of passages which are thus given piece-meal, often lies in their being a part of the whole, and in their local situation; and there is much of truth and good sense in the saying of a celebrated critic, that it is as vain an attempt to give an idea of the powers of a poet by extracts, as it would be to shew the plan of your house, by carrying a few bricks in your pocket.

I had thought that I would name no poet, but I cannot let this opportunity pass, of remarking that it might be a useful work if some Christian man of judgment and taste, were to make a selection of our exquisite old poet, Spenser. By the omission of some passages, a unity might be preserved in each book of the Faery Queene;' and supposing one book were thus published, with notes explanatory and critical, it might form a better study for young persons than very many of our more modern writers. There is a high tone of morality in Spenser, and it would be easy to prune off excrescences. Even in an etymological point of view, it is occasionally desirable to bring the riches of the early stages of a language in review before the student. I throw out the suggestion; perhaps some one may be found to act upon it.

You will tell me that I ought to speak of sacred poetry. The very word stirs thoughts and feelings. The animated strains of the sweet psalmist of Israel; the deep lamentations of the man of Uz ; the lofty aspirations of the evangelist prophet, peal across the memory while they elevate the affections, and we rejoice in the thought that the most glorious poetry which was ever breathed in this nether sphere, is but a foretaste of the sounds which mortal ear hath not heard. But even on this subject I would write with caution; for I dread, for myself and others, the resting in the poetry of religion, the listening to the Bible as a very pleasant sound, a very lovely song, while we forget the spirituality of the law, and the extensive requisitions of the gospel. He who indited the Holy Scriptures, has been pleased to throw into shade the boasted productions of the unaided mind of man; but we must ever remember that "holy men of God spake as they were moved by the Holy Ghost," neither to please our intellect nor to amuse our fancy, but to influence our affections and to regulate our conduct.

I do rejoice, yea, from my heart I rejoice, that there have been in our own country, men, who,

imbued with the pure fire of poetry, have swept the harp of praise to the God of Jacob. And would that there were more, who, instead of bowing the knee to Baal, would devote their talents to the service of the Giver of every good gift! Yet I charge you to be cautious even with regard to what is called devotional poetry. Much of modern sacred poetry is objectionable on the ground of taste; much more on the far higher ground of principle. I need not tell you that false doctrines may be conveyed as effectually in the smooth strains of a little hymn, as in the well-weighed arguments of a ponderous tome. Many of our hymns are beautiful overflowings of devotional feeling, but others are cold and lifeless, and others again err by expressions of undue familiarity towards Him before whom angels veil their faces.

True religion is intercourse with God the Father, through Christ, by the Spirit. Beware of mistaking for this the excitement of poetical feeling. The author of two of the most devotional hymns of our language was-strange and fearful to say-a Socinian.

LETTER VII.

You wish for some hints respecting French and Italian literature; and, from the attention paid to these languages in female education, I am not unwilling to give you such information as I have been led to obtain. From the consideration that my remarks may be of some general use, I may, on this subject, be more explicit than I have hitherto been; but I am very far from wishing that foreign authors should occupy the same proportion of a young lady's time, as they do of this little book. I write, as much with the intention of giving safe hints to such mothers and teachers as may require them, as to those young ladies, who, after being removed from the superintendence of masters and governesses, are at a loss how to keep up their acquirements.

I will begin with French as the more general language. It would be foreign to my present purpose to inquire how far the common methods of teaching it in England are effective. I would just remark that the passive knowledge of a language, the capability of reading it, and of understanding it when spoken, is essentially different from the active knowledge-the power of thinking in it, and speaking it. And yet, unless you are capable of the latter, reading the authors must always be to you a kind of translation. You may not be conscious of it, but you are only following them by putting their words into your words, and you are not laying hold of their ideas in their native dress. When French is studied, it ought to be well studied, not merely because whatever a lady does ought to be done well, but because French commonly holds the same post, and performs the same office in her education, as Latin and Greek do in the education of a gentleman. And when it has been studied, there are various good reasons why the acquirement should not be lost.

It is an excellent rule in the study of a language to have a small grammar and a large dictionary.

F