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EXCUSATI, a term formerly used to denote slaves, who, flying to any church for sanctuary, were excused and pardoned by their masters.

importunity, and yet finally be cast away."

EXISTENCE OF GOD. The methods usually followed in proving the exEXHORTATION, the act of laying istence of God are two; the first called such motives before a person as may argumentum a priori, which beginning excite him to the performance of any with the cause descends to the effect; duty. It differs only from suasion in that the other argumentum a posteriori, the latter principally endeavours to con- which, from a consideration of the effect, vince the understanding, and the former ascends to the cause. The former of to work on the affections. It is consi- these hath been particularly laboured dered as a great branch of preaching, by Dr. Samuel Clarke; but after all he though not confined to that, as a man has said, the possibility of any one's bemay exhort, though he do not preach; ing convinced by it hath been questioned. though a man can hardly be said to The most general proofs are the followpreach if he do not exhort. It seems, ing: 1. "All nations, Heathens, Jews, however, that there are some, who, be- Mahometans, and Christians, harmo lieving the inability of man to do any niously consent that there is a God who thing good, cannot reconcile the idea of created, preserves, and governs all exhorting men to duty, being, as they things. To this it has been objected, suppose, a contradiction to address men that there have been, at different times who have no power to act of them- and places, men who were atheists, and selves. But they forget, 1. That the deniers of a God. But these have been Great Author of our being has appoint- so few, and by their opinions have shown ed this as a mean for inclining the will that they rather denied the particular to himself, Is. lv. 6, 7. Luke xiv. 17, 23. providence than the existence of God, -2. That they who thus address do not that it can hardly be said to be an exsuppose that there is any virtue in the ception to the argument stated. And exhortation itself, but that its energy even if men were bold enough to assert depends on God alone, 1 Cor. xv. 10.- it, it would not be an absolute proof that 3. That the Scripture enjoins ministers they really believed what they said, to exhort men, that is, to rouse them to since it might proceed from a wish that 'duty, by proposing suitable motives, Is. there was no God to whom they must lviii. 1. 1 Tim. vi. 2. Heb. iii. 13. Rom. be accountable for their sin, rather than xii. 8.-4. That it was the constant prac- a belief of it, Ps. xiv. 1. It has also been tice of prophets, apostles, and Christ objected, that whole nations have been himself, Is. i. 17. Jer. iv. 14. Ez. xxxvii. found in Africa and America who have Luke xiii. 3. Luke iii. 18. Acts xi. 23. || no notion of a Deity: but this is what "The express words," says a good di- has never been proved; on the contrary, vine, "of scriptural invitations, exhor-upon accurate inspection, even the most tations, and promises, prove more effec- stupid Hottentots, Saldanians, Greentual to encourage those who are ready landers, Kamtschatkans, and savage to give up their hopes, than all the con- Americans, are found to have some solatory topics that can possibly be sub-idea of a God. stituted in their place. It is, therefore, 2. "It is argued from the law and much to be lamented that pious men, light of Nature, or from the general imby adhering to a supposed systematical pression of Deity on the mind of every exactness of expression, should clog man, i. e. an indistinct idea of a Being their addresses to sinners with excep- of infinite perfection, and a readiness to tions and limitations, which the Spirit acquiesce in the truth of his existence, of God did not see good to insert. They whenever they understand the terms in will not say that the omission was an which it is expressed. Whence could oversight in the inspired writers; or ad- this proceed, even in the minds of such mit the thought for a moment, that they whose affections and carnal interests can improve on their plan: why then dispose them to believe the contrary, if cannot they be satisfied to 'speak ac- there were no impression naturally in cording to the oracles of God, without their hearts? It has been observed by affecting a more entire consistency? some writers, that there are no innate Great mischief has thus been done by ideas in the minds of men, and particuvery different descriptions of men, who larly concerning God; but this is not undesignedly concur in giving Satan an so easily proved, since an inspired aposoccasion of suggesting to the trembling tle assures us that even the Gentiles, enquirer that perhaps he may perse- destitute of the law of Moses, have the vere in asking, seeking, and knock-work of the law written in their ing, with the greatest earnestness and hearts,' Rom. ii. 15.

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mals 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 waṛ, 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 uníversal provision of food, raiment, medicine, fuel, &c., 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

3. "The works of creation plainly demonstrate the existence of a God. The innumerable alterations and manifest dependence every where observable in the world, prove that the things which exist in it neither are nor could be from eternity. It is self-evident that they never could form themselves out of nothing, or in any of their respective forms; and that chance, being nothing but the want of design, never did nor could form or put into order any thing; far less such a marvellous and well connected system as our world is. Though we should absurdly fancy matter to be eternal, yet it could not change its own form, or produce life or reason. Moreover, when we consider the diversified and wonderful forms of creatures in the world, and how exactly those forms and|| stations correspond with their respective ends and uses; when we consider the marvellous and exact machinery, form, and motions of our own bodies; and especially when we consider the powers of our soul, its desires after an infinite good, and its close union with, and incomprehensible operations on our bodies, we are obliged to admit a Creator of infinite wisdom, power, and good-churches: who, I say, can consider all

ness.

