of an Attic spirit within it, than of an Attic delicacy, Attic copiousness, or versatility. There are evidences on all the face of Latin literature that it never could have existed as it did exist, but for influences and materials that came from over the Ionian Sea. The Romans had been masters of the world, doubtless, by the mere exercise of military power even; but never had Rome been the mistress and attraction of the world, except she had employed the vast intellectual treasures of her neighbor as her most effectual auxiliary in learning and in art.

Another remarkable bearing of Greek literature is apparent from the influence it exerted in elevating the universal mind to a fit condition for awaiting that important event of the moral world-the ad. vent of the Saviour.

The astonishing maturity which the Grecian intellect attained, with so few of those adventitious helps that have usually been employed to form the literature of other nations, is, in all respects, a point of very great interest in the history of providence. But the conspicuous part to which it was assigned in promoting the object for which the world has been kept so long in existence, establishes additional evidence of the agency of Heaven in combining and directing those influences which led to a wonderful cultivation of intellect in the Grecian provinces. Such evidence could be adduced abundantly by a mere recital of facts of history. But is a recital necessary? Is it difficult for us to believe that no important relation subsisted between Greece, in the zenith of its literary glory, and some thrilling contemporaneous events in the land of Judea? No two nations could have been more distinct from each other than they were. The latter, indeed, aimed at complete separation from all the world. But nothing is more improbable than that the Grecians, in search of wisdom from every source, should not derive advantage from hints and circumstances presented by such a heaven-favored people. And from some facts in respect to Grecian philosophy, unaccountable on any other conjecture, we feel it safe to judge that what they obtained from such a source was appropriated to a use, the result of which was infinitely valuable to mankind. Who has traced the reasonings of Plato, and not felt their force the more, by their analogy to sentiments of divine inspira. tion? And who could doubt their influence in preserving a moral and mental equilibrium over the nations "till their fullness of time was come?" By the victories of Alexander, a door was opened for the diffusion of Greek learning over half the globe. Athens remained long the capital of the intellectual world, whence issued influences in every direction to humanize and to enlighten; but which in the mind of Jehovah were doubtless designed to bear on the grand event of the world's redemption. Alexandria and Rome had received their full share of that influence, and had sent it abroad to act and react, till nowhere in the civilized world could be found a people that did not feel directly or indirectly the power of the Hellenic mind and language.

It were easy to show that it was a providential policy in the Romans, as well as in the Macedonians before them, to establish means for an extensive acquaintance with the Grecian tongue. But it needs only to be asserted, perhaps, for the present purpose, that a

clearer medium could not have been devised for an intercommunication so essentially important, on the one hand, to affairs of state; and, on the other, to the great purposes of Christianity. With these circumstances was combined another of equal interest. As fast as the general mind made improvement under the influence of Greek learning, an increasing skepticism obtained, in regard to most of the religious systems of the world. With the learned, superstition and credulity found no quarter. Sharpened wits exposed to contempt every thing that claimed to be supernatural. A species of infidelity, in the form of Epicureanism, (which maintained the indifference of human actions and the cessation of life at death,) had swallowed up all other creeds. The classic religion scarcely received any appeals, except to beautify a thought, or for purposes of influence over the unwary and the ignorant. Clearly, therefore, does this point of time seem to us to have commanded for itself the resources of a literature the richest and most productive the world had yet known. For ages they had been collecting and combining, and, by direct and indirect means, had now become prepared to forward a dispensation in which were centred the eternal interests of the human family-the dead, the living, and the unborn.

To this period of antiquity we look back with intense interest, because it was distinguished by a transaction that has no parallel in the annals of all time or eternity. And we feel that it occurred when the world was fully ripe for it. Nothing had succeeded less then than an imposture. An array of talent stood up formidably before every unsalutary innovation on philosophy or religion. Since, therefore, we can recognize the movements of an omnipotent hand in that long train of intellectual and social means that for ages had been bearing on to this issue, we could ask for no stronger proof that the literature of Greece was designed not merely to bless the world with its general results, but especially to prepare it for the grandest event that will ever transpire on the theatre of the universe.

