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him, dread him, aid fear him by the doctrine arid example* thereof, tut to seem learned anil to know the story, to dispute and make merchandise, after as we hare examples enough. Arid the faith wherewith a man doth miracles, is another gift than the faith of a repenting heart to be saved through Christ's blood, and ihe one no kin to the other, though M. More would h ,ve thern so appear. Neither is the devil's faith and the Pope's faith (wherewith they believe that there is a God, and that Christ is, and all the story of the Bible, and may yet stand with all wickedness and full consent to evil) kin unto the faith of them that hate evil, arid repent of their misdeeds, and acknowledge their sirs, and are fled with full hope and trust of mercy unto the blood of Christ.' pp. 286, 287.

. 'Our love and goo4 wnrks make not God first love us, and change him from hate to love, as ihe Turk, Jew, and vain Papist rriean, but his love and deeds make us love, and change us from hate to love. For he loved us when we were evli, and his enemies, as testiiieth Paul in divers pkees, and chose lis, to make lis goodi and to shew us love* arid to draw US' to hinij thai we -hould love again.

* The father loveth his child, When it hath no power to do goodi and When k must be suffered to run after his own lusts without law* and never loveth him better than thenr, to make him better, and to shew him love, la love again. If ye could see what is written in ihe first Epistle cf John, though all the other scripture Were laid apart, ye should see all this.

'And \e must understand, that we sometimes dispute forward, from the cause to the effect, and sometimes backward from the effect to the causs, and must beware that w^e are not therewith beguiled; we .Jay, surhmer is come and therefore all is green, and dispute Forward. For suraine^ is We cause Of the greenness. We say, the trees are green, arid therefore S8mrheV 3s come, arid dispute backward frorii the effect to the cause; For the" green trees make not summer, But tnake summer known. So; we 'dispute packward ; the man doth good deeds and pn fitabie unto his'neighbour) Yi% must therefore love Coil: he loveth God', he must therefore havfe a true faith and see fnercy.

. * And ye! my works mate hdt rriy love, nor rHy love fry faltfr, flbr rhy faith God's rritrc}: but contrary, God's mercy rhaketh my faith, arid rri'^ faith my love, and my love my works. And if the Pbpe cbuld see rriervyi and Work bfidve to his 'neighbour, arid not Sell his worts to God for fMVeti> after M. Mori's doctrine, we needed riot so subtle diluting" of Faith;

1 Arid when M. Mofe allegeth Paul td the Cortr.th'iamr, to prove tfiSt foth may be without Jove, he proveth nothing, but juggleth bhly. He saith, ft is evident by the '<iv6'rds fff Paul, thch if trttSi ihay have afaWiio fft -thitdcles 'without love, and itiakj give all his goods in alms whlrmtt love; atiH give his ledy to hum for the name of Christ, and all •without •charity. Well', I wiil not stick with him: he may do so without charity and without faith thereto. Then a than hay have faih tvithoat faith. Yea, verily, because there riiay be many differences of faith* as I have said;, and not all faiths one fith, as M. More juggleth. We read in the ■works of St. Cyprian, that there wefe martyrs that suffered martyrdom for the name of Christ all the year long, ahd Were tormented and healed again, and theh brought forth afresh. Whifch martyrs believed, as ye do, that the pairi of their martyrdom shuuM be a deserving and iweiit enough not only to deserve heaven for themselves, but to make satisfaction for the sins of other men thereto, and gave pardons of their merits, after the ensample

jffthe Pope'i doctrine, and forgave t'le sins of other men, Which had openly denied Christ, and wrote unto Cyprian* that he shou'd receive those men that had dened Christ into the congregation again, at the satis* faction Of their merits. For Which pride Cyprian wrote to thc^m, and called them the devil's martyrs, and riot God's. Those martyrs *had S faith without faith. For had they believed that all mercy is givetl for Christ's blood-sheddirtg, they would have sent other men thither, arid would hove suffered their own martyrdom f6r love of their neighbours only, to serve tftem and to testify the truth of God in our Sjviour Jesu unto me world, to Sate at the teast Way some, that is to wit, the elect, for whose sake Paul suffeied ail things, and not to win heaven. If I work for a worldly purpose, I get no reward in heaven: even so, if I Work for heaven or a higher place in heaven, I get there no reward. But 1 must do my work for the love of my neighbour, because he is my brother, and the price of Christ's blood, because Christ hath deserved it, and desireth it 'of me, and then my reward is great in heaven.' pp. 288, S90.

As he proceeds, he: thus resolves the apparent contradiction, between two of the Apostles.

* And when Paul saith, "faith only justifieth:" and James, " that a. man is justified by Works, and not by faith only;" there is great difference between Paul's only, and James' only. For Paul's only is to be understood, that faith justiheth in the heart and before God, Without help of works, yea, and ere I can work. For I must receive fife through faidh to work with, ere I can work. But James' only is this wise to be understood, diat faith doth not so justify* that nothing justifieth sav faith. For deeds do justify also. But faith justifieth in the heart and before God, and the deeds kefore the world only, and make the other seen, as ye may see by the Scripture.

