MANY eminent and pious ministers have recorded their testimony that Prayer Meetings without the exercise of the greatest watchfulness and the soundest discretion, (unless for instance the minister of the parish preside and the proceedings be subject to his controul and regulations,) have too often degenerated into sectarian practices, have furnished an occasion rather for the display of the gift than of the grace of prayer, for fostering more a forward temper and a fluent tongue, than for cherishing that humble, retiring, and self-abasing spirit which at all times becomes the Disciples of the meek and lowly Saviour, and especially in their solemn approaches to the throne of grace. Thus, what was designed to promote spirituality of mind, by the great enemy who can transform himself into an angel of light, is rendered conducive to spiritual pre-eminence and pride. Numbers have been admired for their flow of ideas and words when praying with their fellow-men as their listeners, to whom the words of our Lord in St. Matt. vi. 5, 6, might be seasonably applied. I quite agree with Clericus D. that a due observance of family instruction and devotion, the catechizing children and servants according to the pious custom of primitive times, and thus harrowing in the good seed of the word which has been sown, by after thought, meditation and prayer, would be preferable to an Evening Lecture on the Sabbath, in addition to the morning and afternoon services, provided the size of the church be well adapted to the population of the place. But I totally differ from him with regard to the establishing of Evening Lectures in the week at least in our MAY, 1838.

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Towns. More than 20 years experience has confirmed my opinion of the expediency and advantage of them in building up and strengthening the walls of our Sion, and in promoting true religion and vital godliness. I often reflect with deep regret in how many towns around me, as well as through the breadth and length of our land, no church is open in the week-day for an Evening Service. It appears to me that this is abandoning so much ground to our dissenting brethren whose places of worship are generally opened once or twice in the interval between the Sabbath, well knowing as they do that this tends to keep their congregations united, to increase them also by some stray and perhaps hungry sheep from our own pastures, as well as entertaining the higher consideration of preserving their flocks in a healthy and vigorous state of soul. And surely if this custom of the Dissenters has, as Clericus D. observes, been copied with other things' by some ministers of our National Church, (though I am not inclined to pay the Dissenters this compliment, believing that it was adopted ages ago by some of our clerical brethren, who are now as stars in the firmament) the old maxim would in this instance be applicable, fas est et ab hoste doceri.'* Does the practice approximate us to the habits of the Dissenters? it is sufficient to reply in the language of a charge delivered by the Bp. of Chester, 1836.

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If this be so it only proves that the Dissenters have been quicker than ourselves to discover what is needed by the wants of the people, and what is suited to their habits:

*The right should be learned even from an enemy.

and we are surely more prudent in wielding their weapons than in leaving them in their hands to be employed against ourselves. The real dignity of the Church is to be the instrument of salvation; and he who made Himself servant unto all that he might gain the more has shewn us how we may best maintain consistency. His words seem written for our purpose," Unto the Jews became I as a Jew, that I might gain the Jews, to them that are under the law as under the law that I might gain them that are under the law, to them that are without law as without law, that I might gain them that are without law. To the weak became I as weak that I might gain the weak. I am made all things to all men that I might by all means save some." Was the apostle blamed for this? We know that he was. Did he on that account concede? We know the contrary. Was he blamed by his divine Master? I trow not.

Having been entrusted for some years with the Curacy of a market town, I felt it expedient in consequence of the smallness of the congregation on Wednesday and Friday mornings to substitute for the prayers on Wednesday an Evening Service with a Sermon. No sooner was my intention known in the parish than the rumour gave rise to the most fearful forebodings. By some it was asserted that it would lead to the demoralization of the *parish, that servants would be contaminated, and that in short the Church would become the resort of the most abandoned characters. It struck me however, as a curious circumstance, that this new anxiety for the welfare of the place should be manifested by certain persons, as well as on such an occasion as this; and particularly when I reflected, that on a party of strolling players having improperly procured a licensed room for their exhibitions to which crowds were at

