and social religion, should be soJemnly ascertained-humbly deplored and every thing that tends to "grieve the Holy Spirit," and prevent our individual progress or our public usefulness, should be renounced and abandoned. One sin in the heart will produce a spiritual gangrene and a fatal result, if not counteracted and subdued. One leak in a vessel, if not detected and stopped, will as effectually destroy it as if it were dashed upon a rock! One Achan in the camp of God may render powerless and unsuccessful the energies of the people! "If we regard iniquity in our heart, God will not hear us!" We are led at the present crisis to propose these reflections from the intelligence so frequently received of late from the Transatlantic world; and well may "the grace of God bestowed on the Churches of America, excite our grateful adoration! Documents and communications, of unquestionable authenticity, have assured us, that in particular districts, hundreds and thousands have been, in recent periods of revival, "added to the Lord" and "added to the Churches!" Seasons of Pentecostal joy and gladness have been experienced. The stream of piely has widened and deepened as it flowed. The gay and the busy, the poor and the rich, the formalist and the sceptic, the selfrighteous and the licentious, have been alike brought in the silence of reflection, and the stillness of deep and subdued feeling, to the throne of mercy and the feet of the Redeemer. Amidst such scenes of hallowed excitement, personal godliness has risen to a higher elevation, and assumed a more decided character. Domestic piety, in all its transforming inAluence, has been more visibly manifested. Greater energy, sim plicity, and benevolence, have marked the exertions of the Churches of Christ. More has been done and suffered for Christ, because more has been felt of the power and influence" of his love shed abroad in the heart by the Holy Spirit given unto them!" Brethren, is it thus with us? Is it thus with our Churches ? There are, we gratefully acknowledge, occasional instances of a comparative revival of the energy and success of the Gospel amongst us: but are there not churches and districts in which we have to lament, that "the ways of Zion mourn, and few go to her solemn feasts," compared with the numbers that might be expected to throng her temples and call the Redeemer blessed? And "is the Spirit of the Lord straitened ?” Shall we resolve the difference between the Transatlantic Churches, and our own, into any peculiarities of national character, or any mysterious and inexplicable sovereignty in the operation of divine grace? Rather let us be “ provoked to jealousy," and inquire, Is there not a cause? "Let us search and try our ways, and turn unto the Lord." "He hath never said, Seek ye my face' in vain!" Permit us to enter with some minuteness of inquiry into an investigation of the state of our social religion. social prayers, of the necessity of receiving the Holy Spirit for all the duties and all the enjoyments of the Christian life, and of the certainty that God will give the Holy Spirit to those who ask him? Have special seasons of prayer, for imploring the heavenly gift, been appointed in our Churches, in order that, agreeing together to ask this great blessing, it may be abundantly poured out upon us by our heavenly Father? What is there, dear brethren, to forbid the hope, that upon us, even upon us, the Holy Spirit may be poured out in full and glorious effusion? We need scarcely remind you, that time has been, when scenes of signal and extensive awakenings have been witnessed in our native land. England and Scotland and Wales, as well as America, have been favoured with revivals of religion, which deserve to be held in perpetual remembrance. of the Lord's day favourable to the impressions of the pulpit? Is the internal economy of the family conducted on principles adapted to the sanctification of the Sabbath? Are the efforts of the Pastor seconded by the co-operation of the Parent and the Master? Do Parents and Pastors sufficiently consider the obligations connected with the ordinances of Infant Baptism? Are the children thus dedicated to God the objects of watchful solicitude? Is there no want of assiduity in training them up in the discipline and instruction of the Lord? Is the choice of Deacons in our Churches regulated by the principles of the New Testament? Are our respected brethren, who sustain that important office, so discharging its duties as to “ procure for themselves a good degree and great boldness in the faith which is in Christ Jesus?" Do they zealously call forth, and kindly convey the liberality of the Church towards its indigent members? Are they duly solicitous to exonerate the Pastor as much as possible from the pressure of secular care and domestic anxieties, that he may make "full proof of his ministry?" Are they his prompt, and liberal, and faithful coadjutors, "abounding in the work of the Lord ?” Do fervent supplications