THE two words "mystical" and "mysterious" mean, very much, the same thing. Not only so, but at bottom "mystical" and "mysterious" are very much the very same words. Like two sister stems, these two expressions spring up out of one and the same seminal root. Now, as to mysticism. There are more kinds of mysticism than one in the world. There is speculative mysticism, and there is theosophical mysticism, and there is devotional mysticism, and so on. But to us there is only one real mysticism. And that is the evangelical mysticism of the Apostle Paul. And that mysticism is just the profound mysteriousness of the spiritual life, as that life was first created by the Holy Ghost in Jesus Christ, and will for ever be possessed by Jesus Christ as His own original life; and then as it will for ever be conveyed from Him down to all His mystical members.
Now, to begin with, Christ Himself is the great mystery of godliness. Almighty God never designed nor decreed nor executed anything in eternity or in time, to compare, for one moment, for mysteriousness, with Christ. All the mysteries of creation,-and creation is as full as it can hold of all kinds of mysteries: all the mysteries of grace,-and grace is full of its own proper mysteries also: yet, all are plain and easy to be understood, compared with the all-surpassing mystery of Christ. Ever since Christ was set forth among men the best intellects in the world have all been working on the mystery of Christ. And, though they have found out enough of that mystery for their own salvation, yet they all agree to tell us that there are heights and depths of mystery in Christ past all finding out. Christ, then, that so mysterious Person who fills the Gospels and the Epistles with His wonderful words and works,-What think ye of Christ? Paul tells us in every epistle of his what he thinks of Christ, and it is this deep, spiritual, experimental, and only soul-saving, knowledge that Paul has of Christ, it is this that justifies us in calling him the first and the best of all mystics; the evangelical and true mystic: the only mystic indeed, worthy, for one moment, to bear that deep and noble name.
When you take to reading the best books you will be sure to come continually on such strange descriptions and expressions as these: Christ mystical; Christ our mystical Head; Christ our mystical Root; the mystical Union of Christ with all true believers; the mystical identity of Christ with all true believers,-and suchlike strange expressions. But, already, all these deep doctrines and strange expressions of evangelical mysticism are to be found in the deep places of Paul: and, in his measure, in the deep places of John also; and that because those two apostles, first of all spiritually-minded men, discovered all these mysterious and mystical matters in their Master. Ere ever we are aware we ourselves are mystics already as soon as we begin to read in John about the Living Bread, and the True Vine; and in Paul about the Head of the Church and His indwelling in us. But Paul, after his great manner, goes on to show us that Christ is not the only mystical Head that this so mystically-constituted world of ours has seen. First and last, as that great evangelical and speculative mystic has had it revealed to him, there have been two mystical Heads set over the human race. Our first mystical Head was Adam, and our second mystical Head is Christ. Speaking mystically, says the most mystical of the Puritans, there are only two Men who stand before God; the first and the second Adam; and these two public Men have all us private men hanging at their great girdles. But, all the time, above Adam, and before Adam, and only waiting till Adam had shipwrecked his headship and all who were in it with him, stood the second Adam ready to restore that He had not taken away. And Paul so sets all that forth in doctrine, and in doxology, and in gospel invitation and assurance, that the Church of Christ in her gratitude to Paul has given him this great name of her first and most evangelical mystic. "And hath put all things under his feet," proclaims the great mystic, "and gave Him to be the Head over all things to the Church, which is His body." And again, "Him which is the Head, even Christ, in whom the whole body maketh increase unto the edifying of itself in love." And again, "And He is the Head of the body: for it pleased the Father that in Him should all fulness dwell."
