that which he spake was false in it self being grounded upon a twofold ignorance and errour in him 1. Upon an ignorant and erronious conceipt of his own goodness and righteousness which he supposed to be much more perfect than it was 2. Upon ignorance of the true scope and meaning of the Law which he supposed to require no more but outward obedience which he having in some sort performed from his youth he thought he had kept the Commandements from his youth Now although this ignorance and erronious conceipts were evill and discommendable in this young Ruler yet here is something also good and commendable in him which is implyed by these words viz. his care not onely to know the Commandements of the Law but also to observe and keep them in some sort by outward obedience and conformity to them and that from his youth The words being cleared there are two things which may be considered in them 1. His reverent manner of speaking to our Saviour calling him Master 2. The matter of his speech or reply made to our Saviour's former answer Of the first I have before spoken Of the second First I will speak of such Instructions as may be gathered from that which is good and commendable in this young man Observ 1 Observ 1. That outward obedience and conformity to the Law and Commandments of God is a good and commendable thing in it self yea it is necessary and required of God at our hands This care of outward conformity to the Law and of refraining the outward breaches of it was good and commendable in this young man our Saviour doth not blame him for it or shew any dislike thereof but on the contrary immediately upon this Profession made of his outward observance of the Law it is said Jesus looking on him loved him which implies that this conscionable care which was in the young man to keep the Commandements though but outwardly was one main cause of our Saviour's loving him So that outward obedience and conformity to the Law of God in life and practice is not evill but good commendable and necessary in it self for all Christians Though we are not to rest in this outward obedience but above all to strive unto the inward and Spiritual yet even the outward is necessary and commanded of God 1 Cor. 6. 20. Glorify God in your body and Spirit c. The Lord will have the obedience of the whole man and therefore not onely of the inward but also of the outward man Rom. 12. 1. I beseech you by the mercies of God that ye present your bodies a living Sacrifice c. Vse Use To convince such as make no Conscience of this outward obedience to the Law of God but live in gross outward sins and breaches of the Commandements in their words and actions before men openly profane and wicked in life swearers drunkards profaners of the Sabbath c. These come short of this young man who yet came short of the Kingdome of Heaven yea they are worse than the Scribes and Pharisees who were civilly honest and outwardly conformable to the Law of God and yet our Saviour saith Except our Righteousness exceed theirs c. How unlikely yea impossible is it that such should yield any true inward and Spiritual obedience to the Law of God If they do not that which is easier how shall they do that which is harder yet how many are there who live in gross outward sins and yet pretend that their hearts are good c. as if it were possible for the heart to be good where the outward life and carriage is profane loose and wicked as if a good Tree could bring forth evill fruits or a pure Fountain send forth impure streams c. Observ 2 Observ 2. In that this young man had care to keep the Commandements at least outwardly even from his child-hood and first beginning of his youth this teacheth us that it is a good and commendable thing in Christians to begin betimes to yield obedience to the Law of God even in their youth yea from their child-hood so soon as ever they come to years of any understanding to conceive the meaning of the Law c. Psal 119. 9. Wherewithall shall a young man cleanse his way c. Eccles 12. 1. Remember thy Creator in the dayes of thy youth c. This is commended in Josiah 2 Chron. 34. 3. In the eight year of his Reign while he was yet young he began to seek after God c. See more of this point before ver 17. So Obadiah 1 King 18. 12. Use Use For reproof of such in our times who are far from this timely care and forwardness to keep the Commandements of God in their youth yea from their childhood but on the contrary they defer this care till old age c. How few are there amongst us who can say as this young man doth to Christ touching the Commandements of God These have I kept from my youth nay on the contrary we have many which may more truely say These have I broken and lived in the breach of them from my youth and childhood How few amongst us can say with good Obadiah 1 King 18. 12. I thy servant fear the Lord from my youth on the contrary how many may say more truely that they have lived profanely and without all true fear of God from their youth yea from their very childhood Observ 3 Observ 3. In that he sayes All these have I kept c. This also was commendable in him that he had bin carefull to obey and keep not onely some of the Commandements of the second Table but all of them and no doubt but by the same reason he had also bin carefull according to his knowledg of keeping the Commandements of the first Table though he speak not here of them which may teach us herein also to imitate him viz. in being carefull to obey God in all his Commandements and not in some only True Obedience to Gods Commandements must be universal to all his Commandements as well as to some The only obedience which God requireth and accepteth Deut. 5. 33. Ye shall walk in all the wayes which the Lord your God hath commanded you c. And David saith Psal 119. 6. Then shall I not be ashamed c. This obedience have the Saints of God yielded to the Law of God as Josiah 2 Reg. 23. 25. He turned to the Lord with all his heart and according to all the Law of Moses And Zachary and Elizabeth Luke 1. 6. walked in all the Commandements of God without reproof Vse 1 Use 1. To condemn that partial or half-obedience which many yield to the Commandements of God to some of them not to all Thus Herod did many things at the preaching of John but would not obey in the seventh Commandement but lived in the sin of Incest contrary to that Commandement Mark 6. 20. Thus many hypocrites now adayes are content to
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
Martyrdom being strangled by some Heathen Marriners with a Cable-Rope and dragg'd about the City of Alexandria and then burnt to Ashes Which Story if it be true confutes the Popish Relation of Baronius and others who write that his Bones were stollen out of the Church at Alexandria by some Venetian Merchants in the Year of our Lord 820. and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bone-Reliques being before it seems miraculously educed out of their Ashes were laid up with great Veneration in that famous Structure dedicated to St. Mark at Venice But leaving our holy Author's Dust in the secret Chambers of God's omnipotent preserving Power I come in a few words to speak to the Gospel it self and treat a little of the Language wherein the Time of it's Exaration and the Scope of the Book And then I shall descend to the Commentary of this our reverend and grave Author upon it Some have thought it was written in Latine But the general Testimony of Antiquity doth contradict it Hierom in his Preface to the Four Evangelists dedicated to Pope Damasus faith expresly Graecum esse non dubium That without doubt all but Matthew were written originally in Greek With him also agrees the learned Bishop of Hippo in his first Book and second Chapter of the Consent of the Evangelists Horum sane quatuor solus Matthaeus Hebraeo scripsisse perhibetur Eloquio Caeteri Graece that all the rest but Matthew wrote in Greek Wherefore Bellarmin in his Tract of Ecclesiastical Writers concludes from these Fathers ingeniously That the Latine Copies of Mark are but Translations out of the Greek As for the Time of its Writing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out by Scaliger