And a man shall be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.... So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality ... and having quoted these I went on: When a nation has achieved this manner of diction, these rhythms for its dearest beliefs, a literature is surely established.... Wyclif, Tyndale, Coverdale and others before the forty-seven had wrought. The Authorised Version, setting a seal on all, set a seal on our national style.... It has cadences homely and sublime, yet so harmonises them that the voice is always one. Simple men--holy and humble men of heart like Isaak Walton and Bunyan--have their lips touched and speak to the homelier tune. Proud men, scholars --Milton, Sir Thomas Browne--practise the rolling Latin sentence; but upon the rhythms of our Bible they, too, fall back--'The great mutations of the world are acted, or time may be too short for our designs.' 'Acquaint thyself with the Choragium of the stars.' 'There is nothing immortal but immortality.' The precise man Addison cannot excel one parable in brevity or in heavenly clarity: the two parts of Johnson's antithesis come to no more than this 'Our Lord has gone up to the sound of a trump; with the sound of a trump our Lord has gone up.' The Bible controls its enemy Gibbon as surely as it haunts the curious music of a light sentence of Thackeray's. It is in everything we see, hear, feel, because it is in us, in our blood. If that be true, or less than gravely overstated: if the English Bible hold this unique place in our literature; if it be at once a monument, an example and (best of all) a well of English undefiled, no stagnant water, but quick, running, curative, refreshing, vivifying; may we not agree, Gentlemen, to require the weightiest reason why our instructors should continue to hedge in the temple and pipe the fountain off in professional conduits, forbidding it to irrigate freely our ground of study? It is done so complacently that I do not remember to have met one single argument put up in defence of it; and so I am reduced to guess-work. What can be the justifying reason for an embargo on the face of it so silly and arbitrary, if not senseless? III Does it reside perchance in some primitive instinct of _taboo_; of a superstition of fetish-worship fencing off sacred things as unmentionable, and reinforced by the bad Puritan notion that holy things are by no means to be enjoyed?