The Mystery of the Gospel

Ephesians iii. 8-11. — “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see, what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ, to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord.”

If books were to be valued by their size or cost, the book from wliicli my text is taken, and wliicb occupies about six pages of this volume, would not take a very liigli rank; but if measured by its intrinsic glories, the epistle to tke Ephesians should be more prized than rubies, or than diamonds. And the inspired apostle intimates his sense of the greatness of his message, when lie says, that when the Ephesian Christians read it, they might understand his knowledge in the mystery of Christ (iii. 4). The people of this polished and idolatrous city, were not without mysteries of their own, even before their conversion; for when the Gospel was preached among them by Paul, many that believed came and confessed their deeds, and many also of them which used curious arts, magical incantations, brought their books together and burned them publicly, to the value of some thousands of money.

Their exchange was a happy one; and none will doubt that the word of God’s mouth in this epistle was (as in David’s case) better to them than thousands of gold and silver.

The apostle, now imprisoned at Rome, writes to them to remind them of the dispensation or commission which was assigned to him as a preacher to the Gentiles, and celebrates the glories of that revelation, which, having been withheld from all nations, was now made known to them.

The text may be thus explained: It is my unspeakable privilege and honour, though in myself, and in consideration of my past life, not worthy to be called a saint, and less than the least of such, it is my privilege, by the undeserved goodness and sovereign choice of God, to be the instrument in giving the Gosj)el to heathen nations, and thus of opening to them the riches of Christ, in his nature, his love, his mediatorial work, and his heavenly gifts — a treasure inexhaustible, unsearchable, incomprehensible. And this commission I have, in order to declare to all men, of every tribe and people, the long hidden but now revealed plan of grace. Hidden, I say, inasmuch as from eternal ages it has lain concealed in the Divine purpose of God, who created the universe by Christ, and who created it for this very purpose, that now in the fulness of time, by the redemption of Christ, and the universal offer, and the call of all nations, the Church of his redeemed ones might be the organ for displaying his immense, unfathomable wisdom and gloiy, not only to men, but to angels, to all superior intelligences — an event foreseen and predetermined in the covenant with Christ, before the worlds were made.

The passage, my brethren, contains the sum and substance of the Gospel, and cannot be exhausted in a single sermon; yet such is the coherence of the parts, that they could not be torn asunder without violence. Our view of its riches must therefore be connected, though exceedingly cursory.

I. ThEEE is a MYSTEEY of SALVATI01S-. It is

called the mystery of godliness, and the mystery of Christ, and the wisdom of God in a mystery. And here we must be careful to lay aside our modern and English acceptation of the term, and understand it in its ancient and Greek and Gospel sense. A mystery is not an enigma or riddle. It is not necessarily something which surpasses all human comprehension, though it may be such. It is not essentially inscrutable, though it may be unknown as yet. The Greek mysteries were secret transactions and displays in their idolatrous lodges, remote, indeed, from the inspection of the vulgar eye, but thrown open to such as were initiated. A mystery, then, is a hidden thing revealed. A religious mystery is “some sacred thing hidden or secret, wliicb. is naturally unknown to human reason, and is only known by tke revelation of God.” * We shall err, therefore, if we consider a mystery as that which can never be known, “To you,” says our Saviour, “it is given to know the mysteries of the kingdom.” So our apostle speaks of understanding all mysteries. And even concerning the wisdom of God in a mystery, even the hidden wisdom, which none of the princes of this world knew, the aj)ostle says, we speak or declare this wisdom. The apostles are stewards, that is, disyensers or revealers of the mystery. The result is, that that of which the writer here treats is a glorious discovery, rather than a concealment. As such, let us dwell upon it for a moment.

That which is here called the mystery, is the chief subject of this whole passage — a truth revealed by God to his apostles and prophets, “having made known to us the mystery of his will, according to his good pleasure “which he had purposed in himself, that in the dispensation of the fulness of times he might gather together in one all things in Christ.” The origi-

* Suicer.

nal is more emphatic; the mystery is that God purposes to compact, sum up, aggregate, and organize all things in Christ as in their vital Head. The mystery is the redemption of the Church. A mystery (says he, Rom. xvi.) wrapt in silence through the eternal ages — such is the impoii; of the Greek — but now revealed by the prophetic writings. He well calls it, therefore, the mystery of the Gospel, or revelation of long hidden glad tidings. “Even the mystery” (he says to the Colossi ans) “which hath been hid from ages, and from generations, but now is made manifest to his saints: to whom God reveals the riches of the glory of this mystery, which is Christ in you, the hope of glory: whom we preach” (Col. i. 26).

