whom his arts or their interests had in-cate his pleasure unto the better and more veigled to join with him), was this relig- orderly sort of people (such as were the ion first planted; and for its propagation subjects of that well governed empire ;) it had that great advantage of falling in by persons of good meaning, mild dispothe way of barbarous people, void of sition, and innocent behaviour (such as learning and civility, and not prepossess were the apostles of our Lord;) in a ed with other notions or any sense of re- quiet and gentle manner (such as these ligion; who thence (as mankind is natu- only used;) would surely better become rally susceptive of religious impressions) a worthy prince. Thus even the exteriwere capable and apt to admit any re- or circumstances of Mahometanism (both ligion first offering itself, especially one absolutely and in comparison), belonging so gross as this was, so agreeable to their to its rise, its growth, its continuance (so furious humours and lusts. Afterward full of indecency, of iniquity, of inhubeing furnished with such champions, it manity), ground strong presumptions diffused itself by rage and terror of arms, against its divinity; or rather, plainly deconvincing men's minds only by the monstrate that it could not proceed from sword, and using no other arguments but God, whose truth cannot need such inblows. Upon the same grounds of igno-struments or such courses to maintain it, rance and force it still subsists, neither whose goodness certainly abhors them. offering for, nor taking against itself, any But further, if we look into the matter reason; refusing all examination, and, and inward frame thereof, we shall find upon extreme penalties, forbidding any it a mass of absurd opinions, odd stories, dispute about its truth; being indeed so and uncouth ceremonies; compounded far (whether out of judgment or fatal in-chiefly of the dregs of Christian herestinct) wise, as conscience to itself, or sies, together with some ingredients of foreboding, that the letting in of a little light, and a moderate liberty of discussing its pretences, would easily overthrow it. Now, that divine wisdom should choose those black and boisterous times to publish his will, is as if the king should purposely order his proclamation to be made in a tempestuous night, when no man scarce dared to stir out, nor any man could well see what was done, or hear what was said: much fitter surely to that purpose were serene and calm day, a time of general civility and peace, like that of Augustus Cæsar. That the declaration of God's mind should issue from the deserts of Arabia (that den of robbers), is as if the king should cause his edicts to be set up in the blindest and dir-verting the foundations of justice between tiest nook of the suburbs: the marketcross, surely, or the exchange (the place of most general and ordinary concourse), such as, in respect to the world, was the flourishing empire of Rome, were more convenient, and wisely chosen for that purpose. That, passing over the more gentle and tractable part of his people, a prince should send his law to a rabble of banditti; should pick out for his messenger a most dissolute varlet, attended with a crew of desperate ruffians, resolved to buffet and rifle all they met, were an odd way of proceeding: to communi

Judaism and Paganism confusedly jumbled or unskillfully tempered together. From Christian heresies it seems to have derived its negative doctrines, opposite to Christianity; as for instance, when allowing Christ much respect, it yet denies his being the Son of God, and that he did really suffer; rejecting his true story, it affixes false ones upon him: as also some positive ones; for example, that unreasonable opinion, so much misbeseeming God, that God hath a body (Mahomet, forsooth, once touched his hand, and felt it very cold), might be drawn from the Anthromorphites; that Doctrine concerning the fatal determination of all events (so prejudicial to all religion, sub

God and man, man's free choice in serving God, God's free disposal of rewards suitable to men's actions), they probably borrowed from the Manichees, a sect that much obtained in those eastern parts. The Jew contributed his ceremonies of circumcision and frequent purgations by washing, his abstinence from swine's flesh, his allowance of polygamy and divorce: I might add, that perhaps from him they filched that proud, inhuman, and uncivil humour of monopolizing divine favour and goodwill to themselves; so of restraining their own kindness and respect to persons of

