EPHES. vi. 19, 20:

And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the Mystery of the Gospel, for which I am an Ambassador in bonds, that therein I may speak boldly as I ought to speak.

IT has long been a received opinion, that there are certain Mysteries in the Christian religion, so far above human comprehension, that it would be in vain to inquire into their meaning; and so sacred and sublime, that it would be profane even to attempt it.

That these are very different from the mys teries which we read of in the Scriptures is certain: for the latter are always spoken of as things capable of explanation, and which are all actually explained nor do the sacred writers condemn an inquiry into their meaning as an unlawful and unbecoming curiosity; but assert the contrary, and consider it as the duty of a Christian minister "to make them known," and divulge them. St. Paul wanted only "liberty of speech to un

fold the mysteries of the gospel," and shew the reasonableness of it; and perhaps all that is now wanted is the same liberty to shew the unreasonableness of all other mysteries which are not in the gospel.

I shall, in the following discourse, First, endeavour to prove, that there are no mysteries in the gospel but such as are revealed.

And, Secondly, that when Christianity is said to be mysterious, the true nature of it is misrepresented.

First, in those instances where our Lord couched his meaning under figurative expressions, and intended that his disciples only should comprehend the full import of what he said, he uses the word mystery as synonymous to parable, as appears from St. Mark and the parallel places.* "Unto you it is given to know the mystery of the kingdom of God;" which is afterwards explained by his saying, “Know ye not this parable ?+”

But in the writings of the apostles, the word is generally applied to the calling of the Gentiles into the church and kingdom of God: an event which the Jews had no conception of; as they imagined that the partial favours of Heaven were to be confined to their own nation, and that, from long prescription, they had an exclusive right to them.‡ But this mystery or secret,

* Mark iv. 11; Matt. xiii. 1; Luke viii. 10.

+ Mark iv. 13.

I "The first and leading sense of μvnpiov," says the learn

which had lain hid in the councils of God, the apostles "made known," and proclaimed to the world. A few instances will evince this.

*

St. Paul says, that "God had by revelation made known unto him the mystery of which he had written before in few words, whereby they might understand his knowledge in the mystery of Christ; which, in other ages, was not made known unto the sons of men, as it was then revealed unto his holy apostles and prophets by the spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the gospel; whereof he was made a minister, that he should preach among the Gentiles the unsearchable riches of Christ. And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, to the intent that

ed Dr. Campbell, is not that of the English word mystery, i. e. something incomprehensible by reason, but arcanum, a secret. It is adopted by the Septuagint as a term strictly corresponding with the Chaldaic res arcana. Nor is it confined to divine secrets. St. Paul tells us, that the mystery of iniquity doth already work; i. e. the spirit of antichrist hath begun to operate, but the operation is latent and unperceived. The gospel of Christ is denominated a mystery, not because it contains anything in its own nature dark and incomprehensible, but because it treats of something that had been concealed for ages, but which was at length openly revealed." Vide Essays, Philosophical, Historical, and Literary, Vol. I. p. 431.

Ephes. iii. 3-7, 9, 10.

now might be known, by the church, the manifold wisdom of God."

*

In another place, the same apostle speaks of "this mystery, which had been hid from ages, and from generations, but then was made manifest to his saints; to whom God would make known what are the riches of the glory of this mystery among the Gentiles."

Again, in his epistle to the Romans,† he says, "I would not, brethren, that ye should be ignorant of this mystery; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." And referring to the same matter, at the close of the same epistle, he speaks of "the mystery which was kept secret since the world began, but then was 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.”

The mysteries spoken of were neither abstruse nor unintelligible; their hidden meaning was not reserved for the "initiated," and withheld from the "profane;"-nor were they considered as speculations proper to employ the learned, and keep the vulgar in awe. But they were plain and level to every capacity. § The apostle speaks of his own knowledge in the mystery of Christ; and desires that all his brethren might be as great

*Coloss. i. 26, 27.

Rom. xvi. 25, 26.

↑ Rom. xi. 25.

§ Ephes. iii. 4.

"adepts" in it as himself.* They had a moral and practical use; were made known for the obedience of faith,† not to exercise their faith only-to promote piety and virtue, not wrangling and disputation.

In all other places of scripture, when the word mystery is used, without any particular allusion to the calling of the Gentiles, it signifies the power, mercy, and goodness of God, vouchsafed to the whole race of mankind; and wonderfully displayed in the dispensation of the gospel; a blessing so inconceivably great and unexpected, that it might well appear mysterious, till the whole plan of it was laid open, and fully made known.

Thus, in that passage of St. Paul," Without controversy great is the mystery of godliness; God was made manifest in the flesh;" it does not mean that God himself was visible in the person of Christ-this would not have been a mystery, but an impossibility: "For no man hath seen God at any time, nor can see him."§ But it signifies that the power, mercy, and goodness of God, which is all that we can know of

*Rom. xi. 25.

+ Ibid. xvi. 25, 26.

1 Tim. iii. 16. But the true meaning of 1 Tim. iii. 16, is, according to many old versions, and the opinion of Sir Isaac Newton, μεγα εςι το της ευσεβειας μυςηριον ὁ εφανερώθη εν That which was manifest, i, id quod, i. e. the mystery, that series of events disclosed by the gospel. § John i. 18; 1 Tim. vi. 16.

σαρκι.