son, has made me more feelingly sensible than I was in my youth, of a truth which I then believed--" that neither is he that planteth any thing, neither he that watereth; but God that giveth the increase." But age and experience have also taught me, more sensibly than I had learned it forty years ago, that we are not ordinarily to look for the divine bless ing, out of the way of the divine appointment. Now, it is the divine appointment and declaration, that "faith cometh by hearing, and hear ing by the word of God." If therefore we cannot get men to hear the word of God-to hear it preached as well as read-we cannot ordinarily expect that they will believe to the saving of their souls. Hence the evident and unspeakable importance of using all the lawful means in our power, to bring men to hear the word, and to hear it with attention and understanding. Among these means, uniform experience shows unequivocally, that an interesting and agreeable manner of addressing them, is one of the most effectual. Although the carnal heart is set against the truths of the gospel, yet we do see that an interesting and agreeable speaker, will attract a crowd to hear those truths faithfully and pungently delivered; and that this very crowd will carefully avoid one who delivers the same truths in an awkward or slovenly manner. In the stated preaching of the gospel, by ministers who sustain the pastoral relation, effects, nearly the same, are witnessed. He whose manner is attractive, finds his place of worship filled with attentive hearers, who, from Sabbath to Sabbath, listen to him with pleasure, from the beginning to the end of the service: whereas he whose manner is uninviting, or unpleasant, has the mortification to see many empty seats. The young and inconsiderate especially often absent themselves; and many of those who are seldom absent in body, are often so in thought; they hear with a wandering mind, or a sleepy indifference. Even the truly

pious part of hearers, under such preaching, are neither gratified nor edified, nearly as much as they would be, if their minister could give more impression to his excellent matter, by his manner of conveying it to their minds.

It is now time that I should remark, that you will altogether misapprehend the design of what I have been saying, if you suppose that I would recommend that all who preach the gospel should endeavour to become accomplished orators. Few can be so; and a man seldom appears more despicable, than when he apes a character which is not his own; or is constantly making abortive efforts, to do what he can plainly never accomplish. Neither is there any man in whom all this is so utterly unbecoming and offensive, as it is in a clergyman, whose whole character ought to be marked by humility, simplicity, and a freedom from all affectation. I verily believe, therefore, that if our young clergymen should generally aim at rendering themselves accomplished orators, it would produce a much worse effect than doing nothing at all. I have been told, by one who witnessed what he told, that the celebrated George Whitefield spoiled a good many clergymen in this country, by their vain and ridiculous attempts to speak and act as he did in the pulpit. No man will ever produce the highest effect of eloquence, unless he has been born to it-unless he possess powers, both of body and mind, which not one in ten thousand is actually found to possess. I will add, too, that when a man possesses these powers, he will exercise them, as it were instinctively; and probably, at first, without knowing that he can command them. Use and cultivation will certainly improve them; but he will manifest them before any thing has taken place that can properly be called cultivation. It is the same with these powers, as with those of poetry, painting, and musick.-Whitefield, it is said, was once asked-where and how he

had learned his action. The question was put by Fordyce of London, the author of Sermons to Young Men and Young Women, and who was then aiming at a stretch of eloquence entirely beyond his reach. White field, says the anecdote, put by the reply with some civil answer, but afterwards remarked to a friend, that the question of Fordyce was a very foolish one, for that the man who needed to learn action, ought never to make any. This dictum of Whitefield, ought perhaps to be taken with a little allowance. Gracefulness of action may in some measure be learned. But he was perfectly right in the general import of what he said. A man whose feelings do not impel him to action, would better make none,-I mean none that is intended to indicate feeling. No action should be stronger than the feeling that prompts it. There is a graceful attitude of body, and gentle motion of the hand, that is suited to discourse which is entirely didactick. In this the late Dr. Witherspoon excelled, beyond any other man whom I ever heard speak; and more than this I never saw him attempt.

It has long been my opinion, that there are some men in the pulpit, of unquestionable piety, who would better never have been there. Nature had disqualified them to be publick teachers; and they ought to have endeavoured to promote the cause which they loved in some other way. There are, also, some theological students, whom I think it may be proper to license to preach, and perhaps to ordain to the work of the ministry, who would better never take a stated charge,--supposing it should be of fered them. They may do great good in teaching, or presiding over, schools and academies, in which they may imbue the minds of their pupils with pious sentiments, at the most important period of life. They may also excel in private conversation, and in this field of usefulness do more good than some able preachers. They may also have an extensive influence in promoting enterprises of Christian

benevolence, and in advocating evangelical truth, both in written and oral speech. Occasionally, too, they may find it proper to deliver a discourse from the pulpit. But for a pastoral charge they are not qualified; and if they should take it, the congregation would be likely to dwindle under their ministry, and the cause of religion to be, on the whole, rather dis served than advanced by their la bours. Effects of this kind have, alas! been too often witnessed,effects which could not, in all their extent, be attributed to hostility or indifference to the truth; but certainly were, in a considerable degree, to be ascribed to the unacceptable manner in which truth was communicated. I cannot enlarge on this point, but I must carefully guard against its abuse. Let no one be soon or easily discouraged in his efforts to get the better of those defects which disqua lify him for publick speaking. Reso lution, and persevering, uninterrupt ed effort, will certainly produce effects in this way, that once seemed impossible.-Of this there are many, and some very illustrious examples.