continually ascend from the members of our Churches, on behalf of the Pastors of their choice? In the sanctuary, in the family, and in the closet, do they habitually intercede for those who have so often reiterated the apostolic intreaty" Brethren, pray for us?" Is there displayed towards them the affectionate confidence and deference due to those who are called and qualified to preside In our Christian fellowship, are over them, and who "watch for we exercising over each other the their souls as those that must give mutual inspection of fidelity and account?" When reference is love; or (to use the language of made to their character and their Dr Owen) "the charitative epis services, in the familiarity of do- copacy," the affectionate overmestic intercourse, is it in a spirit sight,- "of the first Christians ?" adapted to strengthen their bene- Are we "looking diligently lest," ficial influence over the mind, and in our communion, any man to impress upon the memory and fail of the grace of God; lest upon the heart the truths con- any root of bitterness spring up veyed in their public ministrations? to trouble us," shooting forth its Are the domestic arrangements insidious fibres, and at length 66 extending its deadly shade? Are we maintaining in the spirit of love that purity of discipline which "cannot bear them which are evil," but which exercises the power which the Lord hath given to the Churches, "for edification and not for destruction?" Is the spirit of mutual vigilance blended with the spirit of mutual intercession? Do we pray much for each other in private as well as in public? Do we "bear one another's burdens, and so fulfil the law of Christ?" Do we cultivate and manifest that love which is the fulfilling of his law? The Lord grant us grace to cultivate more and more that love," which suffereth long, and is kind; which envieth not; which vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; which beareth all things, believeth all things, hopeth all things, endureth all things." Are our Churches diligent in exertion, as well as earnest in supplication, that the Lord may add continually to the number of the saved? In addition to the efforts which are made for the instruction of children in our Sunday Schools, are we endeavouring to make aggressive inroads into the empire of moral darkness, and to induce the unenlightened and neglected of our population to enter the sanctuary of our God; that, on a scale of more extended usefulness, to the poor the Gospel may be preached? Never let us forget, dear brethren, that the organization of a Christian Church is designed, not merely for the edification of its members, but also for the glory of Christ, in the illumination of the world. Let us gratefully rejoice 66 in the conviction, that a Christian Church, constituted on apostolic principles, is a moral engine, simple, indeed, in its construction, yet admirably adapted for the exertion of that power, which is "mighty through God." Be it, then, the concern of our Ministers, our Deacons, and all our Brethren, to the full extent of their influence, to give energy and impulse to the system of instrumentality which owes its origin to divine wisdom, and its efficiency to divine power. Let all the resources and all the energies which our Churches can command be placed in requisition. Let time, and talent, and influence, and property, all be consecrated to the cause of Him who. loved us, and gave himself for us." Let a new and enlarged scale of pecuniary contribution, for the spread of the Gospel, both at home and abroad. render it evident that every Christian has deliberately considered, what proportion his income or his earnings is due to his Lord! Let the spirit of diligence in exertion be duly blended with the spirit of dependence on help from above. Let the frame and temper of our minds be such as will find appropriate utterance in that prayer, which even the ancient Church, under a more restrictive dispensation, delighted to offer-" God be merciful unto us, and bless us; and cause his face to shine upon us: that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee." of May we be permitted, in concluding this fraternal communication, to address a few words, with most respectful deference, to our beloved brethren in the Christian ministry. In receiving this unreserved avowal of our views and our desires, in reference to the state of our churches, it is more than possible, dear and honoured brethren, that some emotions may be awakened in your hearts, which will respond to those by which our own are oppressed. Humbled and abased before our God, under a sense of past and present deficiences, how greatly do we need the relief of that tranquillizing assurance, that "we have an advocate with the Father, Jesus Christ the righteous, who is also the propitiation for our sins." Nor less do we need the encouragement of that glorious declaration of our Head and Lord 66 My grace is sufficient for thee: my strength