ject altogether dissimilar to any thing|ther, that one part cannot be shaken we are acquainted with.-Many of without endangering the whole. But the fundamental articles of religion wherever any freedom of inquiry is are such, that the mind may have the allowed, the absurdity of some of fullest conviction of their truth, but these opinions, and the uncertain they must be viewed at a distance, foundation of others, cannot be conand are rather the objects of silent cealed. This naturally begets a geand religious veneration, than of me- neral distrust of the whole, with that taphysical disquisition. If the mind fatal lukewarmness in religion, which attempts to bring them to a nearer is its necessary consequence. view, it is confounded with their The very habit of frequent reasonstrangeness and immensity. ing and disputing upon religious sub

When we pursue our inquiries into jects, diminishes that reverence with any part of nature beyond certain which the mind would otherwise conbounds, we find ourselves involved in sider them. This seems particularly perplexity and darkness. But there to be the case, when men presume to is this remarkable difference between enter into a minute scrutiny of the these and religious inquiries: in the views and economy of Providence, investigation of nature, we can al- in the administration of the world; ways make a progress in knowledge, why the Supreme Being made it as and approximate to the truth by the it is; the freedom of his actions; and proper exertion of genius and obser- many other such questions, infinitely vation. But our inquiries into reli- beyond our reach. The natural tengious subjects are confined within dency of this, is to lessen that awful very narrow bounds; nor can any veneration with which we ought alforce of reason or application lead ways to contemplate the Divinity, the mind one step beyond that im- but which can never be preserved, penetrable gulf, which separates the when men canvass his ways with such visible and invisible world. unwarrantable freedom. According

Though the articles of religiously we find, amongst those sectaries belief, which fall within the compre- where such disquisitions have prinhension of mankind, and seem essen- cipally prevailed, that he has been tial to their happiness, are few and mentioned and even addressed with simple, yet ingenious men have con- the most indecent and shocking fatrived to erect them into most tre- miliarity. The truly devotional spimendous systems of metaphysical rit, whose chief foundation and chasubtlety, which will long remain mo- racteristic is genuine and profound numents both of the extent and the humility, is not to be looked for weakness of human understanding. among such persons.

The pernicious consequences of such Another bad effect of this speculasystems, have been various. By at- tive theology, has been to withdraw tempting to establish too much, they people's attention from its practical have hurt the foundation of the most duties.-We usually find, that those interesting principles of religion.- who are most distinguished by their Most men are educated in a belief excessive zeal for opinions in reliof the peculiar and distinguishing gion, show great moderation and opinions of some one religious sect coolness as to its precepts; and their They are taught, that all great severity in this respect, is comthese are equally founded on divine monly exerted against a few vices authority, or the clearest deductions where the heart is but little concerned of reason; by which means their sys- and to which their own dispositions tem of religion hangs so much toge-preserved them from any temptations.

or other.

But the worst effects of speculative | tution which we at present enjoy.— and controversial theology, are those But these advantages of religious enwhich it produces on the temper and thusiasm have been but accidental. affections. When the mind is kept] In general it would appear, that constantly embarrassed in a perplex-religion, considered as a science, in ed and thorny path, where it can find the manner it has been usually treatno steady light to show the way, nor ed, is but little beneficial to mankind, foundation to rest on, the temper neither tending to enlarge the unloses its native cheerfulness, and derstanding, sweeten the temper, or contracts a gloom and severity, part- mend the heart. At the same time, ly from the chagrin of disappoint- the labours of ingenious men, in exment, and partly from the social and plaining obscure and difficult passakind affections being extinguished ges of sacred writ, have been highly for want of exercise. When this evil useful and necessary. And though is exasperated by opposition and dis- it is natural for men to carry their pute, the consequences prove very speculations, on a subject that so fatal to the peace of society; espe- nearly concerns their present and cially when men are persuaded, that eternal happiness, farther than reatheir holding certain opinions entitles son extends, or than is clearly and them to the divine favour; and that expressly revealed; yet these can be those who differ from them, are de- followed by no bad consequences, if voted to eternal destruction. This they are carried on with that mopersuasion breaks at once all the ties desty and reverence which the subof society. The toleration of men ject requires. They become perniwho hold erroneous opinions, is con- cious only when they are formed into sidered as conniving at their de- systems, to which the same credit stroying not only themselves, but all and submission is required as to others who come within the reach Holy Writ itself. Gregory. of their influence. This produces that cruel and implacable spirit,

which has so often disgraced the $62. Religion considered as a Rule

cause of religion, and dishonoured humanity.

of Life and Manners.

