quality; we forget, or discover excuses for every defect. It has been remarked, more than once, that whenever an amorous temper has taken a religious turn, it excels in the warmth and fervour of its devotion. We might urge as an apology, that what appears excellent can alone be the object of love; and where the mind is peculiarly susceptible of excellence, it will evince the warmth and strength of its affection, whether it be placed on our own species, or on beings of a superior order. These two causes united may serve to explain a fact, which has been noted by Rousseau and many others, that the language of religion and of love is so very similar. The Lover also has his idol; adores her perfections, calls her angelic; talks of altars, prostrations, vows, sacrifices, &c. That is, what is human, in the warmth of his affection, he contemplates as divine; and the person who has some striking accomplishments, he pronounces to be perfection itself. The connection between the disagreeable passions and affections is not less obvious. The various affections originating from the idea of Evil, whether it be past, present, or apprehended, are so closely united, that they can scarcely be considered as illustrations of the subject. We are, for example, disposed to be angry at whatever occasions sorrow, and there is a vindictiveness in fear, which may render it dangerous to its most innocent cause. But predispositions to the indulgence of unpleasant affections, are generated in cases where the connection is not so immediate. Disagreeable feelings, induced by their proper object, are productive of other disagreeable affections, where, strictly speaking, there is no proper object. Whatever irritates, renders the mind impatient, peevish, quarrelsome; disposes it to magnify trifles into real grievances, and to imagine a just cause of offence, where, perhaps, approbation has been merited. It engenders suspicions and jealousies, and disposes to envy the peace, tranquillity, or good fortune of another. In this state of mind, a transition is also made from things to persons, and some degree of guilt is imputed to the latter, in consequence of the evil passions stirred up by the former. by the former. It is upon this principle that Tyrants have been known to sacrifice, in the impetuosity of their vexation and rage, the innocent messengers of evil tidings. Thus has Homer, that faithful historian of nature, represented Agamemnon, as pouring out a torrent of invectives against the harmless and venerable priest, who was compelled, by virtue of his office, to utter unwelcome truths. "The Prophet spoke when with a gloomy frown Still must that tongue some wounding message bring, POPE'S HOMER. IL. I. L. 127. It is thus that not only the "Genus Irritabile "Vatum," but controversial authors of all descriptions, have been so prone, in defence of their particular sentiments against their opponents, to decend to personalities. Theologians in particular have been accustomed to evince their zeal for sacred truths, by the most unchristian hatred against the imagined supporters of error; and they have not failed to ascribe unworthy motives, or depravity of heart, to those who remain unconvinced by the force of their arguments. This is the latent cause of all those religious persecutions, which have deluged the world with blood, and disgraced humanity. As, in the transports of Gratitude, we are disposed to imagine virtues, where they do not exist, thus in the transports of resentment, we are prone to the contrary extreme. A sin3 gle cause of enmity, blackens the whole character of our antagonist; and the man who has been guilty of one fault, that touches us to the quick, becomes, to an heated imagination, the vilest of miscreants. The friends and connec tions of the Aggressor, are also considered as participants in his crimes: nay, the adherents and dependants upon the grand offender, are contaminated by his guilt. Thus have towns and countries been laid waste without remorse; murder and rapine have been deemed laudable; and the sacrifice of thousands, in resentment of the vices and disorders of a few, has been frequently celebrated, as as an an heroic display of vindictive justice! Hence it is that disgrace of character is unjustly spread over a whole family, on account of the ill conduct or ignominous punishment, of one of its members. Even the unconscious instruments of mischief, according to this propensity of our nature, are frequently treated as guilty, or as participants in the crime. Imprudent parents have thus nourished a spirit of revenge in their children, by encouraging them to beat the playthings which have accidentally given them pain, or the ground against which they have fallen. It is recorded of the celebrated Cranmer, who flourished in the reign of Queen Mary, that having repented of his impiety, in yield. ing to the solicitations of the priesthood, and seductive promises of the court, and signed an acknowledgment of the Pope's supremacy, when he was brought to the infernal stake, he resolutely held the offending hand in the flames, till it was consumed; from a spirit of resentment at its having been the instrument of his apostasy. In this singular instance of imputed guilt, our sympathy with the sufferings of the unfortunate man, our admiration of his magnanimity, and our surprise at the strange manner in which he indicated a pious indignation at his former conduct, furnishes an apology for an act, which, under other circumstances, must have been contemplated as the excess of childish cruelty. (See Hume's History of England, Vol. iv. p. 431.)-For the same reason we admire the undaunted courage of Mucius Sævola, who, as we are informed by Florus, thrust his hand into the fire, because it had not succeeded in its attempt to strike the King of Etruria. But had he caused a Dependant to be punished in this manner, for a similar failure, he would have been held forth to execration. It is upon the same principles that the strong |