capable of both meanings, and so originally not a false translation, would much more naturally lead men to that sense, which is contradictory to the common Grecian idiom, and the uniform voice of Grecian interpreters?" p. 38. As our limits will not allow us to follow this author through his numerous and truly valuable quotations, let it suffice to state the general result. It appears then, that where there is no reason to suppose a different reading obtained from that adopted by Mr. Sharp, the Greek writers are decisive in support of his interpretation; the contradictions and ambiguities rest with the Latin writers. In the second, fifth, and sixth Letters, the quotations are numerous and highly satisfactory: they prove incontestably, that words arranged according to the rule never did, from the times of the Apostles, bear any other sense than that assigned by Mr. Sharp during the period while the Greek was a native language. This remark is not to be understood as applicable merely to the verses in question, but as extending to this mode of expression wherever it is used. In proof of this assertion, a considerable number of passages is here produced, from the earliest fathers down to the thirteenth century: and the author adds, "I have observed more (I am persuaded) than a thousand instances of the form "o Xeisos naι eos," (Ephes. v. 5.); some hundreds of instances of the "O μeyas εos xaι Zwing," (Tit. ii. 13.); and not fewer than several thousands of the form "'005 nat owing," (2 Pet. i. 1.) while in no single case have I seen (where the sense could be determined) any one of them used, but only of one person." p. 132. Nay, the Arians themselves, it should seem, even at a time when their heresy was triumphant, acknowledged this construction, in admitting that Christ is styled by St. Paul, the great God. The words of Maximin, the Arian Bishop, as cited in this work (p. 95) are very remarkable; “A nobis unus colitur Deus, innatus, infectus, invisibilis, qui ad humana contagia, et ad humanam carnem non descendit. Est autem et filius secundum apostolum, non pusillus, sed magnus Deus. Sicut ait beatus Paulus:" "Expectantes beatam spem et adventum gloriæ magni Dei et SalvaChrist. Observ. No. 7.

toris nostri Jesu Christi," &c. They did not deny that Christ is here called the great God, but contended that the Father was greater.

Towards the close of his work, the Author suggests some philological remarks, which well merit attention.

We cannot dismiss this article with. out offering a few remarks upon the subject, which this work is meant to examine. The rule laid down by Mr. Sharp, was originally proposed by Beza: his words relating to the passage in Titus are the following: "Quod autem ad alterum attinet, quum scriptum sit,” σε επιφάνειαν το μεγάλο Θε8 και σωτήρος ημών I8 Xg8, non autem, 66 το μεγάλο Θεό na TOY σwrngos, &C. dico non magis probabiliter ista posse ad duas distinctas personas referri, quam illam locutionem. “¿ tos nas warng Inox Xgis8.” Nam id certe postulat Græci sermonis usus, quum unus tantum sit articulus, duobus istis nempe, 66 Θεό και σωτηρος” εἰ “· Θεός και πατηρ conmunis." The rule, however, not being laid down with sufficient accuracy, and a due regard to the exceptions of a proper name and a plural number, Erasmus and Grotius paid little regard to it. Since that period, it has often been asserted or denied, according to the preconceived opinions of different writers: it has been generally admitted that it might be true, but contended on the other hand that it might also be false. Mr. Sharp was the first who laid down the rule with clearness and precision, declaring that words thus arranged must bear this construction, and can bear no other. The public have now been for some years in possession of it; and we believe it has never yet been controverted by any man. The rule must have been known to his learned editor, Mr. Burgess, some time before; yet it seems a fair presumption that no exceptions have come under his notice, for he has lately published a second edition of the same pamphlet.* The

*We have heard the question advanced, "Does Mr Sharp's first rule, obtain in the Septuagint and classical Greek writers?" This mode of expression does not often occur in the LXX; but where it does occur, we be

lieve all the instances are in favour of this construction; if we mistake not, the first example which can be produced, is in, Levit. xxi. 10. In the writings of the Greek clas3 L

We are not a little surprised that a writer of Mr. Pearson's intelligence, should confound things so very distinct -the manner of our justification in the sight of him who sees the heart; with those external, and at best, equivocal evidences, which are required to satisfy our fellow men, as to the sincerity of our religious profession.