We shall now proceed to consider

Yet the effects of religious contro- religion as a rule of life and manners. versy have sometimes proved benefi- In this respect, its influence is very cial to mankind. That spirit of free extensive and beneficial, even when inquiry, which incited the first Re- disfigured by the wildest superstiformers to shake off the yoke of ec- tion; as it is able to check and conclesiastical tyranny, naturally begot quer those passions, which reason just sentiments of civil liberty, espe- and philosophy are too weak to encially when irritated by persecution. counter. But it is much to be reWhen such sentiments came to be gretted, that the application of reliunited with that bold enthusiasm, gion to this end, hath not been that severity of temper and manners attended to with that care which the that distinguished some of the re- importance of the subject required. formed sects, they produced those-The speculative part of religion resolute and inflexible men, who seems generally to have engrossed alone were able to assert the cause the attention of men of genius. of liberty, in an age when the Chris- This has been the fate of all the usetian world was enervated by luxury ful and practical arts of life; and the or superstition; and to such men we application of religion, to the regulaowe that freedom and happy consti- tion of life and manners, must be

considered entirely as a practical contempt and oblivion. The case art. The causes of this neglect, has been nearly similar in practical seem to be these: men of a philo- divinity: but this is attended with sophical genius have an aversion to much greater difficulties than the all application, where the active pow-practical part of medicine; in this ers of their own minds are not im- last, nothing is required but assidumediately employed. But in acquir-ous and accurate observation, and a ing any practical art, a philosopher good understanding to direct the prois obliged to spend most of his time per application of such observation. in employments where his genius Gregory. and understanding have no exercise. The fate of the practical arts of medicine and religion have been pretty § 63. How Religion is to be applied similar: the object of the one, is to to cure the Diseases of the Mind. cure the diseases of the body; of To cure the diseases of the mind, the other, to cure the diseases of the there is required that intimate knowmind. The progress and degrees of ledge of the human heart, which perfection of both these arts ought to must be drawn from life itself, and be estimated by no other standard, which books can never teach; of the than their success in the cure of the various disguises under which vice diseases to which they are severally recommends herself to the imaginaapplied. In medicine, the facts on tion; of the artful association of ideas which the art depends, are so nume- which she forms there; and of the rous and complicated, so misrepre- many nameless circumstances that sented by fraud, credulity, or a heat-soften the heart and render it accesed imagination, that there has hardly sible. It is likewise necessary to ever been found a truly philosophical have a knowledge of the arts of insigenius who has attempted the prac- nuation and persuasion, of the art of tical part of it. There are, indeed, breaking false and unnatural associmany obstacles of different kinds, ations of ideas, or inducing counterwhich occur to render any improve-associations, and opposing one pasment in the practice of physic a sion to another; and after all this matter of the utmost difficulty, at knowledge is acquired, the successful least whilst the profession rests on application of it to practice depends, its present narrow foundation. Al- in a considerable degree, on powers, most all physicians who have been which no extent of understanding men of ingenuity, have amused them- can confer.

selves in forming theories, which Vice does not depend so much on gave exercise to their invention, and a perversion of the understanding, as at the same time contributed to their of the imagination and passions, and reputation. Instead of being at the on habits originally founded on these. trouble of making observations them- A vicious man is generally sensible selves, they culled, out of the promis- enough that his conduct is wrong; cuous multitude already made, such he knows that vice is contrary both as best suited their purpose, and to his duty and to his interest; and dressed them up in the way their therefore, all laboured reasoning, to system required. In consequence of satisfy his understanding of these this, the history of medicine does not truths, is useless, because the disease so much exhibit the history of a pro- does not lie in the understanding. gressive art, as a history of opinions The evil is seated in the heart. The which prevailed perhaps for twenty imaginations and passions are engagor thirty years, and then sunk into ed on its side; and to them the cure

