there and he thereupon rehearsed the summe of both Tables of the Commandements 1. Thou shalt love the Lord thy God with all thy heart with all thy soul c. 2. Thy Neighbour as thy self Upon this our Saviour replyes thus unto him This do and thou shalt live Reason Reason This is the Condition of the Legal Covenant of Works viz. perfect obedience to be yielded to the whole Law and to every part of it and that in the highest degree So understand the tenure of this Covenant Levit. 18. 5. Ye shall keep my Statutes c. which if a man do he shall live in them As on the contrary the Condition of the Evangelical Covenant is Faith in Christ Act. 16. 31. Believe in the Lord Jesus and thou shalt be saved c. Therefore such as look to be saved by the Legal Covenant must keep the Condition of it viz. perfect obedience to the whole Law in the highest degree c. Use Use Hence gather That it is impossible for any to be justified or saved by their own good works or inherent righteousnesse forasmuch at none can thus be saved without perfect obedience yielded to the Law which none is able to perform since Adam's fall Therefore Gal. 3. 10. As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things c. Which shews the misery of all such as seek Justification or salvation by their own good works as Papists and some ignorant people in our Church who think to be saved by their good meaning good prayers and good serving of God c. They seek salvation by such a way and means as by which they can never attain to it that is by their own good works and obedience to Gods Commandements which being imperfect is so far from justifying or saving them that on the contrary it makes them lyable to the curse of God Quest 1 Quest 1. Are not good works then necessary to the attainment of Salvation Answ Answ Yes as fruits and testimonies of our faith in Christ shewing the truth and soundnesse of it but not as meritorious causes of salvation We cannot be saved without good works though we be not saved by or for the dignity or worthinesse of them Ephes 2. 9. We are not saved by works as meritorious causes c. and yet Verse 10. God hath ordained them for us to walk in They are via Regni c. Bernard Quest 2 Quest 2. Why then is the Legal Covenant set down in Scripture c Answ Answ See Perkins on Gal. 3. 12. Observ 2 Observ 2. One use for which the Moral Law doth serve is To bring men to a sight of their sins and imperfections and so to humble them before God especially such as were never yet thus humbled nor brought to a true sight of their sins but are puâ—â—ed up with a conceit of their own goodnesse and righteousnesse in themselves Our Saviour perceiving this young man to be thus conceited of himself sends him to the Law putting him in mind of that perfect obedience which it requireth of all that look to be justified or saved by their good works that by this means he might bring him to a true sight of his sins and humble him before God if it might be This was the end our Saviour aymed at in referring him to the Commandements of the Law and requiring him to keep them perfectly if he would enter into life that he might by this means discover to him his sins and the imperfection of his obedience to the Law although the young man did not make so good use as he should have done of our Saviour's Admonition but stood still to justifie himself as if he had already kept the Law perfectly c. Howsoever by the scope and drift of our Saviour in urging him to the obedience of the Law thereby to humble him if it might be in sight of his sins and disobedience we may see that this is one special use of the Moral Law of God for which it serveth and is to be applyed unto men viz. to bring them to sight of their sins and so to humble them before God in regard of their unability to keep this Law Rom. 3. 20. By the Law is the knowledg of sin and Rom. 7. 7. I had not known sin but by the Law This use the Law hath both in the regenerate and unregenerate but especially in the unregenerate and such as are yet meer natural men and never truly humbled or brought to a true sight of their sins Use Use See then how fit and necessary it is for the Law to be preached and urged unto men by the Ministers of God especially to such as are yet in their natural estate and never yet humbled for their sins nor brought to a true sight of them but are rather puffed up with conceit and opinion of their own goodnesse and righteousnesse by Nature To such the doctrine of the Law is most necessary yea first to be preached to them before they can be fit to have the promises of the Gospel applyed to them They must first have the Law urged and pressed to their conscience to shew them their sins and misery by nature how unable they are to keep the Law and consequently to be justified or saved by their own righteousnesse and good works and therefore to drive them out of themselves to seek salvation by faith in Christ alone c. Then being thus by the Law truly humbled c. they are fit to hear the glad tydings of the Gospel and never till then which shews the folly and ignorance of such as would not have the Law preached but the Gospel onely These are their own enemies And this is all one as if a Chirurgion should first lay on a heaâ—ing plaister to skin over a wound or sore in the body before he have searched the wound c. Observ 3 Observ 3. In that our Saviour appealeth to his knowledg Thou knowest the Commandements c. we may learn That Christians living in the Church should not be ignorant of the Commandements of the Moral Law of God but well acquainted with them for else they come short of this young man here Neither ought we onely to know the words of the Ten Commandements but also to be acquainted with the matter and true meaning of them And herein we should outstrip this young Ruler who although he had some literal knowledg in the Law and did also in some measure no doubt understand the meaning of the Commandements yet not so truely or thorowly as he should have done as appeareth in that he thought he had kept them all from his youth which he would never have supposed if he had truely understood the meaning of the Law Therefore in this we ought not onely to be equall with him but to go beyond him in being carefull not onely to know and be familiarly
Miracles by his help because he did confesse him and seem to honour him so much Hence as some think grew that wicked slander of the Pharisees against our Saviour that he cast out Devils by Belzebub Matth. 12. 24. So much of the sense of the Words Observ Observ There is an Historicall Faith in the very Devils whereby they know and believe in generall that Christ is the Son of God and the Messiah or Saviour of Mankind Therefore they confesse him so to be as here and else where in the Gospels as Mark 3. 11. Thou art the Son of God c. So Acts 19. 15. Jesus I know and Paul I know c. Yea further they know and believe in general the Truth of the Word of God both the Law and Gospel Therefore Jam. 2. 19. it is said The Devils Believe and Tremble Quest. Quest How come they to this Historicall Knowledge and general Faith Answ Answ Not by supernaturall enlightning of God's Spirit where of they are not partakers But 1. By help of that naturall light of understanding which they had by Creation which though it be much obstructed and lessened by their Fall and Apostacy from God yet it is not quite taken away but they still retain since their Fall a great measure of naturall understanding which no doubt helps them to conceive the things set down in the word of God 2. They attain to this generall Knowledge and Faith by experience and observation 1. Of the Ministery of the Word in the Church for when the Word is Preached they perceive what is taught and cannot but yield assent to the Truth of it 2. By seeing the Miracles of Christ living upon Earth 3. They do also perceive what is written both in the Scriptures themselves and in other good Books by which means they come to increase their Knowledge Nevertheless though they have this Historicall Faith yet they come far short of true Faith because they cannot apply those things which they know to themselves for any good or comfort to themselves nor make any use of them Vse 1. This condemneth such as come short of the Devils themselves in this Historicall Faith How many have we that are grosly ignorant in the Word of God both in the Doctrine of the Law and Gospel How many that are meer strangers to the Scriptures How many that are to seek in the plainest and easiest grounds of Christian Religion scarce knowing so much as the meaning of the Commandements or Lord's Prayer or of the Articles of the Creed The Devils go beyond these in the Knowledge of Christ and of his Word and what a shame is this for them Again others though they perhaps know something of the Word yet give not assent of mind to the Truth of it Object Object God forbid but we should belive the Word to be true Answ Answ But thy loose profane life shews the contrary If thou didst indeed believe and rest firmly perswaded that the Soul that sinneth shall dye or that covetous Persons Drunkards Raylers c. shall be shut out of God's Kingdom wouldst thou live in these or the like Sins Perhaps thou believest the promises but not the threatnings of the Word to tremble at them But the Devils believe both though they cannot apply the promises to themselves for Comfort or Salvation Use 2. Rest not in an Historicall Knowledge or Faith if thou do it will not save thee for if it would then it would save the Devils for they have this literal Knowledge and general belief of the Word Dost thou think it enough to know and believe that Christ dyed for Sinners The Devil and his Angels know and believe as much Labour then to out-strip them and to get a better Faith then is in them Labour to apply to thy own Soul the promise of Salvation through Christ and not onely to know the Word but to frame thy Heart and life to it c. The Holy One of God The Devil 〈…〉 the former words professed in generall his Knowledge of Christ now he professeth more particularly what he is The meaning of the Words see before Observ Observ 1. Hence we may learn this truth even from the mouth of the Devil that that Jesus which was born of the Virgin Mary is the true Messiah foretold by the Prophets that is that Speciall and Eminent Person which was Ordained of God to be the Saviour of Mankind Our Saviour professeth as much of himself Joh. 4. 26. And Paul testified to the Jews at Corinth Acts 18. 