One Hundred Select Sermons, New Testament · Sermon 2
SERMON II.
MARK 12.34.
And when Jeſus ſaw that he anſwered diſcreetly, he ſaid unto him; Thou art not far from the Kingdom of God.
There is a very wide and vaſt difference in mens approaches and comings to Christ; which, according to a various end and byaſs putting them upon it, does admit of a various cenſure, and interpretation. All that ſeem to make after him, are not equally affected towards him. Which, as we may obſerve, and take notice of in ſundry other places, beſides in the hiſtory of the Goſpel: So, amongſt the reſt here in this Chapter which we have now before us: Where we read of three ſorts of perſons repairing unto him; the Phariſees, and the Sadduces, and occaſionally one of the Scribes. The two firſt of theſe, they came to him that they might cavil with him, that they might intangle him, and inſuare him in his diſcourſe: the one in the point of Tribute; and the other in the Doctrine of the Reſurrection. This laſt was a great deal more ingenious and candid towards him; who therefore diſcourſt with him, that he might learn ſomewhat from him, and might be further instructed by him: which he was the rather induced unto from his obſervation of the others miſcarriage, and the dexterity of Chriſt himſelf in dealing with them. Now, the words which I have here rend unto you, are our Saviour's approbation of this perſon, upon the whole matter in hand, and encouragement in further proceedings, &c.
IN the Text it ſelf we have two General Parts obſervable of us; Firſt, The favourable cenſure which Chriſt paſſes here upon this Scribe which now came unto him. Secondly, The ground or occaſion for this paſſing of it upon him; the Cenſure it ſelf, that we have in thoſe words; Thou art not far from the Kingdom of God: The occaſion or ground for the paſſing of it upon him, in theſe; When Jeſus ſaw that he anſwered diſcreetly. We begin in order with the firſt, (though the ſecond in the method of the Text) and that is the cenſure it ſelf; Thou art not far from the Kingdom of God. For the handling whereof, here are two terms to be open'd, and explain'd by us: Firſt, what is here meant by the Kingdom of God. Secondly, what, by being far from this Kingdom.
For the firſt; The Kingdom of God, or the Kingdom of Heaven, is all one, and comes to one effect. It is variouſly taken in Scripture, more eſpecially three manner of ways: Firſt, for the ſtate of Grace, and that Sovereignty and Dominion which God exerciſes in the hearts of the faithful. Thus it is taken in Matt. 13.31. where the Kingdom of Heaven is compared to a grain of mustard ſeed; the Kingdom of Heaven, that is, the work of Grace in a Believer. And ſo, Luke 17.21. The Kingdom of God is within you. Secondly, for the state of the Goſpel, and God's gracious diſpenſations of himſelf towards his Church and People under the new Teſtament. Thus it is taken, Mat. 11.12. The Kingdom of Heaven ſuffers violence, &c. The Kingdom of Heaven, i.e. The miniſtery, and preaching of the Goſpel. Thirdly, for the ſtate of Glory, and that bleſſed and happy condition which God's children to all eternity ſhal enjoy with Chriſt and his holy Angels in another World. Thus it is taken, Mat. 5.3. Bleſſed are the pure in ſpirit, for theirs is the Kingdom of Heaven: The Kingdom of Heaven, that is, the Kingdom of Glory. So, Luke 14.15. Bleſſed is he that ſhall eat bread in the Kingdom of God. Now, either of theſe; yea, all of them taken together, may be very well here underſtood, as we ſhall have occaſion to ſee more hereafter, in the further opening of the Text. And this for the firſt term, what is meant by the Kingdom of God.
The ſecond is, what is meant by being far from this Kingdom: who? or how any are ſaid to be far from it. Now, this we muſt know, that it may admit alſo of a threefold interpretation. There is a threefold diſtance, or remoteneſs, in reference to the Kingdom of God, which any are capable of. Firſt, in regard of the means. Secondly, in regard of the terms. Thirdly, in regard of the event. Each of theſe are pertinently conſiderable.
Firſt, In regard of the means. Thus, thoſe are ſaid to be far from the Kingdom of God, which are destitute of thoſe means of Grace which do lead and tend to this Kingdom: Foraſmuch as the end of any thing is not uſually attain'd but by the means; therefore thoſe which want the means, are ſo far forth from the end. Now, this remoteneſs, in regard of the means, it is again twofold, either Abſolute, or Comparative. For the abſolute remoteneſs, this is in ſuch as are wholly and univerſally depriv'd of all the Ordinances and ſpiritual Diſpenſations. This is the caſe of the Heathens, and of ſuch as live out of the pales of the Church: Theſe are far from the Kingdom of God; and accordingly are ſignified and deſcribed in Scripture by this expreſſion, foreign We ſhall find it twice together in one Chapter; Eph. 2.13. Ye, who ſometimes were far off, are made nigh by the bloOd of Jeſus. Far off, i. e. Gentiles and Pagans: So, ver. 17. He came and preach'd peace to you which were afar off, and to them that are nigh: To them that were nigh; that is, to the Jews, a people joyn'd to God by ſpecial covenant: And to you which were afar off; that is, the Gentiles, which were in a ſtate of ſeparation from him; his Ordinances, and Covenant, and Salvation. This is the ſtate and condition of the Heathen; ſuch people as have not heard of the Goſpel, they are at a diſtance from the Kingdom of God. Neither can we (upon grounds of Scripture) give them any hope (ſo remaining) of eternal life. What God may do by his Prerogative with ſome particulars among them, we do not diſpute, nor enquire, (it is a ſecret within his own breaſt, which we meddle not withal) but in an ordinary way of proceeding, and according to that courſe which he has preſcribed and ſet down in his word, we cannot expect it. Acts 4.12. Neither is there Salvation in any other, &c. Gal. 3.8. In thee ſhall all the Nations of the earth be bleſſed: And Eph. 2.12. Without Christ, and having no hope, are joyn'd together. Therefore let us take heed of all ſuch Doctrines and opinions as thoſe are, which are too favourable to them in this particular; as there are too many which now abound in theſe days, who have inlarged the bounds of Salvation ſo far, as to reach even to Heathens, and ſuch perſons as never heard of Chriſt; who can find room in Heaven for Ariſtotle, and Plato, and Seneca, and ſuch as theſe. This is more then we have warrant for in all the Scriptures, where we meet not with any thing aſſuring or intimating ſo much unto us. Beſides that, it is not our buſineſs to trouble our ſelves about it. That which lies upon us, is to make uſe of ſuch Authors as theſe are, in a way of Scholaſtical improvement, and to get what we can from them for the inlargement of our natural abilities; but as for their final condition, to leave that to an higher hand: Not to be wiſer than God, or to have more pitty than is in him, who knows what to do with his creatures without our counſel or inſtruction. And eſpecially, bleſs his name, that he has been pleaſed to put our ſelves into a better condition; that whereas we were once afar of, (we of this Land and Nation) as barbarous Heathens as any, God has made known his Goſpel to us, and brought us within the limits of his Church. I ſay, we ſhould bleſs him for it, and labour to walk worthy of it, and anſwerable to it; and the more, by prizing ſuch a mercy as this is. We ſhould take heed, whiles we think to advance common Grace, that we do not diminiſh from peculiar, and diſparage that; and whiles we go about to ſave the Heathens, we do not, in the mean time, loſe our ſelves. So much for that; The remoteneſs from the means, which is Abſolute in ſuch perſons as live out of the pales and compaſs of the Church.
