In deciding what form of doctrine will most attract to our religion the admiration and faith of mankind, we are liable to deceive ourselves by partial views and limited considerations. We are apt to judge too exclusively by what exists before our own eyes, and in the present state of the world. But we should reflect, that the doctrine which is most honoured now, may not be so permanently; that what now is thought to constitute the peculiar glory of revelation, may not be actually most glorious; while that which is the contempt of the majority, may not only, under other circumstances, become its admiration, but may be grand and eternal truth. History overflows with the proof of this position. There was a time when Christianity itself was everywhere spoken against, and its advocates numbered with the off-scouring of the world. There was a period when the Romish church was the honour and pride of undivided Christendom, while the noble company of the Reformers was trodden down in contempt. not therefore to judge of what shall be lastingly glorious by the present prevalence of any of its popular forms; but by its conformity with those attributes of the Divine nature, which are unchanging, those acknowledged laws of truth which never vary, and those principles of the human constitution which are in all ages the same. Every thing else changes with the change of circumstances and the fluctuating tide of manners and opinions. This tide has lifted on its surface, and borne on triumphantly before men, that system of doctrine which is now glorified as the uncorrupt and orthodox faith; but the waters may subside, as they often have done before, and bear it away, when they fall, to the deep gulf of neglect and oblivion. While the simple and more rational system, which is now the object of abuse from those who lead, and of horror in those who follow, shall win We are to itself the faith and affection of the world, and rise in glory, as it has been thrust down in shame. For this we are to toil. Let no hosts of opposition discourage us. To advance this, it may be that we must bear obloquy, reproach, and suffering. But He who brought it to the world, endured it all before; like this holy doctrine, was despised and rejected of men and as he triumphed and reigned, so shall this doctrine also. It is true, that in whatever form Christian truth may prevail, it is not robbed of its lustre or power. It is one proof of its heavenly origin, that no corruptions have ever been able to hide its beauty and majesty, or palsy its energy. Its light has been seen and felt amid all the thick vapours and dark clouds that have been accumulated around it. But still, if all could be swept away, and the luminary shine from the firmament in its own free and unobscured splendour, how far more conspicuous would be its glory, and with what new and fervent admiration would it be welcomed! We cannot doubt, then, that the simplest system of doctrines is most likely to advance the permanent glory of the Gospel. Everything is admirable and sublime in proportion to its simplicity. The objects which are grandest in the works of Nature, are among the simplest. Of the sublime works of God, this is one of the striking characteristics. What more sublime, than the starry heavens, the lofty mountains, the unfathomable ocean, whether sleeping or tempestuous? Yet no objects are more simple, or offer less complication of ideas. The grandest of the works of man are also the simplest. Those admirable structures, whose ruins are the wonder of posterity, and those writings which are equally first in all ages, are for nothing so remarkable as for their noble simplicity. What is complicated and intricate, becomes obscure and wearisome; and the only things whose beauty is ever new, and whose attraction never ceases, are those which are plain and simple. So it is with the Gospel. Compared with the complicated systems of the heathen world, and the multitudinous observances of the Mosaic dispensation, there is an obvious majesty in its simplicity, which speaks the perfected work of God. If you seek to render it imposing by a profusion of gorgeous observances, you may indeed seem to succeed for a time, and among some, as has happened in the disguises which it wore in the darker ages of the Church; but you hide its divinest charm, and liken it to the theatrical display of heathen worship. If you annex to it mysterious and subtle dogmas, which perplex the understanding and are fearful to the fancy, you may seem to excite veneration and awe; but still there was a profounder awe in the false mysteries of pagan superstition; and in the schools of the philosophers, there was as great ingenuity and subtlety of solemn dogmatism, when "the world by wisdom. knew not God," as has ever existed in the schools of the fathers and doctors of metaphysical Christianity. It is not thus that the religion of Jesus is to be glorified. It is when unadorned that it is adorned the most; when, stripped of all the dazzling and pompous accompaniments by which man would give lustre to the work of God,it stands forth, as Jesus walked in Judea, humble, unpretending, without title or state, yet with a native mien of dignity and power, which impresses and overawes. O how unlike the complex works of man, This simplicity of the Gospel is seen in its object, and in the manner in which it accomplishes that object. Its object is the salvation of man, that is, his preparation for the happiness of heaven, by forming in him a holy heart and character,-an object simple and unambiguous, yet one of the grandest which can be conceived by the human mind. That this is the single and final purpose of the Christian revelation, is written so plainly on its very front that it cannot be mistaken. This is what is meant when it proposes to "make all things new;" when it speaks of the universal regeneration of man and earth; and would “purify a peculiar people zealous of good works." Amidst all the differences of Christians respecting the doctrines and forms of their religion, it has never been matter of question that this is its end. Whatever influence the incautious interpretation and preaching of the word may often appear to have had in relaxing the obligation of virtue, and encouraging sin; whatever opinions inconsistent with a pure heart and moral life may have been vehemently maintained; yet it has never been deliberately denied, that a pure heart and holy life are the intended and essential results of the Christian system, without which it does not save. For this reason, it is the more melancholy, that any should be found in the Christian pulpit, to speak in sneering and contemptuous tones of morality, and thus render it an object of suspicion and dislike to religious people. Doubtless there is an external superficial propriety, sometimes dignified with the name of morality, built upon worldly expediency, independent of the great principles of right, and the authority of God, which, in the view of the Christian, is utterly hollow and insuf ficient. But this should be referred to the class of wrong principles and motives. Speak of it as such, strongly as you please; but it is a fatal error, on account of this mistake, to cast suspicion upon the very name of morals. For you thus lead men lightly to esteem, easily deride, and practically trample upon. what is as indispensable a part of Christian holiness, as the sermon on the mount is of the New Testament, or the ten commandments of the Old; and what can be no more innocently slighted, than those holy passages may be expunged from the sacred volume. As the object of the Gospel is thus simple, so also, as I said, are its means. These may be said to be Divine Truth. Truth is the great instrument by which, in this dispensation of God's grace, the human mind is wrought upon, subdued, guided, sanctified, saved. "Sanctify them by thy truth; thy word is truth." "Being born again by the word of God, which liveth and abideth forever.” This word, or truth, divides itself into two branches; doctrines, or principles, and precepts; in other words, instruction concerning the principles of religion, and concerning their application in practice. In regard to each, great is the simplicity of the means by which the gospel effects its objects. In regard to doctrines, their great purpose is the formation of the religious principle. Those which are necessary to this are few and intelligible. The religious principle, which frames the character of the religious man, and sanctifies him throughout by its influence, is that settled regard to the divine authority, presence, and perfections, which induces a necessary conformity to his will. Now what are the doctrines which are necessary to such a state of mind? That they cannot be evident from this,— very numerous or very difficult, is that the patriarchs, in the infancy of knowledge and religion, possessed it. The Apostle speaks of it in them |