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cles was vouchsafed. For when the difciples afk Jefus, Matt. xvii. 19. why they could not caft the devil out of the lunatic, (a question they certainly would not have asked, unless they themselves had failed in the attempt,) His anfwer his," because of unbelief: and He adds, if ye have faith as a grain of mustard feed, Matt. xiii. 32. if ye have that trust in God, that particular kind of faith, that fixed dependence upon, and confidence in Him, Mark xi. 22. required of you at this season, ye shall say to this mountain," remove hence to yonder place," and it SHALL remove. 2. Sometimes the word faith means veracity, faithfulness, truth. Thus, Matt. xxiii. 23. in our Lord's reproof to the pharifees, ye have omitted, fays He, the weightier matter of the law, judgment, mercy, and FAITH, i. e. fidelity, truth, or faithfulness, in the difcharge of any truft repofed in, or committed to men.

3. Sometimes the meaning of the word faith is transferred from fidelity in the discharge of a trust, to the trust itself, i. e. to the matter committed to our charge. Thus St. Paul, Rom. xii. 6.—Having then gifts, differing according to the grace that is given us, i. e. according to the favour vouchfafed unto us, whether prophecy, let us prophecy according to the proportion of FAITH; that is, according to the nature and degree of the gift beftowed upon us, or the truft repofed in us; whether it be prophecy, or miniftration, or teaching, or exhortation, or the exercife of any other gift, which requires faithfulness, fo let every man difcharge his respective duty.

4. Sometimes the word faith is put to denote the whole gospel. Thus we are told, Acts vi. 7. that the number of difciples multiplied in Jerufalem greatly, and a great company of the Priefts were obedient unto the FAITH, i. e. embraced the gospel and Rom. x. 8. St. Paul styles the gofpel the word of FAITH which we preach. So the truths revealed in the gofpel are called FAITH by the fame Apoftle, Philip i. 27, 28. and are faid to be an evident token of perdition to those who reject, and of falvation to those who receive this FAITH.

5.

The word faith is often used in a moft obvious fenfe, for a firm belief, and well-grounded perfuafion of the general truth of Chriftianity, in confequence of that conviction, which may july be expected to follow, from a due confideration of the irrefragable evidence there is for the certainty of it.

Perhaps a careful investigation may discover other fenfes in which the word faith is used; but thofe above noticed are fufficient to fhew the reafons why they have been produced.

When then divines take upon themselves to explain particular texts, they must

1. Afcertain clearly the ideas which they fuppofe to be conveyed by the words of fuch texts.- -And

2. They muft fhew that thefe ideas do undoubtedly belong to the words in question.- For---

Propofitions confifting of mixed modes, may be true or falfe, according to the different ideas arbitrarily aligned to fuch modes. If propofitions confift of words to which either no ideas, or inconfifient ideas are annexed, fuch propofitions are unintelligible. Thus, when certain divines put together the ideas of pardon and acquittal, into what one of them calls a Scriptural notion of juftification; and when another of them fays, certain ideas cannot be conveyed by any words whatever, but that they, i. e. the

truths

truths conveyed by fuch ideas, muft be FELT, both these affertions are equally unintelligible.-And therefore

When divines affirm that faith is the gift of God; if they annex the fame idea to the word FAITH as St. Luke does, Acts vi. 7.-and St. Paul, Rom. x. 8. and Philip i. 27. the affirmation is true; and the truth of it may be proved from 2 Tim. i. 9. and Titus ii. 3,4. But if they mean that the belief, and perfuafion of the truth of the gospel in these days, is in confequence of the immediate, and therefore miraculous influence of God (what Dr. D. calls a DIVINE AGENCY) vouchfafed to fome perfons and not to others; and like the faith produced by infpiration, not the effects of rational argument, but of fudden and fupernatural conviction, which is the only precife meaning of faith, being the gift of God, when by faith we mean belief; it is impoffible to fhew that faith in THIS SENSE is his gift. Because the only text ever quoted to establish this opinion, viz. Eph. ii. 8. cannot poffibly be used by any perfons who attend to the conftruction of the words: for the whole analogy of the original language must be set at nought, and the meaning of the Greek tongue rendered utterly uncertain, before this fenfe can be forced from the verfe in queftion: and this opinion wholly changes the meaning of the word faith: for if we understand by faith, a firm belief, and well-grounded perfuafion of the general truth of Chriftianity, founded upon that evidence which God has given for it, then this faith cannot be reftrained to any particular perfon; because this evidence is open to ALL wherever the gofpel is known. It may' also be further obferved, that this opinion renders the distinction between the ordinary and extraordinary gifts of the Holy Spirit perfectly nugatory,

REVIEW OF NEW PUBLICATIONS.

