made by some of the friends of the Bible Society in England; and I can assert, from my own knowledge, that it has been made in America. Immediately after the formation of the American Bible Society, I had a conversation with one of the gentlemen most active in its formation, in which I expressed the hope that the society would, in their editions, publish the marginal translations and references. His reply was, "O, we cannot do that, because we should not then publish the bible without note and comment." As an evidence that this was not his solitary opinion, but that the marginal readings, &c. have been systematically omitted, it may not be unworthy of remark, that, since the communication was written on which the editor of the Christian Observer has animadverted, I have had a conversation with one of the most distinguished officers of the American Bible Society, in which I observed that if the marginal readings and references were omitted, on the plea of publishing without note or comment, then to retain the summaries at the head of the several chapters would be inconsistent. He replied, immediately, "Well, sir, they are not retained. give only the naked text."

We

Now I maintain that in the outset, the British and Foreign Bible Society, in pledging themselves to publish the bible without note or comment, had no other object in view than to produce a universal co-operation of Christians in the great cause of spreading the knowledge of the bible. As it regarded the English version, in particular, the dissenters of every name had no jealousy, the Unitarians alone excepted, respecting the marginal readings and references. The object of the Bible Society would therefore have been gained equally as well, if they had published the authorized version as it came from the hands of the translators, or as it was published by Dr. Blayney in 1769. Now what does the editor of the Christian Observer reply? He says, in the first place, that this practice of stripping the authorized version of the marginal readings and references, has existed in England for more than a century, and that the Bible Society having followed established practice, having received their bibles from the authorized presses, are no more to be blamed for this than the Society for promoting Christian Knowledge, who have done the same. Did I say that they were to be blamed? The object of censure is the practice, the existence of which is not denied. If the practice be wrong, its existence for a century, and its having been followed by the Society for the Promotion of Christian Knowledge, will not make it right.

But the editor proceeds to state the fact, that four editions of the bible, with references according to Dr. Blayney's edition, have been for several years on the society's list. I rejoice to hear it; and the practice of the society proves what I asserted, that when they pledged themselves to publish the bible without note or comment, they did not mean either to reject those marginal readings which are, I repeat, integral parts of the version, or those marginal references which merely assist the reader in making the bible its own inter- ·

preter. Surely my communication ought to have been considered as a defence of the British and Foreign Bible Society. It asserted that the fundamental rules of the society were not responsible for that construction which some of the friends of the society, in their over zeal to meet all the arguments of their adversaries, were willing to put upon the phrase "without note or comment." And when it is recollected that this erroneous construction has gained such ground as to influence the American Bible Society systematically to omit what the British and Foreign Bible Society still retain; when it is recollected, that the restraints by which the members of the British society have "no more the power than the will to make innovations of any kind," do not exist in this country; when it is recollected that even with the checks which happily exist in England, there are few editions of the bible which are entirely accurate; when it is recollected that innovations once begun are of uncertain extent, and that they tend to destroy our confidence, with regard to the integrity of the version, and the fidelity of the publishers; when all these considerations are recollected, it must be seen, I think, that some warning on this subject was necessary. I rejoice that it has attracted the notice of the editor of the Christian Observer; and I am persuaded that when he reads my communication again, which I earnestly hope he will do, it will be seen in a very different light from that in which he appears to have regarded it. The warm excitement of party feeling which prevails in England, between the friends of the British and Foreign Bible Society, and the friends of the Society for the Promotion of Christian Knowledge, causes them to be exceedingly jealous of every thing on the subject which does not come arrayed in their own uniform, and furnished with their own watchword. The editor of the Christian Observer is a centinel upon duty defending the outposts of the Bible Society; and though it may be very well for him to shoot at every Englishman who does not immediately answer his qui vive, I hope he will remember that we American Episcopalians are to be considered in the light of those friendly, though unfortunate foreigners, who are sometimes fired at because they have ventured too near the lines of the belligerents, but who are not the less friendly, because they do not understand the language or the reason of the differences of the contending parties. F.

