WHEN it pleased God to reveal the cross of Christ in Paul, from that day the cross of Christ was Paul's special, peculiar, and exclusive Gospel. The cross of Christ is "my gospel," Paul proudly and constantly claims, in the face of all comers. The cross of Christ, he declares, is the one and the only Gospel that he preaches, that he always preaches, and that he alone preaches. The cross of Christ was profitable to Paul for doctrine, for reproof, for correction, and for instruction in righteousness: and nothing else was of any real interest or any real profit to Paul. The cross of Christ was the alpha and the omega, the beginning, and the middle, and the end, of all Paul's preaching. Paul drew all his doctrines, and all his instructions, and all his reproofs, out of the cross of Christ. He drew his profound and poignant doctrines of the sinfulness of sin, and the consequent misery of man, out of the cross of Christ. He saw and he felt all that in himself, and in the whole world; but the cross of Christ gave a new profundity, and a new poignancy, to all that to him. He drew his incomparably magnificent doctrines of the grace of God and the love of Christ out of the cross of Christ: those doctrines of his in the preaching of which he bursts out into such rapturous doxologies. The whole of the life of faith also, in all its manifoldness, and in all its universalness, and his own full assurance of everlasting life,-all that, and much more than all that, Paul, by his splendid genius, and it all so splendidly sanctified and inspired, drew out of the cross of Christ. Take away the cross of Christ from Paul, and he is as weak as any other man. Paul has nothing left to preach if you take away from him the cross of Christ. His mouth is shut. His pulpit is in ruins. His arm is broken. He is of all men most miserable. But let God reveal the cross of Christ in Paul, and, straightway, he can both do, and endure, all things. Paul is henceforth debtor both to the Greeks and to the Barbarians; both to the wise, and to the unwise. Once reveal the cross of Christ in Paul, and you thereby lay a life-long necessity upon him. Yea, woe is unto him, ever after, if he preaches not the Gospel of the cross of Christ.
We preach not ourselves, Paul asserts with a good conscience in another sermon of his. And yet, at the same time, he introduces himself into almost every sermon he preaches, Paul simply cannot preach the cross of Christ as he must preach it, without boldly bringing himself in, as both the best pattern and the best proof of what the cross of Christ can do. Paul's salvation,-the absolute graciousness of Paul's salvation, and his absolute assurance of it,-these things are the infallible marks of their authenticity that Paul prints upon every Epistle of his. The cross of Christ, and Paul's salvation by that cross, are the two constant, and complementary, topics of Paul's pulpit; they are but the two sides of Paul's shield of salvation. The most beautiful English preacher of the past generation has told us that his conversion was so absorbing and so abiding that it made him rest ever after in the thought of two, and two only absolute and luminously self-evident beings, himself and his Creator. And so it was with Paul's conversion also. Only, in Paul's case it was not so much his Creator who was so luminously self-evident to Paul, it was much more his Redeemer. And thus it was that in Paul's preaching there were always present those two luminously self-evident subjects, Paul's sin and Christ's cross: Paul the chief of sinners, and Jesus Christ and Him crucified. And thus it is that Paul's so profound, and so experimental, preaching so satisfies us. And thus it is also that it alone satisfies us. When we are pining away under some secret disease if our physician comes and mocks at all our misery; if he treats our mortal wound as all imagination; if he rebukes and abuses us as if it were all so much melancholy,-our hearts know their own bitterness. But if we fall into the hands of a wise man and a sound and skilful physician, he at once takes in the whole seriousness of our case. Before we have opened our mouth about ourselves, he has already laid his hand on our hurt, and has said to us,-Thou art ill to death indeed. Thy whole head is sick and thy whole heart faint. And already we feel that there is hope. At any rate, we are not to die under the folly of a charlatan. And Paul is the furthest of all our physicians from a charlatan. Paul rips open all the dark secrets of our consciences, and all the hidden rottennesses of our hearts, till he is the one preacher of all preachers for us. And his the Gospel of all Gospels. At any rate, speaking for myself, as often as my own sin and misery, impossible to be told, again close in upon me till my broken heart cries out, Oh, wretchedest of men that I am! Paul is instantly at my bedside with the cross of Christ, and with his own case told to me to fetch back my life to me. Paul's prescription, as the physicians call it, never fails me. Never. As often as seventy times seven, every mortal day of mine, the amazement and the misery of my sinfulness overwhelms me, Paul no sooner sets forth to me Jesus Christ and Him crucified, than a great light falls on my amazement, and a great alleviation on my misery. It is a dark light. It is a dreadful light. It is a light like a drawn sword. But it is light, where no other light from heaven, or from earth, could give a ray of light to me. At the cross, before the cross, under the cross, upon the cross, I am reconciled to God, and God is reconciled to me. I am reconciled to you also, and you to me. All the hand-writings in heaven and earth and hell, that were so bitter against me, are all blotted out by His blood. All my injustices to you, all my injuries, all my animosities, antipathies, alienations, retaliations, distastes, and dislikes, all are rooted up out of my heart by the cross of Christ. For I am slain to myself because of the cross of Christ. The one and only cause of all my unspeakable sinfulness and misery,-myself; I, myself, am slain to death for ever by the cross of Christ. My self-love, my self-will, my self-seeking, my self-pleasing; they are all slain; or what is as good they have got their sure deathblow by the cross of Christ. I 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.
