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OF THE DIVINE MYSTERY IN GENERAL II.

James Dodson

DISCOURSE II.

ROM. xi. 25. For I would not, brethren, that ye should be ignorant of

this mystery, lest ye be wise in your own conceits.

When we, by examining any object, find out its component parts, we have obtained a certain degree of acquaintance with it; but it is only by understanding its nature or qualities that our knowledge of it is increased. We are grossly ignorant of every object with whose parts and properties we are unacquainted. Our knowledge of it is very partial if it extend only to one of these; but we have a more complete and satisfactory understanding of it, when we clearly discern them both. These things may be applied to the mystery which is now under our consideration. Having in the first discourse mentioned its parts, we now proceed

II. To show what kind of a mystery it is, by mentioning some of its properties.

It must be observed, that this mystery is not a necessary mystery

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of the Divine nature. There are mysteries which are essential to the Divine essence, amongst which this mystery must not be classed. These are the subsistence of the Divine nature in three equal and Divine persons, the Father, the Son, and the Holy Ghost; the eternal generation of the Son, as the only begotten of the Father; and the Holy Ghost’s proceeding from the Father and the Son. Neither is this mystery to be ranked among those mysteries of the Divine will, which belong to the plan of our redemption, and are necessary to our obtaining eternal life through Jesus Christ our Lord. The union between the Divine and human natures in the Mediator’s person, the Spirit’s dwelling in believers, the vital union which subsists betwixt Christ and the saints, and the like, belong to this class of mysteries. But the mystery we are now considering, being entirely different from both the mysteries of the Divine nature, and the mysteries of the Divine will, belongs to the Divine dispensations respecting the establishment and preservation of his Church in the world; a mystery which is versant about the arrangements, and the order of his operations about his Church, fixed in the decree, revealed through the word, and executed by the providence of the Most High God. This mystery seems to be of the same kind with those mysteries that are mentioned in 1 Cor. xv. 51, and Rev. i. 20. “Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed.”—“The mystery of the seven stars, which thou sawest in my right hand, and the seven golden candlesticks.” Concerning this mystery, I observe,

1. That it is a mystery of Divine wisdom. In the exercise of this attribute, God has formed and established it; and by it this perfection of his nature is displayed to men and angels. The Apostle, therefore, after he had spoken of it at large, exclaims, with wonder and adoration; “O the depth of the riches both of the wisdom and knowledge of God.” Although we may not be able, by reason of darkness, clearly to perceive his wisdom in those mysterious arrangements; yet, as they are ordained by a God of infinite wisdom, we may assuredly conclude that they are wise inventions. Coming forth from him who is wonderful in counsel, they are well calculated for promoting his own glory, and his Church’s good. The rejection of the Gentiles for their sin, when the house of Israel were called, and the rejection of the Jews, for the same cause, when the Gentiles were brought in, is wisely ordered for displaying the glory of God’s

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justice, mercy, and holiness. The calling of the Gentiles when they were in gross darkness, and the conversion of the Jews when sunk in unbelief, are equally well calculated to display the beauty of his mercy, love, and grace. The preservation of a Church to himself in the world, under all those changes, displays his faithfulness and power. And the union between all Israel, and the fulness of the Gentiles in the christian Church, which shall one day be effected, will make a glorious manifestation of all his attributes. Since these arrangements will promote the Divine glory, we may be assured, that both their contrivance and execution are the work of him who is the only wise God.