and taken to be the Alexandrian Chronicle is the most proper Book from which we should deduce the time if it were there mentioned But all which that Digest of Years expresseth is that Mark came to preach the Gospel at Alexandria when Claudius Caesar and Kersianus were Consuls To let pass the mistake for Cajus Caligula and L. Apronianus Caesianus who were Consuls in the Year of Christ 38. It is now generally received that he wrote this Gospel before he went to Alexandria and then it must be within a few Years after our Lord's Death But I rather adhere to Eusebius in the second part of his Chronicle disertly setting down the 44th Year of Christ for his coming to that City to preach the Gospel which he had before newly received from Peter's Knowledg and Acquaintance with our Lord's Works and Miracles So that possibly about a Year before or more for we have no certain Foundation for the time was this Gospel penned The Scope of it as of all the Four is to evince the Humanity of our Lord That he was the Messiah prophesied of in the Holy Scriptures That he was the Son of God That he dyed a meritorious Death for his People the Elect of God with many other things too long to be here mentioned in this Praefatory piece but copiously and excellently handled in the ensuing Commentary The Author whereof was born in the famous County of Kent in the Lath of Scray in the Hundred of Selbrittenden in the Parish of Sandhurst near to Newenden where once stood a notable Town of the Britains called Anderida and fortified by the Romans as we find mentioned in the Notices of the Western Empire and garrisoned by a Band of Roman Souldiers called Abulci from whence possibly Apuldore a Neighbour-Market fetcht its Original Name His Parents were Godly and of untainted Reputation who though not of the highest rank yet neither were of the lowest of the People He went to the University of Cambridg as near as I can remember about the sixteenth Year of his Age and was admitted into Trinity-Colledg under the Name and Tuition of that most learned pious and justly renowned Servant of God Mr. Simon Aldrich who preached over the Epistle to the Hebrews and expounded the Ceremonial Law of Moses in a most heavenly and Evangelical manner A Tract which is yet extant in Manu-script and would doubtless prove of most eminent Service to the Church were it delivered from perishing by the Press But to proceed Our present Author was after some Proof of his learned abilities and diligence in study elected Schollar of that ample Foundation and continued in his Scholastical employments till after he had proceeded Master in Arts. The Entrance upon the high and honourable Function of the Ministry he undertook if I call to mind aright about the 24th Year of his Age being then placed in the Rectory of Bread not far West from Winchelsey in the County of Sussex where he spent the whole Remainder of his life being Pastor of that People 44 years In that place through the Lord 's gracious Blessing upon his Ministry he was notably Instrumental in the effecting of a very great Change upon the hearts and lives of the Inhabitants For whereas at the Initiation of his Work amongst them the People for the generality were very ignorant and profane he was a means under God not only to bring them to Civility and Knowledg but many of them also to an eminent pitch in Grace and Godliness It pleased the Lord to exercise this his Servant with sundry tryals and afflictions during his residence among them but none of them took him off from doing the Work of his great Lord and Master So intensely studious was he that having withdrawn himself as much as possibly he could from the Affairs and entangling Occasions of this World he conversed much with dead men in his Study delighting much in that learned Prison from whence his Soul was oft upon the Wing towards Heaven A man he was of great Reading and so constant and diligent in the Work of the Ministry that besides what of his Labours is visible in this Soul-fructifying Comment he preached over divers of the Psalms of David The whole 53d Chapter of Isaiah The Prophecy of Zephany The Epistle to the Ephesians The first Epistle to the Thessalonians The Epistle of James The Epistle of Jude entirely and compleatly Together with Sermons upon the Creed Lord's Prayer Decalogue and Sacraments The Disease which made its Preparative Assault upon him was an Arthritical Distemper in one of his Shoulders the pain whereof encreasing more and more upon him at length reduced him to a fatal Consumption of which he dyed in the 68th Year of his Age. His departure when once Death drew near was speedy and peaceable This Work as I understand at his first entrance upon it was designed for the Publick and prepared for the Press in his life-time But the Providence of God not seeing good that he should out-live the Emission of it therefore for the benefit of the Church some Schollars and Holy Men having viewed it judged it fit for a more general Service Upon whose Account and of divers other eminent Persons Heads of Houses and Doctors in Divinity together with several
when we come unto it Now to gather some Observations from this 30. Verse Observ 1 Observ 1. First we see here that Peter though called to be Christ's Disciple and appointed afterwards to Preach the Gospel as an Apostle yet was a married Person at the time of his Calling and retained his wife after his Calling This is plain in that his wive's mother is here mentioned See also 1 Cor. 9. 5. Hence then we gather against the Papists the lawfulness of the Marriage of Ministers of the Word that such as are Called to that holy Function may lawfully both marry and also live with their wives after marriage having marriage-society with them Hebr. 13. 4. Marriage is honourable among all and the Bed undefiled And 1 Tim. 3. 2. A Bishop that is a Pastor must be the Husband of one Wife that is such a one as hath but one Wife at once which shews that He may lawfully be the Husband of one at one time as any other Christian man may And whereas the Papists would have the meaning to be that he should be such a one as had bin the Husband of one Wife before his calling to the Ministry this is flat against the very words of the Text he must be one that is the Husband of one Wife not one that hath bin so See also for this Point the example of Philip the Evangelist who was marryed and had Daughters as we see Acts 21. But the Papists Object that although Peter and the Apostle and Philip the Evangelist had Wives before they were called to the Ministery yet they lived not with them neither had company with them as their Wives after their Calling to the Ministery But this is false as may appear by this reason because if they had separated themselves from their Wives after their Calling they should have transgressed the Ordinance of God in divorcing themselves from their Wives out of the case of Adultery contrary to the Doctrine of Christ Matth. 19. 9. But it is not likely they would do so for it had bin a great sin in them and far be it from us to charge them with it Besides it is manifest that Peter lived with his Wife even after his Calling to the Ministery if we consider that place 1 Cor. 9. 5. We are therefore to hold this Doctrine of the Papists condemning the marriage of Ministers to be no other but the Doctrine of Devils as the Apostle calls it 1 Tim. 4. 1 3. Observ 2 Observ 2. It is likely that Peter's Mother-in-Law was a good Woman fearing God 1. Because she lived in a good and Religious Family 2. Because it is said That after she was cured she Ministred unto them that is she waited upon them diligently and helped them with necessâ—ries and this seemeth a good fruit of her Faith and her true love to Christ and his Disâ—iples Therefore taking her to have 〈◊〉 a good Woman We may hence observe That good Men and Women are not exempted or priviledged from bodily sicknesse God useth to visit his own Children with bodily sickness as well as others This we see verified in sundry examples as of Ezekiah Esay 38. Lazarus Joh. 11. Epaphroditus Phil. 2. 27. Timothy 1 Tim. 5. 