some unaccountable delusion of their own evil heart;" of those who assume "the office of censors and guides of others in religious things," &c. With great deference to the unknown author of the above quotations, and to the clerical office, I respectfully request him to explain these "hard sayings," and inform your readers, among what order of Christians these excessively ardent feelings, this impropriety of conduct, have taken place: if in our Church, in what diocese.

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The writer of this communication has heard of no want of "order and decency" in any of the numerous prayer meetings held in many of our parishes, in this and other states; has never heard of any layman that dare" rashly" usurp the "sacred office," or its privileges, or "infringe the right order of the church," or become censors' and guides of others in religious things." Where such characters exist, they are despised by all Christians. There are many who "let their brethren have their prayers and their counsel seasonably," and in the spirit of meekness and fear." It is much to be feared, some laymen, and clergymen too, are under the influence of "spiritual pride," and hardly know" of what spirit they are of." The ministerial office is of great respectability and immense accountability. The ministers of the gospel have a great work given them by the great Head of the church to perform. Christian laymen have also many duties to perform to their God, their neighbour, and themselves. There is abundant authority in the Old and New Testament for lay exhortations. I shall only refer to Malachi iii. 16, and Heb. iii. 13. The command to exhort, admonish, and reprove, is imperative and binding upon all Christians.

You will now, Mr. Editor, permit me to state to you some facts within my own knowledge, respecting Episcopal prayer meetings in this state, (Rhode Island,) in all the parishes where they have been, or are now established; and that includes all, except a very small one.

In one large parish, meetings are held, statedly, on Sunday and Friday evenings, with the consent or approbation of the rector, always conducted by a discreet and pious lay communicant, where psalms or hymns are sung, and a regular evening service performed from our Book of Common Prayer, and a sermon read. In three other parishes, it has been the practice to hold prayer meetings on Sunday evenings, when the church is not open for publick worship, and on a week-day evening, when a clergyman, or candidate for orders, conducts them; which commence by singing a portion of our psalms or hymns, or occasionally with a hymn composed by Watts, Doddridge, Cowper, Newton, or Steele; then follows, invariably, a selection of our sober and scriptural prayers from our excellent liturgy; singing again; then a chapter is read from the bible; after which, practical observations are made on that or some other part of scripture, or general exhortations, by the clergyman present, or by such pious laymen as are previously approved of by him, according to their gifts and abilities, (sometimes a sermon is read and no exhortation made,) after the meetings have been open about an hour, or hour and

à quarter, they are closed by extemporary prayer by a clergyman or layman, singing and the benediction. In one parish, some pious females have formed a prayer society, with the concurrence of the rector. They meet once a week for social worship by themselves, and spend the time in singing, prayer, reading the scriptures, and in religious conversation.

All these meetings are conducted with solemnity, the strictest attention to propriety, with "decency, and in order." No enthusiastick zeal, or excessive ardency of individual feeling, have been discovered, but great seriousness and devotional attention. Laymen never attempt to expound or explain scripture, but their addresses have been of a practical nature altogether, directed to the hearts and consciences of their brethren, and are calculated, with the blessing of God, to build up the Christian in the most holy faith, to comfort, encourage, and help each other on in their Christian race and warfare, to alarm the impenitent and the formal professor, to hold up the way of salvation by the merits and atonement of a crucified Saviour, to enforce the necessity of "repentance toward God, and faith toward our Lord Jesus Christ," of being "born of water and of the Spirit," of holiness of heart and life, of watchfulness, and prayer for the constant assistance of the Holy Spirit, and the necessity of possessing that holiness and that true and living faith, which produces the fruit of good works, without which "it is impossible to please God," or be accepted of him.

