and circumstances will, we think, remove the objection, without inva. lidating the proposition. First, as to the arts for these the Egyp. tions were most remarkable, and by them some were cultivated, now lost to us; as, for instance, the art of embalming. But to say nothing of the influence of the religion of Egypt upon their cultivation, the flourishing state of the arts was promoted by every possible caution and encouragement from the government. Herodotus tells us, that to promote perfection in the arts, the laws required that no person should follow more than one branch of business at a time, and that he should continue in the same during life; and moreover, that the son should follow the business of the father; thus making the different arts a kind of legacy, transmitted from father to son from generation to generation.

With respect to the healing art, he tells us that this regulation was carried so far, that each physician was allowed to practice for the cure of only one disease, as one for the eyes, one for the teeth, &c. This, it must be conceded, had a very natural tendency to secure improvement in these various and useful branches, and lift them up very far toward the acme of perfection. And this without doubt is one of the grand reasons why the arts flourished so prosperously in Egypt. And as the Grecians received instruction from the Egyptians, it is fair to presume that more or less of the influence of this policy was felt among them.

As to science, we remark, 1. That it was by no means so generally understood, either by the Egyptians or Grecians, as many have supposed. The great mass of the people were grossly ignorant, and as superstitious as they were ignorant, with no mind or judgment of their own on any subject; as vacillating as the wind, directed in their movements by the eloquence and cunning of the more enlightened. It is true many of them may have had some taste for literary pursuits; a few attended the schools of the philosophers, and more may have listened to their lectures; but the knowledge they gained in this way was exceedingly limited: it was knowledge taken on trust, and at best but poorly understood; for they had never for themselves studied the branches of science, or investigated the laws of nature. And among those who made pretensions to learning, many had but a smattering of knowledge-not enough to balance the mind, or regulate the judgment.

Indeed, the number of those who were really learned was exceedingly small, and the advantages by which they acquired their education, and the motives and influences under which they acted, were such as to • confirm the truth of the above-named proposition; for, in the first place, they were very religious; as a nation they were religious, as their temples, and altars, and statues, and numberless deities and sacrifices, testify; and those who distinguished themselves for the acquisition of useful knowledge, and obtained a rank among the philosophers of the age, pursued their studies under the influence of those motives and inspirations furnished by their system of religion. Nor can it be alleged that these were unfavorable to the study of philosophy. Corrupt as was their system of religion when compared with the dispensation of the gospel, and as much as their light was inferior to the pure light of Christianity, there were, nevertheless, mingled with it some of the inspirations peculiar to the true religion, and they exerted an influence favorable to the cultivation of the mind, and the advancement of science. Moral philosophy was their favorite study. They collected all the information they could concerning the origion of evil, the nature and existence of the gods, the best methods of propitiating their favor, and the probabilities and nature of a future state. And their literary pursuits were aided not only by the vigor and strength imparted to the mind by the contemplation of such subjects, but by the necessity of their treasuring up extensive knowledge, that they might pursue these subjects to better advantage. >

There is another circumstance which will assist to account for their success in the pursuit of knowledge, without invalidating the position we have taken, and that is, they had access to the Holy Scriptures, and thus drew knowledge from the fountain head. They traveled extensively for the purpose of increasing their stock of wisdom-especially did they visit Egypt and Palestine, searching, as they went, the writings of their wise men, and collecting knowledge from all their writings, sacred and profane. There can be little doubt that these wise men were generally familiar with the first books of Moses, and some other parts of the Old Testament; and that some of them were, is certain. After the establishment of the Alexandrian Library, in Egypt, it became the common resort for all the wise men of the East. And it is well known that in this library was deposited a copy of the Jewish Scriptures in the Greek language. This, therefore, must have passed under their inspection; they must have become acquainted with its contents. But we have evidence still more certain, if possible, that the ancient wise men were acquainted with the Holy Scriptures. Josephus, in his book against Apion, tells us that Pythagoras was familiar with, and an advocate of, their doctrines; some of which he incorporated into his creed. He mentions Aristotle, and many other distinguished men of that age and country, who had made honorable mention of the Jews, of their language, laws, and religion.

