I am

"In all the churches I have at tended in my travels, I have found our service conducted with order and regularity, till I came to sorry to say that here it is conducted in confused jargon. * * Sunday morning, at 8 o'clock, they commence prayer meeting at some private house, appointed the Sunday before. They sing first, then the minister prays extempore, then puts it to some one of the sectaries present, who are generally four to one churchman, as many do not like these extemporizing meetings to the exclusion of the afternoon service of the church. Prayer meeting is generally out about half after ten, and the service commences at eleven, by singing from eight to twelve verses in the hymns; for on some days they sing no psalms at all: but they sing hymns three or four times. Not often any doxology after singing, or the anthems, &c. as is appointed. * The minister does not often read the lessons in the Old and New Testament as they are appointed; and last Sunday he read no lesson-no day of the month psalms -no epistle or gospel-no ante-com

ihe doxology, except before and after the whole portion of psalms for the day, is not enjoined Ed. C. J.

VOL. XIII.

[VOL. XIII.

munion, or litany-but sung twenty or thirty verses of hymns, and made an extemporary prayer. There are about twenty communicants. About seven go up to the altar at a time.-They sing a hymn between each [company.]

They read two lines and sing them, and then the clerk reads again. I don't feel at home here; there are no secret prayers on entering church and before leaving it-no bowing at the name of Jesus in the Creed-they say that is Roman Catholic.'

"The writer of the above goes on to express his anxiety to return to the place of his former residence, where he hopes again to enjoy the services he loves in their simplicity and purity. He dwells at some length upon the bitterness and, invective which those who approve of these irregularities utter against certain bishops who do not hesitate to speak against such departure from the usages of the church. After reading the account given by our friend, who can help remarking a most gross violation of good order and decorum ?† Would a stranger, on entering a place of worship conducted in the manner related in the foregoing extract, suppose himself in an Episcopal church?

"Men may talk much of their evangelism; they may inveigh against formalists, and put in their claims to a distinction from their brethren on the ground of their superior attainments in the knowledge of Christ; but to us there is something not very evangelical in such a total disregard to the vows of ordination. The solemn declaration of every minister before ordination is, that he will conform to the doctrine, worship, and discipline of the Protest

We would say, from the laws of the church. Ed. C. J. Why did not the worthy editor add duty? Ed. C. J.

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ant Episcopal Church in these United States. The worship of the church consists of an established liturgy, and in order to conformity there must be an obedience to the rubrics, and submission to the canons adopted by the General and State Conventions. It is to be hoped that the case here related is one of a very few within the limits of the United States, and it is further to be hoped that these few will soon cease to exist."

In the pious hope expressed in the last sentence, I would fain unite. But what consequences must be expected to flow from the effort making by the Philadelphia Recorder to give to every clergyman full discretion to use, or leave unused, whatever part of the liturgy he pleases? Your readers, Messrs. Editors, will probably, many of them, take for granted that such a principle can be avowed and promulged in none other than a publica tion openly hostile to the evangelical doctrines and holy worship of our church. The liturgy has long been consecrated in their affections by the guards which it has erected around the truth as it is in Jesus; by the effect which they have uniformly seen attend its constant and regular use in keeping off the approaches of heresy, the disorganizing spirit of schism, and the wild misrule of fanaticism; and by the grateful recollections, with which it is intimately associated, of joy in believing, of comfort and strength in the Holy Ghost, and of the renewing and sanctifying influences of the worship and ordinances of the Gospel. Their understandings, enlightened by every correct view of human nature, and warned by the experience of the Christian world, tell them that the blessed effects of that liturgy, in promoting God's glory, and man's sanctification and salvation, can be secured, in their proper extent, only by the wholesome requisition, as a sacred duty, that it be the uniform and indispensable guide of the clergy in public worship, and in administering the ordinances. An obvious principle of morality, too, teaches them that there must be obligation in the subscribed promise, “ I do solemnly

engage to conform to the worship of the Protestant Episcopal Church and in the declaration, “I will, by the help of the Lord, give faithful diligence, always so to minister the doctrine, and sacraments, and discipline of Christ, as this church hath received the same. They know that their church ordains that " every minister shall, on all occasions of public worship, use the Book of Common Prayer, as the same is, or may be, established by the authority of the General Convention, and no other prayer than those prescribed by the said book." Very naturally, then, do they think that a principle which leaves the whole of public worship as much to the discretion (and consequent indiscretion) of the officiating minister, as in the wildest sects among us, can be advanced, and advocated, and strongly contended for, in none other than an avowedly hostile quarter. Would to God that it were so! But no. Let them look into the Philadelphia Recorder, (a paper professing to be Epis copal, and to be attached to the evangelical character of our church,) for the 13th and 20th of December last; and there they will see the principle avowed, that the liturgy is not binding in at least nine-tenths of the parishes of our church (all the country parishes ;) and this principle placed upon such grounds, as, in their legitimate consequences, to reach all the rest; and free every clergyman in our land from his ordination vows,and his allegiance to the laws of his church. They will see it boldly asserted, that every clergyman is the sole and irresponsible judge, when those vows are to be disregarded, and that allegiance laid aside, and he freed from all law but such as he may choose to prescribe to himself. They will see it averred that discretion should not be by law, but by every man's private judgment and will; and that thus, in the strong expression of the pious fears on this subject entertained by our venerable senior bishop, "license without bounds" should be preferred to "legal liberty," Nor will their surprise or their Christian regrets be less, when they know that great efforts are making to promote the circulation of the paper which

