WHEN God gave His law from Mount Sinai, He addressed it to one nation only, and that a very small nation, “to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the promises.” (Rom. 9:44Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; (Romans 9:4)). But these revelations were confined to Israel. They had a priesthood within, but no ministry going out. Doubtless the presence of God in Israel would be felt in some measure by the nations around, but the Jewish system was not a missionary one; rather, they were walled in. But we would not forget that the day is coming when they will be, in the truest sense, a missionary people. “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” And of the spared remnant in the latter day, we read, “I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles.” (Isa. 2:3; 66:193And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isaiah 2:3)
19And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. (Isaiah 66:19)). But these happy days for the now despised Jew, we need not say, are still future. The church―the present vessel of testimony―must be off the scene, and Israel restored, before the activities of God’s love are thus displayed in His ancient people. “Blindness in part is happened to Israel, until the fullness of the Gentiles be come in.” The church, the body of Christ―His fullness―must first be completed and caught up to meet the Lord in the air. Then shall the joyous prediction be fulfilled, “And so all Israel shall be saved.” Rom. 11:25, 2625For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: (Romans 11:25‑26); 1 Thess. 4:13-1813But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18Wherefore comfort one another with these words. (1 Thessalonians 4:13‑18).
Lord, hasten these promised, and longed-for days, in thy good time, that a groaning creation may be relieved―that thy name may be excellent in all the earth, and thy glory set above the heavens!
In the proclamation of the gospel, which is our present theme, we have the perfect contrast to the giving of the law. God, in making known the full gospel of His lace, after the death and resurrection of Christ, commands that it be preached, not to one nation only, but to all the nations of the earth. “According to the commandment of the everlasting God, made known to all nations for the obedience of faith.” (Rom. 16:2626But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: (Romans 16:26)). The middle wall of partition was broken down by the cross, and the barriers of the ancient economy swept away. The gospel of God’s grace now flows on like the rising wave, and overflows all Jewish limits―all lands. “Where sin abounded grace did much more abound.” Rom. 5:2020Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (Romans 5:20).
The good news of a full and free salvation, through faith in Christ, is thus preached to the Gentiles as well as to the Jews. “Be it known therefore unto you,” said Paul to his brethren the Jews, “that the salvation of God is sent unto the Gentiles, and that they will hear it.” (Acts 28:2828Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. (Acts 28:28)). Nothing can be wider in its aspect than our Lord’s commission to His disciples. “And he said unto them, Go ye into all the world, and preach the gospel to every creature.” Neither is it addressed to us in the form of a promise, but of a proclamation. It is no longer a covenant with its conditions and promises. This makes an immense difference. Salvation is preached as a present reality to all who own Christ by faith, and put their trust in Him. At the same time, it is also true that all the promises are ours in Christ, from the moment that we have faith in His name. As in the case of Rebekah; when she consented to marry Isaac, she became a joint heir with him of Abraham’s riches. But had she refused Isaac, she must have remained penniless, so far as Abraham was concerned. All depended on her accepting Isaac―all depends on our receiving Christ. This is the point of all importance. The apostle presents it in the plainest manner possible. “Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins.” (Acts 13:3838Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: (Acts 13:38)). Forgiveness is not promised, observe, on certain conditions, but preached, or proclaimed, through Christ, to all who hear its joyous sound. Those, of course, who believe the glad tidings are forgiven. They are plainly told so. And to make assurance, as it were, doubly sure, the apostle adds, “And by him, all that believe are justified from all things.” If the word of God, thus distinctly and fully set before us, is believed, peace, as a matter of course, must be enjoyed.
“Kind hearts there are, yet would the tenderest one
Have limits to its mercy, God has none,
And man’s forgiveness may be true and sweet,
And yet he stoops to give it; more complete
Is love that lays forgiveness at Thy feet,
And pleads with Thee to raise it: only heaven
Means crowned, not vanquished, when it says FORGIVEN.”
The responsibility of hearing such a gospel is indeed great, and the results are beyond all conception important; they are eternal, either in a state of happiness or misery.
If the gospel of the grace of God be thus proclaimed to all, and the salvation which it brings free to all, it necessarily follows, that all who hear it must, in God’s sight, be either receivers or rejecters of His love. There is no middle ground in scripture. The merely careless hearer may not think that he is either despising or rejecting the offer of salvation; but, surely, to be indifferent in a matter of such unspeakable interest to God, and of such unspeakable importance to man, is, in some respects, the most guilty treatment of the message. To hear plainly set forth the pressing invitations of redeeming love, the great work of Christ for us, the value of the immortal soul, the ineffable blessedness of heaven, the unutterable torments of hell, and, after all, to go away in a state of careless indifference, is, in the strongest sense, to despise what has been said.
Many, we are aware, go to hear the gospel or a sermon, as a religious duty, and when they have done so, think themselves all the better for doing it. They are satisfied with having been present on such an occasion; but the thought of being responsible for either accepting or refusing the message, never enters the mind. This, alas! is the lamentable condition of thousands. But we must not forget to add, that the fault may not be altogether in the hearers. That which they have been listening to, may be little calculated either to arrest the attention, or touch the heart and conscience. All that has been said may be true, but unsuitable for the unconverted, and unfitted to awaken the soul that is asleep in sin. Hence the solemn responsibility of the preacher! Lord, grant to all Thy workmen, the needed love, zeal, earnestness for this great work, that they may be “pure from the blood of all men.”
