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and in another paffage he uses these striking words— "I keep under my body, and bring it into fubjection, left, that by any means, when I have "preached to others, I myself should be a castaway."

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Thus does the gospel temper the fervor of devotion, by the meekness of humility, and guard alike against that despair, which would prevent the reformation of vice, and that prefumptuous fecurity which would endanger the fall of virtue; bearing in both views, the genuine characters of that wisdom which descends from above, which is fully acquainted with every weakness of human nature, and for every weakness graciously provides a fupport.

Another character which enthusiasm always difplays, and from which Christianity is totally exempt, is the contempt of all external helps to religion. Fanatics propofing to themselves a fupernatural state of spiritual exaltation, as the neceffary effect and true test of genuine devotion, difregard all rites and ceremonies as wholly worthlefs, and feldom encourage men to continue in the regular use of those means of improvement, which the ordinary courfe of providence fupplies; the attentive perufal of the divine word, serious reflection, and rational enquiry into the divine attributes and conduct; public worship, regular private prayer, and perpetual felf-examina

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tion. Seldom do fanatics exhort men to continue with humble, steady patience in the use of thofe means, without experiencing or expecting any fudden and violent change of temper or conduct, any direct or refiftlefs conviction of divine favour. Thus, while groveling fuperftition never afpires to fincere piety and rectitude, but refts in rites and ceremonies, in tedious prayers and gloomy penances; fanaticism, on the contrary, with proud and prefumptuous rafhnefs, conceives it can fuddenly reach the fummit of religious perfection, without afcending, by those natural gradations, which reafon and humility point out. Christianity alone obferves the true medium, teaching us to employ abftinence and prayer, as means to excite and strengthen piety and felf-government, though never to be fubftituted for thefe ennobling and facred qualities. The established rites of Chriftianity, baptifm, and the fupper of the Lord, are fewer, more fimple, and more fignificant, than any other religion ever has enjoined. The model on which our bleffed Lord directs we fhould form our prayers, is the most perfect and comprehenfive, the most pious and humble, which human imagination can conceive. Frequent devotion is enjoined, while a multitude of words is forbid. We are commanded ""not to forfake the affembling ourselves together, "but in every thing to make known our requests "unto God, by prayer and fupplication, with thankf

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giving" but we are alfo commanded, << to take care, that all things be done decently and in order." The obfervance of the fabbath is required; but still in fubordination to the great purposes for which it was ordained. "The fabbath is represented as made " for man, not man for the fabbath ;" and "I will "have mercy and not facrifice," is the general principle which is to regulate our religious duties.

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On this fubject Archdeacon Paley has well obferved, that "St. Paul's judgment, concerning a hesitating conscience, his opinion of the moral indifferency of many actions, yet of the prudence, " and even the duty of compliance, when non-compliance would produce evil effects upon the minds "of the persons who obferved it, are as correct and

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juft, as the most liberal and enlightened moralist "could form at this day."-A few inftances will illuftrate the justice of this obfervation, fo important to our present argument.

The Gentile Christians, who had never known any distinctions between different kinds of food, as being fome clean and others unclean, were fully and juftly perfuaded that Christianity allowed them to use any wholesome food without distinction, while the Jewish converts, who had been accustomed to the distinction of the law, conceived themselves obliged to abstain

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* Paley's Hore Pauline, the conclufion, p. 41 t.

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from flesh meat in Heathen countries for fear of being polluted, and to eat nothing but fruit and herbs, which their law left without reftraint. Thus also the Gentile Christians regarded all days alike, while the Jewish retained their ideas of the fuperior fanctity of fome, according to the appointments, of the Mofaic law. This difference of opinion and conduct afforded occafion for jealoufies and disputes; while the Gentile despised what feemed to him the fuperftitious fcrupulofity of the Jew, and the Jew viewed with abhorrence the profane liberty of the Gentile. On this point how admirably does St. Paul combine good fense and liberality of opinion with caution, and prudence in conduct. He admits the error of the Jewish opinion, but maintains that so long as it was retained, and influenced the perfuafion of any man's confcience, it ought to be followed in his practice.-. "I know, (faid he) and am perfuaded by the Lord "Jefus, that there is nothing unclean of itself: "but to him that esteemeth any thing to be unclean, "to him it is unclean."-But while he approves the rational freedom of the Gentiles in their opinions, he condemns the want of prudent and benevolent attention to the prejudices of their weak, but wellmeaning brethren, whofe feelings they fhocked, and whofe affections they alienated, by openly defpifing, and acting in defiance of their fcruples, and even

Rom. xiv. which fhould be read over to explain the facts on which this argument is founded.

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disturbing their confcience, by tempting them to compliances which they could not fincerely approve. " "But if thy brother be grieved with thy meat, now "walkest thou not charitably. Destroy not him with

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thy meat, for whom Christ died." And he finally determines that each fhould bear with the different opinions, and pass no uncharitable constructions, no sentence of reprobation, on the conduct of the other. "Let not him that eateth despise him that eateth "not; and let not him that eateth not judge him " which eateth : for God hath received him. "One man esteemeth one day above another: ano"ther esteemeth every day alike. Let every man "be fully perfuaded in his own mind."-How wholly inconfiftent is this with the fpirit of fanati cifm.

Another inftance of fimilar prudence in the apoftle's precepts, combined with fimilar charity, occurs in his answer to the enquiries which the Corinthians had made concerning the liberty of eating food offered to idols. Some conceived that they might even partake of the facrifices offered to idols, fo long as they retained the firm conviction, that these idols were nothing but vain fictions, and joined not in any internal act of worship or fentiment of reverence. Others on the contrary were so scrupulous, that they were afraid of

z Ibid.

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