peared but accompanied with all that is simple, plain, and Jucid, such is the influence of the priest, such the necessity of mystery to his craft, that the people would soon fancy that clear and beautiful system as complicated, obscure, and unintelligible.

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Mystery-The meaning of the word. The term mystery implies something hidden, concealed, unknown; it is not necessarily intended to designate that which is in its own. nature difficult and incomprehensible. The simplest thing may be a mystery, and is so, as long as it is unknown; it ceases to be mystery when known. To the uncivilized man it is a mystery that all the thoughts, the feelings, and the workings of the mind, should be transferred in legible characters to a sheet of paper, and rendered perfectly familiar to others; yet we behold a child five years old reading these thoughts with facility. To the child this is no mystery. Hence also it appears, that that which is a mystery to one is not so to another, according to the extent and varied degree of knowledge. To the apostles it was a mystery that the Gentiles should be admitted to the privileges of the gospel, that they should be accounted fellow heirs of God with the Jewish people-to us, who have not been tutored in Jewish prejudices, this is no mystery; indeed, when we consider the free and generous spirit of the Christian religion-to us the mystery would have been in its being otherwise. It would have been a mystery indeed had the exalted and ennobling truths of Christianity been confined to one spot of earth-to one clan-to one tribe of peoplewhen all men and all nations are equal in the sight of God. "The word mystery corresponds perhaps to the idea attached to the word secret, something unknown; and though it is a common observation, that that which is known is no longer a secret, yet the usage of custom will sometimes continue the name secret to the thing when actually re vealed; as the secret which I told you the secret which every body knows. This remark will assist us with the term mystery, as we pursue our enquiry through the pages of the New Testament, where we shall find those truths called mysteries, though at the same time and in the same sentence declared to be revealed, made known, brought to light by the gospel. We will examine the word mystery in the several passages in the New Testament where it occurs.

"The first instance which presents itself is that from the chapter read to you this morning by our Elder; it is to be found in Matt. xiii. 11, Mark iv. 11-Jesus says to his disciples, unto you it is given to know the mysteries of the

kingdom of heaven.' The question here to be determined is, did Jesus teach his disciples, that there were mysteries in religion which they were incapable of knowing or understanding? The very reverse of this was the fact. Let us attend to the circumstances-Jesus was instructing the multitude, who stood on the shore to listen to him, whilst be addressed them from a ship to avoid the press- and be taught them (says Mark) many things by parables, and said unto them in his doctrine, hearken,' &c. Taught them!!' and yet we are to believe that he was enforcing mystery upon them! Taught them, and in parables'-the most simple method of teaching-the plainest manner of illustrating truth-a mode of instruction similar to what we use towards children in our fables. The parable of the Sower, which Jesus gave on this occasion, is indeed so simple, its moral is se evident, that no learning, no erudition, was necessary to assist the mind in understanding it. He that hath ears to hear let him hear,' was all that Jesus thought necessary to say on this occasion. The apostles, however, ask their master why he addressed the people in parables. The answer of Jesus is the most satisfactory, and the only answer that could have been worthy of him because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given'-because it is given unto you to know those truths, those hidden truths of my kingdom of which the multitude are ignorant; therefore, that they also may know them-for this reason speak I unto them in parables-for this reason do I adopt the most simple mode of conveying truth to their minds. Therefore (adds he) speak I unto them in parables, because they seeing see not, and bearing hear not, neither do they understand.' Who after. this will dare to assert, that Jesus dealt out mysteries to the people, and at the moment too when he was labouring to simplify truth to their perverted understandings? Who will say that there are mysteries in Christianity, when Jesus declared that it was given unto his followers to know the mysteries of his kingdom!!

"Rom. xi. 25. For I would not, brethren, that you should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part has happened to Israel, until the fulness of the Gentiles be come in." Here we observe that Paul, unlike modern preachers, is anxious that his brethren should not be ignorant of the tery of which he speaks. That mystery he explains to them -the falling away of the Jews, as the means of introducing

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the Gentiles to a knowledge of the truth, connected also with the future restoration of that people.

"In Rom. xvi. 25, 26, the word mystery oecurs again; its connection is remarkable, it supports the observation we have already made, and shall have occasion to make on almost every passage as we pass along, namely, that wherever mystery is spoken of, it is spoken of as revealed, made known, elucidated. Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the REVELATION OF THE MYSTERY, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God made known to all nations for the obedience of faith.'

