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MYSTERIOUSNESS OF THE GOSPEL
AMONGST persons of intelligence, nothing is so highly esteemed as wisdom. And well may it be preferred to every other attainment; because it elevates its possessor in the scale of being, and assimilates him to the highest order of finite intelligences. Even the wisdom that is merely human is deservedly ranked far above all the riches or honours of the world: and much more does divine wisdom merit this place in the estimation of mankind. It is of this latter wisdom in particular that we are now to speak. But, in truth, it far exceeds all human comprehension: for it is the wisdom of God himself; and that wisdom, too, in a mystery, that from all eternity was hid in the bosom of the Most High. Yet is it sufficiently intelligible to answer all the purposes for which it has been revealed, and to enrich the souls of all to whom the attainment of it is vouchsafed. That which contains it all is the Gospel: and it is my intention, at this time, to shew what there is in the Gospel which entitles it to this high character. There are four things, which I will specify:
I. The profundity of its principles—
The great principle of the Gospel is precisely that which was typified under the Law—Reconciliation with God through the sacrifice of his Son. Contemplate this:
Reconciliation with God!
[What a mystery! Consider the greatness of the Divine Majesty: consider the meanness and worthlessness of the human race, who, whether they were annihilated, or consumed in the regions of eternal misery, would not be missed from the creation of God; who needs them not, nor can receive any thing from them; and who could, if he pleased, by a mere act of volition, create millions of holy beings to supply their place. Why are they not left to their fate? Why does the Most High God concern himself about them? Why, when they have sinned like the fallen angels, are they not left, like them, to reap the bitter fruit of their wickedness? How can we conceive that God should ever think of being reconciled to such rebellious creatures? Even if a proposal to this effect had first come from man, we could not conceive that God should ever accede to it: how much less then can we imagine, that when no such desire was evinced by man, the proposal should ever originate with our offended God?
But contemplate further,]
Reconciliation by sacrifice!
[What can there be in sacrifice that should answer any such end as this? How can that which is innocent be substituted in the place of the guilty? If such a proposal were made, how could a holy God acquiesce in it? And where could a victim be found? Shall the blood of bulls and of goats take away sin? Impossible. Should the highest archangel offer himself for us? What could he effect, either by doing or suffering, for us? What could he do, beyond what he is by the very law of his creation bound to do? or what could any sufferings of his avail for expiating the guilt of a fallen world? But contemplate yet further,]
Reconciliation by the sacrifice of God’s only dear Son!
[Impossible! The co-equal, co-eternal Son of God be given for such an end! The eternal God become a man! The Creator of all things substitute himself in the place of his creatures! The Lord of Life and Glory die, and bear the curse due to sin, yea, and expiate thereby the guilt of the very persons who nailed him to the cross! Truly, if God has revealed all this in his Gospel, it must be true: but nothing less than the most unquestionable evidence of such a revelation having actually proceeded from God can warrant us to entertain the thought of a reconciliation effected by such means as these.]
But, to get a clearer insight into the mystery of the Gospel, let us notice,
II. The comprehensiveness of its provisions—
Nothing in it is wanting that can contribute to,
1. The honour of God—
[Were the Gospel at all deficient in this view, it would be impossible for God to approve of it. But there is not a perfection of the Deity which is not honoured by it. The justice of God has all its demands satisfied: the holiness of God is displayed in the brightest colours: his truth is kept inviolate: yea, all the perfections of God are more glorified in this way of exercising mercy, than they would have been if man had never fallen, or never been redeemed. In truth, it is this which gives to the Gospel its chief value: it is valuable, doubtless, as saving man; but it is infinitely more valuable as displaying and magnifying the glory of God.]
2. The salvation of man—
[Needs fallen man the removal of his guilt? it is removed from him, as far as the east is from the west, by virtue of this sacrifice. Be it so: the debt we had contracted was infinite: but infinite also was the value of that blood which was shed to expiate our guilt; so that justice itself, being satisfied by our Surety, has nothing to demand at our hands. Does man need also the renovation of his nature? For this also is ample provision made, seeing that by virtue of the blood of Christ the gift of the Holy Spirit is purchased for us; by whose Almighty agency every child of man may be renewed and sanctified, yea, and transformed also into the very image of his God. Does he need yet further a perfect righteousness wherein to stand before God? This, too, is secured to him by Christ’s obedience unto death: for by that a righteousness is formed perfectly commensurate with all the requirements of the law; and it is imputed to every believing soul; so that, clothed in it, he stands perfect and complete before God, without spot or blemish. Nothing that can in any way contribute to a man’s peace of conscience, or holiness of life, or meetness for glory, is wanting in this stupendous mystery: all is provided for; all is secured: and in every part of it the wisdom of God is incomprehensibly and unsearchably displayed.]
