The Blessings Of A Free Grace Gospel
The etymology of the word Gospel is a proof that it is a blessing. For is it not a message of glad tidings and good speech of God to sinful men? But as in the apostles’ days, there were those who preached another Gospel, we are compelled to add an accompanying definition, “A free grace Gospel.” We do not add to the Gospel itself. This, indeed, would be a work of supererogation, to attempt to improve it is a daring act of sacrilege, and we should tremble to be guilty of such a crime. It is for us to study it, pray to understand it, then declare it as it is revealed. Blessed is that man who can say, “I delivered unto you first of all that which I also received.” It is sure to be the Gospel of free grace which the Holy Spirit imparts. If our views of divine truth are mixed with error, this cometh not from the Spirit of truth; for a pure fountain will not send forth an impure stream. It is important that we should have clear views of the Gospel for our own peace of soul as individuals; but how much more important it is that he who is a teacher of others should be under divine guidance, and constantly receiving fresh confirmation of the truth, the power of the blessings in the message he conveys to his fellow-men.
1st. Therefore, “A free grace Gospel” is a blessing to the preacher. It leaves him in no doubt as to what he is to preach; he has not to adapt his message to the tastes and wishes of men; he never thinks of asking what would the people like? Shaping, trimming, altering his preaching because he must, forsooth, keep abreast of the current thought of the age. Nay, he feels that the Gospel of God’s grace is adapted for every age. Whatever advance is made in the culture of the mind, while men are born with a depraved nature, nothing but a free grace Gospel will meet their spiritual needs. He goes forward with unfaltering steps, “His work is before him, and his reward is with him.” In his message there is no self-contradiction, but a uniform testimony borne through all his ministry. He feels that after long years of service he has not to recount any of his utterances; not that he claims infallibility by any means, but by preaching free grace he can lay claim to consistency.
2nd. “The Gospel of free grace is a blessing to an anxious enquirer.” Such persons, as a rule, are in great perplexity. They are ready to follow any method which promises to remove their burden of guilt, and thus many are in bondage for years through their futile efforts to obtain peace and deliverance. They endeavour, by their doings, to find that satisfaction their soul longs for but in vain. When they think they have succeeded, some mighty wave of temptation comes and sweeps away their house built upon the sand. They are left homeless wanderers still. They are filled with despair. Where shall they look for a refuge from the storm? Where can they rest their weary head? What must I do to be saved? is still their cry. Have we no answer to these agonized appeals? Yes. In the Gospel all provision is made free of cost, without money and without price. How suitable is the Gospel then to such persons? It is just what they need, its blessings are adapted to their experience. Gladly they receive its soul-reviving message, and rest in the finished work of the Saviour whom it reveals.
3rd. A free grace Gospel is a blessing to believers. It is food to their souls; their spiritual life cannot feed on husks; they have tasted heavenly bread, their senses have been exercised to discover what is good spiritual food. They find it in the Gospel. He who brings them this will feed them with food convenient, consonant to their new nature. It fills the heart of the believer with adoring gratitude; he muses upon electing love, and his heart grows warm with holy fire that God should have so freely chosen him. He contemplates his glorious surety voluntary, undertaking his cause, securing his eternal salvation at such an infinite cost to Himself, yet bestowing all the benefits of His life and death freely upon such an unworthy recipient, he cries, “What shall I render unto the Lord for all His benefits toward me.” Called by grace to enjoy such rich blessings with the sealing of the Holy Spirit upon his heart as the earnest of the inheritance he has in reserve, “his cup runneth over.”
A church sitting under such a ministry will be an active vigorous church. Fed well they will work well,
“Love will make their willing feet,
In swift obedience move.”
They will be satisfied with their minister—in harmony with one another. A free grace Gospel has a cementing power, binding the hearts of God’s people together as the heart of one man.
4th. “A free grace Gospel is a blessing to the nation.” Let the Gospel be preached in its purity. Men’s minds become untrammelled. Priestcraft, with its superstitions, will be no longer needed; Ritualism, with its imitations of the Papacy, will be a thing of the past. These things can only exist where ignorance reigns. Atheism, with its blatant tones, must succumb before the power of God’s truth; sin, that hydra-headed monster, destroying the bodies and souls of men; where are the weapons that can slay the giant? Can legislation accomplish this? Wise laws may give and maintain our civil rights, but they cannot emancipate the soul from the thraldom of sin, but the smooth stones taken from the pure brook of God’s Gospel shall smite this foe a deadly wound. Oh, for more heavenly-anointed Davids to go forth in this holy war!
Lastly. The Gospel of free grace fills heaven with blessed inhabitants. Whatever differences of opinion there may be on earth about this matter, in heaven they are of one accord. There each will ascribe all praise to the glory of God’s free grace, and we are pleased to reflect that the number of those voices joining in this glad acclaim will not be few. As not one voice will be missing in glory who has tasted that the Lord is gracious here below; and all who share this bliss will be richly blessed with all spiritual blessings in heavenly places, in Christ Jesus. The thought of what is yet to be revealed causes every gracious heart to long for that blest land where grace shall be consummated with eternal glory.
Edwin White (1846-?) was a Strict and Particular Baptist preacher. His first pastorate was with the church meeting at Orphington (1877-1879). After two years, the communion question cropped up, the majority of members deciding to throw the Table open. He forthwith resigned his office. His second pastorate was with the church meeting at Clare, Suffolk (1881-1887). After six years of blessed ministry, he resigned the office due to health reasons. His third pastorate was with the church meeting at Woolwich, Enon Chapel (1891-1919). In 1911 was elected president of the Metropolitan Association of Strict Baptist Churches.
