κυρίου και Θεοῦ, and in still other forms. Griesbach prefers the first of these two," the Church of the Lord;" and he is supported by Wetstein and others. At the same time, he does not deny the claims of even the second, "the Lord and God," which is stronger than our English version. But the truth is, the doctrinal sense of the passage is unaffected by any reading that can be defended; for if Lord be put in the place of God, which reading has the balance of authority in its favour, it is Lord in that sense, in which the term is the Greek respondent to the Hebrew Jehovah, and so carries, if possible, a higher assertion of the divinity of the person spoken of than would God itself. I am confirmed in this opinion, long ago formed, by reference to Bengel, who, I find, in giving the three principal readings of this passage, and assigning a reason for preferring the one retained in our version, observes: - Sæpe Paulus ecclesiam Dei appellat, nunquam ecclesiam Domini: neque omnino Dominum et Deum (particula et interposita) dicit. Manet ergo, ecclesiam DEI: quanquam si hoc loco ecclesiam Domini diceret Paulus, e parallelismo V. T. esset Jehova." Frequently Paul calls the Church the Church of God, never the Church of the Lord, and least of all the Church of the Lord and God. Let it, therefore, remain the Church of God; although, had Paul in this place said the Church of the Lord, we must from Old Testament parellelism have understood him to mean the Church of Jehovah." If, therefore, the " modification" hinted at in my little work ever take place, it will offer no violence to the passage, but the contrary, in the evidence it unquestionably supplies in support of the supreme Godhead of Christ, and of the propitiatory character of His death.

66

66

1 Tim. iii. 16.-Of this passage three readings occur, all relating to one word only; none of them, however, in any true interpretation of the text, sets aside the strong proof it affords of our Lord's Divinity. If two of them render the proof less apparently direct, they do not exegetically render it less decisive and sure. The three readings are the following:-ö, the neuter relative pronoun, which; ös, the masculine relative pronoun, who; and Otós, the proper name of God;-so that the rendering in our version would be, as either of these was adopted-which,

who, God was manifested in the flesh.

For

Now, the first question is, which of these readings is supported by the greatest authority? It may be that the answer to this is not in itself sufficient to determine the true reading, as other considerations may be of weight enough to countervail such authority. Still the question must be asked and answered; and the answer is incontrovertibly in favour of os, who. For Ocós, God, may be pleaded the authority of Mill, Matthæi, and Scholz; for ös, who, Lachman, Tischendorf, Tregelles, Alford, Wordsworth, Ellicott, and the majority of modern critics, with the chief of the ancient versions; for ő, which, the Vulgate, and most of the Latin Fathers. Ocós, not one of the most ancient manuscripts can be pleaded; for ős, every one; at least, the Codex Alexandrinus, and the Codex Ephraemi, the two oldest in existence, save the Vatican, and perhaps the newly discovered Sinaitic one. But in the Vatican the passage is not found at all, as this MS. is wanting in the Pastoral Epistles. In the Sinaitic one it is found, and found with ős, and not Ocós. So that if there be any weight, as there certainly is, in your remark, that "the character of the recently-discovered Sinai manuscript supplies in a remarkable manner additional evidence to show that readings which have totally disappeared from modern recensions, were con tained in the most ancient copies," I may be pardoned for availing myself of it in reference to this particular reading.

It is right, however, here to say, that for some time the reading of the Alexandrine MS. was supposed to be in favour of Ocós, rather than of ös; and it was, doubtless, from this supposition that the three great editors above named so gave it in their respective texts. But repeated inspection of late has shown this to be a mistake. The MS. is written in what are called Uncial letters-that is, in capitals. For the name of God and some other names abbreviations are used. The abbreviate for God is OC., while the masculine relative, so much like it, is OC., without the transverse line. The MS. is on thin vellum. For some time it was thought the letter O had this transverse line. Now it is found, by re

See Tischendorf's Notitia, &c., page 20.

peated inspection, and with every aid of mechanical art, that this line is borrowed from a Greek capital € (E), which shines through from the other side. We have seen it again and again," says Dr. Tregelles, " and others with us have seen it also." Bishop Ellicott, "after minute personal inspection," affirms the same "indisputably" giving in a note the process adopted in the examination, and the precise nature of the results.t The testimony of these two critics will hardly, it is presumed, be doubted, particularly as it is supported by so many others. But if it be, the doubt could only avail to set the questionable authority of the Alexandrine manuscript against the undisputed reading of two others, one of which is of earlier date, and the other only of somewhat later, to say nothing of the ancient versions.