Lectures on the Gospel of St. Matthew; delivered in the Parish Church of St. James, Westminster, in the Years 1798, 1799, 1800, and 1801. By the Right Reverend BEILBY PORTEUS, D. D. Bishop of London, 2 vols. 800.

THE

(Concluded from page 242.)

HE Nineteenth Lecture is an admirable commentary on the twentyfourth chapter of St. Matthew's gofpel, in which the deftruction of the Jewish nation is ftrikingly defcribed, as the primary object of the predictions of our Lord, contained in that chapter. But the Bishop very properly confiders alfo the prophecy, as a "type and an emblem of the diffolution of the world itfelf, to which the total fubverfion of a great city and a whole nation bears fome refemblance."

In the next Lecture, his Lordfhip recurs to the fame fubject, on account of its vaft importance, as proving to a demonftration, the truth of Chrift's miffion, when all the circumftances of the deftruction of Jerufalem, as related by Jofephus, who could have no inducement to favour the Chriftian caufe, tally fo exactly with the feveral parts of our Lord's prediction, which was delivered before that hiftorian was born. This argu ment for Chriftianity has been allowed by that eloquent advocate, Mr. Erfkine, on a public occafion, to be of itself abfolutely irresistible.

The remainder of this Lecture is occupied by a confideration of the two parables of the ten virgins and of the talents, and the awful defcription of the last judgment, as related in the 25th chapter,

Pp 2

Speaking

Speaking of the two divifions into which mankind will be caft at that folemn period, the Bithop ftrikingly remarks:

"There is no middle, no intermediate ftation provided for those who may be called neutrals in religion, who are indifferent and lukewarm, who are neither hot nor cold,' who do not reject the Gospel, but give themfelves very little concern about it, who, instead of working out their falvation, with fear and trembling, leave that matter to take care of itlelf, and are at perfect eafe as to the event. Thefe men cannot certainly expect to inherit everlafting life. But they hope, probably, to be confidered as harmless inoffenfive beings, and to be exempted from pu nifhment at leaft, if not entitled to reward. But how vain this hope is, our Saviour's reprefentation of the final judgment moft clearly thews. They who are not fet on the right muft go to the left. They who are not rewarded, are configned to punishment. There are indeed different manfions, both for the righteous and the wicked; there are different degrees of punishment for the one, and of reward for the other; yet still it does not appear that there is any middle or intermediate ftate between punishment and reward."

The Twenty-firft Lecture confiders the following fubjects-" The Inftitution of the Lord's Supper.-Our Lord's Agony in the Garden-His being betrayed by Judas-and his Examination by the High Prieft." In the next are narrated, and commented on, the trial and crucifixion of our bleffed Lord. There is one obfervation on the character and conduct of Pilate, so novel, and yet fo appofite and judicious, that we cannot forbear quoting it, although our extracts have already exceeded our first intentions. After relating the timidity of Pilate in yielding to the popular clamour, for fear of the wrath of Cæfar, his matter, the Bishop obferves:

"Could any thing like this have happened in this country? We all know that it is impoffible. We all know that no dangers, no threats, no fears, either of Cæfar or of the people, could ever induce an English judge, to condemn to death a man, whom he in his confcience believed to be innocent. And what is it that produces this difference between a Roman and a British judge? It is this: that the former had no other principle to govern his conduct but natural reafon, or what would now be called philofophy; which, though it would fometimes point out to him the path of duty, yet could never infpire him with fortitude enough to perfevere in it in critical and dangerous circumftances; in oppofition to the frowns of a tyrant, or the clamours of a multitude. Whereas the British judge, in addition to his natural fentiments of right and wrong, and the dictates of the moral sense, has the principle of religion alb to influence his heart; he has the unerring and inflexibles rules of evangelical re&titude to guide him; he has that which will vanquith every other fear, the fear of God, before his eyes. He knows that he himfelf muft one day ftand before the Judge of all; and that confideration keeps him firm to his duty, be the dangers that furround him ever fo formidable and tremendous.