We might with profit pursue the history of Greek literature, and observe how remarkably it survived the languages of other people, who successively passed away from the world of nations. We might contemplate it as exiled from the land of its birth to imperial Rome, and thence persecuted, by the fury of northern invaders, to the splendid court of the eastern empire, where it was long cultivated and idolized; and, finally, as seeking refuge in Italy again, where it excited the genius of Danté, of Petrarch, of Boccacio. We might trace its general influence on the various continental literature of Europe, when all Christendom had fully aroused to intellectual life and freedom, from that dreary mental night of a thousand years. But our limits forbid. It must be enough merely to allude to what it wrought on the language and literature of the British isles.

We glory in the ease, the majesty, and the stately diction of our own mother tongue. Whatever force it possesses from conciseness, penetration, and majestic forms, we must assign to its appropriate origin-to the tribes, who, one after another, lived in Britain and molded its speech. But all that is peculiar to deep thought and learning in English literature, all that is delicate in conception or language, all that is calin and graceful, fertile and exuberant, as exhibited at VOL. XI.-July, 1840.

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different periods, are mainly the adopted elements of a literature whose genius will hold an important sway over the empire of mind till the end of time. Such men as Hooker, and Tillotson, and Burke, and a host of others, who glitter as resplendent stars in the galaxy of English literature, availed themselves largely of it, and thus gave to our language a power that will long withstand the shock of those revolutions which, in all ages, have swept over the world of letters.

It remains to consider the connection of Greek literature with other means which contribute to a knowledge of the Bible.

Hitherto our inquiry has been confined to those classes of writings which, more than any thing else, have given a striking national character to the people that cultivated them. In this respect, we have assigned to the literature of Greece some distinguishing peculiarities, on account of which it will compare well for itself with any other national literature. But there is a species of composition come down to us, which, with some deductions, may be said to be the literature of no country and of no age, but of all countries and of all ages. It is the literature of the Bible. This stands distinct and unique in the empire of letters. It opens up to us new sources and impulses of thought from eternity. It furnishes an additional set of means for fully perfecting, refining, and harmonizing the soul and the intellect. It introduces us to the very essence of all that is great and good in the natural and spiritual worlds-to all that is eloquent of mind and eloquent of God. The pre-eminent importance of Biblical knowledge leads men to employ every possible means and resource for its acquisition. Now we allege that a rigid investigation of the Grecian language, with its literature in general, its criticism, its philosophy, its mythical religion, and its archæology, may be so directed as to lead very important knowledge respecting some of the etymologies and antiquities of Hebrew literature. It is not denied that the Greek language is almost universally derived from roots within itself; but the radical primitives to which Greek words are uniformly referred exhibit such a full resemblance to corresponding primitives in Hebrew, that their identity of origin cannot be doubted. It is also admitted that, in point of time, Hebrew antiquities justly claim precedence to the Grecian; but then it is certain that very many of the former could never have been brought to the view of the learned world except through the means by which the latter have been made so familiar. No instances of God's providence, in all the history of mankind, seem so manifest as those by which the Jewish nation were always attended. While, for the purpose of preserving the church incorrupt, they were kept distinct and isolated, and shut out from the usual resources of human improvement; the wisdom of God is specially obvious in there being reared by the side of them a people, from whom should fall a literature so finely organized, so fully developed, as to become the means of almost universal civilization. The literature of Greece, therefore, pursued with a view to its connection with sacred antiquities, to the development of very many of the heathen customs and dogmas to which the Scriptures allude, and to the evident bearing of numerous events on the character and destiny of the Hebrew

nation, will amply reward the Biblical scholar, though he assign it as a portion of his study through his entire life.

As a motive to the pursuit of Greek learning, we might adduce, in this connection, the fact that the discipline, the taste, and the discriminating power it affords, are indispensable to a just appreciation of much that is valuable for Biblical purposes in oriental study. In respect to philosophical structure, it is impossible to institute a complete comparison of the Grecian with any one of the eastern languages; but there is always a uniformity of rhetorical principles, because they are founded in human nature. Hence, with the intel lectual finish and power which a rigid study of Greek literature may give, it will always be easier to investigate with more delicacy and exactness the tropes, and style, and etymologies which have so often to be met in Biblical researches.