TO THE EDITOR OF THE GOSPEL ADVOCATE.

CHRISTIANS often mourn the loss of a devout spirit. They are ashamed at the reluctance with which they fall upon their knees, and at

* If it be consistent with the fundamental principles of the society to admit on their list, four editions of the description contended for; would it not be equally consistent to admit four hundred or four thousand? Would it not be equally consistent to follow no other practice, and to permit no other copies to be issued from their depository than such as were exact re impressions of the standard edition of the authorized version ?

the alacrity with which they rise from them. They complain that their devotions are spiritless and unacceptable to God, and tedious and uninteresting to themselves.

Led away captive by satan, they have no heart to sing "the songs of Zion." The praises of God" languish on their tongues," prayer is a burden, and intercession, instead of being expressive of spiritual sympathy, becomes a mere habit of praying for those whom they periodically recollect. Comparing these unhallowed offerings with the "effectual fervent prayers" of the righteous man, they discover a deplorable deficiency, and partly with despair, and partly with desire, they exclaim, "O that I were as in months past, as in the days when God preserved me, when his candle shined upon my head, and when by his light I walked through darkness." (Job xxix. 2.)

Those who make these complaints, have doubtless neglected, or hastily performed, their devotions, for such a length of time, that their affection for the object of them has ceased, and a kind of listless indifference has succeeded, which is to the vigorous exercise of devout feelings, what the feeble appetite of sickness is to the keen relish of health. They have allowed the world to assume an importance which its Creator never intended it should they have been deluded by a power which their own imaginations have created, and dazzled by a light which their own sensual desires have enkindled. Religion has not, however, lost all its influence over them, but is allowed still alternately with the world, to exert it. This divided life is, in every possible view, irrational and unhappy. When they are in the world, conscience, true as their shadow to follow them, breaks in upon their vain amusements, and interrupts them. When they are in the duties of religion, the world drives away devotion, and leaves a thoughtless and formal service. Thus they resemble a race of be. ings that should live midway between earth and heaven; who, having no joys of their own, are permitted to witness, but never to possess, the happiness of the one, and the "vain glory" of the other. It is safely affirmed of such persons that they are miserable. They may appear the reverse of this; externally they may be happy and gay; all without may be bright ;-but that little unknown world within, which once the sun of righteousness enlightened, is now dark as night; and even its reflected light which caused their faces "to shine," is now withdrawn. They have no confidence to carry their wants to God, and no expectation of relief from any other source. They are empty, but not hungry, and feverish, but not thirsty. Spiritless, and void of motive, they go through the duties of life.

There are doubtless many Christians who have not so entirely lost the spirit of devotion, but whose religion is nevertheless joyless, who have ceased to experience that "peace which passeth understanding." These persons ceased not to pray, to read the scriptures, to attend church, to converse on religion, and to give alms. But they are not conscious that all these are so many taxes levied to quiet conscience, and to leave them the rest of their time unmolested. These are the wretched ones who can pass whole days together with

out missing the light of God's countenance," who are willing to leave the joys of his salvation" to any who desire them.

These are the wretched ones, "whose hearts, though deserted, cannot ache;" who have not the power of mourning for their state. These classes of undevout Christians are not only in a state void of all rational and elevating happiness, but they are in a state of positive peril.