Secondly, There's a Comparative remoteneſs, which we may, by the way, alſo take notice of; in ſuch who live within the bounds of the Church, and the compaſs of Chriſtian Common wealths, and yet have little or none of the Goſpel ſounding in their ears. It is the caſe of many at this day in ſome dark corners of the land, where (ſaving only the name and notion of it) people live in a condition little different even from Pagans and Heathens themſelves. This is a thing which is not ſo deeply thought of as it ought to be, which makes it to be ſo much the more ſad and miſerable in it ſelf: We have great cauſe to bewail it, and where we have any occaſion or opportunity afforded unto us, for our own particulars, to remedy it, that ſo others may be brought unto the ſame nearneſs together with our ſelves.
Beſides all this, there's a remoteneſs voluntary and contracted, in thoſe which are near the means, and yet never the nearer; which put the word of God from them; as it is ſaid of thoſe obſtinate Jews, Acts 13 46. which enjoy the Goſpel, and are never the better by it: yea, 'tis well if they be not the worſe, more harden'd, and confirm'd in evil. Theſe mens caſe is worſe than the others. But ſo much of the firſt Explication, in which any be ſaid to be far from the Kingdom of God. Namely, in regard of the means of Grace, in the Ordinances, and Ministerial Diſpenſations.
The ſecond is in regard of the Terms: namely, the ſtate in which they are at preſent, compared with the ſtate in which they ſtand in oppoſition unto. As there are many which are far from the Kingdom of God; that is, from Grace, and eternal Salvation, as being deſtitute of thoſe outward means which are requiſite in order to that condition; ſo there are many which are likewiſe far from the Kingdom of God, as being deſtitute of thoſe perſonal qualifications conſiderable and deſirable in themſelves in order to that condition likewiſe. This I call a remoteneſs of terms; foraſmuch as theſe two will never meet, or come together, ſo remaining. Whether we take it for a remoteneſs of principles, that is, ſuch a frame of ſpirit as does not ſuit with the temper of a Chriſtian: or whether we take it for a remoteneſs of converſation, that is, ſuch a tract and courſe of life as does not ſuit with an heavenly condition. Thoſe which are under either of theſe diſtances, they are far from the Kingdom of God. We'll, for brevities ſake, joyn them both together, becauſe the one refers to the other. And here there are divers sorts of perſons, which we may conſider as at a very great diſtance in this behalf. We'll reduce them to three ranks eſpecially. Firſt, all notoriouſly wicked, and profane, and licentious perſons; Drunkards, and Whoremaſters, and Swearers, and Profaners of the Sabbath; ſuch perſons as live in idleneſs, and all manner of debaucheries; theſe are far from the Kingdom of God, with a witneſs. There's no coming for theſe to Heaven at all, whiles they continue in this wretched eſtate; and it will coſt them a great deal of pains to bring them out of it: For this the Scripture's clear in ſundry places. Gal. 5.21. Having ſpoken of the works of the fleſh; of the which I tell you before, as I have alſo told you in times paſt; that they which do ſuch things, ſhall not inherit the Kingdom of God. Eph. 5.6. Let no man deceive you with vain words; for becauſe of theſe things, comes the wrath of God upon the children of diſobedience. Rev. 21.8. The abominable are ſaid to have their part in the lake that burns with fire and brimſtone: and Rev. 22.15. Without are dogs. Dogs! what are they? namely, filthy, beaſtly people, who have impudence joyn'd with their uncleanneſs: What fellowſhip hath righteouſneſs with unrighteouſneſs? and what communion hath light with darkneſs? and what concord hath Chriſt with Belial? St. Paul makes the queſtion, 2 Cor. 6.14. and we may anſwer it in the negative, even none at all. Such as theſe, they are at a very great diſtance from Grace, and eternal Salvation: foraſmuch as they are in a ſtate of abſolute repugnancy and oppoſition againſt it; and therefore may juſtly tremble at ſuch a Doctrine as this is, howſoever they may otherwiſe be perſwaded, and flatter themſelves.
Secondly, all hypocrites, or ſecret enemies and haters of goodneſs; which, though perhaps they may not be ſo openly and notoriouſly ſcandalous as ſome others are, yet have bitter and malicious ſpirits and affections in them, againſt the ways of God. Such as theſe being of a devilliſh nature, and the ſpirit that works in the children of diſobedience ruling in them, they are therefore far from the Kingdom of God, and the government of Chriſt and his ſpirit, which is a ſpirit of Holineſs. This was the condition of thoſe other perſons in this Chapter, which came to Chriſt. The Phariſees, and Sadducees, and Herodians, they came to him with a malicious affection, to intangle him, and inſnare him in his ſpeech, and thereby to betray him; who therefore were ſaid here implicitly, to be far from the Kingdom of God; which this honeſt Scribe was not. And ſo in other places of the Goſpel, our Saviour does in ſpecial manner ſtrike at the Phariſees for thus their malicious oppoſing and contradicting of the known truth; which does ſet men in as great a diſtance to this purpoſe, as any thing elſe, and nothing more; even there, where 'tis veiled with the faireſt pretences that may be.