We would now make a few remarks as to the gospel itself; and in the first place we would refer to―
The Source of the Gospel.
It is called “the gospel of God” (Rom. 1:11Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Romans 1:1)), which means that it has its source in God. It is also called “the gospel of Christ,” because it reveals Him; He is its great subject; but here the apostle is speaking of the Author of the gospel. This is a great and blessed truth, and one of much power in the work of evangelization. He who is the object of man’s natural fear and dread, reveals Himself as the fountain of all His blessing. It is the first thought in the first epistle. And this epistle, too, more than any other, is addressed to both Jew and Gentile―to man as such. Its solemn address is to “the whole world.” But before God’s judgment is given on man’s condition, His love to man himself is fully revealed. The lost sinner is assured that the spring of his salvation is the heart of God―that the One whom he so fears, so seeks in every way to avoid, is the Author of all his mercies, and the One who meets him in the gospel, with all the blessings of His grace. What a thought! What a truth! What a gospel! The God of all grace goes out in His own goodness in the activities of His own nature, with the joyous message of salvation to the chief of sinners. But still He holds to the one way “―through this man.” This is the only way. No blessing can come to any sinner but through Christ―in Christ―with Christ. “What think ye of Christ?” is the Father’s one question. His grand object in the gospel, is the honor and glory of His Son. “This is my beloved Son, in whom I am well pleased.” This is the test. God will never yield this point to the sinner.
Hence it is that many quickened souls go without peace for years, and, in many cases, all their earthly days. The scriptures say, plainly enough, “Through this man” ― “By him.” Own Christ, honor Christ, look to Christ, confide in Christ, give Him your thoughts, your affections, your worship, and what then? Why, every blessing that is in the Father’s heart to give is yours. He will bless you with Christ’s own portion―with that which is due to Him; He will make you―what? “An heir of God, a joint-heir with Christ.” But, of course, the truth must be believed before it can be enjoyed. And herein lies the point at issue between God and the soul.
The doubting, unhappy soul says, “If I could feel that these blessings were mine―O, if I could only realize that I am interested in them, I should be the happiest soul on earth.” Such a case has been so often stated, and so often answered, that it is not a little humbling to have to face it again and again; nay, daily and hourly. And still there is no answer but the old one― “Look to Jesus, and believe God’s word.”
But so long as the soul keeps looking to its feelings, both Christ and the word of God, in a practical point of view, go for nothing. All that God reveals to us of His love, all that Christ has done and suffered for us, all that the Spirit bears witness to, are practically set aside, that the feelings may have undisputed authority over the poor, distressed, unhappy soul. What a fearful state of things this is, and yet it is the most common in Christendom! But God cannot alter His word. There it is written, “Kiss the Son” ―be reconciled to the Son; be friends with the Son, make everything of the Son, and what then? Let the word of God answer: “Blessed are all they that put their trust in him.” And, surely, when God says, “Blessed,” blessed it shall indeed be! “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.” (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)). And, surely, O doubting heart, Christ is fit to be trusted, whatever our feelings may be―nay, in spite of our feelings; ought we not to be ashamed of our ourselves, when we cannot trust the One that loves us, and died for us, and lives again in power and glory. And if we do but simply trust Him, the feelings will come all right. Let every doubt and fear then perish―yes, perish forever, in the presence of a love which nothing could turn aside from its object―in the presence of a work that is finished―in the presence of a Saviour who has all power in heaven and on earth; and whose love knows no change.
But there may be some who do trust in Jesus, and who are yet far from being happy. Why is this? The heart may be really trusting Christ, as every believer does, however feebly; but the full truth of God is not believed. In place of looking to Jesus, and then to the word of God, they look to Jesus, and then to themselves. They think that if their prayers were answered, they must have the feelings of peace, assurance, or whatever it may be that they are waiting for. But if these feelings are not experienced, they conclude that the answer has not come―that God is not regarding them, and that peace is further off than ever. This is a snare of Satan.
An interesting circumstance was reported by a missionary years ago, of an old African chief, which illustrates this point. He was converted in his old age, after a life such as heathen chiefs usually live. His desire to learn to read was very great, that he might read for himself about Jesus―the Jesus who loved Africans and died for them. He was shown the way, he persevered, and, so far, he succeeded. One day as the missionary was passing along, he saw the aged chief sitting under a palm tree. He paused; he observed a book lying open on his knees. After looking on the book a little, he raised his head, clasped his hands, and looked up, as if conversing with someone in heaven. After a few moments he turned his eyes again to the book. The scene was too sacred for the missionary to intrude; so he passed on without disturbing him. Some time after, when he had an opportunity, he reminded him of what he had witnessed, and asked him what he was doing? “O, Massa,” he replied, “when me look down on de book and read, den God talk to me; and when me stop and look up, me talk to God.” May both reader and writer profit by the old chief’s example.