23. Reas Reas Why the Lord doth this 1. Sometimes to chastise and humble them for some speciall sins into which they fall after their first conversion and by this means to cause them to renew their Repentance for such faults So 1 Cor. 11. 30 32. 2. To prevent sin in them and to restrain them from it for time to come See Job 33. 16 17. 3. To make tryall of their Faith Patience and other Christian Graces in them To see how they will rest upon God for deliverance and how willingly and contentedly they will submit to his hand c. 4. To shew them their Mortality and the Frailty of their earthly Tabernacles 5. To wean them from the love of this World and the things here below and to quicken their hearts to a longing for Heaven that they may be desirous to depart out of the Body when God shall call them to it as Paul was Phil 1. 23. Use 1 Vse 1. Prepare and Arm our selves now in time of health that we may be able and willing to bear the pains of sickness when God shall please to send it on us health and soundness of Body will not alwayes continue The strongest bodies must look for a change Let us now in our health get Faith and Patience and store our Selves with Comfort out of the Word of God that we may be able to bear sickness as we ought when the Lord shall send it Many are impatient and comfortless in sickness because they never made it present to them before it came nor prepared themselves to bear it Use 2 Use 2. It is matter of comfort to us in all sicknesse though never so tedious long or painfull Consider this the dearest Saints of God have tasted of the same Cup. All or most of God's Children hitherto have gone through the pains of Sickness and of Death also we are not better then Hezekiah Lazarus Job c. Refuse not then the Lord 's chastening c. Hebr. 12. He doth it for our good Let us labour to profit by every Sickness c. Mark 1. 30 31. And anon they told him of her And he came and took her by the hand and lift her up and immediately Jan. 24. 1618. the Feaver left her and she Ministred unto them Observ 3 PEter kept his Mother-in-Law in his House and took care of her to nourish her in her Sicknesse Hence Children may learn their Duty towards their Parents being aged Viz. That they ought to succour help and cherish them in their necessities especially in their elder years If Peter did this to his mother-in-Mother-in-Law how much more do all Children owe this duty to their Naturall Parents By this they are to shew their thankfulnesse for their Life and Education and for all the care pains and cost which their Parents have bestowed therein Their Parents having nourished them should be nourished again by them in their necessity especially in their old age 1 Tim. 5. 4. Let Widdows learn to recompence their Parents for this is honest c. Gen. 47. 12. Joseph nourished his Father and his Brethren and all his Father's Houshold with Bread according to their Families Joh. 19. 26. Our Saviour Christ at his Death took special care of his Mother committing her to John Nature teacheth this thankfulness to Parents The Stork nourisheth her Damme being old The Heathen knew this Truth The contrary sin to this is reproved in the Scribes and Pharisees Mark 7. 11 12. who under pretence of offering Sacrifices to God in behalf of their Parents neglected the relief of their Parents Vse 1 Use 1. To shame many unthankful and unnaturall Children refusing to help and cherish their aged Parents taking no care of them in their necessities to relieve them but
should rather have come more openly that others might have taken notice of the Miracle and have profited by it But I take it the principall cause of her fear was 1. The consideration of Christ's Divine power and Majesty shewed in this Miracle and this reason of her fear the Evangelist himself giveth in the next words when he saith she knew what was done in her That is she sensibly felt and perceived how great a Miracle Christ had wrought in curing her and this moved her to tremble before him 2. The consideration also of her own vileness and unworthiness both in regard of her sins as also of her outward condition having hitherto bin a diseased woman for many years and her disease such as by the Law was accompted unclean Observ Observ That when we are to come before God in any special manner as to pray or to give thanks to him or to perform any special service to him we are to come with all reverence and fear of his Divine Majesty See this point spoken of before ver 22. of this chap. It followeth Knowing what was done in her This shews that it was a true Miracle really and sensibly wrought and not in shew onely But of this see also before ver 29. I proceed to the next words She came and fell down before him By this outward lowly gesture she expressed the inward humility of the Heart that she was touched with an inward feeling of her own vileness and unworthiness Observ Observ By her example we must learn how to carry our selves when we come before God to perform any special service to him We are to come in humble and lowly manner our hearts must be humbled in the sight and feeling of our own vileness and unworthiness and this inward Humility must appear by our outward submission and lowly carriage of our selves in the presence of God Thus Jairus a Ruler of the Synagogue though a great man yet came before Christ in humble manner falling at his feet as we heard before ver 22. and the Leper kneeled to him chap. 1. 40. yea he fell flat on his face before him Luke 5. 12. By this outward humbling and abasing of themselves they testified the inward Humiliation of their Hearts in the sense of their own unworthiness And thus have the Faithfull used to come before God with Hearts humbled in the sight and feeling of their own vileness as Abraham Gen. 18. 27. acknowledgeth before God that he is but dust and ashes And Job 40. 4. Behold saith he I am vile c. And Daniel chap. 9. ver 7. O Lord Righteousness belongeth to thee but unto us confusion of Faces c. And thus ought we to come before God in humble manner especially with Hearts inwardly humbled in the sight of our own unworthynesse Reason Reas God doth best accept of such as are humble and lowly in his sight Esay 66. 2. To this man will I look even to him that is poor and of a contrite Spirit c. yea he delighteth in such Esay 57. 15. Thus saith the high and lofty one I dwell with him that is of an humble Spirit to revive the Spirit of the humble c. and Jam. 4. 6. He giveth Grace to the humble Use 1 Use 1. This reproveth such as come before God to do special services to him in the Pride and haughtiness of their Hearts puffed up with conceipts of their own goodness or worthiness Thus that proud Pharisee came before God Luke 18. He boasted of his good works Thus the Papists at this day come before God to Pray and perform other Services with an Opinion of their own merits and good works for which they hope to be the better accepted of God But God rejecteth such and their Services as he did the proud Pharisee Use 2 Use 2. When we are to come before God to do him speciall service see that we come in lowly and humble manner especially labour to have thy Heart touched and humbled with the feeling of thy unworthiness and vileness in regard of thy sins and let this thy inward Humility appear in thy outward lowly carriage in the sight and presence of God Imitate herein the poor humbled Publican Luke 18. 13. who by the lowliness of his Countenance and outward gesture expressed the inward Humility of his Heart The more humble and low and vile thou art in thy own eyes and the more thou art cast down in the sense of thy own sins and unworthiness the more acceptable thou and thy Services are to God and the more highly doth he esteem of thee So much of the manner of this womans comming before Christ Now it follows to speak of that which she did being come before him namely that she told him all the truth Luke 8. 47. She declared for what cause she touched him and how she was healed immediately Now by this she testified her thankfulness to Christ for the benefit of health restored to her so Miraculously Observ 1 Observ 1. Here then we learn by her example that in all mercies and blessings which we receive from God we ought to shew true thankfulness unto God It becommeth the upright to be thankfull Psal 33. 