ces, and under similar preparatory discipline, usually possess a more equal degree of this sensibility, than is commonly imagined; and that the difference between them is, that some are cautious and reserved, others unguarded and communicative, in the expression of it. The causes, that modify the exercise of the affections in different minds, are extremely numerous, and some of them we proceed to consider.

1. The external exhibition of a man's religious feelings depends much on his original temperament. Some men are cautious and cool. They are ever on their guard against the contagion of passion; they refuse to be wrought upon by eloquence, and are with difficulty awakened by animated representation. Modest and retiring in their dispositions, they love to conceal the impressions, which they receive, and, particularly in religion, they dread the eye of curious observation. There are many men, whose ruling passion and whose favourite bias you will hardly discover, even after an intimate acquaintance. They never thoroughly expose themselves, though there is nothing in their hearts, which they should be ashamed to unveil. I doubt not there are thousands, who practise, in secret, exercises of devotion, of which the world suspects nothing, and which, if it did suspect, it might deride. Thousands, from timidity, or from indecision, avoid those means of religious cultivation, which might call forth more of their religion into public view, than they are willing to display. Would to God I could believe this class to be more numerous, than that of those, whose religious feelings are never to be recovered from that flood of wordly and selfish pursuits, in which they are for ever overwhelmed!-Others, of sanguine temperament, are easily affected by the language of feeling, and readily catch the tones of passion. They love the sympathetic communion of souls; and hasten to kindle the torch of religious af

fection at every light, which they discover in another. These are the first in every exercise of piety, and rush forward in every project of benevolence. They seem to be destined, in the arrangement of Providence, to serve as leaders of his great purposes. They call forth the less sensible, and move the less active, who, sometimes, at last outstrip their predecessors in the race, though they themselves would never have started first in the course. They can hardly tolerate any other, than an affectionate and tender mode of religious instruction. They think, they have gained nothing, if they have not been wrought into powerful emotion; and suspect themselves of unfruitfulness, if they have not felt the dews of divine grace sensibly descending on them. These men are easily seduced by novelty, and rush instinctively towards the most ardent minds. They are often imposed upon by the show of zeal in others; and are too apt to suspect a want of piety in those, who fall below the actual temperature of their own feelings. In short, when they are truly sincere, they are among the best of christians; but when disguis ed, or worldly passions have mingled with their religious affections, they are the most troublesome and dangerous of men.

2. The religious affections are also considerably modified by the difference of the doctrines embraced. Those, who consider the human race as originally corrupt, as utterly lost in the depravity, which pervades their nature, are frequently plunged in the most distressing anxiety, and humbled with an oppressive sense of their inherent loathsomeness in the sight of a God of purity and justice. Hence, as soon as their minds are directed to other and more cheering truths, as the benignity of Jesus and the fulness of God's grace to the penitent, a light breaks in upon their dark and dreary meditations. The change in their feelings is entire. They exult in raptures of gratitude

and triumph in the greatness of their deliverance. Their previous conceptions of the character of God, as a being of inflexible justice, form an inexpressible contrast to their views of Jesus, who appears a ministering angel of comfort, pardon, and grace. Their religious life afterwards is made up of extreme fluctuations of feeling, according to the views which bappen to predominate in their minds; and, if they do not fall into spiritual pride and self-complacency, they preserve, through life, much of the enthusiasm, which is inspired by the awfulness of some, and the sweetness of others of their contemplations. Those men, on the contrary, whose system excludes these views of hopeless depravity, and who are fond of dwelling on the benevolence of the divine character, are seldom hurried away by excessive transports, or overwhelmed with the despondency of dread. Their affections are habitually equable, usually reverent, seldom violent, and sometimes cold. Their system, too, as far as it respects the character and offices of Jesus, leads them to transfer more directly to God, the Father, many of those affections, which other christians bestow almost exclusively on the Son. Though they often feel the sublime spirit of devotion, and rise on the wings of hope to the abodes of unsullied perfection, yet they do not rise from such an abyss of wretchedness, as the others, and they seldom sink again below the ordinary level of human feelings.

3. The affections, also, are modified by the metaphysical direction of religious inquirers. Some men seem to find a substitute for the simple exercise of the affections in a most intense application of the understanding; and while the unlettered christian seeks, in bis frequent, but superficial contemplations, for a few plain and striking truths, the abstruse inquirer is involved in deep speculations, and finds an interest in them, which is mistaken for religious af

fection. "Indeed, strong reasoning powers and quick feelings do not often unite in the same person. Men of a scientific turn seldom lay their hearts open to impressions. Previously biassed by their 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."*

We pass over some other modifications of the religious affections, and would now attend to some of the causes, which most effectually repress and ultimately extinguish them. We would remark, by the way, that the circumstances hitherto enumerated, though sources of diversity in the manner of exercising religious affections, are by no means inconsistent with them, by no means inconsistent with a supreme love of God, genuine charity to men, deep interest in the world to come, or with any of the secret joys or sorrows of a serious mind. But there are pursuits of life, and habits of mind, which repress, and others, which utterly destroy, the religious affections; which freeze the current of the soul's best feelings, and leave us but a name to live, while we are dead.

Among these last must be reckoned worldly and avaricious pursuits. If any man love the world, the love of the Father is not in bim. There is not a maxim in religion more sure in its application. An excessive love of the gains of worldliness obscures all the finest feelings of the heart, and incrusts all the faculties and sentiments worthy of a rational, an immortal soul. If a worldly man sometimes thinks of God, as a personal benefactor, he can feel no complacency in his character of universal and disinterested good will. He has no place for what is sublime, spiritual, and intellectual. When such a man attends

*Mrs. Barbauld's Essay on Devotional Taste.

on the public offices of devotion, he never resigns himself to the impressions of awe and sanctity, which belong to this place, nor does he open his heart to the influences of piety. He is brooding over his disasters, his gains, and his speculations. The regular habits of business, or the moral sense remaining in the community, keep such a man within the limits of legal and honourable dealing. Beyond this sphere his conscience never expatiates, it never inquires, and seldom accuses him. With him gain is godliness. His desires do not extend beyond this world's goods, perishable as they are. In his retirement the prospects of new acquisitions are the only visions which float before his eyes. When he composes himself to sleep, the last thought, which visits him, arises from the earth, and drives away the shadowy forms of heavenly things, which were gathering round his pillow. And, if he commend himself to God, as soon as the formal duty is done, Mammon springs upon prey.

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I say, then, the love of gain is encroaching and despotic; and the longer it predominates, the more heart-hardening is its influence. It checks every elastic effort, which the soul makes toward heaven. It makes a man unworthy of the very pleasures he can enjoy ; and I know not a more dreadful punishment for the mind, in which this principle reigns, than to disclose to its view the joys above, which it cannot reach, to give it a glimpse of satisfactions immortal and uncorrupt, which it cannot relish, and then condemn it to the perpetual and grovelling labours of avaricious and earthly pursuits.

Another destroyer of the religious affections, and the last, which we mention, is the love of pleasure. There are two classes of men, that are governed by the love of pleasure; the gay and fickle, who are ever lost in the rapid succession of amusements; and the sensual, who are for ever plunged in gross and criminal enjoyments. The time and the passions of