This is what we want every anxious soul to do. Look up look on never within. In place of looking within, after looking up to Jesus, look on the book, read God’s answer in His own book; His word is definite and never changes. Faith’s object is never within, but always outside of self. And what does the book say to every soul that looks to Jesus?― “saved.” “Look unto me and be ye saved.” And what does it say to those who come to Jesus with a deep sense of their sin and unworthiness, and can only cast themselves on His mercy? The answer is ready, listen, and, O, believe. “Thy sins are forgiven, thy faith hath saved thee, go in peace.” (Luke 7:36-5036And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 40And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 44And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 48And he said unto her, Thy sins are forgiven. 49And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50And he said to the woman, Thy faith hath saved thee; go in peace. (Luke 7:36‑50)). And so for every case there is the ready answer in God’s book. An awakened soul, in the depths of heathen darkness, and in a state of despair, through conscious guilt, may cry out, “Sirs, what must I do to be saved?” Can there be an answer in God’s book for such an one? Most assuredly there is! “Believe on the Lord Jesus Christ, and thou shalt be saved.” But what could the Philippian jailor know of the Lord Jesus Christ, and of faith in Him? Scarcely anything, we may be sure. Nevertheless the salvation of his soul did not depend on his knowledge, but on Christ. At such a moment there was no time to lose or to explain. Hence, the apostle, with a readiness and an energy suited to the moment, exclaims, “Believe on the Lord Jesus Christ, and thou shalt be saved.” As if he had said, “Cast thyself on the Saviour of sinners―throw thyself this moment―as thou art, where thou art, on the Lord Jesus Christ, and believe that thou art safe, trusting in Him.” He believed the apostle’s word, was saved, then instructed, then rejoiced, and brought forth abundantly the fruits of faith. His noble example was blest to the saving of his house. Another may come as a prodigal, who has sinned against knowledge, love, and every form of kindness; the answer perfectly suits the condition. He is welcomed with open arms, and with the kiss of perfect reconciliation. Thus every prodigal is welcomed. To say “No,” would be to contradict the word of God; and, worse still; it would be, in effect, to say, that it misleads. But, in “the gospel of God,” He acts for Himself, and of Himself, and for His own glory. The Father goes out to meet the prodigal son. His heart overflows with compassion while the son is yet a great way off, and He must run to meet him. A father’s heart is a father’s heart after all. “God is love;” and will act worthy of Himself in spite of our unbelief.
The prevailing thought in almost all minds that are not at rest about their salvation, is as to what they ought to be for God, in place of what God is for them. This is one of Satan’s most subtle snares. But supposing the Philippian jailor had begun to reason with Paul about what he had been, and how he then felt, in place of simply believing his word, and at once trusting all to Christ; what would have been the result? Only misery in place of joy. And so it must be in every case. This is the grand mistake of multitudes, and one that is the fruitful source of endless troubles, and in a thousand different ways. The former is the principle of law, the latter of grace. The spirit of law in the nature of things, throws the soul back on itself, to look for something there, that will suit the requirement; so long therefore, as the exercised soul keeps looking within for this something, the principle of law is at work. On the other hand, grace reveals Christ to the soul as its proper object, and not only so, but the believer’s place in Him.
Christ having met all the requirements of God, and all the necessities of the sinner, faith finds perfect rest in His finished work. When Christ is thus known by the believer, He becomes the object of His supreme delight, his refuge in all troubles, and his answer to all questions. He very naturally says, “The One who so loves me as to die for me, is worthy of all my trust!” But in the proportion that a soul is taken up with what it ought to be for God, grace is lost sight of, which, in plain terms, is to lose sight of the work of Christ, our acceptance in Him, and the testimony of God’s word to us as one with Him.
But it may be urged, that God has His claims on man, and although Israel only, as a nation, was formally and definitely put under the law at Sinai, yet it surely is of universal application. Most true, as to human conduct, but the covenant of Sinai is not the gospel of the grace of God. The former required a righteousness from man, the latter brings a divine righteousness to the sinner; and from the moment he bows to Jesus as his Saviour, he stands before God in all its dignity and blessedness. And further, we must bear in mind, that the believer, however young in the faith, is not on the ground where law applies. His standing is neither that of Jew nor Gentile. “But ye are not in the flesh,” says the apostle, “but in the spirit, if so be that the Spirit of God dwell in you.” (Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)). The Christian’s standing is in a risen Christ. The law applies to man in the flesh, or in the first Adam.
But the Christian is in the second Adam. The law was made for the unrighteous, but the believer was made the righteousness of God in Christ. Therefore it cannot apply “to them which are in Christ Jesus.” The apostle plainly says, “We are not under the law, but under grace.” Rom. 6:1515What then? shall we sin, because we are not under the law, but under grace? God forbid. (Romans 6:15).
When God made known His claims on man, through the law, it was then fully manifested that no one could meet them; and, consequently, all fell under the curse of a broken law. What then was to be done with man a sinner, a lawbreaker? Either he must be hopelessly condemned, or God must find a way, consistently with Himself, to shew mercy. This He has done, blessed be His name. Let the cross be witness. He gave His Son. In due time Christ came. He met God’s claims on man, bore the curse, blotted out sin, died for the sinner, and opened up the way in righteousness for God’s love and mercy to flow forth. This is the solid foundation of “the gospel of God” the revelation of His boundless grace to the chief of sinners.
