to the ages, in which it is revealed, so that all men may see and understand it. This is the usual sense of the word.

And it is not the whole gospel that is in this sense called a mystery; but only some particular doctrines of it. There are many things in it, such as the being and providence of God, and the great and leading duties of morality, which even the Heathens themselves acknowledged. But the method of our redemption by Jesus Christ is a mystery, which never could have been known, if God had not revealed it. The Apostle says, "We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory, which none of the princes of this world. knew; but God hath revealed it to us by his spirit, that we might know the things which are freely given us of God, which things we also speak." The mystery of the gospel was first revealed by the spirit to the prophets; then more fully to the Apostles; and by them preached with great plainness to the world. Their preaching was a revelation of the mystery of God's will concerning the way of salvation through Jesus Christ.

There are, indeed, many things in the gospel, which are, and will remain incomprehensible to human reason; but, though we cannot fully comprehend them, we may sufficiently understand them. The promises of God, the terms of happiness, and the duties required of us, are clearly stated. What salvation is, how it was procured, in what way it is conveyed, and where to look for help in all our weaknesses and wants, we are plainly insructed. No farther revelation do we need to teach us the acceptable will of God, and lead us along toward heaven. The one which we have is perfect. They who pretend to add to it, bring on themselves the curses written in it.

How absurd, how impious is it then, to represent the gospel as a mystery, which cannot be understood

without a new revelation immediately from God! If the gospel is a revelation of the mystery, we are not to expect a revelation of this revelation, as if it were a mystery still. The Apostle says, "If we, or an angel from heaven, preach another gospel, let him be accursed." The Apostles had the divine mystery communicated to them by the Spirit; their divine inspiration they proved by miracles; and what was imparted to them by inspiration, they have communicated to the world by preaching. The gospel, confirmed by divine testimony, we are to make the only rule of our faith. We need the direction and assistance of the Spirit in all the duties of the religious life; but we need no farther revelation; nor does the Spirit operate to give us new discoveries, but to assist us in understanding and obey. ing the gospel which is already given us. Though it were conceded, that immediate revelations were now made, yet these could be of use only to the persons who received them; they could do no good to the world, unless their divine origin were proved by miraeles; and therefore all pretentions of this kind are to be discarded.

Let us attend to the mystery of God's will, which is made known to us; prove what is acceptable in his sight; abhor that which is evil; and cleave to that which is good.

We may remark,

2. That God has made known to us his will, according to the good pleasure, which he purposed in himself.

It is not owing to any worthiness in us-to any thing which we had done, or could do-to any choice or application which we had made; but to God's wise and gracious purpose, that a revelation is given to the world-that we were born in an age, and in a land of gospel light-that we are distinguished from those nations, which still sit in the region and shadow of death. It is God who makes us to differ-we have nothing but what we received. We may adopt the words of

Our Saviour, "I thank thee, O Father, Lord of heaven and earth, that thou hast revealed to babes the things which thou hast hidden from the wise and prudent; even so, Father, for so it seemed good in thy sight."

We may, perhaps, wonder, why the gospel revelation was not made earlier, and why it is not now more extensive. But we are to remember, that "God works all things according to the counsel of his will;" and, though the reason of his administrations is not made known to us, yet they are all directed by consummate wisdom. To those who enjoy the gospel it is a free gift from God; not the fruit of their desert, but of his good pleasure, which he purposed in himself. He is sovereign in the distribution of his favors. His goodness to us is no wrong to the Heathens. He is not chargeable with injustice in granting to some the priv ileges which he withholds from others; for none could demand them as their due. He was no more bound to place all men under equal advantages, than to endue all with equal abilities, or to make men equal to angels. He may do what he will with his own. One thing, however, is certain, that to whom much is given, of them much will be required. In the day of the revelation of his righteous judgment, he will take into consideration, not only men's different works, but their various abilities, opportunities and advantages; and he will render to them what is right, according to what they have received and what they have done. "As

many as have sinned without law, will perish without law ; and as many as have sinned under the law will be judged by the law, in that day when God will judge the secrets of men by Jesus Christ, according to the gospel."

It is sometimes inquired, whether they who know not the gospel are capable of salvation? But this is a question of little importance to us. The judge of all the earth will do right. It is a more interesting inquiry, whether we have complied with the gospel? How VOL. III.

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ever God may deal with Heathens, to whom his word has never come, if we put it far from us, we judge ourselves unworthy of eternal life. When men ask, Whether few shall be saved? The answer formerly given is pertinent still," strive to enter in at the strait gate, for many shall seek to enter in, and shall not be able."

II. The Apostle goes on to instruct us, that the purpose of God, in making known to us the mystery of his will, is, that in the dispensation of the fulness of times, he might gather together in one, all things in Christ, both which are in heaven, and which are in earth.

There are several things here worthy of distinct notice.

1. The gospel is called the dispensation of the ful ness of times. So it is said elsewhere, "In due time Christ died for us." "When the fulness of the times was come, God sent forth his Son."

The Jews divided the duration of the world into three periods; one before the law, one under the law, and the other under the Messiah. In regard to this distinction, the gospel age is the fulness, or completion of the times.

This is the last dispensation of religion, that will ever be made; a kingdom which will never be moved; never be set aside to make room for a better. The gospel day is therefore called the last times-the latter days the end of the world, or of the ages.

The gospel was introduced at the time exactly ordained in the purpose, and expressly predicted in the word of God; and in this sense, it may be called the dispensation of the fulness of times. The prophesies of the Old Testament so accurately stated in the time of the Messiah's appearance, that, as the prophet says, he was the desire, or expectation of all nations. At the time of his coming, many among the Gentiles, as well as Jews, were earnestly looking for some extraor

dinary person, who should take into his hands, the government of the nations.

This was also the fittest time for the introduction of the gospel dispensation. All things were ready for the appearance of the great Redeemer to set up his kingdom in the world. God, for many ages, had been making preparations for this grand event. He foretold it to our first parents after their lapse-to many godly men before the flood-and again to the patriarchs after it. From among the nations of the earth, he chose the posterity of Abraham to be his peculiar people. To them he committed his oracles, gave his ordinances, and sent his prophets to notify them of this dispensation, and of the time when, and the manner in which it should be introduced. As the time drew nearer, the prophecies became more plain and explicit. The frequent captivities of the Jews were the means of spreading among other nations the knowledge of these prophecies and of the great events which they foretold. The Jews were at this time so corrupt, that they needed, more than ever before, the ministrations of a teacher from heaven.-To them the gospel was first preached; but by their obstinate impenitence and unbelief, they pat it from them; and by their fall salvation came to the Gentiles. Captivated by their enemies, and scattered over the face of the earth, they became the providential instruments of diffusing the knowledge of the Saviour. The improvement of learning awakened the attention of mankind to this new revelation, and to the heralds who proclaimed it. The extensive power of the Romans, their intercourse with all nations and the universal peace which now reigned in the world, opened a way for the more easy and speedy propagation of the gospel. The spirit of iniquity, which prevailed among the learned, led them strictly to examine the nature and evidences of this new religion; so that there could be no ground to allege, that it obtained credit through the ignorance and credulity of mankind.