EXAMPLE EUSTATHIANS, a name given to the Catholics of Antioch, in the fourth century, on occasion of their refusing to acknowledge any other bishop beside St. Eustathius, deposed by the Arians. EXARCH | have committed, by the bad consequences which have ensued from them; or example is taken för a pattern for our imitation, or a model for us to copy after. instruct us in what things are duty, but examples show us that they are possible.-3. Examples, by secret and lively incentive, urge us to imitation. We are touched in another manner by the visible practice of good men, which re proaches our defects, and obliges us to the same zeal, which laws, though wise and good, will not effect." That good examples have a peculiar power EUSTATHIANS, a sect in the fourth cen- above naked precepts, to dispose us to the prac tury, so denominated from their founder, Eusta- tice of virtue and holiness, may appear by conthius, a monk so foolishly fond of his own professidering, "1. That they most clearly express to sion, that he condemned all other conditions of us the nature of our duties in their subjects and life. Whether this Eustathius were the same sensible effects. General precepts form alstract with the bishop of Sebastia, and chief of the ideas of virtue; but in examples virtues are most Semi-arians, is not easy to determine. He ex-visible in all their circumstances.-2. Precepts cluded married people from salvation; prohibited his followers from praying in their houses, and obliged them to quit all they had, as incompatible with the hopes of heaven. He drew them out of the other assemblies of Christians, to hold secret ones with him, and made them wear a particular habit; he appointed them to fast on Sundays; and taught them that the ordinary fasts of the church were needless after they had attained to a The life of Jesus Christ forms the most beau certain degree of purity, which he pretended to. tiful example the Christian can imitate. Unlike He showed great horror for chapels built in ho- all others, it was absolutely perfect and uniform, nour of martyrs, and the asemblies held therein. and every way accommodated to our present He was condemned at the council of Gangra, in state. In him we behold all light without a Paphlagonia, held between the year 326 and 341. shade, all beauty without a spot, all the purity of EUTUCH!TES, a denomination in the third the law, and the excellency of the Gospel. Here century; so called from the Greek TUZ, which we see piety without superstition, and morality signifies to live without pain, or in pleasure. without ostentation; humility without meanness, Among other sentiments, they held that our souls and fortitude without temerity; patience without are placed in our bodies only to honour the an- apathy, and compassion without weakness; zal gels who created them; and that we ought to re-without rashness, and beneficence without prodijoice equally in all events, because to grieve gality. The obligation we are under to imitate would be to dishonour the angels, their creators. this example arises from duty, relationship, enEUTYCHIANS, ancient heretics who de-gagement, interest, and gratitude. See article nied the duplicity of natures in Christ; thus de- JESUS CHRIST. nominated from Eutyches, the archimandrite, or abbot of a monastery, at Constantinople, who began to propagate his opinion about A. D. 448. He did not, however, seem quite steady and consistent in his sentiments; for he appeared to allow of two natures, even before the union, which was apparently a consequence he drew from the principles of the Platonic philosophy, which supposes a pre-existence of souls; accordingly he believed that the soul of Jesus Christ had been united to the Divinity before the incarnation; but then he allowed no distinction of natures in Jesus Christ since his incarnation. This heresy was first condemned, in a synod held at Constantinople, by Flavian, in 448: approved by the council of Ephesus, called conventus latronum, in 449; and re-examined and fulminated in the general council of Chalcedon, in 451. The Eutychians were divided into several branches, as the Agnoeta, Theodosians, Severians, &c. &c. &c. Eutychians was also the name of a sect, half Arian, and half Eunomian, which arose at Constantinople in the fourth century. Those who set bad examples should considet 1. That they are the ministers of the devil's de signs to destroy souls.-2. That they are acting in direct opposition to Christ, who came to save, and not to destroy.-3. That they are adding to the misery and calamities which are already in the world.-4. That the effects of their example may be incalculable on the society to the end of time, and perhaps in eternity; for who can tell what may be the consequence of one sig, on a family, a na tion, or posterity ?