Expositions Upon Matthew 1-10, Treatise · Chapter 9 · Section 5
Anſwer to objections.
Obj. 1 In the laying hands on the Samaritans there were viſible gifts conveyed, Act. 8.18. Simon ſaw that, through laying on of hands the Holy Ghoſt was given, Act. 19.6. When Paul had laid his hands on the twelve, they ſpake with tongues and propheſied, but in impoſition that is or ſhall be by the Apoſtles of the Churches, there are no viſible gifts given, therefore that impoſition in Scripture and yours is not the ſame.
Anſw. 1 That God did ſometimes convey viſible gifts after impoſition of hands to honour, it is true, yet were theſe viſible gifts no more parts of the ordinance, much leſs eſſentialities thereof, then Philips ſuddain ſurreption or catching away by the Spirit from the Eunuch, were any part of the Eunuchs Baptiſme, Act. 8.39, 40. this miraculous ſurreption was a confirmation to the Eunuch. So when the twelve ſpake with tongues after Baptiſme and laying on of Hands, it was onelyonly a confirmation to them of the truth of that Doctrine, and powerfulneſs of that perſon into whoſe name they were baptized.
2 The Apoſtles Peter and John, Acts 8.16, 17. would never have come down to Samaria for to do Miracles, for Philip had there wrought Miracles abundantly, Acts 8.7. in caſting out Devils, healing Palſeys, lameneſs, &c. therefore they came for ſome other end, which was, that the Samaritans might receive the Spirit.
Object. But here were viſible gifts given. Simon ſaw that through laying on of the Apoſtles hands the Holy Ghoſt was given.
Anſw. There's a ſight of the underſtanding as well as of the eye. Simon might ſee the Holy Ghoſt given, whiles he beheld the operations of the Spirit in Prayer, ſelf-denial, mortification, yet not one gift given viſible to the bodily eye.
But if viſible gifts conſpicuous to the bodily eye were given, they were no parts of the Ordinance, but Crowns and Ornaments thereof. The Holy Ghoſt may be ſaid to be given, not onelyonly in gifts of Tongues and Healings, but alſo in meltings of heart, Propheſie, &c.
2 It's a miſtake to ſay that in the Apoſtolical Impoſition always viſible gifts were conveyed, ſuch as the natural eye could behold, for Paul laid his hands on Timothy, and had nothing conveyed ſave inward gifts and grace, 2 Tim. 1.6. Wherefore I put thee in remembrance that thou ſtir up the gift of God which is in thee, by the putting on of the Hands of me. Paul ſpeaks of ſuch gifts and graces as were raked up in aſhes, as the word foreign ſignifies, which the Apoſtle bids him rake out of the aſhes or make alive, as you do fire almoſt dead by blowing of it.
Object. But this gift and grace given to Timothy was given by the Presbyters, when he was ordained an Evangeliſt, and not by Pauls laying on of hands after Baptiſm.
Anſw. Paul ſpeaks of ſuch a gift as was given by the laying on of his own hands, foreign, but the Impoſition in Ordination to Preaching was by the Hands of all the Elderſhip, 1 Tim. 4.14. where the Greek words are foreign, ſignifying a conjunction of perſons, but 2 Tim. 1.6. is, foreign, to denote the act of one man.
Object. But the Apoſtles who laid on Hands after Baptiſm were ſuch Apoſtles as were immediately called of Chriſt, as Peter, John, and Paul, how will the Conſequence hold from them to the Apoſtles of the Churches?
Anſw. There's a twofold Call, 1 Immediate or perſonal. 2 Mediate or virtual: the Apoſtles of the Churches, though they act not by an immediate and perſonal call, yet they act by a mediate or virtual call of Chriſt.
2 Matthias, though choſen mediately of the Church, had the ſame power the eleven had, who were immediately called of Chriſt, why may not then Apoſtles choſen of the Churches have the ſame power? For what difference betwixt the eleven called immediately, and Matthias called mediately, or any others of like kindes, when they can make their power appear? and ſo much the more when perſons, whether immediately or mediately called, can make one and the ſame end appear in their Office, viz. the work of the Miniſtry, the perfecting the Saints, the edifying the Body of Chriſt.
Quaere. Whether there be any eſſential difference betwixt the twelve Apoſtles and the Apoſtles of the Churches?
3 If Impoſition after Baptiſm belong onelyonly to Apoſtles called immediately, it had been in vain to have called it a Foundation, to have conjoyned it with Faith and the Reſurrection, ſith the perſons that had the adminiſtring of it were moſt of them dead, and the reſt in a ſhort time would be dead. Ergo, I conclude that Apoſtles, whether called immediately or mediately, may lay on Hands on baptized perſons.
Object. But if laying on of hands be an ordinance of Chriſt, what is conveyed in it?
Anſw. An increaſe of the Spirit, 2 Tim. 1.6. Stir up the gift of God which is in thee by the putting on of the hands of me. So that as the Spirit is conveyed in the uſe of prayer, Luk. 11.13. and preaching, Act. 10.44. Gal. 3.3, 5. and Baptiſme, Gal. 3.28. and ſupper, 1 Cor. 10.16. ſo alſo is it conveyed in the laying on of hands.
Queſt. But what are thoſe gifts of the Spirit which are or may be conveyed in laying on of hands?
Anſw. 1 An increaſe of all habits of grace, as 1 Boldneſs to confeſs Chriſt. When Paul bids Timothy, ſtir up the gift of God which was in him, ver. 7. he ſhows what gift he means, even boldneſs for God, ver. 7. God hath not given us a ſpirit of fear, but of power, of love, and of a ſound mind. ver. 8. Be not thou therefore aſhamed of the teſtimony of the Lord. q.d. he that hath received the Spirit aright in laying on of hands, hath an habitual intention to confeſs without bluſhing againſt all oppoſitions whatſoever, or at leaſt it is his duty ſo to have.
