rashness of others, he has learned to be cautious as to his decisions respecting his fellow creatures. The representations to which he has sometimes listened have proved exaggerated. In the moments of passion, things have been carried into extremes. Incidental circumstances, he has seen, have been seized to magnify the evil, and to apologize for opposition. From these things he has learned prudence, and determined not to be too precipitate in his own conclusions.

Nor will the experienced Christian be a bigot. On first entering the Christian world, he might have imagined that there could be little difference between persons who are travelling the same road, and belong to the same family, and have the same end in view. But a closer examination of the human mind, a more extensive acquaintance with things, teaches him that minds, as well as countenances, are not exactly alike; that the early association of ideas, prejudice, custom, the temperament of the human frame, and the mode of education, have caused a considerable difference of sentiment as to many things, though there may be an agreement as to the main object on the whole. What then? Does he pronounce anathemas on all who differ from him? Does he reprobate with more zeal than knowledge the conduct of those who do not see exactly as he does? Verily, however he might be thus disposed at first, from want of a clear view of things, he now finds that others must have the same liberty which he takes

himself. But it may be asked, has not a bigoted spirit been as prevalent among Christians as among others? Has not persecution, and every species of cruelty, been exercised by Christians one towards another? Alas, there is too much ground for the charge! But then it must be inquired, what kind of Christians these were? Were they, in general, men influenced by the spirit of Christianity, whose minds were illuminated by the Spirit, and whose hearts were expanded by the love of God? Certainly not. They were Christians in name only, contending only for externals, without knowing any thing of the power and efficacy of the religion of Christ. He who is a true disciple, who knows any thing of the truth experimentally, will feel a liberality of soul which a bigot knows nothing of. He will not condemn a whole community for the worthlessness of a few individuals, nor will he form an uncharitable opinion of others, because they differ from him in non-essentials. As he travels along, he beholds different companies in the same road, each distinguished by their little peculiarities; but as they are going to the same home, where all shall meet and unite, he feels an attachment to them, and wishes them prosperity in the name of the Lord. But, among all the advantages of Christian experience, that of hope is not the least. This is one of those graces which the apostle Paul emphatically declares experience produces. We all know what pleasure is derived from hope, how friendly it is to

man, how often it sweetens human life, how it bears up the mind under its heaviest burdens. Hence it is"that there is no temper so generally indulged as hope; other passions operate by starts on particular occasions, or in certain parts of life; but hope begins with the first power of comparing our actual with our possible state, and attends us through every stage and period, always urging us forward to new acquisitions, and holding out some distant blessings to our view, promising us either relief from pain, or increase of happiness." If hope, in general, be so valuable, how useful must it be when well founded! how peculiarly advantageous to the Christian ! From the experience he has had of the divine munificence, the many interpositions of divine Providence and the fulfillment of the divine promises, his hope is strengthened, and he looks forward with a degree of cheerfulness and confidence. "Having obtained help of God," he exclaims, "I continue unto this day. He has led me forth in a right way. Why, then, should I doubt of future support? Will he conduct me part of the way, and abandon me at last? That be far from him! God is my refuge. and strength, a very present help in trouble. Therefore will not I fear, though the earth be removed, and though the mountains be carried into the midst of the sea." Acts xxvi. 22, Ps. cvii. 7, Ps. xxiii. 6, Ps. xlvi. 1, 2. Thus experience feeds hope, and hope produces courage, stimulates to exertion, and fills the soul with pleasure. How sweetly does it

whisper to the Christian, as he passes along, Persevere, O Christian strength shall be given equal to thy day. Temptations may discourage, darkness may intimidate, and opposition may alarm; but these are all under the power of thy Sovereign Guide. He knows the way; he can support, yea he will not leave nor forsake thee. The mountains shall become a plain, and crooked things straight, as they have already been; all shall work together for good: and at last you shall arrive at that house not made with hands, eternal in the heavens. Thus "hope is as the anchor of the soul, both sure and steadfast, and entereth into that within the veil. We are saved by hope. We have for an helmet the hope of salvation. We rejoice in hope, and by hope we are purified, even as he is pure." Heb. vi, 19, Rom. viii. 24, 1 John iii. 3.

We may observe, lastly, that nothing promotes usefulness more than experience. It both creates the desire of usefulness, and actually fits for it. Who so desirous for the spread of truth as those who have seen its beauty and felt its power? Who so anxious to point miserable sinners to the Saviour, as those who have been pardoned and saved by him? Who more willing to declare his grace, and exalt his name, than those who have tasted his goodness and experienced his support? When Jesus made himself known to the woman of Samaria, she left her water-pot, and fled to the city, saying, "Come, see a man which told me all things that ever I did. Is

not this the Christ ?" When he was presented at the temple, Anna, a prophetess, coming in that instant, gave thanks, and spake of him to all them that looked for redemption in Jerusalem. When Andrew first found the Messiah, he carried the happy tidings to his brother Peter, and was the instrument of bringing him to Jesus. John iv. 26, Luke ii. 38, John i. Thus grace is communicative: it expands the heart, it calls forth the powers to action, it fills the soul with the purest benevolence, and makes its possessor truly concerned for the welfare of his fellow-creatures. He who has been convinced of the danger to which he was exposed, the astonishing love of Christ in rescuing him from it, the happy state into which he is brought by his unmerited favor, and the everlasting felicity he expects to enjoy, can not but be fired with the most generous desires that others may participate the same blessings. Who are cold hearted? Who are unfeeling? Who are unconcerned about the salvation of mankind, but those who have never seen the importance or experienced the happy effects of the blessings of the Gospel? But the experienced Christian is alive to their best interests; and his benevolence is not only of the best kind, but is of the most extensive nature. It is not a sect he wishes to flourish: it is not a party he desires to exalt. It is not a single neighborhood, his native place, or the country to which he belongs, he is anxious should enjoy these blessings only; but his good wishes encircle the globe, and with the Psalm