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revolution, in the whole soul, from carnal to spiritual, gives rise to fears and hopes, love, hatred, desires, and aversions, sorrows and joys, anxieties and consolations, before unknown, as to the object, nature, and effects of them. "The heart knoweth its own bitterness, and a stranger doth not intermeddle with his joy."* The same passions were indeed before excited by worldly objects, and often produced most mischievous effects: "The sorrow of the world worketh death:" "but godly "sorrow worketh repentance unto salvation." They allow, at the same time, that there are spurious affections, in religious concerns, and consequently experiences which deside nothing concerning the religious character of him who has them. Every thing, in religion must be assayed by the word of God; experiences, or inward feelings and affections, as well as opinions and actions. The word experience does not frequently occur in scripture; but the thing itself meets us every where. What has been spoken of internal feelings, is applicable to this subject. The book of Psalms, especially, is replete with the Psalmist's experiences: his fluctuating fears and hopes; sorrows and joys, depressions and triumphs; his mournful complaints, and joyful thanksgivings; his choice, his longing desires, his conflicts, his victories, his thirstings after God, his rejoicing in him. Now he mourns, and expostulates with himself, "Why art thou "so heavy, O my soul? and why art thou so disquieted "within me?" Then he exults, and says, "I will bless "the Lord at all times." All is life, and feeling, and earnestness.-Now, as far as our experiences, in the objects, nature, and effects of them, accord to those "of "the man after God's own heart;" they are genuine, and demonstrate "the spiritual mind, which is life and

Prov. xiv. 10. VOL. I.

† 2 Cor. vii. 10.

See on 56, Refutation.

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peace:" where discordant, they are to be suspected. -We never read, that David, or any other saint, men. tioned in scripture, drew conclusions, concerning his state and character before God, even from real revelations made to him: yet the sacred writers often do it from their experience.-"But I have trusted in thy

mercy; my heart shall rejoice in thy salvation."* We "know, that we have passed from death unto life; be cause we love the brethern."+ "If we love one another, "God dwelleth in us, and his love is perfected in us."‡

Indeed, in every thing, experience must be had recourse to. Natural philosophy, except confirmed by experiment, is only vague hypothesis. The efficacy of medicines cannot be ascertained by theory, but by experience. Where no effect is produced, there is no experience: but either salutary or pernicious effects are experienced. Whatever means are employed, to inform the mind, or influence the conduct; if any effect be produced, it is by the persons themselves experiencing an alteration in their views, judgment, purposes, and choice of heart. Scriptural truth produces holy practice, only as experienced; as giving new sentiments, desires, and purposes to the soul. Without this, right notions, and a holy life, have no connexion. A bunch of grapes may be tied on a vine-branch; but the branch did not produce it. A form of knowledge, a form of godliness, and a moral conduct, may coexist in the same person: but the one does not spring from the other; except as "the word of truth," through the power of the holy Spirit, causes a man to experience a revolution in his sentiments, judgment, choice, and affections; except as his understanding is enlightened, his conscience con

P3. xi. 5.

† 1 John iii. 14.

#1 John iv. 12.

vinced, and his purposes, and choice as to his future conduct, are entirely changed.

Let enthusiastical experiences, then, be carefully distinguished, from such as are scriptural and warranted; and decidedly protested against: let all be tried by the touchstone of the sacred oracles: let "the precious be "taken forth from the vile:"* but let not experiences in general be exposed to reproach, or contempt, by one indiscriminate censure: for without experience, nothing can remain, but a dead carcase of religion. How can men "taste that the Lord is gracious?" How can they "remember his love more than wine? How can their "souls be satisfied, as with marrow and fatness; and "their mouths praise God with joyful lips?" How can they "rejoice in the Lord, and glory in the God of "their salvation,”—without experience? Or, how can they mourn after God, thirst for him "hunger and thirst "after righteousness," or "tremble at the word of "God," without experience? I am dispoed to believe, however, that his Lordship did not mean to condemn all experience, or discourse about it: though his words imply a strong charge against modern Calvinists, as if all, which they especially advanced concerning experience, was enthusiastical; of which charge a large majority are certainly undeserving. And as multitudes, who speak evil of "those things, which they under"stand not" may deduce conclusions from the passage, which the writer did not intend; I have digressed in measure, to make some observations on the general subject.

