reported unto you, by them that have preached the gospel, unto you-with the Holy Ghost, sent down from heaven; which things the angels desire to look into."

10-12.)

(1 Pet. 1. Even under the New Testament dispensation, "which excels in glory," the gospel retains the nature of a mystery. The revelation or manifestation of the mystery is unfolded, but the mystery itself remains unveiled. The doctrines of the gospel, are such profound mysteries that none can fathom their depth, but the Spirit of inspiration, "who searcheth all things, yea the deep things of God." The apostle says, when speaking of the preaching of the gospel, "we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory." The more we contemplate the mysteries of redemption, the more completely will they engage our study and command our reverence, wonder and admiration. We may well say with the apostle, "without controversy, great is the mystery of godliness:" and with the Psalmist, "such knowledge is too wonderful for me; it is high, I can not attain unto it." The apostle says, "I would not, brethren, that ye, should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened unto Israel, until the fulness of the Gentiles be come in." And yet the apostle finds the mystery of calling the Gentiles as connected with the rejection of the Jews, so deep, and dark, in its nature that he cries out, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judg ments, and his ways past finding out." "The mystery of God shall be finished," when the marvellous craft and cruelty, and the mighty power and impiety of antichrist, "the mystery of iniquity," shall be completely crushed; and when all the gracious purposes, precious promises, dark predictions and wonderful providences which respect the church militant, shall be accomplished.

Conclusion.-Inferences.

1. The gospel is to be heard with reverence and attention, and received with faith and love. It is a mystery, and we should study it. It is the word of God, and we ought to believe, love and obey it.

2. The unsearchable wisdom of God in devising, and his infinite loving kindness in revealing such a wonderful plan of salvation. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judg ments, and his ways past finding out."

3. The spiritual blindness of mankind and the necessity of divine illumination and instruction. "The natural man receiveth not the things of God, for they are foolishness to him; neither can he know them, for they are spiritually discerned." "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal him." "Unto you it is given to know the mysteries of the kingdom of heaven."

4. The change of the dispensation of grace, and the calling of the Gentiles, are truly mysterious. It must be resolved into the sovereign will and good pleasure of Him who worketh all things according to the counsel of his will, and gives account of his matters to none.

5. The mysteries of grace exceed those of nature. The latter are the effect of God's wisdom, goodness and power; but in the former all the divine perfections are displayed in a most wonderful manner. The philosophic mind may delight, in some degree and for some time, in searching out the mysteries of nature in which his eternal happiness does not consist. But the gracious soul will delight forever in contemplating the deep and adorable mysteries of grace in which his eternal welfare is involved.

6. Gospel mysteries are objects of faith. The light of nature cannot discover them, neither can human reason comprehend them. Though we can not understand these mysteries fully, we ought to receive and believe them upon the authority of him who has revealed them to us in his word. In the eternal world the mysteries of providence and grace will be more fully unfolded to the saints. "Now we see through a glass darkly; but then face to face; now we know in part; but then shall we know even as we are known."

"Now to him that is of power to establish 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 to God only wise, be glory through Jesus Christ forAmen."

ever.

FRANCIS PRINGLE was born in 1747, at Kirkaldy, a village in Scotland. The early part of his life furnishes no incident of a remarkable kind; after passing through the preparatory studies, he was licensed to preach the gospel by the Presby tery of Kirkaldy, and sent to Ireland. He again returned to Scotland, and married Margaret Black of Pathead, a village adjoining Kirkaldy. After spending a short time among his friends, he again proceeded, with his wife, to Ireland, where about the year 1775, he was ordained by the Presbytery of Belfast, and installed in the congregation of Newton Airds, where he labored about twenty-five years. While in Ireland, his family increased to the number of thirteen children, seven of whom died young, and his only daughter was married there. Besides these domestic changes, he experienced great trials in his public work. The principles that afterwards produced the rebellion, had long been secretly working among the people, and many secret and sinful combinations were formed, to carry into effect the contemplated project.

Mr. Pringle was conscientiously on the side of the Government, but the opposite faction increased so rapidly and secretly, that he soon found that a great part of his congregation were involved in the secret oaths and conspiracies that prevailed.

To purge the church by discipline, was impossible. He could not know who were friends and who were enemies; it became dangerous even to remain neutral, and he was at last shut up to the necessity of resigning his charge and leaving the country. He returned once more to his native place, and the next year, (1799,) sailed with his family for America. When Mr. Pringle left Scotland, it was not his intention to

settle in the United States. He was then appointed as a missionary to the island of St. Johns, Nova Scotia, by the General Associate Synod. But finding no vessel sailing directly for Nova Scotia, he shipped for New-York, from Greenock, intending to embrace the first opportunity of a vessel from New-York for St. Johns. He arrived in New-York in the summer of 1799, when great alarm existed in New-York on account of the prevalence of the yellow fever in that city, and in consequence of which all trade with other ports from New-York, was for a time interrupted-hence no vessel was found at New-York, to sail that season for Nova Scotia. This circumstance seemed a plain call of Providence to Mr. Pringle, to accept of the pressing invitation of the Associate Presbytery of Pennsylvania, to remain among them and assist them. The Associate congregation of New-York being then vacant, Mr. Pringle was appointed to supply there until the ensuing spring.

It is worthy of record, as a good exemplification of Mr. Pringle's character, and as an example especially to ministers of the gospel, in similar circumstances-that during a very rough passage of seven weeks, he had family-worship observed every day, on which all the passengers and crew, who could be spared from the necessary management of the vessel, attended. But owing to the roughness of the weather, he was able to preach only three Sabbaths out of the seven. Profane swearing was unknown on that vessel.

He labored as a supply chiefly in New-York and the eastern part of Pennsylvania, till he was settled in Carlisle, September, 1802, where he labored thirty years. He may be considered as mainly instrumental in keeping alive the Presbytery of Philadelphia, in whose bounds he was. When Mr. Marshall and Mr. Clarkson were called to rest from their labors, he was in a manner left alone in a Presbytery of vacancies, all of which he occasionally visited, and cherished with paterna! care.

In this part of his life, he had no trouble from political commotions, but his afflictions from other causes, were neither few nor small. Shortly after his arrival in this country, he experienced a heavy trial in the death of his oldest son Henry; and another still heavier followed some years afterwards, in the death of another son, David. He was a young man of fine talents and education; but from some cause, had become partially deranged, and in that state was drowned in the Hudson River at New-York. It is not easy to imagine a heavier affliction to a godly parent, but he was remarkably supported