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O free me! cleanse me! bid me live!
And bondage, guilt, and death remove!
And while I tremble, still forgive;
For Thou art mercy, Thou art love,

Then, by thy mercy reconcil'd,

Boundless, unmerited, and free, SAVIOUR! receive thy long-lost child, His life, his hope, his all in Thee.

REVIEW OF NEW PUBLICATIONS.

R. R. S.

A Letter to an highly respected Friend, on the Subject of certain Errors, of the Antinomian Kind, which have lately sprung up in the West of England, and are now making an alarming Progress throughout the Kingdom. By the Rev. JOHN SIMONS, B. LL. Rector of Paul's Cray. London: Hatchard. 1818. 8vo. pp. 93.

WE felicitate ourselves and our readers upon the appearance of the above Letter, which we consider highly important on many accounts; particularly appropriate to present times and circumstances; and, as we are inclined to think, well calculated to assist our own future labours, and smooth our intended passage through the thorny paths of a very critical and distressing controversy. It is not our intention to do more at present than to give notice of our future intentions; and to recommend seriously, to any persons who may be preparing to follow us into depths which we have pledged ourselves to descend, first to consider well the contents of this Letter, and to trace the probable bearings of the opinions which it exposes, on the best interests and happiness of mankind present and eternal, before they determine upon the worth of our humble labours, or the necessity of our urgent endeavours, to warn the world of these growing dangers. The respectable Rector of Paul's Cray seems to have had the opportunity, denied to so many, of becoming closely acquainted with the sentiments and dogmas of this new school, This

acquaintance, derived from a mul. titude of sources, as he has himself informed us-from letters, and sermons, and a free and unrestricted "intercourse of Christian love in better days"-Mr. Simons had very properly turned in the first instance to the purpose of private admonition and remonstrance, in what was the original of the present publication. The letter, sufficiently long and overwhelming, we presume, as a private communication, falling into other hands, drew forth naturally enough a request for publication; and a separation having been made, of what was private and confidential, from what was of general use and application, the "publica materies" has been given to the world under the present form: and we must say, that it contains a most important body of information, variously, and sometimes curiously, worked up into the body of the letter. "As to the sources from which the writer has derived his information," he informs us in his preface,

"He has only to say, that he has documents more than sufficient to prove, that the statement he has here given of the errors alluded to is perfectly correct; the only thing, that can at all endanger the credit of it, being the which, however, merely proves the great absurdity of the system it exposes; dreadful effect of error in general, that it blinds the eyes of all who embrace it; confirming the word of the Apostle, that if men will 'not receive the love of the truth,' they shall have 'strong delusion' instead of it." pp. vi. vii.

We are not aware that the slightest charge of a breach of confidence will attach to this publication,

into which no names whatever are introduced, and which simply details a multitude of bold theological positions, in their own original, and sometimes strong and pointed, language; of which the several authors need not regret the publication, so long as they are prepared to stand by the substantive matter they contain; and which, indeed, either to retract or to explain, will be to recal or to fritter away the whole difference between themselves and those whose society and communion they have quitted. That many of the opinions here laid down have been adopted in the infancy of the sect, and are not to be looked upon as their final articles of creed, we think will scarcely be set up as a defence by its advocates, when the nature of these opinions is considered; and when it is further remembered, that, for the most part, they were adduced for the very purpose of public or private instruction and conviction; and, in fact, have contributed, even in their most evanescent forms, to effect the object intended, and turn many persons to the same mode of thinking, and even of preaching. It is not to be forgotten, that these were the sentiments secretly or openly expressed, at the very moment of an important secession from the Established Church, by the seceders themselves; and if any explanation or revocation of the terms and expressions, implying a corresponding change in the sense of the matter, shall be offered, as we most heartily hope there may be, we shall expect, and with fervency and sincerity pray, that the basty and premature measures which have led to this open defection from church communion may be retract ed also. It is in a spirit of the most unfeigned Christian charity that we would suggest to the parties in question, that no consideration of interest, no feeling of independence, no mistaken sense of injury, no apprehension of suffering in their general reputation for an ill under

stood consistency, should interfere with a conscientious conviction of their first error, or with an humble and penitential desire again to be received into the bosom of tha church which they have wounded and dishonoured by their hasty desertion.

