The usefulness of reveal'd religion, to preserve and improve that which is natural; as it was represented in a sermon preach'd at Colchester, on occasion of the ordination of the Reverend Mr. Judah Lewes [i.e., Lewis], Pastor of the Third Society there. December 17th. 1729. / By John Bulkley, M.A. ; [Four lines from I Corinthians]

The usefulness of reveal'd religion, to preserve and improve that which is natural; as it was represented in a sermon preach'd at Colchester, on occasion of the ordination of the Reverend Mr. Judah Lewes [i.e., Lewis], Pastor of the Third Society there. December 17th. 1729. / By John Bulkley, M.A. ; [Four lines from I Corinthians]

Table of contents

Title page

The Usefulness OF Revealed Religion, TO Preserve & Improve that which is NATURAL.

[Page]

The Usefulness OF Revealed Religion, TO Preserve & Improve that which is NATURAL.

PSALM LXXIV 20.

—The dark Places of the Earth are full of the Habitations of Cruelty.

IT seems evident, and I think its generally allow'd by Expositors, That this Psalm treats of the Destruction of the Temple, and of Jerusalem, and the People of GOD by the Chaldeans, at the time of the Babylonish Captivity: And that its rather to be look'd upon as a Narrative of something past at the time of composing it, than a Prophecy of what was then to come. And for this reason its matter of Doubt or Quere among them, who that Asaph should be, that in the Title of it is mentioned, for its Author, and they seem enclin'd to think it was rather one of the Posterity of that renowned Asaph, so often mentioned in the Scriptures, [Page]or some other Person of the same Name, than that Asaph himself, who its certain liv'd in Davids time before the Building of the Temple, and therefore long before its destruction by the Chaldeans.

BUT whoever was the Author of it, yet herein we have the very Solemn and Earnest Application or Address of the Church in Captivity to GOD for Relief or Help, under the Desolations, Ruines or Miseries bro't on them by those their Enemies. In doing which she gives us a very Lively and Pathetical description of those Desolations or Ruines, speaks particularly of the Fury and Rage of those their Enemies in the Places of their Worship; of their Desacing the Curious, Carved works of the Temple, and their burning of it, together with their Synagogues; as also of diverse other Marks or Tokens of Divine displeasure against them, Arguing or Discovering the dark and difficult Circumstances they were then under, as may be more particularly seen by a perusal of the Psalm.

AFTER which, with some other things, for a Close of this her Address to GOD on this Occasion, she humbly implores his Favour in the following particulars, viz. That he would not utterly give them up to their Enemies; That he would remember his Covenant with their Forefathers; That he would plead his own Cause; And finally, That he would remember & punish their Enemies for all their reproachful Language

[Page] THE Verse of my Text contains the Second Article or Thing here prayed for, viz. That GOD wou'd remember or have respect to the Covenant with their Fore-fathers, together with an Argument to enforce it Have respect unto the Covenant; for the dark places of the Earth are full of the habitations of Cruelty Have respect unto the Covenant—. i. e. the Covenant made with Abraham, Isaac & Jacob, by which thou didst give the Land of Canaan to them & their Seed for ever. This phrase also may relate to such Promises made by GOD to their Fathers, whereby he did assure them, that if at any time they were carried Captive into strange Lands, and did there humble themselves, and pray and turn to him, that he would me reifully restore them. See Lev. 26 latter end. And its q. d. Do thou now remember and have respect to these things, and restore us again to that pleasant and lightsome Land which thou hast given to us.

THIS is what the Church here prays for, and the Argument to enforce this Plea we have in the words of my Text, For the dark Places of the Earth are full of the Habitations of Cruelty. In which simply Considered I may Observe to you two Things, Viz.

(1) THE Subject or thing spoken of, viz. The dark places of the Earth: In one of which they were now Captives, & where Ignorance, Confusion and all the works of Darkness did abound. By which Places its evident (from the tacit Opposition there is in the words between them and that [Page]Land of light to which she prays to be restored) must be intended such Places of the Earth, as were not Enlightened by Divine Revelation, as the Land from which they were carried Captive was: Such Places as on which that Day-spring from on high had not risen, or visited; which GOD had not taken into the Relation of an External Covenant, and were not favour'd with the Priviledges and Blessings of it; which then was the Condition of far the greatest part of the World, as well as at this day.

(2) WE have in the words something asserted of them, viz. That they were full of the Habitations of Cruelty. Hereby intimating how miserable the Condition of those Places, or of such as were in them, was, q. d. These Places of the Earth are full of Murders, Bloodsheds. Violence, Injustice, Oppression, Tyranny, &c. The very law of Nature is almost utterly Obliterated in the hearts of men, and there is little to be seen even of the things which that teaches and requires of them. This is the Character the Captive Church gives of those Places of the Earth in that day or time, and very agreeable it is to the Character the Apostle (Rom. 1) gives of the Gentile World in his time, and may now in our Day be given of it. And it suggests to us this truth for our present Consideration and Improvement. Viz.

Doct. THAT reveal'd Religion is the great means to Preserve, Cultivate or Improve Natural Religion in the World.

[Page] THIS is a natural and easy deduction from the Character the Church here gives of such Places of the Earth, as GOD in Sovereignty had left to the Instruction and Guidance of the unwritten Law of Nature only, and had not favour'd with the Blessing of reveal'd Religion, or his written Word.

AND in speaking to this Truth, I shall essay these three things, viz.

I. TO shew what is intended, or we are to understand by Natural Religion.

II. WHAT we are to understand by Reveal'd Religion. And,

III. TO Evidence what is here asserted, viz. That the Latter is the great means to Preserve, Cultivate or Improve the Former.

I. WITH Relation to the first Thing, viz. Natural Religion. You may take this short Definition of it, viz. That it is that Faith and Observance or Obedience which Nature, or Natural Light teaches men. By Nature here I would not be understood to intend simple, uninstructed Nature, but Nature or Natural light under its utmost improvement by Contemplation or Study of the works of GOD in Creation and Providence, those common discoveries he makes of himself and will to all mankind. That Faith and Observance or Obedience, which Nature thus instructed or improved teaches any, is what I here intend by Natural Religion. Natural Religion, as well as that which in Reveal'd, objectively taken, consists [Page]of its Credenda & Agenda, i e. Of things to be believ'd and things to be done, and by Consequence, subjectively taken, includes in it Faith and Observance, or Obedience as well as the other; and indeed a considerable part (yea, may I not say, the main part) of the Faith and Obedience of Reveal'd Religion (largely taken) is Primarily and Really no other than the Faith and Obedience of Natural Religion.

More Particularly here,

1. NATURAL Religion includes Faith in it. There are sundry Doctrinals, or Articles of Faith, yea and of the Christian Faith too, largely taken, which Nature teaches the belief of, this in Particular, is the Case with sundry of its Doctrines relating both to GOD and Ourselves Christianity or Reveal'd Religion contains a Doctrine concerning GOD, a Doctrine including in it many things to be believ'd concerning him. But how many of them, are no other than what Nature teaches the belief of, and which we should or might have believed, had we never been assisted by Supernatural Revelation, or been left to the only Instruction of Natural light, employ'd in the study of that common discovery GOD makes of himself, in his works to all Mankind? This is the Case not only with his Existence, or Being, but also diverse of his Perfections or Attributes, such as his Eternity, Unity, Omnipotence, Wisdom, Goodness, &c. which Perfections are so Legible in his works, that he that could not have seen them there, or some of [Page]them at least (had he not otherwise Reveal'd them) might have justly been pronounc'd Blind and Stupid, even to the degree of brutal Creatures themselves. Consonant to this the Apostle (Rom. 1.20.) tells us of these invisible things of GOD, that they are clearly seen, and to be understood by the things that are made, without the help of Supernatural Revelation; and accordingly were seen, understood and believ'd by many in the Gentile World, as is evident from what we have of theirs in our hands.

