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such separate terms? What term was used in Greek besides vexgós to denote that an animal was dead? (3.) What is the meaning of this word vexgós in such passages as the following where it is applied to works, if it never refers to any thing but dead men? Heb. vi: 1; ix: 14. And what is its meaning in James ii: 17, 20, 26, where it is applied to faith, and in Eph. ii: 1,5; and Rev. iii: 1, where it is applied to those who are spiritually dead? (4.) In Eccl. ix: 4, an instance occurs where the word cannot be applied to dead men-for it is applied expressly to a dead lion-ov NÉOVTα TÒV VEXgóv. In Isa. xiv: 19, it is a translation of

a branch, a broken, rejected, dead limb. These instances show, at least, that there are cases where the word is used to denote something else than dead men.

To these considerations respecting the use of the word vexgós we may add that the translation of í vexgos by "after men are dead," can be arrived at only by a much forced use of language. Independently of all the difficulties suggested by the connexion, it may be observed that it is impossible to reach this signification without giving to the word vsxgois the force of a participle, in the sense of "when men are dead" or "they having died." This idea is not properly in the Greek. It is that of a dead body, a carcase, a corpse, without special reference to the fact of its having died. The attention is confined by the word simply to the fact that it is dead, without having the mind turned particularly to the fact that it was once alive, or that the thing to be done or secured depends on that fact.. The dead body is in the eye; not the fact that it was once living. To this it may be added, also, that the proper use of i is not after, but upon, or over, and it may be doubted whether an unequivocal instance can be found in which the word is used in the sense of after.

If the suggestion contained, therefore, in this article be well-founded, the following paraphrase will express the true sense of the passage: "For where an arrangement subsists between God and men, there must of necessity be the death of the victim by which it is ratified and confirmed. For such an arrangement is ratified over dead sacrifices, seeing it is never of force, while the victim set apart for its ratification is still living. Whence it was (dev) that the first covenant was not ratified without blood, for when Moses had spoken all the commandments to the people, according to the law, he

took the blood of calves, and of goats, with water, and scarlet wool, and hyssop, and sprinkled the book and all the people, saying, 'This is the blood of the covenant which God hath enjoined unto you.' "

ARTICLE IV.

THE TRAINING OF THE PREACHER.

By Rev. Henry N. Day, Prof. of Sac. Rhet. Western Reserve College, Hudson, Ohio,

THE ambassador of God occupies the loftiest station of dignity and responsibility on earth. The source of his commission, the nature of his duties, and the infinite consequences connected with his labors, unite to show how exalted are his character and functions, how responsible is his trust. Clothed with the authority of the Sovereign of the universe, representing his divine person and acting in his name; engaged in the prosecution of an enterprise in which God has enlisted his brightest attributes, in which infinite power, and wisdom, and love shine in their divinest forms, in which too, the dearest interests of his boundless kingdom are vitally concerned; sent upon a mission on the success of which are hanging the destinies of immortality to deathless spirits, where on earth can he find a competitor in momentousness of trust or sacredness of function?

Vast as are the responsibilities which attach to every part of the Christian minister's office, however, it is in the attitude of a preacher of the gospel of salvation, that he appears transcendently interesting. It is when he is speaking in the name of the majesty of heaven, and proclaiming the messages of infinite authority and grace, that he is peculiarly "a savor of life unto life, or of death unto death." However important and sacred, however engaging and delightful may be the other duties of his ministry, yet "his pulpit is," emphatically, "his joy and his throne." There is the seat of his authority, the place of his power and dignity, and there, if he be true and faithful to his high calling, will he find the

purest joys of his service, the richest fruits of his labors. With his soul awed by the majesty of a present God, whose eye pierces his inmost thoughts and motives, and whose finger he sees writing down the record for the last dread account, with a heart burning with desire for the salvation. of the company of immortals before him, and with a message on his tongue, every word of which is fraught with life or death, how must he tremble under the sense of his responsibility; while, at the same time, he rejoices that he may be the instrument of life to some that otherwise must perish! How, too, must he look upon all other departments of his office as entirely subordinate, and unworthy of comparison, when he thus stands breaking the bread of life to the starving and perishing multitude; and, in circumstances most favorable, is urging with all the authority and love of the gospel, the grace of a pardoning God! If there be joy in heaven over the recovery of one sheep, lost from the fold of God, over the conversion of one sinner that repenteth, with what intense interest and solicitude must the cloud of spiritual witnesses that hover over our heads regard the ambassador of Christ persuading congregated sinners to repentance! One shaft of truth successfully hurled, one warning, one entreaty successfully urged, and the courts of heaven ring with new anthems of joy and praise. What a position does he occupy in whose hand balances that shaft, upon whose tongue trembles that word of persuasion!

