Loclce (Essay on Human Understand, bk. ii, ch. i) as- signs expenence as the only and universal source of human knowledge. "Whence hath the mind all the materials of reason and knowledge.' To tliis I an- swer, in one word, from experience ; in that all our knowledge is founded, and from that ukimi.tely de- rives itself. Our observation, employed either about external sensible objects, or about the internal opera- tions of our minds, perceived and reflected on by our- selves, is that which supplies our understanding with all the materials of thinking. These are the fountains of knowledge from whence all the ideas we have, or can naturally have, do spring — that is, sensation and reflection." In opposition to this view, according to which all human knowledge is a posteriori, or the re- sult of experience, it is contended that man has knowl- edge (V. 2'>riori — knowledge which experience neither does nor can give, and knowledge without which there could be no experience, inasmuch as all the generali- zations of experience proceed and rest upon it. "No accumulation of experiments whatever can bring a general law home to the mind of man, because, if we rest upon experiments, our conclusion can never logic- ally pass beyond the bounds of our premises ; we can never infer more than we have proved; and all the past, which we have not seen, and the future, which we cannot see, is still left open, in which new experiences may arise to overturn the present theory. And yet the child will believe at once upon a single experi- ment, as having been once burned bj"^ fire. Why? Because a hand divine has implanted in him the ten- dency to generalize thus rapidly. Because he does it by an instinct of which he can give no account, except that he is so formed by his Maker" (Sewell, Christian Mor. ch. xxiv). "We may have seen one circle and investigated its properties, but why, when our individ- iial experience is so circumscribed, do we assume the same relations of all ? Simplj^ because the under- standing has the conviction intuitively that similar objects will have similar properties ; it does not ac- quire this idea by sensation or custom ; the mind de- velops it by its own intrinsic force — it is a law of our faculties, ultimate and universal, from which all rea- soning proceeds" (Dr. Mill, Essays, p. 337). — Fleming, Vocabulary of Philosophy, s. v.
II. /» Religion. — (1.) Knowledge gained by trial or practice. " A man unacquainted with those spiritual changes in the mind which are mentioned in the Scrip- ture can form no notion of them, lie may have some idea of the possibility of the changes called the new birth, sanctification, etc., but he does not understand their nature; they are foolishness to him. Nothing is more common with unregenerate persons than to ridicule as enthusiastic religious experience. But if the constitution of human nature is considered, it will lie seen that man has emotions as well as intellect. Ilis passions arc original parts of his mental constitu- tion, and must be exercised in religion. They cannot be destroyed. However beautiful religion maj' be as a theory, its excellencj- and energy can only be dis- played as expericnccil. Hence the Bible employs the analogous terms tasting, feeling, to indicate the inter- nal enjoyment of a Christian. He has peace through
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believing. He joys in God, througli wliom he lias re- ceived tlic atonement. The love of God is shed abroad in his heart. He is conscious that lie is a new crea- ture"' {l^iiTraT, B/b/. iJirt. s.w). "That our experi- ence is always absolutely pure in the present state cannot be e.xpected; but if it lie genuine, it will not foil, tlirough the exercise of Christian diligence, to be- come more and more pure. The main point, there- fore, is to guard well against mistaking the illusions of the imagination for tlie operation of divine truth on the conscience and the heart (1 Thess. ii, 13). See Affections. (2.) The most valuable things are most apt to be counterfeited. But 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. Anything contrary to this, however pleasing, cannot be sound, or produced \>y divine agency. 2. When its tendency is to promote liumility in us : that experience l)y which we learn our own weakness, and to subdue 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 devotion, and sincere in our regard to God. A powerful experience of the divine favor will lead us to acknowledge the same, and to manifest our gratitude both hy constant praise and genuine piety. (3.) Christian experience, however, may be abused. There are some good people who certain!}' have felt and enjoyed the power of religion, and j'et have not always acted with prudence as to their expe- rience. 1. Some boast of their experiences, or talk of them as if they were very extraordinary ; whereas, were they acquainted with others, they would find it not so. That a man may make mention of his expe- rience is no way improper, but often useful ; Init to hear persons always talking of themselves seems to indicate a spirit of piide, and that their experience cannot be verj' deep. 2. Another abuse of experience is dependence on it. We ought certainly to take en- couragement from past circumstances if we can ; but if we are so dependent on past experience as to pre- clude present exertions, or always expect to have ex- actly the same assistance in everj' state, trial, or ordi- nance, we shall be disappointed. God has wisely or- dered 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 profesion ; but to be always talk- ing to irreligious people respecting experience, which they know nothing of, is, as our Saviour says, casting pearls before swine" (Buck, TheoL Diet. s. v.). — Buck, Trcuthf. on Experience; Gurnall, Chrisiian Armo?-; Edwards, On the Affections; Doddridge, Rise and Prorj- ress ; 'Wesley, Sermons.