ROM. 14. 17.
THe Apostle is a Casuist in this Chapter, and handleth that case of Conscience, which did much trouble the Church at that time with much prudence and moderation. The dispute was about the observation of some legal rites, Whether this was abrogated by evangelical liberty, some were for the affirmative, some for the negative, and the contest groweth so high, that they make the summe and substance of Religion to lie in these things. Now the Apostle his scope is to rectifie them by several excellent rules, some whereof are to use our liberty alwaies with respect to our weak brother, To judge charitably of one another in these differences, not unseasonably to trouble the Church with our particular opinions, but to keep our faith to our selves; in which respect Cyprian said, God would have us confiteri fidem, rather then profiteri, He confesseth it that is demanded and called thereunto, he professeth that doth it ultroneously, without any invitation at all. And in my Text the Apostle giveth an excellent rule. The marrow and essence of godlinesse lieth not in these things, though ye are apt to make these the pillars and foundations of Religion, yet they be not.
So that in the words you have a Proposition expressed; first Negatively, and then Positively.
In the Proposition you have,
First, The Subject, The Kingdom of God. This is in other places called The Kingdom of Heaven, not respectu loci, in respect of the place where it is, for it is exercised on the earth, but respectu modi, because it is administred after an heavenly manner. It doth in the general signifie that Regiment and Government which God exerciseth, either of glory in the Heavens, or of Grace in the hearts of his people; and by a Metonymy of the Adjunct for the Subject, it signifieth the Church, Mat. 13. 41. and by a Metonymy of the Effect for the efficient Cause instrumental, it signifieth the preaching of the Gospel, Mat. 13. 33. and by a Synecdoche of the genus for the more excellent species, it signifieth that peculiar time of renovation and restauration which was made in the Church by Christ and the Apostles, Matth. 3. 2. Mark 1. 14. The Kingdom of Heaven is at hand. Hence the Kingdom of Heaven is never used in the Old Testament, but in the times of the Messias only.
Secondly, There is the attribute, 1. Exclusively, It is not meat or drink, that is, it consisteth not in the doctrinal opinions, in the different practice about these things. 2. Affirmatively and Positively, but this Kingdom of grace is in righteousnesse, an universal conformity to Gods will, in peace, viz. with others, and in joy in the holy Ghost, viz. a godly joy in the exercise of all grace, accompanied with the sense of Gods favour and love in the Gospel, which is wrought in us by the holy Ghost, for Joy is reckoned among others the fruit of the Spirit.
Observ. That doctrinal disputations and difference of judgements in matters of Religion cannot be relied upon as symptoms and evidences of Grace.
Even the strong Christian who had the truth of his side, could not prove his godlinesse from his opinion or practice in this controversie, because the Kingdom of God consisted not in these things. The Apostle speaketh the like in another disputation, that did much exercise the godly, 1 Cor. 8. 8. about eating things offered to Idols. But meat commendeth us not to God, for neither if we eat are we better, neither if we eat not, are we the worse. The Greek words are emphatical, […], we do not abound, we have done no such great matter, neither […] do we fall short of others, as if we were not so excellent. Thus also the Apostle, Heb. 14. 9. It is good (that is better) to have the heart established with grace, rather then meats, rather then Doctrines and Disputations about them; where you see Disputations and Opinions do not establish, are not the staff of a mans heart; Grace only is so. Yea the Apostle in that grand controversie which did so much exercise the Church at first, viz. the Disputation about Circumcision, and the observation of it, speaketh manifestly, Gal. 6. 15. In Jesus Christ neither Circumcision or uncircumcision availeth any thing, but a new creature. Let not therefore men for a particular opinion which they conceive truer then others, boast themselves, appropriate godlinesse only unto that way. Although we are very prone to do so, yet the Scripture discovers such arguments to be only broken reeds.
For the Explication of this, consider these things;1