5. that Jesus was that Christ Reas 1 Reas Whatsoever the Prophets foretold concerning the Person or Office of the Messiah is fulfilled in this Jesus they foretold nothing touching his Conception Birth Sufferings Resurrection c. and touching the Circumstances of them but it is all verified in this Jesus as might be shewed at large But I will not here insist upon it Vse Vse See the fearful Judgment of God resting upon the Jews at this Day in that for the sin of their Ancestors in Rejecting and Crucifying the Son of God they are given over of God to such blindnesse and hardnesse of heart that they stand out in denyall of this that Jesus is the Christ which yet the Devils themselves do here acknowledge See Rom. 11. 25. Blindness or hardness is come to Israel c. and Ver. 22. Behold the severity of God towards them c. It is a wonder That they reading in the Prophets those things which are there spoken of the Messiah and finding them all fulfilled in this Jesus yet deny him to be the true Messiah notwithstanding that themselves are driven to confesse that the time appointed for his coming is expired many hundred years ago Let us be warned by their example to take heed of willful rejecting Christ or his Word lest the Lord justly give us over to blindness and hardness of heart Observ 2 Observ 2. Christ Jesus is a Person most Holy and Sanctified in extraordinary measure Revel 3. 7. Thus saith he that is Holy and True Hebr. 7. 26. Such an High Priest it became us to have who is Holy Harmlesse Vndefiled separate from Sinners Now He is thus Holy both in Himself and in respect of His Church 1. In Himself 1. As He is God so he is essentially Holy yea Holinesse it Self 2. As He is Man and that both in His Conception and Birth as also in his whole Life In His Conception and Birth He was not onely pure from all Sin but also indued with a fulnesse and perfection of Sanctifying Grace so far as his humane Nature was then capable of it Object Object He came of Adam's Posterity which is wholly tainted with sin How then can He be holy in His Conception and Birth Answ Answ He descended not of Adam in such manner as other Men do that is by ordinary Generation but he was extraordinarily conceived in the Virgin Marie's Womb by the special Vertue and Power of the Holy Ghost See
there and yet we see the more he sought to lye hid the more famous he was So Luke 5. 15. when he had forbidden the Leper to tell abroad the Miracle wrought upon him it is said that so much the more went there a fame abroad of Him c. John Baptist was so farr from seeking after fame and renown that he was content to preach in the Wilderness which was an obscure place and yet he grew so famous that all those of Judea and Hierusalem went out to hear him as we heard on the former Chapter ver 5. So Paul sought not his own praise or glory in Preaching and yet he was exceeding famous in all the Churches and the Galathians received and honoured him as an Angel yea as Christ Jesus Gal. 4. 14. Thus we see that honour and fame doth often follow those that fly from it Hoc solum habet mundi Gloria gloriosum quod insequentes se fugit fugientes insequitur Gorran in Luc. 5. 15. ex Bernardo Use Use See then that the way to true honour is not ambitiously to hunt after vain-Glory but rather to shun and avoid all shew and appearance of it and to be content to live in mean accompt in the World so that we may be in accompt with God The lesse we seek our own honour the more the Lord himself will honour us even amongst men if we be such as walk conscionably before him seeking his Glory more than our own So much of the Preparatives to our Saviour's preaching namely his Return to Capernaum and the Fame that went of his being in the House Now followeth the occasion of his preaching in Capernaum viz. The People's flocking to Him in great numbers ver 2. Observ Observ By example of this People of Galilee and Judea we learn That we should be ready and forward to resort to the publick exercises of Religion and of God's Worship especially to the hearing of the Word Jam. 1. 19. Be swift to hear Eccles 5. 1. Be neer to hear We should take all good occasions to come to the Word preached Isa 2. 2. All Nations shall flow to the Mountain of the Lord and many People shall say Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us his wayes c. Psal 110. 3. Psal 122. 1. David was glad to go into the House of the Lord and no doubt the chief Reason moving him to it was that he might there be instructed in the Law of God by the Teaching of the Priest◠See Act. 13. 44. The like forwardness must be in us and this must appear 1. By coming frequently omitting no occasion c. 2. By taking pains to come though farr off c. as the Queen of Sheba 3. By coming in due time Use 1 Use 1. To condemn the great backwardness and slackness of many in repairing to the Word preached Some care not how seldom they come a small matter hinders them a showre of Rain or a little Head-Ach or the like A farr greater matter would not hinder them from going a Journy about some worldly business as to a Fair or Market or to a merry-Meeting Such shew manifestly that there is in them no love to the Word nor desire of the sincere Milk of it and the Reason hereof is because they never felt the power and vertue of it in their own Souls nor found any sweetness in it These Galiloans shall rise in Judgment against such slack comers to the Church to hear the Word preached Use 2 Use 2. Let all be moved to shew their readiness to come to the publick Hearing of the Word And to this end consider 1. The Excellency of this Ordinance of God it being the ordinary 〈◊〉 for the saving of us 1 Cor. 1. 21. and Jam. 1. 21. 2. Think how much we stand in need of often hearing the Word for the enlightning of our minds with saving Knowledge for the begetting and encreasing of Faith in us and for the beating down of our sinful corruptions c. This will cause us to hunger and thirst after the Word and make us forward to hear it on all occasions 3. It is the property of God's Children to love and desire to hear his Word Joh. 8. 47. 1 Pet. 2. 2. So much of the occasion of Christ's Preaching namely The gathering together of so much People Now to speak of the Preaching it self He preached the Word to them Observ 1 Observ 1. Our Saviour seeing the People assembled and that many of them came with a desire to hear his Doctrine and to profit by it though all did not He took occasion presently to preach the Word to them and so he used to do at other times whensoever he saw any great multitude of People assembled So Matth. 5. 1 2. and Joh. 7. 37. In the great day of the Feast c. Hence all Ministers may learn That they should take the best opportunities and occasions of doing good to the People by their Ministry 2 Tim. 4. 2. See 1 Cor. 16. 8 9. When they perceive likelihood of doing good then they are to apply themselves to the doing of it both by their publick Ministry and Preaching especially on the Sabbath and also by using all good means in private whereby to profit them as private Instruction Exhortation Admonition comforting the Afflicted c. Luke 12. 42. The faithfull and wise Steward gives the Houshold their portion of meat in due season Use Vse The People then must also watch all opportunities of receiving good from their Pastors and Ministers when they are ready to instruct them in publick they must take the occasion to hear them So Act. 10. 33. Cornelius and his Kinsmen took occasion to hear Peter So also in private they should wisely observe and take every opportunity of receiving spiritual Instruction Admonition and Comfort from their Pastor They know not whether God will offer them such opportunities again or not therefore they are to take them while they may and not to overslip them Observ 2 Observ 2. Here also all Ministers of the Word are taught to be frequent and diligent in the Duty of Preaching the Word So was our Saviour as we heard in the former Chapter and here again we see that although many of this People came more for Miracles than for love of his Doctrine yet he was especially careful first to preach to them before he wrought any Miracle because Preaching was the principal part of his Ministry and so is it the main Duty that belongs to every Minister This our Saviour gave in charge to Peter Joh. 21. And Peter to all other Pastors 1 Pet. 5. 2. Also Paul to Timothy and in him to all Ministers of the Word 2 Tim. 4. 1. Mark 2. 3 4. And they came unto Him bringing one sick of the Palsy which was born of four And when they April 11. 1619. they could not come
Object Object 1 Cor. 7. 14. Children of Believing Parents are said to be Holy Answ Answ It is not to be understood of any true inward Holiness conveyed to them by naturall Birth but onely of an outward Holiness whereby they being born of such Parents are reputed to be within Gods Covenant of Grace which he hath made with the Faithfull and their Seed Therefore it remains true that Sanctifying Grace is not conveyed from one to another by natural Birth or Kindred Hence it is that many Religious Parents have had wicked Children Adam had Cam Abraham had Ismael Isaac had Esau David had Absolon Amnon and Adonijah c. As on the contrary many wicked Parents have had good and Religious children wicked Ahaz had good Hezekiah Ammon had Josiah and Abijah had Asah c. Use 1 Vse 1. See how vain a thing it is for any to rejoyce or Glory in naturall Birth or Kindred though never so good The Jews boasted that they had Abraham to their Father So many glory in this that they come of Religious Parents and have Religious Kindred c. therefore they think themselves must needs be such Such must know that though it be a great priviledge and blessing of God in it self to be born of Religious Parents and to have Religious Kindred yet it follows not that all which have so are themselves truly Religious for Religion and Grace comes not by natural Kindred or bloud but from the supernatural work of Gods Spirit giving unto Christians a new birth and without this the other natural birth and Kindred avails not to Salvation though one could be of the Kindred of Christ himself The Virgin Mary her self was not Saved by bearing Christ in her Womb but by Believing in him See Luke 11. 