The grand truth, therefore, which the apostle glories in declaring, is that God can be just, and yet merciful, and that this salvation is to be preached to every creature under heaven. Jesus himself announced the mystery, when with a word he broke down the partition wall between Israel and the nations, and said, Go ye into all the world, and preach the Gospel.

II. This mystePwY was hidden in God. The words are, ‘^ hidden from the ages in God.” Not hidden from God, for known unto God are all his works from the foundation of the world, but confined to God; reposing in the unfathomable depths of infinite silence in the Divine mind. Not as though there were a period in which Jehovah was without a plan, for it was according to the eternal purpose, or “purpose of ages,” which he purposed.

It is the signal error of many, that they treat salvation as an accident. I repeat it, they treat salvation as an accident — an expedient brought in to remedy evils which turn up in the stream of chance. According to them, the fall of man and its consequences presented themselves as a new case to be provided for, and the plan of salvation is the provision. The Bible takes higher ground, ascribing sovereignty to God, and suspending his purposes on nothing in the creature. The propitiation of the incarnate Son of God is not a mere refuge from inevitable necessity, but a glorious mystery foreseen long before the fall, before the world, before creation, and declared in due time as beyond all conceivable modes the brightest display of the Godhead.

God could have prevented or avoided the death of his only-begotten Son; he could have prevented the incarnation; he could have prevented the fall of man; he could have prevented his creation; nay, he could have prevented all creation, even of a single existence. He must have low thoughts of the Most High who can deny it. Jehovah might have spent eternity in Divine unwitnessed silence; in the plenitude of unapproached light; the heaven of his own immutable perfections, and the harmonious bliss of the Triune majesty. There was no necessity or fate to force him from his perfections, or to extort a world from his forming hand. And even when he chose to roll the planets in their courses, and to call the universe out of nothing, it was not a necessary emanation. God is not necessarily Creator. Nor is he under any necessity of exhausting his wisdom on any given world, or producing a system which shall be the best possible. Jehovah mioht have filled all thino-s with himself in an eternity of Divine solitude.

That lie liatli otherwise chosen, is of his own good pleasure, and for his own glory. “Thou hast created all things, and for thy glory they are and were created.” He has been pleased to come forth from his pavilion; and no one ray of this effulgence is without a purpose; no one work is accidental. Neither the death of Christ, nor that which led to it, has taken the Omniscient by surprise. The mystery, if hidden from ages and generations, was hid in God; the result was no more than he had purposed in Christ Jesus before the world was. Every stej) was foreseen, and directed to its end, namely, the Divine glory.

Once grant, indeed, a manifestation of this glory to creatures, and means to that end become in a subordinate sense necessary. The end itself, however, is first in the Divine prospect, and next to this the display of his attributes in the work of Christ. Yet no creature existed to participate in the heavenly counsels. The purpose was in GJirist Jesus. It was known to the co-eternal Son. The covenant of grace between the Father and the Son, whereby many were to be brought unto gloly, was established, indeed, but profoundly hidden.

III. The world was made to eeveal this MYSTERY. “The mystery which hath been hid in God, who created all things by Jesus Christ, in order that now (that is, by the events at present in progress) might be made known the wisdom of God.” Such is the force of the original, according to the natural connection of the words, and in the judgment of many eminent interpreters. But even if it is not; if I err in grouping the clauses, my position is still a Scriptural one. I say it is an undeniable truth, that the universe was created by Christ, and that it was created for him. In the epistle to the Colossians, which is remarkably like this, we read that “by him were all things created that are in heaven and that are in earth, visible and invisible ... all things were created by him and for him” (Col. i. 16). “All things,” says John, “were made by him.” “There is one Lord Jesus,” says Paul, “by whom are all things” (1 Cor. viii. 6); and again, “Heir of all things, by whom also he made the worlds” (Heb. i. 2).

Consider the connection. Why is this clause interposed? Why tell us that this mystery was hid in God, who created all things by Jesus Christ? The words surely have a meaning, and a meaning which implies, at the very least, that this mystery is connected with creation. My brethren, Christ is himself the mystery — great is the mystery of godliness: God was manifest in the flesh (1 Tim. iii. 16). The world was made that he might be so manifested, and that in him misrht be manifest God’s varied wisdom.