2. It is a mystery of Divine sovereignty. God has a necessary and unimpeachable right to do what he will in the army of heaven, and among the inhabitants of the earth. He may do what he will with his own. His sovereignty has been exercised in his operations among the army of heaven. He has suffered many of these first-born sons of light to fall and perish for ever. For their rebellion they are reserved in chains, under darkness, to the judgment of the great day. It hath pleased him to establish all the rest of those morning stars in a state of purity and blessedness for ever. In his administrations among the inhabitants of the earth, whether in their individual or collective capacities, he has exercised the same sovereignty. God was under no obligation to devise a method of salvation for any of our fallen race; having contrived the plan of it, no nation, no individual, had any claim on him, either for the revelation or the application of it to them. As the contrivance of the plan of our salvation was an act of Divine sovereignty; so the discovery and the fulfilment of it for the redemption of any sinner, are also operations of his sovereign grace. It was, therefore, an act of holy sovereignty that the way of our salvation by the woman’s seed was, from the beginning, made known to Adam, and in him to all his posterity. By the exercise of the same sovereignty, Jehovah afterwards confined its revelation, and the enjoyment of its blessings, to the posterity of Jacob. To display again the glory of his sovereignty, the Lord was pleased, after the coming of the Just One, to call the Gentiles into the fellowship of the gospel, when the Jews were rejected for their unbelief. By introducing into the Church under the former dispensation, some of the Gentiles; and by bringing some of the Jews into the christian

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Church, and the belief of the truth, God’s sovereignty has been brightly displayed. And how gloriously will his sovereignty appear in the view of men, when he shall unite both Jews and Gentiles in the Christian Church, and in the enjoyment of all her privileges, and shall preserve them in this blessed state till the end of time! If a reason for these Divine dispensations is required; an answer will be found in the words of our Redeemer; “Even so, Father, for so it seemed good in thy sight.”

3. It is a mystery of Divine justice. For those dispensations to Jews and Gentiles, there are moral causes which are sufficient to vindicate the Divine procedure. Would we know the reasons for the Divine rejection of the Gentiles; they are contained in the words of Paul: “Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools; And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts.—Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever, Amen. For this cause God gave them up unto vile affections,” Rom. i. 21—26. To these, verse 28 may be added: “And even as they did not like to retain God in their knowledge, God gave them up to a reprobate mind, to do those things which are not convenient.” Because the Gentile nations had all been privileged with the knowledge of God, and the way of the sinner’s salvation, by the traditionary revelation from the days of Adam and Noah; and had lost and forsaken that knowledge, and had given themselves up to idolatry, uncleanness, injustice, cruelty, and every kind of wickedness; it was a righteous thing with God to suffer them to remain in that darkness, apostacy, rebellion and misery, into which they had voluntarily entered, when he chose Abraham and his seed to be his peculiar people.—Would we know the causes for which God rejected the seed of Israel, when he called the Gentiles, at the beginning of the Gospel dispensation. We shall mention also Paul’s account of them: “For ye, brethren, became followers of the churches of God, which in Judea are in Christ Jesus; for ye also have suffered like things of your own country-

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men, even as they have of the Jews. Who both killed the Lord Jesus and their own prophets, and have persecuted us, and they please not God, and are contrary to all men. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost,” 1 Thess. ii. 14, 15, 16. Since the Jews rejected the Messiah, and refused to believe the revelation which God sent to them by his Son; since they with wicked hands crucified and slew the Lord of glory; since they despised the Gospel, the preaching of which began among themselves; since they persecuted and killed the ministers and followers of Jesus; since they adhered to the ceremonial system which Christ came to abolish, and to condemn the doctrines and institutions of the Gospel which Christ came to establish; since they opposed the preaching of the Gospel to the Gentiles, contradicting and blaspheming it; and since they practised all kinds of immoralities,—the rejection of that people was every way worthy of him, who is “a God of truth, and without iniquity, just and right is he.”

4. It is a mystery of Divine goodness. The Divine goodness comprehends his tender mercy, his everlasting love, and free grace. Divine mercy is the exercise of his goodness to his creatures, as they are guilty and miserable—Divine love is the exercise of his goodness to them as the chosen objects of his favour—And Divine grace is the exercise of his goodness to them, as they are destitute of all worthiness or merit in themselves. In the formation and execution of some parts of this mystery, all those Divine perfections are glorified. They were glorified in the call of Abraham, and in the establishment of the Church among his seed. “Now the Lord had said to Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:—And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:—And I will bless them that bless thee, and curse him that curseth thee, and in thee shall all families of the earth be blessed.” What was this Abram to whom such glorious things were revealed and promised? “And Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nahor; and they,” all the three, “served other gods. And I took your father Abraham from the other side of the flood.”