THE Case is the same with sundry Doctrines, or Articles of the Christian Faith, relating to Ourselves: In Particular those Great and Fundamental Articles of it. viz. The Immortality of the Soul, and the reality of Reward, or Punishment in the Future Life, according as men demean themselves in this. These also are Doctrines which the Gentiles that had only the unwritten Law of Nature, did believe, & have taught us. Cicero speaking of them, tells us they were Doctrines handed down to his time, from all Antiquity. And hence as on the one hand, we find in their writings an Elisium or Paradise, i. e. A Place of pleasant and delightful Fields and Walks, (as they conceiv'd of it) into which they believ'd the Souls of just men went after their departure hence; so on the other a Tartarus, which they believ'd to be as one says, Career Paenarum infernum, i. e. A Place or Prison, where the Souls of the Wicked are Coufin'd and Punished in the Future Life.

[Page] 2. IT Consists of or includes Observance or Obedience in it: or there is an Observance or Obedience which Nature teaches. Of this we are assured by the Apostle Paul, as well as otherwise, when he tells us of the Gentiles, Rom. 2. 14 That tho' they had not the written Law, yet did by Nature the things Contained in the Law. Tho' many among them holding the Truth in unrighteousness, did not do those things, but liv'd in a sinful Neglect of them, or at least many of them, as he shews us chap. 1. Yet with others the case was otherwise, they shewed the work of the Law written in their hearts, by observing or doing the Main, Substantial parts of the Obedience required in it, at least as to the matter of it.

MORE Particularly here, That Observance or Obedience included in Natural Religion, or which the light of Nature teaches, relates either to GOD, Ourselves, or our Fellow-Creatures. With relation to GOD it teaches that first and great, and Comprehensive Duty of the Law, viz. The love of GOD, to love him with all the Heart, Soul and Strength. It teaches the Fear of GOD; to hope and trust in him, to Pray to him, and be thankful for his Mercies. Hence we find the neglect of these things in those Gentiles spoken of, Rom. 1. mentioned as the Reason why the wrath of GOD came upon them ver. 21. Because that when they knew GOD, they did not in, or by these things Glorify him as GOD. With relation to Ourselves, it teaches the duty of Self-love, together with such Vertues as are the Natural Expressions [Page]of it. And with relation to Others, the Relative Duties falling under that Justice and Charity that are the sum of the Second Table. In which things, be it spoken to the shame of us Christians, many in the Gentile World have much excell'd or gone beyond the most of us. That these things are but several parts of that Observance or Obedience which Nature teaches, is evident from that inward Testimony of Conscience, either Approving and Justifying, or Condemning, the Apostle assures us such of the Gentiles, at least as were not of depraved Minds and Consciences had Experience of, according as they either did or neglected them. Rom. 2.

IT must be confess'd, that many things are to be met with in the writings of divers Heathen, Repugnant to what I have now mentioned, as the Religion of Nature, as might he easily shewn: But this no more proves it not to be so, than that there were in the Gentile World, none whose Minds and Consciences were Deprav'd and Vitiated. And from this short Account now given of it, 'tis evident that Reveal'd Religion or Christianity, as we commonly call it, taken in its full Extent or Latitude, is as to the Main, Substantial Parts of it, no other than Natural Religion, as will more fully appear by the Account I shall give of it, which is the Second Thing proposed, and I now come to.

II. AS for Reveal'd Religion, you may take this Account of it, viz, That it is that Faith and [Page]Observance which is taught in the Scriptures or word of GOD. This is a Revelation superadded to the light of Nature, and as Natural Religion is that Faith and Observance which Nature teaches, so Reveal'd Religion is that Faith and Observance, which is taught and recommended to us by this Divine, Supernatural Revelation. From whence its evident to every one that knows what the Faith and Observance taught us in the Scriptures is, that Reveal'd Religion, or Christianity, as we commonly call it, is not a thing altogether different from Natural Religion, but Contrarily that its very much one, and the same thing, as I but now hinted: As to a main Part of it, no other than Natural Religion re-inforced, and improv'd by Divine Revelation. But yet, tho' this be the Case with many things in it, yet not with the whole; things of this Nature are not the whole of what is intended by Reveal'd Religion; but besides them, there are included in it matters both of Faith and Practice, which Nature makes no discovery of. Nature tho' it teach many Articles of the Christian Faith, yet not all. Tho' it teach the Existence or Being of GOD, yet not the manner of his Subsistence, or that he is Three in One, and One in Three. Tho' it make some discovery of Sin to Men, yet as it gives no intimation of the true Origine of it, so neither of the way of Redemption, or delivery from it. The whole Doctrine of the Gospel relating to this mystery of Godliness, (I mean the Way or Means of our Redemption from Sin and Wrath) is wholly Supernatural, [Page]and Nature gives no intimations of it. The Determination or Appointment of this way of our Redemption, was one of GODs Prerogative, Sovereign Acts, the effect of his Sovereign Will and Pleasure, and what has no Connexion with any thing in Nature, and what therefore can't be deduc'd or argued from it. Consonant to this we find nothing of these things in the Theology of the Heathen. And the like may be said concerming the Resurrection of our Bodies at last, and their Re-union with our Souls; & many other Articles of the Christian Faith, concerning which its equally silent.

AND the case is the same with diverse things of a practical Nature, included within the compass of Reveal'd Religion; they are things which Nature after its best and utmost Improvements is wholly a Stranger to. Of this Nature is the Duty of Believing in CHRIST for Righteousness and Life, the Duty of offering up all our Prayers and Services to GOD in his Name, with a relyance on his Mediation for the Acceptance of them.

THESE are Duties purely Evangelical, beyond the utmost Efforts of Nature to make any discovery of, and of which therefore we must have for ever remain'd Ignorant, had not Supernatural Revelation made them known to us. And the same I may say concerning the Duty of Sanctifying the Lord's Day, together with the Rituals of Positives of that Instituted Worship, an Attendance on which GOD has made a main [Page]part of it. Nature makes no discovery of these things. However these and such like things, together with those mentioned under the former Head, are what is here intended by Reveal'd Religion.

III. I come to shew that Reveal'd Religion is the great means to Preserve, Cultivate or Improve Natural Religion in the World. And it might Suffice for Evidence of this, only to say, That this is the Mean which the Infinitely Wise GOD in all Ages has made use of for this End. Revealed Religion, as it has ever been One and the same in all the substantial parts of it, so has there not been any Age or Day since there was a Church on Earth, in which it was without it, tho' the way of Communicating of it in different Ages has been Various. GOD Spake or Communicated this Rule the Apostle tells us, Heb. 1.1. in diverse manners to the Fathers, yet the Thing Spoken or Communicated was Ever, in all the Essentials of it, One and the same, exactly agreeing to the one and only Archetype or Idea of Divinity that Eternally was in the Divine Mind.

BUT for a more full Illustration of it, I shall Endeavour to make Good these Two Propositions, viz.