When it is said that God “created all things by Jesus Christ,” and when it is added (with only a comma, according to the best critics), to the intent that now miiht be made known God’s wisdom, it is really hard to doubt that the apostle meant to teach that even in the foundation of the world, this mystery was in view. Exactly in correspondence with this, we are taught in the first chapter (v. 8, if.) that God caused grace to abound toward us, in all wisdom and prudence, revealing the mystery of his good pleasure, which he purposed in him, that in the dispensation of the fulness of times he might gather together in one, or sum up in Christ, all things. Truly the worlds were made by him and for him!

Creation itself is but a mode of the manifestation of God. ‘No other satisfactory final cause can be assigned. It was God who shone forth with the light, “when the morning stars sang together, and all the sons of God shouted for joy” (Job xxxviii. T). No one will deny this; the very admission of creation carries this along with it. But many who admit that creation displays God’s glory, are not so ready to see that salvation does so much more. For the sake of such it may be briefly suggested, that there are glories of the Godhead which no creation could show forth, and which appear only in the cross. All the Divine attributes do indeed blend and harmonize in the redemption of man, but grace and mercy shine pre-eminent, and shine there only. Here it is, in the display of grace, or mercy manifested to sinners, that sin, that hideous evil, is overruled for good; for if man had not sinned, grace had not reigned through righteousness unto eternal life.

Long before the incarnation, while the ages were rolling on towards this fulness of times, the earth was becoming fitted more and more for this transaction. It was the theatre for the Son of God. And from the first promise in the garden, till the vail of the temple was rent in twain, all human events were tending towards this one point. The whole Jewish ritual was but like the gorgeous clouds of red and purple which betoken the rising of the sun. The manifestation was gradual, more by clouds than by substance, yet all pointed hither. The blood of ldctims, the tabernacle, the temple, the Shekinah over the ark, the propitiatory into which the cherubim bowed, as desiring to look — all was but a tem]3orary pageant, whereby this world was becoming more and more the theatre of this mystery. And no event in the history of this globe is more momentous, than that he who made it should have died upon it.

IV. The ekd of this iiystery is the glory OF God in redemption. “To the intent that now might be known by the Church the manifold wisdom of God.” Wisdom is, in the language of heaven, an exalted term, infinitely surpassing cold knowledge. Like holiness, it may be regarded as one aspect of the unclouded effulgence of all the attributes, when viewed as compassing infinite ends by marvellous instrumentality; an instrumentality displaying in its working every trait of the Godhead. Jehovah is the only wise God. He has chosen that redemption should be the choice specimen of his wisdom. It is “the glorious Gospel of the blessed God.” If we may, even for a moment, conjecture the reason why wisdom holds so prominent a place, it may be suggested, that the union of justice and mercy in one transaction was a problem which all heaven could not solve, and, when solved, filled all heaven with wonder. The love of Christ is a love which passeth knowledge. More particularly the depths of Divine wisdom were laid open to the Gentiles. “The Greeks seek after wisdom,” but their philosophy was a groping in the dark. The Gospel revealed to them not merely God, but God the Saviour, God manifest in the flesh. There was a combination of wonders and of glories, like the cross-lights from the play of gems in the breastplate of the high priest; but the result of all was light and perfection.

V. The Church is the organ for mais-ifest-ING THIS GLORY. “That HOW might be known by the Church the manifold wisdom of God.” The Church, my brethren, of which such things are spoken, can scarcely be a mere external organization of professors, however pure their creed or seemly their ritual; still less a hierarchy glorying chiefly in matters of succession and modes of government: but the whole number of God’s chosen, who have been, are, or shall be gathered into one under Christ as a Head, sanctified in Christ Jesus, called to be saints. Of this body Christ is the husband, and the Head; nay, he condescends to regard it as no less necessary to the completeness of his mediatorial character, than the human body to its head; for it is “the fulness of him that filleth all in all.” Of old, the glory of the Lord dwelt in the temple; thence from the cherubim he was wont to shine forth: that temple is destroyed, but there is another, a living structure, “built on the foundation of the apostles and prophets, Jesus Christ being the chief corner-stone, in whom all the building, fitly framed together, groweth unto a holy temple in the

Lord; in whom ye also are builded together for a habitation of God through the Sj)irit” (Eph. ii. 22).