When man’s utterly lost condition is thus seen, nothing good will be expected in the thoughts and feelings any more than in the actions. The thought of what I ought to be for God will be given up; Christ will be all in all. “For I know that in me, (that is, in my flesh,) dwelleth no good thing.” (Rom. 7:1818For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)). What a relief, what a deliverance, to be done with self, to know it, and to treat it, as a good-for-nothing thing! “I am crucified with Christ,” says Paul, “nevertheless, I live; yet not I, but Christ liveth in me.” (Gal. 2:2020I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20)). Again, he says, “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Now if we be dead with Christ, we believe that we shall also live with him.” (Rom. 6:6-86Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: (Romans 6:6‑8)). Surely these passages, and many others that might be quoted, should teach the anxious, restless soul, to be completely done with self in every form. Why look for anything good in that which God has set aside as utterly bad? Not even one right feeling towards God can ever spring from our first Adam nature. In God’s sight, and according to the whole bearing of the Epistles, it is treated as a crucified, dead, buried, and forgotten thing. Strange that we should still own it as alive, and think it capable of producing some good thing for God. But so long as we do so, we increase our troubles, and get further away from rest and peace. The believer, as a child of the first Adam, came to His end on the cross. Christ is his new, eternal life; he is risen from the dead in Christ, and now before God in Him. “Ye in me, and I in you.” This is grace; and, by-and-by, it will be wondrous glory.
And, now, in the view of such scriptures, what ought to be the thoughts, feelings, and language of every believer in Christ? So far as we can answer from the word of God, and from long experience, we should say―Rejoicing in the full liberty and blessing of the gospel before God. The soul is near to God as Christ is near, being in Him, and adorned with His comeliness. Can more be needed? Can more be desired? It is thus as far removed from sin and judgment as Christ Himself. “They are not of the world,” as He says, “even as I am not of the world.” Such truths have only to be received, in order to fill the heart with heavenly joy. “And these things,” says the apostle, “write we unto you, that your joy may be full.” (1 John 1:44And these things write we unto you, that your joy may be full. (1 John 1:4)). Not merely, observe, that they might have joy, but that they might have fullness of joy. And why not? To know that Christ once suffered for sins, the just for the unjust, that He might bring us to God, is surely enough, we need nothing more to satisfy the heart.
For a sinner to be brought to God, is to be brought to Him through death and resurrection, in union with Christ who died and rose again. This is the great foundation-truth of the soul’s peace in the presence of God. All that belonged to the first Adam is left behind, and the believer stands before God in all the blessedness of the risen, exalted, and glorified Man. He is now addressed in scripture as an heir of God, and a joint-heir with Christ. His citizenship is in heaven, he belongs to the new creation to God’s new world. There, “old things are passed away; behold, all things are become new.” And to crown the blessedness of the new creation, it is added, “And all things are of God, who hath reconciled us to himself by Jesus Christ.” (2 Cor. 5). These scriptures, I need not say, do not apply to the believer’s experience, as many, unhappily, have taught, and many believed. The old nature in the most advanced Christian, is the same as it ever was, it has not “passed away.” The passage refers to the new creation―to our association with Christ in resurrection; and of which He is the center, life, and glory. And there, as we read, “All things are of God.” It is God’s new world. On everything in the old creation we find written, “passeth away.” But everything in the new creation is stamped with God’s own perfectness and unchangeableness. Happy thought! Blessed truth! All is perfect and unchangeable. “I know that whatsoever God doeth, it shall be forever; nothing can be put to it, nor anything taken from it.” Eccl. 3:1414I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. (Ecclesiastes 3:14).
We will now look at―
The Gospel of God, as Promised by the Prophets.
But first, it may be profitable to notice the difference between the expressions, “the Gospel of God,” and “the church of God.” The distinction, though important, is too frequently lost sight of. While they are closely connected, they are yet perfectly distinct. The church of God, as we learn from the New Testament, was not the subject of revelation or promise in the Old; whereas, the gospel has been the subject of revelation from the beginning, though the fullness of God’s grace was not proclaimed, until after the work of Christ was accomplished. The church as a matter of fact, had its commencement on the day of Pentecost: the truth concerning it, was given to the apostle Paul; the other apostles scarcely allude to it. It is often spoken of by the apostle as “the mystery.” (Eph. 3). But the word, “mystery,” in the New Testament, does not mean something that is difficult to understand, or that cannot be understood, but something that was not revealed―kept secret. “Which in other ages,” as the apostle says, “was not made known unto the sons of men.” But the gospel never was a mystery―a hidden secret. It was revealed, we may say, in the Garden of Eden, the grace of God and the ruin of man being the foundation of it. In the promise about the woman’s seed, we may say, the gospel was preached unto Adam. He believed it; the Lord God justified his faith, and covered him with a robe of His own making. In the offerings, too, the gospel was preached, especially in the burnt offering and its accompanying meat-offering. The dignity and glory of the Person and work of Christ were set forth in these sacrifices; and in the leper’s two birds we may see His death and resurrection.
But when we come down to the prophets, we find the great truth of the gospel, the subject of promise, in a variety of forms, and announced as not very distant. It had not come in their day the glorious truth was not revealed, but it was spoken of as near at hand. “I bring near my righteousness; it shall not be far off; and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory.” (Isa. 46:1313I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. (Isaiah 46:13)). Again, “Thus saith the Lord, Keep ye judgment, and do justice; for my salvation is near to come, and my righteousness to be revealed.” Isa. 56:11Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. (Isaiah 56:1).
