1 John v. 11.
And this is the record that God hath given to us, eternal life; and THIS LIFE IS IN HIS SON.
We are indebted to the Gospel for the knowledge and hope we have of eternal life; this important doctrine having, first, been delivered by Jesus Christ, and only by him, on any proper grounds of authority. This then is the record, or the substance of what the Gospel testifies and affirms, That God hath given to us eternal life: and this life, adds the Apostle, IS IN HIS SON: that is, he procured this blessing for us; he is not only the teacher, but the author of eternal life.
This last is a distinct and very momentous consideration. Reason might seem to have some part in discovering, or at least in confirming, the doctrine itself: but the manner of conveying the inestimable gift of eternal life, whether immediately from the giver of it, or by the mediation of some other, this is a matter of pure revelation; and reason hath nothing more to do in the case, than to see that the revelation is, indeed, made, and then with all humility to acquiesce in it.
Being, then, to treat this sublime subject, the redemption of mankind through Christ, I shall do it simply in the terms of scripture, or at least with a scrupulous regard to the plain and obvious sense of them. The text says, eternal life is in the Son of God; and my discourse must be merely a scriptural comment on this declaration.
Now, the scripture teaches, that immortality was originally, and from the beginning, the free gift of God to man, on the condition of his obeying a certain law, or command, prescribed to him: whether that command be interpreted literally, of not eating the fruit of the forbidden tree in paradise, as we read in the second and third chapters of Genesis; or allegorically, of some other prohibition, expressed agreeably to the oriental genius, in these terms. This diversity of interpretation makes no difference in the case: whatever the test of man’s disobedience was, the will of the law-giver is clearly announced: If thou art guilty of disobedience, thou shalt surely die[6].
Obedience, then, had the promise of continued life; the penalty threatened to disobedience, was death: which was only saying, that the gift freely bestowed on a certain condition (and surely what man had no right to demand, might be offered on what terms the giver pleased) should be withdrawn on the breach of it. The loss, indeed, was immense; but to the loser no wrong was done: and of him who recalled the free gift, conditionally bestowed, and justly forfeited, no complaint, in reason, can be made.
But to what purpose, some will ask, to give that with one hand, which was presently to be withdrawn by the other? for the best reason, no doubt, whether conceivable by us, or not. However, the sad event was certainly foreseen: and, what is more, such provision was made against it, as to infinite wisdom and goodness seemed meet.
By contemplating the gradual steps of Providence, as we are able to trace them in the revelation itself, we understand, that it was in the eternal purpose of the divine Governor to restore life to fallen and mortal man, as freely as it had been at first bestowed, and on terms still more advantageous him. But the ways of heaven are not as our ways, nor to be regulated by our impatient wishes, or expectations. What man, in a moment, had wantonly thrown away, he was to recover once more; but in God’s good time; not instantly, but after a long succession of ages, and such a state of intermediate discipline and preparation, as might best serve to introduce the intended blessing with effect.
Man, then was to be reinstated in his forfeited inheritance: and the promise was made, though purposely in obscure terms, from the moment the forfeiture was incurred. In process of time, it was less, and still less obscurely signified; yet so as that the full discovery of what was intended, and, still more, the execution of it, was long deferred.
At length, Jesus Christ came into the world to fulfill and to declare the whole will of God on this interesting subject: and from him, and from those commissioned by him, we learn what the wisest men, and even angels, had desired to look into, and could at most discern but imperfectly through the types and shadows of the patriarchal and Mosaic dispensations.