We disclaim suggestions and new revelations, and the confidence of those, who conclude themselves in the way to heaven, because of some extraordinary feelings,

• Jer. xv. 19.

which leave no abiding sanctifying effects on their hearts and lives. But we suppose it impossible for any one "to pass from death unto life;" to "sow in tears," and then" reap in joy;" "to tremble with the jailor," and then in a very short time to "rejoice in God;" to be "crucified to the world and the world to him;" to become" a new creature, old things having passed away, "and all things having become new;" without sensible experience. That enmity against God, selfishness, malevolence, and idolatrous love of the world, should be exchanged for heavenly mindedness, love of God, of the brethren, and of all men; without experience, we consider as impossible. And when this is the effect, (as it always is, if genuine,) of attending to "the word "of the truth of the gospel;" we call it experiencing the power of divine truth in the mind, heart, and conscience. We desire to distinguish this from the transient experience of Herod, Felix and Agrippa; and from that of all hypocrites and temporary believers. When we are enabled to conclude, on scriptural grounds, that "our sins are forgiven us;" and "by the Spirit wit

nessing with our spirits that we are the children of "God," to call on him in the spirit of adoption, saying "Abba, Father, we rejoice." When through negli. gence, or temptation, or sin; we lose our confidence; we experience shame, fear, disquietude, and remorse; till, by renewed repentance, faith, and prayer, “the "joy of God's salvation is restored to us," and we experience "a peace of God which passeth all understanding, "keeping our hearts and minds through Jesus Christ." These are the views of modern Calvinists on experiences, at least of a great part of them, and especially of the evangelical clergy: and it remains with those, who disapprove them, to show that they are unscriptural and enthusiastical, or irrational.

P. lxxiv. 1. 10. To extol, &c.'* It does not appear, that we are in scripture, exhorted, or even allowed, to rely on our natural powers at all. "Trust in the "Lord with all thine heart, and lean not to thine own "understanding."+"He that trusteth in his own heart " is a fool."+ My soul wait thou only upon God."!

P. lxxiv. 1. 13. The delusions, &c.'¶ No doubt, all who make religion, in any form, a chief concern; and therefore cannot but suppose, that in doing so, they act more wisely, than those do who wholly neglect it; or than those who differ from them, in things which they consider as indisputable, are in danger of spiritual pride: but whether the self-wise rationalist, the self-righteous Pharisee, or the deluded enthusiast, be most in danger, may admit of some doubt. In respect of the charge on this ground, as brought against Calvinists in particular; the last day will determine whether it be deserved or not: and probably, it will not before be decided. No doubt very bad men, of discordant opinions on doctrinal subjects; as well as of different parties, in externals, have entertained unwarranted conceit of familiar in'tercourse with God:' and it would not be difficult to illustrate this subject, even from the histories or writings of men, decidedly hostile to Calvinism, and even to our common christianity. Familiar, is likewise an epithet which ought not to be used, or should be used with very great caution, in respect of the intercourse of

It is not to extol our natural powers beyond their just limits: or to rely upon them solely in working out our salvation: but it is to guard against† Prov. iii. 5. + Prov. xxviii. 26. § Ps. lxii. 5.

'The delusions of spiritual pride, and against unscriptural notions of the manner in which the Holy Ghost operates upon the minds of men; it is 'to prevent the rapturous flights of a heated imagination, and to call the at'tention to the plain and practical duties of rational devotion; it is to invite men to confide in the promised support of divine grace, without fostering an unwarranted conceit of familiar intercourse with God.'