history of events which took place on that part of continental Europe which answers to the field of prophecy,-it is for such to form an opinion how far the events of that period, and subsequently, corresponded with what is symbolically predicted to take place "when they shall have finished their testimony." v. 7. By whom was the very vestige and semblance of religion, over a vast extent of country, annihilated? By whom was the christian era and sabbath abolished? By whom was an obscene figure, as the representative of reason, set up in public as the object of worship? By whom was every thing relating to the doctrine of the cross and the ministry of the Spirit, treated with utter scorn and contempt? Not by the same power that for 1260 years had been "wearing out the saints of the Most High,' (for that, in its turn, became obnoxious to the forthcoming power), but by "the beast that ascendeth out of the bottomless pit." v. 7. Antichrist, in its infidel character; the same power by which the Two Witnesses are said to be slain. It is not the writer's design to review these and similar events, and comparing them with what follows in this xi. ch. of Rev. to point out the striking resemblance of at least some of them: he would, however, just notice the well-known circumstance of the abolition of christianity in every shape in France-and by lawand of the substitution of that which exactly corresponded with the predominance of the beast from the bottomless pit, that was to make war with the Witnesses, overcome them and kill them; and this same spirit extended far beyond the limits of that country. The resuscitation of the Witnesses after three and a half days, v. 11, if the premises advanced be correct, received its fulfilment precisely three and a half years after that which symbolizes the slaying of them, when the rulers, finding it impossible to carry on any form of government, or maintain anything like civil order without some kind of religion, re-established it. This slight sketch of events was necessary towards a clear exhibition of the writer's views of the Two Witnesses, as intended to set forth the two divine persons alluded to in their official and ministerial character. The references to chronological dates are made as briefly as could be, and it is hoped not inconsistently with christian simplicity. It is plain that the events referred to have occurred, and while providence unfolds the book of God's decrees, there is no reason why predicted events should not be marked by the christian observer, especially since they have a bearing upon "the signs of the times. Matt. xvi. 3. B. QUESTIONS TO THE KIRK ARMINIANS. Vri musi peasure, we accede to the request of our North Lericat corresponden and pubist the following: feeling that the introductory observations also appy 11 many professors of Die vor cry, and that the questions are such as they will find it matter of diffenity Serpy answer-£1 Buce the degeneracy of the present times, a vinct men begin to fime as they peas and it live as they is, that nothing cat form. & crite 21 11 Listingust one man from another. A partcut outward profsSUL & M 1 mart of a corresponding inward primcipe. The landmarks of churches are now of us they are broket down by mer of ther DWI COMUMON, who have no testation in mourning the wisdom of fuus venerabile men who erected fem. The dome of God's sove egy, and the vna úpermes connected with which are the only safeguards of any emnet, are deced as non-esser, and attacked with a wrence that characters the enemy of truth. Tus, however, is one of the sigue of the says, and, though every chic of God should mourn over tus state of ZoL, yet he must rejoice that the foundation of God Staubeti sure, ieving fuk seal, the Lord knoweth those who are Es May the Spin of the Lord raise up a standard agamst error, which DOW coment it like a flood. Is the advocates of free-will and general redemption, in the Scotch Kirk of tus cry, the following questions are proposed Let them remember, fiat a wide lite spent in Sabbath school and tract-dispersing operations, will never alone for a single word spoken against the truth of Jehovah, whose course, sinu stand, and who will do all ts pleasure. QUESTIONS. 1. What is meant by God's choosing his people in Christ before the foundation of the world? Eph. i 4. 2. How is it that vast numbers perish in their sins, and are not at last redeemed? 3. How is it that God can love an object with great love, and yet suffer fat object to sink to eternal torment? Eph. ii. 4. 4. How can Divine justice demand a second payment of the same debt? 6. How could God be just to his Son in not granting him the people for whom be paid so ample a price? 6. How can Christ say, in the last day, to many, that he never knew fem, if he had once known, and loved, and redeemed them? Mat. vii. 23. 7. What love could God have had for his Son, to put him to unutterabie grief for thousands whom he knew would not be benefited thereby? 