"This is one, among a thousand other proofs, of the benefits we derive, even in the prefent life, from the Chriftian revelation. It has, in fact, had a most falutary and beneficial influence on our most important temporal interefts. Its beneficent fpirit has spread itself through all the different relations and modifications of human fociety, and communicated its kindly influence to almost every public and private concern of mankind. It has not only purified, as we have feen, the adminiftration of juftice; but it has infenfibly worked itfelf into the inmoft frame and conftitution of civil focieties. It has given a tinge to the complexion of their governments, and to the temper of their laws. It has foftened the rigors of defpotism, and leffened, in fome degree, the horrors of war. It has defcended into families, has diminished the preffure of private tyranny, improved every domeftic endearment, given tenderness to the parent, humanity to the mafter, refpect to superiors, to inferiors fecurity and eafe; and left, in fhort, the most evident traces

of

of its benevolent fpirit in all the various fubordinations, dependencies, and con

nections of focial life."

The fubjects of the Twenty-third Lecture are "The Doctrine of Redemption; and the Burial and Refurrection of our Lord," which are difcuffed in the Bishop's usual perfpicuous and forcible manner.

The laft Lecture is on the clofing chapter of St. Matthew's Gofpel, in which, from the baptifmal formulary given by our Lord to his difciples, the Bishop naturally takes occafion to treat of the doctrine of the Trinity, and of the reafonablenefs of myfteries in religion. In anfwer to the futile objections of rationalifts, it is inconteftibly proved, that all religions have myfteries; and moreover, that even Deifm, pure and unmixed, as it is pretended to be, is incumbered with difficulties. But we have already exceeded our limits; and muft here conclude, with earnestly recommending thefe Lectures to the heads of families, for domeftic inftruction; to the Clergy, as an excellent method of teaching their flocks; and to all, as an ineftimable view of the whole Chriftian doctrine and duty. W.

Letters addreffed to a Young Man on his firft Entrance into Life, and adapted to the peculiar Circumftances of the prefent Times. By Mrs. WEST. 2d edition. 3 vols. 12mo.

(Continued from page 167.)

N our Number for September laft, we gave an Extract from this in

drawing through the prefs, the Letters originally addreffed to her Son.We proceed to fulfil our promife, by giving fome specimens, taken from the body of the Work. Our limits will not allow us to introduce an entire chapter; which would beft exemplify this Lady's clear way of reafoning, and fhew how entire the preferves the chain of argumentation. We muft, therefore, content ourselves with a few infulated paffages; but these, we doubt not, `will have the effect we in fome measure intend; viz. they will ftimulate our readers, particularly thofe of the younger clafs, to peruse the whole feries of thefe admirable Letters.

The

The Second Volume opens with " confidering the Socinian opinions which lead to Deism; and vindicating the hiftorical books of Mofes, by circumstances drawn from Natural Hiftory, and profane authors." reader will here judge of the extent, and fee the excellent use of Mrs. Weft's reading.

(P. 1.) The difficulty of oppofing thofe perfons who arrogantly ftyle. themfelves rational Chriftians, fays the

"confits in their appealing to fcripture whenever it countenances their opinions, and terming thofe texts interpolations which prefs hard upon their doctrines. We fhall foon fee what teftimony we poffefs to difprove their favourite asfertion, respecting the pretended early corruption of the facred volume.

