or explanation, at all suited to convey the idea which Calvinists, and others of various descriptions, affix to the word EXPERIENCES. Indeed very few would, on careful and impartial investigation, be found, in the whole multitude who write, preach, and converse about experience, or who relate their experiences to ministers or Christians, so highly enthusiastic, as to mean by that term what is here stated as its common acceptation. In respect of a great majority, it is wholly foreign to all their sentiments and discourses on the subject.

But not further to insist on this; (though in imputing sentiments to large bodies of men, indiscriminately, rather more caution, surely, ought to be employed;) I shall proceed to consider the subject, as a TOPIC IN THEOLOGY.

It is readily granted that EXPERIENCES have been spoken of by numbers, both Calvinists and Anticalvinists, in a crude, unscriptural, and often enthusiastical manner. But careful investigation and candid discrimination would shew, that a large proportion of modern Calvinists, and of the evangelical clergy, are free from blame in this respect ; that others can only be made offenders on account of a few unguarded words, often counteracted by the general tenor of the discourse in which they are contained; and that it would be an undertaking of no small difficulty, to substantiate in its full extent, against a single individual, the charge brought by his Lordship against modern Calvinists in general.

We wholly disclaim, as has been stated, new ' revelations :' and 'suggestions' is a word which

we would use very cautiously; lest it should mislead our hearers or readers, as it has been greatly perverted by enthusiasts. Indeed, as it appears to me, some of us are much more cautious in this respect than our opponents are: for the word occurs several times in The Refutation of Cal'vinism.' Yet the Spirit of God doth suggest to our minds many things, through the medium of scripture, or of scriptural instruction, which we may know to be from him. Allow me to explain my meaning, by what I myself once experienced. Returning home from some diligent and selfdenying attempts to relieve disease, as well as to instruct and aid the devotions of the sick and their friends; I was so wearied out, with what I thought base ingratitude from several of the persons concerned, that I was secretly resolving to do no more for them, but to leave them to the consequences of their perverseness. At this moment, the words of the apostle, " Be not overcome of

evil, but overcome evil with good," 2 at once oceurred to my mind with peculiar energy. They in a moment convinced me of my sin and folly, set me right, induced me to proceed; and the whole ended in a most comfortable and creditable manner. Now all holy desires, all good counsels, ' and all just works' are from God: the state of my mind was wholly opposed to the text suggested: it taught me no new duty, but reminded me of what I had forgottten: and, if it be enthusiasm to call this a suggestion from the Holy Spirit, I am willing to be considered as an enthu

siast. I should not have mentioned it here, had not I thought it might help the reader to discriminate, on an important subject, between what is scriptural and holy, and what is unscriptural and unholy.

The word experience does not often occur in scripture: but the thing intended by those who more soberly use it is continually introduced: for they do not mean 'suggestions or perceptions 'known and felt to be communicated by the im'mediate inspiration of God;' but simply the effects, which they experience, as produced on their minds and hearts, by reading, hearing, meditating, or conversing on religious subjects. "Did not our hearts burn within us, while he "talked to us by the way, and opened to us the

scripture?"1 This would by many be called 'the experience' of these two disciples. Imme'diate inspiration' most persons consider as peculiar to prophets and apostles; and protest against the use of the term by any modern. Even the term inspiration would be used with more hesitation by us, if it were not sanctioned in our liturgy: 2 yet it but seldom occurs in our writings.. But we suppose that divine truth, accompanied by the effectual teaching and influence of the Holy Spirit, so powerfully affects the heart of all who truly believe it, as to produce an entire change in their views and judgment, concerning God and themselves, time and eternity, holiness and sin; and especially concerning Christ and his salva

Luke xxiv. 32.

2 Col. 5. after Easter. Prayer in Communion Service.

tion; and that this change produces a correspondent revolution in the desires and affections of the soul; which gives rise to fears and hopes, joys and sorrows, love and hatred, desire and abhorrence, anxieties and consolations, before unknown. And these, in their varied fluctuations and changes, are called experiences.

In this sense the book of Psalms especially is full of the Psalmist's experiences; that is, of his varying and fluctuating fears and hopes, his depressions and exultations, his sorrows and joys, his mournful complaints and his triumphant thanksgivings, his conflicts and his victories. Now he dolefully expostulates with himself, "Why art thou cast down, O my soul? and why "art thou disquieted within me? hope thou in "God:" anon he exclaims, "I will bless the Lord "at all times:" "O magnify the Lord with me, "and let us exalt his name together."2 All is life, and feeling, and earnestness. Why then should religion, in our days, be considered as something of an unanimated, unfeeling nature? a cold intellectual business at the most? If our joys and sorrows, fears and hopes, mournful complaints and glad thanksgivings, and other affections of the soul, accord to those exhibited in this portion of the sacred scripture, and in various other parts of it, why should they not be considered as evidences of that " spiritual mind which "is life and peace?" or why condemned indiscriminately as enthusiasm ?

No sacred writer, either in the Old Testament

1 Ps. xlii. 5.

2 Ps. xxxiv. 1-5.

or in the New, grounds his confidence and joy in God, and his assured and exhilarating hope of heaven, on his prophetical character or endowments; but on those things which were common to him with all true believers: and not unfrequently on his experience. "I have trusted in "thy mercy; my heart shall rejoice in thy salva"tion." "The Lord stood with me and strength"ened me;-and the Lord shall deliver me from every evil work, and preserve me to his hea"venly kingdom." 2 "We know that we have "passed from death unto life, because we love "the brethren." 3-These, however, are always such as are connected with the consciousness of a holy state of heart; and with a holy tenour of conduct generally prevailing: and by these marks all our experiences also should be proved and assayed; or they will not warrant any conclusions from them, as to the state of our souls before God.

In all other things, except religion, the appeal is made to experience. The effects of medicines must be ascertained by experiment: this proves some to be inefficacious, others in certain cases pernicious, and others salutary. In every method used to inform the mind or regulate the conduct of men, or to educate children, that is judged most eligible which appears to be most efficacious in accomplishing the objects, by causing them to experience, and others to observe, a salutary change. The effect of medicine indeed is experienced only in the body: but the effects of in

1 Ps. xiii. 5.

2 Tim. iv. 17, 18.

31 John iii. 14.