has avowed such truly dangerous sentiments, and thus to extend principles which, but for God's overruling providence, (and O! there, in humility and faith, be reposed our trust,) will lay low the glory and beauty of our Zion; rob her of her brightest ornaments, and most distinguished characteristics, as the faithful spouse of Christ; and go far towards her estrangement from that conformity with his word, and that power of his grace, with the means of which she is now so largely blessed.

I write, Messrs. Editors, on this subject, as I feel, earnestly and seriously. There is the more danger in this effort to cast off obligation to our liturgy, from its assumed connexion. with the salvation of" precious immortal souls." The Recorder correctly observes, that .when a clergyman comes before a congregation, he is to ask how he can best answer the one great end of saving their souls. But whence is he to derive his answer? The united wisdom and piety of the church for ages, the experience of her devoutest members, and most faithful ministers, and the unanswerable decision of fact, pointing to the great things that have thus been done in the work of salvation, reply, Give them the liturgy which God has so much blessed. Answer their objections to it. Convince them that it is rich in those truths and precepts which are unto salvation. Modestly own, what will ever be fact, that you can give them nothing better. Honestly acknowledge that the vows of God are upon you; and you must use that liturgy. Do justice to that liturgy, by manifesting a deep interest in its pure evangelical character. Show that you prize it more, and that it is better for them, than aught that you can substitute. Show that in the humble spirit of your religion, you will take that liturgy as it is set forth, not vainly presuming to place your judgment, in modifying, curtailing, or altering it, in opposition to that of wisdom at the feet of which you may think it an honour to sit, of experience to whose guidance you may safely com mit yourself, and of piety which you may thank God if you have grace to follow at an humble distance.

But no, says the Recorder, judge for yourself whether you are to use that liturgy or not, and how you are to

use it.

If the people are prejudiced against it, leave them in the quiet post session of their prejudices, or rather increase them ten-fold, by casting the Prayer Book from you, or using just so much of it as you may think they will be pleased to endure. If they are fond of long sermons, give them short prayers. If they choose to think it best that the morning should be the shorter, and the afternoon the longer service, cut down the former to suit them. If they must meet and adjourn just at what times their dissenting neighbours may choose to ring the village bell, garble the service to suit this exigency.

1* Yes, Messrs. Editors, such is the counsel of a paper professing to be Episcopal. The editor seems very

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anxious not to be thought otherwise than a great lover of our liturgy, and a warm friend to our church. But let facts speak. I judge him not. Let his judgment proceed from his own pen. And that judgment will be appreciated. Many a pious and devoted missionary can tell him, from an experience which has exercised the happiest hours of his life, and accompanied the most delightful seasons of refreshing to his sopl from the presence of the Lord, that it is not true that our's is a liturgy for "city and cathedral churches," and not for "country churches, infant pa rishes, and insulated chapels." fle can tell him that that liturgy, though every way adapted to all the splendour of worship to which magnificent, edi fices and costly appendages can contribute, is still equally suited to the humblest congregations, who, in plainer edifices, and it may be in comman apartments, or beneath the woods of the forest, meet to worship their God and Saviour. Many a devout memhgr of our church will tell him, with a sigh that he should know so little of the experience which is abroad on the subject, that that liturgy, in all its fulness, and all its beauty, in the retirement of his chamber, when he has had ngGORgregation with which to assembler in the humblest place of even 9AS sional meeting, has been his solace his

support, and the mean to him of spiritual renovation and sanctification. Many a converted sinner will tell him that it was that liturgy which first brought conviction to his soul, and which was the blest channel of the hea venly light that has given him a saving knowledge of himself, his God, and his duty. Many a one once harbouring the strongest prejudices against it, and against the church of which it is the pride and ornament, will tell him that those prejudices were shaken and finally subdued, not by measures of connivance at them, but by fairly meeting and arguing against them, and by presenting that liturgy to his notice, in its integrity, and thus enabling him to appreciate gradually the beauties of its various parts, and ultimately the fulness of its combined excellencies.