tracted, scarce a whisper was heard that this might prove injurious to the morals of the inhabitants, or the theatre become a place for assignations. I proceeded unmoved. by the blessing of God, through evil report and good report; and in the course of a short time had the satisfaction of seeing occasionally some of these very objectors within the polluted atmosphere of my Evening Lecture. Nor after close inquiry and long experience could I ever discover any of those bad effects which had been so feelingly apprehended. When unhappily any thing of the kind exists to which your correspondent alludes, I am persuaded that vigilance, discretion, firmness, and boldness of rebuke on the part of the minister would shortly diminish, if not totally suppress it. But grant that Evening Lectures in individual instances are abused, the argument against the abuse of a thing does not destroy its proper use. For what part of religion can be named which has not been abused and made productive of evil effects. Though nearly 20 years have elapsed I can look back with satisfaction to the innovation to which I have alluded. The Evening Lecture removes an obstacle to the attendance of our poorer brethren as well as that of others who have domestic cares and engagements which cease at the approach of evening, and leave their minds open to serious thoughts on the one thing needful. And there is something in the very stillness of Evening which contributes to invite the renewed soul to communion with its God, and to raise the affections from earth to heaven. And it is delightful to behold the people of God meeting together to redeem a portion of their time from the world, and after the toils of the day laying down their worldly concerns at the door of the Lord's house, and entering in, in order to behold the fair beauty of the Lord and to

visit His temple." Where a due impression under the Divine blessing is made on the hearts of any of our hearers on the Sabbath, one certain effect of a healthy state of soul is an appetite for spiritual food. There will be an unquenchable desire for the sincere milk of the word or for its strong meat. And if not to be obtained in the Parish Church it will frequently be sought in the Conventicle; and however efficient be the ministrations on the Lord's day, if they be not followed up with suitable spiritual means in the week, such as private visits, Evening or Cottage Lectures, I am inclined to think there will be much instability and leanness of soul, and that after all it

may be said of many, "the hungry sheep look up and are not fed." Residing at the present time on a living in the country, with hamlets far apart I find it expedient to substitute Cottage Lectures for an Evening Service at church. But here also appears that honorary enmity which pursues invariably every good institution, and proves that we live in a world, the dominion of which is usurped by him who has power to blind the minds and understandings of men. Ac

cording to the view of a learned civilian who holds a responsible office under the Archbishop of Canterbury, it is contrary to Law for the clergyman of the parish to meet more than nineteen members of his flock in a cottage for the purpose of expounding to them the Scriptures, and uniting with them in prayer and praise. On this construction of the law an abandoned and malicious character intended to lodge an information against me; but in the interim he was convicted of horse stealing, and for this crime transported for life. I know that under the robe of this ecclesiastical authority the zeal of some has been reprobated, and perhaps the spiritual apathy and indolence of more been defended. Dr. Lushington's opinion has

been successfully controverted by the able and pious Bishop of Chester, in his charge of 1835, otherwise how would the usefulness of our church be curtailed, and the religious culture of her members; and how great the absurdity that one hundred persons may at any time assemble at the public house with impunity; but should the clergyman of the parish call together more than nineteen of his cottagers for the purpose of explaining to them the word of God, he is to be held guilty of a breach of the law, and subject to a severe penalty. What decided proofs of the energy of delusion which is constantly exerted by the evil one on the minds of men, leading them to believe a lie, are exhibited in these and similar facts which are daily occurring! *

Το my clerical brothers, and to others who may partake of his feelings, I would add —

'Tu ne cede malis, sed contra audentior ito,'+ or in the more appropriate language of the inspired Apostle, let it be said,

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none of these things move me;" also see Isa. li. 7, &c. May we all labour to preach the word in season and out of season, teach our flocks publicly and from house to house, warning every man, and teaching every man, in all wisdom, that we may present every man perfect in Christ Jesus.

W. C.

*The writer of these remarks happened to be present most unexpectedly in the gallery of the House of Commons when the late worthy member for Bradford brought forward his Bill, and which was after some opposition carried, to relieve the clergy from the penalties of the conventicle acts, interpreted as it has been by Dr. Lushington. Great was his surprise to find that the learned civilian, the professed friend of civil and religious liberty, was the loudest opponent of THIS relief bill! I shall not soon forget, nor perhaps will he, the bold, able, and pungent rebuke for this inconsistency of his public conduct on the occasion inflicted by that Christian senator, Mr. Hardy.

To evils yield not; but more bold proceed.

It appears to me that a wiser mode of considering the subject of Evening Lectures would have been, simply to have stated it, and not to have pre-occupied the minds of your readers, by telling them what Clericus D. on mature consideration, has thought fit to do in his own case. clear that the discussion is not likely to be so profitable to himself, as it may be to others, inasmuch as he requests the consideration of a subject on which his own mind is made up. But probably he intended altogether the benefit of others.

It is

I think the question of no small importance, and having had the experience of not only ten years in the ministry, but more than sixteen years trial of Evening Lectures, I may speak as one not unacquainted with the matter. Let me premise, that Clericus D. has mixed up two things, which have no necessary connexion, and therefore should be separately considered. There are many who have Evening Lectures in their parishes, who do not yet see their way clearly on the point of Prayer Meetings. There may be advanced one and the same objection against both, that they are held in the evening, but distinct grounds of objection may be advanced against Prayer Meetings, which will not hold good against Evening Lectures.