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What was the character of his posterity? “Understand, therefore, that the Lord thy God giveth thee not this good land to possess it for thy righteousness: for thou art a stiff-necked people,” Deut. ix. 6. The distinguishing goodness of God to Abraham and his seed must, therefore, have proceeded from God’s unmerited mercy, love, and grace. That it was not otherwise with the calling of the Gentiles, the following words of the Apostle will clearly demonstrate, “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now, in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ,” Eph. ii. 11, 12, 13.—To these Divine perfections which we have already mentioned, the calling and salvation of the Gentiles are ascribed, in verses 4, 5. “But God, who is rich in mercy, for his great love wherewith he loved us; Even when we were dead in sins, hath quickened us together with Christ: By grace ye are saved.” The unfulfilled parts of the mystery, containing the coming in of the fulness of the Gentiles, and the salvation of all Israel, must flow from that fountain, from which the original choice of Israel, and the primary calling of the Gentiles, did proceed. When this glorious work shall be accomplished on them, the Divine goodness, exercising itself in mercy, love, and grace, will perform it.

5. It is a mystery of Divine faithfulness. The different parts of this mystery are made known to men, in the predictions, the promises, and the threatenings of God’s holy word. When the various parts of the mystery, concerning the Jews and the Gentiles, are finished, the Divine predictions will be accomplished, his promises will be fulfilled, and his threatenings will be executed. As the faithfulness of God is intimately connected with his predictions, promises, and threatenings, this Divine attribute must be glorified in all those operations, by which the truth of those predictions, promises, and threatenings, is manifested. Many promises did the Lord make concerning the outward and spiritual privileges of Israel in the land of Canaan, and their fulfilment glorified the Divine faithfulness. A multitude of predictions and promises are found in the Old Testament Scriptures, with reference to the calling of the Gen-

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tiles; and when they were brought into the Church, God’s faithfulness was brightly displayed. In many predictions and threatenings did God reveal, his design of rejecting his ancient people; and when that rejection happened, God’s faithfulness was magnified. The predictions and promises, both in the Old and in the New Testaments, concerning the conversion and restoration of the Jews, and the illumination of the darkened nations of the Gentiles, will be fulfilled in their season; and when they are accomplished, the Divine faithfulness will be glorified exceedingly. Since the accomplishment of every part of the mystery will glorify the God of truth, the mystery itself may be denominated a mystery of Divine faithfulness.

6. It is a mystery of Divine power. This attribute of God, as well as his faithfulness, is closely connected with his predictions, promises and threatenings. He who has promised, is able to perform: he who has threatened, is able to execute: and he who has foretold the end from the beginning, is able to bring it to pass. With a strong hand and an outstretched arm of Almighty power, did the Lord bring Israel out of Egypt, guide them in the wilderness, settle them in the promised land, and establish his worship among them. With mighty operations of Divine Providence did he destroy many of them, cast the residue out of Canaan, and scatter them among the nations. With mighty signs and wonders, with divers miracles, and gifts of the Holy Ghost, did the Lord call the Gentiles, establish his Church among them, and preserve them in the enjoyment of their privileges and blessings. And with what wonderful exertions of Divine strength will he subdue his ancient people to the obedience of Christ, and call in to the faith of the Gospel, the fulness of the Gentile nations. As the accomplishment of the various parts of this mystery will glorify those Divine perfections, it may be contemplated as a mystery of the Wisdom, of the Sovereignty, of the Justice, of the Goodness, of the Faithfulness, and of the Power of God.

