last moment of that half century, against the scheme, which constitutes the Classics-the MONARCHS, not the SUBJECTS of the BIBLE, in the instruction of Christian youth.

We are not the enemies of polite literature, the most refined, the most learned. We admire its elegance, we revere its erudition. We believe that we set a high estimate on the comprehensiveness of its views, and the variety of its knowledge, on the embellishments of its taste, and the richness of its stores. We look with a chastened pleasure, on the beautiful in the countenance, on the graceful in the form of woman. We look with a sentiment of just exultation, upon man in the expressiveness of his features and majesty of his deportment. We look with admiration on the fair, the rich, the magnificent in Architecture; on the master-sketch, the coloring, the light and shade of the Painter; on the transforming power and decorative taste of the sculptor. We gaze with a child's rejoicing, on the bud and the blossom, on the flower and the leaf; on the gaudy butterfly, the glittering scales of the fish, and the dazzling plumage of the bird. We gaze with a poet's feelings, if not with a poet's eye, on the cheerful landscape of morning; and the pensive scenery of evening; on the beauty and serenity of the lake, the meadow and the woodland. We gaze with a religious awe, upon the deep silence of the heavens, and the calm majesty of the ocean, on the gloom of the forest and the fury of the storm, on the savage rush of the cataract and the solemn grandeur of the mountain. And what are these! what indeed are the loveliness of woman and the dignity of man, the marvellous in sculpture, the fair in painting and the august in architecture, the sublime and the beautiful in nature, but the Literature of the visible world! And if it be a duty and a pleasure to cultivate this, we, at least, esteem it a nobler duty, and a higher pleasure, to cultivate that elegant Literature, which springs fresh and living from the heart, the soul, the mind of man. It is our admiration of this Literature, it is our grief at the dishonor cast upon it, it is our anxiety for its progress and improvement, it is our inflexible faith in its glorious destinies, which constrains us to mourn over the desertion of its richest fountain, of its noblest standard, the Scriptures. O! that the day might speedily come, that day of glory and beauty for Religion, Science, Letters, when we might say of every educated man,

throughout our country, in relation to Sacred Literature, as Warton of the antiquary Dugdale,

"Ingenuous views engage

His thoughts, on themes, unclassic falsely styled,

Intent."

We have now considered the intrinsic, the peculiar excellences of the Bible, compared with the classics; we have examined the causes of its exclusion from schemes of Literary education; and we have surveyed the disadvantages, resulting from this unnatural state of things. Let us now therefore pass onward to the last branch of our subjectthe benefits, which may be expected to arise from the introduction of Sacred Literature, into the whole course of education.

1. We have long thought the banishment of the Bible, as a text-book of duty and usefulness, from all our plans of general education, to be a great calamity. We should therefore welcome Sacred Literature to the School and College, as a chief instrument, eventually, in the firm establishment of the Bible, as a standard of duty and usefulness, in these institutions. Those, therefore, who approve the latter object, and yet feel some scruples, in a sectarian point of view, or know not how to begin the reformation, will do well to consider, whether the introduction of Sacred Literature would not be the safe and advisable mode. Those, who object on sectarian grounds, to the use of the Bible in general schools, on account of contested points of doctrine, cannot surely object to the same book, as a literary standard of thought and composition. The dividing lines between different denominations of Christians can scarcely be said to exist, as to the Old Testament; and there the chief body of Sacred Literature is found. Here then, is a species of middle or neutral ground, where the experiment may be safely tried, of adopting the Bible into schemes of general education, confining it to the purpose now contemplated.

2. It is another advantage, that the Bible will be far more generally respected and admired, as well by the pious as by those, who in a religious point of view, are indifferent to the Scriptures. The introduction of such works as the Paradise Lost and Regained, of Sampson Agonistes, of Cow

per's Task and Boyse's Deity, would be among the accom paniments of Sacred Literature. Oughtred styled the mathematics, his "Elysian Fields." We would desire to see the knowledge of the elegant literature of the Bible, so generally and ardently cultivated, that Sacred Letters should be acknowledged to be, as they are, the only Elysian Fields of a Christian Literature. We would not care to see the Christian Scholar, so intimate with all the classical learning of Milton, as to be able, like John Phillips, to point out every allusion to Homer and Virgil. But we should rejoice to see the day, and come it must, if Sacred Literature be generally taught, when the educated man will be familiar with all the beauties of the Scriptures. Such a state of things would invest the Bible with a more venerable authority, with a more comprehensive influence, with a species of attractiveness now denied to it by its friends.