5. What wisdom would God have displayed in devising a plan which be knew would not answer the end designed? 9. Hall men have an equal interest in the redemption of Christ, how is it that heathen nations have lived and died without ever hearing of it? 10. How can Christ be a perfect, and the only Saviour, if what he has done avails for none to salvation till some act of the sinner is added? 11. How can salvation be wholly ascribed to grace in opposition to works Eph. ii. 8, 9), if the will and works of the creature are needful to make it real and certain? 12. Why should Christ say of some, that unto them it was not given to know the mysteries of the kingdom, if they had as much an interest in them as those to whom it was given? Mat. xiii. 11. 13. Why should God hide the things of salvation from those who are wise and prudent in their own eyes, if he had provided them for all alike? Matt. xi. 25. 14. How is it that the Scriptures continually represent God as absolutely choosing his people to eternal life, if salvation do wholly rest on the creature's choice? John xv. 16. 15. How can life eternal be a free gift, if it cannot be ours till we have brought the price of our faith and obedience? John x. 28. 16. If salvation were so liberally and indiscriminately provided for all men, how is it that so few, comparatively, in every age have savingly believed? 17. What is meant by many being called, and few chosen? Matt. xxii. 14. 18. Is God's eternal choice the cause of our faith and holiness; or is our faith and holiness the cause of God's electing us? 19. What is meant by "the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth? Rom. ix. 11. 20. What is meant by Jacob being loved, while Esau, his brother, was hated, if God has made no difference between one man and another? Rom. ix. 13. 21. What is meant by Israel zealously seeking but not obtaining that which he sought for, while the election obtained it, and the rest were blinded? Rom. xi. 7. 22. If God is pleased to leave sinners in their native darkness and blindness, which they love and choose rather than light, that they cannot savingly see, who is able to give them a saving sight? Rom. xi. 8. 23. Would God thus have given a spirit of slumber to some eyes that they should not see, and ears that they should not hear, if he had designed and intended their salvation equally with others whose eyes he savingly opens? 24. Is not God the sole giver of saving faith? 25. What is the state of those to whom it is given? 26. Is not faith as much the gift of God as the Saviour himself? Eph. ii. 8. 27. Are not sinners as unable to prevent salvation as they were to provide a Saviour? 28. Who is able to continue in unbelief, when the Lord actually works faith in the heart without waiting the sinner's consent? 29. Is not the gift of faith equally absolute and unconditional as the gift of a Saviour? 30. If the gift of a Saviour was real and certain, shall the gift of faith be less real and certain? 31. If God bestowed the greater gift of a Saviour when man deserved nothing but death, will he withhold the lesser gift of faith for the want of some qualification in the sinner? · 32. If God had intended redemption for all men, how is it that he gives not faith to all men? 33. If faith was given to all men, how is it that thousands die in unbelief? 34. Where is there one whose heart is not enmity against God until changed by regenerating grace? Rom. viii. 7. 35. Where is there one, therefore, that would come to God for salvation while in a state of enmity? 36. If all men were left to their own will and choice, could a single soul be saved? 37. If men were left to their own will, would they not keep as far from God as possible, and consequently, from salvation? VOL. IX.-No. 105.1 E REVIEW. Christ alone Exalted: being the complete Works of Tobias Crisp, D.D., in Fifty-tro Sermons, with Notes, and Life of the Author, by John Gill, D.D., 2 vols. 8vo., with Portrait. London: Bennett. Christ made Sin: evinced from Scripture; (Cor. ii. 21). In Defence of Dr. Crisp's Sermons, by his son, Samuel Crisp. 8vo. London: Bennett. In our last volume, p. 284, we noticed the first part of Dr. Crisp's Sermons, and we are happy in being able to say, that it has been completed with equal neatness, and is, altogether, the handsomest edition which has yet been published. It was well to follow it on with the son's Defence, for although the son had a higher object in view than simply to defend his father, as he amiably expresses himself in the following short Postscript, it evinces what is very pleasing, that the son had been likewise brought to bow to the sovereignty of Jehovah, and had been made partaker of like precious faith with his venerable father. POSTSCRIPT. If any say, "Why doth this person trouble himself to write thus in vindication of his father's sermons?" I answer, it is least of all for the honour of my dear father, though I