insignificancy of their outside Religion: nay, and often confessed it before God, as the most abominable hypocrisy. Thus did they sink deeper and deeper into that Repentance, which must ever precede Faith in the Son of God. And from hence sprung "fruits meet for repentance." The drunkard commenced sober and temperate; the whoremonger abstained from adultery and fornication; the unjust from oppression and wrong. He that had been accustomed to curse and to swear, for many years, now swore no more. The sluggard began to work with his hands, that he might eat his own bread. The miser learned to deal his bread to the hungry, and to cover the naked with a garment. Indeed the whole form of their life was changed. They had left off doing evil, and learned to do well. 5. But this was not all. Over and above this outward change, they began to experience inward religion: "The love of God was shed abroad in their hearts," which they continue to enjoy to this day. They love him "because he first loved us," and with-held not from us his Son, his only Son. And this love constrains them to love all mankind, all the children of the Father of heaven and earth, and inspires them with every holy and heavenly temper, the whole mind that was in Christ. Hence it is that they are now uniform in their behaviour, unblamable in all manner of conversation. And in whatsoever state they are, they have learned therewith to be content: insomuch that now they can " in every thing give thanks :" they more than patiently acquiesce, they rejoice and are exceeding glad, in all God's dispensations toward them. For as long as they love God, (and that love no man taketh from them,) they are always happy in God. Thus they calmly travel on through life, being never weary nor faint in their minds, never repining, murmuring, or dissatisfied, casting all their care upon God, till the hour comes that they should drop this covering of earth, and return unto the great Father of spirits. Then especially it is, that they "rejoice with joy unspeakable and full of glory." You who credit it not, come and see. See these living and dying Christians. 1 "Happy while on earth they breathe; Now if these things are so, what reasonable man can deny, (supposing the Scriptures to be true,) that God is now visiting this nation, in a far other manner than we had cause to expect? Instead of pouring out his fierce displeasure upon us, he hath made us yet another tender of mercy : so that even when " sin did most abound, grace hath much more abounded." 6. Yea, "the grace of God which bringeth salvation," present salvation from inward and outward sin, hath abounded of late years in such a degree, as neither we nor our fathers had known. How extensive is the change which has been wrought on the minds and lives of the people! Know ye not that the sound is gone forth into all the land ? That there is scarcely a city or considerable town to be found, where some have not been roused out of the sleep of death, and constrained to cry out, in the bitterness of their souls, "What must I do to be saved?" That this religious concern has spread to every age and sex; to most orders and degrees of men? To abundance of those in particular, who in time past, were accounted monsters of wickedness, " drinking in iniquity like water," and committing all " uncleanness with greediness." 7. In what age has such a work been wrought, considering the swiftness as well as the extent of it? When have such numbers of sinners, in so short a time, been recovered from the error of their ways? When hath religion, I will not say since the Reformation, but since the time of Con stantine the Great, made so large a progress in any nation, within so small a space? I believe, hardly can either ancient or modern history, supply us with a parallel instance. 8. Let understanding men observe also the depth of the work, so extensively and swiftly wrought. It is not a slight or superficial thing: but multitudes of men have been so 1 thoroughly convinced of sin, that their "bones were smitten asunder," as it were with a "sword dividing the very joints and marrow." Many of these have been shortly after so filled with " peace and joy in believing," that whether they were in the body, or out of the body, they could scarcely tell. And in the power of this faith they have trampled under foot, whatever the world accounts either terrible or desirable: having evidenced in the severest trials, so fervent a love to God, so invariable and tender a good-will to mankind, particularly to their enemies, and such a measure of all the fruits of holiness, as were not unworthy the Apostolic Age. Now so deep a repentance, so firm a faith, so fervent love and unblemished holiness, wrought in so many persons, within so short a time, the world has not seen for many ages. 9. No less remarkable is the Purity of the Religion which has extended itself so deeply and swiftly. I speak particularly, with regard to the doctrines held by those among whom it is so extended. Those of the Church of England, at least, must acknowledge this. For where is there a body of people in the realm, who, number for number, so closely adhere to what our