-5. They are acting contrary to the divine command, and thus exposing themselves to final ruin. Massillon's Ser. vol. ii, ser. 9. Eng. tran.; Clarke's Looking Glass, ch. 48; Tillotson's Ser. ser. 189, 190; Barrow's Works, vol. iii. ser. 2 and 3; Flavel's Works, vol. i. p., 30; Mason's Ser. vol ii. ser. 17. EXARCH, an officer in the Greek church, whose business it is to visit the provinces allotted to him, in order to inform himself of the lives and manners of the clergy, take cognizance of ecclesiastical causes; the manner of celebrating divine service; the administration of the sacraments, EXALTATION OF CHRIST consisted particularly confession; the observance of the in his rising again from the dead on the third canons: monastic discipline; affairs of marriages, day, in ascending up into heaven, in sitting at divorces, &c.; but, above all, to take an account the right hand of God the Father, and in coming of the several revenues which the patriarch re to judge the world at the last day. See articles ceives from several churches, and particularly RESURRECTION, ASCENSION, INTERCESSION, and as to what regards collecting the same. The ex JUDGMENT-DAY. arch, after having enriched himself in his post. EXAMINATION, Self. See SELF-EXAMI-frequently rises to the patriarchate himself. Ex NATION sense, EXAMPLE, a copy or pattern. In a moral is either taken for a type, instance, or precedent for our admonition, that we may be cautioned against the faults or crimes which others arch is also used, in the eastern church antiquity, for a general or superior over several monasteries, the same that we call archimandrite; being ex empted by the patriarch of Constantinople from the jurisdiction of the bishop. EXCOMMUNICATION EXCISION, the cutting off a person from fellowship with the community to which he belongs, by way of punishment for some sin committed. The Jews, Selden informs us, reckon up thirty-six crimes, to which they pretend this punishment is due. The rabbins reckon three kinds of excision: one, which destroys only the body; another, which destroys the soul only; and a third, which destroys both body and soul. The first kind of excision they pretend is untimely death; the second is an utter extinction of the soul; and the third a compound of the two former; thus making the soul mortal or immortal, says Selden, according to the degree of misbehaviour and wickedness of the people. See next article. EXCOMMUNICATION, a penalty, or censure, whereby persons who are guilty of any notorious crime or offence, are separated from the communion of the church, and deprived of all spiritual advantages. Excommunication is founded upon a natural right which all societies have of excluding out of their body such as violate the laws thereof, and it was originally instituted for preserving the purity of the church; but ambitious ecclesiastics converted it by degrees into an engine for promoting their own power, and inflicted it on the most frivolous occasions. In the ancient church, the power of excommunication was lodged in the hands of the clergy, who distinguished it into the greater and less. The less consisted in excluding persons from the participa tion of the eucharist, and the prayers of the faithful; but they were not expelled the church. The greater excommunication consisted in absolute and entire seclusion from the church, and the participation of all its rights: notice of which was given by circular letters to the most eminent churches all over the world, that they might all confirm this act of discipline, by refusing to admit the delinquent to their communion. The consequences were very terrible. The person so excommunicated, was avoided in all civil commerce and outward conversation. No one was to receive him into his house, nor eat at the same table with nim; and, when dead, he was denied the solemn rites of burial. The Jews expelled from their synagogue such as bad committed any grievous crime. See John ix. 22. xii. 42. xvi. 2, and Joseph. Antiq. Jud. lib. 9. cap. 22, and lib. 16. cap. 2. Goodwyn, in his Moses and Aaron, distinguishes three degrees or kinds of excommunication among the Jews. The first he finds intimated in John ix. 22; the second in 1 Cor. v. 5; and the third in 1 Cor. xvi. 22. EXCOMMUNICATION Excommunication, in the Greek church, cuts cff the offender from all communion with the three hundred and eighteen fathers of the first council of Nice, and with the saints; consigns him over to the devil and the traitor Judas, and condemns his body to remain after death as hard as a flint or piece of steel, unless he humble himself, and make atonement for his sins by a sincere repentance. The form abounds with dreadful imprecations; and the Greeks assert, that, if a person dies excommunicated, the devil enters into the lifeless corpse: and, therefore, in order to prevent it, the relations of the deceased cut his body in pieces, and boil them in wine. It is a cus tom with the patriarch of Jerusalem annually to excommunicate th pope and the church of Rome; on which occasion, together with a great deal of idle ceremony, he drives a nail into the ground with a hammer, as a mark of malediction. The form of excommunication in the church of England anciently ran thus: "By the authority of God the Father Almighty, the Son, and Holy Ghost, and of Mary the blessed mother of God, we excommunicate, anathematize, and sequester from the holy mother church," &c. The causes of excommunication in England are, contempt of the bishops' court, heresy, neglect of public worship and the sacraments, incontinency, adultery, simony, &c. It is described to be twofold; the less is an ecclesiastical censure, excluding the party from the participation of the sacrament; the greater proceeds farther, and excludes him not only from these, but from the company of all Christians; but if the judge of any spiritual court excommunicate a man for a cause of which he has not the legal cognizance, the party may have an action against him at common law, and he is also liable to be indicted