A learned, pious, and practical commentary, upon the Gospel according to St. Mark wherein the sacred text is logically analyzed; the meaning of the holy Spirit clearly and soundly opened: doctrines naturally raised, strongly confirmed, vindicated from exceptions, and excellent inferences deduced from them: all seeming differences in the history between this and the other evangelists fairly reconciled: many important cases of conscience, judiciously, succinctly, and perspicuously solved. By that laborious and faithful servant of Christ, Mr. George Petter, late Minister of the Gospel at Bread in Sussex.

Mark 10. 26.

And they were astonished out of measure, &c.

HItherto of the Doctrine it self which our Saviour Christ taught his Disciples, touching the difficulty of the Salvation of rich men, especially of the covetous rich.

Now followeth the effect which this Doctrine wrought in the Disciples, which is twofold.

• 1. That they were hereat astonished; that is, affected with great admiration and wonder. This is men∣tioned in the beginning of ver. 24. and again repeated and amplified by the greatness of it, ver. 26. They were astonished out of measure.
• 2. They hereupon moved this doubt or question among themselves privately, and apart from Christ; Who then could be saved?

Of the first, Their astonishment or admiration at Christ's words and Doctrine.

Ver. 26. They were astonished at his words] That is, at the very propounding of that Doctrine touching the great difficulty of rich mens being saved, which he implyed, by saying, How hardly, &c. Then our Saviour repeating, and further urging this Doctrine, ver. 25. and that more peremptorily then before; affirming it to be easier for a Camell, &c. whereby the Disciples conceived him to teach, not onely a difficulty, but an impossibility of the Salvation of rich men, especially of covetous rich men: hereupon it is said, they grew much more astonished then before, ver. 26.

[Quest.] Quest. What was the cause of all this their astonishment and admiration at Christ's words?

[Answ.] Answ. The newness and strangeness of the Doctrine, being such as they had not heard him teach before, at least, not in this plain and peremptory manner; and besides, it being a Doctrine which seemed contrary to carnal reason, and contrary to the common opinion of the World, and of carnal men, who are apt to think rich men to be the onely happy men, and most in favour with God, because they enjoy much wealth and prosperity in this World. Now our Saviour teaching the quite contrary, hereat the Disciples themselves, being in part carnal, and as yet ignorant in this matter, and being herein led too much by carnal reason and affection, they are thus astonished with admiration and wonder at the matter.

[Observ. 1] Observ. 1. The Doctrine of Christ touching the danger of riches, and the difficulty of the Salvation of rich men, is a Doctrine strange and incredible to carnal reason; and so it seemeth to all that are led by natu∣ral reason. Thus it seemed here to Christ's own Disciples, so far forth as they judged according to carnall reason; and so it seemeth to all others so judging. Natural reason is apt to esteem highly of riches, and of such as possess them, as the onely happy men, and most in favour with God, and consequently most likely to go to heaven; therefore on the contrary, it must needs seem strange and incredible to natural men, and to such as judg according to carnal reason, that it should be so hard for rich men to be partakers of the Kingdome of Heaven. As there are many truths and Doctrines of the Word of God, which are contrary to natural reason, and therefore seem strange to it; so this is one of them, &c.

[Use.] Use. See the cause why this Doctrine and truth touching the danger of riches, and difficulty of the Sal∣vation of rich men is so hardly believed and entertained in the World, especially by carnal men. It is be∣cause it is a Doctrine contrary to natural reason, and seemeth strange unto it. If it so seemed to Christ's Dis∣ciple•• so far as they were led by reason; and if they were so hard to believe it, much more others, who are wholly led by natural reason, or at least have not such a measure of the Spirit to enlighten them, as the Apo∣stles had. Hence it is, that although men do give us the hearing when we Preach this Doctrine touching the d••nger of riches, &c. yet they still retain a good opinion, and high estimation of riches, and of such as possess them, as appears plainly in their practise, by their greedy seeking after the wealth of this World, and toyling for it; which shews how hardly men are perswaded of the danger of riches, or of the difficulty of rich mens going to heaven. Here we may complain with the Prophet, Who hath heard our report? Esay 53. When we Preach this Doctrine now adayes, some are ready to say, as the Philosophers at Athens did when Paul Preached to them Jesus, and the Resurrection, Act. 17. 19. May we not know what this new Doctrine is? For thou bringest certain strange things to our ears, &c.

