Sermon VII
And he was sad at that saying, and went away grieved: for he had great possessions. - MARK 10:22
WE have here the lamentable issue of the conference. The man is offended, and leaves the Saviour, rejecting his words. We have,
His departure. He went away, not as Christ bade him to sell all, but to sit down on his possessions, to hug his beloved idol, never to come back again. Here he left Christ, rejected his company instead of following him, left the treasure in heaven which he would not purchase as Christ offered it.
He went away sad and grieved. Sad, with a sad, cloudy, dejected countenance; grieved at the heart, as the words may be distinguished. The first of these words is rendered, lowring, Matth. 16:3. He was morally serious in his desire of life; hence real grief in the heart for the disappointment, and the appearance of it in his countenance. The cause of his sadness was that saying, verse 21. That was the thing which affected him. The word rendered sad, signifies a mixture of sorrow and hatred. He loved the treasure in heaven, but he hated the cross. He loved heaven, but he hated the parting with the world as hell, as that word also imports. Hence deep sorrow, on being deprived of that which he did so much desire.
Now what made him so sad at that saying? What reason had he to be displeased at it? He had great possessions. But what of that? So had Abraham, Moses, Job, and others; and they were put to the same trial; and yet they did cleave stedfastly to the Lord. But alas! this man's possessions had a much surer hold of him, than he had of them. This way of expressing it teaches, that it is hard for them that have possessions to part with them.
Doctrine I. It is difficult to have much of the world, and not to be ruined by it. This is a strange For, in the text. He was a man that had great possessions, and God has not many of that sort. "For ye see your calling, brethren, how that not many wise men after the flesh,
not many mighty, not many noble, are called." To confirm this, consider,
1. That plain testimony given to this truth, by truth itself on this occasion, in the three verses which follow the text. In these the ground of the reasoning is, that it is a most difficult thing to have riches, and not to trust in them; difficult to have the staff in the hand, and not to lean upon it.
2. They that have much of the world, have many snares, 1 Tim. 6:17. Satan hath many handles by which to hold them, which he hath not for others. "There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt." While the lusts of others by want have fuel drawn from them, they have much fuel added to theirs, Prov. 30:8, 9. The more of the world that men have, they have the stronger temptations. We have that within that inclines us to court the world even when it frowns; how difficult must it then be to be kept from drowning in the embraces of a smiling world?
3. Very few rich men are found good men, 1 Cor. 1:26. O how few have the art of carrying a full cup even! Of frowning on the world when it smiles on them. Most part of such have their portion in this life. Many have been injured by the world's smiles, but it is difficult to find those that have been made better by them. The sweetness of temporal things, usually makes spiritual things tasteless. The full soul loatheth an honey-comb.
Use 1. Hence we may fairly account for that, why the meaner sort of people make up the greatest part of Christ's followers in the world. Why there are so few that have great possessions to be seen among them.—Be not stumbled at it, for that very thing which makes them most capable to be useful to God, if they had grace to guide it, suits
so with their corruptions, that it makes them greater enemies to God and his way than others. The unicorn's horn is a precious thing, and if it were in the hand of a skilful artificer he could do good with it; but while it is in the beast's head it is dangerous and hurtful. What can be expected of that man that hath no grace, much opportunity to be vile, many snares and temptations. Such persons are to be pitied, seeing they have no restraint neither from within nor without. God in mercy keeps much of the world out of the hands of the most part of those for whom he hath a kindness; because it is so difficult to manage it, and not be ruined by it. "I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord." If the world were such a desirable thing as men's corruptions say it is, would the children ordinarily have so little, and the dogs get so much of it? No surely.
2. To those that are rich we would give that charge, "that you be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy." Rich people may be good though it but seldom falls out so. Be upon your guard. Poverty is a snare to many this day, that is like to ruin them eternally. Riches are no less a snare whatever they be more. Be not puffed up with them, trust not in them. If you have more snares than others, you had need of more grace, and to be more watchful.
3. To those that are pinched with the world, be content with such things as you have, do not hasten to be rich. Why should men be so desirous of that which it is so difficult to have, and not be ruined with it? Can you guide your little so well, that you must needs have more? The bait is indeed pleasant, but O how difficult to touch it, and not be caught with the hook! And in such a time as this it is most unsuitable; the more we have to lose, it will be the harder to part with it, Jer. 45:4, 5. This brings me to,
Doctrine II. That the cross will greatly lessen the number of those that are in Christ's company in time of ease. The cross is a great discoverer of unsound professors. To confirm this, I will tell you four things which the cross hath done.