at the suit of the king. Excommunication in the church of Scotland consists only in an exclusion of openly profane and immoral persons from baptism and the Lord's Supper; but is seldom publicly denounced, as, indeed, such persons generally exclude themselves from the latter ordinance at least; but it is attended with no civil incapacity whatever. Among the Independents and Baptists, the persons who are or should be excommunicated, are such as are quarrelsome and litigious, Gal. v. 12; such as desert their privileges, withdraw themselves from the ordinances of God, and forsake his people, Jude 19; such as are irregular and immoral in their lives, railers, drunkards, extortioners, tornicators, and covetous, Eph. v. 5; 1 Cor. v. 11. "The exclusion of a person from any Christian church does not affect his temporal estate and civil affairs; it does not subject him to fines or The Romish pontifical takes notice of three imprisonments; it interferes not with the busikinds of excommunication.-1. The minor, in-ness of a civil magistrate; it makes no change in curred by those who have any correspondence the natural and civil relations between husbands with an excommunicated person.-2. The major, and wives, parents and children, masters and serwhich falls upon those who disobey the commands vants; neither does it deprive a man of the liberty of the holy see, or refuse to submit to certain of attending public worship; it removes him, points of discipline: in consequence of which they however, from the communion of the church, and are excluded from the church militant and tri- the privileges dependent on it: this is done that umphant, and denvered over to the devil, and his he may be ashamed of his sin, and be brought to angels.-3. Anathema, which is properly that repentance; that the honour of Christ may be pronounced by the pope against heretical princes vindicated, and that stumbling blocks may be reand countries. In former ages, these papal ful- moved out of the way," minations were most terrible things; but latterly they were formidable to none but a few petty states of Italy. Though the act of exclusion be not performed exactly in the same manner in every church, yet (according to the congregational plan) the power EXISTENCE EXISTENCE of excision lies in the church itself. The officers | ly followed in proving the existence of God are take the sense of the members assembled together; two the first called argumentum a priori, and after the matter has been properly investigated, and all necessary steps taken to reclaim the offender, the church proceeds to the actual exclusion of the person from among them, by signifying their judgment or opinion that the person is unworthy of a place in God's house. In the conclusion of this article, however, we must add, that too great caution cannot be observed in procedures of this kind; every thing should be done with the greatest meckness, deliberation, prayer, and a deep sense of our own unworthiness; with a compassion for the offender, and a fixed design of embracing every opportunity of doing him good, by reproving, instructing, and, if possible, restoring him to the enjoyment of the privileges he has forfeited by his conduct. See CHURCH. which beginning with the cause descends to the effect; the other argumentum a posteriori, which, from a consideration of the effect, ascends to the cause. The former of these hath been particularly laboured by Dr. Samuel Clarke; but after all he has said, the possibility of any one's being convinced by it hath been questioned. The most general proofs are the following: 1. "All nations, Heathens, Jews, Mahometans, and Christians, harmoniously consent that there is a God who created, preserves, and governs all things. To this it has been objected, that there have been, at different times and places, men who were atheists, and deniers of a God. But these have been so few, and by their opinions have shown that they rather denied the particular providence than the existence of God, that it can hardly be said to be an exception to the arg ment stated. And even if men were bold enough to assert it, it would not be an absolute proof that they really believed what they said, since it might proceed from a wish that there were no God to whom they must be accountable for their sin, rather than a belief of it, Ps. xiv. 1. It has also been objected, that whole nations have been found in Africa and America who have no notien of a Deity: but this is what has never been proved; on the contrary, upon accurate inspec tion, even the most stupid Hottentots, Saldanians, Greenlanders, Kamtschatkans, and savage Americans, are found to have some idea of a God 2. "It is argued from the law and light of Na ture, or from the general impression of Deity on the mind of every man, i. e. an indistinct idea of a Being of infinite perfection, and a readiness to acquiesce in the truth of his existence, whenever they understand the terms in which it is express ed. Whence could this proceed, even in the mids of such whose affections and carnal interests dis pose them to believe the contrary, if there were to impression naturally in their hearts? It has been observed by some writers, that there are no innate ideas in the minds of inen, and particularly concerning God; but this is not so easily proved, since an inspired apostle assures us that even the Gentiles, destitute of the law of Moses, have the work