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 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 yenerable 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 Boucher, that God should suffer those (otherwise) holy men, Archbishop Cranmer, Bishop Ridley, and Bishop Latimer, to drink of the same cup with her. 14. But can you find any tincture of this in the case before us? Do not all who have known the love of God, know "what spirit they are of?" And that "the Son of Man is not come to destroy men's lives, but to save them ?" Do they approve of the using any kind or degree of violence, on any account or pretence whatsoever, in matters of Religion? Do they not hold the right every man has to judge for himself, to be sacred and inviolable? Do they allow any method of bringing even those who are the farthest out of the way, who are in the grossest errors, to the knowledge of the truth, except the methods of Reason and Persuasion? Of love, patience, gentleness, long-suffering? Is there any thing in their practice which is inconsistent with this their constant profession? Do they in fact hinder their own relations or dependents from worshipping God according to their own conscience? When they believe them to be in an error, do they use force of any kind, in order to bring them out of it? Let the instances, if there are such, be produced. But if no such are to be found, then let all reasonable men who believe the Bible, own, that a work of God is wrought in our land: and such a work, (if we survey in one view the extent of it, the swiftness with which it is spread, the depth of that Religion which was so swiftly diffused, and its purity from all corrupt mixtures,) as it must be acknowledged, cannot be easily paralleled, in all these concurrent circumstances, by any thing that is found in the English Annals, since Christianity was first planted in this island. II. 1. And yet those, "who can discern the face of the sky, cannot discern the signs of the times." Yet those who are esteemed wise men, do not know that God is now reviving his work upon earth. Indeed concerning some of these the reason is plain; they know not, because they think not of it. Their thoughts are otherwise employed; their minds are taken up with things of quite a different nature. Or, perhaps they may think of it a little now and then, when they have nothing else to do ; but not seriously, or deeply; not with any closeness or attention of thought. They are too much in haste to weigh the facts whereof we speak, and to draw the just inference therefrom: nor is the conviction which they may sometimes feel suffered to sink into their hearts; but things that have a larger share in their affections soo destroy the very traces of it. 2. True it is, that there are some who think more deeply, who are accustomed to consider things from the foundation, and to lay circumstances together, that they may judge of nothing before they have full evidence: and yet even some of these appear to be in doubt, concerning the present work. Now, supposing it to be a work of God, how can this be accounted for? That they who so diligently inquire concerning it, do not know the time of their visitation? Perhaps because of the deeply-rooted prejudice which they brought with them to the inquiry, and which, still hanging on their minds, makes it scarce possible for them to form an impartial judgment. Perhaps, even a slight prepossession might occasion their stumbling on some of those rocks of offence, which, by the wise permission of God, always did and always will attend any Revival of his Work. Nay, it may be, their very caution was carried to excess. They would not judge before they had such evidence as the nature of the thing would not admit, or, at least, God did not see fit to give. 3. All this is very easy to conceive. But it may at first appear surprising, to find men of renown, men supposed to be endowed with knowledge, and with abilities of every kind, flatly, openly, peremptorily denying, that there has been any unusual work of God at all! Yea, a late eminent Writer goes farther yet, accounts it an instance of downright Enthusiasm, to imagine, that there is an extraordinary work now wrought upon the earth.* It avails not to say, "No, he does not deny this, but he denies it to be the Observations, Part III, |