The mysteriousness of the Gospel will yet further appear, if we notice,
III. Its remoteness altogether from human apprehension—
Supposing man to be informed that God had designs of mercy towards him, in what way would he expect it to be exercised? He would look for it,
1. In a way of mere gratuitous forgiveness—
[He would never once have the remotest idea of an atonement. It would appear in his eyes a perfect absurdity. In fact, it did so appear “both to the Jews and Gentiles; being to the one a stumbling-block, and to the others foolishness.” In this light it does appear to the wise and prudent of the present day. For, though the general notion of an atonement may be admitted, and even contended for, by many, as a sentiment in opposition to Socinians and Deists, it is really approved by those only who are taught of God the truth as it is in Jesus. The minds of all by nature lean to the side of uncovenanted mercy, as being less humiliating than that plan of forgiveness which the Gospel prescribes. The imputation of our sin to Christ, and the imputation of his righteousness to us, are doctrines at which the natural man revolts: nor is any man brought cordially to acquiesce in them, till he has been made to feel the extent of his own demerit, and his utter incapacity to do any thing which is good.
Yet, whilst we thus incline to uncovenanted mercy in preference to an atonement, we still expect that mercy,]
2. In a way of self-righteous dependence—
[To renounce all dependence on our own works appears absurd in the extreme: for, if we are not to be saved by our works, what need is there for us to perform them? To set them aside in point of merit, seems to supersede all occasion for the performance of them. Man cannot endure to discard all boasting before God. If he cannot purchase heaven altogether, he will do it in part: and if he be constrained to accept of heaven as a free gift, still he will look to himself for something which shall be a ground of preference in the sight of God, or at least a warrant for him to look to God for the communications of his grace. A free salvation, without money and without price, and apprehended solely by faith, is, to the great mass of Christians, an object of offence, rather than of desire and love.]
3. In a way of self-confident exertion—
[The doing of something to merit salvation, is always associated with the doing of it in our own strength. The natural man has no conception but that, as he is responsible for all that he does, he must of necessity have a sufficiency for all that he needs to do. The attempting of any thing in the simple exercise of faith, and in expectation of strength communicated from above, appears to him to be an enthusiastic conceit, unworthy of a sober mind. In short, every part of the Gospel salvation, whether as bringing us to God or fitting us for the enjoyment of him, is the very reverse of what the natural man would either suggest or approve. It cannot even he understood by any who possess not a spiritual discernment, nor ever is received but through the teaching of the Holy Spirit.]
Distant, however, as it is, from human apprehensions, we cannot but acknowledge,
IV. Its suitableness to the end proposed—
Does God propose to humble the sinner?
[Nothing effects that work like the Gospel: for in the death of Christ he sees the awful desert of sin, and the impossibility of obtaining mercy without an adequate atonement for it. In the requirement of a life of faith on the Son of God, he sees his own utter incapacity for any thing that is good: and, in the imputation of Christ’s righteousness, he is constrained to acknowledge, that even his best works are full of imperfection; and that salvation, from first to last, is, and must be, by grace alone.]
Does he desire to exalt the Saviour?
[The honour of salvation is altogether reserved to Christ, as the Author and Finisher of it: and to him alone, both in heaven and earth, must all the glory of it be ascribed. Not a hope enters the sinner’s mind, but through his atoning sacrifice: not a prayer is offered, but through his mediation and intercession: nor to all eternity will a blessing be enjoyed, without being traced to his merit as the procuring cause, and to the influence of his grace as the efficient cause: so entirely will the glory of it all be given to him alone.]
Does he determine to secure holiness?
[Here it is secured, beyond a possibility of failure: nor is it found in any creature under heaven, but in him who receives the Gospel of Christ. Semblances of holiness we may find in self-righteous formalists; but real holiness in none but those who are penetrated with redeeming love. In confirmation of this truth, we appeal to the records of the Church in every age of the world. Even at the present hour, we shrink not from a comparison with all other people under heaven: and we are free to acknowledge, that the professor of religion who soars not in holiness above all the unbelievers upon earth, is unworthy of the name of Christian, and will have no part with Christ in his kingdom and glory.
Thus we trust that the Gospel, however despised by an ungodly world, is justly entitled to the appellation given it in our text, “The wisdom of God in a mystery.”]
See, then, from hence,
1. What is the office of a minister—
[It is to proclaim “the glorious Gospel of the blessed God.” We are to “speak the wisdom of God in a mystery.” We are appointed for this very end, even “as stewards of the mysteries of God.” We are not to be bringing forth notions out of our own minds; but simply to declare what God has done for the salvation of mankind, and how a guilty world may be reconciled to him. This is the ministry of reconciliation, committed unto us; and in the execution of our office, we beseech you, Be ye reconciled to God — — —]
2. What is the duty of those to whom he ministers—
[Is that which he brings to their ears “a mystery?” It becomes them to receive it into their hearts, with docility, submission, and gratitude. We expect little children to learn from us, without questioning the solidity of our judgment, or the truth of our assertions. That he cannot altogether comprehend the lessons we teach him, is no reason why we do not expect his assent to them. On the contrary, it is by their first receiving our testimony with implicit faith, that they afterwards come to see both the truth and excellence of our instructions. And it is in this way that we also must acquire the knowledge of the Gospel of Christ — — — But we must also submit to the plan proposed by God, and seek remission altogether in the way pointed out by him — — — And finally, we must feel our obligations to the Most High God, who has done such wonders for the salvation of our souls. Whilst on earth, we must, to a certain degree, be penetrated with the zeal and love which we shall feel in heaven; and both here and in eternity “glorify him with our bodies and our spirits, which are his.”]