When a copy of this kind fell into the hands of ignorant transcribers, who were making new transcripts of the Latin Bible, they imagined, that what was written in the margin was a part of the text, which had been omitted by mistake; consequently they inserted it in the text of the manuscript, which they themselves were writing. But some of them inserted the marginal reading before the text, of which it was the interpretation, others after it; and this is the reason why the controverted passage has no fixed place in the Latin manuscripts, the heavenly witnesses sometimes preceding, sometimes following the earthly witnesses. "In this manner the passage having gained admittance into one or more Latin manuscripts written in Africa, it had the undeserved good fortune to be quoted in the Confession of Faith, presented at the end of the fifth century by the African bishops to Huneric, king of the Vandals. And as these bishops became martyrs, and were said even to have performed a miracle, the passage, in consequence of its having been quoted in their Confession, not only acquired celebrity, but was stamped with authority. Hence other Latin transcribers, especially they who lived in Africa, were induced to follow the example of those who transferred the passage from the margin to the text. And, as the Carthaginian and Roman churches were closely allied, this example soon spread itself to the transcribers, who lived in Italy. It must be observed, however, that the example was not imitated universally; for Facundus, who lived in the sixth century, did not find the passage in his manuscript of the Latin version. This appears from the circumstance, that he proves the doctrine of the Trinity by a mystical interpretation of the eighth verse; which he certainly would not have done, if the seventh verse had been contained in his manuscript, because in this verse the doctrine, which he intended to prove, is literally and directly asserted. After the sixth century, the whole Latin church was involved in ignorance and barbarism; all critical inquiries were at an end and both spurious and genuine passages were received without distinction. In the middle ages, therefore, 1 John v. 7, was generally considered throughout the west of Europe, as a part of St. John's first Epistle, without any further questions being asked about it."* AN HISTORICAL ACCOUNT OF THE SPIRIT OF PRAYER, PRAYER is essential to the exist- The history of the last century shows, that numerous efforts were made to unite the church of Christ in one holy confederacy of prayer. Frequent and urgent were the occasions, at the close of the seventeenth and the commencement of the eighteenth century, requiring the union of Christians, in fervent, believing, and unceasing supplications. Our worthy fathers, the nonconformists, were men of ardent devotion; their days were days of "unutterable intercession."" The saints," says Flavel, that are gone to heaven under the late and former troubles, were mighty wrestlers with God in prayer. They fasted and wept; they pleaded our cause heartily; wept, and made supplication for the mercies we now enjoy, though it was not their lot to see them." The peculiarity and danger of their circumstances induced them to set apart numerous days for fasting and intercession; and, unquestionably, to their sacrifices, their devotions, and their efforts, we are indebted, not only for our religious liberties, but also for the present revival and progress of piety throughout the earth. When the struggle for freedom of conscience had ceased, and liberty was established, there was for a season a relaxation of vigilance and prayerfulness. Enjoying the temporal good, the church became too unmindful of the spiritual. Formality and indolence began to pervade the sanctuary, and irreligion and infidelity to extend their influence in the world. At this juncture, there were, however, " a few, even in Sardis, whose garments retained their purest whiteness;" and a few in our Jerusalem, who sighed over the abominations done in the land." A general concern, at the very commencement of the eighteenth century, was felt by such respecting the religious state of the metropolis and the country. They mourned and sighed in secret. They conversed, corresponded, and preached on the subject. They formed plans of public usefulness, to relieve the distressed, to instruct the ignorant, to reform the depraved; and, in addition, as equally and essentially necessary, they kept special days of humiliation and prayer, to implore the blessing of heaven on their efforts, and to seek a revival of religion throughout the world. These days were kept not by authoritative appointment, but by mutual consent. Propositions for the separation of such days were generally circulated, either by letters, or by the periodicals, and such propositions were pretty generally acceded to. In 1712, a renewed effort was made to secure a concurrence in prayer at