaritans were not altogether ſo wicked, being they acknowledged the books of Moſes, yet, for theſe and ſuch like ends, would not the Jews have dealing with them, John 4.9.
5 Danger. Wicked company will be apt to be hinderances to us in our Chriſtian courſe, Pſalm 119.115. Away from me ye wicked, for I will keep the commandements of my God, q.d. I cannot keep Gods commandements ſo long as you are with me. How is it poſſible to keep the commandement of ſobriety among drunkards, of charity among the contentious, of chaſtity among the laſcivious?
11 The laſt ground of diſſwaſion is, the ſingular care Gods people have had to eſchew ſuch company, Pſal. 26.4, 5. I have not ſat with vain perſons, neither will I go in with diſſemblers. I have hated the congregation of evil doers, and will not ſit with the wicked. He ſaith he hath not, nor he will not, though a man ſhould invite him. Yea good men are thus noted, Pſal. 1.1. That they walk not in the counſel of the ungodly, nor ſtand in the way of ſinners, nor ſit in the ſeat of the ſcornful. Woful then muſt needs be the condition of wicked men, when God ſhall bid his children forbear their company.
V. 12. But when Jeſus heard that, he ſaid unto them, They that be whole need not a Phyſician, but they that are ſick.
We have here Chriſts ſecond anſwer to the proud conceited Phariſees concerning the queſtion put by the Phariſees to Chriſts Diſciples, viz. Why eateth your maſter with Publicans.
Jeſus heard that] That is, by the relation of his Diſciples, for the Phariſees durſt not object it to Chriſt themſelves. Chriſt therefore hearing of it, both defends the deed, and diſcovers their ignorance: he defends it, 1 From the rule of correlation, ſick perſons and a Phyſician are fitteſt to be together. Sick perſons are the proper object of a Phyſician, and the end of Medicinal Phyſick is the healing ſick perſons.
They that be whole need not a Phyſician but they that are ſick] The words are a Proverb, q.d. It's no diſgrace for a Phyſician to be with ſick perſons for to cure them, no more is it for me to be with ſinners for their cure.
But for you Phariſees, you are whole in your own apprehenſion, you were never wounded in the ſight of your ſins, but, being full of your own ſelf-righteouſneſs, think you need not me for your Phyſician, Rom. 7.11.
Not as if the Phariſees were whole indeed, but Chriſt ſpeaks to them by way of ſuppoſition, q.d. If you be ſuch as you would ſeem to be, you need not my help, but indeed you are not ſuch, but they that indeed are wounded for their ſins, to them I am precious, Act. 2.37, 38, 41. Joh. 3.14, 15, 16. Matth. 11.28. Luk. 4.18.
As they that are ſick cannot help themſelves, no more can ſick ſouls help themſelves without me; now if you ask what that Diacatholicon or univerſal Medicine is, it is the atonement of Chriſt upon the Croſs, Heb. 9.12.10.22. applyed by the Spirit and faith, Gal. 2.20. 1 Cor. 6.10, 11. For as other medicines are not effectual, till they be applyed and received, no more is this, Joh. 1.12. As many as received him (meaning into their hearts) to them he gave power to become the Sons of God, Act. 4.12. He is the true Samaritan who took care of the wounded man, Luk. 10.33. He is not like a covetous Phyſician who will not go to any but to thoſe that can pay him.
1 But he is a free Phyſician who calls all to come to him, without money, and without price, Iſa. 55.1. Matth. 11.28.
2 He is a ſympathizing Phyſician, and therefore likelieſt to do us good. He is touched with the feeling of our wants, Heb. 4.15.
3 He is an able Phyſician. How great ſoever the diſeaſe was, if it were curable, he could cure it, Heb. 2.18. In that he himſelf hath ſuffered, being tempted, he is able to ſuccour them that are tempted. There's much talking of the Panacea, or Univerſal Medicine, but he hath it indeed. Some Phyſicians are onelyonly expert for ſome one diſeaſe, but Chriſt is for every diſeaſe.
Now for thee who art a patient to Chriſt, 1 Thou muſt come to him, Joh. 6.37. So let thy diſeaſe be what it will, he will not caſt thee off. He ſaves to the uttermoſt them that come to God by him. Heb. 7.25.
2 Thou muſt acknowledge thy diſeaſe to him, as the patient doth to the Phyſician, 1 Joh. 1.9. If we confeſs our ſins, he is faithful and juſt to forgive them. Not but that Chriſt knows them well enough, but he will have thee to be ſenſible whence thy healing comes. As in the blind man, Matth. 21.33. who begging mercy of Chriſt in general, had it not; but being ſenſible of his blindneſs and deſiring ſight, Chriſt gave it him.
3 As it is a good help to the Patient to have a good ſubordinate confidence in the Phyſician; ſo it's requiſite if thou come to Chriſt to place all thy confidence in thy Phyſician, Act. 4.12. as knowing ſalvation is not in any other.
V. 13. But go ye and learn what that meaneth, I will have mercy and not ſacrifice, for I am not come to call the righteous, but ſinners to repentance.
Chriſt brings a ſecond argument from the Scripture to juſtifie his eating and converſing with ſinners.
Go ye and learn what that meaneth] Chriſt upbraids their ignorance, and ſends theſe doctors to ſchool. So did he Matth. 12.3.5.19.4.21.16.22.31.
