holy loathing, no abhorrence, no repentance in dust and ashes before God, this is the worst experience thou canst have. And take care yet further; it may be all apparently right outward, and yet inwardly very bad, respecting lusts, which perhaps thou art not calling by that name. Oh! I have often pondered upon the nervous remark of the great Mr. John Brine: "some who seem much mortified to sensual lusts, are yet greatly captivated by intellectual lusts. They are not swine indeed, or they do not wallow in the filth of uncleanness, drunkenness, and other fleshly gratifications; but they are full of pride, covetousness, envy, malice, and contempt of others; which are lusts as hateful as any intelligent creature can indulge unto."

Perhaps there is no need, Mr. Editor, that I trespass further on your pages. "A Friendly Enquirer" has here a friendly answer to his enquiries; as to an "explanation" there needed none, as the quotation you made from my printed Sermon was explicit in itself. But I wonder not at the dulness of "Friendly Enquirer," seeing he cannot read correctly. He says, "let it be also remembered, that the writer of the Sermons has said, the work of the Spirit is a progressive work, and that this work the Holy Ghost is constantly performing until mortality is swallowed up of life." I have NOT said so. I again quote what I said in the pulpit, and wrote in the Sermons, and what you, Mr. Editor, selected. The production of faith in the heart, and every grace of the Spirit in the soul, is instantaneous; but the preservation of these in being, and the drawing forth of the same in continual daily exercise, is a progressive work; and this work [i. e. the drawing forth of faith, hope, love, and every grace, into daily act and exercise] the Holy Ghost is constantly performing until mortality is swallowed up of life." If "Friendly

Enquirer" is a public teacher, and knoweth not the truth of the above, I pity his flock; if he is a young man, and really desirous of instruction, I shall feel happy to have in the least measure afforded it to him.

I am reminded by him of John xvi. 7, 8. He says, "Let it be remembered that the Saviour said, when speaking of the Comforter, "I will send him unto you, and when he is come, he will reprove the world of sin," &c. What this passage of holy writ, in its connection, has to do with the subject in hand, I am at a loss to discover. I offer not now any remark on that passage; only see how it reads. "And when he is come, he will reprove"-who? You to whom he comes as a Comforter? Answer: "he will reprove the world of sin, because they believe not on me." But perhaps some of your able correspondents may favour us, ere long, with their views on John xvi. 7, 8.

In conclusion, as it seems that Friendly Enquirer' has not seen my two Sermons, only your review of them, perhaps he may now feel inclined to peruse them; it is likely he will find some things new to him, particularly the Sermon on Rev. iii. 20. "Behold, I stand at the door and knock," &c. &c. They are cheap enough, as both may

be had for one shilling. And I can assure you, Mr. Editor, that in your own kind words, I have the happiness of knowing that their influence extends very far beyond the circle of my own church and congregation." They are nearly out of print; several of my esteemed brethren in the ministry having, in proof of approbation, applied to me for copies not a few, to circulate in their respective connections. I have only one request to make, it is this, if Friendly Enquirer,' or any other reader, shall object to what I have written, that in reply they will quote me fairly and fully, and not (as Friendly Enquirer' has already done, on progression) by parts of sentences, or transposition, or the introduction of words not mine, seem to make me speak a language foreign to the views I entertain of divine truth. Use me fairly, take my remarks connectively, and wherein I am wrong I trust I am open to conviction. My object is the attainment of truth. I remain, dear Sir,

Brentford, June 5, 1828.

Your's, &c.

ANDREW.

(To the Editor of the Spiritual Magazine.)

REPLY TO AN ACCUSATION OF UNSOUNDNESS IN THE FAITH.

Sir,

As I have been affectionately and earnestly intreated, by one of your subscribers under the signature of Elam, to explain relative to an erroneous sentiment imputed to me, I shall feel obliged by your insertion of the following lines. I should not have thought it necessary to notice, even in this indirect way, the charge brought against me, (by a person who, never having been a member of the church of which I am pastor, can have no very special claim upon my attention) only lest I should seem to treat with indifference the request of a brother, urged with so much christian courtesy and affection.