27. Vse 2 Use 2. Rest not in this that thou comest of Religious Parents or that thou hast Religious Kindred Though thou hadst Abraham to thy Father or wer 't Cosen-German to Christ as some of the Apostles were yet this alone is not enough to make thee a good Christian unless thou be the Child of Abraham by Faith and unless thou be of Spirituall kindred with Christ by the same Faith Look not at this onely that thou receivest thy Naturall Birth from Religious Parents but see whether thou be born of God and begotten anew by his Spirit and labour to feel thy self to be so look not what Religious Kindred in the Flesh thou hast but labour to be of Spiritual Kindred with Christ and with all good Christians having the same God to be thy Father the same Church thy Mother the same Spirit dwelling in thee and renewing and Sanctifying thee Use 3 Use 3. Let Christian Parents be carefull to use the means to help forward the new Birth of their Children that as they receive a naturall Birth from them so they may by their means come to be partakers of a Spirituall Birth by Grace Let them not think it enough that themselves are Religious for they cannot convey Religion and Grace to their Children by natural Birth this must come from the supernatural work of Gods Spirit All Parents therefore ought to pray unto God for this and to use all good means for the effecting of it To this end they are to present them in due time to the Sacrament of the new Birth which is Baptism and to be carefull when their Children come to understanding to train them up Religiously in the true knowledg and fear of God Ephes 6. 4. Observ 3 Observ 3. Further in that these Kinsfolks of Christ that were so near to him by natural Birth did thus censure him and did molest and trouble him in going about to hold him with their hands as if he had bin besides himself Hence gather that we must sometimes look to be wronged and troubled even by such as are very near to us in regard of natural Birth Alliance or Acquaintance David complains how Ahitophel his familiar friend had wronged him Ps 41. and Psal 55. Job's own Wife and his friends were a great occasion of aggravating his misery Peter was an offense unto Christ Matth. 16. 23. yea the Virgin Mary her self was a trouble unto him Joâ— 2. 3. To this purpose is that also Matth. 10. 35. I am come to set a man at variance against his Father and the Daughter against her Mother c. and a mans foes shall be they of his own household Vse Vse Be not discouraged though we thus meet with injuries or troubles at the hands of such as are our friends or near unto us c. Though this be a great tryall as we may see by David's complaint Psal 55. yet we must bear it patiently knowing that not onely other Saints of God but even Christ himself had experience of this Tryall Mark 3. 22. And the Scribes which came down from Jerusalem said c. Nov. 28. 1619. FRom ver 22. to ver 31. is laid down the fourth principal part of this Chapter namely the Apology or defence of our Saviour Christ for himself against the wicked slander of the Scribes charging him as if he had a Devil and did by the help of Beelzebub cast out Devills The occasion of this their slander is mentioned Matth. 12. 22. and Luke 11. 14. namely our Saviours casting of a Devil ouâ— of one that was brought to him being both blind and dumb whereaâ— when the common people were amazed and wondred and took occasion thereupon to confess Christ to be the Son of David that is the promised Messiah on the other side the Scribes and Pharisees judged him to have a Devil and by the help of him to have cast out that dumb and deaf Spirit In all these Verses Consider two things chiefly 1. The wicked slander of the Scribes against Christ ver 22. 2. His answer and Apology for himself in the Verses following In the former Consider 1. The Persons slandering The Scribes that came down from Jerusalem They are set forth 1. By their publick Office Scribes 2. By the place whence they came From Jerusalem 2. Consider the matter of the slander which is twofold 1. That He had Beelzâ—bub 2. That by the Prince of Devills he cast out Devills The Scribes Who these were is shewed before upon chap. 2. ver 6. It is a name of Office They were publick Teachers and expounders of the Law among the Jews therefore they are sometimes called Lawyers and Doctors of the Law they were in great account for their Learning and Literal Knowledge in the Law of Moses with these the Pharisees also joyned Matth. 9. 34. Which came down from Jerusalem This Argues that they were none of the meaner sort of Scribes but rather some of the chief and of greatest Account because they were of Hierusalem the chief City in Judea Beelzebub This is the proper name of the chief Idol of the Ekronites or Philistims as may appear 2 King 1. 2. The name is made of two Hebrew words Baal
which signifies a Lord or Master and Zebub which signifies a flye and so it is as much as the Lord of Flies which name was given to that Idol either because he was Worshipped in the form or shape of a Flye as Nazianzen saith or else as others think because the heathenish people sought help from that Idol against the annoyance of Flyes Now the Jews in contempt and detestation of that Idol applyed this name to the Devil yea to the Prince or chief Devil calling him Beelzebub and hence it is that the Scribes speak so in this place Drusiâ—s giveâ— another derivation and reason of this Name Baalzebul id est Jupiter Stercoreus from Baal Jupiter and Zebul stercus c. Vide Drus ad voces N. Testam commentar prior in voce Beelzebub He hath Beelzebub This Phrase of Speech seemeth to imply two things in this place 1. That he was Possessed with Beelzebub the Prince of Devils 2. That he used the familiarity of that wicked Spirit casting out other Devilâ— and working other Miracles by his help and assistance as the words following imply By the Prince That is the chief of Devils which hath Preheminence over the rest This for the meaning Observ 1 Observ 1. When the Common People admired the Divine Power of Christ shewed in casting out the Dumb and Deaf Spirit these Scribes who were great Men in accompt for Learning and Authority blasphemously charged him to have a Devil c. Hence gather That great Men of the World are oftentimes the greatest and most dangerous Enemies to Christ and to the Religion and Doctrine of Christ See this Point handled before in this Chapter Ver. 6. 〈…〉 7. Observ 2 Observ 2. These Scribes were learned in the Law of Moses having great knowledge and skill in the Letter of it and yet they were wicked Men and Blasphemers of Christ as we see here Hence observe That men may have a great measure of literall knowledge of the Scriptures and yet be never the better Christians but remain wicked and ungodly men void of all Grace So had the Scribes and Pharisees and yet Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Paul himself before his conversion was a Pharisee and brought up at the feet of Gamaliel a Doctor of the Law and taught according to the perfect manner of the Law of the Fathers c. Acts 22. 3. and yet at that time he was a wicked Persecuter of the Truth No doubt but Judas also had knowledge in the Scriptures else our Saviour would not have chosen him to be one of his Apostles and yet he was a wicked Reprobate yea the Devils themselves have a great measure of knowledge in the Scriptures both of the Old and New Testament as may appear by their confessing of Christ to be the Son of God and the true Messiah foretold by the Prophets All this proveth that it is possible for those that are wicked and voyd of all saving Grace yet to have a great measure of knowledge in the Letter and History of the Scriptures Reasons Reasons The bare Historicall or Literall knowledge of the Scriptures doth onely enlighten the understanding but doth not renew or change the heart and affections nor cause a man to embrace or yield obedience to that which he knows Now where the change of the heart is not effectually wrought there is no saving Grace at all Use 1 Use 1. See how vain a thing it is for any to glory in their literall knowledge of the Scriptures as if this alone could make them good Christians Rom. 2. 18. The Jews boasted of this that they knew the will of God and were instructed in the Law and thereupon they thought themselves very Religious yet for all that they were wicked Hypocrites living in manifest breaches of the Law So it is with many now adays they think themselves very Religious because they have knowledge in the Scriptures and can discourse of them in Company c. To these I say it is well that they have knowledge and I wish that many had more than they have Yet know withall that if it be but an Historicall or Literall knowledge without a sanctified heart to imbrace that thou knowest it shall do thee no good thou mayst notwithstanding all this thy knowledge be void of all truth of sanctifying Grace Use 2 Use 2. Rest not in the bare knowledge of the Letter or History of the Scriptures This may be in wicked Men and grosse Hypocrites such as the Scribes and Pharisees who were full of literall knowledge yet empty of all soundnesse of Religion and Grace Though thou hadst as much knowledge in the Scriptures as the best of them had and much more yet if it be but a litterall knowledge it shall not further thee to Salvation though thou hadst all knowledge of the Scriptures that is possible to be had in this Life If thou wert well seen in all Questions and Controversies which may arise out of the Scriptures and wert able to discourse and reason of them understandingly If thou wert skillfull in all the Books of Scripture and didst know the true meaning of all the hardest places in the Bible yet if thou have not a sanctified heart to apply this knowledge and to yield obedience to that thou knowest thou art not yet gotten beyond the Scribes and Pharisees nay thou hast not out-stripped the Devils themselves who abound in this kind of knowledge of the Scriptures and yet shall never be saved And if thou rest in such a naked literall knowledge thou mayest with all thy knowledge perish everlastingly Beware therefore of resting in it and labour not onely to know the Word of God but especially for a sanctified heart to embrace and yield obedience to that thou knowest Every one hath so much true saving knowledge as he hath grace and affection of heart to embrace that he knoweth and without this all knowledge is ignorance in God's accompt The smallest measure of knowledge with a sanctified heart is more pleasing to God and more available to thy Salvation than all the Learning and Knowledge of the Scribes and Pharisees without sanctifying Grace Look to thy knowledge therefore that it be sanctified and that it be such as do not onely flote in thy head but go down to thy heart affecting it to embrace and yield obedience to the things thou knowest and hast learned out of the Word of God Labour for this effectuall knowledge which may not onely enlighten thy understanding but renew thy heart This is called wisdom in Scripture because it alone makes wise unto Salvation and without it all other knowledge is folly Oh! therefore get this wisdome above all Possessions get this effectuall knowledge and understanding of the Word of the Word of God as Solomon exhorteth To this end use the means especially these two 1. Pray unto God to give