I will have mercy and not ſacrifice] That is, 1 not outward ceremonies without inward obedience. 2 Not ſacrifice in compariſon of mercy; mercy ought to overweigh ſacrifice, and ſacrifice muſt give place to mercy. Among men, when two laws are made which interfere, that which tends moſt to righteouſneſs, profit and honeſty ought to take place. So that Chriſt ſhews, that all the commands of ſhunning familiarity with wicked men, muſt be ſo obſerved, that occaſions and opportunities of bringing them into the way of holineſs muſt not be neglected. And therefore when that Chriſt endeavoured to bring back theſe Publicans, who were as ſo many fugitives from God, he was not to be blamed herein. So that place, 2 Theſſ. 3.15. Count him not as an enemy, but admoniſh him as a brother; Leſt any man ſhould think that when a man was caſt out, all coming to him was forbid, the Apoſtle adds, they are not to be counted enemies (as the Jews counted ſuch) but they are to be brotherly admoniſhed. When the bond of Church Communion, or Chriſtian Communion, is diſſolved, yet there remains a bond of humane nature, and the remembrance of former friendſhip.
So that Chriſt by his example and doctrine propoſes to the Phariſees to follow mercy; as if he ſhould ſay, I had rather have mercy on poor ſinners, then offer many ſacrifices with you, and this my practiſe you may ſee juſtified, Hoſ. 6.6.
Not ſacrifice] Obj. But did not God command it? Anſw. Yes; but God will not have Sacrifice, 1 Primarily, 1 Sam. 15.22. To obey is better then Sacrifice. Pſalm 40.8. Sacrifice and Offering thou didſt not deſire. 2 Diſorderly; he will not have them but in order to Chriſt.
3 Abſtractively conſidered from vvorks of mercy and piety, Pſal. 50.12, 13, 14.
4 I vvill not have Sacrifice after the offering up of my body for ſin.
5 I vvill not have Sacrifice as a ranſom, as Carnal Hypocrites thought to appeaſe God by the vvork vvrought, vvhichwhich vvas the great controverſie, Pſal. 50.13. aſſerted by Hypocrites, and oppoſed by the Godly then living. Hypocrites alledged, Levit. 4.5, &c. where Sacrifices vvere to be offered for ſins.
6 I vvill not have it as the principal vvorſhip.
Obſ. It's not onelyonly a vvork of mercy to ſuccour perſons in their outvvard afflictions, but its alſo a vvork of mercy to dravv a ſinner from his evil vvayes to the true fear of God.
For I am not come to call the righteous but ſinners to repentance] Here's a third Reaſon whereby Chriſt defends his action of converſing with ſinners, to wit, his Office of Mediatour; I came not to call the righteous but ſinners to repentance. By Righteous he means Phariſaical ſelf-juſticiaries, who are drunk with the opinion of their own righteouſneſs; by ſinners are not meant onelyonly excommunicate perſons, and ſuch as live a looſe and diſſolute life, but alſo all men out of Chriſt. Again, Chriſt taxes them that they made no diſtinction betwixt penitent and impenitent ſinners. It was always lawfull to keep company with penitent ſinners, though not with impenitent.
To conclude, perſons called by Chriſt are called to repentance. Let no man, upon pretence of his intereſt in Chriſt, live in a ſtate of looſneſs. The grace of God that brings ſalvation, teaches us to deny ungodlineſs, Titus 2.12.13.
V. 14. Then came to him the Diſciples of John, ſaying, Why do we and the Phariſees faſte oft, but thy Diſciples faſte not?
Here are two things conſiderable, 1 A Queſtion moved by the Scribes and Phariſees, as the authours, and Johns Diſciples, as the actours, which was, why they faſted oft but the Diſciples of Chriſt faſted not?
2 Chriſts Anſwer, v. 15. Can the Children of the Bridechamber faſte, &c. which he backs from three Reaſons;
1 That they had no cauſe at preſent of faſting, but of rejoycing, he the Bridegroom being with them.
2 That though at preſent they did not faſte and mourn, yet in a ſhort time they ſhould have cauſe ſo to do.
3 The Diſciples being young Converts, the duty of faſting was not ſo ſutable, v. 16. and that the Goſpel-doctrine was not ſo ſutable to them, in regard of their old carnal natures and legal cuſtomes, v. 16, 17.
Then came to him the Diſciples of John, ſaying, Why do we, &c.] Mark ſaith, The Diſciples of the Phariſees together with them, propound this Queſtion, Mark 2.18. Luke ſaith, The Scribes and Phariſees asked him, Luke 5.33. The reconciliation is eaſie; the Phariſees by their Diſciples ſtirred up the Diſciples of John to ask this Queſtion, ſo that both askt the Queſtion, the Phariſees as the authours, their Diſciples and Johns as the actours: the Phariſees were affraid to encounter Chriſt themſelves, hence they uſe Emiſſaries; the Devil hath a notable art in ſowing contention.
Why do we and the Phariſees faſte oft, but thy Diſciples faſte not] The occaſion of this Queſtion was ſome Faſte-day which the Phariſees appointed and kept, wherein Chriſts Diſciples did eat and drink, by which is not meant a publick Faſte, which was to be kept by all the members of the Jewiſh Church, and ſo conſequently by Chriſt, ſeeing he acknowledges himſelf a member thereof, John 4.22. All the Jews upon pain of cutting off were to obſerve the tenth day of the ſeventh monethmonth, Levit. 16.29, 30, 31.23.27. this was their onelyonly preſcribed Faſte: but it was ſome private Faſte to gain glory and praiſe to the Phariſees, Luke 18.12. The Phariſee faſted twice a week. But Johns Diſciples kept it out of ſome other end, but Chriſts Diſciples did uſe to eat and drink as at other times.
