SERM. for the Divine Original of the Law of

V.

Mofes, nor receive the God of Ifrael for Their God. But, if we confider a little farther, we shall be fatisfied, that the true reason of Mens Infidelity, throughout this long period of time, was, a Mean and Contemptuous Notion they had entertain'd of the Jewish People, and of their Rites and Ceremonies. The Wife Men of the Eaft, in the Earliest Ages, and the Philosophers of the Weft, in Later Times, had too high an Opinion of themselves, and too low an one of that Little, Narrow-foul'd Superftitious Nation, to fubmit themselves to be taught by them. The Jews were a Proverb and a By-word to the rest of the World, the perpetual Subject of their Scorn and Reproach : And who can think (may we suppose one of thofe Wife Heathens to have faid) that Truth fhould lie hid among fuch an odd fort of People, in fuch a little Spot of the World?

And thus, again, when Christianity first appear'd, it made no great Progress among the Difputers of this World, a

V.

mong the Men of Wit and Subtlety, for SERM. this very Reason ; because they were Scorhers. The Gospel was to the Jews (to the most Learned and Proud Sect among the Jews the Pharifees) à ftumbling-block ; 1 Cor. i: and to those of higher Repute among 23. the Greeks, foolishness. The great Pretenders to Knowledge every where unanimously contemn'd and derided it; as a poor and low Syftem of Principles; and could never once think of humbling their Minds, to entertain the Simplicity of the Gospel.

How fhould the Great Lords of the Earth, who fwarm in all the Delights of Senfe, and thought themfelves born to enjoy them, fubmit to be talk'd out of their Pleasures and their Privileges by a few Ignorant Fishermen, and Tentmakers? The Story of the Propagation of the Gospel in Jewry, might perhaps make a part of the Converfation in the Court of Tiberius; it was, probably, fuch a Subject of Difcourfe to Them, as the Quietifts in Italy were to Us, at their first appearing. The Novelty of the thing Ꮎ might

V.

SER M. might occafion fome Reflections, and Enquiries: but it was not to be expected, that Men of Pleasure and Parts should give themselves the Trouble of Examining nicely into the Pretenfions with which this New Religion fet up, or of confidering, in good Earneft, whether they ought to become Profelytes to it.

We are not to wonder, therefore, if, in fome Ages after Christianity, we find not much said to the Advantage of it, in the Writings of those Eminent Greeks and Romans, who are allow'd to have been the best Masters of Polite Thought and Expreffion. Alas! Porphyry must have been contented to confess the Vanity of Philofophy, and Lucian muft in great measure have foregone his Skill in Satyr; The Witty Libertines of thofe Times must have parted with much of the Efteem they had, and with most of their Pleasures, if they had once admitted the Truth of Christianity: and, therefore, they agreed in running down the Reputation of That, left they should lose their Own.

And

And, as it was immediately after our Saviour's coming, fo hath it been ever fince, to this very day. The Doctrines of the Cross have never in any Age met, nor will they ever in any future Age meet with a kind and hearty Reception, among Thofe, who fit in the Seat of the Scorners.

But let us not therefore be dejected, because there are Many, whom the World esteems, who yet esteem not Us, and our Holy and Undefiled Religion! Neither let us fufpect our felves, as being out of the way and impos'd upon, because Men of a greater Reach perhaps, and of a more improv'd Understanding than We, are not of our Mind. Solomon, who was certainly a Man of Understanding, and who was of our Mind, doth, in a very few Words (which I cannot repeat too often) afford us a full and comfortable Solution of the Case; A Scorner (faith he) feeketh Wisdom, and findeth it not.

.

SERM.

V.

SERM.

V.

Prov. iii.

34.

From the Account of former Times it appears to us, that thus it always bath been; and from reflections on the Nature of Man, that thus it neceffarily must be and, therefore, let us poffefs our Souls in Patience and Peace; and go on in the plain Paths of Godliness and Honesty, without Turning to the Right, or to the Left, for whatever Men fcornfully witty can fay of us, or to us.

Let us beg of Him, who fcorneth the Scorners, but giveth Grace unto the Lowly, let us beg of him to Beftow on us, to Preserve, and Increase in us that serious and bumble Frame of Spirit, which alone can qualify us for a Right Apprehenfion of the Truths and Mysteries of the Gofpel; and which is, therefore, certainly Preferable to all other Endowments of Mind, however the World may have mifplac'd the greatest part of its Efteem upon them.

And let us, in order to this end, frequently take to our felves the hum

ble