But while Paul has many magnificent things to teach us about the mystical Headship of Christ over His Church, at the same time, it is the mystical union of Christ with each individual believer, and each individual believer's mystical union with Christ,-it is this that completes and crowns Paul's evangelical doctrine and kindles his most rapturous adoration. And all that is so, because all Paul's preaching is so profoundly experimental. Paul has come through all that he preaches. Goodwin, that so mystical and so evangelical Puritan, says that all the "apostolical and primitive language was at once mystical and experimental." But there is a more primitive and a more experimental and a more mystical language than even the apostolical. "I am the bread of life: he that cometh to Me shall never hunger; and he that believeth in Me shall never thirst. This is the bread that cometh down from heaven, that a man may eat thereof and not die. Verily, verily, I say unto you, except ye eat the flesh of the Son of Man and drink His blood, ye have no life in you." As also in our Lord's so mystical and so beautiful parable of the true vine and its true branches. And then in the next generation, Paul comes forward with his own so profound experience of all that, and with his own so first-hand witness to all that, in such scaling and crowning testimonies and attestations as these:-"I live, yet not I, but Christ liveth in me: and the life I now live in the flesh, I live by the faith of the Son of God." And, again, "To me to live is Christ, and to die is gain," and so on in all his epistles. Paul has so eaten the flesh and has so drunk the blood of Christ: he has been of the Father so engrafted into Christ, that he possesses within himself the very same life that is possessed by the risen Christ. The very identical life that is in Christ glorified is already in Paul, amid all his corruptions, temptations, and tribulations. There are very different degrees of that life, to be sure, in Christ and in Paul; but it is the very same kind of life. There is not one kind of spiritual life in Christ, and an altogether different kind of spiritual life in Paul. The same sap that is in the vine is in the branch. The same life that is in the head is in the member. But that is not all. Amazing as all that is, that is far from being all. The riches that are treasured up in Christ are absolutely unsearchable. For Paul is not content to say that he has in his own heart the identical and very same life that is in Christ's heart: Paul is bold enough to go on to say that be actually has Christ Himself dwelling in his very heart. I,-you and I,-have in our hearts the very same life that was in Adam, with all its deadly infection and dreadful pollution; but, identified with Adam as we are, Adam does not really and actually dwell in our hearts. We still inherit the "fair patrimony" that he left us; but, I for one, both hope and believe, that Adam has escaped that patrimony himself. At any rate, wherever Adam dwells, he does not dwell in our hearts. But the second Adam is so constituted for us, and we are so constituted for Him, that He, in the most real and actual manner, and without any figure of speech whatever, dwells in us. Indeed, with all reverence, and with all spiritual understanding, let it be said, Christ has no choice; He has nowhere else to dwell. If Christ is really to dwell, to be called dwelling, anywhere, it must be in Paul's heart, and in your heart, and in my heart. Christ is so mystical and mysterious: He is so unlike any one else in heaven or earth: He is such an unheard-of mystery, that He has three dwelling-places. To begin with, He is the Son of God; and as the Son of God He dwells in the Father, and the Father in Him. And, then, ever since His Incarnation, He has been the Son of Man also. And as the Son of Man, and ever since His ascension and reception, He has dwelt in heaven as one of God's glorified saints, and at the head of them. But, over and above being both Son of God and Son of Man: from the mystical union of the Godhead and the Manhood in His Divine Person, He is the Christ also. And as He is the Christ, He dwells in His people, and can dwell nowhere else, in heaven or in earth, but in His people. Christ mystical is made up not of the Head only, but of the Head and the members taken together. And, as apart from the Head the members have no life; so, neither apart from His members has the Head anywhere to dwell. Nay, apart from His members, the Head has no real and proper existence. At any rate, as Paul insists, they are His fulness, and He is complete in and by them; just as they again are complete in and by Him. Paul, and you, and I, hung, originally, and in the beginning, at Adam's mystical girdle, and we have all had to take the consequences of that mystical suspension. But now we have all been loosened off from Adam, and have been united close and inseparably to Christ. Before God, we all hang now at Christ's mystical girdle. Ay, far better, and far more blessed than even that, Christ now dwells under our girdle, and dwells, and can dwell, nowhere else. That is to say, in simple and plain language, He dwells in our hearts by faith and love on our part, and by mystical incorporation on His part. I am crucified with Christ, nevertheless I live; yet not I, but Christ Iiveth in me. And, for this cause, I bow my knees unto the Father of our Lord Jesus Christ, that Christ may dwell in your hearts by faith.
