If any object against the gospel, that it has been corrupted by translators, transcribers, and sectaries; the most satisfactory way of answering this objection is to preach it plainly. Let the doctrines which are contained in the Bible be fully and plainly stated, and it will appear that there is no deficiency, or redundancy.— There is no doctrine taken away, and none added. A certain author observes, in answer to this objection of a deist, that if he will bring him all the different translations of the Bible, he will undertake to point out all the same doctrines in each translation. Though there be here and there a word or sentence left out or added, in some copies of the Bible, yet there is no doctrine left out or added, in any one copy. This is made to appear, by preaching the gospel fully and plainly.

If any object against the doctrines of the gospel themselves, their objection may be most completely answered, by preaching the doctrines plainly. There are a great many doctrines, which being cursorily mentioned, appear to be absurd; but let these doctrines be fully explained in connexion with other doctrines, and every ground of objection will be taken away. The doctrine of decrees, of divine agency, and many other doctrines, are often called absurd; but their absurdity will all disappear, when they are clearly and justly explained. In a word, the best way to defend the gospel against all the objections of its enemies, is to preach it as plainly as possible.

3. Preaching the gospel plainly, is the best way to defend it against the levity and stupidity of its enemies. Many make light of the gospel, and oppose and reject it, without ever paying a serious attention to it. They treat it with levity, and contempt and -ridicule, and mean to bear it down by these weapons. This they would never attempt to do, if the gospel were clearly and fully preached. Only let the great and glorious, and solemn truths of the gospel be clearly exhibited before any human mind, and they will carry conviction of their divinity and importance. The gospel is often represented in such a partial, false, and contracted light, thrt there appears nothing of importance in it. But when it is laid open in its nature, extent and consequences, it is too weighty for any intelligent creature to trifle with. Preaching the gospel plainly, therefore, is calculated to gain the consciences as well as understandings of its enemies, and to make them feel not only its truths, but its infinite weight and importance. This has been demonstrated in a thousand instances. How often have the contemptuous enemies of the gospel been struck with awe and reverence, by its great and solemn truths alone? But I must add,

4. That preaching the gospel plainly, is the best way to turn its enemies into friends, which is a fcomplete conquest. One great

reason, why ministers are no more successful is, that they do not preach the gospel plainly. For the more plainly the doctrines of the gospel are preached, the greater tendency they have to bow the stubborn hearts of its enemies. Hence God ascribes the unsuccessfulness of the preachers in the prophet Jeremiah's day, to their not preaching his word plainly. "But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from their evil doings." Just so far as the gospel has any tendency to convert sinners, just so far its tendency to produce this effect is increased, by its being fully and plainly preached So that preaching the gospel plainly is the best way to enlighten the understandings, convince the consciences, and subdue the hearts of its enemies. And all other methods without this, are more likely to expose, than to defend the gospel. But in connexion with this, other methods have their use and impor

tance.

This subject applies to both those who preach, and those who hear the gospel. It teaches those, who undertake to preach the gospel, the qualifications which they ought to possess, and the line of conduct which they ought to pursue. It is their arduous and responsible office to defend the gospel against all its opposers, whether ignorant or learned, simple or subtile, secret or avowed. In order to this, they need peculiar qualifications. Besides good natural abilities improved by a liberal education, they must have studied the gospel thoroughly, and obtained a correct knowledge of its external and internal evidences, and of its peculiar doctrines and duties. Such knowledge, combined with a cordial approbation of the gospel, which is ever indispensable, will furnish them with the weapons of their warfare, enable them to stop the mouths of gainsayers, and make them valiant for the truth. With these qualifications, they will be able and disposed to do, what they cannot omit, without betraying their trust, that is, to preach the gospel plainly and fully. Unless they so preach the gospel, they will fail to defend it ; and though, like Priestly, Price, and Belsham, they may write on its external evidences, they will make more infidels than believ ers, and instead of silencing the opposers of Divine truth, will only confirm them in their groundless objections against it.

This subject teaches the hearers of the gospel, that all the opposition to it, which they express or feel, arises from the blindness of their hearts. This is the source of that ignorance of the pure and armonious doctrines of the gospel, in which originate all the objections and cavils of unbelievers. If men were not by nature, evil-doers, who hate the light, they would read and hear with attention and candour, and gain that understanding of the gospel, with which no one can doubt its truth and divinity.

Let preachers study to shew themselves approved of God as workmen that need not be ashamed, by manifestation of the truth, commending it to every man's conscience.

Let all take heed how they hear. Let those who understand and believe the gospel, hold fast the profession of their faith without wavering, and obey from the heart that form of doctrine which they have received.

Let unbelievers receive the love of the truth, that they may understand, believe and obey it, and be saved. SENEX.

FOR THE HOPKINSIAN MAGAZINE.

THE PILGRIM'S PROGRESS IN THE NINETEENTH CENTURY.

BY BUNYANUS.

[Continued from page 229.]

CHAPTER XXVI.

