to anger and plenteous in mercy.-As a father pitieth his children so the Lord pitieth them that fear him: For he knoweth our frame; he remembereth that we are dust. As for man, his days are as grass; as a flower of the field, so he flourisheth; for the wind passeth over it, and it is gone, and the place thereof shall know it no more: But the mercy of the Lord is from everlasting to everlasting, upon them that fear him, and his righteousness unto children's children, to such as keep his covenant, and to those who remember his commandments to do them." In faith and hope say with the Psalmist, "Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever."

O sinner-by faith seek a saving interest in the special mercy of God. Beware of trusting to the common goodness or general mercy of God, which you, like multitudes of others, may experience and yet perish forever. The rich man rioted in the good things of this life, but he died, and in hell he lifted up his eyes, being in eternal torments. If you have no interest in the special mercy of the Lord, nothing awaits you but weeping and wailing and gnashing of teeth forever. Look by faith to God in Christ, who is the glorious channel of God's everlasting mercy to miserable sinners. He is gracious, merciful and propitious to sinners, only in the infinite merits of the sacrifice of his eternal Son. Through his shed blood, grace and mercy flow to us as miserable sinners. Cry mightily to the "Father of mercies," that he would have mercy upon your immortal soul. Pray with the poor penitent publican, "Lord, have mercy upon me, a sinner." Look by faith for the mercy of the Lord unto eternal life, through the merits of Christ's righteousness. Wait upon the Lord, who waits to be gracious, and is exalted that he may have mercy upon you. Amen.

SERMON,

BY THE REV. DAVID GOODWILLIE.

"The mystery which hath been hid from ages, and from generations, but now is made manifest to his saints." (Col. i. 26.)

Every part of supernatural revelation is characteristic of its Divine Author. In nothing is it inferior to what might reasonably be expected, in the circumstances in which it was made. The change of man's condition from a happy state of innocence and integrity, in which he was made by God, to a wretched state of guilt and woe, must necessarily be attended with the most dreadful consequences. A proper appre hension of the sin and misery of this state, induced by the fall, must be alarming beyond expression. But to hear of a holy and happy change, which more than counterbalances our loss by the fall, is truly wonderful and astonishing, both in its nature and manner of revelation. It is, as the Apostle styles it, a "mystery," which, though in a great measure it was hid from ages and generations, is now made manifest to the saints under a clearer dispensation of divine grace.

Through divine assistance we shall consider,

1. The gospel as a "mystery," in its origin, nature, design and effects;

II. That it preserves the nature of a mystery in every period and degree of its revelation.

I. We are to consider the gospel as a "mystery."

By a mystery, in scripture, is understood something of importance, which remains secret or unknown, in a great measure, or for some time. That is a mystery which in some respects lies hid or concealed from the common observation of mankind, so that they can have only dark and imperfect views of it, whether this darkness and imperfection arise from the nature of the thing itself, or from some obscurity in the

manner of revealing it. It is in this view that the apostle applies the word mystery, in this passage, to the word of God, the gospel of our salvation-"I am made a minister, to fulfill the word of God; even the mystery," &c. The gospel is mysterious in every point of view, whether we consider it as entirely hid till revealed by God, or so wonderful in itself, that it exceeds the comprehension of finite minds. When it is asserted that the gospel is a mystery, there is nothing advanced inconsistent either with the nature of things, or the method God must be allowed to take in the extraordinary dispensations of his grace. For the method of salvation through Christ, which never could have been discovered by finite wisdom, or accomplished by created power, must be allowed to be entirely above and beyond the compass of reason and nature, or in other words, it must be entirely supernatural. It can not therefore be objected to the plan of redemption through Christ, that it is unreasonable, because it is above the sphere of carnal reason.

The gospel is mysterious

1. In its origin. It took its rise in the everlasting love of God. The apostle emphatically pronounces it "the mystery of his will, according to his good pleasure, which he hath purposed in himself." This love or good will of God passes all understanding, and is mysterious both in itself and in its gracious and blessed effects. The manner of its egress in the council of peace is entirely inexplicable. There first appeared "the wisdom of God in a mystery, even the hidden wis dom, which God ordained before the world unto our glory." Its mysterious origin was hid from all eternity, and was not manifested until man had fallen.