Thirdly; all ſuch perſons as are meerly civil, or formal, which have no more but common and moral honeſty in them; (though this in it ſelf, and ſimply conſider'd, be very good; we do not ſpeak againſt it, nor had not need in theſe times; yet,) ſuch I ſay, who are no more than ſo, they are far from the Kingdom of God. There's an infinite diſtance betwixt Civility and Piety, betwixt God, Nature, and Grace; betwixt Formality, and the power of Religion. Thoſe which go no farther than that, they come far ſhort of this; and ſo in concluſion, (if they go no farther) of that which is the conſequent of it, eternal life. Thus our Saviour himſelf tells us, Matt. 5.20. I ſay unto you, that except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdom of Heaven. The Scribes and Phariſees, they were very ſtrict, and exact perſons in many reſpects. Their converſation to the world was very fair, and free from offence; they were punctual in their obſervations of the Law, and the outward parts of God's worſhip and ſervice: and yet for all this, our Saviour tells the people whom he there ſpeaks to that except they took care to go beyond them, there was no coming for them to Heaven; no more there was not: they muſt have ſomewhat more in them than this, or no Salvation. And thus it has likewiſe been apprehended by thoſe whom God has pleaſed to enlighten, and to work a further work in them. As for inſtance, the Apoſtle Paul himſelf: we cannot have a better proof of this point, than in his Epiſtle, by conſidering him what he was before converſion, and conſidering him what he was after. Take it from his own mouth: Gal. 1.14. He there tells us what he had been before, how he he had profited in the Jews Religion above many of his equals, and had been exceedingly zealous of the traditions of his Fathers. So, Phil. 3.6. He ſays, that touching the righteouſneſs which is in the Law, he was blameleſs; and if any other had whereof he might truſt in the fleſh, he had more: well, but now at laſt he durſt not truſt to it for all this; as ye may ſee in the words that follow, in ver. 7, 8. What things were gain unto me, thoſe I counted loſs for Chriſt; yea doubtleſs, and I count all things to be but loſs, &c. This is the judgment which St. Paul paſſes upon himſelf before converſion, to be but in a loſt condition, notwithſtanding all his exactneſs in the way of a civil converſation, his outſide, and formality in Religion. And ſo it is likewiſe with any other perſons beſides, who are no more but ſo. They are, in this reſpect, but ſhort of the Kingdom of God.
There's a double defect or inſufficiency in meer civility to this purpoſe: Firſt, in regard of the object or matter which it is exerciſed about; which is conſiderable chiefly in the inferior things of the Law, and ſuch as do regulate and reform the outward converſation, as Juſtice, and Temperance, and Sobriety, and ſuch as theſe: but as for foreign, the weightier and more ſubſtantial matters, as Faith, and Repentance, and Self-denial, and Mortification; here 'tis more lax, and remiſs, or nothing at all. Secondly, in regard of the Principle and Spring whence theſe actions proceed; which is not an heart any thing changed or renewed in the ſpirit of its mind, as the Apoſtle ſpeaks; but ſtill remaining in its natural condition, and original corruption and defilement which it had contracted to it ſelf. In each of theſe reſpects, does civility ſall ſhort of Salvation. And therefore let none of us reſt ſatisfied or contented with it; let this be the Ʋse and Improvement which we make of this obſervation, to labour to find a further work than this comes to, upon our hearts. A ſight of our wretched and miſerable condition by nature, and mourning under it. A new byaſs and inclination put upon us, carrying us out to that righteouſneſs which is in Christ; a cloſing with Chriſt upon the terms and conditions of the Goſpel; to forſake our deareſt luſts, to forego our ſtrongeſt corruptions, to be willing to do or ſuffer whatſoever he ſhall lay upon us: to deny our ſelves perfectly for him, and to ſubmit to his Scepter and Government to take place in us; to have a ſpecial ſavour and reliſh of the Truths and Doctrines of the Scripture, eſpecially as they are any thing more pertinent to the practical part of Religion: to love the children of God upon this account, becauſe they are his children, and have his image inſtampt upon them. Theſe, and the like, are ſuch things as are ſomewhat further than meer civility, and the common honeſty of the World; which, whoſoever have not in themſelves more or leſs, and in ſome kind of meaſure and degree, are ſo far forth in this diſtance and remoteneſs whereof we now ſpeak. Without Faith it is impoſſible to pleaſe God, Heb. 11.6. If any man be in Chriſt, he is a new creature, 2 Cor. 5.17. Except a man be born again, he cannot enter into the Kingdom of God, Joh. 3.3.
There's very great reaſon for us to conſider of ſuch things as theſe are, that ſo we may neither deceive our ſelves, nor yet be deceived in others; but may be able here to diſcern and diſtinguiſh of things that differ; as ſome read thoſe words of the Apoſtle, Phil. 1.10. or to approve the things which are excellent, as ſome others; becauſe miſtakes, as they are pleaſing in nothing elſe, ſo they are eſpecially dangerous in Religion: and deceit is always troubleſome, but ſelf-deceit the worſt of all. And ſo much of the ſecond Explication of this phraſe, afar off from the Kingdom of God; to wit, in regard of the terms, in profane ones, in hypocrites, and in meer civil perſons.
The third is, in regard of the event, and thing it ſelf. Thus they are ſaid to be far from the Kingdom of God, which are in ſuch a diſtance from actual converſion, and coming home to God indeed. And here now we muſt make uſe of that diſtinction, which upon occaſion we premiſed before; to wit, of an abſolute remoteneſs, and a comparative. According to which account, thoſe which are far from the Kingdom of God in one ſenſe, yet in another ſenſe may be near unto it; and nearer than ſome others, which, in ſome reſpects, may not ſeem to be ſo far from it. To explain this a little unto us, we may take it thus:
Firſt, In regard of God's purpoſe and decree concerning them. Thus, thoſe which are far from converſion, conſider'd in themſelves, and the ſtate in which they now are; yet ſo far forth as God does graciouſly intend a good work ere long upon them. So, in this reſpect, they may be ſaid not to be very far from it. This was the caſe of Paul, when he was going with letters to Damaſcus againſt the Church of God, Acts 9.2. This man, in regard of his ſtate, and preſent condition in which he now was, his principle, and his converſation, ſo he was far from the Kingdom of God; yea, in a very great diſtance, and remoteneſs, as we could imagine; for he was an enemy to the ways of God; he was a perſecuter of the people of God; he was an oppoſer of the truth of God: but yet notwithſtanding, in regard of God's purpoſe towards him, and decree upon him, ſo he was very near, yea, the next door to it; for in the verſes immediately following, the next news we hear of him, it is concerning his converſion, and becoming a member of Chriſt. Thus he, who was far from God's Kingdom, in regard of the terms, and his perſonal qualification; yet, in regard of the event, was very neer.