Thus we see, that in Old Testament times, the gospel, in its fullness was promised; but not what is called in the New Testament preached. The apostle was “separated unto the gospel of God, which he had promised afore by his prophets in the Holy Scriptures.” (Rom. 1:1, 21Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2(Which he had promised afore by his prophets in the holy scriptures,) (Romans 1:1‑2)). In this we have the great difference between the Old and New Testament times as to the gospel. Then, it was promised as God’s great blessing to come; now, it is preached as come in all its fullness and freeness to the whole world. At the same time we are fully assured that God has never left Himself without a witness―a testimony to His mercy, and that all who then believed God according to the revelation which He gave of Himself were saved. “Whosoever shall call upon the name of the Lord shall be saved,” is a quotation from the prophet Joel. And no statement of the gospel can be more free than this; but the greatness of the salvation was not made known until Christ came. “The law was given by Moses, but grace and truth came by Jesus Christ.” John 1:1717For the law was given by Moses, but grace and truth came by Jesus Christ. (John 1:17).
A deeply interesting view of the gospel now opens up to us. The righteousness of God promised of old, is introduced, and the full salvation of God is preached. A new order of things has commenced. “Grace reigns, through righteousness, unto eternal life by Jesus Christ our Lord.” The believer is now assured, on the authority of the word of God, that He has eternal life, and divine righteousness. Old Testament saints, no doubt, had eternal life, but it does not appear that they knew it. How sad to think that many New Testament saints, as to their experience, are just where the saints were in olden times. The grace that now shines under the title, “The gospel of God,” meets the believer with heaven’s richest blessings. Not one is lacking. And here, too, we have comfort in seeing that it always was in the purpose of God thus to bless. Eternal life was promised in Christ Jesus, before the world began; and the righteousness of God was witnessed both by law and prophets. Grace always dwelt in the heart of God, as in its native fountain. “God is love,” and grace is the joyous giving forth of that love in blessing. Its streams may be many, and its application a thousand-fold, but the fountain is one.
As the time drew nigh when the way would be completely opened up by the death and resurrection of Christ, for the full overflow of blessing to man, we find grace anticipating the day in such words as these, “I bring near my righteousness; it shall not be far off; and my salvation shall not tarry.” And now that Christ has come, and finished the work given Him to do, God’s righteousness is revealed, and His salvation fully come. By the cross every barrier was broken down, and all hindrances were removed. Heaven’s highest claims were fully met, sin was put away, death abolished, and the veil of the temple rent from top to bottom. The cross is also the declaration of the righteousness of God, in forgiving the sins of believers before Christ came. It becomes the grand center of all the ways of God. Rom. 3:19-2019Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:19‑20).
Under the law it was a question of righteousness on man’s part; under the gospel, divine righteousness is revealed on God’s part; it is “unto all, and upon all them that believe.” Under the law man was acting―doing. “Do this and live.” Then God was behind the veil, giving out His laws, and dwelling in the thick darkness. “And the people stood afar off: and Moses drew near unto the thick darkness where God was.” (Ex. 20:2121And the people stood afar off, and Moses drew near unto the thick darkness where God was. (Exodus 20:21)). But under the gospel, God is acting―doing; and man has simply to believe. But having received eternal life, and divine righteousness through faith, he is not only delivered from dead works, but he is to serve the living God.
It is often most perplexing to awakened souls, when assured that the question of sin, in the case of those who return to God, trusting in Christ, is never raised. What has been already said, shows the foundation of this marvelous grace. The question of sin having been settled between God and Christ on the cross, it could not again be raised between God and the sinner when he believes in Jesus.
But let us take an example. Supposing the very worst of sinners becomes convinced of his sins, and draws near to God under a sense of their greatness and number; it may be with fear and trembling, and little wonder. Still, he comes in faith, believing that Christ died for sinners, and that His blood is all sufficient to wash his sins away. He might not be able to state these things just as they are now written, but substantially, they are in his mind. Well, and how is he met―how is he received? So far as we understand God’s ways in grace with the sinner, we should say, that he is met, received, owned, honored, and blessed, according to that which is due to Christ as the Saviour of sinners. Nay, more, he is received as Christ Himself― “accepted in the beloved.” The word sin is never mentioned. Were God to raise this question with the sinner, he could not answer Him for one of a thousand, he would be utterly condemned. But, blessed be the God of all grace, the Father of our Lord, the prodigal is welcomed with open arms, and embraced with the kiss of perfect peace. Evidently, the work of Christ is the ground, and the riches of divine grace the standard of his blessings. “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” (Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7)). Were he to receive what is due to himself, it would be immediate, unmitigated judgment. God would be just in condemning the sinner, but on the ground of the work of Christ, “He is just, and the justifier of him which believeth in Jesus.” Rom. 3:19-2619Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; 24Being justified freely by his grace through the redemption that is in Christ Jesus: 25Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:19‑26).
Now, under grace, man believes and God acts. This is what we understand by the expression, “The gospel of God;” and the similar one, “The righteousness of God.” It is the revelation of God Himself, in His gracious actings towards man, according to the greatness of His own goodness and the claims of Christ―the risen Man in glory.
It is this testimony to the grace of God, which makes the results of hearing it so awfully and solemnly important. What must be the guilt of those who neglect or despise such a gospel! And what! oh, what must be the bitter anguish of a soul, when it finds the fearful results of its self-chosen ways, in the depths of unutterable woe! All hope gone, the day of mercy past, the door of mercy closed, and no ear of pity to listen to thy doleful cry! But memory! oh, how vivid! Every day―every hour of the past―sternly mirrored before thy mind! All delusion, unbelief, and indifference, gone! These things, so common on earth, have no place in hell. The past, the present, and the future, have put on their deep, unutterable realities! All sleep, and rest, and repose have forever fled away, and anguish, remorse, and despair, now prey upon the undying soul. Tears of blood would not be too much to shed over a soul laid in such ruins; and especially the soul of a gospel hearer.
