through an unduly high estimate of social prayer, to consider it as in itself sufficient; and, while punctual in his attendance at the prayer-meeting, feel little compunction in the neglect or shortening of his secret prayers at home. Remember, brethren, that no social prayer can possibly make up for the loss or hurried performance of private prayer. This is putting what is but subsidiary in the place of the principal; that without which life can flourish, in the place of that which is essential to life.

2. There may arise from the same over-estimate of prayermeetings a danger of reposing too much upon what is, after all, but an arm of flesh.-When first powerfully impressed by religious truth, it is natural for the inquirer to rest unduly on the assistance of those who are supposed to be christians of experience and fervour. Sensible of his own ignorance, weakness, and want of help and guidance, he resorts to this religious acquaintance and the other, this prayer-meeting and the other, in hope of deliverance from the burden of his sins. And the confident manner in which vain and ignorant members of the meeting may speak of the efficacy of their prayers, and tell of this and that instance in which souls in bondage were set at liberty by them, must needs tend to strengthen this creature dependance in unwary souls who listen to them. Thus may they be grievously corrupted from the simplicity of the faith. Unconciously almost they may be led to place their dependance upon the praying people, instead of on HIм they pray to; and, like the Roman Catholics, to substitute human mediators for the alone prevailing Mediator, CHRIST JESUS.

3. In indiscriminate prayer-meetings there is a great danger of self-conceit in such as possess what is called a gift in prayer.— How much do we read of this evil in the history of the Corinthian church! Probably, as there was not one of the primitive churches so gifted as that in Corinth, so there was none so low in grace. And in their religious meetings, where those gifts were displayed, what resulted? We read that they were puffed up, not edified. (1 Cor. Iv. 6, &c.)-Alas! for examples of the same abuse of religious meetings we need not to look back to those early times. Instances abound around us to the present day. At prayer-meetings, open, and without control or regula

tion, who are the persons most forward to pray? Not those, too often, whose hearts are most deeply imbued with the spirit of prayer; but the self-conceited and the vain; those who think they possess the gift of prayer, and are wishing to display it. Hence the prayer-meeting is turned into a theatre for self-exhibition;-an abuse as hateful in God's sight as when the house of prayer was made a house of merchandize. And the effect on the individual himself is that self-conceit is nourished and confirmed within him, and from each meeting he goes out yet more of the Pharisee than he went in.

4. I may mention the unsound views of religious truth too often received and cherished there.-In the case above-mentioned it will be seen that there is not only guilt incurred, but delusion, soul-destroying delusion, strengthened. The man comes to regard a gift in prayer in himself or others, as if it were the reality of prayer.-Besides this, if the general manner of conducting the devotions be wanting in sobriety, it is scarce possible but that other evils will attend the meeting, other un-. sound notions be carried from it. Not only will outward expressions of feeling be irreverently indulged in; but, with many, these outward expressions may be regarded as signs of inward grace. The shoutings of the voice may be mistaken for rejoicing (such as Christ's) in spirit;* the groanings which can be uttered for the groanings of the Spirit which cannot be uttered+; and noise, and clapping, and bodily agitation, (irreverences worthy only of Baal's worship)‡ for the powerful working of God's blessed Spirit.-To say the least, devotional excitement may be put in the place of devotion, religious excitement in the place of religion.—And thus a judgement more or less erroneous may be formed on all that is most important in spiritual doctrine, on repentance, conversion, justification, sanctification, and the other influences and work of the Holy Spirit.

These mistakes, it is likely, will be both multiplied and confirmed by social conversation, in the same tone, following social prayer. Lively feelings, and perhaps bodily emotion, may then be mentioned by some as the undoubted sign of conversion, or spiritual revival. And when they who have such things to tell of themselves are listened to, and admired, who can 1 Kings XVIII. 26, 28.

*Luke x. 21.

+ Rom. vIII. 26.

wonder that the infection should spread, and others hasten to gain the same admiration by exhibiting or reporting similar proofs of their own spiritual quickening?—The evil is increased by the habit of pressing all present to relate their experience. While many sincere seekers may shrink from replying, discouraged at wanting these supposed signs of conversion, others that are forward and selfconfident will reply in the quickly learnt phraseology, and by each fresh use of it confirm themselves in the delusions of carnal security. Thus will some be made sad whom God would not make sad, and peace appropriated by others to whom God would speak no peace.