I. THAT there is nothing in Revealed Religion that can any way Hurt, Prejudice or Hinder that which is Natural.

II. THAT it is every way Calculated, Adapted or Suited to the Preservation and Furtherance or Improvement of it.

[Page] Prop. I. THERE is nothing in Revealed Religion that can any way Hurt, Prejudice or Hinder Natural Religion. Were there any thing of this Nature in it, this as it would be a just Exception against it, so what at once would Overthrow what I am now in the proof of. There is no Opposition or Inconsistency in any, either of the Doctrines or Precepts of the Word of GOD with those which Nature Teaches. Supernatural Revelation does not in any thing contradict right reason; for any so to assert were to make the Most High Inconsistent with Himself. Revealed Religion, or the Word of GOD, contains, indeed, Doctrines and Precepts diverse from those which Nature teaches, (and which Surpass its Comprehension) but not Opposite to them, nor such as can in any wise hinder us in our Belief and Observance of them. Tho' it tells us that GOD is One in a manner to us Inconceivable, yet, that he is but One still; One Simple, Undivided Essence. Nor does it teach us any thing concerning Him tending or leading us to think or believe otherwise of him, to conceive of him as One not clothed with those Perfections, which Natural light or reason Contemplating his Works assures us he is clothed with: But contrarily what Perfections righ. Reason contemplating him in the Glass of his Creatures and Works, sees to be in him, the same does Revealed Religion, or Word of GOD, ascribe or give to him, that same Eternity, Insinity, Wisdom, Power and Goodness, that are so Legible in his Works to all Wise observers of them. [Page]In like manner, Those other Doctrines of Reveal'd Religion, viz. The Incarnation of the Second Person, in the affair of our Redemption, and the future Resurrection of the Body, though they contain things inexplicable by us, and which surpass our Conception; yet as none can say there is any inconsistency in them with any article of Faith which Nature teaches, so all those that are wise will say there is not more of Mystery in them neither than in diverse of the other.

THE case is the same as to things of a Practical Nature in Natural Religion: No Doctrine of the Word of God is of that Nature, as that it can have any ill influence on them, or any way prejudice them. Those purely Evangelical Doctrines of it that open to us the way to Pardon and Life, tho' they are, as was before observed, what Natural Religion is utterly a stranger to (and direct us to seek those things in a way, or by means different from what that does) yet cannot in the least prejudice or hinder us in any Duty it directs us to for the same end; and that because there is no Duty required by it for this end, the necessity of which for the same is not taught in those Doctrines of the Gospel. It were easy to shew this in a detail of the particulars on both sides, but its needless, since the Apostle Paul assures us of it, when he says, Rom. 3 31. of these Doctrines of Faith I am now speaking of, That they do not make void that Law that is the sum of Natural Religion, but on the other hand Establish it. In a word, What I have said of the Doctrines of Revoal'd Religion, [Page]may with equal truth be said of its Precepts or Duties; there is no inconsistency in them, with any Precept or Duty of Natural Religion, or any thing of a tendency to prejudice our due Observance of them.

Prop II. IT's every way Calculated, Adapted or Suited to the preservation & furtherance or improvement of it. This will be evident when these four things are considered, viz.

1. THAT it contains all the Truths of Natural Religion.

2. THAT it Illustrates, Explains & Improves them.

3. THAT it Corrects all the Errors & Corruptions that with or among any have Crept into it.

4 THAT it improves its Motives & adds to them.

1. Revealed Religion, or the Word of God, contains & re-inforces all the Truths of Natural Religion. So far is it from having any thing inconsistent with any of them, that it contains them all, and re-inforces them, be they of a Doctrinal or Practical nature. I have already observed that Christianity or Revealed Religion, taken in its full Extent, is as to a main part of it no other than Natural Religion, the Religion which Nature teaches adopted by the Gospel and made a part of it self. And this we may say of the whole of Natural Religion, all its Doctrines & Precepts, the Gospel has adopted them all, and accordingly teaches them, and urges a Faith and Observance of them as necessary in every Christian. And this Consideration [Page](by the way) as its an Evidence of the suitableness of Revealed Religion, for the Ends to which its here said to be proper, & bespeaks the peculiar Excellency of it (since the same can't be said of, perhaps, any other Religion in the world) so is it all the same time a strong proof of its Divine Original. Nor need we any further Evidence of the Falseness of any pretences the Alcoran of that grand Impostor (Mahomet) makes to this than its teaching things Repugnant to the sincere & pure dictates of Nature: Hereby it assures us it never came from Heaven. No Institution of this sort can do so; for GOD is the Father of Natural Light, as well as that which is Supernatural, and he cannot contradict himself.

BUT otherwise it is with that Religion of which I am now speaking: There is no truth of a Doctrinal nature, be it concerning GOD or ourselves, contain'd in Natural Religion, which this does not contain & teach too, nor any Duty that Enjoins, which this does not Enjoin too. Does that teach the Being of GOD, the Unity of his Essence, this does so too. There is one God, says the Apostle, 1 Tim. 2 5. i. e. there is but one. Does that teach his Eternity, or Existence before all time & things, this does so too. That he is the King Eternal, 1. Tim. 1.17. Before the Mountains were brought forth, or ever thou hadst for med the Earth & the World, even from Everlasting, to Everlasting thou art God, Psal. 90.2. Does that teach his Omnipotence, this does the same. Ell & Shaddai, i. e. the strong God, and God alsufficient, are Names [Page]by which he reveals himself in his Word. And so as to his Mercy, Wisdom, Goodness, &c. The same is true of all the Doctrines of Natural Religion, respecting ourselves, and all its Rules for conduct or practice. Here we have the most refined System of Ethicks or Morals: That Sobriety, Temperance, Charity, Justice, Charity, Humility, Fortitude, Patience, Meekness, and whatever else of this nature, Natural Religion, either by the remains of the most Polite Heathen, or otherwise, has recommended and urged, is here taught and urged likewise. It descends to particulars, and considering us either alone, or as joined together in Society, or as under the various circumstances of humane Life, or as disposed of into any of those Relations or Places wherein by Providence we are made at any time, while here, to stand; And whatever Vertues or Duties in any of those circumstances or relations, Natural Religion recommends & enjoins, the same does it enjoin likewise. Now it being thus with Reveal'd Religion, it can't be otherwise than proper for the ends mention'd, inasmuch as its hence evident that by it Natural Religion, in all the parts of it is recommended to us with an additional stamp or impress of Divine Authority upon it.

2. IT Illustrates & Improves them. The truths of Natural Religion are by it delivered to us with an illustration & improvement beyond what the light of Nature in any, or the Pagan Theology were ever capable of. This will be very evident on a brief review of some of them. And I'll instance [Page]here in its Doctrine concerning the Divine Perfections of God. Every one must confess that the truths of Natural Religion falling under this head, are much illustrated and improved in the Sacred Pages of Reveal'd Religion, when we have them all not only asserted there, but those Perfections they ascribe or give to God represented or set before us as transacting or doing many wonderful works in Providence; Works in the performance of which the most High published his Praise, got to himself a Name, & became dreadful even among the heathen, Mal. 1.14.

NOT to mention others of his wonderful works recorded in his Word, with what an illustration do the truths of Natural Religion concerning the Wisdom, Power, Justice, Goodness of God, &c. appear, when we there view those Perfections transacting, i. e. contriving & accomplishing the glorious design of mans Redemption? This was the result of nothing less than an infinite Wisdom & Goodness, & an affair in contriving & accomplishing which, as there was a concurrence of these & other Perfects, so in nothing do they appear so glorious as in this; nor are we by any thing else so much assisted in forming just conceptions of them. In this affair we have, if I may so speak, the utmost stretch of the Divine Wisdom & Power: Here the far distant terms of Infinite & Finite, Eternal & Temporal are bro't together; GOD is made to become Man, the Eternal Temporal, Life to Die, and by Dying to give Life to the World; And without Controversy, [Page]GREAT is this Mystery of Godliness. Nor is this the only way by which Reveal'd Religion illustrates and Improves these truths of Natural Religion, and assists our Conceptions of these things, as it were easy to shew.

I may instance again in the Doctrines or Truths of Natural Religion relating to the Soul, its Immortality & a Future State. This I mention'd before as one thing intimated or taught by the light of Nature, and accordingly find Intimations of it in the writings of the Heathen. But with how much obscurity and darkness are the Truths of this Nature attended, as they are delivered to us by them! And into how much a clearer Light are they brought by the Doctrines of Reveal'd Religion! The Apostle tells us, 2 Tim. 1, 10. That Life & Immortality are brought to light by the Gospel i. e. The Future State of Immortality, & the Good & Evil things of it, or what the Condition of Souls there is. And certain 'tis, that by the Gospel those things are bro't into a much clearer Light than ever they were before, by the Doctrines of the wisest Heathen concerning them, or can be by any Essays of meer Natural Light or Reason in any, tho' never so much improved. This is true whether we speak with reference to the certainty of the Thing, or the Condition of Souls there, the Good and Evil things of that Life or State.