[Observ. 2] Observ. 2. Though they were much astonished at the strangeness of this Doctrine of Christ; yet they do not reject or refuse to believe it, but rather yield to the truth of it without contradiction: onely hereupon they move a doubt among themselves, touching the small number of those who then are like to be saved: they do not depart from Christ as the young man did, &c. Now this teacheth us in like manner not to deny, or reject any truth or Doctrine taught us out of the Word of God, though it seem never so strange or incredi∣ble in natural reason; yea, contrary to reason; but on the contrary, to believe and imbrace it as the truth of God, and to yield obedience to it. We must here deny our reason, and captivate it to the Word of God, 1 Cor. 3. 18. If any among you seemeth Wise, &c. let him become a fool, that he may be Wise. We must here (as Luther sayes) clausis oculis ingredi tenebras fidei; that is, shut up the eyes of our reason, and so enter into the dark mysteries of Faith. Hebr. 11. 1. Faith is the evidence of things not seen; that is, not discerned, either with bodily eyes, or with the eye of reason or natural understanding. There are many truths taught in the Word of God, which are strange and incredible to natural reason, as being above natural reason, and contra∣ry to it; as that there are three persons in one God-head; that Christ being the Son of God, became true man, and yet remained true God still as before in one person; that he was born of a Virgin; that we are ju∣stified before God, by the Righteousness of Christ imputed to us; that our bodies should be raised to life at the last day, &c. These and such like truths we must by Faith absolutely believe and imbrace upon the bare word and testimony of God, though they seem never so strange and incredible to natural reason. This is the obedience of Faith, as it is called, Rom. 16. 26. which must be yielded to the Word of God absolutely, even in those things which are against reason.

Now followeth the second effect which the Doctrine of Christ wrought in his Disciples: Their question or doubt hereupon moved amongst themselves; Who then could be saved?

Saying among themselves] That is, speaking thus one to another in private conference by themselves, and out of the hearing of Christ. Though they do not reject the Doctrine of Christ, yet they are troubled at it, and thereupon move this doubt.

Who then can be saved] q. d. If it be so hard a matter for rich men, and especially for such as are covetous and do repose confidence in wealth, to be p••rtakers of eternal life, (as our Saviour had before affirmed and avouched again and again) then who can be saved; which is not so to be taken, as if they hereupon conclu∣ded, that none at all could then be saved; but that it was likely then, that very few could be saved. So Esay 53. 1. Who hath believed our report? not that none believed, but that very few.

Who] Some think they speak here of rich men onely; q. d. what rich men, &c? But the words run gene∣rally in all the Evangelists; and therefore it seems fittest to understand them generally, and indefinitely of all men, and not of rich men onely, though principally of rich men.

[Quest.] Quest. Why do they speak generally of all men, seeing our Saviour before spake onely of rich men, espe∣cially of covetous rich, that it is hard for such to enter, &c. seeing the number of the rich is less than of the poor.

[Answ.] Answ. Because, that although all men are not rich, but many poor, (yea, the greater part); yet all men are by nature covetous, and apt to set their hearts on wealth, reposing trust in it, &c.

[Observ. 1] Observ. 1. The sins of covetousness, and carnal confidence in riches, are common to all men by nature, more or less; not to rich men onely (though especially to them) but even to the poorer and meaner sort. Touching covetousness, Jer. 6. 13. From the least to the greatest, they were every one given to covetousness, &c. The commonness of the sin, shews how natural it is to all sorts, Phil. 2. 2. and Col. 3. 5. It is reckoned as one of the members of the body of sin, which is in all men by nature, and hath need of mortifying. There∣fore also, Luke 12. 15. when one of the company requested our Saviour to speak to his brother to divide the inheritance with him, thereby discovering a covetous mind; our Saviour took occasion from thence to give a general admonition to all the company, to beware of covetousness, thereby shewing, that it is such a sin as all sorts are apt to be tainted with by nature. The same is also true of carnall confidence, and trust∣ing in worldly weal••h; which is the very ground and cause of covetousness, and therefore must needs be na∣tural to all men, even as the sin of covetousness is. Though the seeds of all sins are in all men by nature; yet some sins are more natural then others: Such are these of covetousness, and trusting in Riches, &c.

[Reason.] Reas. All men by nature are earthly minded; that is, apt to love and affect the things of this World, and such as are en••oyed here on earth. Joh. 3. 31. He that is of the earth, is earthly, &c. So we are all by nature, and therefore all by nature are apt to the sin of covetousness, and to carnal confidence in earthly goods and substance.

[Object.] Object. Some good men have been thought to be free from the sin of covetousness, at least they have thought themselves to be so; as Luther, who in hi•• writings, speaking of the manifold temptations which he had, doth acknowledg, that he was tempted to all sins, except covetousness, &c.