Ver. 14. 2. What followed upon it from Ver. 14. to 24. 1. The Scribes and Pharisees cavilling and taking exception against Christ's Disciples for eating Bread with unwashen hands 2. Our Saviour's Answer thereunto reproving and confuting them Touching the first Consider 1. The Persons that took Exception described 1. By their Office and Calling Pharisees and Scribes 2. By the place from whence they came Jerusalem 3. By the manner of their coming All together ver 1. 2. Consider the occasion and matter of their Exception they found fault because they saw Christ's Disciples eat with unwashed hands ver 2. 3. The reason of their exception taken from the superstitious practise and custom of the Pharisees and Jews about outward washings ver 3 4. 4. The manner of their cavilling and finding fault they come to Christ himself and demand why his Disciples keep not the tradition of the Elders but eat with unwashen hands thereby accusing them as transgressors of that Tradition Ver. 5. First of the Persons Pharisees Of these before Chap. 2. Ver. 24 They were a Sect among the Jews professing great strictnesse and austerity of life c. There were great multitudes of these Josephus saies there were 6000 in his time Scribes Of these see before Chap. 1. Ver. 22. and Chap. 2. 6. They were Expounders of the Law of Moses in the literal Knowledge whereof they excelled therefore called Lawyers and Doctors of the Law c. Quest Quest What difference between Pharisees and Scribes Answ Answ 1. The Pharisees were a Sect among the Jews Act. 15. 5. differing in Opinion from other Sects See Act. 23. 8. whereas Scribes is a Name of Office and not of a Sect. 2. The Pharisees were more exact and curious Expounders of the Law according to Tradition whereas the Scribes were more plain and literal Drus de tribus Sectis Lib. 3. cap. 13. 3. The Pharisees were most strict and austere in their outward life and conversation Act. 26. 5. It is called The strictest Sect c. But the Scribes were accompted most learned 1 Cor. 1. 20. Vide Drus de tribus Sectis Jud. lib. 2. Observ Observ That such as for their place and Calling should be greatest Friends and Favourers of Christ and his followers they are often greatest Enemies and readiest to oppose against them These Scribes and Pharisees were by their Office and Calling chief Teachers in the Church and they were not of the common sort of Teachers but rather of the principal and choisest as is most likely because they were of Hierusalem the chief City in Judea These therefore in regard of their great place and Calling should have been most forward to honour Christ and to shew favour and friendship to his Disciples and Followers but we see that on the contrary they of all others were most malicious and envious against Christ and his Disciples shewing their Malice by unâ—ust cavilling at the Disciples and accusing them to their Master as profane Persons for eating Bread with unwashen hands See before Chap. 2. Ver. 6. and Ver. 24. See also Chap. 3. Ver. 6 22. Psal 2. Kings and Rulers conspire against the Lord's anointed The Stone refused of the Builders c. Act. 4. 11. even of the Master-Builders as Scribes Pharisees Elders High-Priests c. See Ver. 5 6. of that Chapter Who were they that opposed against Jeremy and Daniel but the Rulers Priests c Use 1 Use 1. See how unfit it is to tye our selves to the example of great Men in the Church in matters of Religion not safe alwayes to follow them for so we may with them become the worst enemies that Christ and his Church hath It is a foolish thing to alledge the example of great men for excuse or defence of unwarrantable practices like those Joh. 7. 48. as if great men were alwayes good Contrà they are often the worst and most dangerous enemies of Christ and his Church c. 1 Cor. 1. 28. Not many wise c. Vse 2 Vse 2. Admonition to great men in high place in the Church to use and imploy their great Dignity Places and Offices to the honour of Christ and good of his Church And to this end pray unto God to give them speciall Grace so to use their great Places and Offices lest otherwise they abuse them to the great hurt and danger of the Church and dishonour of Christ It behooveth us also to pray for our Rulers and Governours in Church and Common-wealth c. Now follows the place whence these Pharisees and Scribes came From Jerusalem The chief and mother-City of Judea which was a good long way distant from Galilee where our Saviour Christ and his Disciples now were See Joh. 7. 1. Observ Observ In that they came so far a Journey to shew their malice in cavilling at Christ and his Disciples we may observe What pains the Wicked take to accomplish evil and wicked ends So Chap. 3. Ver. 22. The Scribes came from Hierusalem to accuse Christ falsly c. Mat. 23. 15. Woe to you Scribes and Pharisees Hypocrites for ye compass Sea and Land to make one Proselyte c. Rom. 3. 15. Feet swift to shed blood Prov. 1. 16. Their feet run to evil c. Isa 5. 11. Drunkards rise up early c. Paul before his Conversion travelled from Hierusalem to Damascus with Letters to bring the Christians bound thither Acts 9. Ezra 4. 23. Rehum and Shimshai and their Companions travelled from Samaria to Jerusalem to hinder the Building c. Hence it is That committing of sin is compared to plowing and sowing which are painfull works Job 4. 8. and the Wicked are called workers of iniquity yea they are said to travail with iniquity as a Woman travaileth in Child-bearing Psal 7. 14. Reas 1 Reas 1. Iniquity is sweet unto them Job 20. 12. Therefore they take pains to satisfie their wicked lusts Prov. 4. 16. They cannot sleep except they have done mischief c. They eat the bread of Wickedness c. Reas 2 Reas 2. The Devil whose Servants they are setteth them awork and stirreth them up to take such pains c. See this in Judas Joh. 13. 27 30. Use 1 Use 1. See the wretched folly and madness of such wicked Ones not onely committing sin willingly and so as much as lyes in them damning their own Souls but also taking pains to go to Hell yea taking pains to treasure up greater measure of wrath and to bring on themselves swifter and heavier damnation These are the Devils Martyrs suffering much for his sake and in his Service c. See how justly the Wicked are called fools and mad men in Scripture As Paul saith of himself Acts 26. 11. Let such take notice of this their extream folly and madness and desire of God to give them eyes to see and hearts to repent of it And let us take heed of being like them c. Vse 2 Use 2. Seeing the Wicked take such pains in the
to our Saviour to put this case of conscience to him Whether lawfull for a man c. but under this pretence they did hide a malicious intent and purpose to tempt our Saviour and to entrap him by his answer to them So at other times they used to cover and cloke their wicked purposes and practises with a shew of Religion and Holiness Matth. 23. 14. Ye devour widows houses and for a preâ—ence make long prayers c. Thus wicked Balaam Num. 23. 1 c. under pretence of offering a solemn Sacrifice and of going to consult with God did hide his wicked purpose of cursing Gods people Thus wicked Jezabel 1 King 21. under pretence of a Religious Fast caused Naboth to be falsly accused and put to death that Ahab might have his Vineyard Use Use Let this hypocritical and wicked practice be far from every one of us who professe to be the true servants of God Of all sins take heed of those that are practised under pretence of holiness and Religion Dissembled holiness is double iniquity It is a great sin and offence against God to defraud or oppresse others to speak evill of others or to slander and backbite others c. to wreck our malice or wrath against others these are every one of them great sins and offences against God but never so offensive and dishonourable to God as when they are practised under a colour and shew of holiness Religion or zeal for Gods glory For the more excellent a thing true Religion and Zeal is the more haynous and odious is it before God for any to abuse it as a cloke and cover for sin Let every one therefore fear and take heed of this high degree of hypocrisie and wickedness as being most odious to God and Man Mark 10. 3 4. And he answered and said unto them What did Moses command you Febr. 3. 1627. OF the first part of the Disputation between our Saviour and the Pharisees touching divorcement of Wives we have heard Verse 2. namely of the question propounded by them unto our Saviour touching this matter Whether it were lawful for a man to put away his Wife viz. for such small causes or occasions of dislike or discontent for which the custome of the Jewes in those times was to put away their Wives Now followes the second part of the disputation viz. our Saviour's answer to that question of the Pharisees which answer is made by way of propounding another question to him demanding of them what Moses did command them touching this matter Verse 3. He answered and said unto them What did Moses c. That is What is the written Law of Moses or rather of God by Moses touching divorcing or putting away of Wives Now this question he asketh of them not that he was ignorant of the Law of Moses touching this matter but because they propounded the question to tempt and entrap him and so to bring him into disgrace and dislike or hatred with the people therefore to prevent this their malicious purpose he doth not give them a direct answer presently in his own name but refers them for an answer to the Law of Moses that is to the authority of the Scriptures and the rather because they professed great knowledg in the Law of Moses and that they did highly esteem of the same And this he did also to give occasion by this question to further conference and discussing of the matter Quest Quest Why doth our Saviour answer them at all seeing he knew them to be grosse hypocrites and malicious enemies and therefore as it may seem to be unworthy of an answer Answ Answ 1. To convince and stop their mouths and lest by his silence he should give them occasion to insult over him as if he either could not or durst not answer them according to that of Solomon Prov. 26. 