of the law written in their hearts,' Rom 15. EXCUSATI, a term formerly used to denote slaves, who, flying to any church for sanctuary, were excused and pardoned by their masters. EXHORTATION, the act of laying such motives before a person as may excite him to the performance of any duty. It differs only from suasion in that the latter principally endeavours to convince the understanding, and the former to work on the affections. It is considered as a great branch of preaching, though not confined to that, as a man may exhort, though he do not preach; though a man can hardly be said to preach if he do not exhort. It seems, however, that there are some, who believing the inability of man to do any thing good, cannot reconcile the idea of exhorting men to duty, being, as they suppose, a contradiction to address men who have no power to act of themselves. But they forget,-1. That the Great Author of our being has appointed this as a mean for inclining the will to himself, Is. Iv. 6, 7; Luke xiv. 17, 23.-2, That they who thus address do not suppose that there is any virtue in the exhortation itself, but that its energy depends on Gol alone, 1 Cor, xv. 10.—3. That the Sripture enjoins ministers to exhort men, chat is to rouse them to duty, by proposing suitable motives, Is. lviii. 1; 1 Tim, vi. 2; Heb. iii. 13; Rm. xii. 8.-4. That it was the constant practice of prophets, apostles, and Christ himself, Is. i. 17; Jer. iv. 11; Ezek. xxvii.; Luke xii. 3; Luke iii. 18; Acts xi. 23. "The express words," says a good divine, "of scriptural invitations, ex-ii. hortations, and promises, prove more effectual to 3. "The works of creation plainly demonstrate encourage those who are ready to give up their the existence of a God. The innumerable alter hopes, than all the consolatory topics that can ations and manifest dependence, every where the possibly be substituted in their place. It is, there servable in the world, prove that the things which fore, much to be lamented that pious men, by ad- exist in it neither are nor could be from eternity. hering to a supposed systematical exactness of It is self-evident that they never could form theta expression, should clog their addresses to sinners selves out of nothing, or in any of their respective with exceptions and limitations, which the Spirit forms; and that chance, being nothing but the of God did not see good to insert. They will not want of design, never did nor could form or pu say that the omission was an oversight in the in-into order any thing; far less such a marvellous spired writers; or admit the thought for a mo- and well connected system as our world is nient, that they can improve on their plan: why Though we should absurdly fancy matter to be then cannot they be satisfied to speak according eternal, yet it could not change its own fera, of to the oracles of God,' without affecting a more produce life or reason, Moreover, when we co entire consistency? Great mischief has thus sider the diversified and wonderful forms of been done by very different descriptions of men, creatures in the world, and how exactly these who undesignedly concur in giving Satan an forms and stations correspond with their respec occasion of suggesting to the trembling inquirer tive ends and uses; when we consider the mar that perhaps he may persevere in asking, seeking, vellous and exact machinery, form, and motions and knocking, with the greatest earnestness and of our own bodies; and especially when we con importunity, and yet finally be cast away." sider the powers of our soul, its desires after an EXISTENCE of GOD. The methods usual-infinite good, and its close union with, and in EXISTENCE comprehensible operations on our bodies, we are obliged to admit a Creator of infinite wisdom, power, and goodness. 4. "It is argued from the support and government of the world. Who can consider the motions of the heavenly luminaries, exactly calculated for the greatest advantage to our earth, and its inhabitants; the exact balancing and regulating of the meteors, winds, rain, snow, hail, vapour, thunder, and the like; the regular and never-failing return of summer and winter, seedtime and harvest, day and night; the astonishing and diversified formation of vegetables; the propagation of herbs, almost every where, that are most effectual to heal the distempers of animal bodies in that place; the almost infinite diversification of animals and vegetables, and their pertinents, that, notwithstanding an amazing similarity, not any two are exactly alike, but every form, member, or even feather or hair of animals, and every pile of grass, stalk of corn, herb, leaf, tree, berry, or other fruit, hath something peculiar to itself: the making of animals so sagaciously to prepare their lodgings, defend themselves, provide for their health, produce and protect, and procure food for their young; the direction of fishes and fowls to and in such marvellous and long peregrinations, at such seasons, and to such places, as best correspond with their own preservation and the benefit of mankind; the stationing of brute animals by sea or land, at less or greater distances, as are most suited to the safety, subsistence, or comfort of mankind, and preventing the increase of prolific animals, and making the less fruitful ones, which are used, exceedingly to abound; the so diversifying the countenances, voices, and hand-writings of men, as best secures and