2 The Spirit is a free agent, dividing to every one ſeverally as he pleaſeth. 1 Cor. 12.11. to one is given a word of wiſdom, and knowledge, to another ſtrengthning grace, to another comfort, to another power to reſiſt temptations, to another conſtancy; the Spirit knowing what grace is moſt wanting to his people, in a right receiving of an ordinance is wont to help herein. Yet know that laying on of hands is not all this ordinance, or the principal part thereof, but prayer is the principal.
So much Melchiades de conſecra. diſt. 5. The holy Spirit gives beauty in Baptiſme to innocency, in confirmation he performes an increaſe to grace.
Chemnitius cites ſome ſentences out of the ancients, as out of Urban. All believers by the laying on of the hands of the Biſhops ought to receive the Spirit after Baptiſme that they may be found full Chriſtians, and he the ſame perſon gives to confirmation theſe prayers, that we may become ſpiritual, that the heart may be enlarged to wiſdom and conſtancy, that we may be wiſe to diſcerne good and evil, to reſiſt malice, to reſiſt wicked deſires, that we being kindled with the love of eternal life may be able to lift up our mindes from earthly to heavenly things.
Clemens ſaith, a perſon Baptized receives the ſeven forme grace of the Spirit, elſe in no wiſe can he be a perfect Chriſtian, nor have a place among the perfect. Although he have been Baptized after, he ſhows what he means hereby, viz. a ſpirit of wiſdom and underſtanding, a ſpirit of counſel and ſtrength, a Spirit of knowledge-and godlineſs, and fill him with the fear of God.
So much the compilers of the Common Prayer-book thought, who after they had acknowledged laying on of hands ought to be retained, ſaying, we make ſupplication unto thee for theſe children, upon whom after the example of thy holy Apoſtles, we have laid our hands, to certifie them by this ſigne of thy favour and goodneſs towards them, come to adde, that they apprehended an increaſe of grace to be conveyed therein, as in the firſt prayer of confirmation appeareth in theſe words. Almighty God, who haſt vouchſafed to regenerate theſe thy ſervants by water and the holy Ghoſt, and haſt given unto them forgiveneſs of all their ſins, ſtrengthen them, O Lord, with the holy Ghoſt the Comforter, and daily increaſe in them the manifold gifts of grace, the Spirit of wiſdom and underſtanding, the Spirit of counſel and Ghoſtly ſtrength, the Spirit of knowledge and true Godlineſs, and fulfill them, O Lord, with the Spirit of thy holy fear, Amen. And then the Biſhop laying on his hands ſaid theſe words:
Defend, O Lord, this child with thy heavenly grace, that he may continue thine for ever, and daily increaſe in thy holy Spirit more and more, untill he come to thy everlaſting Kingdom.
And in the rubrick after confirmation none were to be admitted to the Lords Supper till ſuch times as they were confirmed.
Object. But, if the Spirit be conveyed in Laying on of Hands, let us ſee a Promiſe of God for it, that an increaſe of the gifts and graces of the Spirit ſhall be given therein.
Anſw. A command of God is enough to receive an Ordinance, though there were no Promiſe annexed concerning benefits herein. Now I have before proved a command.
2 Some allege Acts 2.38, 39. Repent and be baptized for remiſsion of ſins, and ye ſhall receive the gift of the Holy Ghoſt; as if the Promiſe did belong to Impoſition as well as Baptiſm.
3 What Promiſe is there of the Spirit in laying on Hands on Officers, yet is it acknowledged of Proteſtants generally that the Spirit is conveyed herein.
4 We have Examples of Gods conveying the gifts and graces of the Spirit to Timothy's heart herein, 2 Tim. 1.6. which ſhould encourage baptized perſons to ſubmit thereto, and expect like benefit therefrom.
5 There is a Promiſe of the increaſes and additions of the Spirit to the Prayer of Faith whenſoever poured out, Luke 11.13. and why not to the Prayer of Faith when now in this Ordinance poured out?
Object. But if Laying on of Hands were an Ordinance, God would honour it to do that for which it is appointed.
Anſw. Who dare ſay God doth not?
1 That it's an Ordinance, appears, becauſe it's called a Foundation, and becauſe the firſt Church was ſtated upon it, and becauſe it was included in the Commiſſion, elſe the Apoſtles ſhould do that for which they had no command.
Whereas ſome ſay Impoſition is a Gift not an Ordinance, I anſwer, what is contained in it or conveyed by it is a Gift, but the Adminiſtration it ſelf is an Ordinance, elſe Paul in the adminiſtring of it upon Timothy had been a wilworſhipper.
3 God doth honour Laying on of Hands for that which he appointed it, which was to be Vehiculum Spiritus, a Conveyance of the Spirit, in the increaſes of it, as he hath appointed Baptiſm and the Supper. But here is a miſtake to think Gods appointment of it was ſtill to convey miraculous gifts, and that therefore it was no longer in force than ſuch gifts were conveyed, when theſe miraculous gifts were onelyonly the Crown of this Ordinance.
Object. We doubt not God hath made ſundry Promiſes for the increaſing of ſpiritual gifts and graces in his People, and for ſtrengthening of them by his Spirit againſt the Devil and Luſt, but whether are theſe Promiſes bound to the Laying on of Hands? ſo that then when Hands are laid on, and by that mean, the gifts and graces of the Spirit are conveyed, when the Church-Officer, or Apoſtle lays on their Hands. And it's no conſequence in the Scripture, there is a Promiſe, therefore we ſhould invent a mean through which it muſt be applied.
Anſw. 1 In this Ordinance of Laying on of Hands there are two things, 1 The Prayer of Faith; the Promiſe is made to the Prayer of Faith, and no more to that Prayer of Faith than to other Prayers of Faith, wherein God is ſought to for gifts and graces.