specific times, and for specific objects. There was published in that year, by the ministers in the metropolis, an address, entitled "A serious Call from the City to the County, to join with them in setting apart some Time, viz. from Seven to Eight every Tuesday Morning, for the solemn seeking of God, each one in his Closet, in this so critical a Juncture.' Previous to this, an address recommending fervent, and united, and specific prayer, had been published by the London ministers, and directed particularly to their brethren in Great Britain and Ireland; and had been generally received and adopted. How long this compact of 1712 lasted, does not appear; but the spirit of prayer was by it excited, and petitions were now more frequently and specifically offered for the revival and extension of pure and undefiled religion. in Associations of ministers their respective counties had been for some time established; and in some of them, it was customary to spend part of their time of convocation in humiliation before God, and in earnest prayer for the diffusion of the Gospel both at home and abroad. In 1729, the associated ministers of Leicestershire felt an unusual anxiety about the present and future state of the church of Christ, and at their anniversary, held at Lutterworth, they devoted the entire day to the purpose already specified. It was at this meeting, the Rev. David Some, of Market Harborough, delivered his excellent sermon, published subsequently under the title of The Methods to be taken by Ministers for the Revival of Religion." This sermon de. serves particular notice, both as it regards its author and its subject. Its author was the personal friend of Drs. Watts and Doddridge, and it was doubtless the means of directing the attention of those admirable men to the same important subjects. In the same year, Doddridge published his Free Thoughts on the most probable Means of reviving the Dissenting Interest;" and shortly after, Watts published his valuable treatise, entitled "An humble Attempt towards the Revival of Practical Religion among Christians." The celebrity of the authors' names, gave, no doubt, an extensive circulation to these works; and, by these, as well as by their personal influence and correspondence, rendered them instrumental in preparing the public mind for that religious impulse about shortly to be given to it, by the itinerating and effective labours of Whitfield and Wesley. Contemporaneous with these events and circumstances; the friends of the Redeemer in Scotland felt considerable interest in the subject of the depressed state of religion, and the means of its revival, and proposed, on several occasions, to their brethren at home, in Great Britain, and throughout the world, that they should hold united and simultaneous meetings for special prayer. In 1732, such a proposition was made and adopted, and in 1735, the devotional union was renewed. Nor was America at this period without these holy and devout combinations. And is it too great presumption to suppose, that it was in answer to such prayers, that those champions of a second Reformation, Whitfield and Wesley were raised up, and rendered so eminently successful? Nor can we fail to recognize the same gracious answer of prayer in the increased and increasing spirit of piety and exertion, which was excited at this period in many of the British churches. The amiable and learned Doddridge anticipating the spirit of our times, was now contemplating a Christian mission to the heathen, and exciting his own people and connexions to more frequent supplication, for the conversion of the idolatrous nations. They solemnly resolved "to pray daily for the advancement of the Gospel in the world, and for the success of all the faithful servants of Christ, who are engaged in the work of it, especially among the heathen nations;" they resolved also "to meet quarterly, for the purpose of united and social prayer, and exertion in this glorious cause. It was in 1741, that he attempted to arouse the Independent Churches to a sense of their duty and obligation to the heathen. In that year, he preached his faithful and affecting discourse on "the Evil and Danger of neglecting the Souls of Men," which discourse, delivered at various places, and on different occasions, together with his advice and persuasions, was the means of exciting an interest in the cause of the Redeemer, not previously felt. The third decade of this century was distinguished by some extraordinary revivals of piety under Frank, in Germany, and under Edwards and others, in America. Information of these events speedily reached England, and contributed greatly to awaken the attention, and to excite the interest, of the British Christians. Ministers began to be roused from their le thargy. They looked around them, and viewed more seriously the state of their respective societies, and the Church in general. They saw much remained to be done before