Another result of essential value to Biblical science from the study of Greek literature is the requisite scholarship it secures for the exegetical reading of the New Testament. So important is this object that years of labor, with special reference to it, cannot be a lost effort to the student of the Bible. It is not appropriate to discuss in any manner here the long contested question respecting the difference between classic and Helenistic Greek; it is sufficient merely to say, that so frequent and material are the deviations in regard to signification of particles, force of words, or character of style in the New Testament, from the usual condition of the same in classic writers, that a thorough knowledge of the whole range of Greek literature is necessary, from the age of Homer to the Christian era. A large list of words, perhaps, can be found in two different classic authors, to which each applies a shadow of meaning peculiar to his own apprehension of them. Thus a slight change of sense occurring to a word, even though its general signification be fixed, shows the difficulty of exegesis among so many writers of the New Testament— each possessing a different temperament, and writing in a different style and idiom of language. Familiarity with Grecian modes of expression and special terms, in their classic use, is as necessary to a correct understanding of the word of God, as is any other preliminary means to a perfect knowledge of particular sciences. And whatever may be affirmed of requisites for a full acquaintance with the later Greek in which the New Testament was originally conveyed to man, may also be said of the Septuagint-the earliest and most learned translation of the Old Testament. At least, if there is any difference, it consists in there being incorporated into the Septuagint such peculiarities as belong to no age of Greek literature except the Alexandrian; and the necessity of extensive study with a view to this is obvious, as the Septuagint renders important service by generally introducing us to the correct meaning of the original Hebrew.

With much humility and respect for opinions of far more worth, let it be submitted whether it may not be profitable for the church to establish in all our higher literary institutions an additional department, embracing essentially the subject of study we have just con. sidered, for the benefit of those who, looking to the ministry prospect. ively, are pursuing an extended course of education. We mean

something equivalent to a department of sacred literature. We propose no plan, but indefinitely suggest the study of the Bible in its original language as a classic, with select classic authors which shall assist to learn the style, the imagery, and the antiquities of the Bible. To say nothing of the general influence of such a department on edu. cated men, were it incorporated in every collegiate system-to say nothing of the dignity and authority it would universally secure to the Bible-nothing of the increased knowledge of the true character of religion-nothing of the polish and power of mind acquired by the cultivation of Greek learning with reference to Biblical literature; it certainly is not too much to aver, that the world would derive invaluable blessings from the elevation of the ministry, by their increase of facilities and resources to infuse upon it the free and pure spirit of the Bible. H. B.

Cazenovia, N. Y., April, 1840.

ADDRESS OF THE BISHOPS TO THE GENERAL CONFERENCE. Address of the Bishops of the Methodist Episcopal Church to the General Conference, held in Baltimore, May, 1840.

DEAR BRETHREN,-The meeting of this solemn and constitutional body, just at the opening of the second century of Wesleyan Methodism, is a peculiarly appropriate occasion for reviewing the rise and progress of that great and blessed revival of pure Christianity, which, commencing with the labors of that eminent man of God, the Rev. John Wesley, has, during the last centennial period, spread over large portions of our globe, conveying the blessings of the gospel salvation to millions of the human race. It is highly proper for us at such a period, and under such circumstances, to direct our careful attention to the measures and means, which, under God, have been accompanied with such auspicious results. It will appear, it is presumed, upon such an examination, that human policy has had less to do in the origin, progress, and final accomplishment of this great work, than in any other important and extensive enterprise since the days of the apostles. The rise, and progress, and ultimate success of Methodism, are marked with the special openings and interpositions of the providence of Almighty God. And although we are a hundred years removed from that era of precious memory when this great light first shone forth from Oxford, we look back through every successive period of its advancement, deeply impressed with this sentiment, "Not unto us, O Lord; not unto us, but unto thy name give glory!" We have stood still to see the salvation of God, or moved forward as his providence opened the way.

In the progress of this great work on both sides of the Atlantic, many instruments have been successfully employed, who would never have been engaged in the enterprise had their selection depended merely on the wisdom of men.

In England, while a Wesley and Fletcher, with a few kindred spirits, were wielding the mighty artillery of gospel truth, with all the panoply of various and profound science and literature, made mighty