preffed in Latin, for many ages, in infcriptions and coins. The Greek as well as the Hebrew was unknown in the country inhabited by the Franks and the neighbouring nations till within thefe four hundred years. At the time the prophecy was written, Latin was the language moft general in the Roman empire, and when the empire was divided it became the univerfal language in the western part, which the learned in general agree is the fcene of the events foretold by the vifions in the book.'

Mr. Vivian finds in Ludovicus (Lewis) the exact number of the Beaft; putting down for nothing thofe letters which are not numerals, and reckoning only on thofe which are: e. g.

Our Author obferyes that this myftic number doth not denote a jingle perfon of the name of Ludovicus, but a fucceffion of persons of the fame name, and acting in the fame perfon and character.

From the death of Charlemagne, in the year 814, when the first Lewis began his reign, to the prefent year (1784), are 970 years; out of these the kings of the name of Lewis have reigned 387 years.

From the beginning of the reign of Lewis VI. (when perfecation began in a more ferious manner) in the year 1108, to the prefent year, are 676 years, out of which the Lewis's have reigned 334 years.

Since the acceffion of Lewis XIII. in 1610, are 174 years, in which space, no king hath reigned in France of any other name. And this feems especially the time meant in the vifion, because it followed the bealing of the deadly wound. The space too hath been a time, not of civil wars, but mere perfecution for conscience-fake. The two first Lewis's (Thirteenth and Fourteenth) firnamed the Just and Great, wading in the blood of their fubjects; and the other, the Fifteenth and Sixteenth, continuing in force their fanguinary edicts.?

It is fomewhat remarkable that Mr. Vivian, without knowing that the fame experiment had been made on the word Ludovicus by preceding commentators, fhould have applied the vifion of the twoborned Beaft to the perfecuting monarchs of France; but none of them, however, fufpected that the 18th verfe, or any thing contained in it, is defcriptive of the fecond Beaft. For this difcovery the learned are indebted to the ingenuity and fagacity of our Author.

Art.

Art. 73. Remarks on the three first Chapters of the Revelation of St. John. To which are prefixed, Four Letters to the Rev. Thomas Charles, A. B. on the Number of the Beaft, and the Woman's first and fecond Flight. By Thomas Reader. 8vo. 1s. 6d. Buckland. 1785.

Mr. Reader differs effentially from Mr. Vivian in the application of the myftic' number 666. It is plain,' fays he, that it is the number, not of the fecond, but of the firft Beaft; not only becaufe the fecond Beaft, whenever he rifes, will live wholly and only for the honour of the first (for which reafon Irenæus calls him his armour-bearer), but because the firft Beaft is visibly intended by the word Beast fix times (Rev. xiii. 14, 15. 17.), and it is also afferted (v. 17.) that the number of the firft Beaft will be given to his worfhippers; for he is the laft named, and the proper antecedent to the relative ale, his, v. 17, 18.'

According to Mr. Reader's fcheme, the fecond beaft is not yet come. He feems inclined, with the learned Mede, to adopt Potter's celebrated interpretation, founded on the fquare of 25 (a number which very particularly marked the offices and diftinguishing orders, &c. of the Romish church), oppofed to the number 12, which, on the contrary, was chofen by divine wisdom, as the discriminating number of the true church, both under the Jewish and the Chriftian difpenfation. As 12 is to 144, fo is 25 and a fraction to 666. It is remarkable, as Mr. Reader obferves, that the two firft, and the laft of thofe numbers, are the only numbers in the Greek Teftament which the Holy Ghoft hath expreffed by numeral letters; and thofe numbers alone being fo expreffed, and that only in one place, leads us to conclude that they have fome relation to each other."

We cannot help thinking, with many who yet admire Mr. Potter's great ingenuity, that the fractions attending the root effentially injure his fcheme: nor is it in our opinion in the leaft repaired by Mr. Reader's hypothefis; but rather rendered still more précarious and unfatisfactory." Twenty fix,' fays our Author, is alfo a remarkable ecclefiaftical number in England and Wales, and between 25 and 26 lies the exact root of 666. And, as to the fractions, poffibly God might intimate by them that there is an effential diforder both in the Beaft's and in the Devil's kingdom.'

Thofe who take pains to inform mankind, and to illuftrate the difficulties and obfcurities of the facred volume (in the meaning of which all are deeply interefted, and in which nothing can be useless), deferve at least the thanks of the Public; and if they fhould fail of giving full fatisfaction, yet we ought to efteem them for their good intentions, and candidly overlook what we cannot heartily approve; for in fo intricate a path, where the most enlightened may err, no wonder if the dull and the ignorant lofe their way.