2. In its nature. The gospel, strictly taken as the word implies, is the good news, or glad tidings of salvation. It is a declaration or manifestation of God in his gracious character, as the God of salvation. In it he invites and encourages sinners to partake of all those blessings which will render their happiness complete and their salvation eternal. But in order to this is necessary a competent knowledge of our fallen estate of sin and miscry-of a future state of eternal happiness or woe-of the holy nature and gracious character and will of God-and of that redemption and salvation which is in Jesus Christ for sinners. But these things can be known only by divine and supernatural revelation. The gospelin its greatest extent comprehends the whole of God's word, and is an exhibition of the doctrines of grace, which are mysterious in their very nature, and therefore called the "mystery

of faith," because they are received only by faith, and the "mysteries of the kingdom of heaven," because they are discovered in God's kingdom of grace and glory, and the belief of them makes men heirs of that "kingdom which God hath promised to them who love him." It can not properly be said of what is called a mystery, that when it is revealed it is no longer mysterious. Thus the mystery of Christ's incarnation is revealed; but still the apostle affirms, "Great is the mystery of godliness; God was manifest in the flesh." The mystical union of Christ and his people is revealed; but still the apostle says, "This is a great mystery, but I speak concerning Christ and the church." The word "mystery" sometimes in scripture points out the truth and existence of things revealed, but which, as to the manner of their existence and degree of their essential perfection and excellence, are still unknown. Not wholly because human wisdom could never have discovered them, had not God graciously revealed them, but because even when they are revealed, human reason can not of itself apprehend nor comprehend them; and because those to whom they are made known, not only by the external revelation of God's word, but by the saving illumination of the Spirit, discerning the truth, beauty and glory of them, still have very dark and imperfect views of these mysterious doctrines. They are still unable to comprehend the manner of their existence, and unable to answer all objections and solve all difficulties concerning them. These doctrines, to the "natural man" are in every sense of the word, mysteries; so that though they are externally revealed to him in God's word, he counts them foolishness. And even to those to whom it is given to know the "mysteries of the kingdom of heaven," they still remain in a great measure mysterious, and command their study, wonder and admiration.

3. In its design. The gospel was designed to display the glory of God's gracious, merciful, covenant character, as the "Father of mercies" and "God of salvation." Its grand object was to show how illustriously all the divine attributes and perfections harmonize and shine, in the eternal salvation of mankind sinners in Jesus Christ. The way of reconciliation to God is entirely above and beyond the capacity of human reason, and therefore must appear mysterious. Reason is insufficient to point out any way of redemption that is perfectly consistent with all the attributes of God.

Again, the second and subordinate design of the gospel is to bring sinners into a saving union with the Son of God. "This is a great mystery," says Paul; but I speak concern

ing Christ and the Church." Its design is to make them holy, in a gracious conformity to the image of God, and similarity (of likeness) to Christ; who is the first-born among many brethren. Hence they are said to be "partakers of the di vine nature," and "partakers of his holiness." And finally, the design of the gospel is to bring miserable sinners to perfect and eternal happiness in the enjoyment of the glory of God in Christ forever.

For to obtain these grand designs, the gospel, when rightly preached, displays the riches of the divine grace in such a manner, that saving faith may by means of it be produced and promoted in the soul, and so the sinner is saved unto eternal life. "God would make known what is the riches of the glory of this mystery, which is Christ in you the hope of glory." Thus the mystery and design of God will be finished in the glory of his rich grace and eternal salvation of perishing sinners.

4. In its effects. The very different, yea, opposite effects which the gospel produces upon different persons, can not be accounted for satisfactorily on the principles of human reason. To some it is the "savor of life unto life," and to others the "savor of death unto death," and yet the natural condition of both is the same. These different effects must be attributed to some supernatural cause. It must be resolved into the "mystery of God's will," the divine sovereignty, in the vessels of mercy" to the praise of his grace and mercy; and in the vessels of wrath to the praise of his eternal justice and immutable holiness. In the case of those who believe the gospel to the salvation of their immortal souls, the manner of its operation is mysterious. Our Saviour, speaking of the saving change that takes place in regeneration by means of the gospel, speaks of it as mysterious. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit." The child of God may say, "herein is a marvellous thing, I know that whereas I was born blind, now I see." Of the union of Christ and believers the apostle says; "This is a great mystery; but I speak concerning Christ and the church:" and the apostle, in the verse following the text, says, that "Christ in them the hope of glory," is a mystery. The life of faith and holiness which the believer lives as the blessed effect of the gospel, is mysterious. Hence the apostle speaks of the gospel as the "mystery of faith," and the great "mystery of godliness;" because faith and holiness are produced, and promoted by the