account it a greater blessing to be the son of him whom the Lord so eminently used and owned in the ministry of the gospel, and conversion of many souls, than of the greatest lord in the land; but for the sake of our dear Lord Jesus, whose glory is eclipsed by the setting up man's righteousness in the matter of justification; upon which account, I may say, “the zeal of thine house hath eaten me up, because thy vows, O God, are upon me," concerning that sermon, 11th of August, 74, which is for substance the same with the quotations out of May, 53, in this epistle spoken to: and if any saint be offended hereat, I grieve; if any be confirmed and refreshed, I rejoice, who am the meanest May 1, 1691. Serviteur de Dieu, We have before now read Mr. Samuel Crisp's volume, and are sure, that all who prize the first work will think equally high of this also. We shall give an extract, from which they may form their own opinion. Another objection may start up, and startle some poor soul, and he may say, you allege that Christ was made sin for all believers above one thousand six hundred years ago, when he hung on the tree; and thence you conclude "the worshippers once purged, should have no more conscience of sins;" Heb. x. 2. Then, when a man hath by faith laid hold on Christ for life and salvation by him, and being by Christ's once offering himself for ever perfect, what need hath that man to exercise himself “to have a conscience always void of offence toward God and man?" Acts xxiv. 16. And what need he take heed to do nothing that may make his conscience fly in his face? I answer, there is much need every way; for though sins and miscarriages shall never damn a believer, yet they sadly sully his evidence, and worry his conscience, that he may walk in clouds and darkness many days. Therefore the apostle, and every good man, is earnest for the "testimony of a good conscience," to "keep faith, and a good conscience." 1 Tim. i, 19. He is for joining them in conversation, but not in justification; that is to say, he is for "faith in a pure conscience," as the apostle words it, 1 Tim. iii. 9; that is, he would keep that rare jewel of faith in the clear perfumed cabinet of a pure conscience; for he knows, by sad experience, that is, an experienced christian, that the least guilt upon the conscience of any sin fallen into, will cast a mist upon the jewel of faith, as the breath of a toad upon a sparkling diamond will obscure its rays till the diamond be wiped. The truly conscientious soul is so far from neglecting the peace of his conscience because his sins were all perfectly done away by Christ's being made sin for him, that he flees every day, in the virtue of Christ's once bearing his sins, for the sprinkling his conscience with the fresh application of Christ's blood, by faith in him, for the cleansing his conscience from all dead works. He knows, that if he straggle out of the way in a vain conversation, the Lord Jesus, the great shepherd, will let some stings fall into his conscience, that, like the shepherd's dog, shall teaze and tear his mind, that he shall have little peace till he return to his rest by fresh repentance, and actings of faith on, and communion with, the Lord Jesus, and fetching from him fresh power to walk in some measure answerably to his good pleasure. Thus he looks after "the answer of a good conscience," 1 Peter iii. 21, not by outward washing of the filth of the flesh, but in virtue of the resurrection of Jesus Christ from the dead. He looks to Jesus effectually made sin for him, in that he not only died for sin, but is risen again; and from thence it is, he continually, upon every occasion, fetches his ease of conscience. The true believer is so far from taking the opium of a counterfeit faith for carnal security in his sins, to lull his conscience asleep, because Christ died for sinners, that he makes use of the blood of Christ, once shed on the cross, for his cordial every day, to quicken all his vitals, and to make his blood and spirit circulate vigorously "in all holy conversation and godliness," that so he may be manifest to his own conscience, to God, and the consciences of others," 2 Cor. v. 11. The sincere believer finding that Christ was made sin for him, he is for making all the advantage thereby that may be; he is for "coming boldly to the throne of grace" thereby; but this he cannot do if his heart condemn him, which it will do if he have not a good conscience; therefore he is daily looking after his conscience, that for every default he may get it fresh sprinkled with the blood of Jesus, by true and lovely faith in him, that so his heart may not condemn him; for "if our heart and conscience condemn us not, then have we confidence toward God;" 1 John iii. 21. Report of Two Funeral Sermons for the late Rev. Wm. Howels, 8vo. In our entire disapprobation of most of the early part of Mr. Melvill's sermon, we think we should have been joined by the |