that purpose, confirming the fame; as alfo by the current SERM. tradition of their difciples, immediate and mediate, extant XIV. in records unquestionable, and by all other means conceivable,) this, I fay, it most plainly appears, was one grand doctrine and pretence of Chriftianity at firft, which the Mahometans acknowledging originally true and divine in the grofs, muft confequently grant itself to be an impofture.

And thus much feems fufficient to demonftrate that religion not to be of a divine extraction. I fhall next proceed to confider the pretences of Judaism, and to fhew that neither it was such a perfect revelation as we proved it probable God would vouchfafe to make. But that shall be the fubject of another discourse.

And in Jefus Chrift, &c.

SERMON XV.

OF THE IMPERFECTION OF THE JEWISH

RELIGION.

EPH. i. 13.

In whom ye alfo (trufted), having heard the word of truth, the Gospel of your falvation.

SERM. THAT it is probable God should vouchsafe to mankind

XV.

a full and clear declaration of his mind and will concerning their duty and their welfare, I did fhew: that Paganism and Mahometanism, without reason and truth, did or does pretend thereto, I also briefly difcourfed: I now proceed to examine the plea which Judaism puts in, and to make good that neither it is well grounded, (which, as the cause deserves, I fhall do fomewhat more largely.) The Jewish religion we acknowledge had its birth from the revelation and appointment of God; its truth and its Heb. vii. goodness we do not call in question: but yet looking into it, we shall find it in many respects defective, and wanting the conditions due to fuch a revelation as we require. For it was not universal, (neither being directed to, nor fitted for, the nature and needs of mankind;) it was not full and complete, it was not defigned to be of perpetual obligation or use.

18, 19.

1. First, I fay, this revelation was not general; rected to, or intended for to inftruct and oblige mankind:

itself exprefsly affirms fo much; the whole tenor and SERM. frame thereof fhews it; fo do all the circumftances of its XV. rife and progrefs. That it was intended peculiarly for that small nation, poffeffing a very inconfiderable portion of the earth; distinguished, and indeed, as it were, concealed from the rest of mankind both on purpose and in effect; for it fo remained for many ages (till the Macedonian firft, and afterward the Roman conquefts opened the world, and disclosed them) hid in a folitary obfcurity; even fo far as to fcape the obfervation of the most inquifitive furveyors of the earth, the most curious fearchers into the customs of all people, (as of Herodotus for inftance, who, nicely describing the places and manners of the people all about them, could not discern them, and takes no notice of them, although for their peculiar manners otherwise most remarkable, and deserving his mention;) appears by exprefs paffages in their law and holy writings; He Pf. cxlvii. fheweth his word unto Jacob, his ftatutes and his judgments unto Ifrael; He hath not dealt fo with any nation; and his judgments they have not known them. It is plainly affirmed, that God did make that discovery of his will and mind peculiarly to that people, and to no other; I the Lord am Lev. xx. 26 holy, and have fevered you from other people, that ye fhould

19, 20.

xxxiii. 16.

ry, not to

trade, to

&c. Vid.

130.

be mine, faith God to the Jews; So fhall we be feparated, Exod. I and thy people, from all the people that are upon the face They were of the earth, faith Mofes in his addrefs to God; Thou art not to mara holy people unto the Lord thy God; The Lord hath chofen thee to be a special people unto himself, above all converfe, people that are upon the face of the earth, faith Mofes to Grot. in that people: which paffages (together with divers others Evang. p. of the fame import) being used to engage and encourage Deut. vii. 6. a fingular obedience, do plainly fay, that God tranfacted xiv. 2. with that people fingly and feparately from all other; taking them on purpose, as it were, into a corner, at a good diftance, and beyond hearing of others, that he might there fignify alone to them his pleasure, peculiarly concerning them. Yea to this purpose, of maintaining a diftance and diftinction from the rest of mankind, divers of their laws were appointed; as not only the nature of fuch

SERM. laws doth imply, but words annexed to them sometimes XV. express; I am the Lord your God, which have separated Lev. xx. 24. you from other people; ye shall therefore put difference beEph. ii. 14. tween clean beafts and unclean. Whence St. Paul calls

xxix. 14, 25, &c.