Now, be it observed, I do not pretend to say which reading should be adopted into our version, as possibly the evidence is not yet complete enough for a final judgment; but, as I think the preceding facts cannot be questioned, the balance of proof appears certainly on the side of os, rather than of Ocós; and it was with this knowledge that I suggested in my work that, possibly, some modification in our translation of the text in question would take place in the next English revision of the Bible. Yet, I repeat, I was not advocating such modification, nor, indeed, any change at all. My object, as I have said, was to commend our common vernacular version; and I thought I was doing little else than commending it when I expressed a belief that, even if such a modification as the one which has most apparent authority to support it took place, it would not materially affect the power of the passage to prove the doctrine which the present translation unmistakeably teaches.

And such is my belief. The true exegesis of the text is conclusive for our Lord's divinity. It may demand, as I believe it does demand, even supposing as to be the correct reading, Ocós to complete the Apostle's idea. As a relative pronoun, ös must have an antecedent agreeing with it, and an antecedent which sustains the grand meaning of the passage, which un

Horne's Introduction, vol. iv., p. 156. + See his Epistles, 1 Tim., p. 51, and note at the end, p. 103,

doubtedly is that of the Incarnation. It speaks of some one who (έφανερώθη ἐν σαρκί) was manifested in the flesh;" andwho thereforewas not himself flesh; that is--for such is the import of the term as several times used by Paul-was not human. Moreover, this manifestation was the unrolling of a great mystery, which mystery received a yet further elucidation in the subsequent history, so unlike all other histories, of Him who had thus come into the world. What, then, can the manifestation be, but of Him who, as the Word which in the beginning was with God, and which was God, was in the fulness of time made flesh and dwelt among us? No antecedent which falls short of this idea meets the plain implications of the passage; and hence it must be found, either as Bishop Ellicott suggests, as an "antecedent omitted, though easily recognised," in which case it may be either God or Christ, or as one, to adopt the sugges tion of Canon Wordsworth, which is carried forward by ellipsis from the preceding verse. Something like this latter I understand you to say in the words, "Whether we take the word (Ocós) God, or the word (os) who, the sense is precisely the same; for the masculine relative (ös) cannot mentally refer to any antecedent noun, but the word God, in the preceding clause." If there be any objection to this last suggestion, it is that the rela tive and the antecedent would not then be in grammatical concord, though the force of this objection is lessened by the fact that, in the case of ellipses, mere grammatical proprieties are often disregarded, the whole attention being taken up with the thought that is struggling for the briefest possible expression. One of these suggestions must, I conceive, be accepted; and whichever it may be, while only a

slight modification" is introduced into the language of the text as it now stands, no real change will be made in the doctrine it is justly believed to teach. At the same time, it may be that criticism has not said its last word upon this passage, or that Providence may still have in hiding for us a reading which will set all criticism at rest for ever. J. STACEY.

Sheffield, Dec. 12.

THE MINISTRY.

ADDRESS BY REV. E. POND, D.D., TO THE GRADUATING CLASS OF THE THEOLOGICAL SEMINARY IN BANGOR.

Earnestness.

66

BUT a more important quality of effective preaching is heart earnestness. No man ever accomplished anything in the pulpit who was not in earnest. Paul believed, and felt what he said, and hence his words were with power. It was this which made Felix tremble, and wrung from the reluctant lips of Agrippa “ Almost thou persuadest me to be a Christian." Deep feeling is contagious. Words poured forth from burning hearts are sure to kindle the hearts of others. A tear-drop is a very little thing, and yet it is a thing of great power. Hearts that can withstand everything else, are often melted by a tear. Of course I would not have your sermons mere ebullitions of feeling, and nothing else; but I would have them pervaded and warmed with feeling. There must be thought to awaken feeling, and the Gospel is full of thought-I had almost said all thought-adapted to this very purpose. Be sure, my young friends, that it has this effect upon you. Be sure that your altarcandle, besides being straight and orthodox, is made to burn; that your sermon has a soul, as well as a body; and that in writing and delivering it, your heart palpitates in every line.