No doubt many real christians at times attend such meetings, who do yet preserve their integrity. For God can save his disciples, even when they pass through the fire, from being burnt by it. If, however, they are not essentially injured by such abuses as I have described, they must be grieved by them. -And, in general, injury will be received. Unsoundness of judgement in spiritual things will grow by them, if nothing worse and with many, delusions absolutely fatal be received, from which they may not awaken till Christ say to them at the last, "'* I never knew you.

5. How little prayer-meetings, when so conducted, can tend to promote union between the Pastor and the flock, I need hardly say. They who, however ignorant of self or of religion, may yet come forward as often and as prominently as they please to lead in prayer, may be expected very soon to feel too self-sufficient to brook pastoral admonition or rebuke. Thus the usual corrective to error which God has provided in his word and ministry will be set aside; and one ultimate result of the illregulated prayer-meeting will be to dissever, instead of drawing closer, the relation between pastor and people.

This is a fearful catalogue of EVILS and DANGERS. And that they are not founded on mere imagination you must be all well aware. Who then can wonder that by ministers the most spiritual and experienced prayer-meetings should have been generally discouraged? When Bishop Heber, a little before his death, was *Matt. vII. 23.

consulted by the Ceylon Missionaries about the establishment of such meetings for their converts, the Bishop in a reply of much calmness and wisdom dissuades them from it. He quotes the deliberate opinion of that venerable and eminent servant of God, the Rev. T. Scott, who had anxiously watched the effect of open prayer-meetings at Olney, and who speaks of them as having been "hotbeds for superficial teachers, producing a captious, criticizing, and selfwise spirit, and, by the 'admission of those to pray in public whose life was inconsistent, 'bringing discredit on the gospel." And the Bishop himself adds; "The effect is not only often confusion, but what is worse than con'fusion, self-conceit and rivalry;-each labouring to excel his 'brother in the choice or vehemence of expression,-emulation ' mixing with actions in which, of all others, humility and for'getfulness of self are necessary,—and a warmth of feeling and language being aimed at, derived rather from imitation than 'conviction, and which, under circumstances such as these, ' is apt to degenerate into enthusiastic excitement, or irreverent familiarity."

Notwithstanding all this, it is my hope that with proper rules, cautions, and superintendence, a prayer-meeting may be so conducted as in a great measure to avoid the evil, and promote good. And, the existence of others ill-regulated around us, furnishes, on various accounts, no slight argument for the institution of one regulated, as we propose.-I proceed now, therefore, to lay before you the proposed

RULES & REGULATIONS.

1. The Meeting is not to be a general or open one, but to consist of such only as are formally admitted by myself, as MINISTER; and such only, moreover, as are satisfied with my ministry, and consider, and wish to consider, themselves as members of my flock.

And here it seems to me important that I should lay before you a few observations with reference to the relation, as intended to be maintained, between the MINISTER and the PEOPLE.

You will remember, then, that this is a relation of Christ's own appointing.-He might have formed, governed, and fed his church by the ministration of angels, or by the Holy Spirit's immediate communications, independent of any earthly instruments. But such was not his pleasure. Whilst yet on earth He commissioned men to be his apostles and ministers; and by the extent of the promise, “Lo I am with you always, even 'to the end of the world,"* intimated that the ministerial commission and office, thus instituted, was to extend throughout the whole of the present dispensation. Moreover, after his ascension, we are told that the gifts He sent down "for the 'perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," was not angelic spirits, but "apostles, evangelists, pastors, and teachers,"—the two former as extraordinary, the latter as ordinary ministers of the Church,-duly prepared for their work by the Holy Spirit.-Now,-whatever may be the notions of others in this age of self-dependence and proud indifference to ministerial or any other control,—to myself, and I doubt not to you also, it will be sufficient that the ministry is Christ's own appointment; and we shall be persuaded that Christ's plan for the regulation of his Church must be better than any that mere man might wish to substitute.

Indeed, it needs but little consideration to perceive what admirable advantages may result from it. There are continual duties owing by the minister to the people, and by the people to the minister, that, I may truly say, can but ill be supplied where this relation is wanting, or where the minister's office is limited simply to the preaching of the word on the sabbath day.

"to

Of the minister it is said that he is not only to preach, but also to "take the oversight of the people,"-to" have the rule over them," to watch for souls as one that must give account," be instant in his work, reproving, rebuking, exhorting, out of season, as well as in season."-An office of what continual responsibility, care and difficulty! A care, requiring the chief devotion to it of his time and thoughts! A responsibility well acting as * Matt. XXVIII. 16, + Eph iv. 11. Heb. xIII. 17. 1 Cor. v. 2. 2 Tim. 1v. 2.