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Kiss with pious lips the sacred earth,

Which gave a Hampden or a Russell birth. They will visit the banks of Avon with all the devotion of enthusiastic zeal; celebrate the birth day of the hero and the patriot; and yet pour contempt upon the Christian, who suffers himself to be warmed by similar circumstances relating to his Master, or the connexion of sentiments of peculiar reverence with times, places, and men, which have been appropriated to the service of religion. A wise preacher will not, from a fastidious refinement, disdain to affect his hearers from the season of the year, the anniversary of a national blessing, a remarkable escape from danger, or, in short, any incident that is sufficiently guarded, and far enough removed from what is trivial, to be out of danger of becoming ludicrous.

It will not be amiss to mention here, a reproach which has been cast upon devotional writers, that they are apt to run into the language of love. Perhaps the charge would be full as just, had they said that Love borrows the language of Devotion ; for the votaries of that passion are fond of using those exaggerated expressions, which can suit nothing below Divinity; and you can hardly address the greatest of all Beings in a strain of more profound adoration, than the lover uses to the object of his attachment. But the truth is, Devotion does in no small degree resemble that fanciful and elevated kind of love, which depends not on the senses. Nor is the likeness to be

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wondered at, since both have their source in the love of beauty and excellence. Both are exceeding prone to superstition, and apt to run into romantic excesses. Both are nourished by poetry and music, and felt with the greatest fervour in the warmer climates. Both carry the mind out of itself, and powerfully refine the affections from everything gross, low, and selfish.

But it is time to retire ; we are treading upon enchanted ground, and shall be suspected by many of travelling towards the regions of chivalry and old ro

And were it so, many a fair majestic idea might be gathered from those forgotten walks, which would well answer the trouble of transplanting. It must however be owned, that very improper language has formerly been used on these subjects; but there cannot be any great danger of such excesses, where the mind is guarded by a rational faith, and the social affections have full scope in the free commerce and legitimate connexions of society.

Having thus considered the various causes, which contribute to deaden the feelings of devotion, it may not be foreign to the subject to inquire in what manner they are affected by the different modes of religion. I speak not of opinions; for these have much less influence upon the heart, than the circumstances which attend particular persuasions. A sect may only differ from an establishment, as one absurd opinion differs from another, but there is a character and cast of manners belonging to each, which will be perfectly distinct ; and of a sect, the character will vary as it is a rising or a declining sect, persecuted or at ease. Yet while divines have wearied the world with canvassing contrary doctrines and jarring articles of faith, the philosopher has not considered, as the subject deserved, what situation was most favourable to virtue, sentiment, and pure manners. To a philosophic eye, free from prejudice, and accustomed to large views of the great polity carried on in the moral world, perhaps varying and opposite forms may appear proper, and well calculated for their respective ends; and he will neither wish entirely to destroy the old, nor wholly to crush the new.

The great line of division between different modes of religion, is formed by Establishments and Sects. In an infant sect, which is always in some degree a persecuted one, the strong union and entire affection of its followers, the sacrifices they make to principle, the force of novelty, and the amazing power of sympathy, all contribute to cherish devotion. It rises even to passion, and absorbs every other sentiment. Severity of manners imposes respect; and the earnestness of the new proselytes renders them insensible to injury, or even to ridicule. A strain of eloquence, often coarse indeed, but strong and persuasive, works like leaven in the heart of the people. In this state, all outward helps are superfluous, the living spirit of devotion is amongst them, the world sinks away to

nothing before it, and every object but one is annihilated. The social principle mixes with the flame, and renders it more intense ; strong parties are formed, and friends or lovers are not more closely connected, than the members of these little communities.

It is this kind of devotion, a devotion which those of more settled and peaceable times can only guess at, which made amends to the first Christians for all they resigned, and all they suffered; this draws the martyr to a willing death, and enables the confessor to endure a voluntary poverty. But this stage cannot last long; the heat of persecution abates, and the fervour of zeal feels a proportional decay. Now comes on the period of reasoning and examination. The principles, which have produced such mighty effects on the minds of men, acquire an importance, and become objects of the public attention. Opinions are canvassed. Those who before bore testimony to their religion only by patient suffering, now defend it with argument; and all the keenness of polemical disquisition is awakened on either side. The fair and generous idea of religious liberty, which never originates in the breast of a triumphant party, now begins to unfold itself. To vindicate these rights, and explain these principles, learning, which in the former state was despised, is assiduously cultivated by the sectaries; their minds become enlightened, and a large portion of knowledge, especially religious knowledge, is diffused through their whole body. Their manners are less austere, without having as yet lost anything of their original purity. Their ministers gain respect as writers, and their pulpit discourses are studied and judicious. The most unfavourable circumstance of this æra is, that those who dissent, are very apt to acquire a critical and disputatious spirit; for, being continually called upon to defend doctrines in which they differ from the generality, their attention is early turned to the argumentative part of religion; and hence we see that sermons, which afford food for this taste, are with them thought of more importance than prayer and praise, though these latter are undoubtedly the more genuine and indispensable parts of public worship.

This then is the second period; the third approaches fast; men grow tired of a controversy, which becomes insipid from being exhausted; persecution has not only ceased, it begins to be forgotten; and from the absence of opposition in either kind, springs a fatal and spiritless indifference. That sobriety, industry, and abstinence from fashionable pleasures, which distinguished the fathers, has made the sons wealthy ; and, eager to enjoy their riches, they long to mix with that world, a separation from which was the best guard to their virtues. A secret shame creeps in upon them, when they acknowledge their relation to a disesteemed sect; they therefore endeavour to file off its peculiarities, but in so doing they destroy its very being. Connexions with the establishment, whether of inti

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