The great line of division between different modes of religion, is formed by Establishments and Sects. In an infant sect, which is always in some degree a persecuted one, the strong union and entire affection of its followers, the sacrifices they make to principle, the force of novelty, and the amazing power of sympathy, all contribute to cherish devotion. It rises even to passion, and absorbs every other sentiment. Severity of manners imposes respect; and the earnestness of the new proselytes renders them insensible to injury, or even to ridicule. A strain of eloquence, often coarse indeed, but strong and persuasive, works like leaven in the heart of the people. In this state, all outward helps are superfluous, the living spirit of devotion is amongst them, the world sinks away to nothing before it, and every object but one is annihilated. The social principle mixes with the flame, and renders it more intense; strong parties are formed, and friends or lovers are not more closely connected than the members of these little communities. It is this kind of devotion, a devotion which those of more settled and peaceable times can only guess at, which made amends to the first Christians for all they resigned, and all they suffered: this draws the martyr to a willing death, and enables the confessor to endure a voluntary poverty. But this stage cannot last long: the heat of persecution abates, and the fervour of zeal feels a proportional decay. Now comes on the period of reasoning and examination. The principles which have produced such mighty effects on the minds of men, acquire an importance, and become objects of the public attention. Opinions are canvassed. Those who before bore testimony to their religion only by patient suffering, now defend it with argument; and all the keenness of polemical disquisition is awakened on either side. The fair and generous idea of religious liberty, which never originates in the breast of a triumphant party, now begins to unfold itself. To vindicate these rights, and explain these principles, learning, which in the former state was despised, is assiduously cultivated by the sectaries; their minds become enlightened, and a large portion of knowledge, especially religious knowledge, is diffused through their whole body. Their manners are less austere, without having as yet lost any thing of their original purity. Their ministers gain respect as writers, and their pulpit discourses are studied and judicious. The most unfavourable circumstance of this æra is, that those who dissent, are very apt to acquire a critical and disputatious spirit; for, being continually called upon to defend doctrines in which they differ from the generality, their attention is early turned to the argumentative part of religion; and hence we see that sermons, which afford food for this taste, are with them thought of more importance than prayer and praise, though these latter are undoubtedly the more genuine and