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, seed-time 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 ani

these things, and not acknowledge the existence of a wise, merciful, and good God, who governs the world, and every thing in it?

5. "It is proved from the maculous 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 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 farther 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 Go

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morrah; plagues of Pharaoh and his servants; overthow of Sennacherib and his army; miseries and ruin of the Canaanites, Jews, Syrians, Assyrians, Chaldeans, Persians, Egyptians, 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 men 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."

over dæmons, or at least over the diseases said to be occasioned by dæmons. See DÆMONIAC.

Exorcism makes a considerable part of the superstition of the church of Rome, the ritual of which forbids the exorcising any person without the bishop's leave. The ceremony is performed at the lower end of the church, towards the door. The exorcist first signs the possessed person with the sign of the cross, makes him kneel, and sprinkles him with holy water. Then follow the litanies, psalms, and prayer; after which the exorcist asks the devil his name, and adjures him by the mysteries of the Christian religion not to afflict the person any more; then, laying As to the modus of the Divine ex- his right hand on the dæmoniac's head, istence, it would be presumption to at- he repeats the form of exorcism, which tempt to explain. That he exists, is is this: "I exorcise thee, unclean spiclear from the foregoing arguments; rit, in the name of Jesus Christ: trembut the manner of that existence is not ble, O Satan, thou enemy of the faith, for us to know. Many good men have thou foe of mankind, who hast brought uttered great absurdities in endeavour-death into the world; who hast deing 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 pretended to explain the manner of his being. Our duty is clear. We are not commanded nor expected to understand it. All that is required is this: "He that cometh to God must be- EXPERIENCE, knowledge acquired lieve that he is, and that he is a reward-by long use without a teacher. It coner of them that diligently seek him." sists in the ideas of things we have seen Heb. xi. 6. See Gill's Body of Div., or read, which the judgment has reb. i.; Charnock's Works, vol. i.; Ridg- flected on, to form for itself a rule or ley's Div., ques. 2; Brown's System of method. Div.; Pierre's Studies of Nature; Sturm's Reflections; Spect. de la Nat.; Bonnet's Philosophical Researches; and writers enumerated under the article ATHEISM.

EXORCISM, the expelling of devils from persons possessed, by means of conjuration 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 conjurers of this class were impostors, each pretending to a secret nostrum or charm which was an overmatch for the devil. Our Saviour communicated to his disciples a real power

prived men of life, and hast rebelled against justice; thou seducer of mankind, thou root of all evil, thou source of avarice, discord, and envy." The Romanists likewise exorcise houses and other places supposed to be haunted by unclean spirits; and the ceremony is much the same with that for a person possessed.

EXORDIUM. See SERMON.

EXPEDIENCY, the fitness or propriety of a man to the attainment of an end. See OBLIGATION.

Christian experience is that religious knowledge which is acquired by any exercises, enjoyments, or sufferings, either of body or mind. Nothing is more common than to ridicule and despise what is called religious experience as mere enthusiasm. But if religion consist in feeling, we would ask, how it can possibly exist without experience? We are convinced of, and admit the propriety of the term, when applied to those branches of science which are not founded on speculation or conjecture, but on sensible trial. Why, then, should it be rejected when applied to religion? It is evident that, however beautiful religion may be in name, its excellency and energy are only truly known and displayed as experienced. A system believed, or a mind merely informed, will produce little good, except the

to bear with others, and to do them good.-4. When it operates so as to excite us to be ardent in our devotion, and sincere in our regard to God. A powerful experience of the divine favour will lead us to acknowledge the same, and to manifest our gratitude both by constant praise and genuine piety.

Christian experience, however, may be abused. There are some good people who certainly have felt and enjoyed the power of religion, and yet have not always acted with prudence as to their

heart be affected, and we feel its influence. To experience, then, the religion of Christ, we must not only be acquainted with its theory, but enjoy its power; subduing our corruptions, animating our affections, and exciting us to duty. Hence the Scripture calls experience tasting, Ps. xxxiv. 8. feeling, &c. 1 Thes. ii. 13, &c. That our experience is always absolutely pure in the present state cannot be expected. "The best experience," says a good writer, "may be mixed with natural affections and passions, impressions on the ima-experience. 1. Some boast of their exgination, self-righteousness, or spiritual periences, or talk of them as if they pride;" but this is no reason that all were very extraordinary; whereas, experience is to be rejected, for upon were they acquainted with others, they this ground nothing could be received, would find it not so. That a man may since nothing is absolutely perfect. It make mention of his experience, is no is, however, to be lamented, that while way improper, but often useful; but to the best of men have a mixture in their hear persons always talking of themexperience, there are others whose ex-selves, seems to indicate a spirit of pride, perience (so called) is entirely counter- and that their experience cannot be very feit. They have been alarmed, have deep.-2. Another abuse of experience changed the ground of their confidence, is, dependence on it. We ought cerhave had their imaginations heated and tainly to take encouragement from past delighted by impressions and visionary circumstances, if we can: but if we are representations; they have recollected so dependent on past experience as to the promises of the Gospel, as if spoken preclude present exertions, or always to them with peculiar appropriation, to expect to have exactly the same ascertify them that their sins were for-sistance in every state, trial, or ordigiven; and having seen and heard such wonderful things, they think they must doubt no more of their adoption into the family of God. They have also frequently heard all experience profanely ridiculed as enthusiasm; and this betrays them into the opposite extreme, so that they are emboldened to despise every caution as the result of enmity to internal religion, and to act as if there were no delusive or counterfeit experience. But the event too plainly shows their awful mistake, and that they grounded their expectations upon the account given of the extraordinary operations of the Holy Spirit on the mind of prophets, rather than on the promises of his renewing influences in the hearts of believers. When, therefore, they lose the impressions with which they once were elated, they relapse nearly into their old course of life, their creed and confidence alone excepted."

