to Ireland. This prospect was realized. At the above period, fifteen miffionaries were fent to Ireland, and thirty-feven into different parts of Scotland. In July laft, eighteen others were taken into the Society's fervice; so that the whole number fent out, then exceeded one hun dred, of whom ninety-eight had received education for the ministry. A few of the number, not qualified for the work, are engaged in teaching schools in different parts of this country and of Ireland. The reft continue labouring in the ministry of the word, part under the Society, and others wholly fupported by the people to whom they preach.

Although the Society cannot exert themselves fo extensively as they could with, or as circumftances require; yet they have already been able pretty fully to explore the religious ftate of this country; almost every part of which, including Shetland, Orkney, and the Western Islands, has now been vifited by the preachers connected with them. In this extenfive tract, it is now afcertained that there are feveral places where the uncorrupted gofpel has not been heard for many years. In fuch fituations, however, the people have in general received their vifits with thankfulness, and have eagerly folicited a renewal of them.

Together with these reports, they, as usual, gave an abstract of their annual receipts and expenditures. They need fcarcely repeat that they fet out on the principle of laying up no fund. To this they have already adhered. Being a religious fociety, fupported by public contributions, they confider it their duty to continue thus to act. They entirely difapprove of that mode of management, by which the exer

tions of to-day are cramped by taking anxious thought for to-morrow, which feems to be a miftruiting of that grace whereby the Lord makes his people to abound in the fruits of righteoufnefs. If money fubfcribed for the immediate fervice of the Redeemer be applied to its proper object, it is calculated to produce confiderable effect. Thefe effects, as they rejoice the heart, so they warm the zeal of all who have contributed. Their fellow-chriftians who in doubt, perhaps stood back at first, are now provoked to love and fimilar good works; while fuch perfons as have experienced the bleed effects derived from the enjoyment of the means of grace thus provided, become a new band enlifted, as it were, in the fame caufe, and ready to promote the fame great end. Acting on fuch principles, and not hesitating to enter any new field of probable usefulness, they have often indeed been reduced to a very small fum; yet they have been upheld, and as their neceffities went, fo has been their fupport.

The Editors beg leave to inform their readers, that they will thankfully receive and attend to any communications left for them at their Bookfeller's. Thofe that have already favoured them will perceive that they have not been neglected.

ERRATA-No. 1.

Page 8, line 5, for partaker read partner. 7, religion irreligion.

16,

DUBLIN:

Printed by Robert Mapper;

AND SOLD BY H. COLBERT, 136, CAPEL-STREET.

GOD, who condemned all men to death for

one tranfgreffion of his law, will never justify any man by what he can work in obedience to a law which he in any point tranfgreffes. And we may find this in the action of our confcience upon any one fin.

The Apostle Paul having fhewn at large, in the three first chapters of Romans, both Jews and Gentiles to be all under fin, and therefore incapable to be juftified by what they can work, declares that God manifefts his juftice, as well as his grace, in juftifying finners by what they believe him teftifying concerning Jefus Chrift: even as he juftified Abraham, not by what he wrought, but by what he believed; as the Scripture faith, Abraham believed God, and it was counted to him for righteousness, chap. iv. 2, 3.

F

There

There are two fenfes of justifying in Scripture. 1. It fignified the making of one juft or righteous who is unjuft, as ver. 5.-that juftifieth the ungodly. See chap. v. 19. and 2 Cor. v. 21. 2. It fignifies the declaring of one juft who is already juft; as when God is faid to be juftified, chap. iii. 4.; and as when Paul fays of himself, I know nothing by myself, yet am I not hereby juftified: but he that judgeth me is the Lord.

We have an inftance of both thefe juftifications in Abraham, the father of the faithful. He was declared to be juft, and so justified, when he offered up Ifaac; as the Apostle James fays, against those who would be declared juft by their believing, without these works, which are the neceffary fruits and evidences of true belief. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father juftified by works, when he had offered Ifaac his fon upon the altar? Sceft thou how faith wrought with his works, and by works was faith made perfect? And the fcripture was fulfilled which faith, Abraham believed God, and it was imputed unto him for righteoufnefs: and he was called the friend of God. Ye fee then how that by works a man is juflified, and not by faith only. Thus we fee, that a man who is juftified or made juft by faith, is justified or declared juft by his works wherewith his faith works, and not by his believing without these works. For this juftification of Abraham, by faith working with his works, was long after his juftification by faith, or by what he believed, without works; long after the time of which the Scripture faith, he believed God, and it was imputed to him for righteoufnefs. So that his juftification by his works which his faith wrought, was the declaration of his being already juft by

his faith, or by what he believed. And by this he was called the friend of God, who had been long before made his friend. For Jefus fays, that in this laft juftification, the Scripture was fulfilled, which faith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God. So it was the declaration of the first.

The Apostle Paul, upon the question, Whether a finner be made juft by what he works, or by what he believes? oppofing them who who would be made juft by their works, or become the friends of God by what they work ; speaks in the paffage of that first justification of Abraham by faith, before his circumcifion, and before faith wrought with his work of offering his fon to declare him juft, when he became not juft by what he wrought, but by what he believed. And fo he fays, ver. 2,-6. For if Abraham were justified by works, he hath to glory, but not before God. For what faith the Scripture? Abraham believed God, and it was counted to him for righteousness. Now to him that worketh, is the reward reckoned, not of grace, but of debt. But to him that worketh not, but believeth on him that juftifieth the ungodly, his faith is counted for righteousnefs: even as David alfo defcribeth the bleffedness of the man unto whom God imputeth righteousness with

out works.

There was a righteoufnefs in Abraham's faith, which was imputed to him. And that fame righteousness is imputed to finners both Jews and Gentiles, not working but believing the fame thing that Abraham believed. For the Apostle fays, It was imputed to him for righteousness. Now it was not written for his fake alone, that it was imputed to him; but for us alfo, to whom it shall be F 2 imputed,