In the ancient temple, the shrine of shrines contained the ark with the mercy-seat. Such also is the place occupied in the Church of Christ by the propitiatory work of Christ, as that which consecrates the whole structure, and over which the glory of Jehovah is chiefly visible.

VI. The exhibitioi of God’s wisdom extends TO ALL INTELLIGENT BEINGS. For UOt Only

was Paul commissioned to j)reach “to make all men see what was the dispensation of the mystery, but by the Church the wisdom of God was to be made known unto the principalities and powers in heavenly places”; or, in plain terms, to the heavenly intelligences (Rom. viii. 38). In other places these same terms are put in connection with “angels” (i. 21); in a preceding paragraph, Christ is said to have been set “in heavenly places, far above all principality, and power, and might, and dominion “; and still further is declared to be the Creator of such (Col. i. 16).

Without entering into minute distinctions between the condition of angels and of redeemed souls, who are declared to be like them, let it suffice us to know, that both agree in beholding the glory that shines in redemption.

The glorious spirits are not indifferent to our salvation.

1. Li time. Though high above us, they are deeply engaged in our welfare. The sons of God sang together when the earth was made; and when God bringeth in his only-begotten into the world, he saith, Let all the angels of God worship him. They celebrated the birth of the Kedeemer, and ministered to him in his temptation. In his agony in the garden, “there appeared an angel unto him from heaven strengthening him.” And if these blessed spirits veiled their faces dming the hour of darkness, how speedily did they fly to announce his rising from the sejDulchre, and to accompany his return to heaven. Great is the mystery of godliness: God was manifest in the flesh, seen of angels.

Not less remarkable is their interest in the Church. The angels even of Christ’s little ones do always behold the face of our Father in heaven (Matt, xviii. 10). The ministers and apostles were a spectacle to angels as well as men (1 Cor. iv. 9), and in theii* presence the apostle charges Timothy, “I charge thee before God, and the Lord Jesus Christ, and the elect angels” (1 Tim. v. 21). An obscure passage in the epistle to the Corinthians seems to point them out as present in church assemblies (1 Cor. xi. 10); and we who are saved are said to come not only to the heavenly Jerusalem, but to “an innumerable company of angels” (Heb. xii.). It is not surprising, therefore, that the development of these mysteries should reach even unto them.

It is not without meaning that the cherubic emblems, in the holiest of all, and amidst the very glories of Divinity, hang over the golden propitiatory, as if they would pry into the mystery: “which things the angels desire to look into” (1 Pet. i. 12). “We know that there is joy in the presence of the angels of God over one sinner that repenteth, and we further know, that when a poor beggar died, he was carried by angels into Abraham’s bosom.

2. In eternity, the angels and glorified spirits more fully beliold the glory of God in the face of Jesus Christ. The propitiatory work of Christ is not a mere preliminary transaction, preparing the way, and then vanishing out of sight: it is derogatory to the work of Christ so to consider it. It is the very scope of the epistle to the Hebrews to exalt the Gospel reality above the legal shadows, by shomng that the former is eternal. Some are for merging all the priestly work of Christ in that which is kingly; but he does not cease to be either. Thou art a priest forever — forever — after the order of Melchizedek, who was both at once. It is as our Great High Priest that he hath “passed into the heavens,” “where he ever liveth to make intercession for us.” Because he continueth ever, he “hath (says the apostle) an unchangeable priesthood” (vii. 24); he is “consecrated forevermore” (vii. 28).

True, that sacred body can be pierced no more, but the death of the victim was but part of the priest’s office. Heaven is full of sacrificial recollections. Christ dies no more forever, yet forever he “appears in the presence of God for us,” his hands filled with yriestly oblations.

and his bosom covered with the sculptured names of his tribes.

Even when, in a ceii;ain sense, it is said by the Apostle John that he saw no temple in the heavenly city, the reason given contains a sacrificial name, “for the Lord God Almighty and the Lamb are the temple thereof” (xxi. 22). By this name our Lord chooses to be known, and by this symbol to manifest himself even in the New Jerusalem. “In the midst of the throne... stood a Lamb, as it had been slain” (v. 6). Even the Judge does not lay aside the propitiatory name; for sinners tremble before the wrath of the Lamb (vi. 17). Nay, he is described as “the Lamb slain from the foundation of the world” (xiii. 8). What can we understand by this recurrence of the sacrificial language and emblems in the heavenly state, but that even there God is pleased to manifest his glory to all intelligences in and through the plan of redemption?