With equal sincerity do we acquit the author of this Letter of any feelings of asperity, or any undue severity of language, in his mode of addressing his once fellow-worshippers, and companions in the same Christian walk. There is a wide difference between the language of zeal and of enmity, which we are truly sorry for those who cannot discern. Unfortunately, there is so much of the latter in the world-and, to our shame be it said, in the church-that we can be at no loss to know its characteristics. Indeed, scarcely any side is defended now-a-days, on the most sacred of all subjects, without displaying ample specimens of the odium theologicum. Some publications, that we could name, contain in their very letter, as well as spirit, nothing else. But we have seen few publications that exhibit more the affection of true zeal, and less the venom of false, than the present letter. That it is a very strong exposition of dangerous doctrines, we readily acknowledge. We must further confess, that it is destitute of that policy which speaks softly to a man who is approaching unconsciously to the edge of a precipice, lest he should only be more effectually frightened into its gulf. But, for one who would use this policy ou such a trying occasion, we are bold to aver that fifty persons would rush forward with every vehemence of gesture and diction to rescue their friend from the yawning grave. And how much more, when the life of immortal souls, and that by hundreds or thousands, is at stake; and when, far beyond the comparatively small orpolitical interests of a single church, the very basis, of all churches, the very

truth and substance of the Sacred Volume itself, are brought into con troversy. The question at issue amounts to this: Whether the church, in all ages, has been utterly mistaken in the interpretation of the sacred records, and has been, by that mistake, misleading all its followers into essential and fundamental error; till a positively new revelation has been now vouchsafed (we say not to what persons) to guide us into all truth. If these considerations shall not be found sufficient to warrant some degree of vehemence in speaking of opinions, we are not sure of the ground on which St. Paul or St. John themselves would be free from blame in Gal. i. 8, 9; 2 John, 10, 11, &c. At the same time, controversialists on all hands, in the present day, would do well to remember that they have not the authority of Inspiration as the first Apostles had; and more particularly in any allusions of a personal nature, the writer cannot too faith fully preserve in his recollection that "the wrath of man worketh not the righteousness of God:" and this position will be found equally true in the practical result, whether the wrath be felt by ourselves, or only excited in others. Mr. Simons has mingled in his medicinal cup many expressions of personal kindness, and many recollections of past friendship, which in the main prove the Christian temper of mind under which he prepared it. But he would have been more likely, perhaps, to benefit those whom he aimed to convince, had he not so frequently touched that point, the most tender of all to actual novices, the fact of their being so; or had be less explicitly hinted at the mental delusion and intellectual extravagance under which they labour.

There is much that is original, and not a little that is quaint, and occasionally something that is confused and almost unintelligible, in Mr. Simons's general style. His

sentences are long and discursive, indicative of a rapid, and even impatient, but at the same time fulk mind, hasting to its conclusion over a great variety of thoughts and conceptions crowding for utterance. to his pen. He reminds us of the harp of elder days; and we could fancy, sometimes, the strain of a good old Homilist pointing his "numbers without number" at the inveterate abuses of the Romish church. We cannot promise to our readers much of studied arrangement, though assisted in some degree by the almost forgotten but venerable device of marginal heads of discourse: and, if these should be retained in any future edition, we think they might suggest some more consecutive arrangement of the paragraphs in a few instances, and be themselves also changed occasionally for expressions more. generic and indicative of the matter beneath.

We shall only, for the present, proceed further to give one or two. extracts from the production we have here introduced to our readers, to enable them to judge both of the general style and spirit of the letter, and of the nature of those opinions which the author has happeued to have the full opportunity. of delineating. We must leave our readers to judge for themselves, how far the errors stated in the following paragraph, which we give as a specimen of them, will justify. the vehemence, somewhat Lutherlike, it must be confessed, with which they are held forth to view.