2 Through this Laying on of Hands, as a mean, the gifts and graces of the Spirit are conveyed, when an Apoſtle layeth on his Hands on a fit believing ſubject. 2 Tim. 1.6. Wherefore I put thee in remembrance that thou ſtir up the gift of God which is in thee, by the putting on of the hands of me, as in the Greek. See he came to ſome inward gift of the Spirit by the Apoſtles laying on of his Hands.
2 Here is no inventing of a mean to convey a Promiſe, but it is ſuch a mean as the Lord hath appointed to convey his Spirit: by ſuch a mean as the Apoſtle calls a Foundation, ſuch a mean as was a Chanel of the Spirit to Timothy. Now as to the application of the Promiſe, no man can ſay that either Baptiſm, Supper, or Laying on of Hands apply the Promiſe. It's the Spirit and Faith alone that apply the Promiſes to the Soul.
3 For Baptiſm and the Supper, concerning which there is more clearneſs of revelation, we dare not ſay they are means through which the graces of the Spirit muſt be conveyed, for God is a free Agent, but means through which the Spirit may be, and hath been conveyed; and the like we ſay of Laying on of Hands, as in Timothy's caſe.
4 There being ſundry means and chanels of conveying the Spirit in the gifts and graces thereof to Believers, and this of Laying on of Hands being one, what ſhould hinder that a Believer may not pray for the conveying of the Spirit in the increaſes of it in this Ordinance? And this may in all Ordinances ſtir us up to pray for it, becauſe God hath promiſed to pour out his Spirit in the times of the Goſpel, Zach. 12.10. John 14.16, 17. I will pray the Father and he ſhall give you another Comforter, even the Spirit of Truth, whom I will ſend unto you from the Father. See alſo John 14.26. John 16.7, 13. Luke 24.49. God hath promiſed to pour out of his Spirit upon all fleſh in the laſt days. Acts 2.17. theſe being the laſt days we may expect it.
V. 19. And Jeſus aroſe and followed him, and ſo did his Diſciples.
We here ſee Chriſts condeſcention; he doth not deſpiſe a weak Faith. Had it not been enough, if Chriſt had ſaid, Thy Daughter liveth? but Chriſt goes after Jairus. Let us learn from Chriſt to be eaſie and ready to help afflicted perſons. We may ſee the weakneſs of Jairus faith; others with a touch of Chriſt, or word of Chriſts mouth expected health, but Jairus did not expect the reſtoring of his Daughter without Prayer and Laying on of Hands.
V. 20. And behold, a Woman which was diſeaſed with an Iſſue of Bloud twelve years, came behinde him, and touchod the Hem of his Garment.
As in Jairus ſo in this Woman four things conſiderable,
1 That their miſery brings them both to Chriſt: many would never come to Chriſt were it not for affliction, Pſalm 50.15. Hoſea 5.15.6.1.
2 That they ſought help from Chriſt as a Phyſician, placing confidence in him, both for ſoul and body; ſo let us, Zach. 1.13. John 1.16.
3 That as the Woman touched the hem of Chriſts garment, ſee that we touch him by faith. Rom. 10.6, 7, 8.
4 The Iſſue of all this, as Jairus had help, ſo had this Woman againſt her bloudy Iſſue.
Which was diſeaſed with an Iſſue of Bloud twelve years] Mark and Luke ſay ſhe had ſpent all her living on Phyſicians, and had ſuffered many things of them. See the covetouſneſs and cruelty of unskilfull and ungodly Phyſicians.
Came behinde him] It's like, becauſe the Multitude throng'd him that ſhe could not come before him.
And touched the hem of his garment] It's like by a divine Impulſe.
V. 21. For ſhe ſaid within her ſelf, If I may but touch his garment I ſhall be whole.I ſeek one that toucheth me, not one that preſſeth me; as of Chriſt, ſo of his Church, the faith of few touch it, the crowd of multitudes throng it. Aug. de verb. Dom. Scr. 6.
She thought Chriſt was full of healing power, as the oyntment poured upon Aarons head that went down to the skirts of his cloathing; but ſhe miſtook, thinking this flowing out was rather natural then voluntary. As if Chriſt had acted rather by nature then will.
Yet is this nothing for the worſhipping the reliques of Saints, for it was not the touching the garment of Chriſt, but her faith that made her whole.
V. 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 whole from that hour.
Luke adds, ſome body hath touched me, for I perceive that virtue is gone out of me, as if a man perceived when blood goes out of his veins.
Queſt. Why would not Chriſt have this miracle kept ſecret?
Anſw. 1 To free the woman from ſcruple, who was troubled in her conſcience, as if ſhe had ſtole her health.
2 To propound her faith for imitation.
3 To prove his God-head by his omniſcience.
4 To ſtrengthen Jairus his faith whoſe daughter he was about to raiſe from death.
5 That ſhe might know that ſhe was healed, not from the touching of his garment, but from Chriſt himſelf, who knowingly and wittingly healed her; hence Chriſt ſaith, virtue is not gone out of my garment, but out of me, Chriſt doth not give his Spirit to old raggs and clouts: had the virtue been in the garment it would have had the ſame effect on others that touched it. Chriſt was touched by her Faith. Many follow Chriſt that onelyonly preſs him, but they onelyonly touch him that lay hold on him by Faith, and know that Chriſt doth not as Princes, caſt their alms they know not to whom.
6 That the woman might come forth as a witneſs. Probably they would not have believed Chriſts teſtimony of himſelf, but her confeſſion muſt needs prevail with them.