1. It hath checked that briskness of Spirit in religion, which many have had till it came, Matth. 8:19, 20. Mark 10:17–22. There are many very forward while they meet with no opposition, that shrink back at the appearance of the cross; like the flowers that open when the sun shines; but shut and are contracted at night, and in cloudy days.
2. It has extracted the sap out of religion to many, Matth. 13:20, 21. They have had some delight in it, but when the waters of trying afflictions for it come to be mixed therewith it proves altogether bitter. Even as the Jews with Christ, Mal. 3:1–3. Isa. 8:21. The cross so embitters some spirits that they lose all heart and hand to religion, raging under it as a wild bull in a net.
3. It has fed and nourished the spiritual lusts of many, that are like salamanders which can live well in the fire. "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity it profiteth me nothing." It is not the bearing of the cross simply that proves a saint, but the following of Christ with the cross on our backs. Papists worship the cross, and Protestants may put it in Christ's room, 2 Cor. 11:12–15.
4. It has had many apostates, who have quit Christ's side, and joined themselves to the devil's party, and turned persecutors of the way in which they walked before. Many fearful examples of this, trying times have given. The best meat corrupted, smells most abominably; apostates are like incarnate devils; as in these that sin against the Holy Ghost. None come to such heights as they do.
Reasons of the point.—1. Because the religion of many is a building reared up in a hasty manner, so cannot abide the storm. They count not the cost, Luke 14:25–33. Want of deliberation in taking on a profession makes it quickly go when that meets them that they were not thinking of. They stumble when they come to the cross.
2. Because they want a root of grace they cannot be fixed, Matth. 13:21. There is a root which establisheth against falling away, as when a tree takes with the ground. "A man shall not be established by wickedness: but the root of the righteous shall not be moved." A house built on sand is in hazard by a storm. Lamps without oil will not do for a dark night. Many pools dry up in drought.
3. Because the cross strikes at the very pillar that supported them. When Samson removed the pillars the house could not but fall. Many pretend faith in Christ, who are nevertheless borne up by the world, and when that goes they cannot stand, as we see in the text. It is Christ and the world together that give the man the ease; now when they part, he is as a bird which hath one wing clipped and so cannot fly.
Use 1. Be not then desirous of days of trial. It is to be regretted that some who wish well to Zion, their hearts are not trembling for the ark, but rather showing a kind of fondness of trials for the discovery of the unfaithfulness of others, and their own zeal for God. At leisure, ye know not what spirits ye are of. Many that have as little doubted their standing have deceived both themselves and others. Often has it been seen that they that have said most have done least.
2. Be not offended when in a day of trial you see men thronging away from Christ as fast as to him now. The gold is not the worse that the dross is consumed in the fire. The falls of some are like that of an oak, making many fall with it. But know that all is not gold that
glitters now. No doubt many will leave Christ, that now look not like it.
Lastly, Be preparing for a trying time. Winter will inquire what summer hath done. It is good to foresee the cross, and make ready for it, and to hear for the time to come.
Labour to get the foundation surely laid. Dig deep and build on the rock. A small stock of grace will go farther than great gifts. Make the covenant secure, the marriage-covenant betwixt Christ and your souls. And try it now by what communication is betwixt him and your souls. It will be sad if you never know the pipe laid short of the fountain till the cross come.—Again, Innure yourself to sit loose to the world, and all you have therein. They are as a leg that must be out off at last. It is best to be deadening the same now. It will go the easier.
Finally, Study to carry your ordinary cross properly. Try to run with the footmen; that will help you to contend with horses. Consider carefully the directions given to us, 1 Peter 3:14–17.
Doctrine III. A person may take his farewell of Christ and holiness, with a grieved heart, and dejected countenance. Some go merrily away from the ways of God, as a wanton beast when it is turned loose. But all go not so. But if they be sorry for it, may you say, why do they go away? And if they will not stay, why are they sorry? So it is, however, as we see from this example: one sighing, and going backward, Lam. 1:8. We have another instance in Orpah, Ruth 1:15. "She lifted up her voice with her mother-in-law, and wept when she left her, and the God of Israel at once." On this passage we may observe, 1. That Orpah had as fair a pretence for what Ruth met with as she had. And that was, she became David's grandmother, and so one of the mothers of our Lord, Matth. 1:5, 6.—Now it would seem
that Orpah was the eldest son's wife, Ruth 1:2, 4. Compare Gen. 29:6. And indeed God's choice we find has often gone that way, as in the cases of Cain and Abel, Esau and Jacob.