"And then, how grievously they 'err, not knowing the Scriptures,' nor the mind of God, as revealed in them, when they teach, as to SIN AND HOLINESS, 'that sin can do the children of God no harm, holiness no good;' that as to HOLINESS (in which consists, as we reckon, that 'image and likeness of God," which we certainly know it to be the in which man was first made, and after great design of God to re-make him),

it is not at all required of us in Scripture, as an holy principle issuing in an holy conversation-that as to that express

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sion in particular, Heb. xii., 'Follow peace with all men, and holiness, without which no man shall see the Lord,' nothing is more contrary to the intention of the Apostle than to exhort us in it to holiness of heart and life; (though the Apostle's own words are so plain, that

had he meant any thing else, he could not have used them, contrasting with 'peace,' 'the root of bitterness;' and with holiness,' the profaneness of Esau; and with 'not seeing the Lord,' Esan's 'losing the blessing;')-but that holiness means separation to God, and that too in every place of the New Testament in which the word occurs; and not holiness as a quality or grace or habit of the mind-[such was their tenet not many months ago; I saw it under the hand of one of them, and have myself heard it from the lips of several of their party]-or that, if it signify holiness as a quality, a grace, or habit of the mind, it still means not any holiness which we have in ourselves (though of God only, and only through Christ, and only by the Spirit), but the holiness of Christ IMPUTED to us, and so made ours in a judicial or legal respect, notwithstanding that the word holiness is never used (but only the word righteousness) in a legal or judicial respect, throughout the whole New Testament:-or that it may mean, as some of them will allow, some moral effect of this imputed holiness (which, however, may or may not be produced by it, and all be well nevertheless):—but that on no account it implies that any man is really made holy, according to the usual and natural meaning of the word; though St. Paul says that the saints are so, and declares, moreover, that they are 'from the foundation of the world chosen

to be so in love' (which love, as well as holiness, these men do utterly deny to be any evidence of their being chosen at all, cantioning men not to look to it as such); and even though Christ himself hath proclaimed that none but the pure in heart shall see God.' Yes, they say, chosen in Christ before time to be holy IN HIM, even IN HIM-but not so as to be holy in themselves, either in mind or spirit, by any principle of the Divine life really derived from him, by which they themselves should actually become holy during their abode in the flesh, or from the time that they were either, born or new born." pp. 23-26.

We lament the necessity of exposing to public view such aberraCHRIST. OBSERV. No. 198.

tions from Scripture and sound reason as the above passage exhibits. And it is with equal pain that we adduce, on the same authority, expressions and facts which go the length of proving on some of these new teachers (for we believe there is much difference between them), the most direct antinomian and lawless heresies.

"And here I could wish to know, whether any other logic (20yıcμos) was used with the first man, Adam, when he was tempted to the first sin that ever was committed, than what these men use with every young Christian or new. born child of God, who may unhappily come in their way. Ye shall not surely die,' said the serpent, though ye eat of

the tree,' and 'God doth know it:'these men (or one of their great oracles Your sin shall not be your ruin,' say it!!' And this they hold forth, not to has said it for them); 'God knoweth the children of this world,' whose own 'god' hath from the womb taught them and trained them up in that dreadful creed, that, being lulled by it, they may He down in their sin, and sleep a perpetual sleep, from which they are never to awake: no; but, as I have said, to those who are of the household of God; young Christians, God's own children, or who are accounted such, whose 'precious life' is the one only aim of 'the bunter;' in order (as would certainly appear, whether they themselves may their pure minds' from the holiness as have designed it or not) to 'corrupt' well as from the simplicity of Christ;' and if not directly tempting them to sin, yet allowing them free and full liberty to

