DISCOURSE: 1937
MYSTERIOUSNESS OF THE GOSPEL
To explain and vindicate his conduct in reference to this matter, we will shew,
I. The principle by which the Christian is actuated—
He fixes his eye, not on things visible and temporal, but on things invisible and eternal—
[This is declared at the close of the preceding chapter [Note: 2 Corinthians 4:18.]; and the same contrast is marked in our text. Faith is opposed to sight, and has respect entirely to things which are beyond the reach of mortal eyes. It looks upon an unseen God; even as Moses did, who feared not the wrath of Pharaoh, because “he saw him that is invisible [Note: Hebrews 11:27.].” This great and adorable Being it beholds, and contemplates all his glorious perfections. It sees all his mind and will in the book of revelation: it recognises his superintending providence in all events: it regards him as inspecting continually the most hidden recesses of our souls, and noting every thing in the book of his remembrance in order to a future judgment.
Faith also views an unseen Saviour as the supreme object of his people’s love, and the only foundation of all their hopes [Note: 1 Peter 1:8.]. It beholds him dying for their sins, and rising again for their justification: yea, it sees him interceding for them at the right hand of God, and preserving for them that peace which by their sins and infirmities they would soon forfeit. It enters into the whole of the Saviour’s work and offices, surveying them in all their extent and variety; and particularly regards him as the fountain of life to all his people; as having in himself all fulness of spiritual blessings treasured up for them, and imparting to them continually out of that fulness according to their several necessities.
Faith views an unseen heaven also. It soars and penetrates into the very paradise of God, and surveys the crowns and kingdoms which God has there prepared for all that love him. There it beholds that glorious tabernacle which the soul shall inhabit as soon as this earthly house shall be dissolved: and in the promises recorded in the written word, it sees the possession of that glory assured to every believing soul, assured by an everlasting covenant, and by the oath of a “God that cannot lie.”
Such are the objects of faith! and such the objects on which the Christian’s eye is continually fixed!]
By these he regulates the whole of his life and conversation—
[These are the things which draw forth his regards; and in comparison of these all earthly things are but as dung and dross. For these he sighs, and groans, and weeps, and strives: to obtain an interest in them is more to him than ten thousand worlds. Whatever will endanger the loss of these, he flees from, as from the face of a serpent: and whatever has a tendency to secure his interest in them, he labours incessantly to perform. In these all his affections centre: his hopes and fears, his joys and sorrows, all terminate in these: and, in exact proportion as he is enabled by faith to realize and apprehend these, he is happy. In a word, “he walks by faith:” and every step he takes is under the influence of that principle. Faith is to the Christian what the compass is to the mariner in the trackless ocean: under all circumstances he consults its testimony, and follows its directions: and, in so doing, he fears not but that in due time he shall arrive at his destined haven.
This was the character of the Apostle Paul: and it is the character of every true Christian under heaven: “the life which he now lives in the flesh, he lives by the faith of the Son of God, who loved him, and gave himself for him [Note: Galatians 2:20
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.”]