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scribe these benevolent exercises by the narrow domains of families and neighborhoods, but is to expand them, just as the blessed Gospel does, to the limits of nations, to the circumference of the world. In other words, he must explicitly maintain, that the benevolent principles of the Gospel, those which require love, forgiveness, the endurance of evil without rendering evil in return, are not more applicable to individuals than to communities, to families than to nations.

IV,—Academies and Colleges also have their duties to perform in relation to this matter. It is often remarked, (and perhaps the remark is not wholly destitute of foundation,) that the tendency of Academical and Collegiate education is to infuse into the young mind principles at variance with the humble and benevolent spirit of the Gospel; in a single word, the tendency is to heathenize it. And under the impression, which this view of things is calculated to make, some estimable men, (among others the late Mr. Grimké of South Carolina, whose labors in the cause of peace and of benevolent efforts generally we desire always to mention with respect and gratitude,) have proposed some essential modifications in the course of instruction, which has usually been pursued in such Institutions. Among other things they would entirely exclude the study of the Latin and Greek languages and literature. And why? Not because the classic languages, whether we consider their admirable structure or their close and diversified relations to the English language and to literature in general, are unworthy of attention; but because, being deeply imbued with a violent and warlike spirit, they can hardly fail to impart something of that spirit to the susceptible minds of youth. That this is an evil we admit; nor do we deem it neces sary to palliate the admission by asserting, that it is a small, an inconsiderable evil. But perhaps it ought to

be remembered, that it is an evil incidental to the literature of almost every nation, in modern as well as in ancient times. Is there more of violence, bloodshed, and crime, or less of moral principle, in Livy and Tacitus, than in Machiavel and Gibbon? We think not. A Christian history of war has never been written; and never will be, in the spirit of commendation and eulogy. And yet all historians, modern as well as ancient, are eulogists; their works are sprinkled over with covert and open approvals and panegyrics of those, who have secured great worldly objects by the worldly methods of violence and bloodshed. Nor is this evil limited to history. We meet with it in poetry, in statuary, in architecture, in painting; wherever we turn our eyes, we behold it; we cannot flee from it, but must confront

it, oppose it, resist it. We do not, therefore, feel the propriety and importance of the proposition, that the ancient languages should be excluded from a course of public instruction on the grounds, which have been alluded

to.

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But at the same time it can undoubtedly be admitted, that some alterations and improvements can be made as to the manner, in which these studies are to be pursued. What is chiefly necessary in order to meet the objection to the study of the classic languages, which has been hinted at above, is simply, that due care should be taken in the selection of books and portions of books. selection certainly can be made, which, so far from tending to degrade the minds of youth and to leave upon them impressions of an unfavorable kind, will have the opposite effect of infusing sentiments of justice, purity, and magnanimity. In many writers of antiquity there are passages of a moral nature, which might well put to the blush those, who have written in later times and with better advantages for knowing the truth. If Pro

fessor Stuart should be able to complete his Select Classics, (the first volume of which, comprising Cicero's Treatise on the Immortality of the Soul, has already been published,) we shall have a work, which surely cannot have a bad tendency.

But while undoubtedly such a course can be taken in this thing as shall be fully consistent with the interests of the great cause of peace and virtue, it must be obvious, that it is the duty of the higher Institutions of learning to instill into youthful minds principles of moral duty more elevated and heavenly, than can be drawn from the fountains of antiquity. The writers of antiquity had not those moral and religious advantages which we enjoy; if it had been their happy fortune to have possessed them, perhaps they would have improved them better. It is unreasonable to expect from them principles which are to be found in the Gospel alone, and which came from the lips of Him, who spake as never man spake. While, therefore, we would not insist, that the higher Institutions should lay aside the Classics, but should only take such care in the selection of authors and the parts of authors as the interests of true virtue require; it is their bounden duty to make those who resort to them acquainted with the exalted philosophy, with the sublime and benevolent Code of the New Testament. While we do not feel at liberty to deny to their pupils the opportunity of imbibing instruction from the lips of Socrates, Cicero, and Seneca, and some other truly illustrious names, we would earnestly urge it upon them, to give a prominent and emphatic utterance to the doctrines of Jesus Christ, and to baptize all other philosophy in His. All other systems of philosophy authorize the practice of war; but the teachings of the Savior, if we understand them either in the letter or the spirit, breath a diviner note. They proclaim peace; they announce forgiveness; they return good for evil.

V,-Finally, we take the liberty to make an appeal The power, which these men possess, and which they exercise either for good or evil, is immense. It cannot easily be estimated too high. But it is with deep regret we are compelled to acknowledge, they have often prostituted their powers and their opportunities to purposes neither beneficial to society nor honorable to themselves. There are multitudes of writers in the English language, (and we know not that there are good grounds for claiming a greater purity for the literature of other nations,) who give such false and degrading views of human nature, and inculcate such vicious principles, that it is not safe for youth or for any other persons to read them. There have been other writers of a different stamp, who have combined the purest taste with the highest poetical invention; but who have struck their lyres in praise of that deceitful glory which is won on the field of battle, while they have not reserved a note for the pacific virtues of the Gospel. How disastrous the influence of such writers has been, it would not be easy to describe.

to men of SCIENCE and LITERATURE.

But we indulge the hope of a better state of things; we already see its beginnings; more refinement of taste, more purity of sentiment, more regard for the public morals and happiness, a gradual but sure approximation to the sublime purity and benevolence of the Gospel standard. There is a new thing under the sun. Religious men, not nominally so but in reality, men of faith, benevolence, and prayer, stand high, even by the consent of their opposers, in the ranks of literature; men, who like Paul can place themselves on the Areopagus and hold disputation with Philosophers, and like the royal Psalmist, drink inspiration from Siloa's brook, "fast by the Oracle of God." How encouraging and delightful would it be, if all were such; if all powers of thought

were baptized into the spirit of religion; if all powers of imagination were borne upward on the wings of the Celestial Dove; if all powers of perception, reasoning, and eloquence were consecrated to truth, to purity, and the real happiness of man.

CHAPTER EIGHTEENTH.

NATIONAL GLORY AS CONNECTED WITH WAR,

ONE of the sources of evil and suffering, worthy of the notice of the Christian and philanthropist, is the false notions of glory, which are so prevalent among mankind. That there is such a thing as reputation, however, or glory, or whatever other name it may be called by, it is not necessary for our present purpose to deny. If we may without impropriety speak of the glory of the Deity, may we not also speak of the glory of the creatures he has made, at least so far as they bear his likeness and reflect his excellencies? It is true that the term GLORY is somewhat indefinite, and if we should take time to define its meaning and its shades of meaning, we should be likely to occupy the whole space allotted to this chapter. Without, therefore, entering into this matter, we take it for granted, that there is such a thing as glory, as true glory; and that every one, when he uses that term, attaches a meaning to it.

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