Their swords are girt in virtue's cause,
Minerva's sacred hill is free-

Oh! may she keep her equal laws,

While man shall live, and time shall be.

The pride of all her shrines went down ;
The Goth, the Frank, the Turk had reft
The laurel from her civic crown;

Her helm by many a sword was cleft:
She lay among her ruins low—

Where grew the palm, the cypress rose,
And, crushed and bruised by many a blow,
She cowered beneath her savage foes;
But now, again she springs from earth,
Her loud, awakening trumpet speaks;
She rises in a brighter birth,

And sounds redemption to the Greeks.

It is the classic jubilee

Their servile years have rolled away;
The clouds that hovered o'er them flee,
They hail the dawn of freedom's day;
From Heaven the golden light descends,
The times of old are on the wing,
And glory there her pinion bends,
And beauty wakes a fairer spring;
The hills of Greece, her rocks, her waves,
Are all in triumph's pomp arrayed;
A light that points their tyrants' graves,
Plays round each bold Athenian's blade.

LESSON CLIII.

e moral Principles of the Bible of universal Application

-WAYLAND.

We possess taste, which is gratified by our progress in the >wledge of the qualities and relations of things, which ights in the beautiful, and glories in the vast; and, also, a

hich is susceptible of affections peculiar to doing of right, or the commission of wrong; ctions, so far as his history has been traced, lo than any other with the happiness or misery ing these facts for granted, it is not difficult to sort of intellectual and moral exhibitions will y disseminated, transforming the human charcting the human will. It is upon the suppoe may thus judge what will, in a particular the human mind, that the whole science both nd rhetoric is founded.

that taste is gratified by progress in knowledge s and relations of things, or by striking exhibiis commonly called relative beauty. Hence vith which we contemplate a theorem of widely ication in the sciences, or an invention of imin the arts. Now, it is found that the material been so created, as admirably to harmonize with of our nature. The laws of matter are few, tively simple; but their relations are multiplied ty.

of gravitation may be easily explained to an n, or even to an intelligent child. But who ne half of its relations to things solid and animate and inanimate? to the very form of soto this system, other systems? in fine, to the es of this material universe? The mind delights such a principle to its ramified illustrations; and rishes, as its peculiar treasure, a knowledge of ples themselves. Thus was it, that the discovery W gave the name of Newton to immortality; re-mony the once apparently discordant movements tary system; taught us to predict the events of , and to explain what was before hidden, froin the the world.

who will take the trouble to examine, will perceive, el of Jesus Christ, a system of ultimate truths in very striking manner analogous to these elemenof physics. In themselves, they are few, simple, o be understood. Their relations, however, as in

e other case, are infinite.

The moral principle, by which u can easily teach your little child to regulate her conduct the nursery, will furnish matter for the contemplation of tesmen and sages. It is the only principle on which the cisions of cabinets and courts can be founded, and is, of elf, sufficient to guide the diplomatist through all the azes of the most intricate negotiation.

Let any one who pleases make the experiment for himself. et him take one of the rules of human conduct, which the spel prescribes; and, having obtained a clear conception of just as it is revealed, let him carry it out in its unshrinking plication to the doings and dealings of men. At first, if be not accustomed to generalizations of this sort, he will d much that will stagger him; and he, perhaps, will be ady hastily to decide that the ethics of the Bible were ver intended for practice. But let him look a little longer, d meditate a little more intensely, and expand his views a tle more widely, or become, either by experience or by ars, a little older, and he will more and more wonder at e profoundness of wisdom, and the universality of applican, of the principles of the gospel. With the most expanded ews of society, he can go nowhere, where the Bible has not en before him. With the most penetrating sagacity, he ʼn make no discovery, which the Bible had not long ago omulgated. He will find neither application which inspiran did not foresee, nor exception against which it has not arded.

Now, with these universal moral principles the Bible is ed. At one time, you find them explicitly stated; at other, merely alluded to; here, standing out in a precept; ere, retiring behind a reflection; now, enwrapped in the apery of a parable; then, giving tinge and coloring to a aphically drawn character. Its lessons of wisdom are thus apted to readers of every age, and to every variety of inlectual culture. Hence, no book is adapted to be so unisally read as the Bible. No other precepts are of so ensive application, or are capable of guiding under so ficult circumstances. None other imbue the mind with a rit of so deep forethought, and so expansive generalization ence, there is no book which expands the intellect like the

he only book which offers a reasonable solution phenomena which are transpiring around us. s the same sort of reason to believe that the e Bible will be read, and studied, and obeyed, believe that the system of Newton will finally eventually banish from the languages of man cal dreams of Vishnu or of Gaudama.

however, other exhibitions of taste, which s interesting illustrations of the adaptedness of the nature of man. It is in the exercise of at he delights in the beautiful, glories in the omes susceptible of the tenderness of the paed not mention that these are among the most ur intellectual operations, nor that we eagerly ery direction, for the objects of their approation.

te the sublimity and beauty of the Holy Scriphowever, demand limits far more extensive than iscussion will allow. I will, therefore, merely ttention to two considerations, which I select, ost striking, but as somewhat the most susceptiy of illustration. The first is the scriptural of character; the second, the scriptural views

remembered, that the Bible contains by far the -rials of our race. Much of it was written by ad scarcely emerged from the pastoral state, and uired but little of the knowledge, even then posr in the arts or the sciences. There was nothing nstances in which they were placed, to give elearacter, or beauty, or sublimity, to their concepAnd yet these conceptions are most strikingly n every thing which we elsewhere behold in all of antiquity.

es of the pagan classics are, for the most part, hants or ruffians, as they are swayed, alternately, or by passion. The objects of their enterprises and insignificant. Their narrative is valuable moral instruction, nor yet for elevated views of re, in the individual or in society; but for bursts

I eloquent feeling, and delineations of nature, every where e same, and always speaking the same language into the ar of genius. The world, in its moral progress, has long nce left behind it the ancient conceptions of distinguished aracter. Who would now take for his model Achilles, or Lector, or Ulysses, or Agamemnon? What mother would ow relate their deeds to her children? How different a ew is presented by the holy company of patriarchs; Abraam, that beauteous model of an Eastern prince; Moses, that ise legislator; David, the warrior poet; Daniel, the farghted premier; and Nehemiah, the inflexible patriot. The orld still looks up with reverence to these moral examples; ey are still as profitable models for contemplation as they ere at the beginning.

But if we would consider this subject in its strongest light, ing together scriptural and classical characters of the same ge. Contrast the history of Enéas by Virgil, the most gifted nd the most humane of the Koman poets, with that of St. aul, as found in the Acts and the Epistles. Contrast the ithless, vindictive, gross, cowardly and superstitious freepoter, with the upright, meek, benevolent, sympathizing, and et fearless and indomitable apostle. Or, if the thought be ot profane, compare the most splendid conceptions, either ancient or modern times, with the character of Jesus of azareth, as it is delineated in the Gospels. We say, then, at if we would gratify our taste with true conceptions of evated character, if we would satisfy that innate longing ithin us after something better and more exalted than our es rest upon on earth, it is to the Bible that we shall be, by e principles of our nature, irresistibly attracted.

LESSON CLIV.

The Dead Mother:-a Dialogue.-ANONYMOUS.

Father. TOUCH not thy mother, boy. Thou canst not wake her.

Child. Why, father? She still wakens at this hour.