promotes their social advantages; the holding of so equal a balance between males and females, while the number of males, whose lives are peculiarly endangered in war, navigation, &c., are generally greatest; the prolonging of men's lives, when the world needed to be peopled, and now shortening them when that necessity hath ceased to exist; the almost universal provision of food, raiment, medicine, fuel, & answerable to the nature of particular places, cold or hot, moist or dry; the management of human affairs relative to societies, government, peace, war, trade, &c., in a manner different from, and contrary to, the carnal policy of those concerned; and especially the strangely similar but diversified erection, preservation, and government of the Jewish and Christian churches; who, I say, can consider all these things, and not acknowledge the existence of a wise, merciful, and good God, who governs the world, and every thing in it? 3. "It is proved from the miraculous events which have happened in the world: such as the overflowing of the earth by a flood; the confusion of languages; the burning of Sodom and the cities about by fire from heaven; the plagues of Egypt; the dividing of the Red Sea; raining manna from heaven, and bringing streams of water from flinty rocks; the stopping of the course of the sun, &c. &c. 6. "His existence no less clearly appears from the exact fulfilment of so many and so particularly circumstantiated predictions, published long before the event took place. It is impossible that these predictions, which were so exactly fulfilled EXORCISM in their respective periods, and of the fulfilment of which there are at present thousands of demonstrative and sensible documents in the world, could proceed from any but an all-seeing and infinitely wise God. 7. The existence of God further appears from the fearful punishments which have been inflicted upon persons, and especially upon nations, when their immoralities became excessive, and that by very unexpected means and instruments; as in the drowning of the old world; destruction of Sodom and Gomorrah; plagues of Pharaoh and his servants; overthrow of Sennacherib and his army; miseries and ruin of the Canaanites, Jews, Syrians, Assyrians, Chaldeans, Persians, Egyp tians, Greeks, Romans, Saracens, Tartars, and others. 8. "Lastly, the existence of God may be argued from the terror and dread which wound the consciences of men, when guilty of crimes which other mer. do not know, or are not able to punish or restrain: as in the case of Caligula, Nero, and Domitian, the Roman emperors; and this while they earnestly labour to persuade themselves or others that there is no God. Hence their being afraid of thunder, or to be left alone in the dark, &c." As to the modus of the divine existence, would be presumption to attempt to explain, That he exists, is clear from the foregoing arguments; but the manner of that existence is not for us to know. Many good men have uttered great absurdities in endeavouring to explain it, and after all none of them have succeeded. The wisest of men never made the attempt. Moses began his writings by supposing the being of a God; he did not attempt to explain it. Although many of the inspired writers asserted his existence, and, to discountenance idolatry, pleaded for his perfections, yet no one of them ever pre. tended to explain the manner of his being. Cur duty is clear. We are not commanded nor expected to understand it. All that is required is this: "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. xi. 6. Sec Gill's Body of Div. b. i.; Charnock's Works, vol. i.; Ridg ley's Div. ques. 2; Brown's System of Dix.; Pierre's Studies of Nature; Sturm's Reflec tions; Spect. de la Nat.; Bonnet's Philosophi cal Researches; and writers enumerated under the article ATHEISM. EXORCISM, the expelling of devils from persons possessed, by means of conjurations and prayers. The Jews made great pretences to this power. Josephus tells several wonderful tales of the great success of several exorcists. One Eleazer, a Jew, cured many dæmoniacs, he says, by means of a root set in a ring. This root, with the ring, was held under the patient's nose, and the devil was forthwith evacuated, The most part of conjurors of this class were impostors, each pretending to a secret nostrum or charm which was an overmatch for the devil, Our Sa viour communicated to his disciples a real power over dæmons, or at least over the diseases said to be occasioned by dæmons, See DEMONIAC. Exorcism makes a considerable part of the superstition of the church of Rome, the ritual of which forbids the exorcising any person withou! the bishop's leave. The ceremony is performed a the lower end of the church, towards the door, EXPERIENCE EXPERIENCE Te exorcist first signs the possessed person with | tion into the family of God. They have also frethe sign of the cross, makes him kneel, and quently heard all experience profanely ridiculed sprinkles him with holy water. Then follow as enthusiasm; and this betrays them into the the litanies, psalms, and prayer; after which the opposite extreme, so that they are emboldened to exorcist asks the devil his name, and abjures him despise every caution as the result of enmity to by the mysteries of the Christian religion not to internal religion, and to act as if there were no alict the person any more; then, laying his delusive or counterfeit experience. But