fafed to these Nations, chap. xxxiii. 15. It appears, that the Fundamentals of Religion were known Doctrines amongst them, and are therefore mention'd both by fob himself, and by his Friends, in as plain terms as may be, and as fully as can be expected in a Book which is Poetical, the nature whereof requires that known things fhould be alluded to, but not fo particularly related as in Hiftory. And there is no doubt but the Propagation of 'Religion, in other Parts of the World, would be as evident, if the Scriptures had not occafionally only, and in the courfe of other things, but of fet purpose treated of this Matter; as we may gather from the footsteps to be found in Heathen Authors, of what the Scriptures deliver to us, and from the feveral Allufions and Representations in the Rites and Ceremonies of their Religions, expreffing, though obfcurely and confufedly, the chief Points of the Scripture-ftory, as has been fhewn by divers learned Men.

2. In fucceeding Ages, after the giving the Law, when the Jews, by their Laws concerning Religion and Government, may feem to have been wholly feparated from the rest of the World, and the Divine Revelations confined to one Nation, there ftill were fufficient Means and frequent Opportunities for all Nations to come to the Knowledge of the Truth. And here I fhall fhew, (1.) That the Law of Mofes did particularly provide for

the

the Inftruction of other Nations in the Revealed Religion, and that the Scriptures give frequent Commandment and Encouragement concerning it. (2.) That the Providence of God did fo order and difpofe of the Jews in their Affairs, as to offer other Nations frequent Opportunities of becoming inftructed in the true Religion, and that multitudes of Profelytes were made of all Nations.

1. The Law of Mofes did particularly provide for the Inftruction of other Nations in the Revealed Religion, and the Scriptures give frequent Commandment and Encouragement concerning it. The Strangers or Profelytes, amongst the Jews, were of two forts: for either they were fuch as became Circumcifed, and obliged themselves to the Obfervation of the whole Law of Mofes, who were ftyled Profelytes of Righteousness, or of the Covenant; or they were fuch as believed in the True God, and profeffed only to observe the Precepts given to Noah, which comprised the Subftance of the Ten Commandments; and these were called Profelytes of the Gates, because they were permitted to live amongst them, within their Gates; thefe are the Stran gers in their Gates, mention'd Deut. xiv. 21. who might eat of fuch things as the Ifraelites themselves were forbidden to eat of.

If any would be Circumcifed, and undertake the Obfervation of the whole Law, they had full liberty, and the greatest encouragement

to

to do it. At the first Institution of Circumcifion, not only Abraham and his Seed, but his whole Family, and all that were bought with money of any Stranger, were to be circumcifed, Gen. xvii. 12, 27. and at the Inftitution of the Passover,the Stranger is commanded to observe it,as well as the Natural Ifraelite, Exod.xii. 19. God made no distinction in the Inftitution of both these Sacraments between the Jews and those other Nations that dwelt amongst them, and were willing to conform themselves to the Obfervation of the Law; but first to Abraham, when he appointed Circumcifion, and then to Mofes, when the Paffover was instituted, particular Order is given concerning Strangers or Profelytes, who would betake themselves to them, one law fhall be to him that is home-born, and to the stranger that fojourneth among you, Exod. xii. 49. Deut. xxix. II. And as the receiving the Seal of Circumcifion was an admiffion into Covenant with God, and implyed an Obligation to obferve the whole Law, and a Right to the Privileges of it, which was confirmed and renewed by their partaking of the Paffover: fo it is to be observed, not only that God did in general admit Strangers and Aliens to the fame Worfhip with the Jews, but that throughout their whole Law frequent mention is made of them, and care taken for their Reception and Behaviour for though what is but once faid in Scripture, is a fufficient Proof of the Will and

Pleasure

Pleasure of God in any matter; yet when a thing is often mention'd, and every where inculcated, it is an evidence to us, that God would have the more notice taken of it, and has laid the ftrictest Obligation upon all to obferve it. But we find exprefs mention made of the Stranger at the appointment of the Yearly Feaft of Atonement, Lev. xvi.29. The Stranger was obliged to bring his Sacrifice to the Door of the Tabernacle of the Congregation; and in the Prohibitions of eating Blood, he is particularly forbidden it, chap. xvii. 8, 9, 12, 15. All the Laws relating to Marriage, and concerning unlawful Luft, are equally enjoin'd the Stranger and the Ifraelite,ch.xviii.26. he was to be ftoned, if he gave any of his Seed unto Moloch, chap. xx. 2. and he was obliged to all the fame Laws concerning Sacrifices, chap. xxii. 18. and was to be ftoned for Blaíphemy, chap.xxiv. 16. The Sabbath was appointed to the Stranger within their Gates, Exod.xx.10. & xxiii.12. Lev.xxv.6. Deut.v.14. The Stranger was to hear the Law read in the Solemnity of the Year of Releafe,chap.xxxi.12. And the Covenant is exprefsly made with the Stranger, chap.xxix. 12. Joh. viii. 33, 35.

And as the Strangers or Profelytes were thus join'd, in the very Defign and Inftitution of the Law, with the Native Ifraelites themfelves, as to all the Acts and Privileges of Religious Worship; fo God had a particular regard to them in their Civil Statutes and

Ordinances, to free them from Oppreffion, and every thing that might give Strangers any discouragement from living amongst the Ifraelites, and becoming Partakers of their Religion with them: Thou shalt neither vex a Stranger, nor opprefs him; for ye were strangers in the land of Egypt, Exod. xxii. 21. Also thou shalt not oppress a stranger; for ye know the heart of a stranger, feeing ye were strangers in the land of Egypt, chap. xxiii. 9. It feems, one reason of their being fo long detained in Egypt, was to teach them humanity and compaffion to Strangers: Thou shalt not oppress an hired fervant that is poor and needy, whether he be of thy brethren, or of thy ftrangers that are in thy land within thy gates, Deut. xxiv. 14. And care is taken of the Stranger, that he be not brought into want, or fuffered to perifh in his distress; for the Gleanings of the Harveft and of the Vintage were his portion: Thou shalt leave them for the poor and the stran ger: I am the Lord, Lev. xix. 10. & xxiii. 22. All manner of Kindness and Affection is in most express and ample terms commanded towards all Strangers: And if a stranger fojourn with thee in your land, ye shall not vex him: But the ftranger that dwelleth with you shall be unto you as one born amongst you, and thou shalt love him as thy felf; for ye were strangers in the land of Egypt: I am the Lord your God, Lev. xix. 33, 34. And Mofes, repeating the peculiar Favours which God had beftowed