cal style which became the marked characteristic of the Wesleyan ministrations. The fervor of Methodism, carrying upon its surface, as it did, so well defined a character of dialectic precision, might suggest the idea of a sharply-struck medallion, retaining its nicest features while molten and incandescent."

Both truth and error are blended in this quotation. It was impossible that the clearness and accuracy of Mr. Wesley's modes of thought and expression should not reappear in the teachings of his successors; or that his doctrinal categories should not have been reproduced to this day; but to insinuate that they have been copyists of his style, or that the doctrines themselves owe their force to his scholastic training, or that the "peremptory" character of Methodistic preaching is due to an original impress of logical dogmatism, is unfounded. The manner of preaching has been infinitely diversified, the doctrines stand upon independent proofs, and the authority with which they have been taught originates in the self-conscious force with which they have been enunciated. If to this day, Methodism retains "a sharply-struck medallion" likeness, it is, in our judgment, not because it was cast into the mould of Mr. Wesley's mind, but because of its inherent consistency with the divine model from which it was taken. And it is equally our glory and our happiness that its original features remain unaltered through the severe vicissitudes through which it has passed.

To its mechanical structure, if we may so speak, our author ascribes the chief difference between the Methodism of Wesley and that of Whitefield, after their separation. That of the former was systematized and perpetuated; that of the latter was dispersed, or but imperfectly preserved. The difference was signal, and to a very great extent, is to be attributed to the vast dissimilarity in the mental discipline of the two contemporaries. They were unapproachable in their relative capacities for government. The Methodism of Whitefield floated at random upon the surface of the nation, while that of Wesley to the direction of a master spirit, who knew how to render his labors permanently available. It was not

his scholastic training, but that imperial skill which falls nothing short of an ever present, ever active sanctified genius, ready for all emergencies, which enabled him to throw all his resources into the form of an immortal phalanx, and to husband for posterity the spoils of a mighty conquest; a skill which, though unsanctified, makes great generals share the palm of intellectual superiority even with great philosophers. There was yet a greater cause for the difference in the collected results of the labors of these two men. There was no discordant element in the structure of Wesleyan Methodism. There was in that of Whitefield. Methodism commenced in doctrinal concord. Whitefield imbibed, in America, Calvinistic sentiments which, whatever was their scriptural character, severed him forever from the centre of the movement and threw him off at a tangent, whence he could never rally his forces, and whence, by assimilation, they were distributed amongst the Calvinistic churches, or exist in detached and inefficient bodies.

But while Wesleyan Methodism excelled in "external order," Mr. Taylor, in a most significant phrase, says, the Methodism of Whitefield, excelled "in a deep and more true harmony." Upon what he predicates this tribute of superior praise is left wholly to conjecture. He cannot mean the harmony of doctrine; he means that the Calvinistic creed is more harmonious with the word of God than the Arminian. For greater harmony of doctrinal views have never distinguished any sect more than the Wesleyan Methodists. He cannot mean the harmony of deep religious affections; for never was there more in any Christian community. He cannot mean harmony of co-operation, for no organization has ever worked more like a well-arranged machine than Wesleyan Methodism. If we cannot account for Mr. Taylor's assertion, we at least, ascertain his predilections, and are at no loss to ratify the impression elicited by our review, that friendship for Wesleyanism did not dictate his researches.

ART. VII.

SYRIAC METRICAL LITERATURE.

(From Kitto's Journal of Sacred Literature, July 1853.)

Select Metrical Hymns and Homilies of Ephraem Syrus, translated from the original Syriac, with an introduction, and historical and philological Notes. By the Rev. HENRY BURGESS, Ph. D. of Göttingen, a Presbyter of the Church of England, Translator of the Festal Letters of Athanasius, from an ancient Syriac Version. London: Robert B. Blackader, 1853.

This volume is a contribution to a branch of sacred literature scarcely known in this country, and but little treated of anywhere else. It occupies ground almost unoccupied by the active laborers in the field of mind and its productions; and in this point of view the author and translator is fortunate. It is something in these days to find a treasure which has not previously yielded up its stores to the learned inquirer; yet such is the case with the work before us. Eprhaem was known to have composed hymns, and, in Germany, many of them had found a translator. Occasional references to them. were also to be met with in various publications at home and abroad; but the existence of what is here properly called the Syriac Metrical Literature, was scarcely recognised. Apart, then, from any reference to the intrinsic merits of the contents of this volume, it is important from its bearing on the department of learning it opens up and illustrates. We shall first give a running commentary on the matter here furnished to us, with the hope of exciting the attention of our readers to the whole subject, and afterwards say something of the way in which Dr. Burgess has performed his interesting task.

