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America there came the earnest words of John Eliot, praising Hebrew as the most fit to be made a universal language, and declaring it the tongue "which it pleased our Lord Jesus to make use of when he spake from heaven unto Paul." At the close of the seventeenth century came from England a strong antiphonal answer in this chorus; Meric Casaubon, the learned Prebendary of Canterbury, thus declared: "One language, the Hebrew, I hold to be simply and absolutely the source of all." And, to swell the chorus, there came into it, in complete unison, the voice of Bentley--the greatest scholar of the old sort whom England has ever produced. He was, indeed, one of the most learned and acute critics of any age; but he was also Master of Trinity, Archdeacon of Bristol, held two livings besides, and enjoyed the honour of refusing the bishopric of Bristol, as not rich enough to tempt him. Noblesse oblige: that Bentley should hold a brief for the theological side was inevitable, and we need not be surprised when we hear him declaring: "We are sure, from the names of persons and places mentioned in Scripture before the Deluge, not to insist upon other arguments, that the Hebrew was the primitive language of mankind, and that it continued pure above three thousand years until the captivity in Babylon." The power of the theologic bias, when properly stimulated with ecclesiastical preferment, could hardly be more perfectly exemplified than in such a captivity of such a man as Bentley. Yet here two important exceptions should be noted. In England, Prideaux, whose biblical studies gave him much authority, opposed the dominant opinion; and in America, Cotton Mather, who in taking his Master's degree at Harvard had supported the doctrine that the Hebrew vowel points were of divine origin, bravely recanted and declared for the