2d. Others say, that Christ had no intention to draw him to an acknowledgment of his Deity, but only asserts his divine authority or mission from God.For which interpretation Maldonat calls Calvin an Arianizer.[944] He doth not here assert the essence of his Deity, but the authority of his doctrine; as if he should have said, You do without ground give me the title of “good,” unless you believe I have a Divine commission for what I declare and act. Many do think me an impostor, an enemy of God, and a friend to devils; you must firmly believe that I am not so, as your rulers report me, but that I am sent of God, and authorized by him; you cannot else give me the title of good, but of wicked. And the reason they give for this interpretation, is, because it is a question, whether any of the apostles understood him, at this time, to be God, which seems to have no great strength in it; since not only the devil had publicly owned him to be the “Holy One of God” (Luke iv. 34), but John the Baptist had borne record, that he was the “Son of God” (John i. 32, 34); and before this time Peter had confessed him openly, in the hearing of the rest of the disciples, that he was “the Christ, the Son of the living God” (Matt. xvi. 16). But I think Paræus’ interpretation is best, which takes in both those; either you are serious or deceitful in this address; if you are serious, why do you call me “good,” and make bold to fix so great a title upon one you have no higher thoughts of than a mere man? Christ takes occasion from hence, to assert God to be only and sovereignly “good:”“There is none good but God.”[945] God only hath the honor of absolute goodness, and none but God merits the name of “good.” A heathen could say much after the same manner; All other things are far from the nature of good; call none else good but God, for this would be a profane error: other things are only good in opinion, but have not the true substance of goodness:he is “good” in a more excellent way than any creature can be denominated “good.”[946]
1. God is only originally good, good of himself. All created goodness is a rivulet from this fountain, but Divine goodness hathno spring; God depends upon no other for his goodness; he hath it in, and of, himself: man hath no goodness from himself, God hath no goodness from without himself: his goodness is no more derived from another than his being: if we were good by any external thing, that thing must be in being before him, or after him; if before him, he was not then himself from eternity; if after him, he was not good in himself from eternity. The end of his creating things, then, was not to confer a goodness upon his creatures, but to partake of a goodness from his creatures. God is good by and in himself, since all things are only good by him; and all that goodness which is in creatures, is but the breathing of his own goodness upon them: they have all their loveliness from the same hand they have their being from. Though by creation God was declared good, yet he was not made good by any, or by all the creatures. He partakes of none, but all things partake of him. He is so good, that he gives all, and receives nothing; only good, because nothing is good but by him: nothing hath a goodness but from him.
2. God only is infinitely good. A boundless goodness that knows no limits, a goodness as infinite as his essence, not only good, but best; not only good, but goodness itself, the supreme inconceivable goodness. All things else are but little particles of God, small sparks from this immense flame, sips of goodness to this fountain. Nothing that is good by his influence can equal him who is good by himself: derived goodness can never equal primitive goodness. Divine goodness communicates itself to a vast number of creatures in various degrees; to angels, glorified spirits, men on earth, to every creature; and when it hath communicated all that the present world is capable of, there is still less displayed, than left to enrich another world. All possible creatures are not capable of exhausting the wealth, the treasures, that Divine bounty is filled with.
3. God is only perfectly good, because only infinitely good. He is good without indigence, because he hath the whole nature of goodness, not only some beams that may admit of increase of degree. As in him is the whole nature of entity, so in him is the whole nature of excellency. As nothing hath an absolute perfect being but God, so nothing hath an absolutely perfect goodness but God; as the sun hath a perfection of heat in it, but what is warmed by the sun is but imperfectly hot, and equals not the sun in that perfection of heat wherewith it is naturally endued. The goodness of God is the measure and rule of goodness in everything else.
4. God only is immutably good. Other things may be perpetually good by supernatural power, but not immutably good in their own nature. Other things are not so good, but they may be bad; God is so good, that he cannot be bad. It was the speech of a philosopher, that it was a hard thing to find a good man, yea, impossible; but though it were possible to find a good man, he would be good but for some moment, or a short time:for though he should be good at this instant, it was above the nature of man to continue in a habit of goodness, without going awry and warping.[947] But “the goodness of God endureth forever” (Ps. lii. 1). God always glitters in goodness,as the sun, which the heathens called the visible image of the Divinity, doth with light. There is not such a perpetual light in the sun as there is a fulness of goodness in God; “no variableness” in him, as he is the “Father of Lights” (James i. 17).
Before I come to the doctrine, that is, the chief scope of the words, some remarks may be made upon the young man’s question and carriage: “What must I do to inherit eternal life?”
