different meanings which may be annexed to them, accordingly as they are spoken or written. If we could have been saved by our own good works, Christ would have died in vain. But as we cannot be saved by works, God has mercifully appointed that we shall be saved by faith without works. But to be "saved by faith, without works," that is, per fidem, nullo operum adjumento, has a very different meaning from being saved by faith without works, that is, per fidem infructuosam. In the first sense, without works, is the attribute of the verb; in the second, it is the attribute of the noun. The difference is still more striking in Greek. We are saved dia πίστεως, ανευ εργων, but not δια πίστεως της ανευ εργων. For, we are saved by faith-without works; but not by the faith which is without works. The former sense, by admitting that we are saved not by works, (for our best works are far short of our duty, but by an atonement of infinitely greater value, does not exclude the neces sity of good works; but the latter supposes the validity of a faith unproductive of good works-a sense contrary to the whole tenor of Scripture. To be saved, without works (that is, not by our own good works, but) by faith, is not subject to the same ambiguity as to be "saved by faith without works." P. 6.

ART. 25.-The Restoration of the Jews, the Crisis of all Nations; or, an Arrangement of the Scripture Prophecies which relate to the Restoration of the Jews, and to some of the most interesting Circumstances which are to accompany and distinguish that important Event; with Illustrations and Remarks drawn from the present Situation and apparent Tendencies of Things, both in Christian and Mahomedan Countries. By J. Bicheno, M. A. 8vo. 2s. 6d. Johnson.

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The restoration of the Jews to their own country seems to be warranted by their preservation for so great a length of me in a state of separation from all other nations; by a variety of texts of Scripture, which can scarcely be reconciled to their return after the first captivity; by the promises of God never to forsake them utterly; by the strong simile of St. Paul on the wild-olive and the graft; and by the corruptions of Christianity, which have so much impeded its progress in the world. That this event cannot be very far distant we speak not of years but of generations-seems also to be a consequence of the first persuasion of their final return; and that it should be a crisis to all nations, we must readily allow; though, what the nature of that crisis may be, we profess ourselves unable to ascertain, while, at the same time, we give due applause to those who employ their leisure and talents in examining what light the Scriptures throw upon this interesting and important subject. On these accounts we read with pleasure the attempts of this writer to afford us, by an arrangement of Scripture prophecies and the opi nions of the most celebrated divines, a better opportunity of exercis. ing our judgement, and of tracing the connexion between the appearances of the present times and the probable improvement in the situation of mankind in future periods. If we be not so impressed with the actual state of affairs as to expect so speedy a crisis as the author, and be tempted to believe that it will not be attended with such grievous calamities as he apprehends, we are no less per suaded that such a crisis must arrive, and that the wisdom of God, in his conduct towards Jews, Gentiles, and Christians, will be made

manifest, when, the course of their multiplied errors being completed, they will all unite in a firm belief of the truths of the Gospel.

The work is divided into four chapters. In the first are accumu lated the evidences for the future restoration of the Jews: in the` second are described the probable events connected with this restorătion, with conjectures on the quarter whence their deliverance may be expected to originate. Of these events, two appear to us to be very probable-the total overthrow of the fourth monarchy, or the entire destruction of the image seen by Daniel, and of the Turkish empire, or rather Mahometan principles. To the conjectures respecting the nations which are to contribute to the restoration of the Jews, whether Spain, France, or Great-Britain, we attribute very little weight; and they do not appear to us to be in the least strengthened by a late attempt to translate and interpret the eighteenth chapter of Isaiah. In the third chapter the future character of the Jews is considered, and the effects of it on the nations of the earth, which gives rise for the ingenuity of additional conjectures; but the truth of them we must leave to futurity to determine. The last chapter embraces a still wider field—the kingdom of God on earth, and the general conversion of mankind. These glorious themes cannot be too much the object of a Christian's contemplation; and we may form some estimate of our Scriptural faith by the manner in which we receive the strange notions embraced by many Christians, who, equally with infidels, are incredulous on the absolute conquest of virtue over vice, duty over sin, and the triumphant reign of the saints on earth.