Dr. Blair, in his Lectures on Rhetoric, mentions Longinus, a Greek rhetorician, as quoting from the first book of Moses, "Let there be light, and there was light," as an instance of the truly sublime. Socrates, declared the wisest man living by the oracle of Delphi, was as distinguished for his piety as for his wisdom. And it is only by supposing him to have had access to the purest fountains of knowledge, human and divine, that we can account for his having occupied a position elevated so high above all his cotemporaries.

Thus we perceive the circumstances which go to account for the advanced state of the arts and sciences among some of the ancients, serve also to confirm the correctness of the position we have taken, that where the influence of religion has been most felt, there science has met with most encouragement, and been cultivated with the greatest success. For it was the influence exerted over their minds by the motives and inspirations of their religion, and their acquaintance with the sacred writings, which induced much of their mental improvement, and led to many of their investigations. And we apprehend the proposition will hold good with respect to the Jews. As the Jews were the first who possessed a regular and consistent system of religion-a religion which constituted the gospel in its incipient state, and shadowed forth

the opening glories of Christianity-so the Jews have preserved the most ancient historic records, and given us the most ancient specimens of literature. Their learned men, from first to last, have been those whose duty it was to expound the law, and read the prophets in the synagogues on the sabbath days, and who had more or less to do with the religious affairs of the nation. Many of the productions which have flowed from the pens of ancient Jewish authors exhibit much critical research, and the mind in a very high state of cultivation. The Old Testament part of the Bible, the most ancient record of human events found in any language, was originated and preserved through the instrumentality of the Jews; and, to say nothing about its theology, is by far the most learned book in the world.

How shall we account for all this? Not surely by supposing them to have possessed a superior grade of intellect? Of this they never gave evidence; but by reference to the wonder-working power of that religion whose author is God, and whose motives and inspirations are so well adapted to develop the powers of intellect, and induce all kinds of useful improvement.

Let us now glance at the influence of religion upon letters under the perfect dispensation of Christianity. The age in which the gos. pel was introduced was one of superior intelligence, at least among a certain class, and in certain places, as Athens, Jerusalem, and at Rome. It seems indeed that God had chosen this period of intelligence for the development of the perfect gospel system, that it might show its power to abide the test of critical investigation, and rise superior to all other systems which had for ages received the respect and veneration of the most intelligent and refined. And it not only passed unscathed the ordeal of this scrutiny, but achieved its mighty victories in the most populous and refined cities in the world, thus vindicating its claims to the attention of the best informed, while it condescended to instruct the most ignorant. Though the first instruments employed in its propagation were mostly poor and illiterate, that the excellency of the power might be seen to be of God, and not of man, yet Christianity soon began to assert her right to employ the advantages of science in her cause, and prove herself adapted to elevate its character, and promote its extension.

It is true Gibbon speaks of the decline of letters in the first century; but this, admitting the fact, had nothing to do with Christianity, as it had as yet but a limited influence in the Roman empire. The causes which concurred to produce this result had been secretly and effectually at work, and the empire tending to this issue with a sure and certain aim, a long time before the Christian religion had obtained sufficient influence in the Roman empire to affect its literary character; and these causes were entirely independent of the existence of Christianity; and at the same time it may be fairly doubted whether they had the same amount of influence over the Christian as over the heathen population. While over the empire, as a whole, political confusion reigned, and the various forms of dissipation had displaced a taste for literary pursuits, enervated the mind, and introduced the shades of the night of ignorance, the Christian religion was throwing her heavenly shield around some portions, rolling back the tide of corruption, and furnishing new inducements for the cultivation of the mind, and the advancement of science. While the empire, as a whole, might have been declining in letters, and this downward motion becoming more and more rapid, it is certain this was not the case to the same extent with the Christian communities. The church at this time numbered many of the most enlightened among her communicants, while the brilliant talents and literary achievements of many of her public teachers would have done honor to any cause or any age. In the first century schools were established by the Christians for the instruction of children, and seminaries for the more advanced, where especially those intended for the ministry were taught both human and divine erudition.