If then the accuser wishes to impress the public with the idea, that I believe the church to have assisted in the work of the atonement, I beg to declare, that no such blasphemous notion has ever been permitted to enter my imagination. If indeed it had, and was maintained by me, it is truly astonishing that others have not discovered it, and that a similar charge has not been made by those who sit under my ministry, of whom I entertain too high an opinion to suppose they would quietly hear such awful errors advanced. Yet in my stated labours at home, in my occasional services for my brethren, and in my weekly lecture at Brixton, in no one instance has a similar accusation been laid against me; nor even so much as an intimation given me that my views of the atonement were either new or peculiar. The fact is, a phrase was employed by me, solely with the idea of more forcibly illustrating the blessedness of union with Christ,-for the VOL. V.-No. 51.

H

atonement was not the subject of discourse,-which has been torn from its connexion, and unaccompanied with those explanations which should have been sufficient to prevent misconstruction, is presented to the public in a garbled and in an insulated form, as if for the very purpose of deceiving: I say, as if-for the motive which originated such conduct, I am thankful it is not for me to decide.

Upon a subject of such importance it is necessary to be explicit, and I beg to assure you, Mr. Editor, and the readers of your Magazine, that no sentiment has ever been intentionally maintained by me which could by any possibility derogate from the glory of Christ, as the SOLE and EXCLUSIVE author of the atonement. As we are emphatically said to be justified by the obedience of One, and not of a multitude in One, so are we truly and for ever redeemed by the precious blood of One, and not of the church, either in or with that One. See Rom. v. 19. and also Isaiah lxiii. 3. which though by some explained with another reference, is in the opinion of the writer strictly applicable to the point in question. As for the sinner having an equitable right to claim his pardon, because the church has made an atonement with Christ for her sins,' it appears to me neither scripture nor sense; and to acknowledge it as mine, would be to confess the weakness of my intellect, as well as the heterodoxy of my creed. As an extempore speaker it is impossible for me to charge my memory with every word 1 utter; and all I can say is, if this absurd passage escaped me, I have the consolation to reflect that it carries its own remedy with it: its very absurdity precludes danger. I do not doubt, however, that the sentiment of which it is only the burlesque and caricature, will suggest itself to the mind of the spiritual and discerning christian, without my entering into explanation.

I hope to be excused from taking any further notice of the charge; indeed, I have neither time nor inclination to answer every man who may choose to make me an offender for a word; and no mischief can possibly accrue from such accusations, except to their authors, while they are not permitted to occupy that time which should be devoted to the edification of the flock.

In christian affection to yourself and Elam,
I beg to subscribe myself, Mr. Editor,
Your's in the gospel,

JESSE HOPWOOD.

7, Lower Belgrave Place, Pimlico, June, 1828.

FRAGMENT.

The day of judgment will be to many a day of deceit; not that it will deceive any, but make it appear that many have deceived themselves with vain hopes of heaven, of which they will then be disappointed. Many that have past man's day of approbation, may at that day meet with reprobation.

:

REVIEW.

Evangelical Preaching, (commonly so denominated) its Character, Errors, and Tendency in a Letter to the Right Reverend the Lord Bishop of Bath and Wells. By the Rev. Richard Warner, Rector of Great Chalfield, Wilts, &c. &c. C. and J. Rivington.

A MORE palpable evidence of ignorance of the doctrines of grace to which the clergy of our Establishment subscribe, can scarcely be given, than that which appears in the Letter we have just laid down. It is of small concern to the evangelical clergy, that they should be judged by one who so much needs their prayers for deliverance from bondage under the rudiments of the world." The chief source of lamentation, arising from the circumstances brought before us, seems to be, that, among the enemies of the cross of Christ, those should stand foremost in the war, whose commanding situation in the church furnishes them with such ample means of effecting both spiritual and moral desolation.

