more splendid in the latter. But, even in these, we think that he is too verbose, and that he is sometimes reluctant to bring his ideas out in their most familiar and pointed form. In his other productions, his style, though it has many beauties, is certainly marked by some material faults: not only by verbosity, but also by a disdain of saying common things in a common way, and sometimes by an affectation of doing his work off with a master's dexterity. Dr. L. Beecher, with many faults of style, has one great excellence, that of dealing directly with his audience, at least in several of his ordinary sermons. When he tries to shine, he is apt to grow turgid.

But we have already drawn this article out to a greater length than was intended, and must now bring it to a close, with a few words on the practical study of eloquence. First of all, as an indispensable requisite in every case, is a thorough knowledge of the subject to be treated of; not a fragmentary view of it, here a little and there a little, nor a shallow acquaintance with what lies merely on its surface; but a clear comprehension of its general principles, and its bearings all around, as well as of its facts. He who omits this, and yet aims to be eloquent, may be sure that he is pursuing an ignis fatuus. Nor can this first requisite be attained without close, laborious application. Whoever thinks to accomplish it by the casual efforts of an undisciplined mind, or by selfconfidence, by looking the subject down, rather than looking into it, and searching through it, only plays the fool with himself. He must study, not books alone, nor sometimes, perhaps, books at all; but he must bring his mind to work steadily, systematically, and intently on the subject of his profession, availing himself of every aid, till the toil becomes a habit and a pleasure. In addition to this, he must be earnestly devoted to the cause he espouses, and actuated by the ultimate aim of impressing its merits on his fellow-men, without being diverted by motives of ostentation, or of displaying his own powers. Another requisite that we would mention, as of great importance, is a ready and intimate sympathy with the people to be addressed; or rather with human nature, with man such as God made him; and not merely such

as the tailor has made him, or the dancing-master, or even the schools of the day. It is on this sympathy that he depends for a guide to the understandings and hearts of his audience, and for the tact, the instinct, that suggests the way in which he must approach and the means he must use. With all these requisites, he can hardly fail of being eloquent to a greater or less degree. Let the arrangement of his subject be such as the nature of the case points out as best calculated to ensure ease, clearness, and force; and let him pursue these objects, without any servile deference to the artificial laws of rhetoric. Where they would assist him, well; where not, he has no concern with them. Having thus arranged his plan, the first and indispensable rule with respect to style, is, that he speak right to the purpose. If he do this, he will have the most essential element of a good style. Then, let him see that he speak grammatically, and use words that really signify precisely what he means,—an attainment requiring more study and practice than many can easily be brought to suppose. This should be his first step of improvement, in this department. Should he wish to improve his style yet farther, let him work it down towards its utmost consistency, still preserving its natural ease and versatility. But this point we have illustrated, with much care, in preceding portions of our article, which, if they have been read, will render a repetition here unnecessary.

Fire, Lake of Fire and Brimstone, Unquenchable Fire and the Worm that dieth not.

I. Fire. The subject embraced in the title of this section, is one of which it is necessary to have correct. views, in order rightly to understand many important portions of the Scriptures. By neglecting the figurative usage of the word fire, some strange and unwarranted interpre

tations have been brought forth, which have done little honor to biblical literature, but which have served to set forth the importance of sacred criticism. It is not our business to point out the errors to which allusion is made, or the passages on which they are based, but to examine the Scriptures in reference to the use and meaning of the words and phrases in question; and this examination will, we trust, correct the first, and open the way to a right exposition of the last.

1. It is only necessary to say, under this head, that fire is used in the Scriptures in its literal sense. Passages abound in the Old and New Testaments in which it is so employed; but, as they involve no question of interpretation, there is no need that we add references.

