They hold, moreover, as the Rev. Author informs us, farther, that, if once justified, no outrage they can afterwards commit, no sin (it does not signify of how horrible a nature, they can be guilty of) will deprive them of eternal salvation;—We readily join with Sir Harcourt Lees in reprobating such a tenet, it is absurd and presumptuous;—The determinations of God are impenetrable by man;—his acceptance of our feeble efforts to conciliate his favor, can be discovered only by the Revelation he has communicated.—How then can we become confident in our own justification, during our present state of existence, in which we are unceasingly liable to error? The very supposition involves in it an absurdity;—but to arrogate to ourselves exemption from punishment for all future transgressions, is to assume the peculiar province of the Deity, and is equally impious, as it is presumptuous;—this tenet is also subversive of general Benevolence,—its votaries must, necessarily, look upon themselves as the sole partakers in justification, and the rest of mankind as outcasts from God’s Mercy. They will esteem them, therefore, but little entitled to their consideration and regard;—the conceit of being justified must originate either in actual, or fancied inspiration, but inspiration is a real feeling of the Divine Presence, enthusiasm a false one, and the effects are nearly the same in either case,—how then will they guard themselves from misapprehension? how will they be able to distinguish between Divine Inspiration, and mere mortal enthusiasm?—The former will, we must acknowledge, dissipate all doubt, and confirm them in virtue, but the latter may lead them into errors, which it will be difficult, if not impossible to repair:—may not these tenets however, be somewhat overcharged, I do not mean by design, but through misapprehension.—The consciousness of a scrupulous discharge of their relative duties may, in some instance, give birth to presumption, and leave men to conceive themselves entitled to justification from their own superior merits; but these sectaries strongly impressed with the imperfection of human nature, attributing such conceptions to the arrogance of human reason, regard Faith as an humble acknowledgement of their incompetence to merit the Divine Favor, they rely solely on the Mercy of God for justification;—hence their preference of faith, in comparison with their own exertions for this purpose;—by these means, however, their minds became enervated, their reason less vigorous, they are less inclined to exert it, and more open to the fervor of enthusiasm, which may, not improbably, inspire an opinion, that themselves are favored with a Divine Communication; that hypocrites and imposters will take advantage of this disposition is more than probable, but hypocrites and imposters abound in all persuasions, even in the Established Church, a good mind may be deceived, but it is hoped will not be perverted