He alone is a "right divine" who can preach this faith of the Son of God properly, says Luther. He is a "right preacher" who can distinguish, first to himself, and then to his people, faith from the law, and grace from works, says the Reformer. Now Paul was a right divine and he was the first father and forerunner of all such. And never more so than when he is putting forth all his stupendous power to preach that divinest doctrine of his, that our best obedience, if offered in the very least measure for our salvation, is a complete abandonment, and a fatal denial of the cross of Christ. Some men will start up at that, and will protest at it, and debate against it. So did Paul as long as he was still alive, and kept the clothes of them that stoned Stephen. And so did I for a long time. But now that greatest and best of all Paul's doctrines of grace, as often as I come on it in its bud in Abraham, and in its full flower and fruit in Paul and in Luther, it makes my heart to sing and dance within me. And it comes to me from the God of my salvation a thousand times every day. Why was that blessed doctrine so long in being preached by some right divine to me? Why was I, myself, so long in learning and in preaching this first principle of the doctrine of Christ? And why do I go back so often, to this day, to Moses and to myself? I have a desire to depart and to be with Christ, says Paul to the Philippians. And so have I. But, before God, I lie not. He is my witness, that I beseech Him every day about this very matter, and about little besides. I beseech Him every hour of the day, that I may be spared for some more years yet, in order that I may grow, as I have never yet grown, into this selfsame faith of the Son of God. Into the faith that justifies the ungodly, and sanctifies the sinful, and brings love, and peace, and joy, and hope, and full assurance of everlasting life, to my soul. And to preach all that as I have never yet preached it: and, then, you would perhaps take my epitaph out of Luther on the Galatians, and would write this sentence over me-"Come, and see, all ye that pass by, for here lies a right divine." Why is it that this epitaph is so seldom to be read in any of our churchyards over our ministers? Why are there so few divines so right in Scotland as to satisfy Paul and Luther? Why are there so few of our young preachers who make Paul's determination, and stand to it? As often as I think of this great determination of his, I always remember Hooker's immortal sermon on Justification. Hooker, in this matter at any rate, was a right Pauline and Lutheran divine. And what does that master in Israel, and that equal master of an English style, say to us on this point? Every preacher of Christ, and of faith in the cross of Christ, should have this passage printed indelibly on his heart.
"Christ hath merited righteousness for as many as are found in Him. And in Him God findeth us, if we be faithful; for by faith we are incorporated into Him. Then, although we be in ourselves altogether sinful and unrighteous, yet even the man who is in himself impious, full of iniquity, full of sin; him being found in Christ through faith, and having his sin in hatred through repentance, him God beholdeth with a gracious eye; putteth away his sin by not imputing it; taketh quite away the punishment due thereunto, by pardoning it; and accepteth him in Christ Jesus, as perfectly righteous, as if he had fulfilled all that is commanded him in the law; shall I say more perfectly righteous than if himself had fulfilled the whole law? I must take heed what I say, but the apostle saith, 'God made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him.' Such we are in the sight of God the Father, as is the very Son of God Himself. Let it be counted folly, or phrensy, or fury, or whatsoever. It is our wisdom, and our comfort: we care for no knowledge in the world but this, that man hath sinned, and God hath suffered: that God hath made Himself the sin of men, and that men are made the righteousness of God."