II. Because when revealed its truths exceed the grasp of human understanding.—They are to the eye of our reason as the sun to the eye of our body, that dazzles and overpowers. They disdain to be discussed and tried by human reason that there are three subsistences in the Godhead and but one Divine essence. We believe, because they are revealed. God and man united in Christ’s person is undeniably demonstrable from the Gospel, but the cordage of our understanding is too short to fathom this great deep. “Would’st thou see a reason,” said Augustine, “for all that God says? Look into thine own understanding, and thou wilt find a reason why thou seest not a reason.”
III. The Gospel is a mystery in regard of the kind of knowledge the saints themselves have of it.—1. Their knowledge is but in part, and imperfect. The most of what they know is the least of what they do not know. The Gospel is a rich piece of arras rolled up: this God has been unfolding ever since the first promise was made to Adam, opening it every age wider than the other.
2. It is mysterious and dark. Gospel truths are not known in their native beauty and glory, but in shadows. Our apprehension of things are mainly compared with those under the law, but childish compared with the knowledge of glorified saints.
Transcriber’s Note: In this next paragraph, the word “faggot” is used in its original literal meaning, a bundle of sticks used to kindle a fire, or metaphorically, execution by burning at the stake.
IV. The Gospel is a mystery in regard to the rare and strange effects it has upon the godly.—It enables them to believe strange mysteries—to believe that which they understand not, and hope for that which they do not see. It enables them to do as strange things as they believe—to live by another’s spirit, to act from another’s strength, to live by another’s will, and aim at another’s glory. It makes them so meek and gentle that a child may lead them to anything good, yet so stout that fire and faggot shall not fright them into sin. They are taught that all things are theirs, yet they dare not take a penny, a pin, from the wicked by force and rapine. They can pray for life, and at the same time desire to die.—Gurnall.
Ver. 20. Boldness a Duty in a Minister.
I. The nature of the boldness desired.—1. To speak all he has in command from God to deliver. 2. To speak with liberty and freedom of spirit, without fear or bondage to any. Speaking openly and plainly.
II. Boldness to be shown in preaching the Gospel.—1. In asserting the truth of the Gospel. 2. In reproving sin and denouncing judgment against impenitent sinners.
III. The kind of boldness a minister should cultivate.—1. A convincing boldness. 2. A meek boldness. 3. A zealous boldness.
IV. The means of procuring ministerial boldness.—1. A holy fear of God. 2. Castle thyself within the power and promise of God for assistance and protection. 3. Keep a clear conscience. 4. Consider that which thou most fearest is best prevented by freedom and boldness in thy ministry. 5. Consider how bold Christ was in His ministry. What greater incentive to valour can the soldier have than to see his general stand with undaunted courage where the bullets fly thickest! Such valiant captains do not breed white-livered soldiers. It is impossible we should be dastardly, if instructed by Him and actuated by his Spirit.—Ibid.