You remember the literal, etymological meaning of the word "kerusso," which our translators have rendered preach. It is compounded of "Krao" and "Gerus," to exclaim with the voice. The literal "kerux" was a public crier. Now we are not to infer from this that the minister of Christ is to bellow, and make a great noise. But by selecting this word, and applying it to the first preachers of the Gospel, the Holy Spirit does indicate that they were deeply earnest men, and those who claim to be their followers should in this respect be like them.

Good Pastors.

I have said that we wish and ex

pect you to be good preachers, and have set before you, in several particulars, what good preaching is; let me further remark, that if you become pastors (as we hope you may), we shall expect you to be good pastors.

The good pastor will make himself acquainted with his flock, and with all of them. He will be able to adopt the language of his Divine Master, though of course in a lower sense, "I know my sheep, and am known of mine." He will become acquainted with them, not only socially, but spiritually. So far as he may, he will know particularly their spiritual state; what are their hopes, their fears, their trials, their difficulties, their temptations, and what their prospects for eternity. Without such knowledge, how can he intelligently preach to them, or watch over them, or bear them on his heart in prayer?

The qualifications of a good pastor are many and various, the crowning one of which, and that without which all others will be as nothing, is piety. The good pastor must be a pious

man.

man.

He ought to be a very pious

Piety is lovely and excellent in all its developments, not one of which should be wanting to the ambassador of Christ. And yet, if I were to name one which I deem of special importance to the pastor, it would be an ardent and quenchless love for souls. He should feel for souls, in his measure, as Christ did, who was willing to die for their salvation. He should feel as Brainerd did, who thus speaks of himself during his life among the Indians: "I cared not where or how I lived, or what hardships I endured, so that I could gain souls to Christ. When I was asleep I dreamed of them; and when I awoke, the first thing I thought of was their salvation." Under impressions such as these, the minister of Christ will not be much moved by personal sacrifices. He will be willing to waive often, not merely his private opinions and wishes, but his rights and interests, rather than incur the hazard of hindering the recovery of some whom he desires to

save. Knowing that, in the various walks of life, he has to do with immortal beings, who are constantly watching him, and receiving impressions from his example, he will be exceedingly cautious as to the steps he takes. He will tread softly and circumspectly as he mingles with undying souls, lest by some indiscretion he should fatally injure them.

Among the subordinate qualifications of the good pastor (for all others should be subordinate to piety), I might mention sound judgment and good common sense.

I deem these

of much more importance than genius. Without these, mere genius though a dazzling, would be a dangerous accomplishment, exposing its possessor to make greater blunders, and to break his neck the sooner than would otherwise be possible.

I might speak of a thorough knowledge of human nature, in the possession of which a man becomes almost a "discerner of spirits." Such knowledge will enable the pastor to guard against imposition, to unmask hypocrisy, to describe the thoughts and feelings of his hearers better often than they could do themselves; and to shape his course amid dangers and difficulties where, otherwise, he would be in utter darkness and uncertainty.

I might insist, farther, on the importance of prudence as a pastoral qualification: by which I mean, not a timid, time-serving, man-pleasing policy-the opposite of Christian frankness, conscientiousness, and faithfulness-but I mean that prudence which looks ahead; which neither speaks nor acts till it has time to think; which disarms prejudice, inspires confidence, increases the number of friends, and wards off the attacks of enemies. Ordinary talents, under the direction of prudence, will do more in the ministry than the greatest gifts without it. Revival Preachers.

I have one wish more to express for you before we part, and that is, that you may become revival preachers-the active friends and promoters of revivals of religion. Speculate as we may as to the desirableness of other methods of promoting the

cause of Christ, it is still true that almost all the great movements in favour of religion, from the beginning to the present time, have been brought about in revivals, and by means of them. Thus it was in the great refreshing and church extension which immediately followed the day of Pentecost; thus it was in the reformation of the sixteenth century, when by a series of what would now be called revivals, Popish idolatry was subverted in more than half Europe; thus it was in our own country during the great awakening of 1740; and almost everything desirable in our present religious state and prospects, our large and flourishing churches, our thousands of faithful ministers, our Sabbathschools, our charitable institutions, our missions to the heathen and to the destitute of our own country, all are owing to that series of revivals which sprang up near the commencement of the present century, and which have continued at intervals ever since. The history of the Church has but one voice on this subject, and our experience and observation testify the same. When revivals cease for a course of years, religion uniformly declines, and unless its downward progress is arrested by the return of the reviving Spirit, it is sure to run down, and ere long to run out.

