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course, ll« Arminian must appear to us erroneous: and as he opposes what we deem to be fundamental doctrines, his errors must appear to us, not like errors 3bout meats and drinks, modes and forms, bvtfundamental errors; such errors as strike at the root of religion, and such therefore as must be very dangerous in their tendency.*

Mr. B. in behalf of the Methodists, disclaims their making dependence on dreams, smells, visionary appearances, applications of particular texts of scripture, kc. us evidence of conversion. If they do not make 'Impendence on these things, we rejoice in it. In the I'oursc of my parochial and missionary labors, 1 have found a considerable number of those conversions, which may bo termed of the visionary class. Having once, in my youth, made dependence on such things myself; and being most effectually convinced of their fallacy, and ruinous effect, 1 have felt it to be a duty incumbent on me, to warn my fellow sinners against these deceitful works of the devil To do this, was . lie particular object in view, in selecting the text of. the 8th sermon; which I first preached among my

* The do»trines which are now called Arminian, and which sre' advocated by the Methodists, appear to be substantially the same, with those which were advanced by Pelagiw, in the beginning of the 5th century. He appeared to deny the original depravity of infants, and the total depravity of the unregenerate. He held to the independence arid self determining power of the will, and of course, denied the necessity of divine grace, directly to incline the will to that which is good; and, ef course, excluded predestination, except what is found. r.d on the foreknowledge of men's faith and obedience. He niso held to a sinless perfection in this life. [See Milner's Church Hist. Vol. 2] These sentiments were then considered h$ Augustine, and by the Church in general, not only as errors, but as very fundamental errors, such as greatly tended to destroy the grace of God in our salvation. The sentiwents now termed Calvinism, and Jrminiantsfk, have been all along the, two leading systems of doctrine, which have stood opposed in each other, if one is true, the other is false ; amVthe one vhich is false, must needs be a great falsehood in doctrine, because it takes the lead in opposing the truth; and other errors seem to come in only as auxiliaries of this leading error. Which it is that we deem to be the true system, is known. But let every one search the scriptures for himself.

own people, without any expectation of its ever being:' published. To warn them against such delusions, was thought to be both needful and safe. I did not think such mistaken notions of conversion were, by any means, confined to our own communion; or that they were more common among us than among others. If I may be the means of undeceiving the deceived, which are found in other communions, I hope it will not be considered as acting an unfriendly part towards them. 1 have not now time to repeat the things which are contained in the sermon, on the subject of false conversions; but I would request the reader most carefully end prayerfully to attend to the things which are there suggested, if he can get access to the sermon. If he should consider the doctrinal sermons in that volume, as dangerous; he will not perhaps consider it as dangerous, to hear what can be suggested concerning the variety of Jw.ays in which we may be deceived with a