1. 1 Thess 5. 18. In all things give thanks Now our thankfulness must be both inward and outward 1. Inward in the Heart affected with unfeined desire of glorifying God Psal 103. 1. My Soul praise the Lord and all that is within me c. 2. Outwardly testified and expressed 1. By free acknowledgment of Gods mercies to us as this Woman did unto Christ 2. By yielding praise and Glory to God with our mouthes when we have occasion to mention Gods Mercies to us Thus have the Faithful used to do especially David in every Psalm almost 3. By shewing forth the fruits of true Repentance and Obedience to the will of God in the course of our lives without this all shew of thankfulness in word and tongue is Hypocrisy and Abomination before God To such he will say as he doth to the Hypocrite Psal 50. 16. What hast thou to do to take my Covenant in thy mouth seeing thou hatest Instruction and castest my words behind thee Use Use See then that we thus shew our true thankfulness to God for all his Mercies This is the onely Tribute which he requireth for all that we receive and enjoy from his bounty and goodness Let us therefore be carefull to render it him duely and conscionably as becommeth us Observ 2 Observ 2. In that this woman did not onely shew her thankfulness to Christ by acknowledging this great blessing of health bestowed on her but did also publish it openly before the people we may gather that it is fit for us in some cases to acquaint others with the great mercies and blessings which we have received from God See this observed before ver 19. of this chap. Mark 5. 34. And he said unto her Daughter c. Dec. 31. 1620. HEre is
the Word and from their joy in it who have for a time rejoyced in it no Marvail seeing their joy was never sound it was but the joy of Hypocrites and such as may be in the wicked and Reprobates such as that of the Jews Joh. 5. 35. So much of the second point of Instruction The third and last followeth viz. That wicked men and Hypocrites may in part yield obedience to the Word of God in some things they may obey the Word and the Ministry of it yea in many things as Herod did and yet still be wicked as he was they may refrain some sins forbidden and practise some good duties commanded in the Word of God and yet be wicked still Saul a wicked man yet did some good works agreeable to the Word of God for he destroyed Witches and Wizzards out of the Land of Israel 1 Sam. 28. and he fought the Lords Battels against the Philistims and he did in some part obey the Word of God in destroying the Amalekites though not fully and wholly as he should have done 1 Sam. 15. So Jehu was obedient to the Word of God in destroying Ahab and his house together with Baal and his Priests 2 King 9. and 10. chap. The Pharisees were conformable to the Law of God in many outward duties as Fasting Prayer giving Alms paying Tythes c. Though they failed in the manner of performance and therefore were Hypocrites So that young man which came unto Christ to know what he should do to be saved Matth. 19. 20. He professeth that he had kept all the Commandments of the second Table from his youth up that is to say he had kept them in some sort outwardly by doing some duties required and by refraining the outward act of some sins forbidden and yet he was but an Hypocrite Use 1 Use 1. See how some do deceive themselves in thinking that they are good Christians because in some things they conform themselves in outward obedience to the Word of God doing some good duties required and refraining some sins forbidden but this is not sufficient for thus far may a wicked man and an Hypocrite go Use 2 Vse 2. Rest not in this that we obey the Word and conform to it in some things or in many things as Herod and other Hypocrites and wicked men have done but look that our obedience be universall and entire to all and every part of the Word of God so far as it hath bin made known unto us in the publick Ministery or otherwise This onely is true and sincere obedience when we make Conscience of obeying God in all his Word as David Psal 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandments And Josiah 2 King 23. 25. Turned to the Lord with all his heart according to all the Law of Moses So must we every one turn to God according to all and every part of his Word making Conscience of all good duties required and refraining and forsaking all sins forbidden Use 3 Use 3. Marvail not though we see some fall away who for a time have made shew of obedience and conformity in some things or many things unto the Word of God for so may Hypocrites and wicked men do as we have heard Mark 6. 21 unto the 24. And when a convenient day was come c. Aug. 12. 1621. HItherto from the 17 Verse to this place we have heard of the more remote Antecedent and Occasion of the beheading of John Baptist viz. his imprisonment by Herod We have also heard the cause of his Imprisonment which was his plain reproving of Herod for his incestuous marriage with Herodias his brother's Wife We have also heard that for the same reproof Herodias did bear grudg against John and would have killed him but that Herod himself fearing and reverencing John's person and liking well of his Ministery did hinder Herodias from effecting her bloody purpose and kept John alive in Prison for a time Now the Evangelist having thus mentioned John's Imprisonment as a remote occasion of his death and beheading he proceedeth from the 21. Verse unto the 27 in setting down some other more near Occasions and Antecedents which went before his death and made way unto it And these Occasions may be reduced unto three Heads 1. Herod's making of a Supper or Feast upon his Birth-day to all the chief Persons and States under his Government Verse 21. 2. The Dancing of the Daughter of Herodias before Herod and those that sate at Table with him at that Feast or Banquet 3. The Effects or Consequents which followed upon that Dancing Verse 22 c. unto the 27. Of which we shall hear afterward Touching the first Occasion viz. Herod's Supper or Banquet consider two things 1. The opportunity or fitness of time when that occasion was offered When a convenient day was come 2. The Occasion it self The making of the Banquet on his Birth-day c. First of the opportunity of time When a convenient day was come These words have relation unto the malicious and bloody purpose of Herodias which she carried against John implying thus much That although she could not have her will of him at first in putting him to death as she would have done because Herod kept John alive as we have heard before yet she still bare an inward grudg against John and therefore watched and took this fit occasion and opportunity to seek his blood when Herod was to make this solemn Feast upon his Birth-day for his Nobles and chief Estates of Galilee Observ Observ The diligence and forwardnesse of the wicked in committing sin watching and taking the best opportunities and occasions for the accomplishing of their sinfull lusts and wicked purposes Prov. 1. 11. The wicked say Come let us lay wait for blood let us lurk privily for the innocent without cause Rom. 3. 15. Feet swift to shed blood Job 24. 14. The murderer rising with the light killeth the poor and needy c. The eye also of the adulterer waiteth for the twilight saying No eye shall see me c. Esay 5. 11. Drunkards rise up early in the morning c. See Mich. 2. 1. Use Vse How much more should we be wise and watchful to take all occasions of doing good and of glorifying God otherwise the children of this world will appear to be wiser in their generation than we who professe to be children of light and that is a shame for us to be lesse circumspect and diligent to do well and to glorifie God and to work out our own salvation then the wicked are to commit sin and to dishonour God by accomplishing their sinful lusts They are wise and watchful and diligent to go to Hell and shall not we be much more wise and diligent to get heaven and salvation Therefore let their diligence stir us up As they watch all fit and convenient times to commit sin so let us watch and take all opportunities of time