CONSONANT to what is now said; with relation to the Reality or Certainty of the thing, it is observable that tho' the Heathen have generally [Page]in all Ages agreed in discovering such Notices of it, & such degrees of Faith respecting it, as will bear me out in Ranking it among the Articles of Faith delivered by them to us, yet as some of them (and they of the Wisest and most Learned among them too) have deny'd it, so others have spoken of it with much of doubting & hesitancy. Thus, for instance, the learned Cicero, speaking of the hope of good men in the future life, calls it, Futurorum quoddam augurium saeculorum, i. e. A surmise or dream of future ages. And elsewhere having cited the different Sentiments of the Philosophers about it, he concludes thus, Which of these Opinions is true, some God must tell us; which is most like to truth, is a great Question. And Socrates too even at the time of his death, spake of the good things of that life or state, not without suspicion or doubt about the reality of them. I hope, said he, to go from hence to Good Men, but of that I am not very Confident: Nor doth it become any wise man to be Positive that so it will be. I, saith he, must now die, and you shall live; but which of us is in the better State, the living or the dead, God only knows. Nor is it strange they should do so, since Natural Light after its utmost improvement could not furnish them, (nor indeed can it any Man) with those Mediums to bring this matter into that light & certainty that Revcal'd Religion furnishes us withal.

IN like manner, as to the Nature of that State, the Good & Evil things of it, or the Condition of Souls there, they were much in the Dark, & [Page]speak with great Obscurity. What in particular the Felicity of Good Men there is, they tell us not; and as to the Evils or Punishment of the Wicked there, the Dreams of their Poets of A Styx and Tartarus, are the only Accounts they give us of it.

BUT now Reveal'd Religion has Illustrated and Improved these Discoveries of the Pagan Theology, bro't these things out of their Obscurity, and set them in a clearer light.

IN a word, What I have said of these Doctrinal truths of Natural Religion, is equally true of such as are Practical; they are by Reveal'd Religion set in a much clearer light; greatly illustrated, explained & improved, beyond what they are in the Morals of the most Polite Heathen: As it were easie to shew in many particulars of them. But,

3. IT corrects all the Errors and Corruptions that with or among any have at any time crept into and mingled themselves with it. Natural Religion considered under its Various Forms & Adulterations in the Gentile world, though it retain'd some strictures of Truth, yet was so blended with Error & Corruption, as to render it not only most dishonourable to GOD, but prejudicial to the Vertue & Felicity of Mankind. As in Doctrine it contain'd many things most absurd & repugnant to the Faith of Reveal'd Religion, so in Practise as many, to the holy Rules or Precepts of it. I might not stay here, were I able, to give a Recital of them; (and indeed Nature recoyls at the [Page]thought of it) but must only say in short, That as we have a Specimen of them, (Rom 1. latter end,) So such a Medley of Error & Corruption was it, that as many of the wiser among themselves were ashamed of it, so the only Evasion those Philosophers had, who undertook the defence of it against Christianity, was to expound it by Allegories Nor is it strange it should be so, when its consider'd on the one hand, what degeneracy & folly Miserable man is capable of, and on the other, that it had no better Light or Guide than deprav'd Reason in fallen man, and that those who were the Authors or Inventors of it, were Either men of design, who Established themselves in their Power & Authority by it, as Numa; Or men of Vice, Fancy & Fiction, as the Poets.

BUT as for all such things whereby it was adulterated, corrupted and disguised in any part of the Gentile World, they are corrected, their folly and impiety exposed, and its truths Rescued from all impure Mixtures by the better light of revealed Religion.

Finally,

4. IT improves the Motives of Natural Religion and adds to them. Natural Religion has its Motives as well as Reveal'd. That Religion that Suggests to us the being of God, with many of his perfections, our Relation to him, dependance on him, and that all we have is from him; and not only so, but at the same time (as we have seen) discovers to us a future life or state of reward or punishment of things done in this: This light I say that discovers [Page]these things to us, as it can't but at the same time discover much of the Duty lying on us, so also present us with so many moral Reasons or Arguments, strong & powerful, to a careful discharge of it. Accordingly we find that even in the Gentile world it self, under all its Deprevations or Corruptions there, it was never wholly without them: Nor could it be as long as any strictures of those truths were retained by it. But now how much are those moral Reasons or Arguments improved by the better discoveries of Reveal'd Religion! In or by this we have the Being of God, His Perfections, our Relation to him, Dependance on him, his tender Compassions towards us, &c. set before us in another light than Natural Religion was ever capable of, and by Consequence the moral Reasons of Obedience presented to us, with an additional Force or Strength.

I need not illustrate what I now say, it being known to every one not a stranger to it. Nor is this all it does of this Nature or Tendency, but over and above these motives, it suggests or adds others of its own: Considerations or Arguments arising from other Heads or Topicks, which Natural Religion is wholly a stranger to, as every one also must know that is in any measure acquainted with it.

NOW these things being so, it must needs be that Reveal'd Religion is an excellent means to Preserve, Cultivate, or Improve that which is Natural; or that its every way well adapted or preportioned to this good design or end. That [Page]which Reveals and Reinforces all the truths of Natural Religion, that illustrates and improves them, that rescues them from all impure Mixtures, that improves all its Motives and adds to them, must needs be so.

TO all which I may now add this one Consideration further, viz. That the Publick Instituted Worship of the Gospel or Reveal'd Religion, is as to the main parts of it, materially Consider'd, no other than the worship of Natural Religion: That worship of GOD which Natural Light or Conscience teaches all men. This is true of the whole, those Rituals or Positives of it (Baptism and the Lords Supper) only excepted. As for the rest, its no other than several Acts of Natural Religion or Worship, under that Restriction of certain positive Laws, determining the time and manner of performance, which is but necessary to the orderly and due Performance of them.

EVERY one will see this that does but turn back to the account before given of Natural Religion, and at the same time considers what this Instituted Worship I am now speaking of is, as to the main parts of it.

AND agreeable to it, that great light of the Church, Dr. AMES thus defines it, viz. That it is a Medium Ordained by GOD for the Exercise & Improvement of Natural Religion or Worship. * I mention this in this place, not only for further illustration of this Argument, but as what I think [Page]is proper for and deserves the particular Consideration of all, and more especially such as are Enemies, or but too indifferently affected toward the Publick Instituted Worship of the Gospel, and many ways express that its a thing of little Esteem or Price with them.

AND I would on this occasion entreat such to Consider how unable they are to excuse themselves in these things. Sirs, What Apology can you make for your selves? What, does not Conscience tell you the truth of what is now asserted, that this worship you thus Slight, Despise and Neglect, as to all the main parts of it, materially Considered, is no other than Natural Worship, that Worship which Nature tells you is intrinsically Good, and therefore of moral and perpetual Obligation? I am sure it does if it be not utterly Deprav'd and Vitiated. And it being so, will not thy heart condemn thee for these things, and what Confidence can'st thou have toward GOD when he shall come to enter into judgment with thee.