Daughter, be of good comfort, thy faith hath made thee whole] Chriſt helps the weakneſs of her Faith. Unleſs her trembling had been faulty, Chriſt would not have raiſed her up. She comes to Chriſt trembling, Mark 5.33. Luk. 8.47. knowing what was done in her, and tells him all the truth. Perſons that do things privily are wont to tremble, fearing leaſt they be found out, ſo this woman. Now Chriſt encourages her, ſignifying withall that it was not her touching his garment but her perſwaſion of his divine power that conduced to her healing. Yet doth not every faith touch Chriſt, but that onelyonly which is ſaving. Now as ſhe got healing, ſo we remiſſion of ſins by ſuch a faith in Chriſt, and as ſhe went away in peace hereby, ſo by faith in Chriſt we have peace, Rom. 5.1.15.13.
Thy Faith hath made thee whole] My power hath done it efficiently, I perceive virtue is gone out of me; thy Faith hath done it inſtrumentally, not by way of merit, nor as if the foreign credere, or the act of believing did it, but by way of apprehenſion, receiving my grace and favour. Poor believers, though they come trembling to Chriſt, yet they go from him comforted and ſupported, ſo true is that promiſe. Joh. 6.37. he calls her daughter, as being by him begotten to a new life; ſo when Chriſt forgave the Palſey-man, he called him Son, Matth. 9.2.
V. 23. And when Jeſus came into the Rulers houſe and ſaw the minſtrels and people making a noiſe:
V. 24. He ſaid unto them, Give place, for the maid is not dead but ſleepeth.
Jeſus came into the Rulers houſe] Chriſt goes from healing the woman with the bloody iſſue, into the Rulers houſe, where is ſeen both his wiſdom in deferring to help the Rulers daughter, till his daughter was dead, and alſo his goodneſs in helping the Rulers Faith by this miracle on the woman, 2 In rayſing up his Faith, Fear not, onelyonly believe, ſo Mark.
He ſaw the minſtrels and people making a noiſe] Who were hired at the Funeral to ſing ſome ſorrowful ſong, containing the virtues of the deceaſed; and, to ſtir up mourning and tears from friends and neighbours, there were both men mourners, Eccleſ. 12. and women mourners, Jer. 9.17. The heathens thought this a mean to appeaſe the infernal Spirits. Ambroſ. in Luc. 8. alſo Marcellinus, lib. 19. writes they mourned ſeven dayes, the Men and Women ſinging ſad funeral ſongs: but for piping at funerals it was more late.
Not as if mourning for the dead were unlawful, for Abraham mourned for Sarah, Gen. 23.3. alſo Gen. 50.10. Joſephs houſe mourned for Jacob with a great and fore lamentation, and himſelf made a mourning for his Father ſeven dayes, the Egyptians mourned for Jacob threeſcore and ten dayes, ver. 3. Iſrael mourned thirty dayes for Aaron. There were great lamentations made for Joſiah, Zach. 12.13. Bos bovem requirit, non ego te frater? Amb. One ox lows for another, and ſhall not we bewail one another? We are bid to go to the houſe of mourning, Eccleſ. 7.1. Bewail the burning the Lord hath kindled, Levit. 10.6.Stephen was mourned for. Act. 8.2. but mourning becomes ſinful, 1 When it is exceſſive, Matth. 2.15. Rachel weeping for her children and would not be comforted.
2 When it is hopeleſs. 1 Theſſ. 4.13. Sorrow not as others that have no hope.
3 When it is feigned. As in theſe hired mourners, The mourners go about the ſtreets, Eccleſ. 12. Many pretend to mourn for thoſe of whoſe death they are glad. 4 When it is heatheniſh, Levit. 19.28. Deut. 14.1. the heathens thought theſe to be funeral dues to the dead.
He ſaid unto them, give place] 1 Becauſe of the troubleſome noyſe they made. 2 Becauſe they were no fit witneſſes of the miracle.
The maid is not dead but ſleepeth] 1 Becauſe death to the Godly is as a ſleep, for after ſleep we ariſe refreſhed; ſo in the reſurrection.
2 Becauſe, in reſpect of God, dead men are as if they were aſleep; ſo Lazarus is ſaid to ſleep, Joh. 11.11. All godly ſouls live to him.
3 She was not abſolutely dead, as the multitude thought, as if ſhe could not be brought back again to life, but onelyonly for a while.
4 Though death and ſleep are diſtinguiſhed, yet are they near one to another; for death ſeems a continual ſleep, and ſleep ſeems a ſhort death. Let us not fear death, for God can as eaſily raiſe up men from death, as men that are aſleep from their ſleep.
4 She is not dead in reſpect of her ſoul, which is the better part, Eccleſ. 12.7. the Spirit returns to God.
5 In reſpect of Chriſt his omnipotent power; death it ſelf was to him but as a ſleep, becauſe he knew he could as eaſily raiſe her to life as any man could awaken a perſon aſleep; yea more eaſily, for ſometimes we call three or four times to a man in ſleep, though yet ſhe might be dead to others. Hence he ſaith, Talitha Cumi, i.e. Damoſel ariſe
But ſleepeth] The death of the godly is as a ſleep. Steven fell aſleep, Act. 7.60. Sundry of the Corinthians, 1 Cor. 11.30. Lazarus, Joh. 11.11. David fell aſleep and ſaw corruption: Act. 13.36. Chriſt is the firſt fruits of them that ſlept, 1 Cor. 15.20.
Death is reſembled to a ſleep, 1 Becauſe of refreſhment we have thereby; as the body is refreſhed after ſleep, ſo ſhall we be in the reſurrection, after we have ſlept the ſleep of death.
2 In ſleep there is ſuch a binding of the ſences, that the body ſeems to be liveleſs, ſo that it neither moves nor regards any object that is before it, nor any relation that is next unto it.
Queſt. But ſeeing Chriſt ſaith that the maid ſlept, whether do the ſouls ſleep in the bodies till the reſurrection, or are they annihilated till that time?