Secondly, As in regard of God's decree and purpoſe towards ſuch perſons in particular; ſo likewiſe in regard of his uſual and more ordinary diſpenſation in general. So there are ſome which (though conſider'd in themſelves) may be ſimply far from the Kingdom of God; yet, conſider'd in reference to ſome others, and in compariſon with them, ſo far forth they may be a great deal nearer. And thus now, thoſe who live civilly, may be ſaid to be in a greater nearneſs and proximity than thoſe who live profanely. God does, for the moſt part, (in the work of converſion) civilize men, before he chriſtianizes them; and makes them Men (as I may ſay) before he makes them Chriſtians. Civility, it is antecedent to Grace.
For the right underſtanding of which Point, that we may not yet miſ-conceive it, we muſt take in theſe following Explications: Firſt, that the greateſt Civility, and that in the higheſt improvement of it, yet it is not meritorious of Grace that is, it does not oblige God to beſtow Grace i…ambly upon the perſon in whom it is. This is contrary to the Doctrine of the Semi Pelagians, and Arminians; who teach, that if a man uſe his free will, and the light of nature well, God does ingage himſelf to give him Grace, and all things neceſſary to Salvation. Facienti quod in ſe eſt, ex ſolis naturae viribus, dantur a Deo infallibilitar & ex certa lege Auxilia praevenientis Gratiae, quibus ad ſalutem perveniet. This is their Doctrine and opinion. Now, this we do not ſay, or affirm, as to the preſent point in hand; yea, there are two things which we ſay againſt it.
Firſt, That there was never any man yet which did put God to the trial in this particular; that is, which did ſo carefully improve the abilities of nature in him, and led ſuch an exact life in a way of civility it ſelf, as from whence he ſhould ingage God, (if-ſo-be he were willing, upon thoſe terms, to be ingaged to him) as to beſtow Grace upon him. There was never any man yet who did this thing they now ſpeak of, and take for granted.
Again, we ſay, Secondly, That though we ſhould ſuppoſe that there were ſome man who did it, that is, who did improve his principles of civility to the utmoſt, yet notwithſtanding, God were free for all this, and were not bound either in regard of his own promiſe, or in the equity of the thing it ſelf, to beſtow this his ſaving and ſanctifying Grace upon him. It is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy: who will have mercy on whom he will; and whom he will, he hardeneth; as it is in Rom. 9.16, 17. God is not bound, addere collatis, to give more to that which he has given already, no further than as he himſelf pleaſes. He has neither paſt any word for it, neither does the nature of the thing it ſelf in equity bind him thereunto. He may do with his own as he thinks good, & no man may ask him, what doeſt thou? There's nothing ſo free as Grace, which otherwiſe ſhould not anſwer its name, Rom. 11.6. That's the firſt Explication then of this Propoſition; Civility is not meritorious of Grace.
Secondly, Civility let alone to it ſelf, would never be Grace, nor attain to the conſequents of it. Theſe two are at a very wide diſtance one from the other, and left alone, would never meet together. Though meer Civility be not ſo far from the Kingdom of God, as abſolute profaneneſs; yet it will never come thither, no more than profaneneſs it ſelf. A meer civil man is as truly excluded from Heaven, as a profane man: I ſay, as truly, though not in ſo great a degree. To explain it to you by an eaſy and familiar reſemblance; Dover (for example) is not ſo far from Callis as London; yet he that goes no further than Dover, ſhall never come to Callis, no more than he that ſtays at London. So here, a meer moral, or civil perſon, is not ſo remote from Salvation, as a debauch'd; but yet, if he goes no further than morality, he will come ſhort of it as well as the other. A meer civil man, he is only propior a ſalute; he is neerer from Salvation; but for to it, that he is not. And that's the ſecond Explication of this Propoſition which we are now upon.
Now theſe things being thus premiſed, we do yet ſay notwithſtanding, that as to God's ordinary and more uſual diſpenſations of himſelf; ſo a man that lives civilly, is in a more likelihood, and fairer way for converſion, than a man that lives profanely: there is more hope of the one than there is of the other, of the former than there is of the latter. So, to him that hath, ſhall be given; as our Bleſſed Saviour ſpeaks in the Goſpel. To open this a little further to us, we yet ſay two things more: Firſt, that God does not always and infallibly go by this rule, without exception; that is, to give his Grace to a civil man, when he denies it to a profane: nay, he many times does the contrary; he oftentimes leaves a meer moral man in his ſins, when as yet he is pleaſed to draw and pull a profane man out of them. He is found of them that ſought him not; he is manifeſt to them which ask'd not after him, Iſa. 65.1. The Corinthians, and Epheſians, and Coloſſians, before their converſion, they were moſt grievous and notorious offenders. And ſo it has been with many others which are now converted, and brought home to God: ſo that, I ſay, he does not abſolutely and indefinitely bind himſelf to it. As he is not bound to it from any congruous diſpoſition in a civil perſon himſelf; ſo neither from his own Divine purpoſe or reſolution. God is, and will be free in all theſe things.
Nor yet, Secondly, do we ſay that it is eaſier in regard of God himſelf, to do it. There is nothing more or leſs hard to All-ſufficiency and Omnipotency it ſelf. God's Grace being of an infinite power, every thing is alike eaſy to it. It is as eaſy for him, if he pleaſes, to convert the moſt obſtinate ſinner, as it is the moſt ingenuous natur'd man: as it is as eaſy for him to create a thouſand worlds, as one leaf, or ſpire of graſs. There's neither magis nor minus in infinito: but yet, in regard of the things themſelves here, there's a very great difference. God does exert, and put forth more power in the converſion of a notorious offender, than he does of a civil man; becauſe here there's greater reluctancy and oppoſition made againſt him. He does tollere majorem reſistentiam, and he does emollere majorem duritiem, and he does edomare majorem ferocitatem: He takes away greater reſiſtance, and he ſoftens greater hardneſs, and he ſuppreſſes greater untamedneſs in the one than he does in the other: this is the diſtance and difference betwixt them. God's Grace working upon a civil man, is like fire in the conſuming of dry wood; but God's Grace working upon a wicked man, is like fire in the conſuming of green wood; where both of them are burnt up, but one of them with the greater oppoſition and repugnancy in the fewel it ſelf to the burning of it.