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
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
Table here mentioned by our Saviour I purpose not to enter into particular or large handling of them in this place or upon this occasion as I might do but to reserve this for my ordinary exercise of Catechising in the Afternoon and the rather because I am very shortly to come unto this part of the Doctrine of Catechism in my ordinary course Here therefore I will onely observe some things generally and briefly for our Instruction from our Saviour's alledging of these particular Commandments in this place Observ 1 Observ 1. That one good way and means to convince and discover formall Hypocrites or unsound Professors of Religion which make a counterfeit shew of Religion in the duties of the first Table of the Commandements I say one good way to convince such is to urge and press unto their Consciences the obedience of the second Table in duties of charity and Justice towardâ— men Therefore our Saviour thus dealeth here with this young Ruler the better to discover his close Hypocrisy He being one that made shew of Religion in outward duties of holiness and Piety towards God in the first Table and yet wanted the truth and power of Religion in his heart Our Saviour the better to convince him of his close Hypocrisy and to discover it to him doth thus urge unto him the Commandmentâ— of the second Table touching duties of Charity and Justice towards men to teach us that this is the onely way to convince and discover such unsound Professors c. Which therefore teacheth Ministers of the Word and all others who have charge of others Souls as Parents Masters of Families c. how to deal with such of their charge whom they have any cause to suspect of Hypocrisy or unsoundness in the profession of Religion and in performance of outward duties of Religion commanded in the first Table they are to urge and press such with the obedience of the second Table in duties of Charity Mercy and Just dealing towards men this being a ready way and means to convince and humble them for their Hypocrisy and unsoundness in duties of Piety and Religion required in the first Table And this also may teach every Professor of Religion that is forward in duties of the first Table how to try his own sincerity in those duties let him examine his heart and life what Conscience he maketh of duties of the second Table if none at all but doth live in known sins against the second Table of the Commandments as in malice envy unjustice fraud oppression c. it is an evident argument that his heart is not upright in the duties of the first Table whatsoever profession or shew he make though never so glorious For certain it is which the Apostle affirmeth 1 Joh. 4. 20. If a man say I love God and hateth his brother he is a lyar For he that loveth not his brother whom he hath seen c. Observ 2 Observ 2. In that our Saviour here in alledging these Commandments of the second Table to this young Ruler doth especially urge that Commandement in which the young man most failed viz. the 8th Commandement of stealing which condemns the sin of covetousness with which this young man was so much tainted therefore our Saviour doth not onely name that Commandement but further presseth it by adding a clause or sentence in way of explication of it in the words Defraud not This may teach us that it is necessary and profitable for us to have those Precepts and Doctrines of the Word of God most of all urged and pressed to us against which we are most apt to fail and offend that so by this means we may be the better convinced and more humbled for our failings and offences against such Precepts See then that Ministers of the Word in teaching should especially and most often urge and press such Doctrines and Precepts of the Word of God as they perceive or know their people most to fail in and the people to be willing and desirous to have such Doctrines and duties especially and most often urged to them c. The Ancient Fathers practised this course in Preaching as Chrysostome who in many Sermons together one after another doth sometimes urge some one duty which his hearers failed in or else reprove some one sin which reigned amongst them as the sin of Swearing in his Homilies ad pop Antioch in sundry Sermons together Mark 10. 20. And he answered and said unto him All these have I observed c. July 27. 1628. OF the two first parts of the conference between our Saviour and the young Ruler we have heard before 1. Of his question moved to our Saviour touching the obtaining of eternal life 2. Of our Saviour's answer to that question in which he referreth him to the Commandments of the Moral Law implying that if he would be saved by his own works he must keep the Law and that perfectly Now followeth the third part of the Conference between them viz. the young mans reply made to our Saviour's former answer in which he professeth unto him that he had hitherto kept all those Commandements of the second Table the obedience whereof our Saviour urged unto him and that from his youth ver 20. First to clear the words Master He gives him again this title of honour in token of reverence to his person as before ver 17. All these That is all those Precepts of the second Table of the Law mentioned to him by our Saviour in the former verse Have I observed carefully kept and obeyed From my youth From the first beginning of my youth or from my childhood for he was as yet but a young man as we have heard before Vide Stellam in Luke 18. Quest Quest Whether was this true or no which he professeth touching his keeping of the Commandments from his youth Answ Answ Yes it was true in that sense as he understood his own words viz. in regard of the outward observance of the Commandements that he had not lived in outward manifest or open breach of those Commandements of the second Table He had bin no Adulterer no Murderer no Thief c. Thus far it was no doubt true which he affirmeth neither did he lye or dissemble against his knowledg and Conscience in saying that he had thus far forth kept those Commandements for then our Saviour would not have looked on him and loved him as it is said in the next words that he did but would rather have reproved him sharply Neverthelesse though this Profession which he maketh were thus far true in such sense as he meant viz. in regard of some kind of outward keeping of the Commandments yet if it be understood of that true and perfect obedience which the Law it self requireth so it is false which he here Professeth for he was far from this perfect keeping of the Law as our Saviour afterward more plainly shewed him to be Therefore he spake as he thought yet
the Law of God because it is a sin so naturall to us and such a sin as not only gross hypocrites are guilty of but even good Christians are too much tainted with it Therefore every one to strive against it and on the contrary to labour first and principally for the power of godliness and to yield inward obedience of heart to the Law of God together with outward obedience and conformity to the same Observ 2 Observ 2. In that this young man was too well conceited of his own righteousness supposing that he had kept all the Commandements from his youth when it was nothing so as will appear afterward this teacheth us That it is a natural corruption in men to think too well of themselves and their own goodnesâ— and righteousness before God It was the fault of this young Ruler and the common and general sin of the proud and self-conceited Pharisees as we may see in him Luke 18. 11. who thought himself better than other men and better than the Publican when he was indeed worse c. Luke 10. 29. when our Saviour bid the Scribe that came to him keep the Commandements if he would inherit eternal life it is said he was willing to justifie himself c. So are we all by Nature willing to justifie our selves before God apt to have too great an opinion of our own goodness and righteousness Rom. 10. 3. The Jews sought to establish their own righteousness c. Revel 3. 