the event right hand on the demoniac's head, he repeats too plainly shows their awful mistake, and that the form of exorcism, which is this: "I exorcise they grounded their expectations upon the acthee, unclean spirit, in the name of Jesus Christ: count given of the extraordinary operations of the tremble, O Satan, thou enemy of the faith, thou Holy Spirit on the minds of prophets, rather than foe of mankind, who hast brought death into the on the promises of his renewing influence in the world; who hast deprived men of life, and hast hearts of believers. When, therefore, they lose rebelled against justice; thou seducer of mankind, the impressions with which they once were elated, thou root of all evil, thou source of avarice, dis- they relapse nearly into their old course of life, cord, and envy." The Romanists likewise ex- their creed and confidence alone excepted." orcise houses and other places supposed to be haunted by unclean spirits; and the ceremony is much the same as that for a person possessed. EXORDIUM. See SERMON. EXPEDIENCY, the fitness or propriety of a mean to the attainment of an end. See OBLI GATION. EXPERIENCE, knowledge acquired by long use without a teacher. It consists in the ideas of things which we have seen or read, which the judgment has reflected on, to form for itself a rule or method. Christian experience may be considered as genuine, 1. When it accords with the revelation of God's mind and will, or what he has revealed in his word. Any thing contrary to this, however pleasing, cannot be sound, or produced by divine agency.-2. When its tendency is to promote humility in us: that experience, by which we learn our own weakness, and subdues pride, must be good.-3. When it teaches us to bear with others, and to do them good.-4. When it operates so as to excite us to be ardent in our deIvotion, and sincere in our regard to God. A Christian experience is that religious know-powerful experience of the divine favour will lead ledge which is acquired by any exercises, enjoy- us to acknowledge the same, and to manifest our ments, or sufferings, either of body or mind. gratitude both by constant praise and genuine Nothing is more common than to ridicule and piety. despise what is called religious experience as Christian experience, however, may be abused. more enthusiasm. But if religion consist in There are some good people who certainly have feeling, we would ask, how it can possibly exist felt and enjoyed the power of religion, and yet without experience? We are convinced of, and have not always acted with prudence as to their admit the propriety of the term, when applied to experience. I. Some boast of their experiences, those branches of science which are not founded or talk of them as if they were very extraordinary; on speculation or conjecture, but on sensible trial. whereas, were they acquainted with others, they Why, then, should it be rejected when applied would find it not so. That a man may make to religion? It is evident that, however beautiful mention of his experience, is no way improper, religion may be in name, its excellency and ener- but often useful; but to hear persons always gy are only truly known and displayed as expe- talking of themselves, seems to indicate a spirit of rienced. A system believed, or a mind merely pride, and that their experience cannot be very informed, will produce little good, except the heart deep.-2. Another abuse of experience is, debe affected, and we feel its influerce. To expe- pendence on it. We ought certainly to take enperience, then, the religion of Christ, we must couragement from past circumstances, if we can; not only be acquainted with its theory, but enjoy but if we are so dependent on past experience as its power; subduing our corruptions, animating to preclude present exertions, or always expect to our affections, and exciting us to duty. Hence have exactly the same assistance in every state, the Scripture calls experience tasting, Ps. xxxiv. trial, or ordinance, we shall be disappointed. God 8; feeling, &c. 1 Thess. ii, 13, &c. That our has wisely ordered it, that though he never will experience is always absolutely pure in the pre- leave his people, yet he will suspend or bestow sent state, cannot be expected. The best ex-comfort in his own time; for this very reason, perience," says a good writer, "may be mixed with natural affections and passions, impressions on the imagination, self-righteousness, or spiritual pride;" but this is no reason that all experience is to be rejected, for upon this ground nothing could be received, since nothing is absolutely perfeet. It is, however, to be lamented, that while the best of men have a mixture in their experience, there are others whose experience (so called) is entirely counterfeit. They have been alarmed, have changed the ground of their confidence, have had their imaginations heated and delighted by impressions and visionary representations; they have recollected the promises of the Gospel, as if spoken to them with peculiar appropriation, to certify thea that their sins were forgiven; and having seen and heard such wonderful things, they think they must doubt no more of their adop 66 that we may rely on him, and not on the circum- EXPERIENCE MEETINGS, are assemblics of religious persons, who meet for the purpose of relating their experience to each other. It has been doubted by some whether these meet |