And ſo anſwerably (for the moſt part) is converſion in ſuch as theſe more difficult, in regard of themſelves, and with greater trouble and affliction to them. There's more of the broken bones, of the terrors and bruiſings of the Almighty in the converſion of ſcandalous ſinners, and thoſe who have liv'd wickedly and debauchedly, than there is in the converſion of thoſe who have been more free from ſuch kind of offences as theſe are. Thus we ſe what cauſe there is for men to be encouraged in ways of civility; and to take heed of ways of looſeneſs and profaneneſs; not only as hereby avoiding the greater condemnation, and as having leſs puniſhment attending thereupon; but likewiſe, as being not ſo far (though far enough) from a ſtate of converſion. A ſtate of civility is not ſo far from the Kingdom of God, as a ſtate of profaneneſs.
But yet, this again will admit of a further Explication of it ſtill, to bring it home to the full; and that's this: That though a ſtate of civility be not ſo far from the Kingdom of God, as a ſtate of profaneneſs, ſimply and abſolutely conſider'd; yet occaſionally and accidentally it may be farther. A civil man, in ſome caſes, may be further off from converſion than a profane; yea, and oftentimes is: Though not further off in regard of the terms, yet further off in regard of the event, and actual accompliſhment. And the reaſon of it is this; becauſe a profane perſon, which commits ſuch groſs ſins as are odious to the light of nature, ſuch an one is eaſily convinced of the wickedneſs and vileneſs of his ways, from whence he is drawn to cloſe with Chriſt upon his own conditions, out of the neceſſity which he apprehends he has of him: whereas, on the other ſide, a civil perſon, which is guilty of none of thoſe crimes, he is apt to be ſo far opinionated and conceited of his own civil righteouſneſs, and that goodneſs which he has already in himſelf, as to think that he has no need at all of Chriſt, but may do very well without him; and ſo periſhes for want of that remedy which otherwiſe he might be ſupplied withal. As it is ſometimes in the body; thoſe which have great ſickneſſes, they many times get up, and recover, whiles thoſe which have ſome ſmaller diſtemper, do perhaps dye under it. What's the reaſon of it, and how comes it about? why, the one thinking himſelf to be in danger, goes to the Phyſician; the other being more ſecure, neglects him, and looks not after him. Thus it is with men alſo in Religion; Civility truſted in, is further off from converſion than profaneneſs, in the effects and conſequents of it. This was the caſe of the Jews, in compariſon of the Gentiles: The Gentiles, ſimply conſider'd, were far greater ſinners than they; yet, in this event, ſav'd before them; as the Apoſtle expreſſes it, in Rom. 9.30, 31. What ſhall we ſay them? That the Gentiles which followed not after righteouſneſs, have attain'd to righteouſneſs, even the righteouſneſs which is of Faith: but Iſrael, which followed after the law of righteouſneſs, hath not atttain'd to the law of righteouſneſs. Wherefore? becauſe they ſought it not by Faith, but as it were by the works of the law, &c. So, again, Rom. 10.3. They being ignorant of God's righteouſneſs, and going about to eſtabliſh their own righteouſneſs, have not ſubmitted themſelves to the righteouſneſs of God; where we ſee, that mens own righteouſneſs is occaſionally an hindrance to them of their looking after the righteouſneſs of Chriſt. This was likewiſe the caſe of the Scribes and Phariſees, in compariſon with the Publicans and Harlots: Mat. 21.31. Our Saviour there tells them, that the Publicans and Harlots went into the Kingdom of God before themſelves. The Scribes and Phariſees were perſons of a ſtrict converſation, as I ſhew'd before. The Publicans and Harlots, they were more ſcandalous, and reproachful, and debauch'd; and yet were theſe preferr'd before thoſe. How came this about? namely, upon this account. Theſe, they were a great deal more eaſily perſwaded and convinced of their wickedneſs; whereas thoſe did more abundantly juſtify, and applaud themſelves in their righteouſneſs: ſo it is with many more. We ſee then, finally, and conſequentially; Civility is in a very great diſtance and remoteneſs from true Grace, though it ſeems to be neer unto it. As places which are neer in ſituation, yet they may be diſtant in regard of ones approach, and coming to them; becauſe ye muſt come about before ye can reach them: So it is here in this particular; a civil man, and a godly man, theſe may ſeem in an outward appearance, and in ſome reſpects, to be very near one another; but yet, before theſe do actually cloſe, and ſure, and comply together, there's a great deal of work, and way, which is to be diſpatch'd in reference thereunto. And this now is the third Explication of being far from the Kingdom of God; to wit, a remoteneſs in regard of the event, and actual accompliſhment. And ſo ye have as briefly, and as plainly as I could, both of the terms in the Text open'd unto you; what is meant by the Kingdom of God; and what alſo by being far from this Kingdom.
Now, to come more cloſely to the main drift and ſcope of the Text, that which we are here chiefly to take notice of; is the explication of theſe terms to this perſon here before us; wherein it is ſaid of him, that he was not far from the Kingdom of God. And here the queſtion will be this, in what rank he is to be ſet by us; whether of a true and perfect Chriſtian, and one that had the work of ſaving Grace in him, or in a lower and inferior condition? becauſe the words at firſt hearing ſeem to carry ſome ambiguity in them.