Anſw. They are not annihilated, being they act intellectually, and the ſouls being abſent from the body are preſent with the Lord, 2 Cor 5.1, 2. They that dye in the Lord are pronounced bleſſed, from henceforth, the word is foreign, from the moment of their departure, Rev. 14.13. Now all bleſſedneſs conſiſts in action, which is contrary to annihilation.
2 They do not ſleep; if ſo, why would Paul have deſired to be diſſolved and to be with Chriſt, Phil. 1.23. why doth Paul ſay, we would not be unclothed, but clothed upon, that mortality might be ſwallowed up of life, 2 Cor. 5.4. As the ſouls of the wicked are at preſent tormented, ſo the ſouls of the godly are at preſent in bliſs, Jude 7. The ſouls of the Sodomites in Judes time were ſuffering the vengeance of eternal fire. So the rich man, Luke 16.24. ſaith, I am tormented in this flame; Not, I may be, or ſhall be, but am at preſent. Beſides the ſouls under the Altar cry, How long Lord! Rev. 6.9. Therefore though Saints have not a perſonal bleſſedneſs before the day of judgement, yet have they a bleſſedneſs of ſoul, the receiving whereof doth not exclude ful perſonal bleſſedneſs at the coming of Chriſt, but is an earneſt peny thereof, as we ſee in the thief, who was admitted the ſame day he ſuffered, not into an earthly paradiſe, which by the flood was diſſolved, but into a Paradiſe of glory, whereinto Paul was taken up, 2 Cor. 12.2. compared with v. 4. That which ver. 2. he calls the third heaven, ver. 4. he calls Paradiſe.
And they laughed him to ſcorn] Being carnal, and not conſidering the power of Chriſt, they laughed him to ſcorne, as thinking it abſurd and impoſſible that Chriſt ſhould reſtore her to life. Chriſt rejecting them takes three Diſciples to witneſs this miracle, Luk. 8.51. for they were not worthy to ſee that they did not believe.
V. 25. But when the people were put forth, he went in, and took her by the hand, and the maid aroſe.
Mark hath it, Talitha cumi, Damoſel, I ſay to thee, Ariſe. Talitha cumi, Chriſt did not uſe theſe Syriack words to be uſed by way of inchantment, as ſome have done, ſuppoſing by the repetition of theſe and ſuch like, they could do wonders, but that the power of Chriſts words in raiſing up the dead might be made manifeſt. In that he uſes the words, I ſay to thee, Mark 5.41. He puts a difference bewixt thoſe who raiſed up others to life by his power, as Peter did Dorcas, and himſelf who raiſed this Damoſel up by his own word and power. q.d. I the Lord of life and death command thee, who though thou art dead as to nature, yet thou ſleeps as to me, I command thee that thou ariſe and ſtand up. The learned ſay Cumi is a Syriack word which ſignifies to ſtand, which is the poſture of men in health, in oppoſition to lying which is the poſture of ſick men.
Took her by the hand] Luke adds, he ſaid, Maid, ariſe, ſuch a voice after to Lazarus, Lazarus, come forth. The voyce was from his humane nature, the power from his divinity. It was the omnipotent Word of God and of the man Chriſt.
Luke adds that her Spirit came again and ſhe aroſe, cap. 8.55. ſtraightway: the immortal ſoul of man is ſeparable from the body; ſo Eliah ſtretched himſelf upon the child and ſaid, I pray thee, O Lord, let this childs ſoul come into him again, 1 King. 17.21. in death the body returns to duſt, and the Spirit to God who gave it, Eccleſ. 12.7. now when God permits a ſoul to return to its body, it's quickned and riſes again, as we ſee in Ezekiels dry bones, cap. 37.7.
Mark cap. 5.42. adds, that her Parents were aſtoniſhed with a great aſtoniſhment, as ſuch ſuddain ſights are wont to do.
Luke cap. 8.56. adds, He charged them that they ſhould tell no man what was done: not that he would hinder perſons from believing on him through the fame thereof, but to ſtop the rage of the Phariſees againſt him, who were ſorely provoked by his miracles. 2 To teach us from his example to ſhun all deſire of vain glory, ſeeing he would have ſo great a work concealed. 3 That the ruler and his wife might not be proud of this priviledge.
And the maid aroſe] Mark adds, Chriſt commanded to ſet meat before her. cap. 5.53. to ſhew not onelyonly that ſhe was alive, but alſo was well and in health.
V. 26. And the fame hereof went abroad into all that Land.
Leſt any man ſhould think the Miracle was feigned, Chriſt adds, The fame hereof went abroad into all that Land. The whole Countrey were witneſſes and doubtleſs praiſed the work, as a new unheard of thing, and conſequently acknowledged Chriſt as the Meſsias. There were three Chriſt raiſed from death, this Maid, the Widows ſo n of Naim and Lazarus.
V. 27. And when Jeſus departed thence, two blinde men followed him, crying and ſaying, Thou Son of David have mercy on us.
In this Hiſtory three-things, 1 The Petition of two blinde men, ſet down, 1 From their following Chriſt and crying unto him in the way, v. 27. 2 From their following him to the houſe, v. 28.
2 We have Chriſt his grant, amplified, 1 From the antecedent Queſtion, Believe ye that I am able to do this? together with the blinde mens Anſwer, They ſaid unto him, Yea Lord. 2 From the preſent cure, v. 29. Then touched he their eys, ſaying, According to your faith be it unto you.
3 From the following effect, v. 30. Their eys were opened.
4 From the Injunction Chriſt lays on them, v. 30. Jeſus ſtraitly charged them, ſaying, See that no man know it.
3 The unthankfulneſs and diſobedience of the blinde men. They, when they were departed, ſpread abroad his fame in all that Countrey.
Two blinde men] Theſe (whether from the reports of his Miracles, or whether from the Propheſie of the Meſsiah, Iſai 35.5. The eys of the blinde ſhall be opened) deſire Chriſt to reſtore their ſight.
