Sermons on Various Important Subjects | Page 7

of the opposition made to its
propagation.
We are now to consider the wisdom of God in the choice of means to
this end; which will bring up to our view some of the objections which
have been made against the truth of the gospel.
That the gospel is from God, and the means used to propagate it of his
appointment, are from sundry considerations, apparent--particularly
from the miracles wrought by Christ and by his disciples, who went
forth in his name. Conclusive was the reasoning of Nicodemus--"Rabbi,
we know that thou art a teacher come from God; for no man can do
these miracles that thou doest, except God be with him." God, who is
perfect in wisdom, would choose no improper or unsuitable means.
Their wisdom might not at first appear to men. It did not at first appear.
The world cried folly and weakness. But "The foolishness of God is
wiser than men; and the weakness of God is stronger than men."

In God's hand any means are sufficient to effect his designs. The rod of
Moses, when stretched out by divine order, availed to bring all those
plaques on Egypt, by which God made himself known and feared.
When Israel left that land, it availed to open them a passage through the
sea; and afterwards to bring back its waters to the destruction of their
enemies.
Could we see no fitness in divine appointments, we should remember
that "we are of yesterday and know nothing," and not dare to arraign
divine wisdom, or charge folly on God. But in the case before us, his
wisdom is in many respects discernable, as will appear from a
consideration of some of the objections which are made against the
gospel, and against the means appointed of God to propagate it.
One of the objections is taken from the supposed unsuitableness of the
means. Considered in itself this made an objection. It is said the
all-wise God would not have appointed them--that to appoint a
company of poor, despised, ignorant fishermen, as prime ministers of a
religion, is sufficient to prove that it is not from God, who always useth
the best means and most suitable instruments.
It is not strange that this should have been objected at the beginning of
the gospel story, before any effects of the apostles labors appeared. It is
a natural objection for the, proud, who thought themselves the best
judges of wisdom and propriety, to have made at that day. But it comes
with an ill grace from modern infidels, who cannot deny that
Christianity triumphed over the power and learning of the world
combined against it, though such means only were used to propagate
it--such weak instruments employed in it. Naaman, the Syrian,
reasoned at first like one of these objectors, but the success which
attended the prophets directions convinced him of his error. Why has
not the same the like effect on these? Surely, "had this counsel been of
men, it would have come to nought." Under the circumstances in which
Christianity made its appearance, it would have been easily overthrown;
but the power of the world could not overthrow it, or prevent it from
spreading far and wide. It continued--it prospered --and every opposing
system fell before it. Means and instruments which human wisdom

would have judged most suitable, could have done no more. The
success of measures in a contest like this, proves their fitness.
Under this head it is further objected that the first ministers of the
gospel were ignorant of the arts and sciences cultivated by the polished
nations of the age--that therefore, they were despised, especially by the
Greeks. Despised they might be by those who "professed themselves
wise had become fools." Yet they had all the knowledge which their
work required imparted to them from above. The language of the
schools would have been ill adapted to the simplicity of the gospel. It
would have been unintelligible to many of those to whom the gospel
was sent. The gospel offers salvation to the unlearned, equally as to the
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