But let it not be thought that there are none who will applaud the editor in this extraordinary method of exhibiting (it is his own language) the church he loves, and to which his vows have been most sincerely given, in the most favourable point of light (!!!) and commending to the love of others the church of his affections (!!!) They who have ill will at our Zion will rejoice to see principles infused into her which must tend to the final destruction of the liturgy by which she is so favourably distinguished. They who lightly esteem the precious doctrine of the Trinity, and its concomitant doctrines of atonement, renova tion, and sanctification, will rejoice at a principle which enables them to leave out just what part of the liturgy they may think circumstances require; instead of being subjected to that "stern and inflexible adherence to rubrics," which compels them to feed their people with these cardinal and saving truths. And I shudder to think how far those who, in every relation, ecclesiastical, civil, or social, would be unfettered by other trammels than their own will, and their own judgment, will see cause to rejoice in a principle which subjects to the irresponsible decision of that will and judgment, the most solemn vows and obligations; and especially when it is expressly deprecated that the allowance of this

operation of the will and judgment should be by law, and not without law. There was once a churchman, whose venerable name I will take the liberty of annexing to this article, who, in his heavenly attachment to rule and order, exclaimed, in one of the finest passages in our language, "Of law there can be no less acknowledged, than that her seat is the bosom of God, her voice the harmony of the world. All things in hea ven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power; both angels, and men, and creatures, of what condition soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy." What judgment would his sainted spirit pass on the principles and sentiments which gave rise to this article!

"Uniformity in our services," says the Recorder, "can result, in this country, from nothing but uniformity of views and feelings." What is the meaning of this? Is it that these views and feelings are to be consulted in the making of laws? This is, indeed, true, and is the blessed privilege of the happy constitution of things among us, both in church and state. But this is totally irrelevant to the Recorder's argument. No; these "views and feelings" are to be the irresponsible rule of obedience to laws constitutionally formed. This principle may be left to speak for itself. But why is it said," in this country ?" Because here the laws of the church are not the laws of the land, and cannot, therefore, be enforced by civil penalties? Surely it cannot be intended to avow that penalty constitutes obligation; or that an honest, to say nothing of a Christian, man, will not be "subject for conscience sake," to legitimate authority, whether that authority is enforced by penalties or not. Nor am I willing to believe that the ground is meant to be taken, that allegiance to spiritual is less binding than that to temporal authority. It would be, indeed, a most unfortunate abuse of the distinguished blessings of civil and religious liberty which characterize "this country," if

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uniformity" in obedience to law

should be governed by "nothing but uniformity of views and feelings;" or, in other words, that "views and feelings" should be the only rule of civil and ecclesiastical allegiance.

With regard to the awfully momentous subject of the "salvation of precious immortal souls," I can most conscientiously say, that it has been a leading motive with me in determining to trouble you, Messrs. Editors, with this article, and in the observations with which I have felt it my duty to Occupy it. In the private intercourse of good men with a world lying in wickedness, in the improvement of the opportunities afforded by the several civil, social, and domestic connexions, and in the personal intercourse of pastors with their flocks, this great end should, indeed, be never lost sight of The rules, however, to govern in the prosecution of it, can here be but very general. The understanding being enlightened in the truths of the Gospel; the heart being warmed with the sincere love of souls; the infinite value of what relates to God and eternity being realized; a sense of responsibility at the bar of Christ being constantly cherished; and Christian humility securing a disposition to learn from wiser heads, and longer and more extended experience, and therefore to respect, where they can apply, the principles, views, and decisions of the church; much must, in these cases, be left to individual prudence and discretion. But in what relates to public religious exercises, the church, in my humble opinion, is the best judge of what is the most conducive to the salvation of precious immortal souls. The public worship of Almighty God is a matter of such serious and extensive moment; so fully involving the honour of God, the welfare of the community, and the spiritual and eternal interests of individuals; and with which the general estimation of religion is so nearly connected; that it would seem but the natural dictate of the modesty, humility, and serious view of responsibility, engendered by true evangelical piety, to desire that greater security from wrong judgment, partial views, and individual prejudice, should be at

tached to it, than can possibly be the result of leaving it to individual discretion, and (let the inseparable consequence never be forgotten) indiscre

tion.

And, Messrs. Editors, when an authoritative decision on this momentous subject is such as appears in our liturgy, let me frankly avow the sentiment, that a true regard for the salvation of precious immortal souls is best manifested by adherence to that decision. That every minister of our church is bound, by the most sacred obligation, by that decision, it requires but a correct knowledge of the English language to perceive and own. And that this is a wholesome obligation, and one the fulfilment of which is the most. likely to answer the desired end, are truths established by such an experience in the Christian world, and such a suffrage of enlightened Christian piety, as that I, at least, would think it most unchristian presumption, and most inconsistent with the true evange lical spirit, to maintain, or act upon, a contrary sentiment. I consider our liturgy as not merely a distinguishing and blessed characteristic of our communion, but as the common cause of all who love our Lord Jesus Christ in sincerity. There may be among these those whose sectarian prejudices and feelings may blind them to this truth. But it is, nevertheless, a truth; and multitudes, I believe I may say the majority, of the truly pious, not of our communion, feel and own it. Let all our own ministers sincerely embrace this truth, and direct their talents, energies, and prayers, to the maintenance of it, and the prejudices against our liturgy will vanish as the mist before the sun.

And here, Messrs. Editors, let me be bold to invite our clergy to the serious consideration, whether they do not, in this matter, surrender too much of the discretion which should be allowed to their office, of the judgment in the exercise of which they should be responsible to none but their divine Master, and of the awful obliga tions for which they only must answer. Are they not too apt to yield, when irreligion, or preference for what