[Answ.] Answ. His meaning (not his word•• in strict sense) is to be taken: not that he was not at all tempted to that sin, or had no natural inclination to it; but that he was not so much inclined to it, or tempted to it, as to other sins.

[Use 1] Use. 1. See the ignorance of such as think none covetous but rich men. So the poor are apt to think, and themselves to be free, &c. but here we are taught the contrary, &c.

[Ʋse 2] Use 2. See how needfull it is for all sorts to repent of these sins of covetousness, and carnal confidence in worldly wealth, not onely for rich men, but even for the poor, &c. seeing all are tainted with them by na∣ture; yea, seeing they are more natural to most men, than many other sins are; therefore this should move all to repent of these sins in special, &c. How needfull for every one to examine his heart and conscience, to find out these sins in himself, and to be humbled with godly sorrow for them: How needfull to crave and sue earnestly for pardon of them in Christ, that they may be forgiven, and not imputed unto him. How carefull should every one be to mortify these worldly lusts of covetousness and trusting in riches, using all good means to have the power and strength of them subdued in himself? So every Christian is exhorted to do, Col. 3. 5. Mortify your members which are on earth, &c. amongst which, covetousness is one of the chief and principal. Seeing this is a sin so natural to all, and such as all men are very prone and apt to be tainted with; therefore all and every one, high and low, rich and poor, must strive against it in themselves by all means; as Prayer, Meditation of the Word, and hearing of it, &c. especially such as find themselves most inclinable to this sin; and most of all rich men, and those that grow in wealth; remembring still, and never forgetting that admonition, Psal. 62. 10. If riches encrease, &c.

[Observ. 2] Observ. 2. In that the Disciples by this question moved among themselves, do shew themselves sollicitous, and carefull for the Salvation of others, and desirous of it, aswell as their own; and therefore are troubled to think how few are like to be saved, especially of the richer sort (if it were so as our Saviour before avou∣ched; that it was easier for a Camel, &c.

Hence we learn, That Christians ought not onely to be sollicitous and carefull about their own Salvation, but also for the Salvation of others. So earnestly should we desire the Salvation of others as well as our own, that we should take thought for it, &c. This was in Moses, Exod. 32. 32. In Paul for the Jews, Rom. 9. 3. So desirous and carefull was he of their Salvation, that if God might so be glorified, he could wish himself separate from Christ for them; and chap. 10. 1. his hearts desire and Prayer to God for them was, That they might be saved. The like care of others Salvation should be in every Christian, Phil. 2. 4 Lock not every one on his own things, &c. Be not onely carefull of your own Salvation, but also of the good and Salvation of others. Now further this sollicitous care about the Salvation of others Souls, must shew it self by a diligent use of all good means to further their Salvation, &c.

[Reasons.] Reasons. 1. It is the property of true Charity not to seek her own things, 1 Cor. 13. 5. that is, not one∣ly her own good, but the good of others, especially their Spiritual good and Salvation.

2. We are fellow-members of the s••me body of Christ, at least in profession; and therefore as in the na∣tural body, the men bers have a natural care of the mutual good of each other; so should we, &c. 1 Cor. 12. 25.

3. In the Lords Prayer, we are taught to pray for the comming of Gods Kingdome; therefore we are to be carefull of the Salvation of others, as well as of our own, that by this means Gods Kingdome may be enlarged.

[Use 1] Ʋse 1. For reproof of such as have little or no care of the Salvation of others, but are rather carelesse thereof. Many trouble not themselves or their thoughts at all about this matter; much less do they take any pains, or use means to further others to the Kingdome of heaven; but let the Souls of others sink or swim, all is one to them; like unto Cain, who asked, whether he was his brothers keeper? What is to be thought of such? surely this, that themselves are not likely to be saved, if they continue thus careless of the Salvation of others, and do not repent of this sin. I cannot believe (saith Chrysostome) that it is possible for that man to be saved who doth not labour to procure and further the Salvation of his Neighbour. Chrysost. de Sacerdot. lib. 6. A Christian cannot go to heaven alone, but must needs labour to dr••w others with him.

[Use 2] Ʋse 2. To exhort every one of us to this sollicitous care for the Salvation of others, and to shew it by our pains and diligence in the use of all good means to further others to the Kingdome of heaven; as Prayer, Instruction, Admonition, &c. The Lord will not have us go to heaven alone, but to draw others, &c. espe∣cially such as have charge of others, ought to shew this care; as Ministers of the Word, Parents, Masters of Families, &c. Paul sayes, the care of all the Churches came upon him daily, 2 Cor. 11. 28.

Notes

• Octob. 26. 1628.