Having adverted to the two extremes, I now remark, that between them-between the greatest powers of natural eloquence, and that want of capacity for publick speaking which should keep a man from choosing a profession in which it must constantly be employed, the gradations are almost innumerable; and that it should be remembered, that it is in this middle region of talent, that powers the most generally, and steadily, and extensively useful, have ever been found. It ought to be an object of serious attention with every man who is looking forward to publick life, to make as just an estimate as he can of his talents, sensible that the danger is about equally great, of underrating and of overrating what, with diligence, prudence, and perseverance, he may effect. In regard to publick speaking (with an especial reference to the pulpit) there are two things which all, without exception, may and ought to do; and I think

they comprehend nearly the whole, which, in the way of direction, needs to be said on this subject. The first is-To avoid manifest and palpable faults. The second-To aim at that PROPRIETY OF MANNER which all who have not insurmountable impediments of a natural kind may attain. Men who are capable of becoming the most powerful publick speakers may need, as really-I will not say as much as others, to avoid manifest and palpable faults. It may even be indispensable to the full effect of their eloquence, that they should overcome some natural defects, and correct some peculiarly bad habits. You know that this was the case with the two most distinguished orators of antiquity, Demosthenes and Cicero. This then is the point to which I wish that you, and other young clergymen, would pay an especial and pointed attention. Endeavour, in every way that you can, to learn what are those errors, or defects, in addressing a publick audience which you may and can correct-In voice; as being too low, or too loud, or too monotonous-in utterance; as being too rapid, or too slow, or hesitating, or drawling-in manner; as being too bold, or as want ing in animation, or as approaching to rant and theatrical extravagance -in articulation; as wanting (for this is a great want) clearness, distinctness, and fulness-in emphasis and cadence; as defective, misplaced, and the voice falling so as to be inaudible at the close of sentences-in attitude; as in any respect awkward or ungain-in various ill habits; such as screwing the mouth, staring with the eyes, or preaching with them shut, or praying with them open, or using the hands and fingers in some improper and perhaps ludicrous manner. I do not pretend to have given you here a complete enumeration of errors and defects. I think I have mentioned none which I have not witnessed for myself: and of what is called orthoëpy, or a right pronunciation of single words, I have said nothing; because Walker's Diction

ary is now so commonly used by all scholars, that unless a man is determined to be erroneous or singular, he will pay a proper regard to that particular.

As to the second thing I have mentioned, as worthy of attention by all publick speakers-aiming at propriety of manner-what I had in view will be nearly accomplished, if the faults and errors that have been specified, shall be corrected or avoided. But I made propriety of manner a distinct particular, for the following reasons, which I think important. The first is, that it holds up, to almost all, an attainable object. I have sufficiently intimated that there are a few, who never can, or will be, even tolerable publick speakers. But I am fully persuaded, that there is not one clergyman in a hundred, who, if he had begun early, and given the due attention to this important matter, would have failed to render himself, at least an acceptable speaker. able speaker. High excellence but few can reach; but to be without offence, is an attainment which nearly all may make; and to be agreeable and even pleasing-in various degrees no doubt-is, I am persuaded, within the compass of a large majority. Another reason why I would advise you to aim at propriety of manner, and at nothing or little else, is, that more young speakers who pay any attention to the subject at all, lose their object entirely, by trying to do very well, than by any other cause whatever. Therefore, beware of trying to do very well. Be entirely without anxiety on this point: be content with doing what you are about to do, with propriety. My third and last reason, for the advice I have given is, that if you really possess any natural powers of eloquence, they will, as I have hinted before, be manifested to the most advantage, if you do not endeavour to display them. Allow them to display themselves; as they certainly will, and to the best effect, unless you restrain them with design. It is best of all, when an eloquent speaker

does not even think whether he is eloquent or not, but is entirely engrossed with his subject. In the pulpit, indeed, a preacher, in all cases, ought to think as little of his manner as possible. He ought to form himself to right habits, before he goes there; and when there, to lose sight, as far as he can, of every thing but the truth he is to deliver; and to let all other anxieties be swallowed up, in a concern for the edification and

salvation of his hearers. If he can pour his whole soul into all that he says, it will do more than any thing else, to make him speak well, and with a powerful effect.

With my earnest prayers that you may be useful, to the extent of the ability that God has given you, and that you may have many souls as the crown of your rejoicing in the day of the Lord Jesus, I bid you affectionately adieu.

FOR THE CHRISTIAN ADVOCATE.
No. V.

GLEANINGS AND HINTS TOWARDS AN
ARGUMENT FOR THE AUTHENTICITY

OF 1 JOHN, v. 7.