To this thererefore, I anſwer; that no queſtion but he was ſubſtantially and fundamentally a Godly man, and in the ſtate of Grace, although not come to that ripeneſs and maturity which was to be wiſh'd for in him. He was in the ſtate of ſaving Grace, but he was not in the ſtate of Evangelical: that is, he was not one who had as yet reach'd and attain'd to the tranſcendency and perfection of the Goſpel, and belief in Chriſt as actually exhibited; which condition, in the language of Scripture, not only here, but in other places of it, (as I ſhew'd in the beginning) is expreſt by the Kingdom of God. This he had not yet come to, but yet was near unto it; as is ſignified here by our Saviour. He did believe in the Meſſias in general, and Chriſt to come in the fleſh; (as did the Patriarchs under the old Teſtament;) but he did not as yet believe expreſly in this perſon of the Meſſias, which was Jeſus the Son of Mary; yet notwithſtanding he was ready to do it, as it ſhould be further revealed unto him, that this was He: and upon this account does Chriſt ſay of him, that he was not far, &c. So then he was a true Chriſtian, radically, and inchoative; though not explicitly, and compleatly. He was actualiter converſus ad Deum, but he was de proximo convertibilis ad Chriſtum. And of this ſort were many others in Scripture; as Cornelius, and Nathanael, and the Eunuch, and Lydia, and the like; who were all of them ſaid to fear, and worſhip God, to be devout and pious perſons, and yet had not attain'd to this Evangelical perfection here ſpoken of. Such an one now was this Scribe in the Text, he was further than Agrippa, who is ſaid to be but almoſt a Chriſtian; or than the young rich man in the Goſpel, who was bid to ſell all he had, and to give it to the poor. But yet he was not ſo compleat as he might, and ought to have been; though dying in that condition in which he was, might probably have been ſav'd. This is our determination of him.
Now, as for the cenſure it ſelf, as it lies here in the Text: This expreſſion which Chriſt uſes to him, Thou art not far from the Kingdom of God; it may admit of a double notion, or emphaſis, which is included in it. Firſt, it is a word of commendation, as it acknowledges the thing. Secondly, it is a word of diminution, as it denies the degree: Not far; that is, in ſome forwardneſs …o it: ſo it has an emphaſis of incouragement. And yet again, not far, that is, in ſome diſtance from it: ſo it has an emphaſis of excitement: and each of them very profitably conſiderable of us.
Firſt of all, I ſay; It has in it the force of a commendation, and acknowledgment of that reality of goodneſs which was in this Scribe, and ſo thereby encouraging him in it. Which is a very good rule to be obſerv'd and practis'd by our ſelves, as we have occaſion for it: namely, that where we ſee any beginnings of good in any, to foſter them, and cheriſh them, and encourage them all that may be. We ſhould not break the bruiſed reed, nor quench the ſmoaking flax; nor nip the buds, and ſproutings, and beginnings of Grace in any, but preſerve them as much as we can: as our Saviour Chriſt here gives us an example, than whom we cannot have a better pattern ſet to follow. This perſon here in the Text, he was not abſolute and compleat, there was ſomewhat yet wanting in him; but yet the Lord thinks fitting to praiſe him, and commend him for that which he now had; teaching us what we are to do likewiſe.
And 'tis very uſeful ſuch a courſe as this is, to ſundry purpoſes: Firſt, as hereby we do honour God himſelf in the beſtowing of his Graces: whiles we acknowledge the goodneſs which is in any, we acknowledg the giver of that goodneſs, and that in what kind or degree ſoever it be. As it is ſaid there of them in the Goſpel, Mat. 9. Then they glorified God, which had given ſuch gifts unto men. He that owns, and takes notice of the ſtreams, he does conſequently acknowledg the Spring and Fountain from whence they proceed: and ſo here
Secondly, We draw men on further, and make them more willing to improve; becauſe it is the whetſtone of vertue, as we uſe to expreſs it. And thoſe who ſee themſelves regarded for that good which they have already, they are thereby encouraged to proceed, and make progreſs in it; to go on from Grace to Grace.
Thirdly; By this courſe we do alſo occaſionally work upon others, who are much moved by ſuch examples; and are themſelves drawn on to that goodneſs which they ſee own'd and encouraged in their brethren. Theſe, and the like, are the benefits which are conſequent upon ſuch a practice as this is.
Therefore this does juſtly meet with the contrary carriage and behaviour which is in many perſons; who, if ſuch whom they deal withal, be not come to that height, and meaſure, and degree of goodneſs which might be deſired, can hardly be perſwaded to acknowledg any good in them at all, but ſet them at an abſolute diſtance and remoteneſs from the Kingdom of God; and, as having nothing to do with it. This we muſt take heed we do not do, as carrying too much rigour and ſeverity in it. Indeed, we muſt be careful we do not ſow pillows under mens elbows, and nouriſh them in a courſe of ſecurity; perſwade them that it is well with them, and in good caſe, when 'tis no ſuch matter: but on the other ſide, we muſt not blemiſh their Graces, nor deny the work of God in their hearts. Woe unto them which call either evil good, or good evil; which put darkneſs for light, or light for darkneſs; which put bitter for ſweet, or ſweet for bitter; as the Prophet ſpeaks there in that place, in Iſa. 5.20. That's the firſt Notion in this expreſſion; as it is a word of commendation; and ſo has with it the force of encouragement.
Secondly; It is alſo a word of diminution; Thou art not far from; that is, thou art not quite at home; thou haſt ſomewhat further yet to go: and ſo now it is a word of excitement. Chriſt, by ſhewing him his diſtance, does perſwade him to go a little further: He takes him, as it were, by the hand, and directs him to a further pitch in Chriſtianity, which he would have him to attain unto. Thus ſhould we do likewiſe; ſo acknowledg beginnings of goodneſs, as to carry on to further progreſs; that ſo as on the one ſide we may not diſhearten them, or diſcourage goodneſs in them; ſo, on the other ſide, we may not flatter them, or ſooth them up in a more remiſs condition, and ſo make them contented with leſs Grace, inſtead of labouring to attain to greater. This we learn here from our Saviour's practice, whoſe drift was to carry on this Scribe to further perfection. And this ſpeech of our Saviours, it was effectual to him hereunto in ſundry reſpects.
Firſt, as it ſhewed him his defects, and imperfections; for which he had need to go forward, and proceed a little further; whiles he ſays, he is not far from it, he does imply, he has not fully attain'd it. There's nothing which is at any time a greater hindrance and impediment to improvement, than an apprehenſion and conceit of perfection: when men ſhalll think they are at their journeys end, they will not ſtep any further; but when they ſhall be perſwaded, and conſider that they are not yet at home, this will ſet them upon going. This now is the ſpeech of Chriſt to this perſon before us: thou haſt not abſolutely come to the mark, and therefore go on. It was the text which wrought upon St. Paul, as himſelf relates it to us; Phil. 3.12, 13. Not as though I had already attain'd, or were already perfect; but I follow after, &c. Brethren, I count not my ſelf to have apprehended, but this one thing I do, forgetting thoſe things which are behind, and reaching forth unto thoſe things which are before: I preſs, &c.