3. A better knowledge of the history, antiquities and evidences of Religion, would be another result of the cultivation of Sacred Literature; for they are inseparable. It is singular how completely these are neglected in most plans of education, and yet who is insensible to their value? How strange does it appear, that the history and antiquities of Greece and Rome should be regarded as indispensable to the liberal education of a Christian, while the same departments, as to the Jewish Nation and Christian Church are excluded!

4. We are satisfied that the change we desire to see, will raise the standard of Literary Education and composition among the clergy. When the educated, whom they meet with, shall have attained a considerable acquaintance with Sacred Literature, theological institutions must set a higher value upon it, as an instrument of greater practical power and good. The field of usefulness for the clergy will thus be enlarged; as a greater variety of interesting topics will be within their control. Their compositions will be improved of course, for the whole circle of Sacred Literature, will be brought to bear on the spirit and style of their ser

mons.

5. We believe, it would be a natural and happy consequence of the change proposed, that the Scriptures would thus become the topic of interesting conversation. Instead of being excluded, as they now are, to so great an extent,

*

partly because it seems, on account of that very ignorance, to savor of theological pedantry, they would be a fund of literary conversation. Nor of literary only; for the departments of sacred history and geography, antiquities, manners and customs, would increase and diversify the common stock of valuable and interesting materials for conversation. 6. We look upon the encouragement of the study of Natural History, as among the important effects of the contemplated plan. Not less than two hundred and fifty botanical terms are used in the Scriptures; and these are principally found in the sacred poets. The history of beasts and birds, of fish, reptiles and insects, of trees and plants, and of the whole physical world, is far more important to the great body of those, who receive an education, than the smattering of Greek, Latin and Mathematics, which is all that nine out of every ten now acquire at our Schools and Colleges, and which as a matter of course, they abandon forever, as soon as they leave the Academy or University. If then Sacred Literature will promote such a desirable study as Natural History, so full of interesting materials for thought and conversation, we are sure that its introduction will answer an important end.

7. We believe that a better and more general knowledge of Hebrew, among the clergy themselves, will be a prominent result of the general cultivation of Sacred Literature. Among the educated Laity, we should also find many acquainted with this tongue, who would otherwise never have known even the letters. And is it no object to establish this most venerable and noble language on a basis, so durable and extensive, so honorable and gratifying? The commendation bestowed upon the ancient dialect of the chosen people of God, the language of Moses and David, of Isaiah, Jeremiah and Daniel, entitles it in a philogical and literary point of view, to the attention of every scholar. And no doubt if this sacred tongue is ever to become the common property of scholars, it will be indebted for such a triumph to the general cultivation of Sacred Literature.

8. A highly probable result of the change, for which we are pleading, is that the great amount of Scripture knowledge, which must then be abroad in the community, will

*Note J.

prevent numbers from becoming a prey to infidelity. Numerous apparent difficulties in the Bible are effectually removed by Sacred Literature. Many an unbeliever would be stripped of his specious, and to the uninstructed, apparently unanswerable arguments, by the diffusion of such knowledge. This would become both a shield to defend, and a sword to assail; and to the young particularly, as they grew up, would be a happy preventive against the sneers and ridicule of ingorance and malice. Nor must we forget, that the more religion assumes the air of a refined Literature, the more respectable must it and its professors become; the less of gloom and austerity, of pedantry and mannerism will attach to them; and as every one must know, the less will they be exposed to ill nature, contempt and levity. Sacred Literature will contribute materially to make religion a cheerful, estimable, welcome companion. Such a companion is rarely the object of scorn and derision.

9. Greek Literature, it seems to us, under the influence of the Sacred Classics, would acquire that superior rank over the Latin, to which it is unquestionably entitled. In several important particulars, it is more akin to that of the Scriptures, than the Roman Authors. It is far more ancient and venerable, it is richer in original thought, in energy of expression, in beauty of sentiment, in versatility, refinement, and delicacy of language. Latin Literature is, indeed, as Andres has remarked, little better than an imitation of Greek. Luca Giardino was called the ape of Painters, and Latin deserves to be called the ape of Literature. Yet the ape has usurped the place of the man.*

10. May we not reasonably number among the advantages, growing out of the cultivation of Sacred Literature, that the New Testament, in the original Greek, will be studied as a classic, edited, illustrated, and explained as such, not indeed as a Royal road to Literature, in usum Delphini, but for the common instruction of youth. At present, as far as education is concerned, this divine book, if tolerated at all, in its primitive language, is condescendingly allowed to perform the humble, subordinate office of fitting a boy for entering the lowest classes in a college. When that is accomplished, it is flung aside for life, as rubbish, in

* Note K.