5. Answer a fool according to his folly lest he be wise in his own conceit 2. For the better informing of the multitude and of his own disciples being present touching this matter and the rather because his disciples were as yet to seek and not thoroughly resolved in it as appeareth by their asking him again of it afterward in the house Verse 10. Therefore our Saviour in answering these Pharisees had not so much respect to them as to the good and edification of his Disciples and the multitude who were teachable Observ 1 Observ 1. Though it be not alwayes fit to answer profane and wicked men which are open and known enemies of Religion when they propound captioâ—s questions to us about matters of Religion onely to entrap and ensnare us for sometimes silence is the best answer to such as Solomon saith Prov. 26. 4. Answer not a fool c And our Saviour forbids us to give holy things to dogs c. Matth. 7. yet sometimes it is expedient and necessary to answer such both for the convincing and stopping of their mouths and also for the benefit and good of others who perhaps are present at such times and may reap good by our answers and lastly for the discharge of our own conscience lest we should in such cases be wanting to the truth in giving testimony unto it Observ 2 Observ 2. In that our Saviour dealeth so wisely and circumspectly here in answering the captioâ—s question of the Pharisees not answering them directly in his own name lest he should minister occasion of cavilling to them but referring them to Moses Law for answer asking what Moses commanded in this caseâ— and so opposing their question with another question the better to convince them hence we are to learn the like wisdom and prudence in framing our answers to such malicious and crafty enemies of Religion if at any time they shall come upon us with such intricate captious and â—nsnaring questions seeking advantage against us to bring us into trouble or to bring us and the truth if self into disgrace Here we must remember to be wise as Serpents in answering such malicious and politick enemies of the truth and not onely in our answers but in all our conference with such to be careful and wise so to order it that we give them no advantage against our selves or the truth it self This wisdom our Saviour teacheth us here by his manner of answering these Pharisees coming to tempt him with a question So at other times as Matth. 22. 21. when they went about to entangle him by the question of paying tribute to Caesar he answered them so as they could take no advantage bidding them to give unto Caesar the things that were Caesars c. The like wisdom was practised by the Martyrs when they were brought before authority and their enemies went about to entrap them by captious questions c. Observ 3 Observ 3. In that our Saviour referreth these Pharisees here unto the written Law of Moses that is unto the Scriptures for answer to their question thereby he teacheth them and us that the
Precept or Commandment Further touching this Law of Moses here mentioned and set down Deut. 24. 1. some questions are to be resolved Quest 1 Quest 1. Wherefore Moses or rather the Lord himself by Moses did by this Law tolerate or permit Divorcement of the Wife in the forenamed case of dislike or hatred conceived against her Answ Answ Not thereby to allow or approve of such Divorces for it was against the first institution of Marriage as our Saviour afterwards sheweth in ver 6 7 8. but for the preventing of a greater evill or mischief viz. the hard and cruell dealing of Husbands with their Wives as the times then were amongst the Jews For such was the cruelty and hard-heartednesse of the Jewish Husbands against their Wives as some do affirm that when once they had conceived hatred against them they would rather do them any hurt or mischief yea though it were to the wilfull murthering of them then they would live with them And this may be gathered from the words of our Saviour himself in the verse following where he saith That it was for the hardnesse of the Jews hearts that Moses did give them that Law or Precept Quest 2 Quest 2. What kind of Law was this of Moses touching Divorcement Answ Answ It was no Morall or perpetual Law to continue in force for ever at least not in regard of all the circumstances of it but it was onely a Judicial Civil or Politick Law given onely for the good and convenient ordering of the Common-wealth of the Jews and that for a time onely that is to say untill the time of Reformation as it is called Hebr. 9. 10. which was after the comming of Christ in the flesh and therefore we see that our Saviour at his comming though he did not quite abrogate this Law in regard of the substance and equity of it yet he did correct and amend it or at least open and explain the true scope and meaning of it further then ever it was before opened by teaching it not to be an absolute allowance of Divorcement in such cases of dislike and hatred conceived against the Wife but onely a permission of it for a time in regard of the hard-heartednesse of the Jews and withall by shewing expresly the unlawfulness of such Divorces as he doth afterward as we shall hear ver 9-11 of this Chapter Quest 3 Quest 3. Wherefore was the Husband commanded to give a writing or Bill of Divorcement to his Wife before he put her away Answ Answ It is most likely that the principal causes were these 1. That by this Bill of Divorcement the Wife being the innocent party might be saved harmless from being too much wronged and abused by her Husband For she having the Bill of her Divorcement to shew this was a testimony for her innocency and besides by it she being cleared from her former Husband was at liberty by this toleration before men to marry with another as the words of the Law do shew Deut. 24. 2. 2. That this might be a means to bridle and restrain such rigorous Husbands from that unlawfull practice of putting away their Wives in such cases when as they could not do it without giving them a Bill of Divorcement which would also be a perpetual testimony both against themselves to shew their hard dealing and for their Wives to clear their innocency See Esay 50. 1. So much in way of clearing these words of the Pharisees here alledging the Law of Moses touching Divorces Where 1. Consider the persons alledging this Law the Pharisees They said c. 2. Their corrupt manner and end of alledging it to justify unlawfull Divorces 3. The Law it self Observ Of the first Observ That groâ—s Hypocrites and profane or wicked men may have knowledg in the Scriptures and be able to alledg the same readily So these Pharisees here they had literal knowledg in the Law of Moses and could readily cite places out of the books of Moses So at other times as Joh. 8. 5. they alledg the Law of stoning such to death who were taken in Adultery So the profane Sadduces who denyed the Resuâ—rection and held there was neither Angell nor Spirit Act. 23. yet could alledg Scripture Matth. 22. 24. yea the Devill himself Matth. 4. Use Use Teacheth us not to rest contented with the literal knowledg of the Scriptures but withall to labour for the true understanding of the sense and meaning of the Scriptures and especially for Sanctified hearts to imbrace and yield obedience to the Word of God else we go no further then Hypocrites and Reprobates who may have great knowledg in the Letter and History of the Scripture yea they may also understand the meaning of them in a great measure yea further they may have some taste in their affections of the sweetness of God's Word and yet be but Hypocrites and Reprobates Hebr. 6. 5. Therefore above all labour for the true sanctifying and saving knowledg of the Word of God with a true feeling of the power and vertue thereof renewing and changing our hearts If this be not in thee thou mayest perish and go to Hell with all thy literal or speculative knowledg of the Scriptures If it be onely in thy head and not truely rooted in thy heart c. Of the second It is the property and manner of Hypocrites and wicked men to alledg Scripture for the justification of sin and unlawfull practices and to this end to pervert the true sense and meaning of the Scripture So these Pharisees here do alledg this Law of Moses out of Deut. 24. to justify unlawful Divoâ—ces for small and light causes then in use amongst the Jews and to this end the better to colour over the matter and to hide the true meaning of the Law they alledg the words of it in a perplexed and confused manner sometimes calling the whole Law a permission which was not so but in part an express Commandment namely in respect of the Bill of Divorcement to be given unto the Wife and sometimes calling it a Commandment as Matth. 19. 7. whereas it was in part a permission or toleration onely viz. in regard of the Divorces themselves And this hath bin an usual practice of wicked men in all ages to alledg Scripture in defence of sin both of their own sins and of the sins of others in the times wherein they lived and to this end to pervert the true sense of the Scriptures alledged by â—hem Thus all profane Hereticks which have bin both in ancient and latter times have alledged Scripture in defence of their wicked Heresies perverting the Scripture to that end So the Arrâ—ans Pelagians Manichees c. in old time So at this day the Papisâ—s Anabaptists and such like So amongst our selves there are to be found now adayes such profane men who are ready to alledg Scripture in excuse and defence of their own and others sins perverting and wresting such Scriptures to this wicked end So our