Oh! sinner, sinner―hear, believe! Thy days are few―thy last opportunity will soon come―delay not! Turn now, even now, to thy God and Saviour! Where sin abounds, grace much more abounds. In this, the day of God’s wondrous grace, thy sins, however many, are all forgiven the moment thou halt faith in Jesus. Many prodigals, when feeling the bitterness of sin, after the pleasure is gone, would gladly return to their fathers’ house on earth, but they are afraid of what would be said of them, and of the shame that would hang over them, and they cannot return. The assurance of a happy welcome and the past forgotten, would make them fly as on eagles’ wings. But, oh! the thought of that disdainful look that outside place, where the first was once enjoyed, wrings the heart, and seals its alienation. I would rather, it exclaims, die in my wretchedness, than submit to such humiliation! But now, my fellow sinner, listen―do listen to the pleadings of one who knows the bitterness of sin, and the sweetness of pardoning mercy. Things are not so with thy heavenly Father, nor with thy Father’s house on high. Not only wouldst thou be welcomed, but thy Father in heaven would run to meet thee, and not one word would be said as to the past. The past, with every believer, is not only forgiven but forgotten. What a mercy! What a comfort to know it! The joy that fills the Father’s heart on the return of the prodigal, fills all other hearts around Him. No disdainful looks would ever meet thee there―no outside place would ever be thine. Near and loved as Christ Himself―shining in His glory and beauty, and welcomed as a son of the Father, with all the dignities and honors which that love can bestow. But time, would fail, and paper and ink would be exhausted before they could write the glories of a child of God―of a sinner saved by sovereign grace.
And yet, most strange to tell, we find many now, like Esau of old, who sold his title to the land of Canaan for a mess of pottage. He preferred a present―a momentary gratification to a future inheritance. And this is what thousands and tens of thousands are doing still. A present gratification has more power over their hearts, than the surest title to a heavenly inheritance. My reader―is this thy condition? If so, is it wise? Hast thou no concern for thy precious soul? Only think―an immortal soul, happy or miserable forever: and that thine own soul. How long will it be before it is either in heaven or in hell? Is this a matter of little or no moment to thee? It is thy soul―thine own soul, my dear reader ruin it not, I beseech thee. It is capable of enjoying God and glory, degrade it not to the depths of hell―sink it not in the bottomless pit. It is thy soul thine own soul; and ought to be thy darling thy dearest object on earth. Would not the thought be dreadful―the lamentation bitter? “I have brought all this ruin and misery on myself―my own hand has done it―but, oh! is it forever? Is there no hope?” No hope―falls heavily and surely on thy sinking, despairing heart; and thou wilt be far away from those who once deeply felt for thee, earnestly prayed for thee, affectionately warned thee, and were ever ready to weep with thee or for thee. No sympathizing heart can ever be found there. And then there will be time to think, and memory will do her awful work; but self-reproach will be unavailing how many have now to say, in bitterest anguish, “Oh! the opportunities I refused, the warnings I despised, the light I quenched, the convictions I stifled!”
But why should I dwell on such awful scenes? Not, certainly, because I love the theme, but because I love those that are in danger of heedlessly falling into them. Hast thou, my fellow-sinner, turned in heart to the Lord? If so, I close the subject, and joyously turn with thee to Him, and write the boundless blessedness―the ineffable happiness, and the eternal glories of thy new―thy divine position in Christ Jesus, our ever blessed Lord. Happy soul! Hallelujah!
“‘Tis heaven on earth to know Thy love,
To feel Thy quickening grace:
And all the heaven I hope above
Is but to see Thy face.
Then keep me in Thy love, O Lord,
And teach me of Thy ways,
Till Thou shalt come to take me home,
And see Thee face to face.”
We will now briefly consider―
The Gospel of God, as Preached by the Apostles
It is most interesting to observe how exactly the Apostle Paul takes up the gospel as it was promised by the prophets. The passages already quoted from the latter, are sufficient for our present purpose; such as, “My righteousness is near. My salvation is near to come: and my righteousness to be revealed.” Nothing can be clearer than that these, and all such passages, do not refer to the covenant of Sinai. They are full of the spirit of grace―the grace that announces the righteousness of God in the salvation of the sinner through faith. Both the righteousness and the salvation are directly from God Himself. But we have not now to suppose what may be their true meaning. The apostle tells us that he is not ashamed of the gospel of Christ, “for it is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” Here we have salvation and righteousness revealed, as spoken of in the Jewish scriptures. The same line of truth, which has for its foundation the death and resurrection of Christ, frequently occurs throughout the writings of Paul, but especially in his Epistle to the Romans.
The expression “from faith to faith” means, on the principle of faith, in contrast with the principle of law. This, we may say, characterized the apostle’s mission. “By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name.” (Ver. 5). Obedience to the faith, evidently, is in contrast with obedience to the law, as the way of blessing. The name of Christ is now the grand object of faith, and the rule of the believer’s life. The power, value, and authority of the Name of Jesus, have also great prominence in the preaching of Peter in the early chapters of the Acts of the Apostles. There, too, the burden of the preacher, is the death, resurrection, and ascension of the Lord Jesus. All who had faith then, and since, and who have it now, are associated with the risen Christ, and are partakers of the blessings of the gospel of God. But on the other hand, it is said, that the wrath of God is revealed against all who refuse obedience to the name of Jesus, whether they be ungodly Gentiles or unrighteous Jews. All is now seen to be “of God,” whether it be the gospel, salvation, righteousness, or wrath. We are said to be justified by God, not merely before Him. And, “who shall lay anything to the charge of God’s elect?” And again, “If God be for us, who can be against us?” This is a great feature of the Epistle to the Romans. God is seen in the foreground, and everything is spoken of as coming from Him.