BUT I come to the Improvement of the Doctrine, which shall be in a few Inferences from it. And,

Inf. 1. IT Suggests to us the Excellency of the Word of GOD or Christian Institation. What matter of Thankfulness the Gift of it is, and with what Expressions of Affection and Regard it deserves to be received and entertained by every one. This is the Reveal'd Religion (Objectively taken) I haye been speaking of, and altho' [Page]there are many considerations recommending & bespeaking its Excellency, yet among them all there is none perhaps that more does so than this now before us. This must be evident to every one that considers either the Intrinsick Excellency or Goodness of Natural Religion, or how much all our Interests, present or future, depend and are embarqued upon it. There is an Intrinsick or Inherent Goodness in all the parts of it, Doctrinal or Practical. This can't be said of every thing in Reveal'd Religion, there being some things in it concerning which we may say, they are not intrinsically Good, or have no Goodness in them Antecedent to their being matters of Divine Positive Command or Institution. They are not in themselves Good and therefore Commanded, but Good only because Commanded, what of Goodness is in them results from the Command or Institution only.

BUT otherwise it is with the several parts of Natural Religion, there was a Goodness in them Antecedent to the Command, and which was the reason of it. This is the case, I say, not only with such things in it as are of a Practical Nature, but also such as are Doctrinal or Speculative. There is an Intrinsick Goodness or Excellency in them, as they all tend to advance our Nature, to make us better, more wise and good, and Consequently more happy; are not proper only to Gratisy a vain and useless Curiosity, but to excite in us the Love of GOD, and a concern for [Page]our own Happiness, as every one can't but see that considers what they are.

Again, WHEN its considered how Essential Natural Religion in all the parts of it is to all our Interests, Present or Future, it further bespeaks the Excellency of the Christian or Reveal'd Religion on the score of this property of it mention'd in my Doctrine. Who can pretend, or so much as flatter himself with an hope of doing well either here or hereafter without it, or in the neglect of the Faith & Observance of it? To instance in the last only, What Man is there, who abstracting or separating from is such Duties or Rules of Christianity as are purely Supernatural, or known by Revelation only, should make them his only Rule or Guide; who, I say, thus doing could so much as flatter himself with an hope of doing well hereafter? Be sure if there be such a man, he must be one of a very depraved Conscience indeed; and every one will say the hope of such a Person is an hope against hope, an hope without any Warrant or Countenance from the Word of GOD, yea in direct Opposition to it. What, can that man that observing only the Rituals or Positives of Christianity, shall at the same time live in the Neglect and Defiance of those Weightier matters of the Law, Judgment, Mercy & Faith, Mat. 23.23. Can such a Man, I say, do well at last? Has not the Word of GOD told us, (& does not Conscience assure us of the Truth of it) That all Murtherers, Whoremongers, Liars, Thieves, &c. shall have their part in the Lake that Burns with [Page]Fire and Brimstone? Rev. 21.8. In like manner, as to our Comfort or Wel-being here, how much is it dependant on this part, or these Duties of Natural Religion? Who could live in the World, or would so much as desire it, were Judgment, Mercy and Faith banished from it; and did men universally live in an open Defiance of them, & the many Relative Duties comprised under those more general heads? Certainly no man would; for this at once would turn the world into an Hell, and render it a Place intolerable to be endured or born.

NOW this being the case with Natural Religion, how well deserving of our utmost Esteem, Affection & Regard must this Institution (I mean the Word of God) be, & how strange is it that the Deists of our age should seek to weaken its Authority, and procure its Banishment out of the world, by forming many senseless Objections against it, as they are wont to do! I must confess I am at a loss to know what Religion (if any) such men would have. Natural Religion, rescued from its Errors & Corruptions, its certain they would not; since were this (as some of them pretend) what they would, they would be more sparing in their Objections & Invectives against this Institution of Christians; which has been shewed to be so proper a Mean to preserve & improve it. And it seems evident that either they would have no Religion at all (would burst all hands & cast all cords from them) or some Religion opposite to the sincere & [Page]pure Dictates of Nature And doubtless something of this Nature would best suit with them.

IN a word, of this (I mean the Word of God) may we say, That so many ways does it recommend it self, and so much consult all our Interests, that were it not true (as these Men say) yet both the Interest and Wisdom of every Man obliges him to wish it were; nor can any man have any reason to wish it otherwise, but his own sin and folly.

Inf. 2. IT being as we have heard, there is little reason to wonder at the Dark or Dismal Character of the Gentile world given us in the Word of God. This in part we have in my Text, but more fully, Rom. 1. where the Apostle tells us of the Gentiles, That though they knew God, yet glorified him not as GOD, neither were thankful. That tho' they Professed themselves to be wise, yet became fools & vain in their Imaginations; And changing the truth of God into a lie, i. e. The glory of the Incorruptible God into an Image made like to corruptible man, and to Birds and Fourfooted Beasts and Creeping things, they Worshiped and Served the Creature more than the Creator, who is Blessed for ever. That for this cause God gave them up to Vile affections, for even their Women did change the Natural Ʋse, into that which is against Nature. And likewise also the men leaving the Natural use of the Woman, burned in their lusts, one towards another, men with men working that which is unseemly, and Receiving in themselves that Recompence of their Error which was Meet And that even as they did not like to retain God in their knowledge, God gave[Page]them up to a reprobate Mind, to do those things which are not convenient, Being filled with all Unrighteousness, Fornication, Wickedness, Covetousness, Maliciousness, full of Envy, Murther, Debate, Deceit, Malignity, Whisperers, Backbiters, Haters of God, Despiteful, Proud, Boasters, Inventers of Evil things, Disobedient to Parents, without Understanding, Covenant Breakers, without Natural Affection, Implacable, Ʋnmerciful, Ver. 22 ad 31. 'Tis of the Gentile World the Apostle here speaks; and a very dark Character every one will say, it is indeed. Well might the Church when it was in Captivity there, complain of it, and groan under it as an Insupportable Burden; and beg of GOD that he would have respect to his Covenant, and deliver them from it. How amazing was their Corruption in matters both of Faith and Practice! And how little to be seen (at least among many of them) even of the primary & more known truths of Nature, is hence manifest. Whith relation to matters of Faith or Doctrine the Apostle says of them ver. 21. They became vain in their Imaginations, or Reasonings. Some of them deny'd the being of GOD, others doubted of it, some affirmed there was but one GOD, others that there was a Plurasity, yea a Multiplicity of them, which they distinenish'd into various Orders, & assigned them their several Provinces: Some that acknowledge the Being of GOD, yet denyed his Providence; others who own'd his Providence, yet confined it in its exercise, & excluded many things from the inspection & care of it. Thus Vain were [Page]they in their Imaginations, concerning these things: Nor were they better in things Practical, as appears by their bloody Spectacles, their humane Sacrifices, their Feasts in honour of the Goddess Cybele, their Floralia, Bacchanalia, Saturnalia, &c. in which things their Debaucheries & Lewdness were indeed too shameful & notorious to relate.

AND if a reason of these things in the Gentile world be demanded, my Text in short, suggests it, when it sets it forth by the Phrase of the dark places of the Earth, i e. Those Places where there was nothing of Supernatural Revelation, or Reveal'd Religion; nothing but the imperfect light of Nature to guide and govern men. For this reason it was that there was so little of Natural Religion to be seen in many of them Its true indeed those abominations of the Gentiles there spoken of by the Apostle, are mentioned as what were in a great measure Penal, as Evils they were given up to by GOD in way of Punishment for their Idolatry. But then if a reason of that (viz. their Idolatry) be demanded, it must be Finally resolved into this as one main reason of it, viz their want of Revealed Religion, or Word of GOD. Hence it was that they changed the truth of GOD into a lie, changed the glory of the Incorruptible GOD into an Image made like to Corruptible man, and to Birds and Fourfooted Beasts and Creeping things.