Christ in the day time c. And many â—uch Nicodemites we have now adayes who have some kind of desire to be Religious or to perform Religious duties buâ— are ashamed and loath to seem too forward and zealous in such duties loath to be seen and taken notice of for frequenters of Sermons or for using private Prayerâ— and Catechising and reading of Scripture in their Families c. But let such take heed how they prefer their own credit and reputation with men before the glory of God and doing of their duties which God requireth of them and remember what our Saviour hath threatned against such as are ashamed of him before men that he will be ashamed of them hereafter before his heavenly father and the holy Angels Mark 8. 38. Now falloweth the humble and reverent gesture of this young man toward our Saviour 1. Kneeling unto him 2. Giving him this honourable title Good Master Observ 1 Observ 1. See one duty which we owe to the Messengers and Ministers of God sent to teach and instruct us in the wayes of God viz. the duty of reverence and due respect of them and that in regard of their Calling and Ministerial Office This young man though he did not know or believe Christ to be the Son of God but onely a meer man yet because he took him to be a special Prophet sent from God he shewed great reverence and respect towards him In this we ought to imitate him by shewing like reverence and respect to Gods Ministerâ— called and sent to teach and instruct us in the wayes of God We are to reverence them in heart by esteeming well of them and of their Ministery and to shew it outwardly by respectfull carriage toward them 1 Thess 5. 13. Esteem them very highly in love c. 1 Tim. 5. 17. The Elders that rule well are to be counted worthy of double honour c. Observ 2 Observ 2. In what manner we should come unto the Ministers of God to learn and to be instructed by them in the wayes of God and in the meanâ— of obtaining eternal life we are to come unto them in humble manner submitting our selves to be taught by them out of the Word of God Thus did this young man come in submissive and humble manner to learn of Christ whom â—e took to be a special Prophet or extraordinary teacher sent from God This humility he shewed by his gesture of kneeling c. And although he was not so truely humble nor in such a degree as he should have bâ—n as appears by his not profiting so as he should have done by Christ's teaching yet it is plain by his manner of comming that he was in some degree humble and teachable and that he came with a mind and purâ—ose to submit to Christ's teaching And herein we are to imitate him in bringing an humble and teachable mind when we come unto the Ministers of God to be instructed by them out of hiâ— Word whether in publick or private especially when we come to hear them in publick Jam. 1. 21. Receive with meekness the ingrafted Word c. This meekness includeth humility as the ground and cause of it Hebr. 13. 17. Obey them that have the over-sight c. and submit your selves c. To this end we must labour to see our natural blindness in the things of God and consequently our want of teaching that this may humble us and cause us to deny our selves Then shall we be likely to profit by the Ministry of the Word and by the teaching of Gods Ministers Use Use See the cause why many come to hear the Ministers of God and yet profit so little by their teaching it is because they come not with humble hearts sensible of their own ignorance and want of Spiritual and heavenly knowledg in the things of God but they are puffed up with Pride and conceipt of their own knowledg thinking themselves aâ— wise as their teachers if not wiser and that the Minister can teach them nothing but what they know already No hope that such should profit by the Ministry of the Word so long as they are â—hus conceited of themselves Psal 25. 9. The meek will he guide in Judgment and the meek will he teach his way Mark 10. 17. What shall I do to inherite eternal life June 22. 1628. NOw followeth the question it self which this young Ruler propounded unto Christ What shall I do to inherite c. Observ 1 Observ 1. In that being ignorant and unresolved in this matter touching the way of obtaining eternall life he comes to Christ to be instructed conceiving him to be a Proâ—het and teacher sent of God Hence we learn what is to be done by such as find and feel their own iâ—norance in things Spiritual and heavenly they are to seek instruction and resolution from others who are able and fit to teach them especially from the Ministers of God and chiefly from their own Pastors and that both in publick and private They are to come duely and diligently to hear them in publick and to repair to them in private also if need be to propound their doubts unto them and to seek instruction from them Mal. 2. 7. The Priests lips should preserve knowledg and the people are to seek the Law from his mouth c. This is one principall means for the attaining of further knowledg in heavenly things See Act. 8. 34. Use Use For reproof of such as are ignorant in things Spiritual and heavenly and yet have no care to seek instruction from such as are able and fit to teach them especially from the Ministers of God no desire or forwardnesse to come to hear and learn of them in publick no not of their own Pastors but are slack and negligent this way either absenting themselves when they see good or coming into the Church when half or more than half the publick Exercises are ended Thus shewing manifest contempt of the publick Ministery And for the most part none are so faulty this â—â—â—y as those that are most ignorant in matters of Religion and in the Word of God and so have most need oâ— instruction by the publike Ministery Yet none so great contemners of it as they Thus as they are ignorant so they are williâ—â— still to be ignorant c. As for seeking to their Pastor in private for instruction this they are furthâ—â—â— of all from either because they disdain to learn of him or because they are ashamed to bewray their ignorance and so this want of true humility to learn and the fear of shame in seeking instruction keepeth them still in ignorance and so through ignorance they run into grosse errours both in judgment and practice Observ 2 Observ 2. In that this young man though rich and covetous too yet did not come to Christ with a question about any matter of the world but about the Kingdom of Heaven how to obtain eternal life this may teach us
what kind of questions are fittest for Christians to come to their Pastors and Ministers withall not about earthly matters or matters of this world but about spirituall and heavenly matters which concern the world to come or the Kingdom of heaven Vse Vse This reproveth such as seldom or never repair to their Ministers in private to confer with them or to move any question to them unlesse it be about matters of the World to talk about their Tythes c. These are worse than this young man who though he were rich and worldly yet c. Contrà Mal. 2. 7. They should seek the Law of God at their mouthes Observ 3 Observ 3. In that this young man did not propound a question to our Saviour about any small or sleight matter nor yet any curious question about some unprofitable or needlesse matter but a very necessary and profitable question about a weighty matter yea the weightiest of all other even about the obâ—aining of eternal life and salvation This teacheth us what kind of questions about matters of Religion we should propound and move to others and especially to Gods Ministers in private conference not curious or unprofitable questions not about small and sleight matters not so needful to be enquired after but about main matters of Religion and Christianity which are most necessary and profitable to be known not about curious speculations to feed the understanding only but rather about matters of practice to edifie the conscience Such was the question moved by the Jaylor to Paul and Silas Act. 16. 30. Sirs What must I do to be saved So Act. 2. 37. Use Use This condemneth the custom and practice of some who will ask questions of the Ministers of God and others touching matters of Religion or of the Scriptures but it is for most part about curious and needleâ—s matters not so profitable or fit for them to enquire after such questions as breed rather strife of words than godly edifying in the faith as the Apostle speaketh Such curious and unprofitable questions do spend that pretious time which should be bestowed in more profitable conference Observ 4 Observ 4. Lastly in that he demandeth what he shall do c. implying that he did erroneously think to obtain eternal life by the merit of his own good works this teacheth us That it is a natural errour and blindnesse in men to desire and hope to obtain eternal life by the merit of their own good works So though this young man who came to Christ with this question And this was a common errour amongst the Jews in those times So Joh. 6. 28. when our Saviour bade them labour for the meat that endureth to everlasting life c. they make this answer What shall we do that we might work the works of God See also Rom. 9. 32. Yea the Scribes themselves were tainted with this errour Luke 10. 25. A certain Lawyer or Scribe stood up and tempted him saying Master What shall I do to wherit eternal life So the Papists at this day are tainâ—ed with this gross Errour holding Justification and Salvation by the merit of their own good works And the ignorant people amongst us are sowred with this leaven of Popery For if one ask them how they look to be saved or to come to Heaven Some are ready to answer By their good prayers or by their good meaning or good serving of God Which are meer Popish conceits So that it is true which Luâ—her saith of us by Nature Unusquisque nostrâ—m gestat in siâ—u suo magnum Monachum c. We every one â—â—rry a great Moâ—k in our bosome that is We carry in our hearts a Popish conceit of our own merit of good works Vide Luther Loc. Com. per Fabric Class 5. pag. 81. Reason Reasâ—n This conceit of obtaining life eternal by our good works is a fruit of pride and self-love which is a very natural sin to every one of us Use 1 Use 1. See one cause why so many are apt to be seduced and drawn away with the Popish Errours of Justification by works and of meriting eternal life by them It is because these errours do sute so well with man's corrupt Nature and are so agreeable unto it as nothing more yea the whole frame of the Popish faith and religion is for the most part such as is agreeable and very pleasing to corrupt nature by reason whereof it hath the more followers whereas contrarily the true Religion of Christ is an enemy to man's corrupt Nature crossing and contradicting it yea teaching us to deny and crucifie it c. Vse 2 Vse 2. For Admonition to us to be so much the more careful to shun and take heed of this erroneous conceit and opinion of meriting eternal life by our good works yea to abhor and derest it as a grosse and damnable errour The more natural it is unto us the more dangerous and the more must we resist it and take heed of it in our selves We must labour every one to cast the Popish Monk out of our boâ—om that is to abandon all Popish conceitâ— of our own goodnesse or righteousnesse going out of our selves and seeking salvation in and by the merits of Christ Jesus alone trusting to obtain eternal life not by the merit of our own works though never so good but by believing in him that justifieth the ungodly that is by the merit of Christ's death and obedience imputed to us of God and applyed by faith Mark 10. 18 19. And Jesus said unto him Why callest thou me good c. June 29. 1628. NOw followeth Christ's Answer to the young man's Question consisting of two parts 1. An Expostulation with him about the title of good which he gave unto him blaming him for it Why callest thou me good Together with a reason of that Reproof or Expostulation his verbis There is no man good but one that is God 2. A Direction or Prescript given him by our Saviour what he must do if he did look to obtain eternal life by his good works he must keep the Commandements of the Moral Law unto which therefore he referreth him particularly instancing in the Commandements of the second Table and appealing to his own knowledg of them Verse 19. Thou knowest the Commandements Do not commit adultery Do not kill c. Of the first part Why callest thou me good He doth not absolutely or simply blame him for giving this title to him for it did of right belong to Christ but in some respects and for some special reasons 1. Because he gave this title to him as unto a meer man as he conceived him to be and not as to the Son of God and true God as indeed he was whereas this title though it did agree and was due to him as he was man yet not only as he was man but chiefly and principally as he was God as our Saviour plainly implyeth in the very next words telling him that there is