Beſides it's like Johns Diſciples might propound this Queſtion out of zeal to their Maſter, and out of envy to Chriſt, as in another caſe, John 3.26.
Now the Phariſees did queſtion in this manner, to hinder Chriſts Miniſtry, and therefore where ever he went they uſually followed him to hinder his Miniſtry, and they being ſilenced in their Objection in the former ſtory, they knowing John to be much in repute among the Jews, they get his Diſciples to propound this Queſtion.
We may obſerve, 1 The reſtleſneſs of Enemies of Truth, though conquered and beaten once and again, vet they give not over.
2 See how cunning men, the Enemies of Chriſt, endeavour to winde others into their party, ſo the Phariſees winde in Johns Diſciples. Young Converts are ready to be miſled through the craft of thoſe who ly in wait to deceive. See Epheſ. 4.14.
3 See that perſons are apt to pleaſe themſelves with their own cuſtomary ſervice, Zach. 7.3, 5. they had taken up two Faſtes in the fifth and ſeventh monethmonth, for ſeventy years, and though they had nothing but Cuſtome for it, yet they ſend from Babylon to Jeruſalem to make the continuance of it a caſe of Conſcience. Beſides, when people have ſet up a golden Calf they would fain have others to worſhip it, and ſo Johns Diſciples urge to have their faſting days obſerved.
But thy Diſciples faſte not] That is, they eat and drink, ſecretly accuſing them of exceſs and intemperance; probably that place, Matth. 11.18. alludes to this. The Son of Man came eating and drinking, and behold a Man gluttonous and a Wine-bibber: q. d. We are holy and of God, thou art a ſinner, whiles we are faſting thou art feaſting.
V. 15. And Jeſus ſaid unto them, Can the Children of the Bride-chamber mourn ſo long as the Bridegroom is with them? but the days will come when the Bridegroom ſhall be taken from them, and then ſhall they faſte.
Here is Chriſts meek Anſwer to them, as being weak and ſeduced, putting difference betwixt Seducers, and ſuch. Seducing Teachers are to be handled more roughly, ſeduced more meekly.
Can the Children of the Bride-chamber mourn] That is, thoſe that were admitted into the Bride-chamber with the Bridegroom, as Virgins were with the Bride, Pſalm 45.14, 15. The ſum of Chriſts Anſwer is, Chriſt leaving the Phariſees, he anſwers onelyonly Johns Diſciples, ſhewing, that the cauſe why they faſted was not competent or agreeing to his Diſciples, but the time ſhould come when even his Diſciples, loſing their Maſter, ſhould mourn, mean time they had a little reſpite of joy and comfort, ſo long as he was with them. As mariages call for feaſting and gladneſs not for faſting and ſorrow, ſo did the preſence of Chriſt with his Diſciples, ſo that Chriſt his anſwer conſiſts of two branches,
1 That at preſent his Diſciples had not cauſe of mourning, becauſe he the Bridegroom was with them. Obſerve that Chriſt is the Bridegroom of his Church, John 3.29. Matth. 22.2. Rev. 22.17. who did not onelyonly eſpouſe our nature, and not the nature of Angels, Heb. 2.16. but alſo maries himſelf to every believing ſoul, Rom. 7.4. we are maried to him that was raiſed from the dead. John 6.37. 2 Cor. 11.3. This mariage is made up here on earth in the ſtate of grace, whereto there is a feaſt of grace and comfort as the begun ſolemnities thereof, Matth. 2 2.2. and perfected in heaven in the feaſt of eternal glory, Revel. 19.7, 8, 9.
2 Chriſt anſwers, they ſhould have time of faſting and mourning in time to come. Chriſt taking away their ſuperſtitious faſting, doth neither cry up riot or exceſs, nor decry faſting, but that Chriſtians muſt apply themſelves to that condition the Lord ſends: When he gives glad times let us rejoyce in them, when he brings ſad times let us be humbled and ſeek his face. Chriſt doth not decry faſting, as I ſaid, but he would not have it tied to certain times, as the Jews fondly did, Zach. 7.3, 5. ſith, ſuch a day of the MonethMonth this year may be fit for faſting, but the next year the ſame day may call for feaſting. Jejuniorum diſſonantia non rumpat fidei conſonantiam. For as there were due caſes for faſting under the Old Teſtament, as when ſome ſtroke of God was on a people, Judg. 20.26. when ſome judgement hang'd over a people, as Nineveh, Jon. 3.5. or to obtain ſome ſingular mercy, Dan. 9.31. Now theſe and ſuch like cauſes of faſting Chriſt doth not take away, but doth eſtabliſh them: yea and the Apoſtle practiſed them, 2 Cor. 11.25. There's a tropological ſenſe, that when Chriſt our husband departs from us for our ſins, we ſhould then faſt and mourn, till we get his return, but the literal ſenſe is to be taken as that which is meant.
V. 16. No man putteth a new piece of cloth into an old garment, for that which is put in to fill it up, taketh from the garment, and the rent is made worſe:
V. 17. Neither do men put new Wine into old bottles, elſe the bottles break and the Wine runneth out, and the bottles periſh; but they put new Wine into new bottles, and both are preſerved.
