The Usefulness of Revealed Religion, Text
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.
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, 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
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 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.
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 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 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.
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 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 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, 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 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.
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. 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, 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 (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 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 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, 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 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, & 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 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 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 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. *Vid. Ameſii Medul. Theolog. pag. 287.I mention this in this place, not only for further illuſtration of this Argument, but as what I think 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' 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 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 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 & 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 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 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, 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 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. 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 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, 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 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. 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,
(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.
[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 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 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 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 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.
(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 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 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! 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.
End of the text · John Bulkley, The Usefulness of Revealed Religion (1730)