Art. 74: A Sermon on Galatians iv. 6. Preached in the Epifcopal Chapel at Hayfield, Derbyshire, on Trinity Sunday. 12mo. Longman. 1785.

Art. 75. The Scripture Doctrine of a Trinity vindicated, according to the Principles of the illuminated Emanuel Swedenborg; to which fome Remarks are prefixed on a Sermon, with Notes,

lately

lately published by C. Bayley, in Oppofition to that Doctrine. 8vo. Clarke, &c. Manchefter. 1785. Art. 76. The Swedenborgian Doctrine of a Trinity confidered; or, Strictures on a late Publication, entitled, The Scripture Doctrine of a Trinity vindicated, according to the Principles of the illuminated Em. Swedenborg, with Remarks on a Sermon on Gal. iv. 6. 12mo. Longman. 1785.

We have claffed the above pamphlets in one Article, as they have an immediate connection with each other. In the first the Author (Mr. Bayley) afferts the unity of the Divine nature, and then proceeds to defend and establish the doctrine of a Trinity according to the profeffion of the church of England.

An anonymous writer appears, in the fecond pamphlet, who difputes the arguments of the former; infifting, with Count Swedenhorg, that a Trinity of perfons was unknown in the apostolic church; and labouring to confirm the opinion of the Swedish baron, which, it is, with fome reafon, concluded, Mr. Bayley had intended to oppofe..

1

This calls up the firft Author again; and, in order to vindicate himself, and his caufe, he prefents us with a publication Jarger than either of the former. Whether the contest, thus began, will close here, is very uncertain, fince it is well known the beginning of Arife is as when one letteth out water, Each of the affailants difcovers fome metaphyfical ability and learning fuited to the fubject; and they have, on the whole, advanced thus far with a tolerable degree of temper and candour. Yet it is pretty evident, that if they allow themselves to proceed, the paffions will be interested, and as hath been too frequently verified, the truth will be in danger of being overwhelmed, and forgotten amidit those boisterous agitations. It appears to us far the wifeft and beft method for each to reft fatisfied with his own opinion, at least without troubling the world any farther with their conjectures. Bye-ftanders, will be much difpofed to think, that a fubject which admits, or requires, fo much labour and art for its invettigation and fupport, cannot be of effential moment or confequence to human happiness.

Art. 77. The Reflitution of all Things: An Effay on the im portant Purpose of the Univerfal Redeemer's Defination, By James Brown, late Miffionary from the Society for propagating the Gofpel, and Chaplain of the British Garrison at Savannah, in Georgia. 8vo. 1s. 6d, Cadell.

The preface to this work gave us a favourable opinion of the Writer. He speaks concerning it and himself in fenfible and modeft terms; he appears to have formed views of religion more liberal, juft, and ufeful than are attained merely by rehearsing creeds, and forms, and articles; amidst scenes of war and confufion he feems to have employed his time fuitably to his character he apprehends that the univerfal refloration of the divine works, the bject which he wishes to fupport, will recommend Christianity to the attention of those who have been difgufted by the narrow and partial reprefentations which men have fo often given.

and

We cannot fay that the effay itself anfwered our expectations. The topic requires maturer thought and attention, than, perhaps, the fituation in which he was placed would allow; neither, poffibly,

18

is his mind fo wholly unfettered from human fhackles and inftitutions as he may be willing to apprehend. He dwells greatly on the expectations which had prevailed at all times among mankind of fuch a perfect redemption as that for which he pleads; expectations occafioned, he intimates, by divine communications to them, of which we have not now any knowledge. But though he does not thoroughly inveftigate the fubject, he appears to be a man of fome learning, and acquaintance with ancient writers. His work, however, required revifal. There are much better tracts extant, on the fubject.

Art. 78. A Monument to the Praife of the Lord's Goodness, and to the Memory of dear Eliza. Cunningham.... Publifhed for the Benefit of a charitable Inftitution. 8vo. 6d. Trapp. 1785. It is nothing wonderful that Mr. Newton fhould be affected by the ficknefs and death of a young perfon, niece to his wife, or impreffed by the fuitable spirit fhe might in fuch circumstances difcover; yet it does not neceflarify follow that the account fhould be made public; however, if this little tract does any good, it is fo far well. Art. 79. A View of the great Events of the Seventh Plague, or Period, when the Mystery of God shall be finished, Rev. x. 7. which completes and adds Confirmation to an Explanation of the Seven laft Plagues, Rev. xv.-xvi. lately offered to the Public. By Robert Ingram, A. M. Vicar of Wormingford and Boxted in Effex. 8vo. 6d. Rivington.