Many, if not most, of the inconsistencies of Christians, arise from the absence of a devout spirit. The Christian, who is not delighted to pray, will have no interest to "watch ;" and the moment he discontinues to watch," he ceases to live a "life of faith," he lowers his standard of holy living, he loses sight in himself of any evidences of a renewed heart, and gradually falls into a state of cold indifference. This state of feeling prepares him, at every periodical return of painful reflection, to give ear" to false doctrine." There is nothing, which so surely disposes a man for renunciation of the doctrines of the gospel, as a continual consciousness that his conduct is not such as is required by them. It is rarely the case that churches or individuals renounce the distinguishing doctrines of the gospel, until these doctrines become troublesome by the reproofs they suggest. A person in the communion of the Church has more to fear from the loss of a devout spirit than another. The Church has provided no services fit to convey to heaven the spiritless devotion of the worldly worshipper. She has framed a liturgy which is intended to clothe the humble confessions, the ardent desires, and the fervent intercessions of pious souls, who wish to begin on earth, what is to be completed in heaven. The Church has adapted all her services to one simple but grand object; to prepare her children, by the continual exercise of worship on earth, for that temple "which is eternal in the heavens." Let not the undevout worshipper imagine then that he is in the way of such preparation. No! were he admitted to that "blessed company" he could not take up the " song of Moses and the Lamb;" and his very silence would condemn him to be banished from the place. On the contrary, the devout worshipper, the moment he is admitted into "the gate of the New Jerusalem," will join that song, he has so often sung on earth; and with what rapture will he hear its notes swelled and prolonged by the voice of angels!

How important then to our happiness, our safety, and our future glory, is the possession of a devout spirit! How earnestly should we seek it, and how carefully cherish it. Let every rational Christian then strive to pray devoutly; and let every rational Churchman strive to increase his devout affections, that he may be able to fill the expressions he finds in our liturgy.

Many cautions against losing this spirit, and many means to preserve it, might be proposed for the consideration of those who feel the force of these remarks; but our limits will confine us to a few of the least obvious, but not the least important.

One of the most important cautions is, never to undervalue devotion. The attention of man should be directed first to what is most impor

tant, and, when that is accomplished, next to objects of inferiour importance. The concerns of the soul are, without dispute, the most important. "For what is a man profited, if he gain the whole world and lose his own soul? and what shall a man give in exchange for his soul?" It was in answer to these plain but infinitely unequal comparisons, that a good man once charged his friend, first, to take care of his soul; next of his body; and then, if he had any time left, to discharge his various secular duties. Prayer has been called the breathing of the soul, and is therefore as vital to the divine life, as inhaling the air is vital to the life of the body. If, then, a man would not be profited though he gained the whole world, and yet lose a devout spirit, how careful should he be never to undervalue it.

Another caution of equal, if not greater importance, is, to beware of the interruptions of satan. The machinations of this "prince of darkness" are almost sensible. He seems to make peculiar efforts to destroy the prayers of the saints. When a Christian is at his devotions, some plan of aggrandizement is spread before his fancy, in novel and brilliant colours; some duty long neglected assumes new importance; some improvement in business, or some subject for speculation, is presented or, if the mind be too serious for this, some plan of benevolence never before thought of; to a minister, some text of scripture, opened and divided for study, is proposed: if the mind is still more solemn, resolutions of amendment of life, topicks for self-reproof and selfexamination, are suggested : perhaps, enthusiastick views of God's especial favour, assurances of his immediate attention to their requests, new interpretations, and new applications of scripture. What is remarkable about all these suggestions, is their evanescent character. moment the Christian rises from his devotions, or leaves the temple of God, all these plans, speculations, and assurances, take flight or sink in importance; and he wonders they should have occupied him. But he wonders only until he begins to pray again.

The

We would not confound sinful negligence, or irregularity of thought, with the temptations of satan. There can be little doubt but many a prayer is lost by these faults in Christians. But when new and unexpected thoughts arise, when a man can think on a subject of interest more logically and more lucidly while at prayer, than while he gives his whole mind to it, he may suspect the interruption of satan.

This must be guarded against by the devout Christian; and he must resist the entrance of such thoughts in his mind. He must remember that this interruption is the effect of some previous heedlessness, rather than of any real dominion which satan possesses over the human mind. He sees the low state of religious affection; he sees the high state of worldly conformity, and the undue importance attached to worldly things; and therefore enters the mind, as an cnemy enters a city without walls. We should not only defend ourselves against the attack of our spiritual enemies, but we should make some exertions to preserve devotional feelings.

It is of the first importance that our devotional exercises be interesting. That religion, whose "ways" are not "pleasantness" and