In like manner, the ark of the covenant survives the final catastrophe, and appears in heaven. “The temple of God was opened in heaven, and there was seen in his temple the ark of his testament” (xi. 19). “When the Lamb stands on Mount Zion, he is siuTounded by a hundred and forty-four thousand, having his Father’s name written in their foreheads, singing with a voice of praise, as the voice of many waters, and as the voice of a great thunder” (xiv. 1). It is the work of redemption which they praise. The new song is given in another place (v. 9): “Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and peoyle, and nation.” Here is the very mystery of our text; and not only so, but what follows introduces the higher intelligences as beholding God’s manifold wisdom in the same work, for it is added: “And I beheld, and I heard the voice of many angels round about the throne... and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.”

Here, beyond all question, we have the angelic hosts discerning God’s glory in the plan of redemption.

VII. It is but the summing up of what has been said, to declare that the gloey of eedemp-TION IS ETEENAL.

The assumption of the human nature by the Son of God was not for a season merely. That “holy thing,” born of Mary, was “called the Son of God “(Luke i. 35), and that body will never cease to be united in one person with the adorable Word. Glorious as shall be that second epiphany of the Lord Jesus (2 Thess. i. 8), when he shall be revealed from heaven with his mighty angels, to be glorified in his saints and to be admired in them that believe, it shall be but the first step of a triumphal progress; for our Savioui’, who is” Jehovah of hosts,” shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously” (Isa. xxiv. 23). When there shall be no more sun; when the shadows on this terrestrial dial shall no longer mark successive centuries; when the angel, standing on the ocean and the land, and lifting up his hand to heaven, shall swear by

Him that liveth forever and ever that time shall be no longer (Ap. x. 6), the wisdom of God shall still be studied by the principalities and powers in heavenly places.

Of other planets and systems we know little. Analogy would suggest that they are inhabited, and the Scripture seems to teach that they would be made in vain if they were not; for we read (Isa. xlv. 18) of God’s making the earth — “he hath established it, he created it not in vain, he formed it to be inhabited.” But leaving this where we find it, in obscurity, one thing is certain, whatever worlds there are, and whatever inhabitants, our Kedeemer is above all, and admired of all; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth” (Phil. ii. 10). And it is in his character of Mediator that he reigns — a priestly King, over a kingdom of priests. Well he remembers Calvary, nor lets his saints forget! The crown he wears is over subjects purchased with blood. “The nations of them that are saved,” are led by the “Lamb which is in the midst of the throne,” having washed their robes, and made them wLite in his very blood (Rev. vii. 14). JSTo longer, indeed, is he crowned with thorns, yet his diadem seems still crimsoned with expiatory drops! He chooses still to be called Jesus — still to appear as the Saviour.

Let us beware, then, how we regard this mystery of redemption as a transitory arrangement, a tragical exhibition, which at some shifting of the scene shall give place to higher glories. All higher glories, and they are infinite, are but the development of this; the unfolding of the plant into “the bright consummate flower.” The Shekinah, or visible radiance, was once pent within curtains, and stationary above the ark; but what do we read ? — “the earth shall be filled with the glory of the Lord” (Num. xiv. 21); “the glory of the Lord shall endure forever” (Ps. civ. 31); the cloud of light which once filled the tabernacle (Ex. xl. 34) and the temple (1 Kings viii. 11) shall rise and expand over all worlds.

I readily admit that all this would be overstrained, if the end of God in providence and grace were the mere happiness of saved souls. Such, however, is his end, only in order to something liiglier: even “to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved” (i. 6). The bliss of saints does indeed show forth his glory, but the holiness and perfection of all elect angels and men are but a mirror for the reflection of Jehovah, the chief reflection being from the face of Jesus Christ. Without such a miiTor, God could not be seen. He dwelleth “in the light which no man can approach unto: whom no man hath seen, or can see” (1 Tim. vi. 16). “Not that any man hath seen the Father, save he which is of God, he hath seen the Father” (John vi. 46). “The only-begotten Son, he hath revealed him.” Jehovah is the Mystery of mysteries, but the Word hath revealed him — the Word, so called, as the great, the only Revealer, who enlightens every one who is enlightened. He that hath seen Jesus, hath seen the Father.

