Christianity, when first revealed by infinite wisdom to mankind, had to struggle not only against civil authority, but also against habitual prepossessions: there were no worldly motives, which could induce men to adopt it; on the contrary, ignominy and persecution awaited its followers. But the rays of revelation beamed conviction on minds which learning had prepared for the reception of truth: and Christianity soon. ranked orators and philosophers among its adherents. Thus was the propagation of religion advanced by the happy influence of learning; and to this source the defenders of the truth applied for the means of maintaining it with effect; nor did the assistance which they derived from the Greek and Roman writers escape the malignant vigilance of Julian, who endeavoured, by an imperial edict, to wrest these authors from their hands.

The ages of darkness which followed the downfal of the Roman empire, present a degrading picture of the human mind. When polished and lettered nations are overwhelmed by the barbarous and unlearned, they usually have their turn of victory, and subdue the ferocity of their conquerors, by introducing among them civility and learning. But in order to produce this desirable effect, it is necessary that the former should have so far emerged from the savage state, as to feel their comparative inferiority, and to perceive,

that mere animal courage will not fit them for that rank in the creation to which they were destined by their Maker. Unhappily for Europe, this was not the case with the barbarous hordes who crushed the Roman power: inured to the toils of war, in these they placed their glory and delight, despising the learning and civility of those whom they had so easily subdued. In a short space of time almost every vestige of learning disappeared in Europe. Christianity severely felt the blow. Although its doctrines and its precepts are delivered with a simplicity and precision, which should have prevented corruption, it degenerated, during these ages of darkness, into the grossest superstition, and was disgraced by the monstrous errors of the Romish church. To the barbarous custom, which at this time prevailed among the monks, of erasing the works of the Greek and Roman writers from the manuscript, in order to substitute the legends of their saints, we may ascribe the loss of many valuable compositions of antiquity. Thus did superstition rise on the ruins of classical learning.

On the revival of learning the absurdities of the scholastic theology were successfully ridiculed and exposed by Erasmus, and other writers, distinguished for the cultivation of ancient literature; and in the sixteenth century the authors of ancient Greece and Rome were made public, with all the ardour of literary zeal, by men of

erudition and piety, who considered themselves as promoting the cause of religion by the diffusion of classical knowledge. The writings of the New Testament, which had before been wholly neglected or absurdly explained, were now consulted with due respect, and their meaning illustrated by men eminent for their critical abilities. Christianity progressively recovered its original purity under the auspices of ancient learning; to the revival of which we must consider ourselves in a great measure indebted for the reformation. From that period to the present, it has been successfully employed in confirming the truth of Scripture, in confuting the impiety of the atheist, and in exposing the sophistry of the infidel: and in our own country, amongst other distinguished scholars, Stillingfleet, Bentley, and Cudworth, have consecrated classical learning to the service of religion.

From the view which has been taken of ancient learning in its subserviency to theological studies, it has appeared, that the general effects thereby produced on the mind, are peculiarly adapted to prepare it for these serious inquiries. We have seen that the sacred volume which contains the truths of revelation, is studied more effectually, and with greater interest, by those who are most accurately acquainted with the Greek language, and most profoundly skilled in ancient literature. We have seen also, that the mythology, the

history, the philosophical and ethical opinions of the ancients, illustrate and confirm the true religion and, in order to obviate the cavils with which classical learning has been attacked, we have called upon experience to show that its influence on theology has ever produced the happiest effects.

Inquiries of this nature are peculiarly calculated to promote the great ends of a classical education, when intended as preparatory to the study of theology. By exhibiting steadily and precisely to the mind the relation which the different departments of classical learning bear to this their common object, they must prevent any intemperate attachment to these secondary pursuits; and while the literature of antiquity still bestows the gratifications and advantages which are more immediately its own, it derives new dignity and importance from its essential utility in those sublimer studies which raise the mind of man to the Author of his being.

A. D. HENDY,

ORIEL COLL.

1804.

A SENSE OF HONOUR.

SANS PEUR, ET SANS REPROCHE.

VIE DU CHEV. BAYARD.

The

IN deciding on the merit of any principle of action, two material questions will arise. one whether the motives themselves are consonant to reason and religion, the other, whether the effects are generally conducive to the happiness of mankind. For though good may accidentally proceed from evil, the evil is not therefore justified; and when, on the other hand, good does not follow, we must presume with equal reason, that the principle itself is vicious or mistaken.

In conformity to these rules, it will be proper to examine, first the nature and propriety of a Sense of Honour, and then submit its merits to the final test of tried and general utility.

To arrive at a knowledge of the first, little more perhaps is necessary than calmly and dispassionately to look round on the practice of the world, and appeal to our own reason and experience for the causes of what we see and feel.