[LOOK 1. must be applied. Here has been the speaker may have a voice that is mugeneral defect of writings and ser- sical and of great compass; but it mons, intended to reform mankind. requires much time and labour to atMany ingenious and sensible re-tain its just modulation, and that vamarks are made on the several du- riety of flexion and tone, which a ties of religion, and very judicious pathetic discourse requires. The arguments are brought to enforce same difficulty attends the acquisithem. Such performances may be tion of that propriety of action, that attended to with pleasure, by pious power over the expressive features of and well disposed persons, who like- the countenance, particularly of the wise may derive from thence useful eyes, so necessary to command the instruction for their conduct in life. hearts and passions of an audience. The wicked and profligate, if ever It is usually thought that a preachbooks of this sort fall in their er, who feels what he is saying himway, very readily allow, that what self, will naturally speak with that they contain are great and eternal tone of voice and expression in his truths; but they leave no lasting im- countenance, that best suits the subpression. If any thing can rouse, it ject, and which cannot fail to move is the power of lively and pathetic his audience: thus it is said, a perdescription, which traces and lays son under the influence of fear, anopen their hearts through all their ger, or sorrow, looks and speaks in windings and disguises, makes them the manner naturally expressive of see and confess their own characters these emotions. This is true in in all their deformity and horror, im- some measure; but it can never be presses their hearts, and interests supposed, that any preacher will be their passions by all the motives of able to enter into his subject with love, gratitude, and fear, the pros- such real warmth upon every occapect of rewards and punishments, sion. Besides, every prudent man and whatever other motives religion will be afraid to abandon himself so or nature may dictate. But to do entirely to any impression, as he this effectually, requires very differ- must do to produce this effect. Most ent powers from those of the under- men, when strongly affected by any standing a lively and well regulated passion or emotion, have some pecuimagination is essentially requisite. liarity in their appearance, which Gregory. does not belong to the natural ex

pression of such an emotion. If this be not properly corrected, a public $64. On Public Preaching. speaker, who is really warm and aniIn public addresses to an audience, mated with his subject, may neverthe great end of reformation is most theless make a very ridiculous and effectually promoted; because all the contemptible figure. It is the busipowers of voice and action, all the ness of art, to show nature in her arts of eloquence, may be brought to most amiable and graceful forms, and give their assistance. But some of not with those peculiarities in which those arts depend on gifts of nature, she appears in particular instances; and cannot be attained by any and it is this difficulty of properly restrength of genius or understanding: presenting nature, that renders the even where nature has been liberal eloquence and action both of the of those necessary requisites, they pulpit and the stage, acquisitions of must be cultivated by much practice, such difficult attainment. before the proper exercise of them But, besides those talents inherent can be acquired. Thus, a public in the preacher himself, an intimate

But as no art

knowledge of nature will suggest the their own genius, than to attempt a necessity of attending to certain ex-road where their success was doubtternal circumstances, which operate ful, and where they might be outpowerfully on the mind, and prepare shone by men greatly their inferiors. it for receiving the designed impres- It has therefore been principally culsions. Such, in particular, is the tivated by men of lively imaginations, proper regulation of church music, possessed of some natural advantages and the solemnity and pomp of pub- of voice and manner. lic worship. Independent of the can ever become very beneficial to effect that these particulars have on mankind, unless it be under the dithe imagination, it might be expect-rection of genius and good sense, it ed, that a just taste, a sense of de- has too often happened, that the art cency and propriety, would make we are now speaking of has become them more attended to than we find subservient to the wildest fanaticism, they are. We acknowledge that they sometimes to the gratification of vahave been abused, and have occa- nity, and sometimes to still more sioned the grossest superstition; but unworthy purposes. this universal propensity to carry

them to excess, is the strongest proof that the attachment to them is

ing Devotion.

Gregory.

deeply rooted in human nature, and 65. Religion considered as excitconsequently that it is the business of good sense to regulate, and not The third view of religion consivainly to attempt to extinguish it. ders it as engaging and interesting Many religious sects, in their infan- the affections, and comprehends the cy, have supported themselves with- devotional or sentimental part of it. out any of these external assistances;-The devotional spirit is in some but when time has abated the fervor measure constitutional, depending on of their first zeal, we always find that liveliness of imagination and sensibitheir public worship has been con-lity of heart, and, like these qualities, ducted with the most remarkable prevails more in warmer climates coldness and inattention, unless sup- than it does in ours. What shows ported by well-regulated ceremonies. its great dependence on the imaginaIn fact, it will be found, that those tion, is the remarkable attachment it sects who at their commencement has to poetry and music, which have been most distinguished for a Shakspeare calls the food of love, religious enthusiasm that despised and which may, with equal truth, be all forms, and the genius of whose called the food of devotion. Music tenets could not admit the use of enters into the future paradise of the any, have either been of short dura- devout of every sect and of every tion, or ended in infidelity. country. The Deity, viewed by the The many difficulties that attend eye of cool reason, may be said, with the practical art of making religion great propriety, to dwell in light ininfluence the manners and lives of accessible. The mind, struck with mankind, by acquiring a command the immensity of his being, and with over the imagination and passions, a sense of its own littleness and unhave made it too generally neglected, worthiness, admires with that distant even by the most eminent of the awe and veneration that almost exclergy for learning and good sense. cludes love. But viewed by a devout These have rather chosen to confine imagination, he may become an obthemselves to a track, where they ject of the warmest affection, and were sure to excel by the force of leven passion.-The philosopher con