Man is thus brought, by faith, into the possession of salvation, without adding anything to it. It remains wholly and entirely the salvation of God. And what a mercy it is so! We are saved according to the thoughts of God. All is of God. “Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.” (Rom. 3:2727Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. (Romans 3:27)). How perfectly simple the demands―how eternally glorious the results, of the gospel of the grace of God!
Let us dwell on this thought for a moment. It is worthy of our closest study. The sin-stricken heart bows at the feet of Jesus. The truth of the gospel has been acting upon his heart in the power of the Holy Ghost. He is convinced of sin, and fears its consequences; he flees for refuge to the blood of Jesus. What can be more simple, or, in a certain sense, more natural? It is simply fleeing from imminent danger. But there God meets the sinner―meets him in His own goodness. And now, what must the results be? Who can speak of the blessing he receives? God’s heart in its depths of goodness is its measure. That which is due to Christ is made over to the believer, by God Himself and sealed with the Holy Ghost. “It is God that justifieth.” He acts from Himself, and worthy of Himself. The blood of Christ is on the mercy-seat, and He is free to bless the child of faith according to His infinite grace.
Every soul that honors that blood, is blessed according to its value in God’s sight. Therefore, the blessing is infinite; and we can only think of it, and speak of it, as nothing short of that which is due to Him, who shed His blood for God’s glory, and man’s redemption.
This, dear reader, is the gospel of God the righteousness of God. Christ so revealed and magnified God by His great work on the cross, and in the whole path of His perfect, blessed obedience up to the cross, that He made Him, as it were, His debtor. Hence the fullness, freeness, and delight of the Father’s heart, to bless all who honor His Son. This is His grand purpose in the gospel―the honor of His Son. (Psa. 89; Matt. 22:1-141And Jesus answered and spake unto them again by parables, and said, 2The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5But they made light of it, and went their ways, one to his farm, another to his merchandise: 6And the remnant took his servants, and entreated them spitefully, and slew them. 7But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14For many are called, but few are chosen. (Matthew 22:1‑14)). He knows not, we may say, how much to make of those who honor His Son. This is His love. But God also speaks of this as His righteousness, or His faithfulness to Christ.
What a light, we may exclaim, this great truth sheds on the work of Christ! What a glory it unfolds, as due to the risen Christ, and to all who are associated with Him. What perfect blessedness―what perfect happiness! Who would not love, trust, and worship the name of Jesus! The heart is filled with a peace that passeth all understanding. It is perfect rest. Numberless passages in the New Testament, and in the Old, too, are made plain in the light of this precious truth. The Bible becomes a new book. Take the following as an example of what we mean. “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” “For Christ is the end of the law for righteousness, to every one that believeth.” “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference.” 1 Cor. 1:3030But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30); 2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21); Rom. 10:4; 3:224For Christ is the end of the law for righteousness to every one that believeth. (Romans 10:4)
22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:22).
Truly, we may say, this is a glorious gospel―the good news of the glory, and of the righteousness of God! What a privilege to be called of God to preach it! Surely, anything but great plainness of speech, singleness of purpose, and earnestness of heart, in preaching such a gospel, must be wrong must be a mockery of the sinner’s condition, and an injury to the grace and truth of God. But, alas! preachers are sometimes tempted to think of themselves. There is the temptation to try how nicely the discourse can be arranged, how well delivered, how successful in arresting the attention of the audience, as with power; but all the while, the poor outside sinner, standing on the slippery brink of hell, is not singled out, or a word spoken directly to himself. He goes away as ignorant of the way of salvation as he came. It has been all too high, or unsuited for his state of mind. Oh, what must the responsibility of the preacher be! Who can estimate the results of even one occasion of preaching the gospel! It is always a question of life or death, of heaven or hell. “For we are unto God,” says the apostle, “a sweet savor of Christ in them that are saved, and in them that perish. To the one we are the savor of death unto death; and to the other the savor of life unto life.” 2 Cor. 2:15, 1615For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: 16To the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things? (2 Corinthians 2:15‑16).
We all know how deeply a congregation may be moved by an earnest heart, and how each one may be reached, even when comparatively little truth is unfolded. Its power must be felt. In illustration of this fact, we may refer to a scene which took place last winter, though it does not, strictly speaking, touch the province of preaching.
A very rough-living mechanic was obliged to drop work, and take to his bed. His constitution gave way under his course of life, though a young man. The Lord blessed the continued visits of Christian friends. He became a completely changed man, and thoroughly happy in the Lord. Shortly before he died, he began to feel a great desire to speak to all his old shop-mates, and associates in sin. It was not expected that he would live out the day, and as he was so weak, he was advised not to think of it. But no, he felt as if he could not die in peace until he had warned them of their danger. His desire was sent to the shop, and several came. But what a scene what emotion, now that they are face to face! The dying man was partly raised up from his pillow. His own pallid cheek, sunken eyes, and want of breath, greatly affected the men. Fixing his eyes on an old familiar face, and with wonderful energy he said, in something like the following words, “Harry, you are to meet me in heaven―I am going to heaven―but, if you are to meet me in heaven, Harry, you must believe on Jesus now. Jesus died for us. We must believe in Him.” This was about the extent of his address; but, with a little rest between, he appealed to each of the men by name, praying and beseeching them, with great fervor and agony of spirit, to give up their sinful ways, believe on Jesus now, and meet him in heaven at last. Soon after this exertion he fell asleep in Jesus, an example of sovereign grace; ere long to arise and shine on the plains of glory, as an eternal monument of plain speaking to a plain man.
