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error the matter of reprehension, in their case, is, that they cannot be induced to accept the gracious assurances of their Maker and their Judge; but place a vain reliance, upon some imagined secret influence. There now prevails another, and more presumptuous error. Some classes of religious professors, are accustomed to address the glorified Redeemer, with more abrupt and confident familiarity, than, even in the days of his humiliation, he allowed to his own mother. Yet, she was highly favoured of Heaven; and all generations were to call her blessed. Has Gabriel revealed high favour, to them also? Who has enrolled them, in the goodly fellowship of the prophets?

How widely different these two corruptions? yet how clearly they receive their common exposure, from the same testimony, of the word of God. Nor are we to wonder at the circumstance: for, however opposite in their ultimate tendencies, the superstition of the one class, and the enthusiasm of the other, have much in common.

Both reduce religion to a system of favouritism: with this difference, that what the one yields to some superior being, the other arrogates to itself. Enthusiasm claims for itself the special countenance of the Almighty. Superstition, more humble, is content with notice in the second degree. But true religion, differing from both, teaches us, that God is no respecter of persons; and that the only

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difference between man and man, in his sight, is what arises from our use of the grace which he bestows.

Again, superstition and enthusiasm are both inclined to substitute outward and accidental things, for the true spirit and conduct of a Christian. The one, rests too fondly upon its doctrines; the other, upon its ceremonies: but the kingdom of God is neither a creed nor a ceremony; it is righteousness, and peace, and joy in the Holy Ghost.

It deserves also to be remarked, that a religion of enthusiasm, and a religion of superstition, are both systems of monopoly; they presume to dictate to the great God, the terms upon which he shall save his children. They will not allow the atonement of his Son, or the grace of that good Spirit, which bloweth where it listeth, - to extend beyond the enclosures of their own little party. But the real follower of Christ, while he strives for himself, to enter in at the strait gate, will not dare to decide that question, which his master refused to answer, "Are there few that be

saved?"

Lastly, superstition and enthusiasm are both religions of passion; while true religion addresses the affections. This is not a trifling distinction. Passion would assimilate its object to itself; affection aspires to the resemblance of its object. For ascertaining the true character of devotional forms,

we cannot have a more important principle than this. The complexion of that worship, which is a reasonable service, has neither the servile paleness of superstition, nor the intemperate flush of enthusiastic familiarity. It is not without its glow; but it is the glow, at once, of health and of modesty; the health of a sound mind, the modesty of a delicate and humble spirit, aware of the condescension of that great Being whom it addresses.

It is impossible, to conceive a more genuine specimen of the devotional temperament, than that which is exhibited in our liturgy. We find there no favouritism, no monopoly, no substitution; it enjoins us, to show forth the praise of God, not only with our lips, but in our lives; it breathes a spirit of universal charity, and sues for mercy upon all men. Unlike the one extreme, it looks for no new mediator, to introduce us before the throne of grace: unlike the other, it does not presume to rush, with unseemly familiarity, not to call it rudeness, into the divine presence. It prefaces its petitions, with humble confessions; and, gradually swelling into a more cheerful tone, it ends with the reverential serenity of gratitude. We are fallen creatures; and, therefore, the spirit of our prayer is contrite: we are beings of high capacities; and, therefore, it is sedate and dignified. It rejects, at once, all indecent levity, and all servile apprehension: it tempers our joy, with godly fear; and softens our awe, with filial confidence.

It teaches us, to pray with the spirit, and to pray with the understanding also; to know, as well our Creator, as ourselves; and it, thus, diffuses over the entire man, a meek, solemn, and rational equanimity.

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DISCOURSE V.

SAINT MARK, VIII. 6.

And he took the seven loaves, and gave thanks, and brake; and gave to his disciples to set before them; and they did set them before the people.

MANY circumstances combine to assure us, that the miraculous feeding of a multitude in the wilderness, was intended by our blessed Lord, for the special consideration of his church in after times.

In the first place, we find, that the earliest occasion on which this power was exerted, is commemorated by all the evangelists: a distinction, not conferred upon any other of the gospel miracles. Again, we see that their accounts coincide, with an accuracy of correspondence, to which the sacred writers are seldom attentive; and which cannot well be resolved into mere historical fidelity. Still further, we discover, that the minor incidents introduced by some of them, while they contribute to augment the final impression, harmonize of themselves with the general order of the narrative. And, lastly, it appears, on very slight inspection, that the history of this second miracle, is a very exact copy of the history of the first. These are no obscure indications of design. And when the Holy Spirit thus vouchsafes, as it were, to solicit attention, it

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