The loſs of ſight is a great loſs. 1 Sight is the largeſt of ſenſes, whereas the ear onelyonly takes in ſounds, the ſmelling takes in odours, but the eye takes in, not onelyonly quantities and motions, but colour and figure. The eye is not ſatisfied with ſeeing, Eccleſ. 1.8.
2 Sight is the moſt comfortable ſenſe. There are many glorious objects in Heaven and Earth, but little content ſhould we have, had we not ſight to behold them. Hence to behold the glorious objects of Heaven, the eys ſhall be raiſed up, ſo that we ſhall ſee our Redeemer, not with other, but with theſe eys, Job 19.26.
3 Sight is the moſt affective ſenſe. No ſenſe runs quicker into the ſpirits of men. Hence Jacob, though he heard Joſeph was alive, yet would go and ſee him before he dies, Gen. 45.28. Matth. 13.17.
4 Sight is the moſt ſatisfactory ſenſe. See how greatly the Queen of Sheba was ſatisfied with what ſhe ſaw, 1 Kings 10.4, 7. ſhe had heard of Solomons glory, but ſhe did not believe it till her eys had ſeen it, then ſhe breaks out, v. 8. The ſight of the eys is better than the wandring of the deſire, Eccleſ. 6.9.
The affliction of theſe blinde men was the greater, in that they were deprived of this ſenſe; yet even ſuch ſometimes have the want of ſeeing eys made up with ſight of minde, as Didymus St. Hieroms Maſter, who was comforted by a Friend that came to viſit him, that though he wanted the eys which Mice and Flies had, yet he had an intuitive mental ſight, which Angels had, by which God was ſeen.
About theſe blinde men conſider, 1 Their Importunity. They followed Chriſt, and ſpake and cried unto him. Senſe of miſery ſhould make us importunate; ſo the Woman of Cana, Matth. 15.22. and the Widow with the unjuſt Judg. Luke 18.7. Acts 12.5.
2 Their faith. Thou Son of David have mercy on me. It was the ordinary ſtyle of the Meſsias, for the Promiſes made to David, 2 Sam. 7.12, 13, 16. I will ſet up thy ſeed after thee, and will eſtabliſh the throne of his kingdom for ever. Pſalm 89.3, 4. I have ſworn unto David my ſervant, thy ſeed will I eſtabliſh for ever, and build up thy throne to all generations. Pſalm 132.11. Hence the children cried, Hoſanna to the Son of David, Matth. 21.16. Now the People judged by the great Miracles Chriſt did, that he was this Son of David, John 7.31. The People believed on him, and ſaid, When Chriſt cometh, will he do more Miracles than thoſe which this man hath done?
As theſe blinde men ſaw the God-head of Chriſt ſhine forth in his Miracles, ſo ſaw they the humane nature of Chriſt, in that he was Davids Son; and ſo they reſted on him as the Meſsias, both God and Man.
V. 28. And when he was come into the houſe, the blinde men came unto him, and Jeſus ſaith unto them, Believe ye that I am able to do this? they ſay unto him, Yea Lord.
Chriſt defers the anſwering of them to try their faith and patience, hence he anſwered them not in the way, till they came to the houſe where he was, which was at Capernaum, c. 4.13.
Believe ye that I am able to do this?] Queſt. Whether belief of Gods power without the mercy of God be the object of our faith?
Anſw. Chriſt ſaw their belief of Gods mercy, becauſe they deſired mercy, and becauſe they acknowledged him, to be the Meſsiah; the doubt lay onelyonly about Chriſts power.
They ſay unto him, Yea Lord] Where there is a belief of Gods power, there is a knowledg, in ſome meaſure, that we do believe it. Faith is like a Bucket, every faith draws ſomething from God; the greater the Bucket is the more is drawn at a time. Yet doth a weak faith receive Chriſt, and his benefits, as a weak Palſey ſhaking hand is able to receive a pardon.
V. 29. Then touched he their eys, ſaying, According to your faith be it unto you.
That Chriſt may ſtir them up to examine their faith, he tells them that they ſhall receive according to it, withall puts a difference betwixt the meritorious cauſe of their healing, which was himſelf, and the Inſtrument apprehending and receiving this benefit which was their faith.
2 And withall ſhews that faith doth not go empty handed from God. John 6.37. He that comes to me I will in no wiſe caſt off.
V. 30. And their eys were opened, and Jeſus ſtraitly charged them, ſaying, See that no man know it.
Their eys were opened] Not their ey-lids but their eys; ſome skin growing over, Chriſt with his touch healed and gave them a perfect power of ſight.
And Jeſus ſtraitly charged them, ſaying, See that no man know it] That is, till I give you leave to divulge it.
The Reaſons were, 1 Leſt the Phariſees ſhould, being moved with envy, cauſe him preſently to depart, as ſhortly they did.
2 That, after his Doctrine had been further preached, this and divers other Miracles might come out together, and the matter be ſo much more ſtupendous, as it was in Elizabeth, who hid her ſelf five moneths, Luke 1.24.
3 To teach us ſobriety that we ſhould be ready to do good in ſecret, though no preſent praiſe ſhould accompany our ſo doing.
V. 31. But they, when they were departed, ſpread abroad his fame in all that Countrey.
Queſt. Whether did the blinde men well herein?
Anſw. In no wiſe. Whatſoever good meanings they might have, of promoting the glory of Chriſt, or of ſatiſfying thoſe who queſtioned them how they came to their ſight, yet ought they to keep cloſe to the command of Chriſt, Prov. 4.24, 25. No ſacrifice is like obedience: they were not called to ſpread the Name of Chriſt to others, hence they ſinned. Every ſoul that ſpreads the Name of Chriſt had need to look to his and their call. Some perſons have no call at all. Wicked perſons have no call to take Gods name in their mouth, nor godly men neither, in theſe caſes wherein they are expreſly forbid.