We pass over the reverend reprover's views of the gospel covenant,' with its three indispensable conditions,' to notice the bold libel he has committed against the sovereignty of God,-a deed of profaneness rendered the more base, inasmuch as his own Articles and Homilies divinely testify against him.

"By some of these Divines, the appalling dogmas of Calvinism, are preached in all their grossness. In their hideous picture of the scheme of redemption, the "God of love" stands out from the canvas, (proh nefas !) an arbitrary and vindictive tyrant and man, free in his will, and accountable for his actions, is discovered, in the back-ground, a mere machine! With them salvation dépends, not on the illimitable mercy of God shining upon, and embracing, impartially, all his rational and intelligent creaturesnot on the mediation of Jesus Christ, who shed his blood for the propitiation of the sins of the whole world-not on the sinner's earnest yearnings and struggles after God's pardon and approbation, by repentance, faith, and obedience, rendered acceptable with the Most High, through the atonement of a crucified Saviour-but, on certain irreversible decrees, of personal election or reprobation, settled in the Divine mind from all eternity; which, without the slightest reference to men's "moral doings;" to their degree of light; or means of knowledge; allot, to one individual, the future joys and glories of heaven; and to another, the inconceivable pains of that state, "in which the worm dieth not, neither is the fire quenched." A wretched scheme of faith; which, clothing its pestilent principles in miserable metaphysics, covers "the ark" with cobwebs; and shrouds "the mercy-seat," from the gaze of the contrite sinner."

It would be a waste of time to point out either the charges which are here over-charged, or the fallacy of the sentiments he labours to inculcate.

6

6

He speaks of a philosophical calvinism,-a phantom less terrible, -a thing of unintelligible terms.' The author, and his sketch, are perfectly unintelligible to us. In what follows we as perfectly understand him, but can very imperfectly express our abhorrence of the soul-deceiving sentiment. He most warmly explodes the practice of those who dwell on the entire and unmixed malignity of human nature, and who describe it as altogether incapable of a holy thought, &c.-complains of their gloomy view' of man in his fallen condition, and denies that he is rendered utterly powerless, and can do nothing in the work of salvation.' 'They tell us,' he says, with shameless irony, that an overwhelming grace, and the blood of the atonement, are to effect every thing, in our restoration to the favour and acceptance of the Almighty: thus paralyzing the energies of virtue, checking the struggles of piety, damping the ardour of benevolence, and extinguishing the spirit of christian charity.' We hasten, under the influence of a mind tortured with grief by the perusal of the paragraph, to exclaim,―surely the writer of a sentence like this has done despite to the Spirit of grace, and trodden under foot the blood of the covenant! As to his energy of virtue,' struggle of piety,' ardour of benevolence,' and 'spirit of charity,'-being founded on a false and destructive basis,—they are as water spilt on the ground, which

6

66

cannot be gathered up again."

Throughout this maledictory Epistle we meet with sentiments denounced by its author, which we rejoice to refer to, in honour of those clergymen who adopt them in their public ministry. Good works, as a condition of salvation, is not known in their theological vocabulary. The only value of moral virtue, in the sight of God, arises, not from its being a proof of religious obedience, but, merely, as it forms an evidence of faith.' 'Faith is described as the Alpha and Omega, the beginning and end, the substance and essence of vital religion; the certain pledge of salvation to the believer; the "one pearl of great price," to which, exclusively, is appended the guerdon of eternal life.' These, and many others of like character, are with considerable acrimony charged against the faithful ministers of the established church, as gross errors, productive of the most deplorable' consequences.

The author's faith of the Trinity may be in part conceived, but cannot be defined, from this singular accusation: the other general characteristic of evangelical preaching is, its constant reference to Jesus Christ, as embodying in himself all the attributes; and exercising all the prerogatives; planning all the counsels; and effecting all the purposes of God the Father,' &c. 'What is this,' he adds, but destroying the balance of the mystery of the Holy Trinity?' In no part of the pamphlet does the writer more fully prove, that he understands neither what he says, nor whereof he affirms.

We are tempted to proceed to a further review of this disgraceful production, but cannot spare room. It is our earnest hope that it may