17. The Church of Laodicea thought her self to be rich and increased in goods and to have need of nothing and yet knew not that she was wretched miserable poor blind and naked Thus the proud Papists at this day think by their good works to be justified and to merit heaven c. that they can also perfectly keep the Law c. So the Anabaptists c. Use 1 Use 1. See one cause why so many are apt to cleave unto the Popish Religion because it teacheth men to have a good opinion of their own good works and inherent righteousness which is a natural conceit and so that Religion agreeing so well with the corruption of man's Nature hath the more followers to embrace it Use 2 Vse 2. The more natural it is unto us to think too well of our own goodness and righteousness before God the more must we labour and strive against this spirituall pride and self-conceit using all means to mortifie and crucifie this opinion in our selves The rather because it is so pernicious and dangerous an enemy to grace God having threatned to resist the proud and promised his grace to the humble Labour therefore for humility to deny thy self and to renounce and abandon all conceits of thy own righteousnesse On the contrary learn to see and acknowledg thy sins and unrighteousnesse c. Esay 64. 6. Gal. 6. 3. Mark 10. 21. Then Jesus beholding him loved him and said unto him One thing thou lackest c. Aug. 3. 1628. IN this Verse is contained the fourth and last part of the Conference between our Saviour and that young Ruler which came to enquire of him touching eternal life viz. our Saviour's Answer unto the young man's Reply made unto him in the former Verse professing That he had kept all the Commandements of the second Table and that from his youth To this our Saviour now answereth in this 21. Verse But 1. is set down the outward gesture and carriage of our Saviour used toward the young man which is partly outward He looked on him Partly inward He loved him The former a sign and testimony of the latter 2. The Answer it self which he returned unto him He said unto him One thing thou lackest c. Jesus beholding him loved him He shewed and testified his love and good will toward him by his loving or amiable countenance Quest Quest How could Christ love him seeing he was a close hypocrite and addicted to covetousnesse as he afterward shewed himself to be by going away sorrowful c. Answ Answ 1. It is not to be understood simply of love to his person but of his love liking and approbation of those good things which he saw to be in him as his care to seek after eternal life his reverent estimation of Christ's Person his zeal and forwardness in the outward profession of Religion and care to keep the Commandements according to his knowledg of them even from his youth as also his teachableness in that he asked What more he lacked Matth. 19. In respect of these good and commendable properties which he saw to be in him he is said to have looked lovingly upon him though otherwise as he was an hypocrite and covetous he could not truly love his person but did rather hate and abhor the same 2. There is a two-fold love of Christ 1. Common to all men even to the profane and wicked as they are men This moved him to do good to all that came or were brought to him curing them c. 2. Special to his Elect and faithful Disciples and Servants Here the former is meant Observ 1 Observ 1. That even in meer natural and unregenerate men void of true grace there may be some good and amiable qualities and properties found such qualities vertues and good things as may procure love from God and men I say not only from men but from God and from Christ Jesus the Son of God that is to say a kind of common and general love such as our Saviour here shewed to this young Ruler for the good things he saw in him as for his religious care and forwardness not only to know but to keep the Commandements of God from his Youth yea from his Childhood his civill life and care to refrain gross sins as also his tractableness and readiness to learn of Christ c. These and the like good and amiable qualities and Civill or Moral vertues may be and often are found in such as are but meer natural men void of all truth of sanctifying grace yea in such as are profane and wicked In some of the wicked Kings of Israel were some good things found which were in themselves pleasing to God as in Ahab his outward humiliation of himself by Fasting c. upon the Prophets threatning of him 1 King 21. 29. So in Jehu there was a kind of zeal in Gods cause in cutting off the whole Idolatrous house of Ahab See 2 King 10. 30. In the Scribes and Pharisees there were many civill vertues and good things to be found as their zeal and forwardness and strictness in outward duties of Religion and their care to refrain gross sins before men as we may see by him Luke 18. 11. In wicked Judas there were many good properties and vertues else our Saviour would never have chosen him into the number of his Apostles So in Herod Mark 6. 20. yea who knows not that even amongst the Heathen were many which excelled in some Moral and civill vertues
might have done for his secret Pride and Hypocrisy of Heart but in loving and gentle manner dealeth with him admonishing him of his failing and using means to discover the same to him And this was our Saviour's usual manner to deal lovingly and gently with such as were tractable and teachable Thus he dealt with Nicodemus Joh. 3. and with the woman of Samaria And thus is it Prophesied of him Esay 42. 3. That a bruised Reed he should not break c. Vse Use To teach us in like manner after Christ's example to deal lovingly and mildly in conference and otherwise with such as do err of ignorance and seem to be teachable c. not dismaying or terrifying them with too much roughness or sharpness in our manner of speaking to them in conference or by any other harsh dealing with them This sharpness and severity is indeed sometimes needfull in dealing with obstinate offenders being untractable but with such as offend of ignorance and shew themselves tractable we are to deal mildly and gently and not too roughly or harshly Duci non trahi volunt homines Unum spectemus quomodo lucrifaciamus animas Christo et quomodo ipsi doceri vellemus siquidem adhuc teneremur in tenebris c. Oecolamssad Epist lib. 4. fol. 198. ad Farellum See Gal. 6. 1. This concerneth Ministers and all others who have a Calling to teach or admonish others c. Observ 1 Particular Observations 1. See here how we are to deal in conference or otherwise with such persons as are tainted with Spiritual Pride and self-conceipt of their own goodness righteousness or holiness we are to admonish and put them in mind of their wants and imperfections of Grace and of obedience to the will and Commandements of God that by this means they may if it be possible be brought to the sight of their imperfections and be truely humbled for the same Thus our Saviour here dealt with this self-conceited young man who though he shewed himself in some sort teachable and tractable in some things yet was he withall too well-conceited of his own righteousness and obedience to the Law of God c. Therefore our Saviour first tells him of his defect and imperfection c. using means to humble him truely if it might be Thus also he dealeth with the self-conceited Scribes and Pharisees Matth. 23. 23. Ye Tythe Mint c. and Luke 16. 15. Ye justify your selves but God knoweth your hearts Thus should Ministers of the Word deal with such as they perceive to be self-conceited of their own Righteousness or goodness c. they must not flatter or sooth them up in this conceipt but labour to humble them by putting them in mind of their wants and defects in Grace and in obedience to Gods Commandments This is most profitable for them as the other is most hurtfull and dangerous Observ 2 Observ 2. In that he puts him in mind of that one thing in which he was defective above all other as being his chief and principal fault this teacheth us that in admonishing those of our charge of their faults or imperfections We should especially press unto their Conscience those things in which they are most faulty Thus our Saviour Matth. 5. and Matth. 