Church delivers as pure doctrine? Where are those who have approved and do approve themselves more orthodox, more sound in their opinions? Is there a Socinian or Arian among them all? Nay, were you to recite the whole catalogue of heresies, enumerated by Bishop Pearson, it might be asked, Who can lay any one of these to their charge? Nor is their Religion more pure from heresy, than it is from superstition. In former times, wherever an unusual concern for the things of God had appeared, on the one hand, strange and enormous opinions continually sprung up with it; on the other, a zeal for things which were no part of religion, as though they had been essential branches of it. And many have laid as great (if not greater) stress on trifles, as on the weightier matters of the law. But it has not been so in the present case. No stress has been laid on any thing, as though it were necessary to salvation, but what is undeniably contained in the word of God. And of the things contained therein, the stress laid on each, has been in proportion to the nearness of its relation, to what is there laid down as the sum of all, the love of God and our neighbour. So pure from superstition, so thoroughly scriptural is that Religion, which has lately spread in this nation. 10. It is likewise rational as well as scriptural; it is as pure from Enthusiasm, as from Superstition. It is true, the contrary has been continually affirmed. But to affirm is one thing, to prove is another. Who will prove, that it is Enthusiasm to love God? Even though we love him with all our heart? To rejoice in the sense of his love to us? To praise him even with all our strength? Who is able to make good this charge, against the love of all mankind? Or, laying rhetorical flourishes aside, to come close to the question, and demonstrate, That it is Enthusiasm, in every state in which we are, therewith to be content? I do but just touch on the general heads. Ye men of reason, give me a man, who, setting raillery and ill names apart, will maintain this by dint of argument. If not, own this Religion is the thing you seek; sober, manly, rational, divine: however exposed to the censure of those, who are accustomed to revile what they understand not. 11. It may be farther observed, the religion of those we now speak of, is entirely clear from bigotry. (Perhaps this might have been ranked with superstition, of which it seems to be only a particular species.) They are in no wise bigotted to opinions. They do indeed hold right opinions. But they are peculiarly cautious, not to rest the weight of Christianity there. They have no such overgrown fondness for any opinions, as to think those alone will make them Christians, or to confine their affection or esteem to those who agree with them therein. There is nothing they are more fearful of than this, lest it should steal upon them unawares. Nor are they bigotted to any particular branch, even of practical religion. They desire indeed to be exact in every jot and tittle, in the very smallest points of Chris 1 tian practice. But they are not attached to one point more than another; they aim at uniform, universal obedience. They contend for nothing trifling, as if it were important; for nothing indifferent, as if it were necessary; for nothing circumstantial, as if it were essential to Christianity; but for every thing in its own order. 12. Above all, let it be observed, that this Religion has no mixture of vice or ungodliness. It gives no man of any rank or profession, the least licence to sin. It makes no allowance to any person, for ungodliness of any kind. Not that all who follow after have attained this, either are already perfect. But however that be, they plead for no sin, either inward or outward. They condemn every kind and degree thereof, in themselves as well as in other men. Indeed most in themselves; it being their constant care, to bring those words home to their own case, "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." 13. Yet there is not found among them that bitter zeal, in points either of small or of great importance, that spirit of persecution, which has so often accompanied the spirit of Reformation. It is an idle conceit, that the spirit of persecution is among the Papists only; it is wheresoever the devil, that old murderer, works; and he still "worketh in all the children of disobedience." Of consequence, all the children of disobedience, will, on a thousand different pretences, and in a thousand different ways, so far as God permits, persecute the children of God. But what is still more to be lamented is, that the children of God themselves, have so often used the same weapons and persecuted others, when the power was in their own hands. Can we wholly excuse those venerable men, our great Reformers themselves, from this charge? I fear not, if we impartially read over any History of the Reformation. What wonder is it then, that when the tables ware turned, Bishop Bonner or Gardiner should make reprisals! That they should measure to others (indeed "good measure, shaken together") what had before been measured to them ? Nor is it strange, when we consider the single case of Joan |