up daily to praise and magnifie his Name for this goodnesse Psal 106. 1. Praise ye the Lord for he is good c. So Psal 107. 1. and in other places of the Psalms See Psal 145. 7 9. Use 3 Use 3. Seeing God is absolutely and perfectly good without all mixture of evil c. hence we may gather That he is not the author or cause of any evil in the world simply considered as it is evil but all evils in the world whether of sin or punishment are either from the devil that evil One as the Scripture calleth him or else from man's corruption Touching the evil of sin God is far from being any cause of it Jam. 1. 13. God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawn away by his own lust and entised c. See also Eccles 7. 29. Neither is God the cause of any evil of punishment simply considered as it is evil but with respect unto some good which he intendeth by it and bringeth out of it so understand that Amos 3. 6. Shall there be evill in a City c. not that the Calamities or Judgments which the Lord inflicteth on Men or Cities are simply evil as they come from God but because in some respect they are evil viz. as they are the fruit and effects of sin being procured and deserved thereby Now this being so it must teach us when any evil of punishment judgment or chastisement doth happen unto us not to impute the cause to God nor to murmur against him as if any thing simply evil could come from him but to clear Gods Justice and to accuse our selves and our sins as the only procuring and deserving cause of all such evils and miseries which befall us c. Use 4 Use 4. Seeing God only is good of himself and all goodnesse of men and other creatures is from him this teacheth us not to ascribe any goodnesse to men whether it be to others or to our selves simply considered of our selves but to acknowledg all the goodnesse that is in us or others to be from God alone and to yield unto him the glory thereof But of this before in handling the former Point of Doctrine Use 5 Use 5. See what to do when we reap any benefit good or comfort by men or by any of the creatures we are to blesse God and be thankful to him especially from whom all that good cometh If men be kind and good to us though we are not to be unthankful to them yet we ought especially to blesse God for the kindnesse they shew to us So 1 Sam. 25. 32. David blesseth God for the good he reaped by the good counsel of Abigail So when we receive good and comfort by the use of any of Gods creatures we are to blesse God and be thankful to him remembring that he alone is good of himself and that the goodnesse of the creatures is not from themselves but from Him the Creator See 1 Tim. 4. 4. Mark 10. 19 Thou knowest the Commandements Do not commit adultery c. July 13. 1628. HEre followeth the second part of Christ's Answer to the young man's Question touching eternal life which is a Direction or Prescription what he must do if he look to obtain â—eternal life by his own good works he must then keep the Commandements of the Moral Law unto which he therefore referreth him for further direction appealing to his own knowledg of the Law and instancing withall in the particular Commandements of the second Table In the words consider two things 1. Our Saviour's directing or sending of him to the Commandements of the Law Thou knowest the Commandements 2. His instancing in the particular Commandements of the second Table Do not commit adultery Do not kill c. Of the first Thou knowest c. He appealeth to his own knowledg as one that was not ignorant of the Law but rather skilful in it at least in the letter or literal knowledg of it and having also as is probable some understanding in the sense and meaning of the Commandements though not so truly or thoroughly conceiving the same as he should as will afterward appear Which by the way makes it the more probable which some do suppose that this young Ruler was of the sect of the Pharisees for they were very skilful in the letter of the Law though they greatly corrupted the sense of it by their false glosses and unwritten Traditions added thereunto Now the scope and purpose of our Saviour in these words is to intimate unto him what he must do and what is required of him if he desire or seek to obtain eternal life by his good works viz. that then he must keep the Commandements of the Moral Law and that fully and perfectly for so he meaneth So Matth. 19. 17. If thou wouldst enter into life keep the Commandements that is perfectly Therefore Verse 21. If thou wilt be perfect c. Now further by this place the Papists would prove their Doctrine of the merit of good works That good works done in state of grace do merit eternal life by the worthinesse of them because our Saviour referreth this young man to the keeping of the Commandements for the obtaining of eternal life See Rhemists on this place But the truth is here is no ground at all for this doctrine of merits For our Saviour doth not tell him that by keeping the Commandements he might or should merit or deserve eternal life to be given unto him neither is that his meaning but because he saw him to be tainted with the common errour of the Pharisees and other Jews in those times who sought to be justified before God and saved by keeping the Law of Moses therefore he sends him to the Commandements of the Law telling him That if he look to be saved by keeping them then he must keep them perfectly that so he might by this means convince him of his unability to keep them perfectly and consequently humble him in sight of his sins causing him to go out of himself and to seek salvation in Christ if it might be or otherwise to leave him the more without excuse Observ 1 Observ 1. What is required of all such as desire or seek salvation by the merit of their own good works they must yield perfect obedience to the Moral Law of God and to every Commandement of it or else they cannot by this means obtain eternal life This young man demanding by what good works of his own he might obtain eternal life our Saviour enjoyns him perfect obedience to the Law intimating that he could not be saved by his own works or obedience to the Law unlesse he perform such obedience to it as is perfect in every respect and degree So Luke 10. 28. when a certain Scribe or Lawyer came to our Saviour with the like question and our Saviour referred him to the Law asking him How he read
acquainted with the words of the Law but also in understanding the sense and meaning of the same It is called the Moral Law of God because it contains the perfect rule of life and manners by which the Lord will have us to walk and live and how can this be if we be not well and familiarly acquainted with this rule Therefore Deut. 6. 7. c. the Lord requires that his people should not onely teach his Commandements diligently to their Children but also talk of them ordinarily and daily as they sate in their houses as they walked by the way c. And further that they should also bind them for a sign upon their hands and that they should be as frontlets between their eyes And lastly That they should write them upon the posts of their houses and on their gates All this was to teach them how familiarly they should be acquainted with the Commandments of the Law of God Use 1 Use 1. For reproof of such as live in the Church where the means of knowledg is and yet are ignorant and to seek in the Law of God some of good years being scarse able to rehearse the words of the ten Commandments much less to conceive the true meaning of them what sins are forbidden what duties commanded in the several Precepts of the Law yea notwithstanding so much and so long teaching as they have had in the Doctrine of the Commandments c. Many do busy themselves much about enquiring after the Laws and Statutes of the Land which though I do not simply blame so it be done to a good end and within the compass of their calling yet this is the fault and sin of such that they are more carefull to know the Laws of men which concern their welfare in this life onely then they are to understand the Law of God by which they must be judged at the last day Vse 2 Use 2. See how fit and necessary it is for the Doctrine of the Law contained in the ten Commandments to be much and often taught in the Church of God by the Ministers of it and for the people of God to be diligent and conscionable in hearing and learning the same at all times and upon all occasions This is one principal part of the Doctrine of Catechism needfull to be taught often in our Church and in all other Christian Churches yea I doubt not but it is that part of Catechism which is of most general use for all sorts of Christians especially in these corrupt and dissolute times in which there is so much failing generally in matters of practice and in Morall duties of Christianity c. which should therefore move all to be the more carefull to hear learn and be throughly acquainted with this Doctrine of the Commandments and never to think that they have or can sufficiently profit therein Observ 4 Observ 4. In that this Ruler though a young man did know and was well acquainted with the Law of God this shews that the younger as well as elder sort ought to know and be acquainted with the Law of God See Deut. 6. 