Mr. Pearson's remarks would lead us to infer, that all who deny repentance and good works to be conditions of Justification, do, in fact, if not in intention, deny their necessity in order to salvation (p. 18.) But we conceive there is another and a more scriptural alternative, which Mr. Pearson has overlooked. It is one also which seems to us perfectly to accord with our Articles, Homilies, and Liturgy, without having recourse to any forced interpretation of their meaning. The opinion to which we allude, is, that though repentance and good works are not the conditions of justification, yet they are the necessary fruits of that faith through which, by grace, we are justified; and also the evidences, the indispensible and only sure evidences of our being justified. It is scarcely possible for any plain, unprejudiced understanding not to perceive the exact conformity of this opinion to the articles of our Church, fairly and candidly considered. We are accounted righteous before God only for (or on account of) the merit of our Lord and Saviour Jesus Christ by faith, and not for (or on account or condition of) our own works or deservings; wherefore that we are justified by FAITH ONLY, is a most wholesome doctrine, and very full of comfort, Art. XI. Albeit that good works, which are the FRUITS of faith, and follow AFTER justification, cannot put away sin, &c. ; yet are they pleasing and acceptable to God in Christ, and do spring out NECESSARILY of a true and lively faith, inasmuch that by them a lively faith may be as Ev IDENTLY KNOWN as a tree discerned by the fruit. Art. XII. Works done before the grace of Christ and the inspiration of his spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ. Art. XIII.

Without doubt every true Christian will have within him, repentance, hope, love, and every holy affection, and will plentifully produce good works; but at the same time it is by faith he is justified. We are said, indeed, to be justified by grace as the source of the blessing, and by Christ, as the meritorious cause, as well as by faith; but we are not said to be justified before God either by repentance, or meckness, or love, or patience, though these are absolutely necessary to the Christian character. By these and every other Christian grace, comprehended under the term good works, the genuineness of our faith must be shewn (Jam. ii. 18. ;) but in this sense only are they concerned in our justification.

We would here make a remark on the word condition, as used both byMr. Overton and Mr. Pearson. As this word is not scriptural, is capable of different senses, and has been greatly abused; it is absolutely necessary in using it, to fix its precise meaning. If by condition, when applied to repentance and good works, or even to faith, be intended, that, on account of which a man is justified, we disapprove of the term. If, however, it be understood to mean, that, without which a man is not justified, the term is very admissi→ ble; although as the former is its more usual sense, we should be disposed on questions like the present, to avoid the risk of being misunderstood by substituting in its place some less equivocal expression.

Mr. Pearson speaks of a first and second justification. (p. 33.) But notwithstanding all that theological writers have said on this subject, and the ingenuity with which they have constructed their systems respecting it, we are persuaded that no such tenet can be drawn, either from the Scriptures, or from the standard writings of our Church; nor indeed has any such proof of it been attempted by Mr. Pearson.

If the distinction between "faith which worketh by love," on which St. Paul insists, and the dead and solitary faith which St. James rejects, were

duly adverted to, there would be no occasion to have recourse to dubious hypotheses and unscriptural language, in order to reconcile the two Apostles. (See p. 24 and 25.)

While we think that Mr. Pearson has failed in his attempt to prove, (p. 22) that faith, the Christian Religion, and the merits of Christ, are synonymous terms, as well as in his endeavour (p. 26 and 27) so to explain the Articles and Homilies as to establish his own opinions; and while we firmly believe that we are justified by faith alone, that it might be by grace, not of works, lest any man should boast; we at the same time entirely and cordially agree with Mr Pearson, in thinking that "a belief of the truth of Christianity is not sufficient for this purpose, (viz salvation) but such a faith only as is effectual to produce a correspondent practice." (p. 24.)

Mr. Pearson sums up his sentiments in certain propositions, on which, after what is said above, we apprehend it is not needful to make further remarks.

It is painful to us thus to animadvert on a pamphlet which is written, as we have already observed, with much candour, and which breathes a kind and We are willing to peaceable spirit. hope, however, though our duty obliges us to counteract the impression which Mr. P's work is calcuted to produce, that if the meaning of words were accurately fixed, we might "not differ from him in any points which are essential to Christian love and union," (p. 37.) so widely as we now appear to do. Being inclined to give Mr. P. credit for "loving the truth," (p. 38.) we rely on his receiving our strictures without offence.

Mr. Pearson gives Mr. Overton, (p. 35.) great credit for his piety and diligence; nor does he deny him, in general, the praise of candour. He intimates, however, that Mr. Overton has not so carefully guarded against the iniquity of quotation as he seems to have intended, and he produces two instances in support of his allegation. In a second edition of "The True Churchmen ascertained," Mr. Overton

denies this charge, and endeavours to prove, that the misrepresentation is entirely Mr. Pearson's. As the whole of the passages to which they allude are not before us, we cannot pretend to decide the question.

XXIX. A Sermon preached at the Close of a Series of Lectures on the Signs and Duties of the Times, continued for nearly Three Years, in the Metropolis. By a Society of Clergymen. Published at the unanimous Request of the Society. By THOMAS SCOTT, Chaplain to the Lock Hospital. London, Seeley, 1802,

pp. 31.