Inf. 3. IS Revealed Religion a thing of such benign Influence, as we have heard, on that which is Natural, [Page]then how Inexcusable are such Persons (Favoured with the blessing of Reveal'd Religion) as in whom Natural Religion sinks or declines and comes behind what is to be found in the Gentile world, or in persons not so favoured. This its certain is many times the case with persons thus indulged & advantaged. Natural Religion, instead of making those Advances or Improvements in them that might Reasonably be expected, under the benign Influences of Revealed, declines or goes back even to that degree as to come much behind what may be found in persons that have only the light of Nature to Improve or Cultivate it. And is not this the case with Multitudes within the Christian Pale in this our day? To their great reproach & shame may it not be said, that there is more of Natural Religion in some, yea many in the Gentile World, than in them? More of the love of GOD, and other Acts of Natural Worship: And more of the Second Table duties both Solitary and Social: More Temperance, Chastity, Justice, Charity, Unanimity, Peace, &c. than there is in them. This is an Undoubted truth, how much soever it may be to the dishonour & reproach of such persons: Yet it being as we have heard its a Lamentation, and should be for a Lamentation. Christ tells Capernaum, Chorazin & Bethsaida, Mat. 11. 21—24. That it shall be more tolerable for those dark places of the Earth, Tyre & Sidon, Sodom and Gomorrha, in the day of Judgment, than for them. And Mat. 12 41, 42. He tells the Jews that the men of Ninive and the Queen of the South [Page]should rise up in Judgment against that Generation and condemn it, &c. And might not the same be said of many in the Heathen World now, to Multitudes within the Compass of Christianity?

In Particular here.

AS for Ourselves in this Land, is there not reason to fear we are hastning apace to this state or case? For how does this Main or more Momentous part of Christianity decline in many among us every day? Yea as for the most of us, may it not be said that some of the Positives or Rituals of Revealed, Instituted Religion, or Worship only, are Enough, we are Contented with them, and as for those more weighty matters of Natural Religion, Judgment Mercy & Faith they are little regarded by us. And how many in the Gentile world have there been, and now are, in whom more of these things may be seen than in us? Finally,

Inf. 4. WHAT we have heard Suggests to us the great design of God in Revealed Religion and the Instituted Worship of it: what it is that he has in View therein. And it lets us know that the Preservation and Improvement of Natural Religion in the World, is the great thing he Scopes at in these things. For if Revealed Religion be so fit and proper a means for these Ends, as we have heard, then we may well presume this is the great design of GOD therein & in all the Institutions of it.

AND this consideration furnishes me with proper matter of Address to such of my Reverend Brethren as are here present on this Occasion. [Page] Reverend and much Esteemed, I am sensible that in what I have said I have gone in somewhat an Untrodden Path: And perhaps it may be tho't by some here present, that the Argument I have been upon is improper and very aliene from what might be Expected on such an Occasion as this. However I can't think it altogether so, since as its a matter well deserving to be more universally known and consider'd by Christians than it is, so furnishes me with fit matter of Address to you: and suggests to you and me, and all others of our Character, one great Article of Duty, needful to be observed by us in the whole Course of our Ministry, viz That therein we take Care to shew due regard to the great, Important matters of Natural Religion, and seek the furtherance of Persons in them by all the means we are capable of. This is an easy deduction from the Inference now made of GODs design in Reveal'd Religion, and the Instituted Worship of it. For if the Preservation and Improvement of Natural Religion in the hearts and lives of Men, be his great End therein, then this sure is what we also in the Course of our Ministry should very much scope at, and lay out ourselves in. 'Tis very obvious to every one that reads the Scriptures, that the things falling under this Head, are there spoken of as of an Importance and Obligation above others: Those great Duties of Natural Religion, Judgment, Mercy and Faith are call'd The weightier matters of the Law. Mat. 23.2 [...]. And are all along [Page]spoken of as what GOD requires above, and are far more pleasin, to him, than any things in Religion of a Ritual or Positive Nature. Deut. 10.12, 13. 1 Sam. 15 22. Hos. 6 6. Mic. 6.6, 7, 8. Mat 9 13. Hereby intimating to us what is now suggested as our Duty. I would not here be understood, to suggest as if this were to be our only Work in our Ministry, or that we were to Preach and Press no other Truths and Duties than these No we must Preach and Press Doctrines and Duties purely Evangelical, as well as those of Natural Religion. That Mystery of Godliness, the Doctrine of mans Redemption by Christ, we must handle it in all the parts of it; and thereby let sinners know that their life is in CHRIST. We must Preach the unsearchable riches of CHRIST; set before sinners those Treasures of Wisdom and Grace that are laid up in him. We must preach also Duties of Religion purely Positive: But yet at the same time, we must not so insist on these things, as to Neglect the other (I mean the Doctrines and Duties of Natural Religion) and not allow them their due time and place in our Ministry. Moses must not be divi-from CHRIST, the Law from the Gospel: Paul as Evangelical a Preacher as he was, yet was far from this. We may not therefore separate them.

AND unless we take care in this point; we shall in vain attempt the Conversion of Sinners to CHRIST; these things being of the Essence of every true Convert. Faith without works is Dead, [Page]and let a mans mind be never so well enrich'd and stor'd with speculations in Faith, be they never so curious, yet after all, if this be all he has, he is so far from being a true Convert or Christian in reallity, that he is but a wise or learned Fool We must therefore let Discourses of this nature and tendency have their due time and place in our Preaching.

I shall conclude this Particular with a passage or two from that learned Man & good Christian of our own Nation (Mr. Hales) ‘Two things (says he) make up a Christian, viz. A true Faith, and an honest Conversation: And tho' the former ordinarily gives us the Title, the latter is the surer For true Profession without an honest Conversation, not only Saves not, but encreases our weight of Punishment; but a good Life without a true Profession though it bring us not to Heaven, yet it lessens the measure of our Judgment; so that a Moral Man, so called is a Christian by the surer side. And afterwards he adds, 'I confess, says he, I have not made that proficiency in the Schools of our Age, as that I can see why the second Table and the Duties of it, are not as properly the parts of Religion & Christianity, as the Duties and Observation of the first: If I mistake, then its St James has abus'd me, for he describing Religion by its proper Acts (or Duties) tells us, That pure Religion and undefiled before GOD and the Father is this, To visit the Fatherless and the Widow in [Page]their affliction, and to keep ourselves unspotted from the World, so that (says he,) that thing which in an especial and refin'd Dialect of the New Christian Language signifies nothing but Morality or Civility, that in the Language of the HOLY GHOST is true Religion.’

I have not spoken this to instruct, but remind you of what you already know: it being our duty to assist the Memories as well as the Understandings of our Hearers.

I have now done with my Text and Doctrine, and shall Conclude with a Word directed,

First, TO him who is now to be set apart to the Work of the Ministry in this Place.

Secondly. TO those of that Society of which he is to have the more especial Oversight and Charge.

Thirdly. TO you of this Society, who are my own Care and Charge. And,

1. I would direct my self to You, Reverend Sir, who are now entering into and taking on you the Relation and Character of a Minister of CHRIST. And tho' I may not presume to act the part of a Teacher to some others here present, yet doubtless my Years & Experience, if nothing else, will bare me out in doing so to you. I shall therefore on this Occasion, take the liberty to suggest a few things by way of Instruction & Direction. And,

TWO things there are which Wisdom obliges every man to be thoughtful about, whatever Affair it is that at any time he engages in. These are a good Beginning and a good End: Not only that he may end well, but also begin so too. [Page]For altho' it be possible for a man sometimes to end well, that makes not a good beginning, yet it must be allowed that a good beginning is one proper step to a good end also. And this wisdom as it ought to lie with Concern on the Spirit of every man in any Affair at any time before him, so ought it more especially on Ministers in the Affair now before you, since if they end not well at last, their End is like to be worse than that of other men.

AND as I would hope that these things now lie with Concern on your Spirit, so if you would not fail of them, then observe the following Hints. Viz.

