learned—should be expressed, therefore, in language easy to be understood. Had the apostles and evangelists used the abstruse language of the schoolmen, to many they would have spoken in an unknown tongue. Had the scriptures been written in such language, they would have been much more obscure than they now are.

Though the gospel is plainly written, it may be rendered dark and mysterious, by a metaphysic dress, It is a peculiar excellency of the scriptures that they are mostly written in the plain language of common sense—so plainly, that "he may run who readeth them."

Two of the New Testament writers were men of letters, Paul and Luke; and we find more obscurity in their writings, especially those of the former occasioned by allusions to the sciences and usages of the age, than in the other writers of that holy book. The Apocalypse is indeed abstruse, but this is not occasioned by the language, which is plain, but by the subject. That book is chiefly prophetic; and therefore expressed in the metaphors of prophetic style. Prophecy is not generally designed to be fully understood, till explained by the accomplishment.

To take occasion from those who might object to the illiterate character of primitive gospel ministers, a Paul, and a Luke were found among them; but neither of them was among those first called to the Christian ministry. Those first sent forth to preach the gospel were unlearned men. The great truths of the gospel had been taught, and many had received them before these (especially St. Paul) had become believers—that the faith of the first followers of Christ, might appear, "not to stand in the wisdom of men, but in power of God."

Had the primitive ministry been learned philosophers, or renowned rhetoricians, suspicions might have arisen that mankind had been deceived, that they had been bewildered by the subtlety of science, or charmed by the fascinating power of eloquence, into the belief of a scheme which they did not understand. This cannot be suspected when the character of the first Christian ministers is considered, and the progress which Had been made in propagating the gospel, before any of the learned were joined as their assistants in the work.

The propriety of the gospel method, may be farther argued from the nature of the gospel. Wisdom of words is not necessary to communicate gospel truths, or deep penetration, sufficiently to understand them. It was a remark of the apostle "that not many wise men after the flesh, not many mighty, not many noble, were called." The same observation may yet be made. People of plain common sense more often receive the gospel, and favor the things of true religion, than those who affect superior powers, and to understand all mysteries. Those who are wise in their own imaginations, often reject the counsel of God against themselves, and put from them offered salvation. The manner in which the apostles and their fellow laborers preached the gospel, hath also been objected to as unwise. Their preaching was chiefly a plain unaffected exhibition of truth, laid before those who heard them, and left with them. To produce faith in Christ, they declared the time, place and circumstances of his birth, referring to the prophecies which foretold them—declared the concurring testimonies of angels and inspired persons, who gave witness for him—exhibited sketches of his life—his teaching—his miracles—declared his prediction of his own death, with the manner, time, and place—also of his resurrection on the third day, and the fulfillment of those predictions. They referred to his foretelling Peter's fall and recovery; Judas' treachery and end, with the events which followed—they referred also to Christ's teaching and miracles—to those which attended his sufferings and resurrection—they adduced the evidence which they had of his death and resurrection—declared the opportunities which they had with him after his passion—the instructions they received from him—the orders which he gave them, and his ascension from the mount of Olives, of which they were witnesses, "confirming their words with signs following."

To persuade men to receive and obey the gospel, they declared the consequences to those who received, and to those who rejected it —that the same Jesus who had died on the cross, was appointed by the Father, "to be the Judge of quick and dead—that he would come again in like manner as he had gone away—that all mankind must appear before his judgment seat to give an account of themselves, and receive the deeds done in the body," that those who flee for refuge to the hope of the gospel, will find mercy, and be made forever happy with God, but those who neglect the gospel will be sent away into everlasting punishment.

Such interesting truths, those ministers of Christ laid before mankind, and left with them for their consideration. But they used no rhetoric to impress them. Neither did they appeal to the passions of their hearers; in which they followed the pattern set them by their Lord, who "did not strive, nor cry, nor cause any man to hear his voice in the streets." With only a fair statement of those truths, accompanied with the offer of "mercy and grace to help in time of need," they left mankind to choose for themselves and abide the consequences.

This some have thought an improper manner of calling men into the kingdom of Christ; that had been more pathetic in their addresses, and more argumentative in their applications, they would have labored with more effect; that this plain and simple method is unworthy of God, and, not likely to be from him.

If we consider the nature and design of Christianity, such objections will have little weight. It is not the design of heaven to compel men to obey the gospel, or to drive them to an unwilling submission to Christ. If an exhibition of gospel truth and beauty, and the consequences of receiving or rejecting its overtures, are discarded; if men refuse, by these means to be persuaded, they are left, and the consequences follow. To People of sober sense, this method appears rational. It is not probable that those who are not thus prevailed with to embrace the gospel, would in any other way be made Christians indeed. People who are frightened into religion seldom persevere. Neither do those whose passions are so inflamed that they appear, for a time, in ecstasies. When their passions subside, they grow cool, and their religion dies. If the great truths of religion, laid before men, as was done by Christ and his apostles, do not avail to render them rationally and sincerely religious, little value is to be put on those heats of imagination, which produce temporary raptures, and set some on fire in religion. Such ardent love doth not abide; it soon cools, and commonly leaves those who had been the subjects of it no better than it found them, and but too often much worse.

But while some object to the simplicity of the gospel, and to the plain language and address of the primitive ministry, others are offended at the mysteries in the Christian system. Who can understand some things contained in what is called a revelation? And what valuable ends can be answered by a revelation which is unintelligible? say these objectors.

But, those points in the Christian scheme which are too deep for human comprehension, do not relate to practice. All required, in relation to them, is an assent to their truth, on the credit of God's word. This is neither difficult nor unreasonable.

Perhaps with only human powers, it may be impossible to comprehend those subjects which are left mysterious in divine revelation; but are they incredible if God hath declared them? Few would be the articles of our creed, did we admit the belief of nothing which we do not understand. We carry mysteries in ourselves. We are compounded of soul and body, but who explain the connexion; tell us the essence of either the one or the other, or define the principles on which the soul commands the body? We are lost in ourselves, and in all the objects which surround us.

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