"1 Cor. ii. 7. But we speak the wisdom of God in a mystery," &c. To speak wisdom in a mystery-in something that is unknown, is a manifest absurdity; a correct reading will restore the sense of this passage. Wakefield renders it, but we proclaim a mystery of divine wisdom.' This is justified by the context; Paul is contrasting himself and his mode of teaching with the corrupt teachers and their teaching of the church of Corinth-be taught them not with excellency of speech but with the simplicity of truth-he taught them not the wisdom (as it is called) of this world, but the wisdom of God-the truths he taught could not be appreciated by this world, or the great ones of this world, or they would not have rejected the Lord of glory; but what eye had not seen, or the heart of man conceived of, God prepared for them that love him. But (adds the apostle) God hath revealed them (this wisdom) unto us by his spirit, for the spirit searcheth all things, even the deep things of God.' The argument, instead of being that Christians cannot understand the mysteries of divine wisdom, is, in fact, that they have been made acquainted with them by the power and interference of Deity!!

"The next passage we come to is the 15th chapter and 51st verse of this same letter-behold I shew you a mystery; we shall not all sleep, but we shall all be changed.' Here we find the mystery is shewn. Paul, like himself, is always on the side of elucidation. The argument is on the resurrection; it is a refutation of the reasoning of those in the church of Corinth, who said there was no resurrection of the dead. Now this I say (says the apostle) this I allow, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption. What then! we shall not all sleep-we shall not all perish on this ac

count, as these Sadducees would argue; but behold I show you, I explain to you the mystery-we shall all be changed in a moment, in the twinkling of an eye-this corruptible will put on incorruption, this mortal will put on immortality, then will death be swallowed up in victory.'

"In Ephesians, the term mystery occurs five times, but in each instance with but one exception, which we shall presently notice. The mystery is declared to be revealed and made known; it will be found generally to refer to the union of Jews and Gentiles into the family of God.

"Chap. i. 9, Paul speaks of Deity as having made known unto us the mystery of his will according to his good pleasure, which he hath purposed in himself (what was that mystery?) that in the dispensation of the fulness of time be might gather together in one all things in Christ, both which are in heaven and on earth, even in him'-such was the mystery!!

"Again, chap. iii. 3rd and 9th verses--the writer appeals to the Ephesians as to whether they had not heard, how that by revelation he (God) made known unto me the mystery as I wrote afore in few words, whereby when ye read ye may understand my knowledge in the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto the holy apostles and teachers by the spirit, that the Gentiles should be fellow heirs and of the same body, and partake of his promise in Christ by the gospel.' Paul adds, that his ministry was to make ALL MEN SEE what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Christ.'* Really, my friends, my task is easy this morning indeed; all the passages which are resorted to in defence of mystery, are the very refutation and condemnation of that doctrine.

"In the 19th verse of the 6th chapter, Paul exhorts the church of Ephesus that they would pray for himself and friends-he adds and for me, that utterance may be given unto me; that I may open my mouth boldly' (and for what?—that he might conceal the mysteries of religion from the people?) to make known the mystery of the gospel --' for which (says he) I am an ambassador in bonds-that therein I may speak boldly as I ought to speak!!'

In the 5th chapter and 32nd verse of this same epistle, the term mystery occurs in a connection that would seem

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• Who appointed all these things' is the reading of Wakefield--the words by Christ are omitted in all the ancient versions, but the Arabic. See Wakefield's Notes to his New Testament.

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leave the sense in a degree of doubt. The apostle is upon the social duties-the love the husband should bear the wife ought to be such as to render them united and one. He adds, this is a great mystery; but I speak concerning Christ and the church.' Now no one will suppose there is any mystery in marriage-the Catholics excepted, who I believe consider it one of their seven sacraments-seven mysteries! Paul had been illustrating the union which should subsist between the married couple by the union of the Christian church. No man ever yet hated his own flesh, but nourisheth it and cherisheth it, even as the Lord the church; for we are members of his body, of his flesh, and his bones.'-For this cause, on account of a similar union of minds, shall a man leave his father and mother, and cleave unto his wife. This is a great mystery, namely (says Wakefield in his notes) the incorporation of Gentiles as well as Jews in the church of the Messiah.' I speak (adds the apostle) concerning Christ and the church.' This union of the members of Christ's body is a great and important mystery. We are not to imagine that there is any thing in the union, and oneness of the members of the Christian church, which is in itself mystical or obscure. Paul denominates it a great mystery, that is, an important truth, which had been previously unknown, but which was then fully understood, or it could not have served his purpose as an illustration of the nature of matrimonial union.

"Col. i. 26, 27, we find the word mystery again, but still it is a mystery, not that is concealed, but that is known even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints, to whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of glory.'

"At the conclusion of this epistle, the word occurs in a similar connection with that which concluded the letter to the Ephesians; and one wonders how any one can believe in mystery, as forming part of Christianity, when the word does so occur. Chap. iv. 3. Paul enjoins the Colossians to pray for him" withal praying also for us, that God would open unto us a door of utterance to speak the mystery of Christ, for which I also am in bonds; that I may make it manifest as I ought to speak!!' How noble does the apostle appear to us! Though himself a prisoner, his only wish is to teach and to make known the truths of Christianity-to bring mankind acquainted with those simple principles which ignorance and prejudice had concealed from their eyes—in

VOL. IV.

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