'For Paul saith (Rom. iv.); "If Abraham have works, he hath Whereof to rejoice, but not before God" For if Abraham had received thbse promises of deserving, then had it been Abraham's praise and not God's, as thou mayst see in the text: neither had God shewed Abraham Iftcrcy and grace, but had only given him his duty and deserving. But in drit Abraham received all the mercy that was shewed him, freely through faith, out of the deservings of the seed that was promised him, as thou mayst see by Genesis and by the Gospel of John, where Christ testifieth, "that Abraham saw his day and rejoiced," and of that joy no doubt wrought, ft is God's praise, and the glory of his mercy. And the same mayst thou see by James, when he snith, "Abraham Offered his son, and so was the Scripture fulfilled, that Abraham believed, and it was reckoned him for righteousness, and he was thereby made God's friend."

* How was it fulfilled? Before God? Nay, it was fulfilled before God many years before, and he Was Gfid's friend many years before, even from the first appointment that was made between God and him. Abraham W* ceived promises of all mere)', and believed and trusted God, and went rod wrought out of that faith. But it was fulfilled before us which cannot s«* the heart, as James saith, " I will shew thee my faith out of my works;" and as the angel said to Abraham, " Now I know that thoudreadest God." Not but that he knew it before, but for us spake he that, which can see nought in Abraham more than in other men, save by his works.

'And what works meant James r verijy, the works of mercy. As if a. bro'ther or a sister lack raiment or smtenanc?, and ye are not ffloved. <ta' compassion, nor feel their diseases, what faith have ye then? No faith (be sure) that feeleth the mercy that is in Christ. For they that feel that, are merciful again and thankful. But look on the wOrks of our spirituality, which will not only be justified with works before the world, but also before God. They have had all Christendom to rule this eight hundred years, and as they only be anointed in the head, so, have they only been king and emperor, and have had all power in their hands, and have been the doers only and the leaders of those shadows, that have had the name of princes, and have led them whither they would, and have breathed into their brains what they listed. And they have wrought the world out of peace and unity, and every man out of his welfare, and are become alone well at ease, only free, i only at liberty, only have all things, and only do nought therefore, only lay on other men's backs and bear nought themselves. And the good works of them that wrought out of faith, and gave their goods and lands to find the poor, them devour they also alone. And what works preach they? Only that are to them profitable, and whereby they reign in men's consciences, as God: to offer, to give to be prayed for, and to be delivered out of purgatory, and to redeem your sin of them, and to worship ceremonies, and to be shriven, and so forth.' pp. 292,—294.

He concludes his prologue to the Romans, in the following terms:

» Now go to, reader, and according to the order of Paul's writing, even so do thou. First, behold thyself diligently in the law of God, and see there thy just damnation. Secondarily, turn thine eyes to Christ, and see there the exceeding mercy of thy most kind and loving Father. Thirdly, remember that Christ made not this atonement that thou shouldst anger God again: neither died he for thy sins, that thou shouldst live still in them, neither cleansed he thee, that thou shouldst return (as a swine) unto thine old puddle again: but that thou shouldst be a new creature, and live a new life after the will of God, and not of the flesh. And be diligent, lest through thine own negligence and unthankfulness, thou lose this favour and mercy again. Farewell.' p. 72. .

He every where shews an extensive acquaintance with scripture, great readiness in the application of parallel texts, and in bringing them to bear on the same point. His expositions are derived from a consistent and comprehensive view of the Bible at large, not directed to the exaltation of one doctrine or duty above the rest. The report which he makes to his readers, is the same which a firm and lively faith conveyed to his. own mind, a stedfast trust in the mercy of God through Christ, and the absolute necessity of that obedience which is its genuine result. As his sentiments are generally correct and simple, his statement is orthodox and perspicuous. He is not afraid of any scriptural doctrines because they have been abused by bad men, and his manner of exhibiting them is such thatnonebut bad men would be disposed to abuse them. His agreement with the scriptures necessarily occasions a great coincidence with the episcopal reformers of the subsequent reign. He not only agrees in general with the articles, homiT lies, and liturgy, but frequently has their very words, even where the sentiment would suffer no alteration from a change of language. The iOth, 11th, 12th, 13th and 14th articles of the Church of England, on the grand subjects of dispute between the Reformers and the Papists, contain the substance of his sentiments in a very condensed form. The statement of his opinion on Predestination we shall quote, that our readers may compare it with the 17th article.