I repeat, then, my brethren, we wish and expect you all to be revival preachers, the friends and earnest supporters of revivals of religion. Study them, pray and labour for them, improve opportunities to labour in them, keep the holy fire burning in your own souls, and endeavour to diffuse it all around you.

And be not so particular as to the precise manner in which a revival shall commence, if you can only be sure that it does commence, if you can see its holy fire kindling and burning around you. I once knew a venerable minister who used to pray that God would revive his work, and revive it in a regular way; as though he feared that the Divine Spirit might fall into some irregularities. I am not the advo

cate of irregularities-not by any means; but better see the work of God revived, and souls converted and the Church enlarged, though not in the methods most agreeable to ourselves, than to see dearth, frost, and death spreading over the land, and cursing it for ever.

But I have exceeded my time already, and must close. God bless you, my beloved pupils, and bless you in your work, and give you many souls as the ultimate seals of your ministry, and your crown of rejoicing.

HOME AND THE BIBLE. THERE is danger lest, amid the excitements of the present day, the Bible should not have its own place in the family. Fathers are engrossed by business, mothers are surrounded by thronging cares and the specious claims of social life. Both need strength and courage to break away and spend more time, surrounded by their little flocks, in the green pastures and beside the still waters of God's word. The morning text, the daily reading, the evening verse, and the sweet study of the Sabbath hour, impressed by a mother's voice and a father's presence and aid, the sympathy of brothers and sisters, will not only breathe throughout the household an atmosphere both clear and healthful, but will strengthen youthful hearts for many an hour of temptation and peril.

To the young there is a fascination in the simple truthful narratives of the Bible, which needs but encouragement and aid to become a living interest in the exhaustless treasures of inspiration. The reading and study of the Bible should be made in every home the most delightful of all studies. It was a favourite plan of the late Dr. James W. Alexander, to make the reading and study of the Bible the grand centre around which should cluster all the various branches of intellectual knowledge. In his familiar letters this is an oft-recurring subject. “I am a little wild," he writes, on the subject of making the Bible the grand organ of mental and spiritual development. Suppose one knows the Bible, and from it as a centre radiates into

66

the thousand subsidiary knowledges, will he not know all he needs? Will not you and I make this the rule for bringing up our children? The Bible is the book to educate the age. Why not have it the CHIEF thing in the family, in the school, in the university? The day is coming; and if you and I can introduce the minutest corner of this wedge, we shall be benefactors of our race.'

How much food for thoughtful reflection lies wrapped up in these earnest words of a wise and good man. He was great and learned beyond most, but he confessed that his soul often sickened of human words, and "returned with love to the taste of the fresh fountain."

It requires not learning or a costly library or rare engravings to illustrate the Bible and make it attractive to our little ones. It only needs a loving heart, an earnest purpose, a conviction of the value and beauty of the Holy Scriptures, and a ready sympathy with the tastes and preferences of childhood, to make the reading and study of God's word a pleasant occupation to both young and old. The help of one such book as the Illustrated Bible Dictionary" is sufficient to lend a charm to the more careful study needed in the wonderful records of the Old Testament, as also to explain and illumine the land and times in which Jesus and His disciples lived and died; and its constant use as a book of reference will tend greatly to give reality and distinctness to the power and truth of the word.

66

Is it not a question worth the careful consideration of Christian parents, how to bring the Bible into the hourly experiences of life, so that its examples and precepts may teach, and its promises may strengthen those whom they are training up for life and immortality? Home and the Bible are precious words, linked together by a vital bond which it is dangerous to sever. The firm hand of parental love must hold the two in closest union until the savor of divine truth and purity transforms the home of earth to the new and better home of holiness and heaven.

H.