III. The last branch of this part of the subject, was to mention and to explain, the reasons of the Apostle’s concern that they should not continue in ignorance of this mystery.

1. The relation in which he stood to them induced him to take a deep interest in this matter. We find him stating his official relation to them in verse thirteenth, “I speak to you, Gentiles, inasmuch

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as I am the Apostle of the Gentiles, I magnify mine office.” The persons who composed his congregation, or the christians to whom this Epistle was directed, were Gentiles. He had preached also to the Jews, and had a great concern for their salvation, as the succeeding verse declares, “If by any means I may provoke to emulation them that are my flesh, and might save some of them;” but the Gentiles were his peculiar charge, and the chief object of his labours. When Christ intimated to Ananias his purpose concerning Paul, this was plainly announced. “But the Lord said unto him, Go thy way, for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel,” Acts ix. 15. When he revealed it to himself, it was done in the following words, “And he said unto me, Depart: for I will send thee far hence unto the Gentiles,” Acts xxii. 21. Christ’s appointment of Paul to this station, the Church cheerfully recognised: “When they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter; James, Cephas, and John, gave to me and Barnabas the right hand of fellowship, that we should go unto the heathen, and they unto the circumcision,” Gal. ii. 7, 9. The conversion of Gentile sinners, and the erection of churches among them, Christ, in a special manner, committed to this Apostle. He had a particular charge of Gentile believers, to comfort them concerning their faith, and of Gentile churches, that, by his preaching among them, his prayers for them, his sending other labourers unto them, and his epistolary correspondence with them, he might encourage them amidst all their troubles, to keep the ordinances which had been delivered to them. As one to whom the Gospel of the uncircumcision was committed, he was zealously employed to promote the good of Gentile believers, and Gentile churches. Convinced that if they fell into any error, if they practised any immorality, if they apostatized from any part of their christian profession through his neglect, blame would attach to him, and in the capacity of their spiritual watchman, their blood would be required at his hand. For these reasons, the Apostle labours in this Epistle to instruct them in the knowledge of Gospel doctrines, and christian duties; and in that part of it, which contains our subject, he explains to them the mysterious dispensations of God towards Jews and Gentiles.

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2. Paul was concerned that they should know this mystery, from the affection which he had for them. Belonging, as they did, to his apostolic charge, they were also the objects of his love. In the appellation by which he addresses them in the text, he manifests his love to them, “I would not, Brethren, that ye should be ignorant of this mystery.” He speaks to them as his brethren, not in the flesh but in the spirit, his brethren in Christ Jesus. As all the saints are bound to love one another, so the Apostle possessed and exercised a peculiarly vehement affection to the Gentile brethren. On various occasions, and in every Epistle of his to the Gentile churches, how affecting are the expressions of his love to them? He contemplated them as members of the same family with himself, children of the same Father, related to the same Elder Brother, animated by the same Spirit, fed on the same spiritual provision, clothed with the same robes, engaged in the same work and warfare, and entitled to the same everlasting inheritance; and therefore he was concerned that they should understand this mystery.

3. The Apostle’s earnest concern proceeded also from his conviction that ignorance of this mystery would be hurtful to them. This reason is contained in these words; “lest ye be wise in your own conceits.” He did not consider the knowledge of this mystery as a matter of indifference, or of idle curiosity, but as an object of high importance to them. The evils which this knowledge would prevent or remove, he expresses in that clause of the text, “lest ye be wise in your conceits”—Lest ye should imagine yourselves to be fully instructed in those things, while ye are ignorant of them; lest ye think that ye are wise, while ye are fools; and lest ye be proud of your knowledge, when ye ought to be humbled for your mistakes. The knowledge of this mystery was necessary to prevent them from thinking that it was for their own wisdom or goodness, that they were admitted into the Christian Church, as it was the Jews’ sin which procured their rejection. Lest they should imagine that, by their own power, they were able to preserve themselves in the enjoyment of their christian privileges. And lest they should suppose that the Jews were cast off for ever. To prevent these vain conceits, the Apostle assures them, that the fulness of the Gentiles should come in, and that all Israel should yet be saved. Any of these opinions would be hurtful to their faith, to their religious exercise, to their holiness, and to their spiritual comfort. For

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their preservation and deliverance from these hurtful evils, the Apostle earnestly desired that they should be instructed in the knowledge of this mystery.