If this revelation took place in some degree during Christ’s humiliation, how much more when he shall come again the second time, mthout sin, unto salvation. Even then, the indwelling glory of Jehovah will be in Christ. He will be God to us even in heaven. Even in heaven the fulness of the Godhead shall dwell in him bodily. Grace shall reign through his righteousness unto eternal life. ‘Not merely as a victor or a king shall he then shine, but as one who has triumphed by blood. “I saw heaven opened,” says the rapt evangelist and prophet and beloved disciple John (Rev. xix.), “the faithful and true; ... and in righteousness doth he judge and make war; his eyes were as a flame of fire, and on his head were many crowns; and he was clothed with a vesture dipped in blood; and his name is called the Word of God.” It is as if that glorious body were still scaiTed, that neither saints nor angels should forget to all eternity the baptism wheiewith he was baptized.

My brethren, I find no Scripture warrant for believing that even in eternity we shall be able to gaze upon the absolute God, or behold him except in the face of Jesus Christ. It hath “pleased the Father that in Him should all fulness dwell; and having made peace by the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Col i.

19). For as Divine glory is effulgent in the Head, so its milder beams will radiate from the members, the saints — the fulness of him that filleth all in all: and as a thousand gems reflect one and the same-ray of light, in manifold varieties of brilliant colors, so ten thousand’ times ten thousand saints, each in his special peculiar way, shall mirror forth the varied glories of grace; “that unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God.” The bride of Christ shall then indeed be “a glorious Church, not having spot or wrinkle, or any such thing,” (v. 27); and the voice of the Bridegroom shall proclaim anew, “Thou art all fair, my love; there is no spot in thee!” (Cant. iv. 6.)

O mysterious and soul-ravishing exaltation of the Church! that God, by our salvation, by calling and “redeeming ii8^ wretches, womis, all but devils, even when we were dead in sins, when sought him not, nay, when even to the last we resisted him, that by us he should show forth his eternal praise; and this agreeably to a j)lan before all ages — “^ that he might make known the riches of his glory on the vessels of mercy, wliicli he had afore prepared unto glory; even ns, whom lie hath called, not of the Jews only, but also of the Gentiles” (Kom. ix. 23).

Wonder no more at the ralue of the soul, or that there is joy in heaven over one sinner that repenteth. Wonder rather at the abject folly of dead souls in their impenitency; that, caiTying such a jewel within them, they think little more of salvation than do the brutes that perish. And O, my unconverted hearers, look within, and more prize that immortal part, which, if saved, shall be a gem in Christ’s crown to all eternity.

Finally —

VIII. It is an unspeakable peivilege for a

SIl^FUL MAN TO BE IISTTEUSTED WITH THE PUBLICA-TION OF THIS MYSTEEY. “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.” Such was Paul’s view of the ministerial office. His soul sank under it: Who is sufficient for these things? Here was the spring of his apostolic zeal — the riches of the Gospel in contrast with his own poverty. As he turns from gazing at the page of his commission, on which a single name fills all with its radiance, the name of Jesus — to look at what he was, what he is, he is amazed and overwhelmed that such a one as he should have this honour. He looks at the treasure of which he is a steward — the Ricliea of Christy well so called; riches of his nature, of his grace, of his atonement, of that love which passeth knowledge; riches of its consequences, in the wealthy bliss of millions of oveiflowing vessels of mercy. Unsearchable riches! incalculable in number, in height, in depth. A river of life flowing from the throne of God and of the Lamb, unsearchable in its sovereign source, immeasurable and unfathomable in its ocean flow.

Recurring to his Jewish and Pharisaic notions, he remembers when God’s grace was a fountain sealed — a mere laver in the temple courts; but it has burst over the brim, and, like the waters of Ezekiel’s vision (ch. xlvii.), flows in a mighty stream, deeper and wider, to fill the earth. He has the key to many an ancient oracle, and beholds the spread of the Gospel over the world. Great is the mystery of godliness — God was manifest in the flesh — preached unto the Gentiles — believed on in the world.