the predicted "showers of blessings" could be expected to descend on their vineyards and on N. S. NO. 52. the garden of the Lord." Hence a general concert for prayer" was established in 1744, in Scot land, England, and America. This concert was proposed to be continued for two years. Certain portions of time on Saturday evenings and Sabbath mornings in private, and one entire day in each quarter, were to be devoted to the hallowed exercises of confession and intercession. At the expiration of the second year, a more public and general notice was given of this holy concert, and it was recommended to the churches of Christ throughout the world, to renew it for the term of seven years. Memorials were published and circulated widely on the sub-. ject. It was to co-operate with his brethren in Scotland and England, that President Edwards wrote his valuable pamphlet,* entitled, "A Call to extraordinary Prayer," and urged his American brethren. to join this holy alliance. This call met with a general and hearty concurrence. It is gratifying to observe how numerous and frequent were the revivals during. these years that the church was. praying continually, "that the words of the Lord might run and be glorified." In Scotland, at Cambuslang, Kelsyth, and other towns and villages; in Holland,. in several considerable towns and cities; in England, by the itinerating labours of Whitfield and Wesley, and by the labours of Grimshaw in the north, and Walker and Darracott in the west, and by others whose praises are in the churches; in Ireland, chiefly by Wesley and his coadjutors; and This pamphlet is admirably suited to the present times, and will amply repay a serious, attentive, and frequent perusal. It was published a few years. since, in a cheap form at the Bungay press, and may still be purchased in considerable numbers. Ce Nor was prayer the only means employed during this earlier part of the century. Prayer withont exertion savours both of indolence and presumption. Of such indiscretion and folly the followers of Christ, anxious for the salva tion of the world, were not guilty. Various institutions and societies were formed for the purpose of diffusing light and knowledge throughout Great Britain, and other parts of the world. A Society was established in London, in 1750, for the circulating of the Scriptures, and of Religious Books and Tracts and though not extensively patronised, and was comparatively limited, yet was the means of accomplishing much good. Similar Societies were formed, about the same period, in Edinburgh, Glasgow, and Aberdeen. The "concert for prayer" terminated in 1753, but was again renewed for seven years longer by many in England and Scotland. In the interim, another effort was made to secure the prayerful cooperation of the friends of the Redeemer. A pamphlet was issued in 1757, designated, "An Earnest Invitation to the Friends of the Established Church to join others in setting apart one Hour of every Week for Prayer on behalf of the Cause of Christ in the Earth." Subsequent to this, a more general interest began to be felt on the subject, and prayer was more directly and specifically, as well as frequently, made by the church; and hence fewer direct proposals were made to unite in supplication. The plan generally adopted by the British Churches of devoting the first Monday evening in the month to prayer for the spread of the Gospel, was commenced, in 1784, by the Baptist Associated Churches in Northamptonshire, and was followed, shortly afterwards, by other churches in the Midland and Northern Districts. America now began to desire a renewed co-ope ration in devotion. There was published in New York, in 1786, a proposition, "submitted to the consideration of God's people of every denomination, to devote a portion of every Sabbath to pray for the outpouring of the Spirit on the Churches and the world." This pamphlet was republished in Glasgow in 1787, and, doubtless, as the "Call of the Church" meets with a cheerful response, many sincerely and perseveringly engaged in the hallowed work. Since that period, the importance of united and specific prayer, for a more copious illapse of spiritual influence, has been generally recognised, and is now universally acknowledged. In the present anxiety felt on the subject of special prayer for the Holy Spirit, we discover at once the means and the evidence of a revival of pure and undefiled religion in the churches of the Redeemer: and it may be confidently expected, that the devoting of the Good Friday to the solemn exercise of humiliation and prayer will be attended and followed by the most pleasing results. To such a hallowed consecration of our time, we are summoned by the united voice of the church, and we are encouraged by the example of the saints during the last century, and the consequent blessings which have resulted to the church and the world; and this paper cannot be concluded more appropriately, |