HE Prejudices which Men are apt to conceive against the Gofpel, are of different Kinds, according to the different Views

under which they confider it. When they fet themselves to examine the Pretenfions it has to be a divine Revelation, they stumble at the Meannefs and Poverty of its Author; imagining that, if God were to fend a Perfon into the World upon fo confiderable an Errand, he would clothe him with a Majesty becoming one immediately commiffioned by himself, and which might better fupport the great Undertaking: Or, if they confider the Gospel as the Word of God, given to Men for their Instruction in

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all Things pertaining to the Service of God, they expect to find all their Doubts and Difficulties removed, which are any way related to the Cause of Religion; fuch, for Inftance, as relate to the Nature of the Soul, its Manner of fubfifting out of the Body, and to the Nature and Condition of the future State which we are bid to expect: And, not finding these Difficulties confidered and removed, they are apt to conclude that this Revelation has not all the Marks of Wisdom which are to be expected in one coming immediately from God.

Thefe Offences have been already confidered: But, as fome are offended at the Gospel for not clearing the Doubts and Difficulties which encumbered the Notions of Religion before, fo others take offence at the new Doctrines introduced into Religion by the Gospel, and complain of the Hardship put upon them in requiring them to believe Things which are not fuggested to them by natural Reason, nor are to be maintained by it. Even of our Saviour's Disciples we find many offended at his Doctrine, and complaining to each other, Saying; who can hear it?

This is an hard

And fo far did

their Prejudice prevail, that they went back, and walked no more with him.

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The Gofpel, it is faid, contains many mysterious Truths: And what Purpose of Religion can be ferved by our receiving Articles of Faith which we do not understand? Shall we be the better Men for it? Will it make us more juft or holy, or beneficent to our Brethren? Will it promote the Honour of God to represent him as requiring fuch Conditions from us, the End or Use of which we cannot difcern? Or, will it recommend Religion to the World? Will Men be the more forward to submit, when they must first renounce their Senfe and Understanding, and cease to be rational, in order to be religious?

This is a very heavy Charge, and, were it as true as it is heavy, might poffibly shake the Foundations of the Gospel. But, to fet this Matter in a clear Light, I must defire you to obferve the different Notions which belong to the Word Mystery in the Ufe of the Gofpel, and in vulgar Ufe among Men at this Time: And, by thus distinguishing the Ufe or Senfe of the Word, it will appear,

First, That the Objection does not reach the Gospel Senfe or Use of the Word, nor can affect the Mysteries contained in the Gofpel: And,

Secondly, That the Ufe and Senfe of the Word, which is liable to this Objection, does not any way belong to the Gospel; nor are there any fuch Mysteries in the Gospel as may justify the Complaint made against

them.

First then, If you look into the facred Writers, you will find, That the whole Defign of the Gospel, the Dispensation of Providence in the Salvation of Mankind, is ftyled a Mystery; the hidden Wisdom of God, which was kept fecret fince the World began: A Mystery 'tis called, because it was kept. fecret fince the World began, God not having opened or declared his gracious Purposes before the Coming of Christ. With respect to this Time of Secrecy and Silence the Gospel is called a Mystery; but, upon the Revelation of it by Chrift Jefus, it is no longer looked upon as a Mystery, but as the Manifestation of God's Will and Goodness to Men. Thus you will find St. Paul fpeaking in the last of the Romans: The Myftery which was kept fecret fince the World began, but now is made manifeft, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God, made known to all Nations for the Obedience of Faith: That is, This great Work was a Mystery

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Mystery in all Ages, being kept secret in the Counfels of God; but, fince the Coming of Chrift, 'tis no longer a Mystery, but is manifeft and made known to all Nations and People. Here then, you fee plainly, the Opposition is between Mystery and Revelation: What God has referved to himself, without communicating the Knowledge of it to the World, that is a Mystery; what he has revealed, is no longer a Mystery, but a Manifestation of his Will and Purpose. In this Senfe, I prefume, there lies no Objection against the Gospel: That it was once hidden in the fecret Counfels of Providence, but is now, by the Revelation of Chrift Jefus, made known to all Men, can afford us no Matter of Complaint, but may administer to us great Joy, and be a Subject of Praise and Glory to God; inafmuch as our Eyes have feen, and our Ears heard, thofe Things, which many righteous Men and Prophets have defired to fee, and have not feen them, and to hear, and have not heard them.

As the Gospel itself is in this Sense styled a Mystery, fo are the several Parts of it likewife: I fhew you a Mystery, fays-St. Paul; we shall not all fleep, but we shall all be changed. He did not mean that he would fhew them what they could not comprehend,

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