Here's a third reaſon why Chriſt doth not require his Diſciples to faſte, which is their preſent weakneſs, which cannot well bear a more ſtrict diſcipline; the painfull duty of faſting doth not well ſuit with my Diſciples, being but babes, no more then a new piece doth with an old garment, or new Wine that is hot and working to be put into old bottles, this would be a means to make them fall off from me, and go back to the Phariſees, and therefore I refrain as yet from it, to avoid offence.
Tertul. l. de orat. c. 1. By the old garment and old bottles underſtands the Old Teſtament, by the new piece the New Teſtament; for the new reformed the old, and made it as it were new, but I lean to the former.
Another is this. As a new piece doth not agree to an old garment, ſo your traditions of Fathers and Elders about your faſtings doth not agree to my Goſpel-doctrine, theſe will not warm our hearts, not quiet our conſciences, as the garment of my righteouſneſs doth. Moreover the mixture of humane inſtitutions and godlineſs or religion, will hazard the loſs of godlineſs and religion. The ancients kept their Wine in bottles made of leather and Skins, as we keep it in Casks; now when this is put in old bottles the Wine is apt to ſpill; ſo the doctrine of the Goſpel, when it falls into ſuperſtitious mindes, is apt to be loſt.
The Goſpel is compared to Wine, both as Wine glads the heart, Judg. 9. Pſal. 104.15. ſo doth the Goſpel; it's compared to new Wine, not becauſe it's new, being of old preached to Adam, Gen. 3.15. but in oppoſition to the old Adam, or corrupt nature in us, q. d. Goſpel truths do not agree to a man remaining in his old nature, but Goſpel truths are well agreeing to a regenerate nature, as new Wine to new bottles.
To communicate Goſpel truths to ſuch, is a double loſs.
1 Of the Wine, whiles unregenerate men reject the Goſpel, becauſe it's contrary to their luſts, or ſcandalize that Goſpel they profeſs.
2 The bottles are broken, that is, theſe men periſh, whiles by degrees they apoſtatize.
Luke adds c. 5.39. No man having drunk old Wine ſtraightway deſires new, for he ſaith the old is better. As if Chriſt ſhould ſay, it befals my doctrine as it befals them who have been accuſtomed to old Wine, for as they cannot endure new Wine, becauſe it hath a certain fowrneſs, ſo ye, being accuſtomed to old ſuperſtitions and pompous traditions, cannot away with my doctrine which is humble, ſharp and powerful, even to the renewing of the whole man, which when they are renewed then are they capable to receive the doctrine of the Goſpel. So that the ſum is, the doctrine of the Goſpel can neither be joyned with ceremonial ſervices nor carnal natures: the Law of Ceremonies is made old like an old garment or old bottles, by my coming in the fleſh, therefore my Diſciples do well that they do not faſt according to the Law. Of theſe three interpretations I prefer the firſt and third.
V. 18. While he yet ſpake theſe things unto them, behold, there came a certain Ruler and worſhipped him, ſaying, My daughter is even now dead, but come and lay thy hand upon her, and ſhe ſhall live.
We have in this ſtory,
1 The requeſt of a Ruler of the Synagogue at Capernaum, whoſe name was Jairus, as Mark and Luke ſets him down, Mark 5. Luk. 8.
Which is amplified, 1 From the time, which was whiles he was ſpeaking to the Diſciples of John, and the Phariſees.
2 From the place, which was Capernaum, where he healed the Palſey man, where he was feaſted by Matthew, and where the Phariſees cavilled with him for not faſting.
3 From the devotion and ſubmiſſion of the Ruler, he worſhipped Chriſt, v. 18.
4 The thing requeſted, which was, that whereas his daughter was dead, or at the point of death, that Chriſt would come and heal her.
5 The weakneſs of his faith, in that, in healing his daughter he limits Chriſt to ſuch a means, lay thy hand upon her and ſhe ſhall live.
2 We have the healing of the woman who had a bloody flux. Amplified, 1 From the length of time wherein ſhe was afflicted with this diſeaſe, which was twelve years.
2 From the means of her healing, which was her faith, ſhe ſaid within her ſelf, If I may but touch his garment I ſhall be whole, ver. 20.21.
3 The comfortable abſolution Chriſt pronounces to her trembling ſoul, who was not without doubts and fears, becauſe ſhe had cloſely and ſurreptitiouſly obtained her healing; Daughter be of good comfort, thy faith hath made thee whole, v. 22.
3 We have the healing of Jairus daughter. Amplified,
1 From his diſmiſſing the Minſtrels and people, and taking the father and mother of thed amoſel in, Mark 5.40. and Peter, James and John, Luke 8.51. who ſaw the miracle.
2 The conſolation he gives to the mourners who were there wailing, She is not dead but ſleepeth, v. 24.
3 The deriſion that was caſt upon Chriſts words, They laughed him to ſcorn, v. 24. knowing that ſhe was dead, as Luke hath it, Luke 8.53.
4 The manner of his raiſing her up, He took her by the hand, v. 25. ſaying, Maid ariſe, Luke 8.53.
5 The effects of this, 1 Her ſpirit came again and ſhe aroſe ſtraightway, Luke 8.55. and Jeſus bade they ſhould give her meat.