Secondly; It ſhew'd him alſo his hopes, and poſſibilities: that's another encouragement, and excitement, and provocation to endeavour. Thoſe which think they ſhall never attain, they will never undertake: But this expreſſion, thou art not far off, it takes off that; there is hope of coming thither; for you are almoſt there already. Do not give over now in the very end and cloſe of all. He that has begun a good work in you, will perfect it unto the day of Jeſus Chriſt: as the Apoſtle Paul ſpeaks, in Phil. 1.6.
Thirdly; It ſhewed him alſo his engagements, from what he had done already, to proceed. Thou art not far from the Kingdom of God; that is, thou haſt hitherto made ſome endeavour after it; do not now decline, and grow worſe. There's no greater engagement to perfect goodneſs, than this conſideration that we have begun it, that ſo we may not loſe the labour of all our former undertakings and attempts. We ſhould imitate this example of Chriſt, in helping others forward in Religion; as Aquila and Priſcilla did Apollos. And thus has this expreſſion in it the force of a peroration, and an excitement; not only ſhewing what now was, but what ought to be for time to come; in purſuit of what was already.
We might here now further look upon theſe words not only conſider'd in themſelves, and as declaring the ſtate and condition of this Scribe, to whom they are ſpoken; but alſo reſlexively, as coming from our Saviour, the Speaker of them; and that as the words of judgment, and diſcretion. Whiles our Saviour paſſes this cenſure upon this perſon, he does it out of a ſpirit of diſcerning, and as one that knew what was in man: as it is ſaid of him, in Joh. 2.25. Now, although we cannot expect to reach to this, in the perfection of it; yet we may and ought to imitate it in a degree as much as may be; namely, to diſcern and diſtinguiſh of perſons, that ſo we may be able to paſs true and right judgment upon them; and what verdict we give of them, we may give it out of a ſound underſtanding. Our Bleſſed Lord and Saviour, he did not converſe with men careleſly, or heedleſly, without any regard; but he did mind them, and took notice of them, and obſerv'd what they were: He diſcerned the Phariſees and Sadducees in the foregoing part of the Chapter, as to their hypocriſy, and diſſimulation, and treachery againſt him: and here now he diſcerns the Scribe in his ſincerity, and honeſty, and plain-dealing, and the integrity that was in his heart; together with the weakneſs and imperfection of Grace within. Thus it ſhould be with us proportionably in our converſation in the world; as Politicians ſtudy men, ſo alſo ſhould Chriſtians; eſpecially thoſe, above others, who live in places of ſociety, and converſe, and have many perſons to deal withal. Here it is very uſeful and neceſſary in ſundry regards, that ſo, according to variety of circumſtances and occaſions which are upon us, and the difference of diſpoſitions and affections, we may either learn, or teach, or rebuke, or encourage, or decline, or cloſe withal; and that we may neither wrong our ſelves, nor other men. This is another thing, which we gather from this practice and example of Chriſt. And ſo now I have done with the firſt General Part of the Text, which was the cenſure at firſt, in theſe words, Thou art not far from the Kingdom of God.
The ſecond General, is the occaſion whereupon this cenſure was paſt; that we have in the words before, When Jeſus ſaw that he anſwer'd diſcreetly: Where again there are two things more conſiderable of us; Firſt, the thing it ſelf, in the ſimple propoſition; and that is, that he anſwer'd diſcreetly. Secondly, the Inference which is made hereupon, in the connexion; and that is, that therefore he was not far, &c.
Firſt, for the thing it ſelf, ſimply propounded, it is this; That he anſwer'd diſcreetly: thus this Scribe did. And whiles 'tis ſaid he did ſo, there are three things included in it; Firſt, Diſtinctly as to the matter of his anſwer. Secondly, Intelligently, as to his principle. Thirdly, Prudently, as to the manner and carriage of it.
Firſt, I ſay, he anſwer'd diſcreetly; that is, diſtinctly, as to the matter of his anſwer. He was right in the notion, and in the thing it ſelf, which he did declare, for the ſubſtance of it: what was that? we may ſee, if we do but caſt our eyes back upon it, in ver. 32, 33. There is one God, &c. and to love him, is mentioned. Where he makes Religion to conſiſt not only in outward performances, and the external part of God's worſhip and ſervice, (which yet alſo probably he did not neglect) but the inward frame and diſpoſition of the heart, to love the Lord with all thy ſoul, &c. This was more to him, and in his reckoning, than all the Sacrifices, and Burnt-offerings in the World. And ſo indeed it is likewiſe with very good Chriſtians beſides. He that knows any thing of Religion to any purpoſe, he knows this; that it does not lye in the ſhell, and out-ſide of duties; but in the kernel, and marrow of a ſanctified and gracious ſoul: when a man's heart and ſpirit is intereſted and engaged in them, and accompanies, and goes along with the duties which are performed by him; this is true Religion indeed. Then are we right, and as we ſhould be in ſuch things as theſe are, when we are humbled for our failings in them, when we are warm'd in the performance of them, when our ſouls and conſciences are improv'd, and better'd by them, and drawn ſo much the nearer to God occaſionally from them. This was that which this Scribe here concluded, which made his anſwer to be therefore no other than judicious, and full of diſcretion.
And then again, obſerve this further in it, as pertinent hereunto; that as he does advance the purer, ſo he does not take away the forms neither: He gives to every thing its juſt allowance; he does not take away ſacrifice, but he prefers before it the inward ſervice of the heart. There are ſome kind of people in the World, who would fain ſeem to be ſo much for inward piety, as they are nothing at all for outward duty; but cry down the external exerciſes of Religion, as vain and ſuperfluous; which are above Teaching, and Preaching, and Ordinances, and I know not what: ſuch fancies and fooleries as theſe do many mens brains in theſe days crow withal; but we know where to rank them. They are far enough from the Kingdom of God, I'll warrant you; and ſo they muſt imagine. Thoſe which are above Ordinances, are below Heaven; and they which hate Inſtruction, they ſhall never partake of Salvation. This perſon, it was not ſo with him; though he placed the chiefeſt part of Religion in the inward man, yet he did implicitly allow of the outward: he was not againſt ſacrifice, but he was eſpecially for the love of God. He anſwer'd diſcreetly, ſo far forth as he anſwer'd diſtinctly, as to the matter and ſubſtance of his Anſwer, and the date of it.