O how does prophecy break forth into singing at the prospect! The humbled herald bows low at receiving a commission to summon the Gentiles. He is now the Apostle of the Gentiles. He sees the temple exalted, and all nations flowing unto it (Is. ii. 2). There the branch of Jesse is erected as the ensign of the people, to which the people seek. The once hidden glory of the Lord is revealed, and all flesh shall see it together (Is. xlix. 6). “As I live, saith Jehovah, thou shalt surely clothe thee with them all as with an ornament, and bind them on thee as a bride doeth (v. 18). On every side are gathering converts. Does he look toward the land? The forces of the Gentiles are coming to Zion, the multitude of camels, the di’omedaries of Midian and Ephah, they of Sheba, bringing gold and incense, the caravans of Asia and the flocks of sacrifice. Does he look toward the sea? He descries not merely the distant single sail, but the fleets of converted nations, and he says, “who are these that fly as a cloud, and as the doves to their windows, whitening the ocean with their canvas? The ships of Tarshish are bringing the sons of Zion from far, their silver and their gold with them, unto the name of Jehovah” (Mai. i, 11). For from the rising of the sun even unto the going down of the same, his name shall be great among the Gentiles.

“Praise is in all her gates; upon her walls Is heard salvation. Eastern Java there Kneels -with the native of the furthest West, And Ethiopia spreads abroad the hand And worships. Her report has travelled forth Into all lands. From every clime they come, To see thy beauty and to share thy joy!”

COWPEE.

Here, then, is the unsearchable riches bestowed on the Gentiles. Here is the glory of the Church, and by the Church is reflected God’s manifold wisdom. And I (we seem to hear the apostle cry), I am a chosen vessel to convey this blessing! I, who was a self-righteous Pharisee, who sat by to see the blood of Stephen shed, I who “beyond measure persecuted the Church and wasted it “; pursuing disciples “unto the death “; breathing out threatening and slaughter, and being exceeding mad against them, made havoc of the flock and caused them to blaspheme. I who am the least of the apostles, not meet to be called an apostle, nay less than the least of all saints, have this commission! To me is this grace given!

Can you wonder, my brethren, at the subsequent self devotion of Paul, that he henceforth could know nothing else, that he S23eeded over sea and land to fulfil his calling? No. It is the vital spirit of every ancient, of every modern missionary. What were chains to such a man? “I am ready, not to be bound only, but to die for the name of the Lord Jesus.” What was jeopardy of life? “I count not my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God” (Acts xx, 24). It was not a transient fervour. It stood the test. The marks or signs of an apostle were on him (Acts xxi.). He was in labours abundant, in stripes above measure, in prisons frequent, in deaths oft, in perils by land and sea, from violence and treachery, in weariness and painfulness, and watcliings and hunger and cold and nakedness and shipwreck. Yet none of these things moved him. How could they? Two thoughts expelled all others, and reigned in his soul — his own baseness and the unsearchable riches of Christ, his own sin and the glory of the Gospel. Every Gentile convert was a jewel in his crown. Again and again he asseverates that he mentions them without ceasing in his prayers. Though himself a prisoner, he exclaims, “What is our hope or joy or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?” (1 Thess. ii.)

Contemplate here the true temper of the missionary. To such a one, life will seem a rapid current, for it will be filled with the haste of fervid action. Oceans will become mere straits to such a zeal. The place, the cii’cumstances of labour, will be mere dust on the balance. So that the Gospel be preached, it will matter little in what language or amidst what dangers. The preacher thus fired will hence be able to fly from the impulsive thought of his own unworthiness and the glory of the Gospel.

Here, my brethren, here is the altar from whose coals to kindle missionary zeal. If we have the honour of Christ, and his glory in saving men, we shall not limit our desires to the relieving of their bodies, or the illumination of their minds. We shall behold in them the purchase of Christ’s blood, and shall rush into the battle that we may win souls. To reach them we need not traverse continents, nor cross oceans. They are around us, amidst the blaze of these glories, in the noontide of the Gospel. But how are they affected by it! Just as the corpses in yonder graveyard by the sun of heaven. Yet we are bound to hold forth Christ to them. And doubtless God will open some blind eyes to behold the light of his glory in the face of Jesus Christ. Be it ours to know no other watchword, to publish no other Gospel, to seek no other science, to die in no other faith!

Happy if, with my latest breath,
I may but gasp his name.
Preach him to all, and cry in death,
Behold, behold the Lamb 1