"Our prefent antagonists admit the affiftances of human learning. They have called in its aid to difprove fcripture teftimony, nor have the champions of our faith fhrunk from the teft. They have tried to invalidate the Mofaic account of the deluge, and of the age of the world, by proofs drawn from Natural History ;— from the various ftrata of different minerals and foffils which have been fucceffively depofited in the earth;-from the accumulation of foil upon torrents of lava which have flowed from the eruptions of burning mountains; and from a variety of other fuppofed veftiges of the vaft antiquity of matter. Schemes of creation, which

have

have agreed only in two points, namely, in their contradicting the affertions of Revelation, and in their infuperable abfurdity, have fupplanted each other. Each of them has reigned the fashionable theory of the day, and then funk into oblivion.

"Thefe puerilities have, however, had one advantage: they have provoked inveftigation, and have induced perfons, who unite found knowledge with humility, to step forth in defence of thofe truths which the wifeft and best of mankind revered. The merits of Brydone's difcoveries have been reduced to the agreeable language in which he dreffed the jejune communications of his deiftical correfpondents; and the fyftems of Buffon and Darwin have been exploded by deeper reafoners, and more indefatigable geologifts. The book of nature has been fearched with minute investigation; and it has been found to speak the fame language with the book of Revelation.

"The records of one of the most ancient nations on the face of the earth were appealed to; and it was triumphantly proclaimed, that the fcriptures of the Hindoos would overturn the allegorical fabric of Mofaical teftimony. How wonderfully does the wisdom of God bring to nought the devices of prefumptuous man! The very attempt that was expected to difprove the facred writings has aitonishingly tended to confirm them. Traditions of the fall of man, of the deluge, the character of Noah, and the promifed reftoration of mankind by a divine Saviour, are preferved among the old Sanferit literature, blended indeed with fable, but fufficiently diftin&t to fhew their original fignificancy. They conftantly defcribe the evil fpirit by the image of a serpent; and the gigantic remains of ancient art which appear in the ifland of Elephanta, illuftrate thefe records; for a conqueror is there reprefented as treading upon a ferpent. Let me obferve, that the faine image fre quently occurs in Pagan mythology. Of all the forms of idolatry, it feems most ftrange that this dangerous offenfive reptile fhould receive divine honours; yet it is fuppofed to have had more worshippers than any other idol. But in that worship much of its mysterious enmity to man, and somewhat of its future humiliation, was fignified. It feems as if the Almighty compelled the prince of darkness to affift in keeping up a faint idea of the truth, even in that species of worship which he maliciously invented to proclaim and to continue the depravity of mankind.

"But to return to the difcoveries made by researches into Indian antiquities. It is no les certain than trange, that the doctrine of the Trinity is alfo preferved in thefe writings. The Brahmins have interpolated the life of their fabulous Chreefhna with the following remarkable facts, taken from the History of the true Re deemer: His humble birth (an extraordinary incident to be copied by a people who are more fcrupulous than any other, refpecting the antiquity and pure nubility of defcent). The vifit of the Magi; which remarkable fact is now discovered to have been caused by the predictions of Zoroafter, a Perfian fage, who was contemporary with Daniel at the court of Cyrus, and is known to have travelled into Judea. He abfolutely foretold, that a facred perfonage would be born of a virgin; and that his coming would be announced by a ftar, whofe radiance would guide his worshippers to the place of his nativity. The maffacre of the infants is alfo preferved in thefe records. Chrift's defcent into Hades, and afcenfion into Heaven. The Mofaical names of countries are alto retained among the Hindoos; as are the names, and fome traces of the hiftories, of Abraham, Jofeph, Mofes, and Solo

mon.

"To thefe atteftations of the widely-extended knowledge of fcripture facts, I may add the teftimony of Greek and Roman writers, who undefignedly establish the authenticity of that religion which their rulers ftrove to eradicate, and of whose founder and early preachers they wifhed to infufe a contemptible idea. Tacitus and Suetonius relate, that the world in general was in anxious expectation of fome great character about the time of our Lord's birth. The principal part of his history, of the labours and fufferings of his apoftles and the primitive Chriftians, with the deftruction of the Jewish nation, have received this indirect confirmation from the enemies of our faith, who wrote at the time when thefe tranfactions took place. The impoftor Mahomet has fince given his impure evidence to the fame facts. The departure of a shepherd people from Egypt, who had been ill-ufed by

the

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