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I have made longer trial of both than Clericus D, and without wishing to hide the difficulties, safely affirm that in my judgment, the good effects have greatly counterbalanced the evil. There is no unmixed good here, and it must be acknowledged, that Prayer Meetings require more constant superintendence, and vigilant watchfulness of the minister, to keep the balance in favour of the good. With good rules, well observed, Prayer Meetings, under the superintendence of the minister, will, in my judgment, advance the cause of Christ in a

parish.

But Prayer Meetings should be discussed separately. I confine myself now to Evening Lectures.

I cannot admit that Evening Lectures are copied from Dissenters, or set up to compete with them. Many who know little about Dissent, or Dissenting practices, have established them in imitation of the Rev. S. Walker, of Truro; the Rev. T. Robinson, of Leicester, &c. and others, on their own judgment, in the full expectation of great benefit to their parishes. Neither can I allow that the object has been to make proselytes, but to build up in their most holy faith, those who have been awakened to see their danger, and have been led to " lay hold upon the hope set before them in the gospel."

In order to render what assistance I can towards arriving at a satisfactory judgment, I will place before your readers the principal advantages and disadvantages of Evening Lectures, and then make a few observations. Among the advantages, I will number the following:

1. A means to those not altogether ill-disposed to spend their time profitably, and preserve them from the temptations which Beer Shops and such places afford.

2. A means of grace for the conversion of sinners; Even fools who come to scoff, may remain to pray. Eccles. xi. 6.

3. A means of unfolding more at large, many important truths contained in the word of God.

4. Evening Lectures are a preservative for our sheep, against wandering into other pastures.

5. They promote union among "those that love the Lord Jesus Christ in sincerity," and growth in grace, and in the knowledge of our Lord and Saviour Jesus Christ.

6. They are a means of refreshment, amid the toils and trials of life during the week. The disad

vantages I have at any time heard named, are,

1. Some parents, for the sake of hearing, sometimes neglect their children and households.

2. Children sometimes make the lectures an excuse for being absent from home, and spend their time elsewhere.

3. Servants and apprentices, supposed by their masters and mistresses to be present at the lecture, may be found seeking their pleasure in the company of the idle and profane.

4. Occasionally improper conduct may have occurred at the place of divine worship.

I have watched and weighed the advantages and disadvantages of Evening Lectures, at all seasons of the year for a long time, and through God's blessing am able most unequivocally to assert, that in my own experience, the advantages have far outweighed the disadvantages; indeed I consider that lectures are so entirely beneficial to my own agricultural parish, that I have considered the disadvantages with reference to others, and not to myself.

Observe in the first place;

1. That in all matters of parochial arrangement, localities must be considered. What may be suitable for one place, will not be so for another. We cannot decide for one another, and must not judge one another. At a Clerical Meeting, Clericus D. might, "in the multitude of counsellors," learn wisdom suited to his own case.

2. From what we know of the limited education of the middling and lower classes in former years, I should much question whether there was more Family Catechising than at present. There were not many capable of performing the duty. But be that as it may, Evening Lectures need not interfere with that wholesome and godly practice. The lectures in the week are for the benefit of all who

can conveniently be spared. Those on the Sunday Evening, for those who have not had the opportunity of going more than once to the house of God. Young persons who would form part of a catechetical class, and have already been twice to church, would spend the evening more profitably under the instruction of their parents.

3. Most of the respectable and serious people' of Clericus D.'s parish could not reasonably be astonished that their domestics were in mischief, while they were at the lecture, because it can seldom happen that

all the influential members of a family are absent at the same time. And if masters and mistresses once found their servants going elsewhere, when permitted to go to the lecture, that permission would be withdrawn altogether, or for a considerable time. Under the circumstances alluded to by Clericus D. I only wonder he could with any comfort have continued the lecture so long as ten years. The husband, or wife, or some influential member should always be at home on the Sunday evening; and in case no member of the family be present at divine service, it is easy for heads of families to inquire if their servants were in their proper places at the lecture.

4. To prevent any improper conduct at the time of the lecture, it has been found sufficient to have a whole range of separate seats for males and females; and if a much larger number than usual be expected, to request the churchwarden schoolmaster to sit in some particular part of the church or schoolroom, will be found an additional security against impropriety of conduct.

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5. It is not possible to lay down regulations which shall suit all parishes. Circumstances and

Clericus D. has not your readers of what

habits vary. informed