The state of the present times has naturally too great an influence to permit us perhaps to determine impartially on the subjects of such a work as the present; yet the study of them cannot be too much encouraged, if they lead us to a fuller conviction of God's moral government, and diminish our attention to the lower politics of individual kingdoms. If a writer-a man of piety and well read in the Scriptures conceive that he sees reason for apprehending his nation is engaged in the support of a superstition doomed to destruction, and of countries which must eventually fall, we cannot condemn him for communicating those reasons in a serious and dispassionate manner, whether we agree with or differ from him in the interpretation of prophecy. His work may lead others to a more extensive view of the subject: and the clergy cannot be too much occupied in explaining the mysterious ways of Providence, and refuting whatever may be unfounded in the explanations of disputants who judge differently. The serious disposition of the present writer may be traced in the following extract.

A persuasion, which the events of ten years have served to make invincible, has sunk deep into my mind, that an awful crisis is at hand, and that what we have seen is but the beginning of sorrows; that the wonderful occurrences of the present moment, so little expected a few weeks ago, are pregnant with others still more astonishing; and that, however unconscious the principal actors in the great drama may be, of the parts which they are acting in the tragic accomplishment of the awful decrees of heaven, yet they are fulfilling

"the determinate counsel of God" in bringing about the execution of the judgments which he hath prepared. This is my apology, if an apology be thought necessary for this publication of my thoughts. Others may think that such discussions "ought to be discouraged;" and that, "from the prophetical books, to which the extraordinary events now passing on earth naturally turn the attention of every religious mind, no expectation (as to the unfulfilled prophecies drawing to a speedy completion)" can reasonably be drawn." Every man (unless we have lost all our liberties, and no one may speak or write any thing but what favours the continuance of the present destructive measures) has a right, modestly, to declare his own opinion; and I freely confees that mine is very opposite to the above, and that I think such discussions ought to be encouraged and pursued, and that much, as to the general outline of things, may be learnt from the prophecies,--and even courtiers thought so few years ago, when the subject made in their favour. I think the most attentive research ought to be made, at this time of fearful expectation, especially into this part of sacred writ, and that an alarm ought to be sounded in every ear, that the neglect of our clergy, particularly on this head, and the attempts which are made to excite prejudice against such subjects, and thus divert the public attention from them, is one of the most fatal signs of the times;" and what operates to harden the nation in impenitence, and to give additional strength to that dangerous infatuation which has seised the public mind-a blind and furious infatuation, that threatens us with speedy ruin. If I err, either in the sentiments which I entertain, or in the attempts which I make to draw the attention of my countrymen to these subjects, I am sure my error is innocent, because I am certain my inquiries are sincere, and my motives and intentions pure. If reproached, I cannot blush; if persecuted, I cannot be afraid. But a few words shall suffice for this conclusion. However defective the execution of what has been undertaken in the foregoing pages may be, the subject most certainly is of serious importance. That the prophecies, if we have formed right notions of them, look with a very unfavorable aspect on the cause we are engaged in, is acknow ledged; but, though we were to shut our eyes against them, this would not make our case the better; and it is possible that some good might be derived, would we come to the light, that our deeds might be reproved. The hope of this good, however distant and faint, is enough to induce every lover of mankind to venture much to do all he can to effect it.

But let us remember, it does not follow, because our cause may be bad, that therefore that of our enemy is altogether good. By no means. The crimes which have been committed are without a parallel, and cannot go unpunished. All that the author wishes to impress upon the reader's mind is, that there is reason to conclude, both from prophecy and the appearance of things, that God, in his mysterious providence, is employing the French (be they deists or atheists, or whatever they may) as instruments to scourge the na tions for their sins, and particularly to inflict his decisive judgements on anti-christian and Mahometan oppressors that on our part, as Christians and Protestants, it would have been wise and

right to have done every thing possible to have avoided becoming parties in the present horrible conflict; that we have committed a fatal error in linking ourselves with those whom our common religion has taught us to consider as devoted to destruction; and that therefore no time should be lost in endeavouring to escape the danger we have brought ourselves into-a danger which, however things might seem at first, or however they may now appear to some, becomes, in the opinion of many, more and more threatening at every step we advance.' P. 112.

ART. 26.-An Apology for the Sabbath. By John Prior Estlin. 8vo. 1s. 6d. Johnson.

1801.