2 The fame of the miracle went abroad into all that Land, v. 26. notwithſtanding Chriſt charged the damoſels parents that they ſhould tell no man what was done.
V. 18. While yet he ſpake theſe things unto them] That is in Capernaum where Matthew feaſted him.
Behold there came a certain ruler] Called a Ruler of the Synagogue, Mark 5.22. Luke 8.41. called Jairus. All the three Evangeliſts put a note of admiration upon it, Behold. It's a great thing for a Governour to come to Chriſt, but moſt wonderfull for a Ruler of the Synagogue. He vvas one of the Rulers of the Synagogue, Mark 5.22. that is of the Synagogue of Capernaum. He vvas foreign, there vvere divers of theſe, as appears, Acts 13.15. who had an inſpection over or into the Synagogue. Among theſe there was one that did excel, who for his ability to inſtruct, vvas ſet over the reſt, vvhoſe office it was to interpret the Law and to pray. Juſt. cont. Triph. of theſe, Luke 13.14.
And worſhipped him] The ruler is ſet down from his devotion, that he worſhipped Chriſt. Mark hath it, he fell at his feet and beſought him greatly, Mark 5.22, 23. He fell down at his feet and beſought him that he would come into his houſe, Luk. 8.41. whether this worſhip were religious or civil I ſhall not at preſent determine, howbeit ſome think it was a bare bending of the knee.
My daughter is even now dead] Chriſt orders afflictions ſo that he can make one or other bring us to Chriſt, ſo here the death of a daughter brings the ruler to Chriſt. Now that he ſaith his daughter was dead, he ſpake herein conjecturally, conſidering how ſick ſhe was when Chriſt left her. Its like at firſt he cryed that ſhe was at the point of death. Now he cryes that ſhe was dead, upon the report the meſſengers brought, and becauſe when he left her ſhe was breathing out her ſoul or near thereto. And ſo we may reconcile Marks ſaying, Mark 5.23. She was at the point of death, and Luke and Matthews ſaying, ſhe was dead, ſo that the meſſenger that came, ſeeing the caſe deſperate, bids him that he would not trouble the Maſter, that is Chriſt: Chriſt therefore ſeeing him wavering in his faith and hope, ſtrengthens him, ſaying, Fear not, believe onelyonly and ſhe ſhall be made whole, Luk. 8.50. ſo gracious is Chriſt to bear with the weakneſſes of his peoples faith.
But come and lay thy hand upon her and ſhe ſhall live] His faith was weaker then the Centurions. The Centurion believed that Chriſt, though abſent, with a word of his mouth could heal his ſervant, but Jairus ſaith, Come and lay thy hands on her. Here was the weakneſs of his faith that he limits Chriſts power to laying on of hands, yet are not perſons weak in faith to be rejected, but encouraged, as Chriſt doth encourage the ruler, Luk. 8.50. Beſides its like he had ſeen or heard that Chriſt had healed ſundry perſons at Capernaum by laying on of hands, and therefore he hoped he would do the ſame to his daughter. Laying on of hands is an act, 1 Of power or dominion, 2 Of a will ready and inclining to do good, as to heal and help.
I ſhall ſpeak a little concerning this doctrine of laying on of hands.
There is a threefold laying on of hands, 1 Curatory or healing. Mark 16.18. They ſhall lay hands on the ſick and they ſhall recover, Act. 28.8. Publius his Father being ſick, Paul prayed, and laid his hands on him, and healed him. It may be ſuppoſed the Apoſtle ſpeaks of this, Jam. 5.14. Is any among you ſick? let him ſend for the Elders of the Church and let them pray over him, anointing him with Oyl. So Chriſt Mark 6.5. Mark. 16.18.
2 Ordinatory: there is a laying on of hands in ordination of Elders; this is acknowledged by all the reformed Churches of what judgement ſoever. Though Papiſts acknowledge this to be an unblottable character, which who ſo hath can never blot it out again, yet the Proteſtants acknowledge it onelyonly a ſigne, pointing out the perſon ordained, who is commended to the prayers of the Church. Hence that ſaying of Auguſtine is ordinarily produced, Quid aliud eſt impoſitio manuum quam oratio ſuper hominem? what other thing is laying on of hands then prayer upon the man ordained?
Beſides theſe two there is a third way, which I ſuppoſe comes nearer to truth, which is that by laying on of hands in ordination there is a further meaſure of the Spirit infuſed into, and poured upon the perſon ordained.
Concerning laying on of hands in ordination the Scripture ſpeaks, 1 Of thoſe who are ſent into the world, Act. 13. When they had faſted and prayed and laid their hands on them, they ſent them away. v. 5.
2 On thoſe who are officers in Churches, as deacons, Act. 6.6. The Apoſtles firſt prayed then laid their hands on them. So Elders, Acts 14.23. And when they had ordained them Elders in every Church, by laying on of hands, (the word is foreign) and had prayed with faſting, they commended them to the Lord, 1 Tim. 5.22. Lay hands ſuddainly on no man, neither be partaker of other mens ſins. That is by conſenting to ordain ſuch.
3 There is a laying on of hands on baptized perſons after Baptiſme; this hath been depraved, 1 By thoſe who have endeavoured to make working of miracles a concomitant thereof, becauſe ſome perſons in the Apoſtles times after hands laid on them did ſpeak with tongues, Act. 19.6.7. and propheſied.