Secondly, he anſwer'd Intelligently, as to the Principle from whence he anſwer'd; foreign, as it is in the original; like a man that had his wits about him, that underſtood himſelf, and knew what he ſaid. He did not ſpeak by rote, like a Parrot, as many do; ſo many words in terms, and that's all, underſtanding neither what they ſay, nor whereof they affirm, 1 Tim. 1.7. but he was able to give ſome rational account of his Religion, and of the hope which was in him. This is another thing deſirable in a Chriſtian; to be that which he is, upon ſound and intelligent conſiderations, as underſtanding what he does, and what he holds. Not to take up any opinion upon truſt, becauſe ſuch and ſuch men deliver it; but to be fully and thoroughly perſwaded in his own mind. And yet this is not to limit or confine the Doctrines of Religion to our capacities, or apprehenſions neither, which in many things is far beyond them, and incomprehenſible by them. We muſt believe more than we underſtand, and yet we muſt alſo underſtand why we believe. The one reſpects the object of Faith, the other reſpects the ground of it; than which, there can be no better aſſigned than the authority of God himſelf, propounding ſuch things to us to be received and believed by us, even there where we do not preſently apprehend the dependance and connexion of them; immediately in the propoſition it ſelf. This is that which we may take notice of this perſon in his diſcourſe here with Chriſt, that he minded what he ſaid; he did not ſpeak looſely, and at random, but diſcreetly; that is, intelligently, as to matter of judgment.
But, Secondly, that was not all; there's another thing which we may take in to this Head: It was cordate too, as to matter of affection: he was hearty, and ſerious in it; he ſpake as a man that had ſome ſavour of that which he ſpake, which is the main thing of all, and moſt to be regarded by us. The ſpeech of this Scribe, if ye take it ſimply in it ſelf, without ſomewhat elſe beſides to make it up, it was no neceſſary or infallible argument of the goodneſs of his eſtate in Grace: for a man may be right, as to the theory of Religion, and yet come ſhort of the practice. A man may be ſound, as to matter of knowledg, and the apprehenſion of a ſpiritual truth, and yet not come up to the power and improvement of it. A man may be an Orthodox Divine, and yet but a ſorry Chriſtian. He may be very well skill'd in all the Myſteries and Doctrines of Theology, and yet be far enough off from the Kingdom of God. This buſineſs, it does not hold convertibly, and by way of reciprocation: A man cannot be corrupt in his judgment, as to the ſubstantials and eſſentials of Religion, and the work of ſaving Grace in the heart; but he muſt needs be thereby diſcovered to be void of ſaving Grace it ſelf alſo, naught, and rotten in his heart. But a man may be ſound in his judgment in ſuch Points and Doctrines as theſe are, and yet not neceſſarily have the work of Grace in him; unleſs, what he holds in his judgment, he does alſo love and embrace in his heart, and cloſe withal in his inward man. This was that which this perſon here mentioned, properly did; and from hence made anſwer accordingly.
Laſtly; He anſwer'd diſcreetly; that is, he anſwer'd prudently, as to the manner and carriage of it. Diſcretion, in the ordinary notion and acception of it, refers to this, which we may not therefore exclude. This was that, which among other things, appeared in the anſwer of this Scribe, for it was with modeſtly, and humility, and teachableneſs, and ſubmiſſion to Chriſt; as we may obſerve, if we do but examine it in the circumſtances and particulars of it. So much of the firſt particular, the thing it ſelf, in the ſimple propoſition; That he anſwer'd diſcreetly, diſtincty, intelligently, prudently.
Now, the ſecond is Chriſt's Inſerence upon it, in the connexion of the words together: When Jeſus ſaw that he anſwer'd diſcreetly, then he ſaid, Thou art not far, &c. Where we ſee, that Chriſt's favourable cenſure was grounded upon the Scribe's ſuitable anſwer; yet not (as I hinted before) upon his anſwer ſimply in the letter, but in the circumstances. Chriſt, who was foreign, as he heard his words, ſo he likewiſe knew his affection, and diſcerned with what mind he uttered them, and accordingly does paſs this verdict upon them. So that we ſee that the Lord, he hath a ſpecialregard to this; he looks not only to good words, but to good principles, and to good affections in the ſpeaking of them; which otherwiſe is no more than even the Devils themſelves ſometimes have attain'd at. This man, that which he ſaid, he did not ſay it meerly in courſe, or in a piece of flattery, only to cloſe with Chriſt, and to gain acceptance with him: Sir, you have ſpoken very learnedly, only to commend the Preacher, or to ſay as he ſaid, &c. and there's an end: No, but he ſpake out of his own judgment, and ſenſe, and experience, as having ſome feeling in his own heart and conſcience, of the truth of that which he ſpake.
This ſhould teach us accordingly our ſelves to be in this manner affected; not only to have ſound underſtanding, but likewiſe to have ſavoury ſpirits. Our hearts inditing a good matter, as well as our heads; as it is in Pſal. 45.1. Eructantes, boyling it forth of us, as out of a Pot or Caldron; that ſo, out of the abundance of the heart, the mouth may ſpeak. This will make us moſt acceptable to Chriſt, and cauſe him to paſs a moſt comfortable ſentence upon us at another day, of coming neer into his Kingdom.
Again, Thou art not far from the Kingdom of God: It might be alſo taken Prophetically, and by way of Prediction; not only as ſhewing what he was, but what he ſhould be; and ſignifying (by way of encouragement) what now ere long ſhould befall him, as to the work of Grace in him. But this I do not inſiſt upon; I only hint it, as rather reſting in that expoſition of it which we have before mentioned, and laid forth. So much alſo for the Second General obſervable; and ſo the whole Text. When Jeſus ſaw that he anſwer'd diſcreetly, he ſaid unto him, Thou art not far from the Kingdom of God.