When Thoughtful had finished relating his dream, I saw that the pilgrims went on together, conversing on the various arts and wiles which are practised by the spirits of darkness, to beguile unwary pilgrims. And sometimes they read in their books the various cautions addressed by the King's direction to such as travel in the pilgrim's path, that they be not deceived, that they examine themselves, and that they try the spirits; and sometimes they conversed upon the importance of a thorough knowledge of the King's book, by which to detect the false reasoning and guard against the errors to which they might be exposed. And they felt themselves much refreshed and strengthened by what they read, and by their mutual exhortations and cautions; and were led to think of the truth of that declaration, that two are better than one, in times of danger and temptation. So, as the evening drew on, they approached the town of Vanity; and having entered the western quarter of the town, they readily found a house of entertainment, which was kept by a venerable old man, named Experience, by whom they were courteously received, and after due examination, according to the ancient custom, were admitted into the house, and liberally supplied with suitable refreshments. Then, after supper, they desired an opportunity for free conversation with their aged host, from whom they hoped to learn many things which should be for their benefit in their further progress, as well as for their present advantage while they were passing through this great and populous city.

Experience. I rejoice to see pilgrims manifest an inquiring disposition, and a readiness to learn of those who have lived longer than themselves; and especially in these days, when such a disposition is not so common as might be desirable.

Ardent. I rejoice to have an opportunity to receive instruction from any one, and especially from one who has been for so many

years in the service of the Prince our Master; and hope I shall not fail of being essentially benefitted by the interview.

Thoughtful. Perhaps my natural disposition is more inquisitive than that of some; but, from whatever canse, I am not readily satisfied with merely travelling on, and taking no notice of passing events; nor with merely looking at the surface of things, without inquiring, as far as I can, into the nature and reason of what I see. And it would be folly in those who have been so short a time as we have in the pilgrim's path, to neglect the means of instruction which the Lord of the way has kindly provided, and especially when opportunity is afforded of listening to the counsels of age and experience.

Ard. I have been particularly desirous of reaching this town, because I have understood that its condition is much improved of late. E.cp. It is considerably altered, since the pilgrim Christian passed this way. His companion Faithful, you know, died a martyr in this town, and he himself was shut up in a cage, and otherwise maltreated, for refusing to conform to the sinful customs of the place. It is not common, now, in the same parts of the town, for pilgrims to be treated in the same way. In other parts it is still dangerous for pilgrims to appear openly in their true character.

Ard. But I have heard that many of the inhabitants of this town have become the loyal subjects of the Prince Immanuel, and that their number is so rapidly increasing, that it is confidently expected a very few years more will suffice to bring the whole city into cordial subjection to the Prince, and a cheerful obedience to his laws.

Exp. There are many individuals who sojourn in various parts of this town, who are the loyal subjects of the Prince Immanuel. None make it their permanent abode. Some are stationed here, for many years, as I have been, by the Lord of pilgrims; and while here, they endeavour to do something to promote his cause, and bring as many as possible to submit to his government. And their efforts have not been without considerable success, in some instances, for which they have great reason to be thankful. But after all, when compared with the whole population of the town, the subjects of the Prince Immanuel here, are but a little flock.

Ard. I had heard so much of the great and noble institutions which have been formed in this city within a few years, and of the success of thier efforts for bringing back to their allegiance the revolted subjects of the King, that I was ready to conclude the work was in a state of very rapid advancement, and that the number of the friends of the Prince, must, by this time, bear a very great proportion to the whole number of inhabitants.

Exp. It is matter of regret that too high an idea should be formed of what is doing, because it must give rise to expectations which cannot but be disappointed. And this may have a discouraging

effect, and hinder the exertions which a sense of duty would prompt, and which a correct view of the state of things would show to be necessary.

Th. What is the proportion you estimate the friends of the Prince to be, of the whole population?

Exp. What proportion are the real friends of the Prince, it is dif ficult to say. In the Eastern section of the Northern division of the American quarter, where the proportion is doubtless greater than in any other part of the city, it is thought about one in twelve profess a cordial subjection to the Prince. But, from the views they entertain of his character, and from the lives they lead, very many of these give evidence that they are not his friends in reality. About three fourths of the town probably never heard his name. many of the streets where his name is often heard, there is little or no true knowledge of him.

And in

Th. Will you please to give us a general view of the religious state of the town, stating such particulars as it may be useful

for us to know?

Erp. The town is divided into four quarters, the European, Asiatic, African and American. The last is separated from the others by a channel of waters, and was not much known to the inhabitants of the other quarters, till about two centuries ago. Till that time, its inhabitants were the willing subjects of the Prince of Darkness, and knew nothing of the Prince Immanuel. About that time, adventurers from the European quarter passed over the channel, and commenced settlements in various parts. The Southern division, and the Southern parts of the Northern division, were occupied by emigrants from Spanish street, Portuguese street, and other subjects of the Roman Pontiff; as were some other parts of the Northern division. And their descendants chiefly remain under his influence. The Western section of the Northern division still remains a natural as well as a moral wilderness. The Eastern section was occupied chiefly by emigrants from British street, whose descendants have become a great and wealthy community. The most Easterly street is called Pilgrim street, from those who first settled it, who fled across the channel to escape persecution for their allegiance to the Prince Immanuel. Their descendants have become numerous, and have assisted in building several other streets further west.

Ard. Among the descendants of those pilgrims, I suppose the friends of Immanuel are quite numerous; for they would take measures to secure to their children the privileges for which they fled to the wilderness.

Exp. They took the best measures in their power; but they could not, with their institutions, leave to their descendants the spirit which they themselves possessed. Something of that spirit is still to be found among them: But in general, they have very much de