23. doth reprove the Scribes and Pharisees especially for such sins as did most reign in them So also he used to admonish his Disciples especially of such corruptions and sinfull infirmities as he knew them to be most guilty of as of their ignorance and dulness to conceive Spiritual things of their infidelity hardness of heart earthly mindedness c. As a wise and faithfull Phâ—sitian is carefull to cure all the diseases which his sick Patient is infected with but especially that which is the worst and most dangerous So here such as are called to be as Spiritual Physitians to the Souls of others c. Mark 10. 21. Then Jesus beholding him loved him c. Aug. 10. 1628. IN this verse are two things contained as ye heard the last day 1. The special gesture and carriage of our Saviour toward the young Ruler Beholding him he loved him 2. The answer which he made to the young man's reply in the former verse professing that he had kept all the Commandements of the second Table from his youth To this our Saviour here answereth and his answer consists of two parts 1. An admonition of him touching that wherein he was yet defective One thing thou lackest 2. A Precept or injunction in which he enjoyneth him the practice or performance of some special duties for further proof of his obedience and the better to convince him of his failing Go thy way sell whatsoever thou hast c. Sell whatsoever thou hast That is all thy worldly goods and Possessions And give to the poor Distribute that which thou makest of the sale of them to the relief of the poor Quest 1 Quest 1. Whether do these words of our Saviour contain an absolute Precept binding the young man to sell all c Answ Answ The Papists teach and hold That they are no absolute Precept binding him to do this for the obtaining of eternal life but onely an advice or counsell given him whereby he counselleth him what to do in case he did desire to attain to a special state of perfection in this life and consequently to be partaker of an eminent degree of glory in the life to come And so upon this place they would ground their erronious Doctrine touching the distinction of Legall precepts from Evangelical counsells of perfection as they call them holding this that besides the general Precepts or Commandements of the Law which bind all men there are also certain special Counsels of perfection given in the Gospell which are above and beyond the perfection of the Law and do not bind all men but such onely as can and will put them in practice c. Such a counsel of perfection they say this is See the Rhemists But this erroneous conceit of theirs is easily consuâ—ed For 1. The very words of the Text shew it to be a flat and absolute Precept in that it runs in manner of a Precept of Commandement and not of advice or counsel Go thy way sell whatsoever thou hast and give to the poor 2. If these words did contain a Counsel of perfection and not a Commandement then our Saviour should here contradict that which before he had said to this young man For being demanded by him What he must do for the obtaining of eternal life he required of him nothing else but flat obedience to the Law If therefore he should now give him a Counsel of perfection requiring something of him above and beyond that which the Law requireth he should require more of him than he did before and so contradict and crosse his own words and meaning 3. Then our Saviour should not speak to the purpose here For the young man did not demand how he might attain to an
to God and Man to be a counterfeit love Therefore â—ift thine own heart thoroughly touching this matter And know that if thou must be content to lay down thy life for the glory of God and good of thy brother as the Apostle saith 1 Joh. 3. 16. then much more to part with thy goods and substance in such a case when the glory of God and the good of thy brother doth require the same Mark 10. 21. Go thy way sell whatsoever thou hast and give to the poor c. Aug. 17. 1628. Observ 3 Observ 3. ONe special end and use unto which all rich men should employ their worldly wealth is for the relief and help of the poorer sort and to supply their necessity Therefore our Saviour doth not onely bid this young man to sell whatsoever he had but to give thereof to the poor 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded c. That they do good be rich in good works ready to distribute c. One end why God doth give them their wealth Deut. 15. 10. Thou shalt surely give to thy poor brother c. because that for this very thing the Lord thy God shall blesse thee in all thy works c. To this very end doth the Lord blesse one man with more wealth than another that so he that hath most might out of his abundance supply his brother's want He doth not give it them to keep it to themselves only c. Heb. 13. 16. To do good and to communicate forget not c. This Precept is especially given to rich men Prov. 3. 9. Honour the Lord with thy substance c. Now this is one way of honouring God with their riches when rich men do employ and use them to the relief of the poorer sort Thus it was in the Primitive Church Act. 2. and Act. 4. the richer sort sold their possessions and distributed to such as had need Now although this selling of all their possessions c. was an extraordinary practice which the necessity of those times did require and doth not bind rich men at all times to do the like yet it binds them in like case to do the same and howsoever it shews what is one end and use to which rich men should employ and use their wealth viz. to the relief of their poor brethren Use 1 Use 1. For reproof of such rich men who are slack and backward to employ their wealth or any part of it to the relief of the poor though they have great estates in the World given them to this very end that they should be the more liberal and helpful to their poor brethren and neighbours yet are not forward this way at least nothing so forward as they should be but backward and unwilling to give unto this use and what they give it is with grudging and repining How unthankful are these unto God who having received all they have from God yet are loth to give a little part of their wealth to him again by distributing it to the relief of their poor brethren Use 2 Vse 2. See the great sin of those who instead of employing their wealth to this religious end that is to the relief of their poor brethren do employ it rather to evil and sinful uses Some consume their wealth upon their lusts spending it in riotous courses as gaming drinking company-keeping c. whereby they disable themselves from giving to the poor Some spend their substance in following suits in Law against their neighbours And some bestow so much upon costly apparel above their degree and upon rich fare that they cannot give so much to the relief of the poor as they might and should like the rich glutton Luke 16. who was clothed in purple c. and fared delicately every day but was not careful to relieve poor Lazarus Great is the sin of such Instead of honouring God with their wealth they dishonour him Use 3 Use 3. To stir up such as have this Worlds goods to employ them to this special and excellent use amongst other even to the relief of their poor brethren who stand in need of their help remeâ—bring that this is one special end for which their wealth is given them not that they should spend it upon themselves only or hoard it up unprofitably but to relieve and succour such as are in want especially the religious and honest poor Rom. 12. 13. Distributing to the necessities of the Saints Let the richer sort here be moved to do this and that willingly and chearfully for God loveth a cheerful giver as the Apostle saith 2 Cor. 9. 7. To this end let such consider That to therefore Christ hath left the poor on earth in his room that the rich should shew their love to Him in relieving them Matth. 26. 11. The poor ye shall have alwayes with you but me ye have not alwayes Consider also the reward promised Prov. 19. 17. He that hath pity upon the poor lendeth unto the Lord and that which he hath given will he pay him again Matth. 10. 42. Matth. 