These meetings have been a powerful means of grace-have been owned and blessed by the great Head of the church, and have been "the power of God unto salvation" to many who were "dead in trespasses and sins," and are now spiritual members of Christ's spiritual body, the church. Some others, who were depending upon the "outward and visible sign," and had not felt the "inward and spiritual grace," have had the eyes of their understandings opened, and eventually been "brought to the knowledge of the truth as it is in Jesus." The exhortations of weak laymen, who possess only one talent, have caused serious and lasting impressions on the minds of many, who afterwards received the good seed of a preached gospel, into "good and honest hearts," and became "new creatures in Christ Jesus." Many persons, after attending prayer meetings, have called on their ministers, inquiring the way to Zion with" broken and contrite hearts." There are hundreds who will bless God while they live in this vale of misery, and to the endless ages of eternity, for this means of grace. It is a fact that those persons who approve of prayer meetings and attend them, are generally found in their SEATS at church, and those who are communicants on their KNEES at the altar. Unfavourable weather does not prevent their attendance in God's holy temple. Prayer meetings are considered by many pious members of our communion, as nurseries to the Church, and as having a tendency to keep up the life and spirit of our holy religion in the hearts of its professors. Can there be a more interesting spectacle, than to see a clergyman, with his pious flock, and other serious persons of his congregation, met together as one

family, in a social prayer meeting? Here may be felt the real "communion of saints," and also communion with the "Father of our spirits, and God of all comfort!" Angels might look on a scene like the following, with approbation-Our pious and venerable bishop, seated in the midst of his people in a social meeting, leading their devotions in prayer, reading a portion of scripture and commenting on it, or exhorting them with apostolical meekness-hearing the observations of his lay brethren, uniting with them in a hymn of praise, in solemn and extemporary prayer at the close of their interview, and giving them his final benediction.

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The opposers of prayer meetings in our Church have said, that publick worship on Sunday is sufficient, or at most in some large seaports, to have prayers read in the churches, on Wednesdays and Fridays. It is a well-known fact, that very few attend on these latter services. We are commanded to pray without ceasing," and "not to forsake the assembling of ourselves together, as the manner of some is." But I have already lengthened out this communication further than I intended, and have given a few desultory thoughts on the subject of Episcopal prayer meetings, and now leave it to some abler pen.

AN EPISCOPAL LAYMAN.

OUR correspondent seems to have been disappointed at not having received from us some communications on the very important subject of prayer meetings in the Episcopal church. Had we entertained the idea that our Church was in any degree deficient in her offices of devotion, or in the provision she has made for the edification of her members, we should certainly have deemed it an important subject of discussion, and should consider ourselves deserving of reproof for having neglected it so long. But, conscious, as we are, of our own low attainments in Christianity, and, lamenting, as we do, the want of a more devotional spirit in our brethren, we dare not cast the blame upon the Church to which we belong. Should any of her members finally perish, through lack of knowledge, or, from any other cause, fall short of that rest which remains for the people of God, it will not be because she has withheld from them the bread of life, or refused to guide them into the paths of righteousness. Were we faithful

in following her instructions; would we cherish the pure and fervent devotion which she breathes throughout her admirable liturgy, we could not fail in attaining, through the blessing of her divine Head, a meetness for the kingdom of heaven. Among the spirits of just men made perfect, there are not a few, we trust, who have risen to their exalted rank and felicity, through the instrumentality of her

services.

But, in the opinion of our correspondent, prayer meetings "are of vital importance to the prosperity of our Church, and the spiritual growth and improvement of its members." And has the Church made no provision for these meetings? Are not all her meetings for the purpose of prayer? For what do we assemble and meet together