Let not any pretence in the world exempt us from a plain command of God, not the ſaving of our liberties, lives, eſtates, no not the promoting the glory of Chriſt. Not to ly for God, Job 13.6, 7. It was a good ſpeech of a late Prince in this Nation, Sin not againſt Conſcience no not for the ſake of the holy Trinity. The works of Chriſt are to be publiſhed abroad, but not againſt an expreſs command of Chriſt. And ſo much more cautelous ſhould we be, when we are ſtraitly charged not to violate this or that command, as the blinde men were here ſtraitly charged or threatened, as Expoſitors render the word: though all the commands of Chriſt are grounded upon reaſon, yet are we not too curiouſly to pry into the reaſon of the commands, as probably theſe blinde men might do, as to look to the command it ſelf. If it be interpreted to be ſawcineſs to diſpute the commands of men, who are over us, what ſawcineſs is it then to diſpute the commands of the Lord? Neither can the blinde mens good intention excuſe them, for Uzzah had the ſame, and Paul in perſecuting the Saints, Acts 26.11. nor yet their zeal, for the Jews in ſtabliſhing their own righteouſneſs, had the zeal of God herein, Rom. 10.2, 3.
V. 32. As they went out, behold, they brought to him a dumb man poſſeſſed with a Devil.
In this Hiſtory we have theſe things, 1 A dumb man poſſeſſed with a Devil brought to Chriſt, v. 32.
2 The caſting out the Devil by Chriſt, v. 33.
3 The effects hereof, 1 The multitudes marvelled, ſaying, It was never ſo ſeen in Iſrael, v. 34.
2 The Phariſees blaſphemed, ſaying, He caſteth out devils through the Prince of the devils.
A dumb man] That is deaf and dumb, for they that are deaf from their birth are wont to be dumb, for they that cannot hear cannot learn words to expreſs themſelves, There were many perſons would not believe there were any devils, as Sadduces and others: for the conviction of theſe, when they ſhall ſee ignorant men poſſeſſed to ſpeak ſtrange languages, they never learned, as Greek and Latine, they may ſee there are devils. This cure amongſt the reſt hath a Behold put upon it. It's probable that this man was not dumb from his birth, but made dumb by the devil, becauſe, when the devil was caſt out the dumb ſpake.
Now if you ask why God would ſuffer the devil to poſſeſs men? It is to let us ſee the power that the devil hath in poſſeſſed men, for look as when he poſſeſſes the body he makes one blinde, another deaf and dumb, and bindes a third that they cannot move themſelves, as he did that daughter of Abraham, Luke 13.16. for eighteen years together, ſo Satan when he reigns in the hearts of natural men, he makes them blinde, dumb, deaf, and ſenſeleſs, to all ſpiritual things.
V. 33. And when the devil was caſt out, the dumb ſpake, and the multitudes marvelled, ſaying, It was never ſo ſeen in Iſrael.
God hath given us our tongues to ſound forth his praiſes, and means whereby we may edifie one another; hence thoſe Satan cannot draw to blaſphemy, railing, filthy ſpeaking, he lays ſnares for to make them dumb, as it's like he did this poor man.
Chriſt doth not require faith of this poſſeſſed man, as he did of the blinde men, becauſe he was dumb and deaf, and being deaf he could neither hear nor anſwer; but Chriſt, upon the intreaty of thoſe who brought him, healed him. Chriſt requires of us onelyonly acording to the means he gives.
Devil was caſt out] For the manner of the caſting out of the devil the Text is ſilent, it's like Chriſt commanded the devil to come out of him.
Multitudes marvelled, ſaying, It was never ſo ſeen in Iſrael] Hyperbole, for Chriſt had done greater miracles, from which the multitude did not derogate.
1 But the ſcope of the preſent wonderment was to ſtir up one another to look on him as the Meſsiah. Wonder was the beginning of Philoſophy; Propter admirari coeperunt homines Philoſophari, here wonder was the beginning of ſalvation.
2 To extol Chriſt above any of the old Prophets, as Elias, Iſaias, Jeremy, &c. none of whom had done ſo many and ſo great miracles. Chriſt ſpent a whole day in doing miracles. Chriſt did not lay ſtaff upon the ſick, nor cover them with his garment, but cured them with his Word.
V. 34. But the Phariſees ſaid, He caſteth out devils through the Prince of the devils.
Look as the Sun, Moon and Stars, according to the variety of the ſubject, have variety of influences, the Sun ſoftens wax, hardens clay, they beget one thing and corrupt another; ſo the Sermons and Miracles of Chriſt, which ſtir'd up admiration and reverence in the multitude, in the Phariſees ſtir up oppoſition and blaſphemy. One cauſe brings forth diverſity of effect, as the Word, 2 Cor. 2.15. and alſo the Supper, 1 Cor. 11.29.
The Phariſees ſaid, He caſteth out devils] Here was their blaſphemy, not far from the ſin againſt the holy Ghoſt, if not the very ſame, out of malice to aſcribe that to the devil which was done by the finger of God. Men that are maliciouſly affected will calumniate the moſt glorious works of God, yea and ſpeak againſt Preachers and their Sermons and expoſitions, how godly ſoever.
Through the Prince of the devils] The Prince of the devils is the ſame that is called the Prince of this world, John 12.31. As there is an order among the good Angels, ſo is there among the devils, Eph. 6.12. Thus did the Phariſees blaſpheme, Matth. 12.24. Luke 11.15. againſt whom Chriſt ſufficiently diſputes, That if Satan caſt out Satan, how can then his Kingdome ſtand? Now this Prince of the devils is the ſame that elſewhere is called Beelzebub, the god of Flies, an idol of the Ekronites.
