old comedy has supplanted the tragick muse; and as publick opinion and feeling would not suffer the tragedy of Servetus to be repeated at the present day, its place has been amply supplied by the productions of the Aristophanick school. It must, however, be acknowledged, that by the gradual diffusion of liberal religious inquiry, a mighty change has been wrought on the whole mass of the opponents of the truth. They have been compelled to moderate, by degrees, the tone of their opposition, and to lower the standard of their erroneous faith; to keep back or to disguise those doctrines, which it was once thought necessary to obtrude, at all times, in their most offensive and revolting forms. It is now quite curious to observe with what assurance the advocates of errour alternately defend and deny the dogmas of their creed, and the protean shapes which these are continually assuming. The anti-liberal spirit, however, is far from being extinct. There still are some charitable enough to take upon themselves the trouble of thinking and deciding for their neighbours on all religious topicks. But this exclusive and illiberal spirit should not disturb the friends of truth, or make them doubt, for a moment, its ultimate and complete triumph. The last efforts of errour are the most violent, as the last struggles of Antæus were the most desperate. The avenues, by which false religion has gained an entrance into the mind, must be explored and closed. The monster must be uplifted from those earthly associations and prejudices from which he draws all his strength and nourishment; and truth will then be able, singlehanded, to grasp and strangle him. The most lamentable consequence of a state of controversy, on the speculative points in theology, is a declension of practical religion, and a neglect of that vital piety, and humble and modest goodness, which it is the main purpose of our religion to inculcate. In a state of vehement excitement and contest, the points of difference between the disciples of Christ are distorted and magnified; doctrines of no practical moment are declared to be fundamental and indispensable; the whole heart and soul are fixed upon these; belief is placed above practice; men quarrel about religion, and hate and persecute each other for the glory of God. When true religion has gained the ascendency, and its principles are generally acknowledged, it may hoped that this inconsistency will disappear. The retiring be virtues and graces of the christian character may then be allowed to spring up and flourish. At present we must not marvel that their growth is so slow and stinted. It were not to be expected, that when the fountains of the great deep are broken up, and the windows of heaven opened, the still small voice of devotion and charity could be heard amid the rush of waters. It is not till the deluge has abated, and the waves subsided, that the spirit of God will move upon the face of the waters. 2. The other great characteristick of the age in which we live, is its active spirit of religious enterprise. The age is distinguished, generally, for its practical character. Utility is set up as the standard by which all schemes are to be tried; and speculation is deemed of no value, unless it lead to practical results. The philosopher, the politician, and the student, are all obliged to keep this point in view, and their labours are estimated by an enlightened community, according to their tendency to advance the interests and the happiness of the people at large. The theologian too is required to conform to the spirit of the age. His speculations are not now confined to the closet, which gave them birth, or to the little conclave of his applauding associates. They are sent forth into the world, and are subjected to the examination of a large reading and'thinking publick. The age is distinguished for its benevolent exertions to improve the condition of man; to check the vices, to alleviate the miseries, and to remove the temptations that, encompass him. Men have combined into societies for the promotion of industry and economy, the suppression of intemperance, the diminution of pauperism, the education of the lower classes, and the abolition of the curses of slavery and war. Religion is called upon to lend the aid of her counsel and encouragement to all these benevolent institutions and projects. She not only complies with this call, but she likewise originates and executes projects of her own; projects for the most part excellent in their design and beneficial in their tendency. It is the spirit of religious enterprise, which has called into existence the Sunday schools, the Bible societies, and the innumerable missionary establishments, whose object it is to diffuse Christianity throughout the world. There is not one but must feel proud of the age in which he lives, when he considers how much is doing at the present mer were returned from their travels, and took a journey to Draiton to see their tutor; where they found him with a book in his hand, (it was the Odes of Horace,) he being then tending his small allotment of sheep in a common field; which he told his pupils he was forced to do, for that his servant was then gone home to dine, and assist his wife to do some necessary household business. When his servant returned and released him, his two pupils attended him unto his house, where their best entertainment was quiet company, which was presently denied them; for Richard was called to rock the cradle; and their welcome was so like this, that they staid but next morning, which was time enough to discover and pity their tutor's condition; and having in that time remembered and paraphrased on many of the innocent recreations of their younger days, and by other such like diversions given him as much present pleasure as their acceptable company and discourse could afford him, they were forced to leave him to the company of his wife, and seek themselves a quieter lodging. But at their parting from him, Mr. Cranmer said, "good tutor, I am sorry your lot has fallen on no better ground as to your Parsonage; and more sorry your wife proves not a more comfortable companion, after you have wearied your thoughts in your restless studies." whom the good man replied, "my dear George, if saints have usually a double share in the miseries of this life, I, that am none, ought not to repine at what my wise Creator hath appointed for me; but labour, as indeed I do daily, to submit to his will, and possess my soul in patience and peace." Anxiety. 'Be lord of your own mind. The dread of evil is the worst of ill; 'A tyrant, yet a rebel; dragging down 'The clear eyed judgment from its spiritual throne, Orphanage. Το Have you not seen that God always makes the orphan happy? None so little lonesome as they! They come to 1 make friends o' all the bonny and sweet things in the world around them; and all the kind hearts in the world make friends o' them. They come to know that God is more especially the father o' them on earth, whose parents he has taken up to heaven; and therefore it is that they, for whom so many have fears, fear not at all for themselves, but go dancing and singing along like children, whose parents are both alive.'-Lights and Shadows of Scottish Life. Domestick Society. 'Domestick society is the seminary of social affections, the cradle of sensibility, where the first elements are acquired of that tenderness and humanity, which cement mankind together, and which, were they entirely extinguished, the whole fabrick of social institutions would be dissolved. Families are so many centres of attraction, which preserve mankind from being scattered and dissipated, by the repulsive powers of selfishness.'-Robert Hall. Persecution. 'A state of persecution leads persons to think much of their principles and future expectations, which makes them strongly to feel their importance. And the principles and prospects of Christianity are in themselves so great, and so far overbalance all the things of the present life, that they only require to be sufficiently attended to, to make any person do or bear any thing for their sake. It is only a deficiency of faith, that makes men shrink from persecution and death in the cause of the Gospel. Because, in reality, all the pains of this transitory life are nothing in comparison of that eternal weight of glory, which awaits those, who have faith and patience unto death, with respect to another. This efficacious faith, which makes men superiour to pain and death, is increased by that attention to the great principles of Christianity, which a state of persecution almost enforces. There can be no doubt, therefore, that, if the christian faith should be again tried, as it was at the first promulgation of it, or as it was at the time of the reformation, there would be as many martyrs as ever. Who they would be, it is not for us to say. The probability is, that those, who suspect themselves the most, would be foremost on the glorious list.'-Priestley's Discourses. endeavouring to substitute in their place. The friends of pure and undefiled religion cannot look upon this scene with unconcern. They have now an opportunity of extending their principles to a highly interesting people. Let them enter upon the good work with an enlightened and a prudent zeal, with pure and honourable purposes. Let them not be ambitious of gaining a name and a praise by the splendour of their operations, or the number of their proselytes. Nor let them be deterred from engaging in the work because Christianity in a less pure garb has gained the precedence. While they are zealous to diffuse the principles, which they believe to be true, they must not relax their efforts, because others may be equally zealous to diffuse a different set of principles. Let them neither murmur, nor be disheartened. Errour indeed may be mingled with the truth, and preached as the Gospel of Christ. But, to use the words of the Apostle Paul, 'What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached, and we therein do rejoice, yea, and will rejoice.' Phil. i. 18. Collections. Hooker. IN the life of the celebrated Richard Hooker, by Isaac Walton, we are furnished with this account of his 'peaceful studies' and of his domestick disquietudes. Thus he continued his studies in all quietness for the space of three or more years; enriching his quiet and capacious soul with all the precious learning of the philosophers, casuists, and schoolmen, till, in obedience to the college statutes, he was to preach either at St. Peter's, Oxford, or at St. Paul's Cross, London; and the last fell to his allotment. 'In order to which sermon to London he came, and repaired immediately to the Shunamite's house, which is a house so called, for that, besides the stipend paid the preacher, there is provision made also for his lodging and diet two days before, and one day after his sermon. Hither he came wet, weary, and weather beaten; but a warm bed, |