The great mystery, now unveiled, was briefly this: that God of his infinite goodness had, indeed, from the foundation of the world, purposed the restoration of eternal life to his unworthy creature, man; but that in his wisdom he saw fit to confer this unmerited blessing in a way, that should at once secure the honour of his government; and, if any thing could secure it, the future obedience and happiness of his creature: that he would only confer this mighty privilege at the instance, as it were, and for the sake of a transcendantly divine person, his only begotten Son, the second person in the glorious Trinity, as we now style him: that this divine person; of his own free will co-operating with the eternal purpose[7] of the all-gracious Father, should descend from Heaven; should become incarnate; should as man, converge with men, and instruct them by his heavenly doctrine; should taste deeply of all their sorrows and infirmities (sin only excepted); should even pour out his blood unto death, and by that blood should wash away the stain of guilt; and, on the condition of faith in his name, operating, as of course it must do, by a sincere obedience to his authority, should admit us, once more, to the possession of eternal happiness; of which, finally, we have a lively and certain hope, in that he who had laid down his life, had power to take it again, as was declared to all the world by his resurrection from the dead[8].
In this awfully stupendous manner (at which reason stands aghast, and faith herself is half confounded) was the Grace of God to man, at length, manifested: and thus it is, when we come a little to unfold the record, or testimony of the Gospel, that God hath given to as eternal life; and that this life is in his Son.
Curious men have perplexed themselves and others by inquiring into the nature of this astonishing scheme, and have seemed half inclined not to accept so great salvation, till they could reconcile it to their ideas of philosophy. Hence those endless altercations concerning merit, satisfaction, imputed sin, and vicarious punishment; in which it is hard to say, whether more subtlety has been shewn, or more perverseness; more ingenuity, or presumption. If most of these questions were well examined, it would appear, perhaps, that they are mere verbal disputes, and as frivolous as they are contentious. But, be the difference between the parties nominal or real, this we are sure of, without taking part in the controversy, that the scriptures speak of the death of Christ, as a ransom for many[9]; the price of our redemption[10]; a sacrifice for us[11]; a propitiation for the sins of the whole world[12]: that they speak of Christ himself, as dying for us[13], as bearing our sins in his own body on the tree[14]; as suffering for sins, the just for the unjust[15]; as tasting death for every man[16]; as giving himself for us, an offering and sacrifice to God[17]; as justifying us by his blood[18]; and redeeming us by the price of it[19]: with a multitude of other passages to the same purpose. Now let men use what art they will in torturing such expressions as these; they will hardly prevent our seeing what the plain doctrine of scripture is, “That it pleased God to give us eternal life only in his Son; and in his Son only as suffering and dying for us.”
But in this consideration the whole mystery consists; how to be fully cleared up to our reason, men may dispute if they will, and they will dispute the rather, because the subject is out of their sphere, and beyond their comprehension. Whether God could accept such a sacrifice for sin as the death of his own Son, many have presumptuously asked. Whether he could not have given life to man, in another way, some have more modestly doubted: but the issue of all this arrogant or needless curiosity, is but the discovery of their own weakness, on the one hand, and the confession of this stupendous truth, on the other; That God did not see fit to bestow eternal salvation on mankind, but in his own appointed way, through Christ Jesus.
In this momentous truth, then, enough for us to know, let us humbly acquiesce, and leave to others the vanity of disputing the grounds of it.
But, though the reasons of this dispensation be inscrutable to us, the measure of its influence, some think, they have the means to discover. For it seems to follow from St. Paul’s assertion, that, as in Adam all died, so in Christ shall all be made alive[20]; and from the idea given us of the Redeemer, as of the lamb slain from the foundation of the world[21]; that the benefits of Christ’s death extend to all men, of all times, and are, in the proper sense of the word, universal. Only it is to be remembered, that, if all men have an interest in Christ, whether they know it or not, we who do know what our interest in him is, have infinitely the advantage of them, and are inexcusable, if we reject it.
Thus far then we go upon safe grounds, and affirm without hesitation, that God, through his mercies in Christ Jesus, is the Saviour of all men, but especially of them that believe[22].