Clemens, Ignatius, Polycarp, Justin Martyr, Clement Alexandrinus, and Tertullian, held a conspicuous rank among the learned men of that day, and were celebrated ministers and bishops of the Christian church. They labored assiduously to promote both literature and religion; to some of whom the classical scholar is indebted for num. berless fragments of Greek authors, which would have been entirely lost but for the literary zeal and industry of these Christian ministers. If from this time science did not advance in the church with rapid step, it at least maintained its ground until that unhallowed and unnatural union was effected between the church and state, which was so calamitous both to learning and religion. But the question may be asked here, If religion is the Alma Mater of science, why did not religion prove the salvation of the empire, check the decline of letters, and turn the tide of literary prosperity? We answer, 1. Religion had formed an alliance destructive of her purity and power, a flood of corruption rolled in upon the church, the clergy became vicious, and piety almost obsolete. The medicine before so efficacious had lost its power to heal, by being mixed with drugs of a counteracting character. 2. The declining motion of the Roman empire had become too accelerated to be arrested; the causes had operated too long to be removed; the disease had become too inveterate to admit of a cure, however powerful and efficacious the remedy. Hence, while religion lost much by the union, learning appeared to reap no advantage. The pure light of evangelical truth was almost wholly obscured; and if the sun of science did not entirely set, it shone with a faint and declining lustre.

During that long and dreary period, appropriately styled the dark ages, in which the decline of pure religion had left the unreplenished lamp of science to burn low in its socket, few professed to be either the admirers or patrons of learning; yet there were a few who labored to keep the taper burning, though it might have been with a feeble and flickering ray. And who were they? They were Christians, and Christian ministers, who had not defiled their garments; who were not so deeply involved in the ignorance and profligacy of the age as to lose entirely the true spirit of religion, and be incapable of appreciating the blessings of science.

But it was especially in the retreats of the monasteries, and by the fostering care of the monks, that the light of science was kept burning during the continuance of this dreadful night. Theodolphus, Bartholomew, Etherius, and Paulinus, were among those who paid some attention to literature under the patronage and protection of Charlemagne, in spite of the universal ignorance with which they were surrounded. And thus the little that remained of religion was instrumental in preserving the little remains of science, until the glorious dawn of the Reformation.

Then a new and glorious era commences in the religious and literary world. Luther, whose mind was enlightened with both human and divine knowledge, starts out from his retreat, being aroused to action by the prevalence of ignorance, and vice, and error. He speaks-yea, he thunders and the world wakes from its sleep of a thousand years. Having discovered the actual condition of things, his first effort was to break off the chains of spiritual despotism, and reform the church both in faith and practice; which being effected, one of the glorious results which immediately followed was the revival of letters. This revival of letters is to be regarded as the immediate result of the Reformation. There may have been some faint desires expressed, and some feeble efforts made, for the revival of both religion and learning in the preceding century, but it was only when the fetters of spiritual tyranny were sundered, and religion led the way, that the sun of science revealed his glorious light, and dissipated the darkness of ignorance! To say that reformation in the church did not produce a reformation in the literary world is to talk nonsense; to deny the relation between cause and effect, and leave that glorious event unaccounted for. It is to say that the sluices being opened, and the fountains purified, the streams will not flow in their accustomed channels; or the clouds being dispersed, the sun will not unfold his orient beams.

Not a small evidence of the favorable influence of religion upon the advancement of science is found in the fact, that since the revival of pure religion the most celebrated authors in every department of literature, whose works the scholar now possesses, and which will be transmitted as a rich legacy to succeeding generations, were Christians at least in theory, and many of them men of eminent piety. To give a list of their names would consume much of the time allotted to this lecture. We need but mention Bishops Hall, Usher, Stillingfleet, and Butler, in theology; Bacon, Newton, and Johnson in philosophy and polite literature; Rollin, Mosheim, and Prideaux in history; and Milton and Young in poetry. And where do we find greater names than these? These authors will be remembered with gratitude, and their productions remain as monuments of their genius until the last syllable of earth's history shall be recorded.

We pretend not to deny that writers of considerable celebrity ap. peared who were not Christians, and were even the professed enemies of Christianity. This was the case with Hume, Gibbon, Voltaire, and some others; but it is impossible to say what would have been the character of their productions, or whether they would have existed at all as authors, but for the influence of Christianity. Though they professed to hate Christianity, they were nevertheless living under its influence: many of them had received a religious education; all were more or less indebted to the influence of religion for their qualifications as authors, and for the qualifications out of which they constructed the monuments of their genius. By the influence of Christianity, character, as to refinement and literature, had been given to the age, and the facilities for improvement greatly multiplied, of the benefit of which