vain hope. A vain hope— how dreadful the


It is objected by Mr. B. that I have represented Satan as transforming himself into an angel of love, and that I have said, he can counterfeit love as well as other graces. He then adds, as a refutation of this sentiment, »' Does not St. John say,. God is love; end tkey that dwell in love dwell in God, and God in them? Is not love therefore one of the brightest traits of the divine image? And if Satan can counterfeit love, I see no reason why he may not counterfeit holiness also." p. 266. I answer, he can counterfeit holiness, for holiness is love.' It seems strange, that Mr. B. should have read this sermon, and not have learnt what was meant by Satan's transformation; and by Satan's counterfeiting good things. By his transformation into a benevolent creature, or angel of love, the apostle did not surely mean, that the devil had" become a good being ; that he was actually changed back into an angel of light. But if he meant any thing, he must have meant, that he did assume this good character for this end, that he might the more successfully deceive and destroy the souls of men. And when we said, that Satan cou.d counterfeit love, did we say that he could produce love, the same love, which is shed abroad in the heart by the Holy, Ghost? What is meant by counterfeiting a thing? Does it mean making the very thing, which is valuable ? or does it not rather mean, that we make something which has no real value, in imiution of that which has value, with a view to deceive the incautious? When silver and gold are counterfeited, base metals are taken, which resemble silver and gold, and they are glossed over and stamped as though they were true coin. When Bank notes are counterfeited, some dishonest knave puts to trie note, resembling the true bills, the names of the officers, and then seeks to put it off, as if it were, in reality, a note issued by the Bank. If I should say, There is no bill but what knaves can counterfeit, it would not be saying that there was not a difference, and to good judges a /tcrceivuble difference, between the counterfeit and the true bills, even in every instance. But our saying, that every bill can be counterfeited, if it should be believed, would make people examine all the money which they t^ke. Now let us suppose; that it should be given out, and be universally believed, that there was a particular bill, (we will say a twenty dollar note,) which nobody cpulJ imitate or counterfeit, would it not have a tendency to make us take all notes of this sort, without the least examination concerning their genuineness? Let this be applied to the case before us. If this should be a generally received sentiment in Christendom, that Satan cannot counterfeit love, then whenever we feel any love in our hearts, we shall, without examining into its nature, immediately conclude that we are born of God. And this sentiment will give our adversary great advantage; for it is evident, that all the affectionate and loving feelings of our hearts, are no more holy love, than all our sorrow, is godly sorrow; or than all our gladness, is holy joy and thankfulness; If men will still believe, that Satan cannot counterfeit 4ove, they will give a most amazing advantage to him who walketh about like a roaring lion seeking whom he may devour; and who to effect this, transforms himself into an angel of lightOn the subject of the wiles of the devil, in deceiving us with religious experiences, which are radically defective, and which, of consequence, are not supported by the word of Gpdj I would intreai my reader to con

suit, in addition to the sacred volume itself, Edwards on the Affections, if he has not done it already. There is so much light reflected by this book, on the interesting subject of experimental religion, that there can be but few books, besides the Bible, more Worthy of our attention. Especially is it worthy of the careful attention of of all those who watch for souls. I have thought that no spiritual guide, who lives where he can have access to this book, could hardly be innocent, in not availing himself of this excellent help, to aid him in his work of guiding souls in the path of life. Edwards had great acquaintance with the Bible, with his own heart, and with men. He was greatly experienced in religious awakenings. He most fully believed in such a thing, as seasons of the special out-pouring of the Spirit; and did all he could to promote such a good work. Among the means to promote it, he took great pains to observe and note the distinction between a genuine work of the Spirit of God, and all the counterfeit works of the prince of darkness. His book on Religious Affections, appears to be the result of all his studies on this subject, and of all the observations which he had opportunity to make, by means of extensive acquaintance with the religious revivals and awakenings, which were then in the land. In compassion to immortal souls, which are so exposed to be lost, by means of false, delusive experiences, we would entreat spiritual guides of every communion, to search thoroughly into this subject, lest they should heal spiritual wounds slightly, and speak peace to them to whom God has not spoken peace.





The author of the Letters complains, that in the sermon on Satan's transformation, I have dealt in negative marks, without giving positive signs of a genuine conversion. "It is true," says our author," you say it may be known to God, and to the person himself; but you give no mark by which it may be known, otherwise than by saying,' Regeneration is a real change of heart from sin to holiness.' But holiness is a very vague-term, and needs much explanation to understand it." p. 265. I acknowledge that this objection would have had weight in it, if that sermon had been published by itself; but it immediately followed a sermon, the express object of which was to point out the difference of character between the unconverted and the converted, as consisting in supreme regart to se(f, and supreme regard to God, To this sermon the reader was referred, for the distinguishing marks of a genuine conversion. And whether these marks were scriptural in the view of the reader, or not, he could not say that they were not explicit.

After complaining of my deficiency, our author proceeds to give his views cf the evidences of a genuine conversion. He states, that the true convert has a

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