2 This laying on of hands hath been depraved by the Romaniſts, 1 By changing the name from laying on of hands to confirmation.
2 By aſſigning it an outward matter, viz. Oyl and Balſome, and the form of it to be, I ſigne thee with the ſigne of the Croſs, and confirme thee with the anointing of ſalvation, in the name of the Father, Son and Spirit. Chem. exam. cont. Trid. part. 2. p. 95.
3 That thoſe things they attribute to confirmation they deny to be given and received in Baptiſme.
4 That they aſcribe an indelible character unto it, as to Baptiſme and order, Chem. p ar. 2. cap. de charactere, p. 45.
5 By affixing it on a Biſhop. Gratian diſtinct. 68. Fol. 99. propounds this queſtion, Wherein Chorepiſcopi (by which I ſuppoſe he means either rural Deans or Suffragans) differ from Biſhops, anſwers and gives this as one difference, that its not lawful for them to give the comforter, the holy Spirit, by laying on of hands to Baptized believers, or converted Hereticks.
3 Laying on of hands hath been depraved by the Epiſcopal party, who, retaining the popiſh name of confirmation, and affixing it to a Dioceſan Biſhop, inſtead of prayer for ſtrengthning of believers, 1 Lay hands upon infants or young children, 2 Suppoſing them all to be regenerate after Baptiſme, pray for an increaſe of grace on them, 3 Have added hereto God-Fathers as they call it.
Now, to prove laying on of hands on Baptized perſons is an apoſtolical inſtitution, I prove it,
1 Becauſe the Apoſtle makes it one of the ſix principles, or the word of the beginning of Chriſt, Heb. 6.1. Or the firſt rudiments or elements of the beginning of the oracles of God, Heb. 5.12. The words are foreign. The Word foreign is onelyonly explanatory, for the principles of all arts are called elements; nay, which is more, the Apoſtle calls it a foundation, as well as repentance, faith and Baptiſme, now the five others being fundamentals, wherein all converted perſons are to be practical in the belief, how can laying on of hands be excluded from being ſo received?
2 If laying on of hands on Baptized perſons after Baptiſme be rejected, then inſtead of ſix principles laid down by the Apoſtle, we ſhall receive onelyonly five, but this is abſurd.
Obj. but we acknowledge a laying on of hands in the call of miniſtry, therefore we acknowledge ſix.
Anſw. And why not as well after Baptiſme? what reaſon can be brought that miniſterial impoſition ſhould be here acknowledged, and the impoſition after Baptiſme excluded? nay, it ſeemeth, impoſition after Baptiſme is rather meant.
1 Becauſe as faith and repentance go together, reſurrection and the laſt judgement, ſo Baptiſme and laying on of hands go together in the Apoſtles joyning of them.
2 Laying on of hands upon officers is not herein meant, becauſe this was an adminiſtration the whole Church had received, Act. 8.16. Heb. 6.1. but officers are not the whole Church.
3 Becauſe this laying on of hands is called milk for babes, Heb. 5.12, 13. but officers are not babes.
3 Becauſe there is a command for it. 1 It's called the rudiments of the beginning, or elements of the beginning (he means not elements of the world, of which Gal. 4.3, 8. Col. 2.8, 20.) that is, elements wherein perſons were initiated or begun in Chriſtianity, Heb. 5.12. As the elements of the Latin tongue is the learning of Accidence or Grammer, ſo this doctrine of laying on of hands was firſt to be taught and practiſed.
2 Its called an oracle, Heb. 5.12. Now what are oracles in Scripture language but commands? Act. 7.38. Moſes received the lively oracles to give unto us. This is called the Law, ver. 53. Who have received the Law by the diſpoſition of Angels, and have not kept it, Rom. 3.2. What advantage hath the Jew? Much every way, chiefly that unto them were committed the oracles of God. See Pſal. 147.19, 20. 1 Pet. 4.11. If any man ſpeak, let him ſpeak as the Oracles of God, that is, as the commands of God.
3 The Apoſtle calls it a foundation, Heb. 6.1. ſo that there is not onelyonly a virtual command, but an actual command: from theſe three words of rudiments or elements, oracles, and foundation, I gather a plain command.
3 It appears from abſurdity. Is it not abſurd to think that one of the ſix foundation principles commended to us by the Apoſtle ſhould ceaſe, and all others of them to remain to the end of the world? Nay is not impoſition after Baptiſme placed in the midſt, betwixt faith and repentance, the reſurrection and laſt judgement, ſo that there is no coming to ſlight it, being fenced on every ſide, but we muſt renounce faith and repentance on the one ſide, or the reſurrection and laſt judgement on the other? Is it not abſurd to think the Apoſtle would place one temporary principle, which was to laſt but for a ſmall time, among five perpetual principles, and yet call them all by the name of a foundation? yea ſuch a foundationas other things were to be laid after in eodem genere edificii, in the ſame kind of building, for the Apoſtle ſaith, Let us go on to perfection, now what perfection doth he mean? truly a perfection of the knowledge of Chriſt, the foundation whereof was already laid. And ſo he did, for in the next place he comes to unfold the ſin againſt the holy Ghoſt, the doctrine of aſſurance to the heirs of promiſe, the doctrine of Chriſts prieſthood.
4 All the Churches were under laying on of hands, the Church of the Samaritans was under it, Act. 8.12, 14, 17. compared. On the ſame Church of Samaria which was Baptized, were hands laid. The Church of the Hebrews had this as a principle firſt laid, Heb. 6.1.