The puritanical observance of the sabbath which has long particularly marked some of the sectaries in this country, excited among others a more rigid inquiry into the nature of the day; and, offended with the pharisaic scruples of the former, many of the latter ran into the contrary extreme, and either perverted the institution by appropriating it entirely to their pleasure, or, calling in question its utility as a period of public devotion, made no distinction at all between this and the other days of the week. Admirably useful, during the existence of this contest between opinions, is the sermon before us; it is addressed to the understanding; and the evidence which the subject requires is stated in the clearest and most dispassionate manner. This will be conspicuous from the concessions made by the preacher in the commencement of his discourse.

To prevent mistakes, I set out with allowing, in the most explicit manner, that the law of the Jewish sabbath is a law to the Jews only. I likewise grant that the practice now under consideration has not the sanction of any express precept of the New Testament. Whether there are not other grounds of obligation, is a point which remains to be considered. Let truth prevail on whichever side it lies-"I speak as unto wise men; judge ye what I say." P. 5.

The main argument for the observance of the sabbath is its utility, and indeed absolute necessity.' It is probable that it made a part of the patriarchal religion, and that the day which is now selected is the same which the patriarchs observed. This topic of time is well insisted upon, as it obviates the arguments used by those who call in question the Christian institution, on the ground of its nonconformity with the Jewish. The opinions of Selden, Limborch, &c. with their followers, Paley, Geddes, Evanson, are fully stated, and left to the judgement of the reader; and it may be thought by some that too great concession is made in allowing part of the sabbath to be employed, in case of necessity, in the works of the harvest. The whole question, however, evidently reposes upon the first chapter of Genesis, which is confirmed by the practice of Christians from the earliest periods; and no one who seriously reflects upon the present state of the world, the ignorance of the multitude, and the indifference of the higher classes to religious concerns, could wish for any innovation on so excellent an institution, even if it had not the sanction of divine authority.

Rest, particularly to brute animals, which in this country are treated by many with disgraceful cruelty, and by most with a less degree of attention than is due to creatures who are susceptible of pleasure and pain, and to whose services we are so much indebted; rest, comfort, and moral improvement, to servants; the constant worship of Almighty God; reading the Scriptures and books of moral instruction; partaking of the Lord's supper; the cultivation of every excellent disposition; and, above all, love to God, and love to man; these are the peculiar duties of the sabbath. Let us, my friends, practise them with undivided attention, with minds tuned to the employment, until we have learned to make every day a sabbath, and then we shall not easily be induced to neglect them,— and until we are qualified for that eternal sabbath which we hope to enjoy in the more immediate presence of God himself, with Jesus Christ, with saints and angels, and with the spirits of the just made perfect.' P. 47.

This discourse deserves to be put into the hands of all those, who, though they still retain a veneration for Christianity, are in danger of falling into the coldness of fashionable indifference, and who, if they neglect the means afforded them once a week, of culti vating an acquaintance with their own minds and their higher concerns, will soon be totally absorbed in the frivolity or traffic of the age, and become the mere drudges of pleasure or of Mammon.

ART. 27.-A Sermon preached at the Parish Church of St. Andrew by the Wardrobe and St. Anne, Blackfriars, on Tuesday in WhitsunWeek, May 26, 1801, before the Society for Missions to Africa and the East, instituted by Members of the established Church, being their first Anniversary. By the Rev. Thomas Scott.-Also the Report of the Committee to the Annual Meeting, held on the same Day; and a List of Subscribers and Benefactors. To which is prefixed an Account of the Society. Printed by Order of the general Meeting. 8vo. 25. Seeley. 1801.

Far be it from us to propose the least obstacle to the excellent object which this sermon has in view-the promotion of religious knowledge among the heathens. It is on the contrary with the greatest pleasure we perceive a society is formed for sending missionaries for this purpose to remote corners of the earth, now sitting in darkness and the shadow of death. The society is said to be instituted by members of the established church, and we wish that. their number may be increased; yet upon looking at a list of their names, it evidently appears that it has taken its rise from the evangelical or methodistical party; and on this account a degree of watchfulness is necessary, lest, in the midst of zeal to promote the general truths of Christianity, the discipline of the church should be for. gotten, or very imperfectly regarded. To give a missionary epi scopal ordination with reference to the heathens only, is impossible; and as clergymen are not easily to be found to venture upon such expeditions, the society has devised a mode of supplying that defect, by bestowing on its missionaries the powers only of an instructor, or, as they choose to term it, a catechist, Hence the missionary may: