scripts, and in most of the versions it is; why askest thou me concerning good? One only is good.'

In the history of the planting of Christianity at Antioch, Acts xi. 20. our received text, following the reading generally found in manuscripts, states, that the Gospel was there preached pos rois éλàquoras, to the Hellenists, that is, to Jews who used the Greek language. But several circumstances lead very conclusively to the opinion, that the persons here intended were not Hellenists but native Greeks. We accordingly find in support of this opinion, that in two of the oldest manuscripts, the Cambridge and the Alexandrine, and in most of the ancient versions, it is not λλneovas, but 2λmas, Greeks; and this reading of the versions, though supported by no manuscripts of any authority, but the two just named, is very properly preferred by Greisbach, and the text is accordingly corrected in conformity to it.*

THE RELIGIOUS SPIRIT OF THE PRESENT AGE.

THE views and the conduct of men, with regard to the subject of religion, are influenced by as many causes, and affected by as many changes, as any other about which the human faculties are employed. The successive ages of the world are distinguished by nothing more clearly than by the

*As some of the versions are older, by two or three centuries, than the most ancient manuscripts, a reading certainly expressed in one of them, as it is of equal authority with a manuscript of the age, when the version was made, must be of greater authority than if it were found in any single manuscript of the Greek now extant. It accordingly may happen, that the true reading in a given instance may not remain in any existing manuscript, and may be recoverable only from versions of an earlier date. In this case, a concurrence of ancient versions may be sufficient to establish a reading, which exists in no remaining manuscript of the original. It is not however to be forgotten, that versions are liable to corruption from the same causes, which apply to the text in the original language. When a disagreement between them therefore is discovered, it does not follow of course, that the Greek text is faulty. The fault may be in the version, and the question is to be decided only by a fair view of the whole evidence in the case; and an important circumstance is, to ascertain whether the text of the version itself has not, in this instance, suffered a change. But if the ancient versions all agree in a reading, which is not to be found in any manuscript, it must be allowed to furnish a violent presumption, that the original may have been corrupted at a period subsequent to that, in which the versions were made, and the false reading communicated to all sub sequent copies.

character, which the religious principle assumes, the form in which it is developed, the objects on which it fastens, and the mode in which it operates. The reason of this it is not difficult to discover. The religious principle is not a superinduced nor an isolated principle. It is not something added to the last best work of God, since he came from the hand of his Creator. It is not something, which the perfection of man's ingenuity in some favoured clime, or under some fortunate concurrence of circumstances, has elicited. It is an original and inherent principle, coexistent with the human soul, and coextensive with human existence. Where God has not vouchsafed to enlighten and direct it, by an additional and more explicit communication, you may see it indeed displaying itself in the most varied and capricious forms, but in no region, and at no stage of human improvement, will you find it entirely absent; never will you discern the void, which the religious principle should fill. Nor is it a solitary and detached principle; it is neither insensible nor unoperative. On the other hand, it has the most intimate union with all the powers and affections of the mind. It is a highly sympathetick principle, susceptible of the most important changes, from apparently the most insignificant variations in those powers and affections; and it is at the same time a most energetick principle, exercising a constant though silent influence on opinion, character, and condition. It is a principle which imperceptibly modifies and is modified by the innumerable circumstances and events, which diversify human existence. It is not surprising therefore, that the development and operation of the religious principle should constitute so prominent an index of the character, not only of individuals and of nations, but of ages.

It is the operation of the religious principle, either directly or indirectly, which has impressed so deep a stamp on the character of the age in which we live, when contrasted with all those that have preceded it. The difference is marked and obvious to every one, which subsists between the idolatry, superstition, and moral degradation, which pervaded the polished nations of the elder world, and the pure faith, and moral and intellectual advancement, which characterize the christian communities of modern times. It is hardly more difficult to distinguish the peculiar features of the different ages of the

christian world, and to observe the radical changes, which have gradually been effected in the religious character and belief. There is no one so undiscerning as to confound Christianity, as it was modified by pagan philosophy, or when shrouded in the darkness and superstition of the middle ages, with Christianity as she appeared, when emerging from the tomb of ages to the glorious light of the Reformation; when she issued forth at the summons of intellect and learning, to accompany them in their great enterprise to emancipate the soul; and communicated the impulse of a religious zeal to the fortitude and energy, which had arrayed themselves on the side of human improvement. And it is a subject of congratulation, that the spirit of the Reformation did not die with the Reformers. The impulse that was then imparted has not yet stopped, and God forbid that it should ever stop. The present age is as much in advance of the age of the Reformation on the subject of religion, as it is in physical and intellectual cultivation, in the sciences and arts, and the general progress of society. The religious spirit of the present age is as marked, and has equal claims, to say the least, to our attention, as its political spirit. The latter has become the subject of our daily speculations. Its causes, its bearings, its present influence, and future operations, have been examined with an attentive and curious eye, and the conclusions, or the conjectures, which have been the result of these inquiries, have been expected with anxiety, and received with joy. The operation of the religious spirit, in the mean time, has not received an attention in any degree proportionate to its intrinsick interest, and the depth and universality of its influIf it indeed be true that a connexion so intimate subsists between the religious principle and the other parts of the human constitution, if its agency be so powerful and imperceptible, and when combined with other causes so reciprocal and simultaneous, it may be well worthy of the politician and the philosopher, to attend to its present character, to watch its operations, and to mark its effects. To the former, from its influence on government and civil society; to the latter, from its influence on individual character and happiness, and the general condition of man, it must be a topick of no small inWith how much deeper feeling must the Christian look upon this subject, who regards it not in the light of an

ence.

terest.

interesting speculation, but as an inquiry of great practical moment. It is a topick around which all his hopes and fears will gather. He wishes well and prays earnestly for the prevalence of a truly religious spirit; he desires that this spirit may be distinguished for the correctness of its views, the honourable nature of its purposes, the practical character of its efforts, and the prudence and efficiency of the means employed for their accomplishment. His wishes, however, will not blind him to the truth; however sanguine his expectations, that he shall find all right and prosperous, he will examine with a faithful and a scrutinizing hand. Improvements he will register; excellencies he will acknowledge; but folly he will chide, and errour he must condemn. In the view which is proposed to be taken of this subject, it is hoped that this principle will not be departed from; that the examination, though fearless, will be impartial; that though errour may be exposed, truth will in no instance be sacrificed.

In investigating a subject so comprehensive in its extent, and multifarious in its details, there is danger lest the mind should become bewildered by the multiplicity of topicks, or the general view be obscured by the distant and scattered objects on which it is successively called to rest. To obviate as far as possible these inconveniencies, and to place the subject in as clear and striking a point of view as it will admit, and likewise to reduce it within reasonable limits, it has been thought expedient to select what are considered the two prominent characteristicks of the religious spirit of the age, to one or the other of which will be referred all the remarks, that are to be offered on the subject.

1. In the first place, then, the age in which we live is preeminently distinguished by a spirit of liberal inquiry on the subject of religion. In mentioning this as a characteristick of our times, I know of nothing more honourable to the age, or on which brighter anticipations may be founded. This spirit of liberal religious inquiry is the necessary result, or rather the natural concomitant of that free discussion and thorough investigation, to which all subjects are obliged to submit in this scrutinizing and truth loving age. The men of our times are not willing to take any thing upon authority. Prescription is deemed but a poor plea in behalf of existing abuses. We are not willing to inherit the errours of our fathers, nor is it

considered a very conclusive argument in favour of an opinion, or a theory, that it has been believed for ages. Errour cannot now screen herself under the cloak of ignorance, nor can truth be entirely obscured by the mist, which interest, or prejudice, or passion, may have thrown around her. The established doctrines and accredited theories, on all subjects, however sanctified by time, or supported by the authority and number of those who hold them, are compelled to pass again the ordeal of a searching, I may say, a skeptical examination. The whole system, whether of physical, intellectual, or moral science, is alike submitted to the inspection of the critical operator, who with a skilful hand probes the suspected parts, and if he find that disease has been at work among them, he hesitates not to apply the knife, and remove the unsound portion, that he may restore health and vigour to the system. It is unnecessary to say how beneficial has been the result of this spirit of liberal inquiry. The accumulated traditions of ages have been swept away. Truth has been established on a firmer basis, and just and sound principles on all subjects have acquired a prevalence and a permanency. It is with this spirit, as it is exercised on religion, that we have at present to do. And who is there that looks abroad in the world, that does not discern its operation, and does not feel grateful for the blessed effects, which it has already produced, and which it will long continue to produce? Where is the nook, or corner of our religion, into which this spirit of inquiry has not penetrated? Where is the subject associated, by however remote a connexion, with our faith, that has not been enlightened by its influence? The evidences of our faith have been freely discussed; the objections of the infidel allowed a patient and candid hearing; the arguments of the enthusiast, who would substitute feeling for evidence, and of the persecutor, who would compel men to believe, have been permitted to sleep in silence. And what has been the result of all this? Why, the christian religion has been placed upon a firmer, an immovable foundation. By discharging its overzealous and indiscreet champions, it has been enabled to concentrate its forces, and give unity and effect to their movements. By calling in its advanced guards, and abandoning its untenable outposts, it has been enabled to render its citadel impregnable, and to defy the hosts of its