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confirmed themselves in the belief of religion, have never been able to recover that strong and affectionate sense of it which they had before they began to inquire, and have wondered to find their devotion grown weaker when their faith was better grounded. Indeed, strong reasoning powers and quick feelings do not often unite in the same per

Men of a scientific turn seldom lay their hearts open to impression. Previously biassed by the love of system, they do indeed attend the offices of religion, but they dare not trust themselves with the preacher, and are continually upon the watch to observe whether every sentiment agrees with their own particular tenets.

The spirit of inquiry is easily distinguished from the spirit of disputation. A state of doubt is not a pleasant state. It is painful, anxious, and distressing beyond most others': it disposes the mind to dejection and modesty. Whoever therefore is so unfortunate as not to have settled his opinions in important points, will proceed in the search of truth with deep humility, unaffected earnestness, and a serious attention to every argument that

may be offered, which he will be much rather inclined to revolve in his own mind, than to use as materials for dispute. Even with these dispositions, it is happy for a man when he does not find much to alter in the religious system he has embraced; for if that undergoes a total revo

lution, his religious feelings are too generally so weakened by the shock, that they hardly recover again their original tone and vigour.

Shall we mention philosophy as an enemy to religion? God forbid! Philosophy,

Daughter of Heaven, that slow ascending still
Investigating sure the form of things,

With radiant finger points to heaven again. Yet there is a view in which she exerts an influence perhaps rather unfavourable to the fervour of simple piety. Philosophy does indeed enlarge our conceptions of the Deity, and gives us the sublimest ideas of his power and extent of dominion; but it raises him too high for our imaginations to take hold of, and in a great measure destroys that affectionate regard which is felt by the common class of pious christians. When, after contemplating the numerous productions of this earth, the various forms of being, the laws, the mode of their existence, we rise yet higher, and turn our eyes to that magnificent profusion of suns and systems which astronomy pours upon the mind--when we grow acquainted with the majestic order of nature, and those eternal laws which bind the material and intellectual worldswhen we trace the footsteps of creative energy through regions of unmeasured space, and still find new wonders disclosed and pressing upon the view,-we grow giddy with the prospect; the

mind is astonished, confounded at its own insignificance; we think it almost impiety for a worm to lift its head from the dust, and address the Lord of so stupendous a universe; the idea of communion with our Maker shocks us as presumption, and the only feeling the soul is capable of in such a moment is a deep and painful sense of its own abasement. It is true, the same philosophy teaches that the Deity is intimately present through every part of this complicated system, and neglects not any of his works : but this is a truth which is believed without being felt; our imagination cannot here keep pace with our reason, and the sovereign of nature seems ever further removed from us in proportion as we enlarge the bounds of his creation.

Philosophy represents the Deity in too abstracted a manner to engage our affections. A Being without hatred and without fondness, going on in one steady course of even benevolence, neither delighted with praises, nor moved by importunity, does not interest us so much as a character open to the feelings of indignation, the soft relentings of mercy, and the partialities of particular affections. We require some common nature, , or at least the appearance of it, on which to build our intercourse. It is also a fault of which philosophers are often guilty, that they dwell too much in generals. Accustomed to reduce every

thing to the operation of general laws, they turn our attention to larger views, attempt to grasp the whole order of the universe, and in the zeal of a systematic spirit seldom leave room for those particular and personal mercies which are the food of gratitude. They trace the great outline of nature, but neglect the colouring which gives warmth and beauty to the piece. As in poetry it is not vague and general description, but a few striking circumstances clearly related and strongly worked up-as in a landscape it is not such a vast extensive range of country as pains the eye to stretch to its limits, but a beautiful, well-defined prospect, which gives the most pleasure; so neither are those unbounded views in which philosophy delights, so much calculated to touch the heart as home views and nearer objects. The philosopher offers up general praises on the altar of universal nature; the devout man, on the altar of his heart, presents his own sighs, his own thanksgivings, his own earnest desires: the former worship is more sublime, the latter more personal and affecting

We are likewise too scrupulous in our public exercises, and too studious of accuracy. A

prayer strictly philosophical must ever be a cold and dry composition. From an over-anxious fear of admitting any expression that is not strictly proper, we are apt to reject all warm and pathetic imagery,

and, in short, every thing that strikes upon the heart and the senses. But it may be said, “If the Deity be indeed so sublime a Being, and if his designs and manner are so infinitely beyond our comprehension, how can a thinking mind join in the addresses of the vulgar, or avoid being overwhelmed with the indistinct vastness of such an idea?” Far be it from me to deny that awe and veneration must ever make a principal part of our regards to the Master of the universe, or to defend that style of indecent familiarity which is yet more shocking than indifference: but let it be considered that we cannot hope to avoid all improprieties in speaking of such a Being; that the most philosophical address we can frame is probably no more free from them than the devotions of the vulgar; that the Scriptures set us an example of accommodating the language of prayer to common conceptions, and making use of figures and modes of expression far from being strictly defensible; and that, upon the whole, it is safer to trust to our genuine feelings, feelings implanted in us by the God of nature, than to any metaphysical subtleties. He has impressed me with the idea of trust and confidence, and my

heart Alies to him in danger; of mercy to forgive, and I melt before him in penitence; of bounty to bestow, and I ask of him all I want or wish for. I may make use of an inaccurate expression, I may paint

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