2. Orpah was once as fair set on the way to leave her father's house and her people, and go to the land of Judah, as Ruth was, verse 7, 8; and doubtless it was with an eye to embrace the Jewish religion, ver. 15, 17. Now the land of Judah was the holy land, where God manifested himself, Psalm 76:1, 2. Hence it is called the presence of the Lord, Jonah 1:3. As the visible church, Gen. 4:16.
3. She was once so fond of this happy change, that she could not endure to hear of giving it up. The very mentioning of it brought tears from her eyes, verse 9. She was very peremptory that nothing should hold her back. We will not leave thee, but go to thy people. As a certain scribe said to Jesus, Master, I will follow thee whithersoever thou goest, so she was disposed to say to her mother-in-law. But,
4. When Orpah more narrowly considers what she was likely to meet with in this new way on which she was entering of changing her God, her resolution quickly breaks, and she goes back. And that was the reason why Naomi desired them to return, namely, that they might not put their hand to the plough, unless they were fitted to ride out every storm.
5. Naomi herself, her people, her God, were dear to Orpah; but a husband was yet dearer to her than them all. She would rather have her own gods with a husband, than the God of Israel without one. Therefore finally she parts with all, and goes back to her gods with a grieved heart and wet cheeks, verse 14, 15. She cannot go with them, and yet is very sorry to part with them. O! if there had been but an husband you could have promised me in that land of Judah; if I could have but lived there, as I may live at home, I should never have
preferred my people to yours, or my gods to your God. But back to her gods she goes however, and so lost all the glorious advantages which she might have reaped from such a change.
Reasons of the point.—1. Because, though sin be bitter to them, yet the want of it is more bitter. They have not much ease in the enjoyment of their lusts, but they can have none without them. "They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again." God plants a hedge of thorns and briars about some people's lusts, that if they will be at them, their flesh shall be torn in the way. Well, but the beast will rather break through that, than endure raging hunger within. As long as the sweet of sin masters the sour of it, the sinner will drink it up though it make them shrink. Therefore God always puts more and more bitterness in it, to his elect, till bitterness be predominant, Eccles. 7:26.
2. Christ is sweet to the man, but his lusts are sweeter; hence if he could get both he would part with none of them; but seeing he cannot do this, he parts with Christ indeed, but with a grieved heart, as in the text. What a hankering had Orpah, how unwilling to leave Naomi. Christ will never get a soul truly home to himself, till he effectually outbid all others, Prov. chap. 7 compared with chap. 8 particularly verses 18–21. People may say what they will of their sweet Saviour, but as long as their sweet lusts are sweeter, they will, like Esau, part with the inheritance for present gratification. The blessing was sweet to Esau after the mess of pottage was digested, Gen. 27:38. But when the two were in a balance, and he behoved to part with one of them, they weighed down the blessing by far, Gen. 25:30. Hebrew, Let me taste I pray of that red, That red; that, that. But verse 32. Hebrew, But for what is that to me a birth-right.
3. Because their light is strong, but their lusts are stronger. The first lets them see Christ, and that holiness is desirable, and puts them forward, the latter draws them back. Thus they are tossed betwixt the two, though they must needs yield to the stronger as in the cases of Balaam and Pilate. Thus they part with Christ as Phaltiel with Michal, 2 Sam. 3:15, 16. The love of his life was strong, but the love of his lusts was stronger. The consciences of many encounter much resistence before they can get back to their lusts. "They are of those that rebel against the light, they know not the ways thereof, nor abide in the paths thereof." Lusts rise against light, and drive the man out of the paths of it. They abide not in the paths thereof, leaving conscience overcome; they know not, or acknowledge not, the laws of light, therefore they rebel against it.