(1) TAKE upon You the Sacred Character you are now putting on with purity of Aim or Design. With an eye fix'd upon & levell'd at those things which every one ought to have in view in this Affair. You know what these are, and its needless for me to hint. Let not a Mercenary Spirit, or any base Views now have any room or place in you. This is hinted by the Apostle 1 Pet. 5 24. — Not for filthy Lucre —. Again,

(2) TAKE it upon You in the strength of CHRIST, with humble Suits for his Pardoning Mercy, and with the actings of Faith on him for Grace and Strength, Direction and Support throughout your whole Course. With these actings of Faith to enter on the work before you, he allows and encourages you by that most Gracious and Comfortable Promise, Mat. 28.20. Lo I am with you always, even to the end of the World. Again,

[Page] (3) DO it with renewed Dedications of your self to him, & with Resolutions & Purposes of giving your self to your Work as far as possibly you can. This you find Enjoined, 1 Tim. 4 15.— These things are included in a good Beginning, and thus you will now do if you begin well.

AND if you would End well too, a due observance of the following hints will be further needful, viz.

[1] GET and keep alive in you a Sentiment of your Ministerial work as the main thing lying on you, and of main importance to be attended by you, as being of an Obligation superior to other things. Keep alive a sense of this at all times. Again,

[2] WOULD you End well, then Live much in the View & Meditation of your End. That time when your work shall be done, & warfare accomplished, & you must account for it. This was the case with Paul, & by this means he was much assisted in his work, & unto a good End at last; as appears Act. [...]0.24. Let this be much in your view, frequently under your serious Consideration. Further,

[3] SET the LORD always before you. This is a Duty of very extensive Influence, as being of great advantage in whatever it is that in any Relation we are at any time call'd to & do engage in. At no time allow your self in long intermissions of this Duty; and least of all in times of your Retirement for your publick Appearances. Then you should not fail of bringing & keeping GOD near to you by Faith. You will find it of advantage both for Restraint, Motive & Support Ps. 16.

[Page] [4] LABOƲR to be furnished not only with such good Principles as are necessary to prepare you for times of Trial, but will be of use to you in the whole Course of your Ministry. By Principles here I intend not only good Habits seated in the Mind, or Vertues as they are sometimes called, but such Principles or Maxims Theological (or rather Ecclesiastico Political) as are useful, like a skilful Pilot, to direct our way, as well in cases of particular Emergency, as at other times. Of the former sort are those Cardinal Vertues, Justice, Prudence, Fortitude, Temperance, with Others: And for the latter, I must rather refer you to such Books of Ecclesiastical Policy as are in the Hands of many, than here particularly to account for them. Some of these are of a more general Aspect, & will therefore be of use at all times; others of a more particular, and will therefore be of more especial use, both to prepare you for and direct you in those Circumstances of Temptation or Tryal, which in one degree or other, are almost inseparable from the Relation of Ministers. Again,

[5] IN the whole Course of your Ministry, let your Study be more what Duty is, than what the Event of it may be. This is a Rule well deserving to be Rank'd among those of a Superior Obligation or Necessity. And how often is it that through the want of a due Observance of it, we go Aside and are Unfaithful in our Work! I know its wont to be said, Sapiens incipit a fine. i. e. A Wise Man in the Affairs at any time before him, begins at the End of them, or considers what the [Page]Event of them may be, and is thereby directed in his way; But this (tho' in the common affairs of Life, that are not determined one way or other by the Divine Law,) it may be a good Rule, necessary to be Observed, yet will in no wise hold, when brought into Religion and applyed to things so determined; In things of this Nature not the Event, but the Divine Law must be our Guide; which we must Consult and Attend, leaving the Issue to GOD in whose Hand all Events are.

[6] NEVER do any thing as a Minister which you can't do in Faith. i. e. With a belief GOD will Accept and Bless it. And if you are duly observant of this Rule, you will take care to keep close to the Institution, and not do any thing for which you have not a Divine Warrant. Further,

[7] LIVE much upon CHRIST throughout the whole Course of your Ministry, and be much in those Exercises of Religion, that are the Expressions of a Faith or Trust in him. Thus Paul did, Gal. 2.20. And the Life which I now Live in the Flesh, I Live by the Faith of the SON of GOD.

Finally, not to add more,

[8] WOƲLD you End well at last, then let the Ministry of CHRIST while on Earth, as far as may be, be your Pattern or Example. Speak & Act and ou all occasions Conduct yourself as he on the like was wont to do. There are diverse Examples in Scripture, which being Eyed by us, are proper to assist us in our Work, and thereby promote a good End at last, but we may say of [Page]them all as its said of the most of David's Worthies, whose Praise is mention'd with this Dimunition, viz. That they attained not to the First Three. Of all Examples left on Record in Scripture for our imitation, there is not One that comes up to this, or is of equal Advantage to the End for which its now recommended. O how did he Pray, and redeem Time for Prayer! How did he Preach! With what Authority! With what Energy! Never Man spake like this Man, say his Hearers. How Excellent was his Speech & Conversation! Out of his Mouth proceeded none but Gracious Words. Words proper to Communicate at the same time, both Light, Life & Heat. How carefully did he embrace all Opportunities of doing Good both to the Souls and Bodies of Men! What time did he spend in Idle, Impertinent Discourse, who made the Hearts of those Burn within them, whom he Occasionally fell in Company with? Luk. 24.32 And how did he go up and down doing Good! And always and only the things that were well pleasing to GOD! Let HIM be your Pattern, so doing, you can't fail of a good End at last.

In a Word,

WITH respect to those who now more immediately call you to this Work or Office, I would say, that as they were & are Mine, i. e. My Care & Charge, so I do now resign them up, or put them over into your Hands under GOD; And as Luther Once, viz When making his Will (speaking of his own Poverty, or want of such Temporal Good things [Page]as many others had to leave to their survivours) commended his Family to GOD with this Significant & Pertinent Prayer, Tu Domine, Nutri, Doce Serva. So I now commend them to you, desiring yea charging in the same words (turn'd to another sense) that you feed them, teach them & keep them.

2. THE relation I stand in to you of that Society now going off from us, allows me also to demand your Attention to a few Words, which I Intreat your remembrance of, as some of the last words, perhaps, you are like to hear from me, at least, in this wise. And it must suffice to hint here also, Then

(1) ACCOƲNT it a Favour that the Kingdom of GOD is coming among you: I mean the Gospel of the Kingdom, in the Dispensation, Worship and Ordinances of it. Look not upon these things as the Generality of Men in our Day are wont to do, but with the same Sentiments the Wise and Good in all Ages have done. What a raised Esteem have they had of these things, you may see it, Isa. 53.7. How Beautiful upon the Mountains are the Feet of him that bringeth Good Tidings, that Publisheth Peace, that bringeth good Tidings of Good, that Publisheth Salvation, that saith unto Zion, Thy GOD Reigneth? Psal. 27.4 One thing have I desired of the LORD, says David, that will I seek after, that I may dwell in the House of the LORD all the Days of my Life, &c. q d. Tho' I am exercised with many Troubles, there is but One thing I am very Solicitous about, or Desirous of, and that is not Victory and Triumph over [Page]mine Enemies, not the Peace, Wealth and Glory of my Kingdom, but that I may not be disturbed in, or driven from the Sanctuary and Worship of GOD as I have been, but may have Opportunity of constant Attendance there:

(2) LOOK to your Principles, Aims or Ends, in the Affair you are now engaged in; and take heed of those low, mean & base Views many are wont to be Influenced by in such Affairs. And as you ought to look upon the Conduct of the Divine Providence toward you in the present Day as a Token for good, so take heed how by this means or any other you deprive your selves of it. Again,

(3) LOVE the LORDS DAY and remember to keep it Holy. There is no Duty more Reasonable than this, and yet there is, perhaps, none more Neglected. That Man that Loves not SABBATHS in this World, nor the Duties of them, let him know and consider it, that as he has no just reason to hope he has Right or Title to the Eternal Sabbatism, or Rest of the People of GOD in the other World, so shall he never enter into it.

