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.

Whatever God hath declared, we are bound to believe because he hath declared it; and whatever he hath enjoined, we are bound to do because he hath enjoined it, though the reasons of his injunctions may not be revealed.  God is under no obligations to explain matters to us.  “God is greater than man.  Why dost thou strive with him?  He giveth not account of his matters.”

Others object because the Gospel is not sent to all nations.  That God should be supposed to communicate to some, and not to others they allege to be unreasonable and sufficient to destroy its credit; especially, as the book which claims to be a revelation teacheth that “there it no respect of persons with God.”

That God makes his creatures to differ respecting talents and advantages, is a truth not to be denied.  Those who on this account, object to the truth of the gospel, will not deny it.  If God makes differences respecting every thing else, why not respecting religion?  Where is the injustice or impropriety of trying some with gospel advantages; others only with the light of nature?  If requirements vary with betrustments, none have reason to complain; and that this is the case is plainly the language of revelation.*