is made perfect in weakness." Sustained by these assurances, we will venture to suggest a few inquiries, which we solemnly engage to press upon our own hearts. Have we appropriated a sufficient proportion of our time to the devotional study of the Scriptures, and to the enjoyment of retired communion with the God of our salvation,-the Father, and the Son, and the Holy Spirit? Have we implored and culti vated, as we ought, spirituality and heavenliness of mind? Have we duly honoured the Holy Spirit in our public prayers and discourses? Have we given due prominence, in our ministrations, to the distinguishing doctrines of the Gospel of grace? Have we diligently endea oured to combine energy of thought with simplicity of expression, aiming only to "magnify Christ, and to save souls from death?" Do we constantly attempt to draw the line of demarcation between the believer and the unbeliever? Do we endeavour to make the strong est appeals to the conscience of the unconverted, and to urge the direct command, and the universal obligation, to repent without delay, and to believe on the Lord Jesus Christ, that they may be saved? Are we solicitous to adopt the most efficient methods of gaining the attention of the young, and of directing their feet into the way of peace? Do we apply ourselves vigorously to the arduous work of pastoral visitation, in order to render it available to the highest purposes of our ministry? Have we endeavoured to give an impulse and a direction to all the energies and all the resources of the people of our charge, "that they may do good, that they may be rich in good works, ready to distribute, willing to communicate?" For the freedom with which we have thus ventured to suggest momentous inquiries both to churches and to pastors, we attempt, dear and honoured brethren, no apology. We cast ourselves on your indulgent candour, making our appeal to the high principles of the enlightened mind, and the best feelings of the renewed heart. We have recently held repeated and protracted meetings for prayer, and for conference on the state of our churches; on the true character of a scriptural revival; and on the best means of promoting it among ourselves. In the actual state of not a few of our churches, we believe that there is already occasion for grateful acknowledgment and cheering anticipations. In the interesting and hallowed meetings which we have recently held, we have been humbled and abased, yet encouraged by the tokens of the divine presence. We have said-" It is good to be here." We trust that the emotions of our own hearts have been MEMOIRS OF THE CONTROVERSY RESPECTING THE THREE HEAVENLY WITNESSES. 1 JOHN v. 7. (Continued from page 137.) ONE of the leading points in this discussion, relates to the readings of the Greek MSS. employed by Robert Stephens, in the construction of the text of his celebrated edition of the New Testament, and to the placing of the crotchet referred to by Mr. Gibbon. From the complicated nature of this controversy, and the numerous minute points which it involves, it is very difficult to give an abridged view of this part of the argument. It appears that of the sixteen codices, including the Complutensian, used by Stephens, only seven contained the Catholic Epistles, consequently no more could be employed in his collation of the disputed verse. In his text he shows the number of words omitted in any of his MSS., by prefixing an obelus + before the first word, and a little crotchet), or semicircle, after the last word. In the disputed text, he places his obelus and crotchet as un der, ev τω ουρανω ) ο πατηρ ο λόγος, κ.τ.λ. By which he appears to intimate that not the whole verse, but only the words ev τω ουρανω were omitted in his seven MSS. Whether the placing of the crotchet in this position, instead of the end of the verse, was by design, or mistake of Stephens, or his compositor, it is impossible now to ascertain. The latter is by far the more probable supposition. The friends of the disputed passage, among whom must be ranked, in particular, Mr. Travis, considered it as most evident, that the MSS. employed by Stephens contained the passage, and every possible effort has been made to maintain this ground. It is clear, however, that if the Stephenic MSS. remain, and can be identified, they must furnish the most conclusive proof of the actual reading. And as Stephens refers to all the seven by one indication, should even one of the seven be found not to contain the passage, it would be conclusive against the whole It happens that no Greek MS., at present known, omits only the three words to which the notation of the Stephenic text is limited. Four of the seven MSS. employed by Stephens, on the Catholic Epistles, were borrowed from the Royal Library at Paris, and returned after being used. It was found by Simon, more than a hundred years ago, that not a single MS. in the Royal Library at Paris contained the disputed text. And as four of Stephens's seven were in |