Mark 10:17-22 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master… The young man's answer was good if it were true. First. It is good in the first respect, as an universality of obedience is pretended; and I drop this note — Doct. They that would keep the commandments must observe not only one but all. It is true of the law of God, as it belongeth to the covenant of works, or to the covenant of grace. 1. As it belongeth to the covenant of works (Galatians 3:10; James 2:10). As one condition not observed forfeits the whole lease, therefore it concerns this legalist to make good his plea and conceit of perfection by the law, to say," all these things have I done." 2. But is not the covenant of grace more favourable? No; it gives not allowance to the least failings, but binds us to make conscience of all as well as of some. (1) Because the authority is the same (Exodus 20:1). "God spake," not one or two, but "all these words."(2) The heart can never be sincere when we can dispense with anything which God hath commanded; and you cannot have the testimony of a good conscience approving your sincerity when you allow yourselves in the least failing (Psalm 119:6; Luke 1:6; Psalm 66:18). (3) God giveth grace to all. Wherever He renews and sanctifies is throughout. He fills the soul with the seeds of all grace, so as to dispose and incline us to every duty, whether to God or man, the world or our fellow creatures (2 Peter 1:7). Use. To reprove those that would keep some commandments, but not all. There is such an union betwixt all the parts of the law of God, that one cannot be violated without a breach of all the rest; therefore take heed of obeying God by halves. Secondly: There is another thing that is good in the reply the young man maketh, that is his early beginning — "I have kept all from my youth." 1. Because it will be a help to us all our lives afterwards, before affections are forestalled and pre-engaged, to begin with God, and to have the inclinations of youth set right by a good education, to be restrained from our own will, and to be trained up in a way of abstinence from bodily pleasures. When men are well principled and seasoned in youth, it sticketh by them; the vessel is seasoned already. 2. While parents and governors are careful to season those tender vessels, the Lord is pleased many times to replenish them with grace from above, and to give us His blessing upon their education, and many have been converted that way. You will bewail any natural defect of your children, and seek to cure it while they are young, if they have a stammering tongue, a deaf ear, or a lame leg; certainly you ought much more bewail the want of grace. Dye the cloth in the wool, and not in the web, and the colour is more durable. God works strangely in children, and many notable things have been found in them beyond expectation. 3. It prevents many sins which afterwards would be a trouble to us when we are old. The sins of youth trouble many a conscience in age; witness David (Psalm 25:7; Job 13:26).New afflictions may awaken the sense of old sins, as old bruises may trouble us long after, upon every change of weather. Alas I we cannot say "all these have we kept from our youth," but when we come to look to the commands of God, we may say "all these have we broken from our youth." But was it true? 1. It was true in regard of outward conformity. If there be light in the lantern, it will shine forth. If there be grace in the heart, it will appear. 2. It was not true in regard of that perfect obedience which the law requireth, and so he ignorantly and falsely supposed that he had kept the law well enough, and done those things from his youth. The falsity and presumption of this answer will appear by considering — (1) What the Scripture saith of the state of man by nature (Genesis 8:21). (2) The falsity of it appears by the sense of the commandment produced. (3) The falsity of it will appear by comparing him with other holy men of God; how differently do they express themselves from this man that was so full of confidence. Compare him first with Josiah, who, when he heard the law read, rent his clothes (2 Kings 22:11). A tender conscience is all in an agony when it hears the law, and will smite for the least failing, as David's heart smote him for cutting off the lap of Saul's garment. But what is the cause that men are so apt to overrate their own righteousness and goodness before God?First. Ignorance. 1. Ignorant of the spiritual meaning of the law. A man that keeps the law only outwardly can no more be said to keep the law than he that hath undertaken to carry a tree, and only taken up a little piece of the bark. 2. They are ignorant of gospel righteousness, which consists in the remission of sins, and imputation of Christ's righteousness applied by true faith. Ignorance, then, is one great cause of this disposition in men to justify themselves, ignorance of the legal and gospel covenant; they are ignorant of the nature, merit, and influence of sin, and of the severity of God's justice.Secondly. Another cause is error. 1. That they live in good order and are of a civil, harmless life, and are better than others, or better than themselves have been heretofore, and therefore are in good condition before God, and yet a man may be carnal for all this. A man may not be as bad as others, and yet not as good as God requireth (Galatians 6:4). What is short of regeneration is short of salvation. 2. Here is another of their errors: they are born and bred up in the bosom of the Church, and true religion: and because they are baptized, and profess the faith of Christ, therefore they think they ever had faith and a good heart towards God, and do not see why or from what they should be converted. 3. They know no difference between a state of nature and a state of grace; they know no such thing as passing from death to life, and therefore are never troubled about it. As if all were of one lump, and all should fare alike, and therefore think themselves as good as the best. 4. That those that are blameless before men, and well spoken of in the world, need not doubt of their acceptance with God. 5. Another sottish maxim is, that petty sins are not to be stood upon. Thirdly: Self-love is the reason of it (Proverbs 16:2). A man is very blind and partial in his own cause, and will not own any opinion and conceit against himself.Fourthly. Negligence and want of searching, and taking the course whereby we may be undeceived. Fifthly. Security. As they will not search, so they will not know themselves when they are searched, and cannot endure thoroughly to be discovered to themselves. 1. They cannot endure to be searched by the Word (St. John 3:20). 2. When God searcheth them by affliction; when they do not judge themselves, they are judged by the Lord.And that you may not be besotted with a dream of your own righteousness, consider — 1. How light every one of us shall be found when we are put in the balance of the sanctuary (Proverbs 16:2). 2. Consider how different the judgment of God and men will be (St. Luke 16:15). 3. Consider that self is an incompetent judge in its own case; and therefore you, that are to endure God's judgment, should not stand merely to the judgment of self. (T. Manton, D. D.) Parallel Verses KJV: And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? |
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