The introduction occupies one-third of the volume in bulk, but about one-half of it in actual printed matter. On this account perhaps a better title might have been chosen, more

characteristic of the object attained by the author. The subject of the work is really the Syriac Metrical Literature, its origin, its laws, and its existing monuments; and the poems of Ephraem which are translated are illustrations of what is advanced on this theme. But we will let the writer explain his own design, and himself describe the field which is the scene of his labors.

It is certain that in the northern parts of Syrian Mesopotamia a peculiar form of the Aramaic dialect early prevailed, which has been properly called the Ecclesiastical Syriac, the same in substance with that before existing, yet possessing some distinctive features derived from the introduction of Christian ideas. It is in this dialect that the literature exists which we have now to treat of, the copiousness and variety of which have been always known; but, at the same time, from various causes, it has unfortunately been neglected.

When the student comes in contact with this Syrian Church literature, either in manuscript or printed books, he is attracted by the singular fact that much of it is in a metrical form. We lay stress on the word student, because a superficial investigation will leave the phenomenon unnoticed, as has indeed happened to men of learning. Both in manuscripts and printed books the metrical verses of this literature are generally written as prose, only a point indicating the close of a rhythm, and that not always; so that such works may be consulted occasionally as books of reference, without their artificial construction being perceived. But, apart from all marks of distinction, as soon as these compositions are read and studied in their individual completeness, their rhythmical character becomes evident, sometimes from the poetical style of what is thus circumscribed by these prosodical measures, but always from the moulding and fashioning which the language has to undergo before it will yield up its freedom to the fetters of This, then, is the sphere of our present undertaking, and it will be our duty to trace up this metrical literature to its origin, as far as historical light will guide us;—to say something on the laws by which its composition appears to be regulated; to glance at its existing monuments;and then, more especially, to treat of the works of Ephraem, the great master of this literature, a few of whose compositions are now brought before the English public.'-Pp. xxii. xxiii.

verse.

With respect to the origin of this literature the question is a large one, having to do with the general subject of Christian hymnology, on which great obscurity rests. Augustus Hahn (the only writer who had before treated of the Syrian metres, and whose aid Dr. Burgess gratefully acknowledges) VOL. VII.-38

supposes the Syrians were compelled to seek variety by the dullness of the Old Testament Psalms. He says, that 'a translation of the Hebrew Psalter was first used, and that in Syria the want of rhythm and metre produced a monotony, and an absence of grace and sweetness, by which the attention, vivacity, and joy of the mind were dissipated; and that in consequence of this, the method of responsive chanting was contrived to throw life into the song,' and, by consequence, other novelties of metre, &c., were introduced. On this Dr. Burgess remarks,

This is an account sufficiently probable of the preference generally given to variety and life over monotony and dullness, and may be the process which led the Syrian Christians to leave the plain Psalms for compositions more congenial with their tastes and habits. But we are inclined to think that, on the whole subject, more light may yet be shown by future researches, and that it will probably be found that in Syria, as elsewhere, Christians introduced into their practice whatever of national customs, in relation to music, they found ready to their hands.'-P. xxviii.

However this may be, it is an historical fact that in the second century we find that harmonious composition, of whose birth we are doubtful, an actual living instrument of thought, powerful both for good and for evil.' This instrument was wielded by Bardesanes, a Gnostic Christian, whose works have perished, except some fragments preserved by Eprhaem, but, concerning whose share in the metrical compositions, and his great popularity among the people of Edessa, there is explicit and sufficient testimony. A century later Eprhaem found the poems of Bardesanes in common use, and exerting great influence among the people; and on this account he applied himself diligently to the art of metrical composition. Ephraem thus refers to this great heretic, who, although so long dead, spoke so efficiently in his writings, that the venerable father employed all his energies in combating his sentiments.

For these things Bardesanes
Uttered in his writings.

He composed odes,

And mingled them with music;