their profession, or sect; condemning, | matters of fact, who will trust him in despising, and hating all the world beside matters of right and reason? which themselves; calling all others dogs, and things, if it were worth the while, might adjudging all to certain damnation; and, by various instances be showed; and you which is more, affirming that all of their may every where receive satisfaction belief, how wicked soever their lives therein. The like might be said conhave been, shall at length assuredly par- cerning its multitude of silly ceremonies, take of salvation: so partial do they grounded on no reasonable design, nor make Almighty God, so addicted to a subservient to any purpose of virtue; the mere name and outward show, feigning institution whereof no man therefore, him, as in shape so in passions, human without injury to the divine wisdom, can and like themselves. Indeed in this main impute thereto. But I shall only add two part of religion, a true notion of God, further considerations upon this matter: his nature, his attributes, his method of one, that whatever is good or plausible in providence, their doctrine is very peccant, this religion (such as are some precepts representing him, in his nature and ac- of justice and charity, although these tions, very unworthily. Their descrip- confined among themselves), may reations concerning the state of men after sonably be supposed taken from Christiandeath (that main and principal part of re-ity, which being senior in standing, may ligion which gives life and vigour to the (in points wherein both agree) well go rest) whence can we better deduce its for the mistress; and however, that, uporiginal, than from the pagan notions or on the score of such doctrines or laws, stories of Elysium and Hades? what we have no reason to think this religion better pattern can we find, whence that came from God; for why should he reparadise of corporeal delight, or rather veal that again, which in a larger extent of brutish sensuality, should be transcrib- upon better grounds, with more advantage, ed, which any man sees how poor an en- he had declared before; which also couragement it is, how unworthy a re- then was commonly embraced and acward to virtue; yea, how much it is apt knowledged? I also observe, that this reto detract from, to discourage all per-ligion, by its own free concessions, doth formances of reason and honesty? The evidently destroy itself; for it admits like we might say of the punishments Christianity once to have been a true doc(which in due correspondence to the re-trine, proceeding from and attested to by wards they propound) they only or chief God; but Christianity did ever declare ly inflict upon the body; the main part, itself to be a general, perpetual, perfect, it seems, of which a Mahometan man and immutable rule of faith and pracconsists. And must he not be very stu- tice; that never any accessions thereto, pid, who can suffer himself to be per- any alterations thereof, ought to be made suaded that such conceits (conceits fa- or admitted; that whatever spirit, comvourable indeed to pleasure, and indul-ing after, it should offer to innovate, or gent to the flesh, but contrary to virtue, pretend to new discoveries contrary to, prejudicial to the spirit and reason of or different from it, must be suspected of man) should come from the God of wis-delusion, foretelling and forewarning adom and holiness? Further, how Ma-gainst such endeavours that should aphomet was inspired, his stories alone will pear, as fallacious and mischievous: this, evince; stories patched up out of old his- it appears (by the writings of those who tories corrupted, mingled, and transplac- first planted Christianity, writings which ed; interlarded with fabulous legends, no man in his wits can question to be contrary to all probable records of histo- theirs; being through a continual uninry, (the names, places, times, and all the terrupted course of times, from the becircumstances whereof he most unskil- ginning, by general consent of both fully changes and confounds) yea repug- friends and adversaries, acknowledged nant to the nature and possibility of and attested to as so; all characters withthings; so that in a manner every tale in them imaginably proper for that purhe tells is an evident argument of an ig-pose, confirming the same; as also by norant and an impudent impostor; and the current tradition of their disciples, he that so blunders and falsifies about immediate and mediate, extant in records VOL. II.

41

unquestionable, and by all other means to instruct and oblige mankind: itself conceivable), this, I say, it most plainly expressly affirms so much; the whole appears, was one grand doctrine and tenor and frame thereof shows it; so do pretence of Christianity at first, which the Mahometans acknowledging originally true and divine in the gross, must consequently grant itself to be an imposture. And thus much seems sufficient to demonstrate that religion not to be of a divine extraction. I shall next proceed to consider the pretences of Judaism, and to show that neither it was such a perfect revelation as we proved it probable God would vouchsafe to make. But that shall be the subject of another Discourse.

And in Jesus Christ, &c.

SERMON XV.

OF THE IMPERFECTION OF THE JEWISH

RELIGION.

EPH. i. 13.-In whom ye also (trusted), having heard the word of truth, the gospel of your salvation.

all the circumstances of its rise and progress. That it was intended peculiarly for that small nation, possessing a very inconsiderable portion of the earth; distinguished, and indeed, as it were, concealed from the rest of mankind both on purpose and in effect; for it so remained for many ages (till the Macedonian first, and afterward the Roman conquests opened the world, and disclosed them) hid in a solitary obscurity; even so far as to scape the observation of the most inquisitive surveyors of the earth, the most curious searchers into the customs of all people (as of Herodotus for instance, 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 express passages in their law and holy writings. He showeth his word unto Jacob, his statutes and his judgments unto Israel; he hath not dealt so with any nation; and his judgments they have not THAT it is probable God should vouch-known them. It is plainly affirmed that safe to mankind a full and clear declaration of his mind and will concerning their duty and their welfare, I did show that Paganism and Mahometanism, without reason and truth, did or do pretend thereto, I also briefly discoursed: 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 shall do somewhat more largely.) The Jewish religion we acknowledge had its birth from the revelation and appointment of God; its truth and its 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 such 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 designed to be of perpetual obligation or

use.