Another consideration, and of the utmost moment, is yet behind. Though eternal life be now again bestowed on mankind, this gift is not one and the same thing to all, but is differently modified according to the different conduct of those to whom it is given. All shall live; but whether to happiness, or misery, and to what degree of either, will depend on the use of those advantages, whether of nature or grace, which every one enjoys. Not, that any degree of eternal happiness is, or can be strictly due to any man, but that the several degrees of it will be proportioned to our respective moral and religious qualifications. To have done otherwise, would have been to confound the order of things, and to appoint a scheme of salvation, which must utterly extinguish all virtuous industry among men. Hence, we are told, that the righteous shall shine out in different degrees of happiness, as one star differeth from another star in glory[23].
In like manner, they who shall be found worthy, not of happiness, but misery, will be sentenced to several allotments of it, by the same equal rule.
It may seem, perhaps, that, as our best works could not merit eternal life in happiness, so our worst cannot deserve eternal life in misery. But let us take care how we push our inquiries into this aweful subject. In rewarding obedience, the divine goodness is chiefly displayed; and who shall presume to set bounds to it? But, in punishing disobedience, the divine Wisdom, of which we conceive much more imperfectly, is mainly concerned: and what examples of severity in the punishment of incorrigibly impenitent offenders, after such means as have been devised to reclaim them, and for the support of his moral government over more worlds than we have any idea of, this attribute may demand, we shall do well, with all submission and modesty, to leave unexplored.
Still, what is just, that is, what is right and fit, on the whole, undoubtedly take place: but we are not, we cannot, be competent judges of what is fit and right in this instance. It will be safest to rely, without further inquiry, on the general declaration of him, who was not only our Redeemer, but shall one day be our merciful judge: These, says he, [that is, the wicked] shall go away into everlasting punishment: but the righteous into life eternal[24].
What remains on this subject, is only to admonish you of those relations, in which we stand towards the Author of our salvation, and the correspondent duties they impose upon us. I can but just point out these relations and duties: though they deserve to be inculcated (as, in fact, they have been, by the sacred writers) with all the force of eloquent persuasion, that words can give.
With regard, to the supreme cause of all things, who is of himself only the source, and principle of deity, and the original author of our salvation, God, thus understood, is graciously pleased to present himself to us in the Gospel, under the idea of the Father, and to consider us in the tender relation of sons. We owe him, therefore, all possible filial love and reverence, and must so conceive of his part in the mystery of our redemption, as to refer all the fruits of it, ultimately, to the glory of God the Father[25].
In subordination to the Father, HE in whom we have eternal life, is our friend[26], and therefore entitled to our warmest love: he is our greatest benefactor[27], and therefore claims our utmost gratitude: he is our only master[28], and of course, must be followed with all observance: he is our redeemer, and sole mediator between God and man[29]; therefore he challenges an implicit, an exclusive trust and confidence from us: he is the appointed judge of the world[30]; therefore to be regarded with the humblest fear and veneration: lastly, he is the only begotten Son of God[31], nay our Lord and our God[32]; to whom therefore we are to pay transcendant honour, so as to honour, the Son even as we honour the Father[33].
These are some, the chief of those duties, which, as Christians, we are bound to perform towards the Author of our salvation. The relations from which they spring, could not be discovered by the light of nature; but, when made known to us by revelation, they require as certainly, and as reasonably, the several duties which correspond to them, as the relations in which we stand to God and man, as discoverable by nature only, require their respective duties.
You see, then, the sphere of a Christian’s duty is much enlarged beyond that of the natural man: and not in these instances only, for the gospel has made known another divine person, (so we are obliged to speak) the holy Spirit of God, who stands in a distinct relation to us; and to whom, therefore, his proper and peculiar honour is due. But of this divine person in the glorious Trinity, I shall find another occasion to lay before you, at large, what the scriptures have brought to light.
For the present, it may suffice to have put you in mind of what we are taught concerning the grace of God in his Son Jesus Christ; to the end that, religiously observing all the duties which this revealed doctrine requires of us, we may fully correspond to the gracious intentions of the revealer, by having our fruit unto holiness; and the end, everlasting life. For the wages of sin (be it ever remembered) is death: but eternal life is the gift of God through Jesus Christ our Lord[34]: To whom be all praise, thanksgiving, and honour, now and for evermore. Amen.