2. Fire is also used as a figure or emblem of any purifying or enlightening influence. Hence, of the Saviour it is said, 'He is like a refiner's fire, and like fuller's soap. And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering of righteousness.' (Mal. iii. 2, 3.) Because of its subduing and purifying power, affliction is also compared to fire. Jehovah says to his people, through his prophet Isaiah, 'Behold I have refined thee, but not with (for) silver; I have chosen thee in the furnace of affliction.' (xlviii. 10.) And may not Matt. iii. 2, 'He shall baptize you with the Holy Ghost and with fire,' find an explanation under this head? May not the fire here mean the fire of truth; that greater knowledge and wisdom from above, which would be imparted by Christ, and which would purify them from ignorance and error? Compare with the baptism of the Holy Spirit and fire, on the day of Pentecost, Acts ii. 121, and with Joel ii. 28-32. We offer this only as conjecture. The reader will decide for himself what measure of consideration it deserves.

3. Fire is also used as a figure for bodily and personal affliction and sorrow. 'Behold, and see if there be any sorrow like unto my sorrow wherewith the Lord hath afflicted me in the day of his fierce anger. From above hath he sent fire into my bones, and it prevaileth against them.' (Lam. i. 12, 13.) 'My skin is black upon me, and

my bones are burnt with heat.' (Job xxx. 30. See, also, Jer. xx. 9.)

4. Fire is likewise employed as a figure representative of persecution, oppression, suffering, &c. 'Every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is.' (1 Cor. iii. 11-15.) The apostle is pointing out to his brethren that there will come a day of peril, of persecution and suffering, which will try every man's doctrine and works, when the true faith and followers of Christ will be proved, and false doctrines and teachers be exposed.' 'Beloved, think it not strange concerning the fiery trial which is to try you,' &c. (1 Pet. iv. 12.) The next words show this fiery trial to be of like character with the sufferings of Christ. 'I am come to send fire upon the earth, and what will I if it be already kindled?' (Luke xii. 49.) The fire here points out the troubles, divisions, and afflictions which would come upon some in consequence of the preaching and establishing of the gospel. This is explained in verses 51— 53, or, as Matthew has it, 'For I am come to set a man at variance against his father, and the daughter against her mother. . . and a man's foes shall be they of his own household.' (x. 34-36.) The deliverance of the Israelites from the oppression of Egypt, is thus described: 'The Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt.' (Deut. iv. 20.) In reference to their trials and afflictions on another occasion, God addresses his people in the following beautiful and soothing language: When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.' (Isaiah xliii. 2.)

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5. Fire is used in the Scriptures as a figure of temporal

1 Dr. A. Clarke thinks it refers to the great day of judgment coming upon the Jewish people. That the apostle refers to the approaching destruction of Jerusalem, I think very probable; and when this is considered, all the terms and metaphors will appear clear and consistent.' Com. in loc. The apostle may indeed allude to the trials and persecutions which would precede and accompany this great event, as pointed out by Christ in Matthew xxiv. 9-13.

judgments inflicted by God upon the wicked. David says, 'A fire goeth before the Lord, and burneth up his enemies round about;' (Psalm xcvii. 3;) i. e. his judgments. "The Lord hath cut off in his fierce anger all the horn of Israel . . . and he burned against Jacob like a flaming fire, which devoureth round about ... he poured out his fury like fire.' (Lam. ii. 2—4.) Isaiah, predicting the calamities of Babylon, says of the 'astrologers and star-gazers,' 'Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame.' (xlvii. 14.) There is a passage in Obadiah which happily shows the use of the figure: 'The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them, and there shall not be any remaining of the house of Esau.' (verse 18.) There is a terrible denunciation in Ezekiel against the Jews: Therefore, thus saith the Lord God, because ye are all become dross, behold, therefore, I will gather you in the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in my anger, and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof.' (xxii. 17-22.) On another occasion, we have the judgments of God upon this people set forth in the following language: 'A fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. And I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction.' (Deut. xxxii. 22-24. See also Isaiah ix. 18, 19; lxvi. 15, 16; Jer. iv. 4; xxii. 5 -12; Ezek. xxi. 31, 32, &c.) These passages are sufficient to show the very common use of fire as a figure of the temporal judgments of God, whether inflicted through the agency of war, famine, pestilence, or other calamities.

There are a few passages which have been supposed to treat of judgments somewhat more than temporal, and the