:

1. First, I say, this revelation was not general; not directed to, or intended for

Heb. vii. 18, 19.

God did make that discovery of his will and mind peculiarly to that people, and to no other: I the Lord am holy, and have severed you from other people, that ye should be mine, saith God to the Jews: So shall we be separated, I and thy people, from all the people that are upon the face of the earth, saith Moses in his address to God: Thou art a holy people unto the Lord thy God; The Lord hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth, saith Moses to that people: which passages (together with divers others of the same import) being used to engage and encourage a singular obedience, do plainly say, that God transacted with that people singly and separately from all other; taking them on purpose, as it were, into a corner, at a good dis tance, and beyond hearing of others, that he might there signify alone to them his

*

*Lev. xx. 26; Exod. xxxiii. 16, They were not to marry, not to trade, to converse, &c.Vide Grot. in Evang. p. 130.-Deut. vii. 6; xiv. 2.

Psal. cxlvii. 19, 20.

pleasure, peculiarly concerning them. I tion; as also others which could not be Yea, to this purpose, of maintaining a observed by all men with any possibility distance and distinction from the rest of or convenience; such as those of repairmankind, divers of their laws were ap- ing thrice a-year to one certain place, pointed; as not only the nature of such established for God's worship; of bringlaws doth imply, but words annexed to ing tithes and oblations thither, and the them sometimes express: I am the Lord like; neither was the number of Priests your God, which have separated you from and Levites, set apart for God's service, other people; ye shall therefore put dif- proportioned otherwise, than in respect ference between clean beasts and unclean. to that one people. The encouragements Whence St. Paul calls their law usoóro- also and rewards promised to obedience zor qaynov, a partition wall, that fenced do incommunicably pertain to them, as that nation, and severed it from others; also the discouragements from, and punand an enmity, being framed to set them ishments for, disobedience; a long and in distance and variance from the rest of prosperous enjoyment of the land of Camen. That whole business also of this naan was the meed set before them, if constitution is frequently styled a cove- they should obey and make good their nant, made, not between God and man- part of the covenant; a dispossession kind, but between God and that single thereof, or affliction in it, was the punnation; a covenant in formal terms men-ishment threatened, if they should pretioning them, and them only; sealed with sume to disobey and violate those engagemarks and characters peculiar to them: ments: Ye shall walk in all the laws requiring conditions and duties possible which the Lord your God hath commandor proper only for them to perform; ex-ed you; that ye may live, and that it may hibiting promises only suitable to them; be well with you; and, that ye may propounding rewards which they only prolong your days in the land which ye were capable to receive, and punish- possess. Hear ye therefore, O Israel, ments which they only could undergo. Hear, O Israel, is the usual style, according to which those laws are directed: I am the Lord thy God, which brought thee out of the land of Egypt, is the introduction to the Decalogue itself (which among all parts of that law looks fairest toward a general importance and obligation; which yet is so specially directed, and is indeed peculiarly called the covenant between God and that people; viz. synecdochially, as being the principal part directive of their duty.) In the body of the law itself, there is often made a distinction between them who were bound to observe it, and others that were not; between brethren and strangers; between Hebrews and aliens; with duties suited and limited in regard to that distinction (as in the cases of remitting debts, releasing servants, exacting use, and the like) there are enjoined duties, which others could not properly or decently perform; such as observation of feasts in commemoration and thankfulness for mercies vouchsafed to that na

and observe to do it; that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey.* Such were the promises exciting to obedience; and the threatenings deterring from disobedience were answerable, as every where in their law and story is visible.

I may also hereto add, that as the laws and rites of this religion were designed only for this people, as they did only agree to their circumstances; so they were only suited to their inclinations and their capacities; their inclinations, which were very stubborn and perverse; their capacities, which were very low and gross, as their own prophets do upon many occasions affirm and complain; being dissentaneous and repugnant to the common humour and genius of mankind : so experience discovered them to be, when they became more apparent and

*Deut. v. 33; vi. 3, &c. Moses novos ritus, contrariosque cæteris mortalibus indidit.— Tac. 5, Cætera instituta sinistra, fœda pravitate valuere.

b Deut. xvii. 15; i. 16; Exod. xxii. 25; Deut. xv. 3, 12; Lev. xxv. 47, &c.; Deut. vi. 1, 16; xiv. 21, &c.; Exod. xxiii. 19, &c.