25. Christ at the last day shall give the reward of eternal life to such as have in this life relieved him in his poor Saints But of this afterward Observ 4 Observ 4. How great care the Lord hath of the poor that they be well provided for that they have necessary relief and succour afforded them in that he requires the richer sort in some cases to part with all they have rather than the poor shall perish or do otherwise than well for want of necessaries So here He enjoyns this young man to sell all and give it to the poor Hence it is that in the times of the Old Testament the Lotd gave sundry special Laws unto his people in behalf of the poor as we may see Levit. 25. the Law of the Jubilee That every fiftieth year every one's possession should return to him again though he had sold it before Also the Law of the redemption of Land sold by such as were waxen poor Verse 25. of the same Chapter The Law of Usury forbidding to take it of the poor Verse 35. The Law made for relief of the poor bond-man or servant sold for money Verse 39. So Deut. 15. there is a Law That every seventh year should be a year of release of all debts to the poor So Deut. 24. 19. there is a Law That when they reap or cut down their harvest if they forget a sheaf in the field they should not go again to fetch it but it should be left for the poor And when they beat their Olive-Trees they should not go over the boughes again And when they gathered their grapes they should not glean their Vineyard afterward c. See Levit. 19. 9 10. And hence it is also that in the New Testament Christ did by his Apostles ordain the special office of Deacons to take care of the poor
for it is not likely that these Buyers and Sellers and Money-changers were suffered to come there but rather that it was the outer Court of the Temple where the common people might come which is called the Temple because it did belong to the Temple and it is also sometimes called Solomon's Porch Act. 3. 11. All the people ran together in the Porch that is called Solomons In this also our Saviour used to walk and to teach the people there Joh. 10. 23. And from this place or part of the Temple it was that he now cast out these buyers and sellers Them that bought and sold What they bought and sold is partly expressed in the words following where is mention of them that sold Doves but more fully Joh. 2. 14. where it is said that he found in the Temple those that sold Oxen Sheep and Doves Quest 1 Quest 1. Wherefore or to what end were these Oxen Sheep and Doves sold and bought in the Temple Answ Answ That the people might there have them to offer for Sacrifice when they came to the Temple to offer as they were appointed by the Law to do which although it were a good end and use in it self yet this was no warrant for such buying and selling to be used in the Temple for it being a place dedicated to God and to his publick worship as our Saviour afterward sheweth ver 17. it was a great abuse and proâ—anation of it to keep common Market there in buying and selling of Sheep Oxen Doves c. Therefore our Saviour afterward so sharply reproveth this practice calling them thieves Quest 2 Quest 2. How came this profane custome to be brought into the Temple Answ Answ It is most likely that the occasion was this By the Law of God all the Males among the Jews were to appear before God three times in the year to offer some Oblation or Sacrifice in the Temple as may appear Deut. 16. 16. Now many of them dwelling far off from Jerusalem could not conveniently bring their Sacrifices so far therefore they used to bring money to Jerusalem and there to buy Oxen Sheep Doves and such other things fit for Sacrifice and thus they were directed and allowed to do by the Law it self Deâ—t 14. 24. Now whereas at first these things which were needfull for Sacrifice were wont to be sold either in the common Market of the City or else in some other place in or about the City afterward in tract of time this profane custome was brought in for these things to be sold and bought in the very Temple it self and that to this end and upon this pretence that the Temple being the place where the Sacrifices were to be offered the people might by this means have them ready there and near at hand to offer So that here was a fair pretence at first for the bringing in of this profane custome Now further it is most probable that the chief causes and means of bringing in this profane practice into the Temple at first was partly the negligence of the Priests Pharisees and Rulers in not forbidding and hindering this buying and selling there and partly the covetousness both of the Priests and people 1. Of the Priests in that by this means they desired to have the people encouraged to offer the more store of Sacrifices which was very gainfull to them they having a share and portion out of the Sacrifices 2. Of the people in that those that sold these things sold them so much the dearer in regard of the commodiousness of the place and perhaps also in regard of the holiness of it And overthrew the Tables of the Money-changers These were such as made a gain of exchanging Money for there being many buyers and sellers there was occasion to use divers sorts of money and consequently to exchange money greater for smaller Gold for Silver Jewish coin for money of other Countreys for there came not onely Jews but Proselytes also from other Countries to offer Sacrifice at the Festival times Joh. 12. 20. Now for this exchanging of money these Changers requiring some over-plus above the money exchanged did as it seems make a gain hereof unto themselves Hierome thinks they let the people have money also to buy Sacrifices upon a pawn c. and made some gain hereof because they might not practise Usury Vide Gerrard in Harm Evang. part 1. cap. 146. pag. 405. Vide etiam H. Stephan Thesaur in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now because these Money-changers had Tables whereupon they told out their money whence they were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych lex in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence it is said here that our Saviour overthrew their Tables And Joh. 2. 15. it is said that he poured out their Money viz. upon the ground And the seats of them that sold Doves It was appointed by the Law of God that the poorer sort who were not able to offer Sheep Lambs or other more costly Sacrifices should offer Turtle Doves or young Pigeons as we may see Levit. 5. 7. And hence it is that here is mention of such as sold Doves in the Temple for Sacrifice And whereas there is mention of their seats this shews that they did not onely come into the Temple to sell their Doves but continued and stayed there attending upon their Market either all or a great part of the day for else they needed no seats to sit upon Now it is said our Saviour overthrew their seats Object Object How came it to pass that these buyers and sellers and Money-changers did make no resistance against our Saviour but suffered their Tables and seats to be overthrown and themselves and their Cattell to be driven out of the Court of the Temple especially seeing they were many and had also the Priests of the Temple and the Scribes and Pharisees as is most likely and others of the people to back them and maintain them in their practice whereas our Saviour was but one and had none but his Disciples to assist him c. Answ Answ This came to pass by reason of the Divine power of his God-head which did now extraordinarily shew it self and so terrified and daunted these Merchants and Money-changers that they had not the power to withstand him See the like Joh. 18. 6. Hierome thinks there was a celestial Majesty in his face c. It followeth ver 16. And he would not suffer that any should carry any Vessell through the Temple That is any profane Vessell for common use This was another abuse which our Saviour reformed at this time viz. the carrying of profane or common Vessells or other Instruments or commodities serving for common use through the Temple For by reason of their common buying and selling and changing of Money there there was occasion for them to bring many such common Vessells or Instruments into the Temple and to carry them thorow it Now this our Saviour forbad and would not suffer