WE earnestly wish that every individaul who may have been led to entertain an unfavourable opinion of either the political or religious principles of the clergymen with whom Mr. Scott is associated, would be persuaded to read this Sermon with attention. It appears from it, (p. 3.) that at a time "when the baneful effects of infidel principles, and principles of insubordination and anarchy," menaced this country; when "the annual proclamation of our King, appointing a day of fasting, humiliation, and prayer," called the nation to peculiar duties; and "our superiors in the Church gave many unequivocal intimations that they were of the same opinion;" a small number of clergymen in the metropolis, who were in the habits of friendly unrestrained intercourse, entered into a resolution to assist each other in en

tions.

99 66

deavouring to stir up their congrega1st. To personal self-examination, repentance, and religious diligence. 2d. To use their influence in checking the progress of infidelity, impiety and vice, &c. Sd. To pray constantly for the nation, and for the Church of God that is among us; and also as connected with these ends, to strengthen as far as their little influence would extend, the hands of their governors, and to exhort the people to fear God and honour the King, and not to meddle with those who are given to change." They also "formed a plan of preaching on the subject at stated seasons-(on the week days, as we conceive) for each other." This Association is now discontinued, for

reasons stated by Mr. Scott in the Sermon before us, which was preached on the occasion of its dissolution.

We are struck on reading this discourse, with the simplicity and piety of the design of the clergymen in question. Though professing to be little acquainted with politics, and occupying themselves with Religion as their main business, they appear to have justly appreciated the danger of the country, from its foreign and domestic enemies, and to have considered the inculcation of a loyal spirit as one of their peculiar duties during the late crisis.

The text of this Sermon is taken from Psalm cxvi. 2. "Because he hath inclined his ear unto me, therefore will I call upon him as long as I live."

"Surely," says the pious writer, "it is in answer to the prayers of God's servants, that while almost every country in Europe has been made the seat of war, deluged with blood, and exposed to dreadful devastations by fire and sword; we have had peace in our borders. Our established government, our civil constitution, (rendered more valuable than ever to reflecting persons, by comparison with its boasted rivals,) are preserved to us. No revolution, no civil bloodshed, no convulsions, have here taken place. Our Sabbath, our churches, our religious establishment, our toleration, are continued. Few, very few comparatively, have lost their lives, in this dreadful struggle, by the sword of justice; (a wonderful proof of the mild and equitable spirit of our contitution.) Our commerce and manufactures, the support of the poor, and the resources of the public, as well as the wealth of individuals, are not materially in. jured;

; nay, in many cases, are unimpaired and improved. We have had scarcity, urgent scarcity: but astonishing supplies from abroad were vouchsafed, till Providence has favoured us with a harvest plentiful almost beyond example. At length, peace is made, as well as plenty in good measure restored; and pleasing prospects open to our view-Can we remember our prayers, during many years, often accompanied with distressing alarms and sorrows; and then refuse to say, verily God hath heard us? Are not these deliverances and mercies answers to our prayers?"

Mr. Scott very judiciously digresses in one part of his Sermon, in order to notice some opinions which have served to damp the spirit of grateful joy on the restoration of peace; and these

he very satisfactorily opposes, shewing that they are either unfounded, or of trivial moment. (p. 10.)

Among other points, he adverts to the fears expressed by many, on account of the violent and bitter spirit which they have thought was manifesting itself in various ways against the cause of spiritual Religion. On this topic, however, he observes, that so long as the ministers of the established Church adhere simply to her doctrines and Liturgy, act consistently with their character and engagements, are exemplary in their lives, and labour diligently in their several places, we are confident that our rulers in church and state know better than to regard the clamours of such men, however vehement and reiterated they may be. Our part, however, is to study to be quiet and mind our own business;' to rejoice if the cause of Christ prospers in the world; and to leave it to him to protect us against persecution, or to support us under it." (p. 17.)

Speaking of the dissolution of the Society, he observes, "We formed ourselves into a Society, during an alarming crisis, in order to promote a spirit of prayer for the land, and all orders of men in it; to counteract the progress of infidelity, impiety, and vice; and to use our influence to maintain subordination and quiet subjection to our lawful governors. Blessed be God, that awful crisis is now past; the immeditate necessity for such a Society ceases; should we continue it, our conduct might be misunderstood; and should a new occasion arise, by discontinuing it at present, we should be able to resume it, on this or a similar plan, with greater advantage, and without giving occasion against us to those who seek occasion."

A vein of piety runs through the whole of this Discourse, in which, as well as in his other publications, Mr. Scott shews himself to be a zealous promoter of practical Religion, and a strenuous opposer of the various and dangerous errors of "Popish superstition, enthusiasm, antinomian licentiousness, pharisaical self-confidence,