1 Cor. ii. 7. We speak the wisdom of God in a mystery.
AMONGST persons of intelligence, nothing is so highly esteemed as wisdom. And well may it be preferred to every other attainment ; because it ele- vates its possessor in the scale of being, and assimi- lates 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 comprehen- sion : 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 suf- ficiently 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. Contem- plate 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 miser}', 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 substi- tuted 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 arch- angel 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 enter- tain the thought of a reconciliation effected by such means as these.]