1. The opinion of gaining eternal life by the outward observation of the law, will appear very unsatisfactory to an inquisitive conscience. This ruler affirmed, and certainly did confidently believe, that he had fulfilled the law (ver. 20): “All this have I observed from my youth;” yet he had not any full satisfaction in his own conscience; his heart misgave, and started upon some sentiments in him, that something else was required, and what he had done might be too weak, too short to shoot heaven’s lock for him. And to that purpose he comes to Christ, to receive instructions for the piecing up whatsoever was defective. Whosoever will consider the nature of God, and the relation of a creature, cannot with reason think, that eternal life was of itself due from God as a recompense to Adam, had he persisted in a state of innocence. Who can think so great a reward due, for having performed that which a creature in that relation was obliged to do? Can any man think another obliged to convey an inheritance of a thousand pounds per annum upon his payment of a few farthings, unless any compact appears to support such a conceit? And if it were not to be expected in the integrity of nature, but only from the goodness of God, how can it be expected since the revolt of man, and the universal deluge of natural corruption? God owes nothing to the holiest creature; what he gives is a present from his bounty, not the reward of the creature’s merit. And the apostle defies all creatures, from the greatest to the least, from the tallest angel to the lowest shrub, to bring out any one creature that hath first given to God (Rom. xi. 35); “Who hath first given to him, and it shall be recompensed to him again?” The duty of the creature, and God’s gift of eternal life, is not a bargain and sale. God gives to the creature, he doth not properly repay; for he that repays hath received something of an equal value and worth before. When God crowns angels and men, he bestows upon them purely what is his own, not what is theirs by merit and and natural obligation: though indeed, what God gives by virtue of a promise made before, is, upon the performance of the condition, due by gracious obligation. God was not indebted to man in innocence, but every man’s conscience may now mind him that he is not upon the same level as in the state of integrity; and that he cannot expect anything from God, as the salary of his merit, but the free gift of Divine liberality.Man is obliged to the practice of what is good, both from the excellency of the Divine precepts, and the duty he owes to God; and cannot, without some declaration from God, hope for any other reward, than the satisfaction of having well acquitted himself.[948]
2. It is the disease of human nature, since its corruption, to hope for eternal life by the tenor of the covenant of works. Though thisruler’s conscience was not thoroughly satisfied with what he had done, but imagined he might, for all that, fall short of eternal life, yet he still hugs the imagination of obtaining it by doing (ver. 17); “What shall I do, that I may inherit eternal life?” This is natural to corrupted man. Cain thought to be accepted for the sake of his sacrifice; and, when he found his mistake, he was so weary of seeking happiness by doing, that he would court misery by murdering. All men set too high a value upon their own services. Sinful creatures would fain make God a debtor to them, and be purchasers of felicity: they would not have it conveyed to them by God’s sovereign bounty, but by an obligation of justice upon the value of their works. The heathens thought God would treat men according to the merit of their services; and it is no wonder they should have this sentiment, when the Jews, educated by God in a wiser school, were wedded to that notion. The Pharisees were highly fond of it: it was the only argument they used in prayer for Divine blessing. You have one of them boasting of his frequency in fasting, and his exactness in paying his tithes (Luke xix. 12); as if God had been beholden to him, and could not, without manifest wrong, deny him his demand. And Paul confesseth it to be his own sentiment before his conversion; he accounted this “righteousness of the law gain to him” (Phil. iii. 7); he thought, by this, to make his market with God.The whole nation of the Jews affected it,[949] compassing sea and land to make out a righteousness of their own, as the Pharisees did to make proselytes. The Papists follow their steps, and dispute for justification by the merit of works, and find out another key of works of supererogation, to unlock heaven’s gate, than whatever the Scripture informed us of. It is from hence, also, that men are so ready to make faith, as a work, the cause of our justification. Man foolishly thinks he hath enough to set up himself after he hath proved bankrupt, and lost all his estate. This imagination is born with us, and the best Christians may find some sparks of it in themselves, when there are springings up of joy in their hearts, upon the more close performance of one duty than of another; as if they had wiped off their scores, and given God a satisfaction for their former neglects. “We have forsaken all, and followed thee,” was the boast of his disciples: “What shall we have, therefore?” was a branch of this root (Matt. xix. 27). Eternal life is a gift, not by any obligation of right, but an abundance of goodness; it is owing, not to the dignity of our works, but the magnificent bounty of the Divine nature, and must be sued for by the title of God’s promise, not by the title of the creature’s services. We may observe,
3. How insufficient are some assents to Divine truth, and some expressions of affection to Christ, without the practice of christian precepts. This man addressed Christ with a profound respect, acknowledging him more than an ordinary person, with a more reverential carriage than we read any of his disciples paid to him in the days of his flesh; he fell down at his feet, kissed his knees, as the custom was, when they would testify the great respect they had to any eminent person, especially to their rabbins.All this some think to beincluded in the word γονυπετήσας.[950] He seems to acknowledge him the Messiah by giving him the title of “Good,” a title they did not give to their doctors of the chair; he breathes out his opinion, that he was able to instruct him beyond the ability of the law; he came with a more than ordinary affection to him, and expectation of advantage from him, evident by his departing sad, when his expectations were frustrated by his own perversity; it was a sign he had a high esteem of him from whom he could not part without marks of his grief. What was the cause of his refusing the instructions he pretended such an affection to receive? He had possessions in the world. How soon do a few drops of worldly advantages quench the first sparks of an ill‑grounded love to Christ! How vain is a complimental and cringing devotion, without a supreme preference of God, and valuation of Christ above every outward allurement. We may observe this,
4. We should never admit anything to be ascribed to us, which is proper to God. “Why callest thou me good? There is none good but one, that is, God.” If you do not acknowledge me God, ascribe not to me the title of Good. It takes off all those titles which fawning flatterers give to men, “mighty,” “invincible” to princes, “holiness” to the pope. We call one another good, without considering how evil; and wise, without considering how foolish; mighty, without considering how weak, and knowing, without considering how ignorant. No man, but hath more of wickedness than goodness; of ignorance than knowledge; of weakness than strength. God is a jealous God of his own honor; he will not have the creature share with him in his royal titles.It is a part of idolatry to give men the titles which are due to God; a kind of a worship of the creature together with the Creator. Worms will not stand out, but assault Herod in his purple, when he usurps the prerogative of God, and prove stiff and invincible vindicators of their Creator’s honor, when summoned to arms by the Creator’s word (Acts xii. 22, 23).