their law μεσότοιχον φραγμό, a partition wall, that fenced that nation, and fevered it from others; and an enmity, being framed to fet them in diftance and variance from the rest of men. That whole business alfo of this conftitution is frequently styled a covenant, made, not between God Deut.iv.13. and mankind, but between God and that fingle nation; a covenant in formal terms mentioning them, and them only; fealed with marks and characters peculiar to them; requiring conditions and duties poffible or proper only for them to perform; exhibiting promises only fuitable to them; propounding rewards which they only were capable to receive, and punishments which they only could Deut. iv. 1. undergo. Hear, O Ifrael, is the usual style, according to 1. vi. 3, which thofe laws are directed; I am the Lord thy God, Pf.lxxxi. 8. which brought thee out of the land of Egypt, is the introduction to the Decalogue itself, (which among all parts of that law looks faireft toward a general importance and obligation; which yet is fo specially directed, and is indeed peculiarly called the covenant between God and that Deut. iv.13. people; viz. fynecdochically, as being the principal part Exod. directive of their duty.) In the body of the laws itself,

&c.

χχχίν. 29.

15. i. 16.

Exod. xxv.

46.

Deut. xv.

3, 12.

47, &c.

there is often made a diftinction between them who were Deut. xvii. bound to obferve it, and others that were not; between brethren and firangers; between Hebrews and aliens; with duties fuited and limited in regard to that distinction, (as in the cafes of remitting debts, releafing fervants, exLev. xxv. acting ufe, and the like:) there are enjoined duties, which Deut. xvi.1. Others could not properly or decently perform; such as obfervation of feafts in commemoration and thankfulness Exod. xxiii. for mercies vouchfafed to that nation; as alfo others 19, &c. which could not be obferved by all men with any poffibility or convenience; fuch as thofe of repairing thrice a year to one certain place, established for God's worship; of bringing tithes and oblations thither, and the like; neither was the number of Priests and Levites, fet apart for God's

16.

xiv. 21, &c.

fervice, proportioned otherwife, than in refpect to that SERM. one people. The encouragements also and rewards pro- XV. mifed to obedience do incommunicably pertain to them, as also the discouragements from, and punishments for, difobedience; a long and profperous enjoyment of the land of Canaan was the meed fet before them, if they fhould obey and make good their part of the covenant; a difpoffeffion thereof, or affliction in it, was the punishment threatened, if they should prefume to disobey and violate thofe engagements; Ye fhall walk in all the laws, which Deut. v. 33. the Lord your God hath commanded you; that ye may live, Mofes noand that it may be well with you; and that ye may prolong vos ritus, your days in the land which ye poffefs. Hear therefore, O que cæteris Ifrael, and obferve to do it; that it may be well with thee, mortalibus and that ye may increase mightily, as the Lord God of thy Tac. 5. fathers hath promised thee, in the land that floweth with Cætera inmilk and honey. Such were the promises exciting to obe- tra, foeda dience; and the threatenings deterring from difobedience valuere. were answerable, as every where in their law and story is vifible.

I may also hereto add, that as the laws and rites of this religion were defigned only for this people, as they did only agree to their circumstances; fo they were only fuited to their inclinations and their capacities; their inclinations, which were very stubborn and perverfe; their capacities, which were very low and grofs, as their own prophets do upon many occafions affirm and complain; being diffentaneous and repugnant to the common humour and genius of mankind: fo experience discovered them to be, when they became more apparent and obfervable; Judæorum mos abfurdus, fordidufque; (The Jewifh way of life is uncouth and fordid, was Tacitus his cenfure; Hift. v. 5.) and, They run counter to all men, was St. Paul's imputation on that people; 1 Theff. ii. 15. to which the general conceit of men concerning them did agree; fo little plaufible or probable was their way, so liable to dislike and contempt: which argues it unfit to be commended by the God of wisdom to the generality of mankind.

vi. 3, &c.

contrariof

indidit.

ftituta finif

pravitate