SER M. from God, to be set off with the same kind of ornaments which things of human invention require; for the innate propriety, justness, and goodness of the revelation ought always to shew its divine original...

3. Again, it greatly prejudiced the Gentiles against the gospel, that it made, so great an innovation. They could not. eafily bear to think that all the religion which had been so long established among them, should be found to be false and displeasing to God. It was difficult for them to give up all the stories and adventures of their gods, to quit all the idolatrous worship and ceremonies, which in honour of them, they usually performed; and to take up with a new scheme of religion, whose doctrines and principles were oppofite to the former, and which taught them the method of salvation through a crucified Redeemer. And befides this, the temporal interest of many of them was connected with their religion. Their priefts, and those who were fupported by it, were to lose their gain, which is always the strongest prejudice against truth of whatever kind. Their temples were to be deserted, their facrifices

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sacrifices and gifts were to cease, their SERM. whole theology to be rejected as fabulous and abfurd, and they themselves to be confidered as impostors. And hence, arose that terrible persecution in the first ages of christianity, from the apprehenfions and malice of those who were interested in the heathen idolatry; who excited magistrates and others in power, to destroy the professors of a new religion, whom they could not confute by reason and argument.

4. Another prejudice which both Jews and Gentiles had against the gospel, was the meanness and obscurity of the first preachers. They could not conceive why providence should employ such low instruments in propagating a divine revelation. They were used to have their sacred offices often performed by their princes and great men; and as for their priests, they were generally men of erudition and skill. But here the wisdom of God may be observed; for had the first preachers of the gospel been princes or great men, they might have been fufpected of some political contrivance; but as they were poor and illiterate men, the arts of policy were above them, nor could

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SER M. could they use any compulsive methods to spread their doctrine; their fuccess therefore, must be attributed to that almighty power and grace which accompanied them, and favoured their cause.

These were some of the prejudices that - men had against the gospel, in the first Cages of chriftianity, by which our Saviour was set for the fall of many, and for - a fign which was spoken against, But in these later times, as men have long had the evidences for revealed religion laid before them, so in every age, the keenness that they have for the vices which it discourages, has excited men of different tempers to increase the number of their objections. And in the

1. Place, men of debauched and viciHous difpofitions are prejudiced against the scheme of the gospel, because they think it is too ftrict and severe, and does not - allow them fufficient liberty to indulge themselves in their pleasures, which they esteem inconfiftent with the goodness of God. But in answer, to this it may -justly be faid, that the gospel prohibits Ano pleasures which the law of nature does not likewife condemn, and therefore, that this prejudice lies againft all religion

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religion and virtue. For all the moral SERM. part of chriftianity can be easily shewn to be rational and just, and worthy of the divine authority. The best and wisest of the heathens have declared, as it were, in concert with the gofpel, against the same sensual pleasures. For inftance, they have condemned fornication, and an indifcriminate use of women, while they have recommended chastity. They have condemned adultery, and confidered it as the confufion of mankind, and as a violation of property; while they have recommended marriage as useful to fociety, and productive of focial happiness. And in general, all the precepts of the gofpel, may be proved to be founded in the nature of things, and useful to mankind; and almost all of them, are by fome one or other of the heathen writers, strongly recommended. And it may be justly faid, that the purity of the moral part of the gospel, is so far from being an objection to the virtuous and well-disposed, that is a strong prefumption of its truth. It is indeed, an honour to our holy religion, that libertines and profane men object to the severity and strictness of its morals. To fuch the gofpel

SERM. gofpel of our Saviour will be the occafion Χ. of their fall and condemnation, because light is come into the world, and they have loved darkness rather than light, because their deeds are evil.

2. Again, some political men, who imagine they fee far into things, are prejudiced against christianity, because our Saviour at first appeared in an obfcure country, in Judea, to work his miracles and publish his gospel, and not at Rome, which was then the grand theatre of the world, where his pretensions might have been more eafily examined. Now in answer to this, it may be justly said, in general, that we are in many cases, very unfit to determine what it is proper for God to do in the course of his providence. For as we are short sighted creatures, we may find fault with many things, which it is just and right for God to do in his government of the world. But to be more particular, it may be also faid, that the Jews were not an obfcure nation, but a very powerful and numerous people, and perhaps, had more in1 habitants in their country, than were in any other of the fame extent in the world; for in their wars with the Romans, they

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