amusements; and, next to our holy religion, has had the greatest influence in distinguishing modern from ancient manners.

Even to this day a strict adherence to the principles of chivalry, confined within their proper bounds, stamps the character of a gentleman;and the nobility of Europe look not only up to it as the source from which their titles and lineage are derived, but as the fountain from which all the gentler virtues and ornaments of life have uniformly flowed.

JOSEPH PHILLIMORE,
STUDENT OF CH. CH.

1798.

ON THE UTILITY OF CLASSICAL LEARNING IN SUBSERVIENCY TO THEOLOGICAL STUDIES.

Γυμνασιον της ψυχης ἡ ανθρωπινη Σοφία, τελος δε ἡ Θεια.

Ει μεν ουν εστι τις οικειότης προς αλλήλους τοις λόγοις (τοις εξω και τοις ἱεροις) προυργου αν ἡμιν αυτων ἡ γνωσις γενοιτο· ει δε μη, αλλα τογε παρ' αλληλα θεντες, καταμαθειν το διαφέρον, ου μικρον εις βεβαιωσιν του βελτίονος.

ARGUMENT.

Advantages arising from the connection between different branches of knowledge. Importance of the study of theology. Evils which result from entering on it with a mind entirely neglected, or partially cultivated. General effects of classical learning on the mind the best preparation for theological pursuits. Necessity of an acquaintance with the Greek language in the study of the Scriptures. Advantages which follow in this study from a critical knowledge of the Greek tongue, and an intimate acquaintance with classical philology. Confirmation of the Mosaic history from Grecian mythology, and the opinions of philosophers. The Greek and Roman historians useful, as they convey to us the history of the world, from the dispersion of mankind to the introduction of Christianity-enable us to compare the prophecies of Scripture with the event-confirm the history of the New Testament-afford interesting information with respect to the state of the world at our Saviour's birth. An acquaintance with ancient philosophy (particularly the Platonic) useful from the connection between it and Christianity in the first ages of the Church—proves the necessity of revelation. Utility of an acquaintance with the ethical writings of antiquity. Objections against the application of ancient learning to theology refuted by an historical view of their connection. Recapitulation. Conclusion.

ON THE UTILITY OF CLASSICAL LEARNING IN SUBSERVIENCY TO THEOLOGICAL STUDIES.

THE Connection which exists between the different departments of science, by which they reflect light on each other, as it multiplies the sources of innocent enjoyment, and at the same time assists the useful labours of the learned, may justly be ranked among the benevolent appointments of Providence. Were the various branches of human knowledge entirely insulated, were it impossible to deviate from the line of study which leads to our particular profession, without materially impeding our progress, this single object would demand, in exclusion of every other, an undivided attention: our journey through the fair regions of science would be confined and irksome; and if we were sometimes tempted to leave the direct road, in order to take a nearer survey of the surrounding beauties, our curiosity might occasion a delay, which no exertion could retrieve. But the case is happily reversed; for if our literary employments are judiciously con

ducted, we may exercise and enlarge the faculties of the mind, by the acquisition of various information, which will, either directly or indirectly, contribute to our success in those studies to which we are more immediately devoted.

There is, indeed, no liberal profession in which the mind is competent to engage, before it has been enlarged, refined, and fitted for it by previous discipline. If this is essential in pursuits which are comparatively insignificant, it must be indispensably requisite that we should prepare ourselves by a due cultivation of the intellectual faculties, for those inquiries which relate to the divine source from whence they are derived.

The greatest philosophers of antiquity considered the contemplation of the Supreme Being as the noblest employment of the human intellect. And yet they were directed only by the uncertain glimmerings of reason; we are guided by the sure light of divine revelation: they could only infer his goodness towards man from the general laws by which he governs the material world; we view him in those mild and interesting relations to mankind, which he has made known in the benevolent scheme of Christianity. Nor is the study of theology confined to a mere speculative contemplation of the Deity. To examine with an unbiassed judgment the evidence for the divine origin of the Christian faith, to obtain a full acquaintance with its doctrines and precepts, and