7. and Psal 119. 9. Now followeth our Saviour's particular instancing in the Commandments of the second Table concerning duties to man or to our Neighbour In these words Do not commit Adultery Do not Kill c. Quest Quest Why doth our Saviour give instance onely in the Commandments of the second Table concerning dutieâ— to our Neighbour seeing the Commandments of the first Table touching our duty to God are the chief and principal c Answ Answ 1. Because the obedience of the first Table is included in the obedience of the second Table and presupposed by it as the ground and cause of it Love to our Neighbour being the sum of the second Table presupposeth love to God which is the sum of the first Table 2. Because obedience to the second Table is an evidence and testimony of obedience to the first Table Love to man is a fruit and testimony of love to God shewing the truth and sincerity of it whereas on the contrary many Hypocrites do make great shew of obedience to the first Table in outward duties of Piety towards God but fail in duties of charity and justice towards men commanded in the second Table Therefore the Commandements of the second Table are fittest to try and discover an Hypocritical Professor such as this young Ruler was from a sound Christian for which cause our Saviour urgeth the keeping of the Commandments of the second Table to this young man when he would discover his Hypocrisy to him Sic Calv. Jans Analys 3. The Commandments of the second Table being more plain and easy to be kept then those of the first Table our Saviour giveth instance in these of the second Table that so by convincing him to be guilty of breaking these which are easier he might much more convince him as guilty in the other which are much harder Sic Ferus in Matth. 19. Now in the manner of our Saviour's mentioning or alledging of these Commandments of the second Table some things are to be noted by us 1. That he doth not set them down altogether in the same order as they are recorded by Moses Exod. 20. and Deut. 5. but with some difference as may be perceived by comparing those places of Moses with the History of the Evangelists The reason is because it was our Saviour's purpose chiefly to presse the matter and substance of these Commandements to this young man and not to stand curiously upon the order of them 2. That he doth first mention the Negative Commandments which expresly forbid sin as Do not commit Adultery Do not kill c. And then the Affirmative enâ—oyning that which is good as Honour thy Father and Mother 3. He first mentioneth those which concern the duties we owe to our Neighbour in general and then that which concerns the duties we owe to Superiours and Inferiours more specially 4. That he omitteth the last Commandment of the second Table which forbids the first motions of coveting against our Neighbour the reason whereof may seem probably to be this because the obedience of that last Commandment being more secret and hidden in the heart then any of the rest was not so fit for the plain and evident convincing of this young man Vide Jans Analys in Matth. 19. Lastly In stead of mentioning the last Commandment he inserteth another particular Precept in way of explicaâ—ion and further urging of one of the former Commandments namely the 8th Commandment Of stealing The words which he addeth are these Defraud not or wrong not thy Neighbour in his good or outward estate which is nothing else but a branch of the 8th Commandment The reason of our Saviour's adding this may seem to be because this young Ruler being rich and covetous failed most of all in obedience to the 8th Commandment as more plainly appeared afterward Now touching these Commandments of the second
May 3. 1629. Observ 2 Observ 2. THat Ambition or the inordinate desire of Worldly Honour and Dignity unfit for us is a sin very natural unto all men even to the Saints of God and if to them much more to others Now that it is natural to the Saints of God so far forth as they are carnal we may see in Christ's Disciples They were tainted with this sin as we see here in these sons of Zebedee and both in them and the rest of the Disciples at other times See before Chap. 9. 34. So Aaron and Miriam Numb 12. 2. they shewed their ambition in seeking to be equal in dignity with Moses Yea our first Parents c. Examples of it in wicked Absalom Haman the Pharisees Diotrephes 3 Ep. Joh. 9. verse That which the Apostle sayes of Diotrephes is true of us all by Nature who are all Diotrepheses The causes of this natural sin and corruption in us are these 1. Pride and high-mindedness c. 2. Self-love seeking our selves without respect to the good of others Vse Use See how needful for us every one to resist and strive against this corruption and sin in our selves seeing it is so natural and cleaveth so close even to the best c. The more natural this lust of ambition is to all the more must every one of us labour to resist it in our selves Hebr. 12. 1. we are bid to cast off or lay aside the sin that hangeth so fast on c. such a sin is this of ambition and desire of worldly honour and advancement above others Labour we then to shake off this sin Remedies against it 1. Resist and take away the causes of this sin as pride self-love which are also so natural and stick so close to every one of us c. On the contrary labour for true humility and self-denyal shewing this humility by preferring others before our selves and being more forward to give honour than to receive it Rom. 12. 10. In giving honour prefer one another See Psal 131. 2. Consider the danger of this sin of Ambition being an enemy and hinderance to faith yea such a sin as cannot stand with faith Joh. 5. 44. How can ye believe c. It is also the cause of other hurtful and dangerous sins as of wrath strife and envy Gal. 5. 26. Let us not be desirous of vain-glory provoking one another and envying one another Besides many other sins which are occasioned by this sin as covetousness unjustice fraud lying dissembling flattery c. For these are the common practises of such as are ambitious and seek to climb to high honour c. 3. Consider what our Saviour Christ saith Matth. 23. 12. Whosoever shall exalt himself shall be brought low and he that shall humble hemself shall be exalted 4. Consider the vanity of all worldly honour how unprofitable and uncertain c. 1 Joh. 2. 17. The world pâ—sseth away and the lust of it Examples in Haman Nebuchadnezzar and Herod Mark 10. 38 c. But Jesus said unto them Ye know not what ye ask c. May 10. 1629. NOw followeth our Saviour's answer to the Petition of the two Disciples together with further conference between them His answer is twofold 1. More brief and obscure ver 38. 2. More full and plain ver 39 40. Of the first His more brief and obscure answer consisteth of two parts 1. An Admonition or reproof of them for their ignorance shewed in preferring that suite to him in these words Ye know not what ye ask 2. A Question which he demands of them the better to convince them of their ignorance and rashness in making that suite unto him in these words Can ye drink of the Cup c. The Question is touching their partaking with him in his sufferings Whether they were able and fit to suffer the same or the like c Ye know not what ye ask These words are uttered by our Saviour in way of Admonition and Reproof of the two Disciples and their Mother for their fault and sin which they were guilty of in preferring such an unfit Petition to Christ as they did And by these words our Saviour doth discover to them the cause or ground of their offence viz. their ignorance folly and rashness in that they did not know or not duly consider either the nature and quality of Christ's Kingdom and Glory that it was wholly spiritual and heavenly and not earthly or temporal such as the Kingdoms of this World are neither did they know or consider duly their own estate and condition which they were called unto in this this World which was rather to be abased by suffering much affliction than to be advanced to worldly honour c. Therefore they asked they knew not what that which was unfit for them to desire and for him to grant And this he urgeth as one reason of his denying their suite Observ 1 Observ 1. The Duty of such as have charge of others Souls carefully to admonish and reprove those of their charge when they do offend and are faulty c. Observ 2 Observ 2. In that our Saviour here reproveth two of his best beloved Disciples c. Learn that such as have a calling to reprove sin in others must not herein spare their nearest or dearest friends c. See both these points before chap. 8. 32. Observ 3 Observ 3. Ignorance of the will of God in those things which we ought to know is one great and usual cause of errour and sin in practise The ignorance of these two Disciples touching the nature of Christ's Kingdome c. was the cause of their errour and sin committed in putting up this ambitious sute to Christ Matth. 22. 29. Our Saviour sayes to the Sadduces Ye do err not knowing the Scriptures c. Hence it is that where ignorance reigneth there usually other gross sins do reign Hos 4. 1 2. No knowledg of God in the Land Therefore by swearing and lying and killing c. they break out c. Ephes 4. 18. The Gentiles having their cogitations darkned and blinded with ignorance gave themselves over to commit sin with greediness Use 1 Use 1. See the dangerous estate of ignorant persons which have no competent knowledg or understanding of the will of God revealed in his Word Their lives must needs be profane and tainted with gross sins and experience shews it to be so usually c. Use 2 Use 2. To stir up all sorts to labour for sound knowledg of the will of God revealed in his Word that by this means we may be the better preserved from erronious and sinfull practices To this end search the Scriptures c. Joh. 5. 39. and let the Word of God dwell in us richly c. Col. 3. 16. Observ 4 Observ 4. In that our Saviour urgeth this as one reason why he denyed their sute because they asked they knew not what viz. that which was unfit for them c. Hence gather
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was â—ramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of â—ublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and