commit it, for that 'sin' (as they expressly teach) can never disqualify which God hath promised them in his them for any one mercy or blessing Son Jesus Christ, nor can ever for one moment break their peace with God; which is theirs from eternity, through the everlasting mediation of Christ; theirs, whatever sin they may commit, even robbery and murder, if it were possible that they could commit them; theirs, even though they should die in their sin, never repented of at all, nor forsaken at would be a dishonour done to Christ, all!'-As to repentance, they say that it tarnishing the glory of his finished work, if a believer were ever to be sorry for his sin, or to "bow down his head like a 3 E

bulrush" after the commission of it.' And moreover, that so to sorrow, and to "bow down the head,' could only be accounted for by attributing it either to the mere ignorance or unbelief of the free grace of God, unlimited as that grace is by any condition; there being no condition at all, no Ir whatever, in that boundless grant by which it is conveyed to all the members of Christ." pp. 36-38.

Notwithstanding the undisguised Antinomianism of the sentiments described in the above passage

and note, we cannot help feeling some hope that the errors in ques tion exist in the miuds, at least of some of their adherents, rather in the shape of crude metaphysical, inoperative abstractions-we should say rather distractions-thau as, in their own persons, or in some of their bearers, a direct indulgence, or as it were bounty, in favour of sin. Their speculations upon the UNION with Christ-a favourite word, as Mr. Simons informs us, with these persons, and indeed the nucleus of their system-seem to be of this kind. And these our author has exposed in the opening of his letter; as well as, towards the close of it, some other speculations, equally weak and perplexed, and in their ultimate bearings positively blasphemous, on justification, the satisfaction of Christ, faith, &c.

Having given a few specimens, and not intending to enter more fully at present on the question, we shall only further adduce, with much

"It is proper I should notice here, that I have omitted two instances, which I had inserted in my original letter, of the sad effects of these fearful errors: the one, of a false confidence in a lady, highly respectable and amiable, now sick, and to all appearance having but a short time to live, who, having only a mere notion that she believes, is venturing all her hope on it, without any repentance of sin or experience of grace; and the other, of a dreadful antinomian conclusion from the infinite and everlasting mercy of God in Christ Jesus, that a believer hus only to live till he shall have accomplished the number of his sins, and having done so to depart in peace." p. 38, note.

pleasure, the satisfactory testimony of our author himself to the absolute necessity of an operative, fruitful, and sanctifying faith, in order to our justification, acceptance with God, and final salvation.

"If any man that ever lived, from our Lord's time to this day, might be exhibited as an example of mere faith, yea, of faith without works, as alone necessary to our justification, our acceptance with God, our peace with God, our victory over death, our admittance

into glory, St. Paul might surely be selected for that purpose: for who ever preached [more fully] the doctrine of free grace, or of reconciliation with God, and of eternal life made ours by faith only, of the mere mercy of God, through the alone merit and mediation of the Lord Jesus Christ; or who ever derived stronger consolation from it, than did that Apostle? But did that Apostle, amidst his 'abundant labour,' repose himself in the notion of a dead and inactive faith, as if he had accounted that he that belleveth (according to the corrupt interpretation of that text, Heb. iv. 3—10), had indeed entered into his rest,' so as that he might cease from working at all or at least make no account of his work

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ing? If so, why doth he speak so much of his own 'fighting,' and 'running,' and wrestling?' 'I so run,' saith he➡ 'not as uncertainly' indeed, but he ran, still 'pressing forward towards the mark for the prize of his high calling in Christ Jesus.' 'So fight I,' says he not as one that beateth the air-it was a real fight: and wherefore, but that he might keep under the body, and bring it into subjection?' And he strongly intimates, that if he had not so run, so fought, striving against sin,' 'wrestling' as well 'aguinst spiritual wickedness,' as 'against flesh and blood, he himself should never have obtained his crown incorruptible. Not that he, or any man, as he himself both knew and taught, should have his crown, or obtain the least accession to the glory of it, merely for his own running or fighting; for that would be to detract from the infinite dignity of the righteousness of Christ, which, being the righteousness of God, will really not admit of any ad. dition to the merit of it, of any kind or degree whatever; but only, that all who do obtain the crown do so run and so fight, But as to these men, or their follower

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