This Author continues his enquiries; but with what fuccefs we will not determine. The feventh plague, he fuppofes, has refpec to the restoration of the Jews, and the extenfion of Chriftianity throughout the world by their means, until it finally triumphs. We refer to the Review for July 1785, p. 85, for fome remarks on Mr. Ingram's publications. We have now nothing to add to what is there faid, and in former Articles, to which the Reader is there 'directed.

Art. 80. The Hiftory of the Miniftry of Jefus Chrift, combined from the Narrations of the Four Evangelifts. By Robert Willan, M. D. The Second Edition, with many additional Notes' and Obfervations. 8vo. 3s. 6d. bound. Rivington, &c. 1786.

This work was characterised, and commended, from the first edition, reviewed in our fixty-ninth vol. fee p. 8.The prefent -edition is here introduced, on account of the additional notes,which are more useful than numerous. They relate, chiefly, to the manners, customs, opinions, and expreffions, proverbial or allego ́rical, amongst the Eaftern nations; with which, as the Author jaitly obferves, the generality of readers cannot be familiarly acquainted. Art. 81. Devotions for the Sacrament of the Lord's Supper: With an Appendix, containing a Method of digesting the Book of Pfalms fo as to be applicable to the common Occurrences of Life. By a Layman. 8vo. 'IS. Cadell.

It is the laudable defign of this fmall publication to affift the pious Chriftian in his attendance on the Lord's Supper: the exercifes are drawn up on the ground of the doctrines of our eftablished Church, and adapted to the forms prefcribed in the Book of Common Prayer.

Art.

Art. 82. Sermons, Doctrinal and Practical, By D. Grant Minifter of the Gospel at Newcastle. 12mo. 2s. 6d. fewed. . Dilly.

Calvinistical, declamatory, puritanical, and, in many inftances, we think, irreconcileable with a juft and fober explication of the facred writings.

Art. 83. Conjectures concerning the Nature of Future Happiness :

Tranflated from the French of Monf. Bonnet, of Geneva, 8vo. IS. Baldwin.

Though the ideas here offered to the Public are indeed, what the Author calls them, Conjectures, they are conceived with fuch evident marks of good fenfe, as well as piety, and are withal fo agree ably expreffed, that they will not fail of being read with pleasure by thofe who have learned the Chriftian leffon of looking towards another world. Art. 84. The Calvinifm of the Proteftant Diffenters afferted; in a Letter to the Archdeacon of St. Alban's: Occafioned by his Remarks on Dr. Priestley's Second Letter. By Samuel Palmer, Paftor of the Independent Congregation at Hackney. Svo. 6d. Buckland. 1786.

Were it certain that the principles of Calvin have a necessary connection with virtue, piety, and final happiness, an enquiry of this kind might be of great importance. But as this is not the cafe (and we are well perfuaded the Author of this pamphlet does not fuppofe it), it becomes a matter of far lefs urgent concern. However, truth is always of fome moment. There was fufficient reason for the prefent publication, on account of the mistakes relative to the Diffenters, into which Dr. Horley has fallen, and his confequent mifreprefentation of their tenets, &c. In that very numerous and refpectable body of men, who feparate from the eftablishment of this country, there are, no doubt, many who now entertain fentiments, on fome difputable articles of faith, very different from thofe that were more generally received by their ancestors; but they are, no less than their predeceffors, on conviction, firm believers in Christianity, and hearty friends to its prevalence and fupport. Mr. Palmer offers fatisfactory reafons to affure us, in oppofition to the Archdeacon's account, that the majority of the Diffenters are fill Calvinifts, even in the prefent day. In this and on fome other points immediately connected with it, the Writer of this pamphlet appears to have the advantage.-Indeed it may generally be expected, that a rational Chriftian, and friend of liberty, will, on topics of religious freedom, ever prevail, as far as argument can go, against those who endeavour to defend articles and creeds enjoined by human authority, with other modes and forms impofed merely by the civil power.

RELIGIOUS.

Art. 85. Chriflian Directions and Inftructions for Negroes. 12mo. 15. Rivingtons. 1785.

This work, except a collection of occafional prayers, and fome of Watts's divine poetry, is a dialogue between a negro and a minifter of the gofpel. The intention of converting all nations to Chriftianity is highly laudable; but we fear that before the prefent

directions