We forget how ignorant the natural man is of spiritual things, and how difficult it is to make him understand the plainest facts, or feel concerned in view of the most fearful results. Though all alive to that which is earthly, he is dead to that which is heavenly. Who has not felt the difficulty―the heartbreaking difficulty―of getting the heart of man to believe in the all-sufficiency of the work of Christ. Nevertheless, it is worth all pains and labor to win a soul for Him―to become a fool for Christ, if the great end can be gained. But whichever way it ends, such is the plainness and fullness of the testimony to God’s grace, that all who hear it must be left without excuse. They are responsible. They can no longer occupy a middle place. Henceforth, each one must stand before God, either as
A Receiver, or a Rejecter, of Christ.
This is a solemn consideration for both preachers and hearers. How needful for the preacher to be plain and faithful, that he may be clear from the blood of all men; and how needful for the hearer to see that he neglects not God’s great salvation. For, as the apostle says, “How shall we escape, if we neglect so great salvation?” Escape, rest assured, O thoughtless soul, is impossible! This is a strong way of insisting on the certainty of divine judgment overtaking all who neglect this salvation. And in proportion to the greatness of the salvation neglected, must be the greatness of the condemnation that falls on those who neglect it. The very thought of having slighted by indifference, or despised with contempt, so great and glorious a deliverance, must be gall and wormwood to the soul. The following lines are said to have been penned by one in this condition shortly before he died. But, alas! it was the end of a godless life.
“My days are in the yellow leaf,
The flower, the fruit of life is gone;
The worm, the canker, and the grief
Are mine alone.”
How melancholy! What forcible words these are! But what a difference between the deathbed of the poor mechanic, and the deathbed of this highly-gifted nobleman! The one had Christ; the other had the world in its fullness and glory. The one fell asleep in Jesus amidst the shouts of victory, the other died amidst the terrors of an awful eternity.
But now, why, oh why, my fellow sinner, be indifferent another moment? This nobleman was cut down suddenly in the prime of life. He caught cold, I believe, which brought on inflammation; but nothing could arrest its progress. Oh, why wilt thou die―die the second death? There is eternal life for thee in Christ. Why not accept this choice gift of Heaven? Why delay this great business? It ought to be the one business of thy earthly days. Why not now accept, from the hands of love, this priceless treasure the salvation of thy soul? Jesus died for sinners, and His love is the same today as it was the day He died on Calvary. Still He waits, and still He says, “Come unto me.... I will give you rest.” And still He affirms, “Him that cometh to me I will in nowise cast out.” Oh! that He may have thy immediate, deep, heartfelt response, “Lord Jesus, I come.” Be assured that all scripture is clear and strong as to the result of gospel hearing; and that all who do not believe in Jesus, and trust in Him, are classed with the despisers of salvation. There can only be but two great results as to the final issue. Neutral ground is unknown in scripture. It must either be the blessed home above, or the fearful hell beneath―the bright glories on high, or the lake of fire below.
But the word of God decides the solemn question now, as to every gospel hearer. We have not to wait until we reach the judgment-seat. “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” John 3:18, 1918He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. (John 3:18‑19).
And the great apostle, too, when preaching the gospel, applies the solemn warning of the prophet to the unbelieving Jews then before him. “Beware, therefore, lest that come upon you which is spoken of in the prophets. Behold, ye despisers and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” Acts 13:40, 4140Beware therefore, lest that come upon you, which is spoken of in the prophets; 41Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. (Acts 13:40‑41).
Here, then, we have this solemn truth, in the words of Holy Scripture. Each one that crosses the threshold as he leaves the place of preaching, is seen by God, either as a receiver, or a despiser of Christ. There can only be two classes. Most solemn, searching thought! Would to God, cries my soul, that gospel-hearers would lay this to heart! To which class, let me ask, does my dear reader belong? Ask thyself, I pray thee, this plain question. Compared with this one, all others to thee are unimportant. Stay not till another opportunity of preaching comes round. It may never come to thee. Stay not till thou hast laid down this paper, or come to its close. Look to Jesus now, believe in Jesus now, flee to Jesus now, lean all thy weight on the Person of Jesus now; and a full Christ shall be thine―a whole Christ shall be thine. Yes, my dear reader, the Christ of God―the salvation of God, the righteousness of God, the peace of God, the glory of God, thine, thine now, thine through all thy pilgrim days, and thine throughout the countless ages of eternity.
“FAREWELL, vain world! I’ve had enough of thee:
I long a brighter, better world to see,
I long the happy saints above to join,
I long with them to sing, with them to shine;
I long my Saviour’s blessed face to see,
I long to be from sin forever free;
I long to reach my bright, my blest abode,
I long for the embraces of my God;
I long Thy promised rest, O Lord, to share,
I long for glory,―when shall I be there?”