"There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one."

"Insita sua bonitate commendatur lectio, quæ auctoris cogitandi, sentiendique modo, stylo, scopo; cæterisque-exegeticis, ut contextui, adjunctis, oppositissive historicis omnium convenientissima."

Griesbach, Proleg. Nov. Test. p. lix. In a former number of this subject, (No. III.) I endeavoured to establish the following positions; that the Greek manuscripts to which Griesbach and his followers give the preference, are liable to very serious objections; inasmuch as they may all be traced to the Alexandrine source: and, that those classes of MSS. having been avowedly corrected, that is, as we think, mutilated by the hands of Eusebius, are greatly inferior, in point of integrity to those of the Byzantine class. And we admitted that we were willing that a decision be made on our verse from MSS. of the genuine Byzantine source. We said genuine, emphatically. For I have not been able to persuade myself that the Greek Vulgate, with all its superiority, in point of integrity, (and Nolan demonstrates that it cannot

be impeached,) does now contain every item which existed in the ancient editions. It is admitted that certain revisions were made in the Greek Vulgate. The learned know that St. Epiphanius, (and he flourished at the time when the Greek Vulgate was restored,)-St. Epiphanius confesses that certain passages were omitted when that revision took place. If then, it is said, our verse is not found in this revised copy-I reply, that I am entitled to infer that it, for aught that I know: and most our verse did not get justice done to probably at the hands of even the orthodox. For it is a singular circumstance in the history of our verse, and almost without a parallel, that the expression in its close was, in very ancient times, viewed with about as much distrust and anxiety, by many of the orthodox, as it is viewed with doctrinal abhorrence by the modern sectaries. With a slight variation in the poet's intention, I may apply his famous line to its fate.

"Tros Rutulusque fuat-nullo diserimine habebunt."

As we shall see when we come to give the quotations of the Fathers, the ancient foes of orthodoxy quoted this text to establish their ideas that the three persons of the Godhead were "one person," or "thing," as it is unguardedly rendered, even in two of the ancient French versions of the

Waldenses-et ces trois sont une chose." Hence the ancient fathers seemed very willing, I mean some of the second, third, and fourth century, to let the verse, which seemed to give them this handle, drop into oblivion.* And hence Eusebius actually dropt it from his fifty codices, which he published by the order of the Emperor Constantine.†

By the genuine MSS. of the Byzantine class, I beg leave to be understood, as meaning those which existed before the revision, above alluded to, took place. We shall show in its place, that we have good testimony, particularly that of the Western or Latin Church, that our verse was in their ancient MSS. and therefore, in justice, it ought to have been in all the editions of the Greek Vulgate. For, in my view of it, the case admits of proof, strong even to demonstration, that for two reasons, which I shall adduce in their place, the testimony of the Western Church is clearly to be preferred to that of the Greek Church, in this matter.

And here, Mr. Editor, let me pause a moment, to notice a thing which has often forced itself on my mind. Amid the doubts and difficulties with which the Biblical critick occasionally finds himself beset, the pious mind will distinctly perceive, and devoutly acknowledge, the hand of the Divine Preserver of the doctrinal purity and integrity of the sacred text. Copies of the Scriptures were multiplied to a great extent, over the face of the Churches, at the earliest periods. And when it happened that in one section, or nation, the carelessness of transcribers, or the malignant purposes of an enemy, or the cowardly jealousy of a friend, had committed an injury on the sacred text; an abundance of witnesses started up in other sections and na

*See Nolan's statements, (Inq. p. 93 and 545,) relative to St. Epiphanius, Chrysostom, and Cyril on this point.

See our statements in No. III., in the Christian Advocate, for November, 1824, in confirmation of this.

VOL. III.-Ch. Adv.

tions, to correct, to restore, and to preserve the integrity of the whole.

Over the whole history of this, the eye of the scholar cannot but recog nise the supervision of an invisible hand, mysteriously bending every design, and overruling every event, to the establishment of the perfect doctrinal integrity of the holy scriptures. It has excited the amazement of the man of letters; and it has called forth the admiration and gratitude of every pious critick. In the midst of his speculations he pauses; and with the ancient documents and evidences in his hand, he feels himself constrained to exclaim-It is thy hand O God!-sovereign of the churchthe guardian of truth throughout all generations; who hast thus most faithfully given effect, in the irresistible movements of thy providence, to thine own words: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life and out of the holy city; and from the things which are written in this book"

"till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled."In the monuments reared over the fields of antiquity-in the documents collected by the scholars of all ages and countries, I perceive bright and convincing proofs exhibited to every mind, that He who hath said it shall make it good. And from his unchangeableness, illustrated amidst all the changes of men and things, we gather a divine assurance that he will keep his word pure and entire, until the last trump shall tell the last hour of time!

In my last number, I offered you, Mr. Editor, the outline of circumstantial evidence, in behalf of the auti.enticity of our verse. The following I shall venture to call positive internal evidence.

First. The connexion of our verse with the apostle's argument exhibits I