Now, as might be looked for, a thousand things, mystical and other, follow from all that, and will, to all eternity, follow from all that. But take one or two things that immediately and at once follow from all that, and so close this meditation. And first, the mystical union between Christ and the soul is so mysterious that it is a great mystery even to those who are in it, and share it. As Walter Marshall, one of the greatest doctors in this mystery, has it: "Yea," says Marshall in his Gospel Mystery, "though it be revealed clearly in the Holy Scriptures, yet the natural man has not eyes to see it there. And if God expresses it never so plainly and properly, he will still think that God is speaking in riddles and parables. And I doubt not but it is still a riddle, even to many truly godly men, who have received a holy nature from God in this way. For the apostles themselves had the saving benefit of this mystery long before the Comforter had discovered it clearly to them. They walked in Christ as the way to the Father, before they clearly knew Him to be the way. And the best of us know this mystery but in part, and must wait for the perfect knowledge of it in another world." So mysterious is this mystery of godliness.
But how, asks some one honestly and anxiously,-how shall I ever become such a miracle of Divine grace as to be actually, myself, a member of Christ's mystical body? Just begin at once to be one of His members, and the thing is done. Your hands do not hang idle and say,-How shall we ever do any work? Your feet do not stand still and say,-How shall we ever walk or run? Nor your eyes, nor your ears. They just begin to do, each, their proper work, and the moment they so begin, your head and your heart immediately send down their virtue into your hands and your feet. And so is it with the mystical Head and His mystical members. Just begin to be one of His members, and already you are one of them. Believe that you are one of them, and you shall be one of them. Just think about Christ. Just speak to Christ. Just lean upon, and look to Christ. Just go home tonight and do that deed of love, and truth, and humility, and brotherly-kindness, and self-denial, in His name, and, already, Christ is dwelling in you, and working in you as well as in Paul. Saul of Tarsus just said as he lay among his horse's feet,-Lord, what wilt Thou have me to do? and from that moment the thing was done.
Now, my brethren, if I have had any success tonight in setting forth Paul as an evangelical mystic, this also will follow as one of the many fruits of my argument. This fine word "mystical" will henceforth be redeemed in all your minds from all that dreaminess, and cloudiness, and unreality, and unpracticalness, with which it has hitherto been associated in your minds. "Vigour and efficacy" may not have been associated in many minds with the great mystical saints, and yet that is the very language that is used concerning them by no less an authority than Dr. Johnson. But just look at two or three of the greatest evangelical and saintly mystics for yourselves, and see if the great critic and lexicographer is not literally correct. Where is there vigour and efficacy in all the world like the vigour and efficacy of the Apostle Paul? Where is there less dreaminess or less cloudiness than in Paul? What a leader of men he was! What a founder and ruler of churches! What a man of business he was, and that just because of his mystical oneness with Christ. What an incomparably laborious, efficient, and fruitful life Paul lived! What a mystical conversation with heaven he kept up, combined with what stupendous services on earth! Take Luther also. There is not a more evangelically-mystical book in all New Testament literature than Luther's Galatians. And yet, or I should rather say, and therefore, what truly Pauline vigour and efficacy in everything! And take Teresa and her mystical deacon always at her side, John of the Cross. I would need to be a genius at coining right words before I could describe aright to you that amazing woman's statesmanship and emperorship in life and in character. Founding schools, selecting sites, negotiating finances, superintending architects and builders and gardeners; always in the kitchen, always in the schoolroom, always in the oratory, always on horseback. A mother in Israel. A queen among the most queenly women in all the world. And, unjust as Dr. Duncan is to William Law our greatest English mystic, Duncan is compelled to allow about Law that "he spoke upon the practical as with the sound of a trumpet. In practical appeals Law is a very Luther. Luther and Law were Boanerges." And, as Dr. Somerville, our west-end neighbour says, from whose fine book on Paul I have borrowed the title of this lecture:-"The intensity that characterised the religious life and experience of the late General Gordon, was all due to his evangelical mysticism. All associated in his case also with extraordinary efficiency in the practical affairs of life and in the management of men." But why argue out such remote and historical instances when we have it all within ourselves? Let any man among ourselves carry about Christ in his own heart; let any man abide in Christ as the branch abides in the vine: let any man cleave as close to Christ as a member of our body cleaves close to its head: let any man say unceasingly every day, and in every cross and temptation of every day, "I am crucified with Christ: nevertheless I live: yet not I, but Christ liveth in me;" and you will be absolutely sure to find that man the most willing, the most active, the most practical, and the most efficient man in every kind of Christian work. In one word, the more evangelically mystical any man is, the more full of all vigour and all efficacy will that man be sure to be.