But when we come to enquire what Rules Chrift has laid down for our Conduct in focial Religion, diftinct from these evangelical Doctrines and perfonal Duties, here we shall find far the greatest Number of the fame Things which are prescribed to us by the holy Scripture, or at least represented as the Practices of the Apostles and primitive Chriftians, to be alfo prefcribed by the Light of Nature; we fhall find them to be fuch Practices, or Rules of Conduct, as, upon the supposed Revelation of the Chriftian Doctrine and Sacraments, human Reason and Prudence would, for the most Part, lead us to perform.

And we may take Notice by the Way, that the chief Peculiarities of the Gospel in Faith and Practice, fo far as relates to our perfonal Religion, are much more plainly and exprefsly dictated to us in Scripture, by Way of direct and explicit Revelation and Command; whereas the Affairs that relate only to focial Religion, (excepting the Sacraments,) are, for the most Part, hinted to us in a Way of Narrative, and are to be drawn out by Inferences; wherein much more is left to the Exercises of our own reafoning Powers, than in the Matters of perfonal Faith and,Practice.

IV. I would ask Leave to obferve here, that it is a fashionable and modish Thing now-a-days, to represent the whole Religion

of Chrift, whether perfonal or focial, as little more than the mere Religion of Nature, revised and reformed from the Corruptions of the finful and degenerate Nations, both Jewifb and Gentile; which Opinion I can never affent to, so far as it regards the peculiar evangelical and glorious Truths and Duties, which relate more immediately to our perfonal Religion, to our Salvation and eternl Life in the World to come: Yet, in Matters that relate to the Conftitution and Government of Chriftian Churches, whose chief Design is to hold forth and maintain our Religion publickly. and visibly in this World, I am not afraid to fay, that there is a moft happy Correfpondency and Similarity between the Dictates of the Light of Nature, and the Prefcriptions of the New Teftament almost all the Way.

In this Affair Revelation does not add a great deal of new Duty beyond what Reafon would teach us, as very proper to maintain natural Religion in the publick Profeffion of it. This will fufficiently appear in the following Particulars.

SECT.

SECT. II.

Inftances of the Agreement of Reafon and Revelation in focial Religion.

I.

W

Herefoever publick and focial Religion is to be maintained, the Light of Reafon teaches us, that several Perfons, who profess the fame Religion, must sometimes meet together, to celebrate the Solemnities, Rites, and Ordinances thereof, and to worship God according to the Rules of it. When this Religion is profeffed by great Multitudes, or by whole Nations, it is not poffible they fhould all be convened together in one Place, so as to join frequently in the fame Acts of Worship, to offer their united Prayers or Praises to God, in a regular and rational Manner, and with Conveniency and Edification to fuch a vast Affembly. In fuch a Cafe therefore, it is neceffary, that they fhould be feparated into distinct Societies, for the fame Purpose.

And does not the New Testament fufficiently indicate these Things to us, as relating

to

to the focial Religion of Chriftians? Do we not find them frequently met together in the Hiftory of the Acts of the Apoftles; that with one Mind and one Mouth they may glorify God, even the Father of our Lord Jefus Chrift; as in Rom. xv. 6. Are not fuch Affemblies continually mentioned and encouraged in the Epistles? And are not Chriftians exhorted to maintain this Custom, and not to forfake the affembling of themselves together? Heb. x. 25. Do we not find the Chriftian Converts of the fame Country divided into particular Congregations, which are called Churches, who meet together for this Purpose? The Church at Corinth? the Church at Philippi; the Churches of Galatia: 1 Cor. xvi. 1. The feven Churches of Afia; Rev. i. 11. All the Churches of the Saints. 1 Cor. xiv. 33.

II. The Light of Nature and Reafon teaches, that where Perfons join together for any religious Service, they must be agreed in the main and most important Points that relate to it. How can two walk together except they be agreed? Amos iii. 3. For otherwife perpetual Jarring and Confufion of Opinions and Practices would arise in the very Worship itself, which would deftroy all the Delight, the Harmony, and Decency of it. A Worshipper of the true God cannot join in natural Religion with a Worshipper of Idols.

And

And yet, it is not every little Difference in Sentiment and Opinion about the true God, or his Worship, that is fufficient to exclude Perfons from the fame religious Society, where their Agreement is fo great, as that the chief Ends of publick Worship may be happily maintained. Therefore Abraham and Melchizedec might join in the fame Worship of the one true God, though Abraham was taken into a peculiar Covenant with fpecial Promises, and Melchizedec practifed Religion upon the antient Principle and Difpenfation of his Father Noah. Gen. xiv. 18, 19, 20, 22. So Abraham worshipped God with Abimelech, the King of the Philistines, upon the fame general Principle, and they made a Covenant, and fware together by the true God. Gen, xxi. 22,---3 1.

And does not the New Teftament teach us the fame Practice, (viz,) that where Perfons would be united in Christian Worship and religious Society, they must agree in their Religion fo far at least, as to make a credible Profeffion of their being the fincere Difciples of Christ, and muft make known their Agreement in all the neceffary Principles of Christianity *. They must profess

*Here it is not proper to divert fo far from my Subject, as to enter into a Debate, how many of the Christian Doctrines are of abfolute Neceffity to make a Difciple of Chrift, or a true Chriftian: This is an endlefs Controverfy, according to the different Opinions of Men..

not