4. He was filled with this concern, also, that he might promote their spiritual good. This reason of his desire is also implied in the words, “lest ye be wise in your own conceits.” In every vain imagination of our own respecting Divine truths, there is always something that prejudices our judgment, hardens our heart, and excites our pride; but right conceptions of the things of God produces on us the contrary effect. A right knowledge of the parts of this mystery would increase their wisdom and humility. That darkness and uncertainty about those matters might be removed, and that a correct understanding of God’s designs with Jews and Gentiles might fill their minds, the Apostle desired earnestly to show them this mystery. How many advantages would they enjoy, if they, instead of indulging vain conceptions, were accurately informed of the different parts of the mystery? To possess such views of the Jews’ rejection, and the admission of the Gentiles into the Church; of the extensive conversion of the Gentiles, and the salvation of all Israel in the latter days; and of the blessed union which shall then be established among Jews and Gentiles, as would make them understand this blessed scheme as it has been contrived by infinite wisdom, arranged by Divine sovereignty, executed by eternal justice, performed by tender mercy, fulfilled by inviolable faithfulness, and accomplished by Almighty power. This knowledge would most assuredly solemnize their minds, fill them with wonder, dispose them to adoration, strengthen their faith, increase their humility, and constrain them to say, in the Apostle’s words: O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”

With a few reflections I shall conclude this Discourse.

1. The investigation of the mysteries of Providence is our indispensable duty. “Whoso is wise and will observe these things, even they shall understand the loving-kindness of the Lord.” The objects of this inquiry are Divine Providences with ourselves, with others around us, with the Church of God, and the nations of the earth. A serious consideration of these operations belongs to this duty. Inattention to the doings of the Lord is a sinful neglect of this exercise.

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A knowledge of the Great Worker, an acquaintance with the constitution of the objects of his operations, and an understanding of the nature and properties of these operations themselves, are necessary qualifications in him who will be successful in this investigation. A careful searching the Scriptures, and an humble submission to its dictates, guide believers to a proper view of the mysteries of Providence. Earnest prayer to God in Christ, for instruction concerning his own dispensations, either respecting ourselves, or the Church of God, is a happy token of our success in this matter. A religious improvement of the light we have obtained, not consuming it on our lusts, but using it for our own good and the benefit of others, will help us greatly in prosecuting our inquiry into the mystery of Providence. Without a conscientious study of these things, let not any man think that he shall obtain any spiritual information from the Lord. But in humble dependence on the Divine blessing, and by a stedfast perseverance in this course, every serious inquirer will obtain such knowledge of those things, as will best promote his religious exercise, and qualify him for glorifying God.

2. A correct understanding of the mysteries of Divine Providence is a great Christian privilege. To confer this blessing on the Christian Church, was the Apostle’s object in writing this part of the Epistle; and therefore to have this end fulfilled on us, must be a happy and great attainment. To his disciples, the Lord Jesus said, before he explained to them the parable of the Sower, “It is given unto you to know the mysteries of the kingdom;” and he afterwards added, “Blessed are your eyes for they see, and your ears for they hear.” After these declarations of their Lord, can any of his followers either doubt of this truth, or remain indifferent to the attainment of this privilege. If this is our enjoyment, it will promote our religious exercise, increase our usefulness among our brethren, and preserve us from many unnecessary fears and hurtful errors. Respecting the things of which we are now speaking, that exhortation may be applied; “Covet earnestly the best gifts.” This blessing is the gift of God, the purchase of Christ to his people, and the effect of the Spirit’s working on their souls. Oh! therefore, apply your minds to understand this mystery, your hearts to believe it, and your affections to love it. This privilege is of a growing nature. “The path of the just,” in every department of Scripture knowledge, “is like the shining light, which shineth more and more unto the perfect day.”