«In the ninth, tenth, and eleventh chapters, (of St. Paul's Epistle to the Romans) he tr.-ateth of God's predestination, whence it springeth altogether, whether we shall believe orjiot believe, be loosed from sin, or not be loosed. By which predestination our justifying and solvation, are clean taken out of our hands, and put In the hands of God only, which thing is most necessary of all. For we are so weak and so uncertain, that if it stood in us, there would of a truth no man be saved, the devil no doubt would deceive us. But now is God sure, that his predestination cannot deceive him, neither can any man withstand or let him, and therefore have we hope and trust against sin.

« But here • must a mark be set unto those unquiet, busy, and high . climbing spirits, 'how far they shall go; which first of all bring hither their high reasons and pregnant wits, and begin first from on high to search the bottomless secrets of God's predestination, whether they be predestinate or not. These must needs either cast themselves down headlong into desperation, or else commit themselves to free chance careless. But follow thou the order of this epistle, and noosel thyself with Christ, and learn to understand what the law and the Gospel mean, and the office of both the two, that thou mayst in the one know thyself, and how that thou hast of thyself no strength oHt to sin, and in the other the grace of Christ, and then see thou fight against sin and the flesh, as the seven first chapters teach thee. After that when thou art come to the eighth chapter, and art under the cross and suffering of tribulation, the necessity of predestination will wax sweet, and thou shalt well feel how precious a thing it is. For except thou have borne the cross of adversity and temptation, and hast felt thyself brought unto the very brim of desperation, yea and unto hell gates, thou canst never meddle with the sentence of predestination, without thine own harm, and without secret wrath and grudging inwardly against God, for otherwise it shall not be possible for thee to think that God is righteoas and just. Therefore,must Adam be well mortified, and the fleshly wit. brought utterly to nought, ere that thou mayest away with this thing, and drink so strong wine. Take heed therefore unto thyself, that thou drink not wine, while thou art yet but a suckling. For every learning hath her time, measure, and age, and in Christ is there a certain childhood, in which a man must be content with milk for a season, until he wax strong and grow up, unto a perfect man in Christ, and be able to eat of more strong meat.' pp. 66, 67.

The characteristic excellences of Tindal are perspicuity of expression, familiar apposite illustration, and, what never long forsakes him even in the most abstruse subjects, copiousness of practical application.

(To be concluded in the next Number.)

Art. Vf 11. A Refill; lo a letter, addressed to "John Scott Warih<r, Esq." in Refutation of the illiberal and unjust Observations and Strictures of the anonymous Writer of that Letter. By Major ikott Waring. 8vo. pp. 130. Ridgway. 1808.

Art. IX. The Dangers of British Indium frohl French Invasion and Missionary Establishments. To which are added some Account of the Countries between the Caspian Sea and the Gatiges; a Narrative of the Revolutions which they have experienced subjequentto the Expedition . of Alexander the Great; and a few Hints respecting the Defence or the British Frontiers in Hindostan. By a late Resident at Bhagulpore. 8vo. pp io3. Black* Parry, and Kingsbury. 1808.

Art. X. An Afiologi/ for the late Christian Missions to Iiiiia: Part the Second. Containing Remarks oh Major 8cott Waring's Letter to the Rev. Mr. Owen; arid on a " Vindication of the Hindoos" by a "Bengal Officer." By Andrew Fuller, Secretary to the Baptist Missionary Society. 8vo.pp. ISO. Price at. Qd. Burditt, Button, Williams and Co. Black and Co. 1808.

Art. XL An Afiologj for tlrt late Christian Missions to India t Part, the Third. Containing Strictures on Major Scott Waring'I; Third Pamphlet, on a Letter to the Pitsident of the Board of Controul} and on the Propriety of confining Missionary Undertakings to the Established. • Church, in Answer to Dr. Burrow; with an Appendix, attesting the . Veracity of the Missionaries. By Andrew Fuller, Secretary to the Baptist Missionary Society. 8v0. pp. 86. Price 2s. Qd. Burditt)&JC. 1808.

A CLASS of saints in India, and it is the most sanctified class, commands the admiration of the natives, and excites the ridicule of foreigners, by the exhibition of limbs distorted and stiffened by a voluntary penance to please the gods. It must be amusing enough to the profane, to see the solemn gravity of countenance with which the yogi or fitkrvr comes along with his arms raided and crossed over his bead fov life, or with oive arm stitit bolt upright from the shoulder-, never again to interfere in the concerns of its owner, and never to come in contact with hispersOft, unless mischance or malice should happen to snap down the "withered ptick. It must be curious to consider, .that while Other men's limbs will perform an infinite number of optional movements,, his will remain faithful to their " religious'* crook or poker fashion, and will be found cutting the air in just the same figure, if the public should be favoured with tire sight of them twenty years hence. Something analogous to this appears to have taken place in the mental faculties of our worthy acquaintance, Major Scott Waring, When in the preface to his "Observations" he first set himself forth in a disgusting posture, we could have no idea that he was, to the exactest nicety, to stiffen in that very predicament;, from the evident

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