at her stated seasons of worship, but "humbly to acknowledge our sins before God, to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear his most holy word, and to ask those things which are requisite and necessary, as well for the body as the soul?" To aid us in this sublime employment, she has furnished us with forms of devotion admirably adapted to our spiritual wants and necessities, expressive of every sentiment and feeling that can enter into the character of a true worshipper; forms "so judiciously contrived, that the wisest may exercise at once their knowledge and devotion; and yet so plain, that the most ignorant may pray with understanding: so full that nothing is omitted which is fit to be asked in publick; and so particular, that they comprise most things which we would ask in private; and yet so short as not to tire any that hath true devotion." We think, with our correspondent, that "these meetings are of vital importance to the prosperity of our Church, and the spiritual growth and improvement of its members." Will it be said, that the stated seasons of worship in the Church do not occur sufficiently often, that more frequent meetings for prayer are necessary to the maintenance of true piety and devotion? We ask, in reply, is not the service of the church a daily service? Is it not entitled "The Order for Daily Morning and Evening Prayer?" The service, it is true, is not, we believe, in any of our churches, publickly celebrated every day; and we lament, that when it is celebrated on other days than Sundays, so few can be prevailed on to attend. Could the members of our communion be persuaded constantly to attend the worship of the Church, morning and evening, on Sundays, to observe all festivals and fasts, and the saints' days throughout the year; would they bring to these services, what is indispensably requisite to render them acceptable worshippers, "an humble, lowly, penitent, and obedient heart," we should be disposed to question the expediency or utility of appropriating any other seasons to the purposes of publick devotion. They might then be said, in the true sense of scripture, to pray without ceasing, to worship the Lord in the beauty of holiness. The remainder of their time would be more appropriately and usefully employed in private devotion, in studying the scriptures, in selfexamination, instructing the young, relieving the distressed, and in discharging the various duties of their respective stations and callings. It should be remembered that the great object of devotion is to fit us for the active duties of life, to obtain those supplies of divine grace which are requisite to enable us "to do justly, to love mercy, and to walk humbly with our God," to "perfect holiness in the fear of the Lord." We should measure our progress in Christian attainments, not by the length or frequency of our prayers, but by our conquests over sin, and by our love and practice of universal obedience. "Not every one," says the Saviour, "that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father who is in heaven." We must live, as well as speak the praises

of God, if we would "see the good of his chosen, rejoice in the gladness of his nation, and glory with his inheritance.”

But our correspondent pleads for prayer meetings in the Church, "where laymen are permitted to take a part in exhortation and prayer," ," and gives us an account of several such meetings, and of their beneficial effects in the state of Rhode Island. The propriety and utility of the practice he advocates, in itself considered, and under existing circumstances, we are by no means disposed to question. Nor, in our apprehension, were the passages which he quotes from a former number of our work, intended to condemn this practice, but to censure certain irregularities and abuses to which it had given rise. On this subject, we agree in sentiment with the pious Mr. Nelson, when, speaking of similar societies in the Church of England, he says, "While they pay that deference they profess to their parochial ministers, and are ready to be governed by their directions, and are willing to submit their rules and orders to the judgment of the reverend clergy; I cannot apprehend but that they must be very serviceable to the interests of religion, and may contribute very much to revive that true spirit of Christianity, which was so much the glory of the primitive times. And I see no reason why men may not meet and consult together, to improve one another in Christian knowledge, and by mutual advice take measures how best to further their own salvation, as well as promote that of their neighbours; when the same liberty is taken for the improvement of trade, and for carrying on the pleasuses and diversions of life."

With regard to the manner of conducting these meetings we feel a decided preference for an undeviating adherence, in the devotional exercises, to the prescribed forms of the Church. These forms are equally adapted to all occasions of publick and social prayer; and we can conceive of no reason for departing from the liturgy in any instance, which would not equally justify its entire exclusion. To commence with selections from the liturgy and close with extempore prayers, as is the practice in Rhode Island, appears to us to bear a near resemblance to the inconsistency charged by the Apostle upon the Galatians, who, having begun in the spirit, sought to be made perfect by the flesh. With whatever approbation angels may have looked down on the scene described by our correspondent, we apprehend their approbation would not have been lessened, had a judicious selection from the collects occupied the place of the concluding extempore effusion. To say nothing of the numerous, and, in our opinion, unanswerable arguments in favour of precomposed forms, in general, for the purpose of publick or social worship, we presume no layman, nor even clergyman of the Church, who regards his reputation for modesty and humility, will hazard the assertion, that he can offer a better prayer, or one more adapted to the occasion, than can be found in the Prayer Book; and yet this is the language of his conduct, as often as he substitutes his extemporaneous performances for the provisions of this incomparable directory."A church, which adopts a fixed liturgy," says a late writer, "acts upon a sound, and therefore