It is the design of the following essay to set forth the work and training assigned to the ambassador of God in his character as a preacher.

Confining our view to this one object-the minister of Christ in the attitude of a preacher-we designedly shut out the full consideration of certain points that it might otherwise be deemed essential to discuss. There are, for instance, certain indispensable requisites in the preacher, which not being exclusively or peculiarly his, the design now proposed does not require should be distinctly considered. It is rather for the purpose of preventing misapprehension-that I may not be thought to underrate these high qualifications, essential but not peculiar than because strictly required by my subject, that I barely refer here to the necessity of a thorough discipline, of extended knowledge, and particularly of a profound and systematic acquaintance with theological science,

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biblical literature and Christian history, as well as of a fervent and highly cultivated piety. The inspired historian has well recognized the distinction I have made when, in describing that early Christian orator, Apollos, he not only says he was "eloquent," but adds also "mighty in the Scriptures," and "fervent in spirit;"-eloquence, in his view, being something more than mere learning and piety.

Theology, so justly called "the art of arts and science of sciences," must emphatically be so to the Christian orator. Unless he be thoroughly indoctrinated in the Christian system, unless he fully understand the foundations on which it rests and the evidence by which it is established; unless he knows what are the great truths which it embraces, whether they appear in the form of doctrines, duties or motives, the principles on which they are based, their relations and connexions, with what face can he stand up as the messenger of Christ to man, to explain, vindicate, and enforce the truths of God? How can he discharge his only peculiar function-wield "the sword of the spirit which is the word of God," when that very instrument itself is out of his grasp? With what confidence or authority, moreover, can he deliver his message unless he be well versed in the study of the Scriptures;-unless he knows that he delivers what God has revealed-knows from his own investigations and not merely from the opinions of fallible men, the grounds of which he neither can see nor understand-knows fully as he may know with all the light of learning reflected on the pages of inspiration, directly from the near lamp of his own welllighted intellect, and not merely from the distant lamps of other minds, or, rather with all the light of other minds concentrated and directed in one full steady beam from his own? How, again, shall he be able to discover the errors and mistakes, the follies and crimes, into which imperfect men are liable to fall, even under the light of the gospel, and the means of avoidance or rescue? How shall he show clearly, convincingly, and movingly, to others, their dangers, and exhibit to them their encouragements? How shall he be able to illustrate and explain, by the light of experience, unless he can hold up before them, and before his own eyes also, the torch of Christian history?

Still more is a heart of tender sensibilities, a soul that can be swelled with the noblest, purest passions, a soul that is

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filled with the love of Christ and of men, consuming every other emotion, and glowing with an ardor that cannot be repressed, indispensable to the Christian preacher. Without this, his learning, his gifts, his accomplishments are vain; his eloquence is cold and lifeless, and his hearers will freeze and die under the very brilliancy of its icy splendor,

But essential as are these gifts and qualifications to the Christian orator, they are now to be regarded only as the necessary foundations on which he must stand;-the air which must sustain his speaking breath. We are to view him only as wielding these mighty elements of mind. The question before us is, what is it to use them with energy and effect? These, the elements to be used, and the skill to use them, are widely to be distinguished. He is not necessarily a musician who has possessed himself of the choicest instrument. That may command an admiration ;—we may wonder at the beauty of the workmanship;-we may admire the taste and sumptuousness of the purchaser-but it is not till we hear the sweet strains of its melody and the smooth concord of its harmony, brought out by the touch of practised taste, that, ravished and chained, by our very rapture, we acknowledge the musician's skill and power. It is one thing to possess "the sword of the spirit;" it is quite another thing to be able to wield it with success. There may be mind, furnished with all the stores of knowledge and trained to the highest vigor of discipline, joined to a soul of the warmest passion, and yet the effective preacher, the eloquent Apollos, mighty in convincing, mighty in persuading, be wholly wanting.

There is an art to be superinduced upon this intellectual discipline and furniture;-a high, noble art,-I know not but I may say the highest, noblest art of which man is capable. For when does man seem more exalted, more godlike, than when, by the power of his eloquence, he sways, at will, the judgments and passions of men? Go-witness its displays and its energies. Enter the halls of judicature, and notice there the voice of truth and fervor guiding ignorance and doubt into light and knowledge, subjecting prejudice to reason, and confounding all the arts of sophistry and error, while it yields protection to innocence, extends succor and redress to the injured, and restores to right and to law its authority and respect. Go with Demosthenes into the tumultuous

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