V. 35. And Jeſus went about all the Cities and Villages, teaching in the Synagogues, and preaching the Goſpel of the Kingdome, and healing every ſickneſs, and every diſeaſe among the people.
We have four things conſiderable to the end of this Chapter.
1 The mercifull and charitable affection of Chriſt, in that he went about all the Cities and Villages, preaching the Goſpel and healing their diſeaſes, therein ſhowing mercy to their ſouls and bodies, v. 35.
2 The motive that moved him thereto, which was his compaſſion, or his yerning bowels, v. 36. foreign is the word. Compaſſion is the feeling of another mans paſſion.
3 The object of this compaſſion, it was forlorn ſouls who were as ſheep without a Shepherd. For though they had Annas and Caiphas and many others Prieſts, Scribes and Phariſees, who boaſted themſelves to be Paſtors, yet Chriſt did not acknowledge them ſo to be.
4 The remedy Chriſt propounds for relieving theſe famiſhed ſouls, which was, that Chriſt ſpeaks unto his Diſciples, and in them to all other Chriſtians, who were potent with God, to pray to the Lord of the Harveſt to ſend forth labourers.
Two grounds Chriſt gives for our ſo praying,
1 The greatneſs of the harveſt, multitudes of hearers not yet converted, and many converted perſons who ſtand need of building up.
2 The fewneſs of labourers, that is of ſuch who were able and willing to work in Gods Vineyard.
Jeſus went about all the Cities] Here's Chriſt his unweariedneſs in doing the Lords work. It appears they had Synagogues both in Cities and Villages, John 18.20. Jeſus ſaid, I ſpoke openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews always reſort, and in ſecret have I ſaid nothing. Now Chriſt went up and down to preach among them. Where people have any deſire after means of grace, ſome help ſhould be afforded to them, Acts 16. When Paul in a Viſion ſaw a man of Macedonia ſaying, Come over and help us, Paul gathered that he had a call to go thither.
Moreover, becauſe the Apoſtles and Chriſt could not go every where, they vvent onelyonly to the Cities and Villages, that from thence the Goſpel might be ſcattered up and down in the Country.
And Villages] For even the ſouls of perſons in Villages ought to be precious; ſuch was Cenchrea a Village and Haven near to Corinth. Many Preachers thruſt together in Cities for outward accommodations, yea even there vvhere their Miniſtry is loathed, vvhiles many poor breathing ſouls in the Villages are hunger ſtarved. There may be a temptation upon Teachers herein, who are heartleſs in preaching, unleſs they have a numerous auditory to hear; vve may deſire to preach to many, becauſe vvhere there are many in likelihood ſome vvil be gained; yet not to preach onelyonly to many, for vvhere the Goſpel comes but now and then, people are apt to receive it vvith more reliſh: as in fiſhing ſo in preaching, in freſh vvaters vvhere the net is caſt ſeldome there is now and then the greateſt draught of fiſh, ſo where the Goſpel comes but ſeldome, perſons often highly eſteem it, vvhiles the commonneſs of Manna begets a loathing of it.
Beſides poor people in Villages have not ſo much proud arguments againſt the Goſpel as thoſe who live in Cities have. Let no man think himſelf too good to preach in Villages, conſidering the Lord Chriſt hath gone before herein, and conſidering the vvorth of a ſoul. Chriſt vvas both a Catechiſt of and a Preacher to poor Country people. Peter and John preached in the Villages of the Samaritans, Acts 8.25.
Preaching the Goſpel of the Kingdome] So called becauſe the ſubject matter of it is to hold forth the Kingdome of Grace and Glory. 2 Becauſe it holds forth the means thereunto. See Matth. 4.23. Mark 4.11. Col. 4.11.
Healing every ſickneſs and every diſeaſe] There's a diſtinction betwixt ſickneſs and diſeaſe. Sickneſs is any diſtempered inequality of humours, whereby the body is more or leſs diſabled from its proper ſervice. Diſeaſe is ſome malady that affects us in one kinde, as fever, conſumption. Chriſt healed all theſe, 1 That perſons might ſee his divine power, while no ſickneſs nor diſeaſe was too hard for him.
2 That having their bodily maladies cured they might ſeek to him for their ſouls.
V. 36. But, when he ſaw the multitudes, he was moved with compaſsion to them, becauſe they fainted, and were ſcattered abroad as ſheep having no Shepherd.
Moved with compaſsion] Though they had Phariſees and Lawyers, yet they ſtudied their own profit, not the good of the flock, eating the fat and clothing themſelves with the wool, but did not feed the flock; the diſeaſes did they not ſtrengthen, nor heal that which was ſick, nor binde up that which was broken, nor bring again that which was driven away, Ezek. 34.2, 3, 4. They put on a pretence of Religion for gain ſake, and were diſtracted into miſerable parties. They profeſt themſelves to be guides of the blinde, the light of them that were in darkneſs, the inſtructors of the fooliſh, Rom. 2.17, 18, 19. but they were not ſo, for they corrupted the Law, and were partial therein, making void Gods commands by their traditions.
Now Chriſt conſidering all this, was moved with compaſſion towards theſe poor people, whoſe condition was ſad, having none to break the bread of life unto them. Their ſad condition is ſeen:
1 In what danger is the City when it hath no Seer? the body when it hath no eye? It's not enough for children to have a loaf of bread by them, but ſome muſt divide it unto them.
2 Becauſe of natural ignorance. Man naturally is like a ſheep gone aſtray, Iſai 53.6. which brings not it ſelf home unleſs it be ſought, Luke 15.4. the Eunuch could not underſtand without ſome guide, Acts 8.30.
3 The flock is in danger to be torn by Wolves, Acts 20.29.
Uſe 1. Be exhorted from Chriſts example to have compaſſion to the ſouls of men.