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composed of her father s myrtles twisted with her mother's
cypress. One day, as she sat musing by the waters of Helicon, her tears by chance fell into the fountain; and ever since, the Muses' spring has retained a strong taste of the infusion. Pity was commanded by Jupiter to follow the steps of her mother through the world, dropping balm into the wounds she made, and binding up the hearts she had broken. She follows with her hair loose, her bosom bare and throbbing, her garments torn by the briars, and her feet bleeding with the roughness of the path. The nymph is mortal, for her mother is so; and when she has fulfilled her destined course upon the earth, they shall both expire together, and Love be again united to Joy, his immortal and long-betrothed bride.
THOUGHTS ON THE DEVOTIONAL TASTE, AND ON SECTS AND
Ir is observed by a late most amiable and elegant writer, that religion may be considered in three different views. As a system of opinions, its sole object is truth; and the only faculty that has any thing to do with it is reason, exerted in the freest and most dispassionate inquiry. As a principle regulating our conduct, religion is a habit, and like all other habits, of slow growth, and gaining strength only by repeated exertions. But it may likewise be considered as a taste, an affair of sentiment and feeling, and in this sense it is properly called devotion. Its seat is in the imagination and the passions, and it has its source in that relish for the sublime, the vast, and the beautiful, by which we taste the charms of poetry and other compositions that address our finer feelings; rendered more lively and interesting by a sense of gratitude for personal benefits. It is in a great
* This Essay was first printed in 1775, prefixed to a collection of Devotional Pieces compiled from the Psalms of David.
degree constitutional, and is by no means found in exact proportion to the virtue of a character.
It is with relation to this last view of the subject. that the observations in this essay are hazarded: for though, as a rule of life, the authority and salutary effects of religion are pretty universally acknowledged, and though its tenets have been defended with sufficient zeal, its affections languish, the spirit of devotion is certainly at a very low ebb amongst us, and what is surprising, it has fallen, I know not how, into a certain contempt, and is treated with great indifference, amongst many of those who value themselves on the purity of their faith, and who are distinguished by the sweetness of their morals. As the religious affections in a great measure rise and fall with the pulse, and are affected by every thing which acts upon the imagination, they are apt to run into strange excesses; and if directed by a melancholy or enthusiastic faith, their workings are often too strong for a weak head, or a delicate frame; and for this reason they have been almost excluded from religious worship by many persons of real piety. It is the character of the present age to allow little to sentiment, and all the warm and generous emotions are treated as romantic by the supercilious brow of a cold-hearted philosophy. The man of science, with an air of superiority, leaves them to some florid declaimer who professes to work upon the passions of the lower
class, where they are so debased by noise and nonsense, that it is no wonder if they move disgust in those of elegant and better-informed minds.
Yet there is a devotion, generous, liberal, and humane, the child of more exalted feelings than base minds can enter into, which assimilates man to higher natures, and lifts him “above this visible diurnal sphere.” Its pleasures are ultimate, and, when early cultivated, continue vivid even in that uncomfortable season of life when some of the passions are extinct, when imagination is dead, and the heart begins to contract within itself. Those who want this taste, want a sense, a part of their nature, and should not presume to judge of feelings to which they must ever be strangers. No one pretends to be a judge in poetry or the fine arts, who has not both a natural and a cultivated relish for them; and shall the narrowminded children of earth, absorbed in low pursuits, dare to treat as visionary, objects which they have never made themselves acquainted with? Silence on such subjects will better become them. But to vindicate the pleasures of devotion to those who have neither taste nor knowledge about them, is not the present object. It rather deserves our inquiry, what causes have contributed to check the operation of religious impressions amongst those who have steady principles, and are well disposed to virtue.
And, in the first place, there is nothing more
prejudicial to the feelings of a devout heart, than a habit of disputing on religious subjects. Free inquiry is undoubtedly necessary to establish a rational belief; but a disputatious spirit, and fondness for controversy, give the mind a scéptical turn, with an aptness to call in question the most established truths. It is impossible to preserve that deep reverence for the Deity with which we ought to regard him, when all his attributes, and even his very existence, become the subject of familiar debate. Candour demands that a man should allow his opponent an unlimited freedom of speech, and it is not easy in the heat of discourse to avoid falling into an indecent or careless expression; hence those who think seldomer of religious subjects, often treat them with more respect than those whose profession keeps them constantly in their view. A plain man of a serious turn would probably be shocked to hear questions of this nature treated with that ease and negligence with which they are generally discussed by the practised theologian, or the young lively academic ready primed from the schools of logic and metaphysics. As the ear loses its delicacy by being obliged only to hear coarse and vulgar language, so the veneration for religion wears off by hearing it treated with disregard, though we ourselves are employed in defending it; and to this it is owing that many who have