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Let us never say of any of our attainments of this kind, It is enough; but rather let us follow on to know the Lord, and grow in the knowledge of Christ’s administrations among men.

3. In our contemplation of God’s mysterious operations, we must study to perceive the display of his adorable perfections. The exercise of his attributes, which have been already mentioned, may be seen in every one of them. It is therefore our duty, in surveying his works, to behold the glory of his attributes. Unless this is our study, our principal object is neglected. In considering the operations of him, who worketh all things according to the counsel of his own will, we should be able to say, Here is a display of his wisdom, and there a manifestation of his sovereignty; in this we perceive his justice, and in that we see his mercy; by such a dispensation we discern his faithfulness, and by another we have a discovery of his power. When we hear of any of his dispensations, whether general or particular, whether of mercy or of judgment, our principal inquiry should be, What of God, or of his attributes, is to be seen in this? The works of God, as well as his word, are a glass in which his glory may be seen. On this account, we should improve his operations among men, for giving us an increasing knowledge of himself. Those poor speculations, concerning Divine providences, from which the agency of God, and the exercise of his perfections are excluded, will be most unprofitable and vain. They proceed from the principles of infidelity and atheism, powerfully operating in our hearts. That we may be delivered from this evil, let us endeavour to say concerning every dispensation of his hand; “This also cometh forth from the Lord of Hosts, who is wonderful in counsel, and excellent in working.” It is impossible to calculate how many means of religious exercise, and sources of spiritual comfort, we would enjoy, were this our habitual study.

4. Christians of the present time have a more particular call, and greater encouragement than their ancestors, to contemplate those dispensations which relate to the Church and the nations. The Apostle exhorts christians to employ themselves in religious duties, “so much the more, as ye see the day approaching.” The signs of our time indicate the speedy accomplishment of the unfulfilled parts of the mystery. That the coming in of the Gentiles, the salvation of Israel, and the union between them both, have had their commencement in our days, cannot be reasonably contradict-

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ed. If we attend to the wise schemes that have been devised, the activity with which they have been executed, the liberality by which they have been supported, and the success that has attended them, for enlightening the darkened inhabitants of our world, both Jew and Gentile, in almost every part of the earth, we must be constrained to acknowledge, that, in the holy providence of God, a work has been begun, such as our forefathers never saw; and encouraged to hope, that it will continue and increase, till the knowledge of the glory of the Lord shall fill the earth, as the waters cover the sea. With those wonderful works of God before our eyes, we certainly ought to be encouraged to seek the knowledge of this mystery, and to consider carefully the Lord’s doings, by which it will be fulfilled.

5. Mistaken views of the word or the works of God, are injurious to the children of men. Of this the Apostle was convinced, when he said, “I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits.” If we are ignorant of the word or the works of God, we will form conceptions of them dictated by our own conceits. These will be so many errors, which will be hurtful to us. If we mistake the meaning of his word, or the nature of his providences; we must have very erroneous notions concerning himself. How dangerous to the salvation or the comfort of our immortal souls, must these opinions be? The removal of them from our minds is necessary, that we may serve the Lord aright, and walk in his ways. If the mistakes which were entertained by the disciples of Christ, in the days of his humiliation, concerning the nature of his kingdom, had not been removed at the day of Pentecost, they would not have been qualified for the great work which they so successfully performed. The removal of mistakes from the christian’s mind about the purposes of God, and those works of his, by which he executes his designs, must be a great blessing; but their continuance must be a hurtful thing. Let us, therefore, cry to the Lord; “What I know not, teach thou me.”