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

nance, we shall be disappointed. God has wisely ordered it, that though he never will leave his people, yet he will suspend or bestow comfort in his own time; for this very reason, that we may rely on him, and not on the circumstance or ordinance.-3. It is an abuse of experience, when introduced at improper times, and before improper persons. It is true, we ought never to be ashamed of our profession; but to be always talking to irreligious people respecting experience, which they know nothing of, is, as our Saviour says, casting pearls before swine. Bunyan's Pilgrim's Progress; Buck's Treatise on Experience; Gornall's Christian Armour; Dr. Owen on Psalm cxxx.; Edwards on the Affections, and his Thoughts on the Revival of Religion in New England; Dorney's Contemplations.

EXPERIENCE MEETINGS, are assemblies of religious persons, who meet for the purpose of relating their experience to each other. It has been doubted by some whether these meetings are of any great utility; and whether they do not in some measure force people to say more than is true, and puff up those with pride who are able to communicate their ideas with facility; but to this it may be answered, 1. That the abuse of a thing is no proof of the evil of it.-2. That the most eminent

saints of old did not neglect this practice, Ps. lxvi. 16. Mal. iii. 16.-3. That by a wise and prudent relation of experience, the Christian is led to see that others have participated of the same joys and sorrows with himself; he is excited to love and serve God; and animated to perseverance in duty, by finding that others, of like passions with himself, are zealous, active, and diligent.-4. That the Scriptures seem to enjoin the frequent intercourse of Christians for the purpose of strengthening each other in religious services, Heb. x. 24, 25. Col. iii. 16. Matt. xviii. 20. See CON

FERENCE.

EXPIATION, a religious act, by

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F.

6. Faith in respect to futurity, is a moral principle, implying such a conviction of the reality and importance of a future state, as is sufficient to regulate the temper and conduct.

FAITH is that assent which we give || vantages diminish or are removed, Matt. to a proposition advanced by another, xi. 24. Luke viii. 13. the truth of which we do not immediately perceive from our own reason and experience; or it is a judgment or assent of the mind, the motive whereof is not any intrinsic evidence, but the authority or testimony of some other who reveals or relates it. The Greek word Пors, translated faith, comes from the verb Пaw, to persuade; the nature of faith being a persuasion and assent of the mind, arising from testimony or evidence.

1. Divine faith, is that founded on the authority of God, or it is that assent which we give to what is revealed by God. The objects of this, therefore, are matters of revelation.

2. Human faith, is that whereby we believe what is told us by men. The objects hereof are matters of human testimony or evidence.

3. Historical faith, is that whereby we assent to the truths of revelation as a kind of certain and infallible record, James ii. 17, or to any fact recorded in history.

4. The faith of miracles, is the persuasion a person has of his being able, by the divine power, to effect a miracle on another, Matt. xvii. 20. 1 Cor. xiii. 2. or another on himself, Acts xiv. 9. This obtained chiefly in the time of Christ and his apostles.

5. A temporary faith, is an assent to evangelical truths, as both interesting and desirable, but not farther than they are accompanied with temporal advantages; and which is lost when such ad

7. Faith in Christ, or saving faith, is that principle wrought in the heart by the Divine Spirit, whereby we are persuaded that Christ is the Messiah; and possess such a desire and expectation of the blessings he has promised in his Gospel, as engages the mind to fix its dependence on him, and subject itself to him in all the ways of holy obedience, and relying solely on his grace for everlasting life. These are the ideas which are generally annexed to the definition of saving faith; but, accurately speaking, faith is an act of the understanding, giving credit to the testimony of the Gospel; and desire, expectation, confidence, &c. are rather the effects of it, than faith itself, though inseparably connected with it. Much has been said as to the order or place in which faith stands in the Christian system, some placing it before, others after repentance. Perhaps the following remarks on the subject may be considered as consistent with truth and Scripture: 1. Regeneration is the work of God enlightening the mind, and changing the heart, and in order of time precedes faith.-2. Faith is the consequence of regeneration, and implies the perception of an object. It discerns the evil of sin, the holiness of God, gives credence to the testimony of God in his word, and

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