Object. But how doth it follow to all the Churches?
Anſw. As we judg all the Churches were under Baptiſm, though we do not reade of any of the Church of Theſſalonica to have been baptized, yet becauſe we reade other Churches, we conclude alſo they were. So becauſe we finde theſe two Churches to have been under Laying on of Hands, we conclude all the Churches alſo ſo to have been, becauſe of the unity of the Rule. Now the Rule is plain, Acts 8.14, 16, 17. When the Apoſtles heard that Samaria had received the Word of God, they ſent unto them Peter and John, who, when they were come down, prayed for them, that they might receive the Holy Ghoſt. The emphaſis lies in this Pronoun Relative they, the Antecedent whereto, muſt be the baptized Samaritans, whom Philip had baptized, v. 12. alſo v. 16. it's ſaid, For as yet he was fallen upon none of them, onelyonly they were baptized in the Name of the Lord Jeſus. So that Impoſition of Hands was adminiſtred to all the baptized Samaritans, v. 17. Then laid they their Hands on them, and they received the Holy Ghoſt.
5 The firſt Church ſhould be a Patern to other Churches, but the firſt Church continued in laying on of hands, therefore other Churches ought to continue herein. The Propoſition appears, 1 Theſſ. 2.14. Ye, Brethren, became followers of the Churches of God. 1 Cor. 11.16. We have no ſuch cuſtome, neither the Churches of God.
The Aſſumption appears, becauſe the Apoſtle calls it a Doctrine, Heb. 6.2. The Doctrine of Baptiſm and laying on of hands. Now the firſt Church continued in the Apoſtles Doctrine, Acts 2.42. of which Doctrine this was part.
Object. But the firſt Church was ſcattered, and though there was a Church among the Hebrews, Heb. 13.7, 17, 24. Salute them that have the rule over you, and all the Saints, yet was not this Church the ſame, for Acts 8.1. There was a great Perſecution againſt the Church at Jeruſalem, and they were all ſcattered through the Regions of Judea and Samaria, except the Apoſtles.
Anſw. All is oft in Scripture taken for a great part, and ſo I take it here. No doubt ſome could not fly, beſides they were ſcattered onelyonly a little way, that is, into their own Countrey of Judea and Samaria, and could eaſily return when times proved peaceable, which by Pauls converſion ſhortly fell out, for then had the Churches reſt, Acts 9.31. and were edified and multiplied. Beſides, the Apoſtles were never ſcattered from Jeruſalem, who alone might make a Church had there been none elſe, as Tertullian obſerves in his Book of Chaſtity, Ubi tres ibi Eccleſia eſt, licet Laici, where there are three there is a Church though Laicks, or People, therefore this Church in the Hebrews who were under laying on of hands and that in the Acts is the ſame.
6 If laying on of hands were not an Ordinance of God, and of divine Inſtitution, then the Apoſtles in Adminiſtration thereof had practiſed will-worſhip, nay, which is more, had left a Rule of will-worſhip unto us, Heb. 6.1. But it's abſurd to think the Apoſtles would do either of theſe, therefore laying on of hands on baptized perſons is an Apoſtolical Inſtitution.
Object. But many of the Saints have received the Spirit without it, as the Antiochians, Acts 11.
Anſw. So have they without Baptiſm and the Supper, yet it's no ground to live without any of them, when we know them to be practiſed; beſides, they are Chanels to convey more of the Spirit unto us, I mean laying on of hands as well as Baptiſm.
7 It appears by the teſtimony of ancient and modern Writers. 1 Ancient. Tertul. lib. de Reſur. cap. 8. The fleſh is waſht, that the ſoul may be cleanſed; the fleſh is overſhadowed with laying on of hands, that the ſoul may be enlightened with the Spirit. Pamelius cites the Canon of Pope Urban, viz. All believers ought to receive the Spirit after Baptiſm, by the laying on of the hands of the Biſhops, that they may be found fully Chriſtians. And then he adds a Conſtitution of Clement, which was moſt ancient, viz. We muſt all make haſte to be born again to God, and at length to be ſigned by the Biſhop, that is, to receive the ſevenfold grace of the holy Spirit, becauſe elſe a perſon cannot be a perfect Chriſtian, if he remain ſo, (that is, without laying on of hands) not through neceſsity, but through careleſneſs or wilfulneſs.
Alſo in his Notes on the ſame Book, Num. 44. Similiter loquuntur, &c. In like manner ſo many as write of Baptiſm ſpeak, calling Impoſition of Hands the perfection of Baptiſm.
Tertul. de Bapt. ad Quintillam, cap. 8. ſaith, It's the fleſhly or outward act of Baptiſm that we are dipt in Water, the ſpiritual effect that we are freed from our ſins, then follows Laying on of Hands, the Diſpenſer calling and inviting the Spirit of God by Prayer.
And in the ſame Book he ſaith, To our Fleſh riſing out of the Water after our old offences the Dove of the holy Spirit comes flying, bringing the peace of God ſent from Heaven, where the Church is the figured Ark.
Cyprian in his Epiſtle to Jubaianus, ſpeaking of the Samaritans who had obtained a right Baptiſm, he ſaith, that it was not meet they ſhould be baptized any further, but onelyonly that which was wanting was performed of Peter and John, that Prayer being made for them, and Hands being laid upon them, the Spirit of God might be called upon and poured in upon them: he adds, which alſo is done with us, that they who are baptized in the Church muſt be offered to them who are ſet over the Church, and by our Prayer and Laying on of Hands they obtain the Holy Ghoſt.