4. They do not find what they expected in Christ. This is plain from the text. And disposes men to go away drooping. The disciples were almost carried off their feet with this. "But we trusted, said they, that it had been he which should have redeemed Israel: and besides all this, to-day is the third day since these things were done." This quickly overturned that man, Matth. 8:19–21. When a man is so sick that he looks for nothing but death, he gives away all for life, thinking if he had health, he could be content to beg his bread with it; but when he gets it he finds that will not do, he must have wealth again. So when people feel remorse of conscience, they would give any thing for ease, but when they have it, they often return to their old ways. The mixed multitude of Egyptians who gladly joined with Israel at first, Exod. 12:38.—When instead of a Canaan they find a wilderness; they soon remembered their former enjoyments, and longed to return to them, Numb. 11:4, 5. The newness of the gospel makes a great commotion among the hypocrite's affections, then O how sweet is religion, prayers, sermons, and communions! But all the time there is no spring of grace in the heart which would last, and
be a well of water springing up to everlasting life. Now it is not possible but his commotion must subside when once the novelty is gone, and then they thirst again after their lusts as much as ever. And Christ, and ordinances, and all turn tasteless to them; as a tale that they have heard over and over again. They find not God in his ordinances, and what they found is gone; hence they are as twice dead, and plucked up by the root.
Lastly, They desire to be at heaven, but they have no heart for the rugged way to it as in the text. The desire of the slothful man killeth him; for his hands refuse to labour. He hath a mouth to wish for it, but no hands to labour for it. As a man that would be over a water, but it is so large he dare not venture to take it. They want that other spirit, Numb. 14:24 that would steel their foreheads with resoluteness against all difficulties. They love the gold but cannot dig for it; and leave it with a grieved heart.
Inference 1. It is very natural for backsliders and apostates to return to their lusts with more greediness than ever. It is plain they do, 2 Peter 2:20–22. compare Matth. 12:44, 45. For they are then like swine that have been kept clean a while, or as beasts freed from their confinement. But there is more in it, they have left Christ and holiness with a grieved heart, and they stand in need of something to comfort them more than others that never saw any beauty in religion, and they must do their best to draw that out of their lusts.— They have need of floods of lusts, because they have conscience to drown in them which others have not.
2. A warm side to religion is not enough, if people have not a warm heart to it. The warm side may burn in hell for ever. What is that but that people love Christ well, but love their lusts better. "He that
loveth father or mother, saith Jesus, more than me, is not worthy of me;" therefore he loves me in some measure. Take heed to this,
You that think you keep a good heart to God, though you make not much noise about religion; that is, though there is nothing indeed of it in your life, and you never knew what it was to sacrifice a lust to his pleasure. The heart of the wicked is little worth.
You also that mean well, and always would fain be religious, and amend your lives, but yet you never do it. Ever learning, and never able to come to the knowledge of the truth. You are not so desirous of Christ as of your lusts yet; and what does he regard these your meanings? You have a hankering after Christ and religion, and what of that? So had this man. Why are you almost, and not altogether Christians?
Again, you also that sooth yourselves with this, that while you are living in sin, without endeavouring to mortify your lusts; your outbreakings in them are against your will, and you wish you could help it, but never seriously apply yourselves to help it. It is not against your will, it is but against your conscience; and if you hold on a while, it may come to that, your conscience may be quite dead, and seared as with a hot iron, and may travel with equal pace with that will of yours that loves idols, and after them will go, and will not come to Christ for life.
Lastly, this writes death to them that have had their convictions, and have been endeavouring amendment, but found it would not do; and therefore they have given it over, and they are sorry for it that it would not do with them. Still they hope all may be well. I would have you to review that, your solemn farewell given to Christ. The best that can be made of it is, that you were sad at that saying, and went
away grieved, and bade him farewell, and so parted with him, but with the tear in your eye. Amen.
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Amiable Professors Falling Short of Heaven, by Thomas Boston, Copyright © 2024
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Table of Contents
SERMON I: Then Jesus beholding him, loved him, and said unto him, One thing thou lackest. - MARK 10:21
SERMON II: (Second clause) Go thy way, sell whatsoever thou hast, and give to the poor. - MARK 10:21
SERMON III: (Second clause) Sell whatsoever thou hast - MARK 10:21.
SERMON IV: (Second clause) And give to the poor. - MARK 10:21.
SERMON V: (Second clause) And thou shalt have treasure in heaven. - MARK 10:21.
SERMON VI (Third clause) And come, take up the cross, and follow me. - MARK 10:21.
SERMON VII: And he was sad at that saying, and went away grieved: for he had great possessions. MARK 10:22.