(4) REMEMBER that your time is short and passing every Day: And in the whole of your Conduct Express and hold forth a sense of it. Live for Heaven every Day, and carefully embrace all favourable junctures or opportunities to secure the rest of the Blessed there, and gather fruit unto Eternal Life. I must, says CHRIST, Work the Works of Him that Sent me while it is Day, the Night cometh wherein vo Man can work.

[Page] (5) TAKE heed of this Deceitful World, the many Perils and Snares of it; And particularly those seemingly Innocent and Lawful things of it by which such Multitudes are wounded, & ruin'd er'e they are aware. Alas, how many are there that perish by lawful things! In a word,

(6) HIM who is now to be set over you, receive in the LORD, and in all respects Conduct your selves toward him as the Character he is putting on, will demand at your hands. This is what Paul demands of the Philippians in behalf of his beloved Epaphroditus, Phil. 2.29. Receive him in the LORD with all gladness, &c. The same I demand of you in behalf of him, who is now to be set over you, and that you carry it toward him as the Character he is putting on will require. This, in short, is that of A MINISTER OF CHRIST, i. e. A Person Deputed by the Command, and Invested with Authority from CHRIST to Minister in Holy things: To Preach the Word, Administer Sacraments, and to Rule over you. You have it Accounted for, 1 Cor. 4.1. Let a Man so Account of us as of the Ministers of CHRIST, & Stewards of the Mysteries of GOD. This in short is the Character he is now putting on. And various are the things it will Entitle him to, and Demand at your Hands, as viz. That you hold him in Reputation, carry it toward him with Deference and Respect, That you Submit yourselves to him in the LORD. That you Provide for his outward Subsistence and Comfort as far as you can. That you Avoid every thing tending to Grieve and Wound [Page]his Spirit, Discourage him in his Work, or Weaken his Hands in it. And Finally, that by your Prayers for him, you assist him therein. To Conclude, Labour to be Compleat in the whole Will of GOD, Faultless and without Rebuke, holding forth the Word of Life, that both He and I may Rejoice in the Day of CHRIST that we have not Run in vain, neither Laboured in Vain.

AND now Brethren, I Commend you to GOD & to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them that are Sanctified, Act. 20.

I have done when I have added

3. ONE Word, to You of this Society, of which I my self as yet have the Care and Charge. It is this Day Twenty Six Years wanting Three Days only, since I was set apart to the Work of the Ministry in this Place. We were then Small and Few in Number, not Thirty Families, I think, but now are grown up to more than Two Hundred, and are become Three Societies for Divine Worship.

MANY and very Signal have been the Mercies of GOD to us in this Place since that time.

IN Particular, Besides that first and chief of Blessings, the Gospel or Reveal'd Religion, which we have all along enjoy'd, besides this I say, very remarkable has been the Health we have been favour'd with: no Sickness having been sent among us, that has carried off any considerable Numbers of us in a short time, as has been the Case with many other Places. The whole Number of those of any Age, Sex or Nation that have [Page]been removed by Death in this Place, amounts not yet to Two Hundred: I think it rises not higher than One Hundred and Seventy. An Instance of sparing Mercy is this which perhaps can scarcely be parallell'd. We have had also the Blessing of Peace & Unity so far that no common, general Breach or Division has as yet been among us. GOD has also established our Handy Work so far, that many of us who came hither Poor & Needy, are now become men of Substance. Other instances of Mercy expressive of the Divine Regard to us, I might now reflect upon. But Sirs, What have our returns been to them all? How mean, & poor? And how can we without shame and blushing, call them to mind while we are thus reflecting on the Mercies of GOD to us? How few by these and other Cords of his Love have been drawn to him? And now many yet stand out, hardning their hearts against both his Favours and Frowns, and strengthning their Resolutions in sin, and refusing to come in and surrender themselves to him, tho' by these his mercies (as well as otherwise) he has entitled himself to such a service? I have not shun'd to declare to you the Counsel of GOD in this, as well as other Points; & how often have I press'd this Duty, & what pains I have taken, by removing Obstacles & Difficulties, to clear your way to it, you your selves are my Witnesses. But after all, how many still remain Deaf and Unperswadeable! And will such continue thus to do still? Will you thus requite the LORD? O Foolish and Ʋnwise! [Page]Thus Requite thy Father that Begat thee, the GOD that hath Made thee, & Established thee? If so, you will have reason to expect the Past Indulgent Methods of his Providence towards you will be chang'd, and that by some Terrible things in Righteousness He'll visit you.

TO Conclude, I am now arrived well nigh to the End of my Ministry among you: The Levites of Old were Discharged from their Ministrations in the Tabernacle & Temple at the Age of Fifty; & as I am now arrived to that Age, so diverse things there are that plead hard for a Release; In particular, and more especially the difficulty of Preaching does so; the Bellows are almost Consum'd and Burn'd, and rare it is that I Preach a Sermon without such Effects following, as assure me the End of my Ministry (if not of my Life) is not far off, & occasion Flesh & Blood many times to say, Never Preach a Sermon more.

HOWEVER, while I stand Related to you as now I do, as I shall not cease bearing you on my Heart, so neither to stir you up by putting you in Remembrance of your Duty.

I Conclude with that Excellent Prayer of the Apostle. Enclosing, as one says, the whole Mystery of Divine Grace, both in its Original, and way of Communication by CHRIST; Heb. 13.20, 21. Now the GOD of Peace that brought again from the Dead, Our LORD JESUS, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you Perfect in every Good Work to do His Will, Working in you that which is well pleasing in His Sight, through JESUS CHRIST, to whom be Glory for Ever & Ever, MEN.

FINIS.

Notes

*

Vid. Amesii Medul. Theolog. pag. 287.

↵

§

§

[Page]

[Page]

The Ʋsefulness of Reveal'd Religion, to Preserve and Improve that which is Natural;

As it was Represented in a SERMON Preach'd at Colchester, On Occasion of the Ordination OF THE REVEREND Mr. Judah Lewes, Pastor of the Third Society there. December 17th. 1729.

By John Bulkley, M. A.

1 COR. I. 21.

For after that, in the Wisdom of GOD, the World by Wisdom knew not GOD, it pleased GOD by the Foolishness of Preaching to Save them that Believe.

N. LONDON: Printed and Sold by T.GREEN. MDCCXXX.

Information about this book

Title statement

The usefulness of reveal'd religion, to preserve and improve that which is natural; as it was represented in a sermon preach'd at Colchester, on occasion of the ordination of the Reverend Mr. Judah Lewes [i.e., Lewis], Pastor of the Third Society there. December 17th. 1729. / By John Bulkley, M.A. ; [Four lines from I Corinthians]

Bulkley, John, 1679-1731.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2011-05.

ID [DLPS]

N02741

ID [TCP]

N02741

ID [STC]

Evans 3260

ID [NOTIS]

APY1424

ID [IMAGE-SET]

3260

ID [EVANS-CITATION]

99028493

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 3260.

Notes

(Evans-TCP ; no. N02741)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 3260)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 3260)

Source

— The usefulness of reveal'd religion, to preserve and improve that which is natural; as it was represented in a sermon preach'd at Colchester, on occasion of the ordination of the Reverend Mr. Judah Lewes [i.e., Lewis], Pastor of the Third Society there. December 17th. 1729. / By John Bulkley, M.A. ; [Four lines from I Corinthians], Bulkley, John, 1679-1731., Third Church (Colchester, Conn.)..

Extent

[2], 48 p. ; 16 cm. (8vo)

Printed and sold by T. Green.,. N. London [i.e., New London, Conn.]: :: MDCCXXX. [1730]. (Half-title wanting?)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.