Cyprian in his Epiſtle to Stephen, Epiſt. 72. ſpeaking of thoſe who came from Hereſie to the true Church, ſaith, Becauſe it is of no purpoſe to lay hands on them to receive the holy Spirit, unleſs they receive the Baptiſm of the Church.
Hieron. adverſus Lucifer. If thou askeſt why one baptized in the Church receives not the Spirit but by the hands of the Biſhop, which we affirm to be given in true Baptiſm? Learn, this obſervation deſcends from that Authority that after the Lords Aſcenſion the holy Spirit came down upon the Apoſtles.
Euſebius in his Hiſtory, lib. 6. cap. 35. relates, that Novatus though he were baptized, yet becauſe he was not confirmed or had hands laid on him after Baptiſm, he never obtained the Holy Ghoſt. His words are, Neither did he get other things wherewith he ought to have been endued after Baptiſm, according to the Rule of the Church, nor was he ſealed of the Biſhop with the Lords ſeal (meaning Impoſition after Baptiſm) which he having not obtained, how could he, I pray you, obtain the Spirit?
For modern learned men take Gerſon out of Hugo, What profits it that thou art lifted up from thy fall by Baptiſm, unleſs thou alſo beeſt ſtrengthened by Confirmation?
Eſtius in Heb. 6.1. ſaith, The Apoſtle undoubtedly underſtands that Laying on of Hands which is wont to be adminiſtred to the faithfull preſently after Baptiſm, of which Saint Luke, Acts 8. Acts 19. That is to ſay, the Sacrament of Confirmation, whereby the Spirit of God is given to perſons baptized, wherewith they being ſtrengthened confeſs the Name of Chriſt undauntedly among the Enemies of the Faith; and then he concludes, For that Hands were wont to be laid upon baptized perſons after the Example of the Apoſtles, Univerſa docet antiquitas, All antiquity teacheth.
Grotius in Heb. 6.1. Hands were laid upon baptized perſons to obtain the ſtrengthening power of the holy Spirit, and on perſons ordained to the Elderſhip, and on them that were reconciled after ſins, and thoſe who were weak in body, and on new maried people, deſiring a bleſsing from the Church.
Eraſmus in Heb. 6.1. The firſt ſtep to Chriſtianity is to repent of our former life, next that ſalvation is to be hoped from God, next that we be purged in Baptiſm from our filth, next that by laying on of hands we receive the holy Spirit.
Heming. in Heb. 6.2. Impoſition of hands was done by the Biſhops and Elders on perſons examined (he ſhould have ſaid Baptized) prayer and blesſing being added thereto, at this laying on of hands the holy Spirit was often viſibly given.
Obj. But ſeeing Baptiſm and laying on of hands are conjoyned, how came they to be ſevered.
Anſw. When perſons with a right Baptiſm came back from Hereticks or Schiſmaticks to the Church, they were not rebaptized, but received onelyonly by impoſition of hands; ſo the counſel of Arles, can. 8. If any one come to the Church from the Arrian Hereſie, let the preachers of our faith ask them their Creed, and, if they ſee they were Baptized into the Father, Son and Spirit, let them onelyonly lay hands on them, that they may receive the holy Ghoſt. Leo. Epiſt. 77. He that is Baptized among Hereticks let him not be rebaptized, but let him be confirmed by laying on of hands, with calling upon the holy Spirit. Yet was not this rite uſed every where, for Gregory de conſecrat cap. 4. ſaith. The weſt was wont to receive ſuch as returned to the Church from Hereticks by impoſition of hands, but the eaſtern parts were wont to receive them by the anointing of Oyl. Aug. againſt the Donatiſts, lib. 5. c. 23. Gives a reaſon hereof, and ſaith, If laying on of hands ſhould not be uſed to one coming from Hereſie, he would be judged to be without all fault, but for the coupling of love hands are laid on Hereticks amended.
2 When upon neceſſity any man was Baptized of an ordinary man that the Baptiſm might be approved and confirmed, the perſon Baptized was brought to the Biſhop that he might be confirmed. Concil. Eliberitanum. Can. 18. A believer, and, in caſe of necesſity, one inſtructed in the Faith, may Baptize, ſo that if he that ſhall be ſo Baptized ſhall live, he bring him to the Biſhop, that by impoſition of hands he may be perfected.
3 A third reaſon is mentioned by Hierom, in his Dialogue againſt the Luciferians. He ſaith, The cuſtom of the Churches was, that the Biſhop being about to lay hands to the calling on the Spirit of God, he made haſte to thoſe that were Baptized in leſſer cities by Elders and Deacons: the meaning is, as is after expreſt, when the Biſhop knew they believed rightly and were lawfully Baptized, he made haſte to lay hands on them, and to call upon the Spirit that they might perſevere in that faith.
From all theſe cuſtomes, not onelyonly the common people, but alſo ſundry Biſhops long before Hieroms time came to this opinion, as if Baptiſm were without the Spirit, and that the Spirit was firſt given and received when the Biſhop to the calling on the Spirit of God laid hands on the perſon Baptized, which Hierom confutes, and proves that Baptiſm is not without the holy Spirit.