6. Between Gospel ministers and the Christian people there subsists a very solemn and important relation. It is a spiritual relation, appointed by the Head of the Church, our Lord and Saviour Jesus Christ. In this relation, the ministers are the teachers, and the people are they who are taught; the former are the pastors, and the latter are the flock that are fed. The ministers of the word

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are bound by the Divine law, by the nature of their office, and by their solemn vows, to labour in word and doctrine, to declare the whole counsel of God, and to feed the flock over which the Holy Ghost hath made them overseers. The christian people are bound by the command of God, by their church-membership, and by their own promise, to receive with meekness the ingrafted word, which is able to save their souls. Much glory would redound to God, and much good would be enjoyed by both, were the parties enabled to fulfil the duties of this relation. It is, in a high degree, a relation of love. How affectionate was the Apostle to the Gentile christians? for he was willing to spend and to be spent for them. And how ardently did they love him? for of some of them he testifies, that they would have plucked out their own eyes and given them to him. Love, in this relation, as in many others, is the fulfilling of the law of it. How careful should the parties be to nourish and increase this mutual affection, and to avoid every thing that will weaken its principle or interrupt its exercise.

7. It is the duty of public teachers in the Church, to instruct the people in the knowledge of the mystery of God’s administrations among men. The Apostle exemplifies this duty in the three chapters which contain this part of his Epistle; and especially in the three verses which are under our consideration. By Divine and infallible inspiration, the Apostle unfolded to the Church this glorious mystery. Gospel ministers, therefore, should explain and improve those revelations which the Spirit, in this manner, has given to the churches. As these are contained in the Scriptures, they certainly belong to the christian Teacher’s subject. In order to the profitable performance of this necessary duty, they must make those mysteries the subject of their careful study, and of their own spiritual exercise. Impressed with the importance of the matter, its tendency to display God’s glory, their own benefit, and their people’s edification, they ought, with much prayer, and dependence on Divine direction, to venture on an explanation of them, that the people may not be ignorant of this mystery, lest they be wise in their own conceits. Christians have great need of information on those matters, not merely on the score of ignorance, but also on account of their inattention to them. To furnish them with more knowledge of these things; and chiefly to rouse them to a religious contemplation, and spiritual improvement of them, Christ’s servants should at

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times labour on this part of the word and doctrine. To the consideration of such subjects, the eventful times that are now passing over us, furnish a most urgent call. Happy in their own minds, and useful to their people, will all those public teachers be, who discern the times, who know what Israel ought to do, and who faithfully declare what they have seen.

8. Christians ought to learn, by the public ministrations of the Church, the knowledge of Christ’s operations relative to his people and to the nations. As the priest’s lips should keep knowledge, so the people should seek the law at his mouth; and the reason of both is, because he is the messenger of the Lord of Hosts. As our text informs us of the Gospel minister’s work; so it clearly unfolds the duty of christian professors. If Paul was concerned that Gentile believers should not be ignorant of this mystery, lest they should be wise in their own conceits; these christians themselves would certainly be anxious to obtain scriptural views of it, that they might not wander in the vain imaginations of their own hearts. The anxiety which Paul expressed on this subject, would excite in them a corresponding solicitude about it. Since this was the duty of christians in the Apostolic age; it must also be the duty of those who live in that time to which the end of all things has more nearly approached. The parts of the mystery are important in themselves. The accomplishment of them will display the glory of God’s perfections, fulfil his purpose, and convey blessings to men. The mystery, in all its parts, is fulfilled by the mediatorial administrations of our redeeming Lord. In this matter, therefore, every christian should take a special interest. Let each of us, then, improve the public ordinances, and every other mean to which we have access, for causing us to understand the mystery, to pray for its completion, and to observe the signs of its approach, that we may be prepared for that happy day, when the Deliverer shall come out of Sion, to bring in the fulness of the Gentiles, and to turn away ungodliness from Jacob.