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FOR THE CHRISTIAN JOURNAL. An Essay on Religious Societies and Prayer Meetings: such as are herein defined. (Continued from p. 282, and concluded.) 5thly. So far as the observation of the present writer qualifies him to judge, the species of devotion spoken of has a direct tendency to elate the practisers of it with a high opinion of their own righteousness, low estimate of the piety of their fellow-worshippers in the prescribed worship of the Church. This is a point which should be spoken to with caution, lest there should be an incurring of the fault contemplated. It is also recollected, that there is great diversity, according to the difference of personal character. In addition to all this, the experience of other persons may have produced opposite results. Still, the writer must be so faithful to his subject, as to declare, that, during his life, he has been in the habit of meeting with strong evidences of the tendency suggested. He will again recur to the identity of the principle, with that of pharisaism. We find our Saviour loading its professors with the heavy charge, of "trusting in themselves, that they were righteous, and despising others." Yet this hindered not its being mentioned as a part of the pharisaical character, in an example exhibited in a parable, his "thanking of God"-thus ascribing to divine gracethat he was "not as other men.' ." Now when we observe persons taking a high stand of profession, because of practices not required by any divine institution, nor by the general authority delegated to the Church, of "doing all things decently and in order;" when we hear them disparaging any of their brethren, for limiting the public exercises of their devotion by the legitimate standard just now stated; and branding them as formalists, and as persons destitute of vital piety, for no other reason than dissent in the premises; and above all, when consent therein will cause the grossest violations of moral obligation to dwindle into imperfections, not supposed to forfeit the name of Christian; he cannot discharge his conscience without declaring his opinion, that such is the tendency of the contemplated societies. It is still said with the reserve, of not intend ing to wound the feelings of any who may have joined them from pure intentions. But at the same time, let the subject suggest a solemn admonition to such persons, to judge on it for themselves: and if further experience should convince them of the tendency here affirmed, let them sacrifice appearances to truth; avoiding such assemblies, and having recourse to the legitimate sources of instruction.

animal sensibility. An aspirant to the reputation of eminent saintship, finds fuel for the fire in whatever dazzles the imagination, or agitates the passions. There is a constitutional predisposition in some persons, which has often raised a man to the reputation of the highest grade of sanctity, consistently with the harbouring of the most malicious passions, and sometimes with the indulging of the most licentious practices. The title calls for remarks on what are denominated Prayer meetings.

It would be ungodly to object to religious assembling, merely on the ground that it is for devotion only, without the intermixture of pastoral instruction. The Church of England, and in imitation of her the Episcopal Church in the United States, have so framed their services, as to provide for daily morning and evening prayer throughout the year, where so edifying a routine is practicable. It is to be wished, that in every city and considerable town of the latter, as of the former, there were the daily performance of these services in some church or churches. It is a provision, which has deeply interested the affections of many, whose leisure, combining with their piety, has induced such an habitual attendance on the sanctuary, as likened them to holy Simeon, and holy Anna, and other Saints of old.

But the prayer meetings here contemplated, are those wherein a fry of young striplings are called on, one after another, to exercise their gifts of prayer: thus degrading the holy exercise by reiterated requests for the same mercies, with a diversity of language; to which a scope is given for no other possible purpose, than that of improving the talents of the persons thus put in requisition. Such young men, if designed for the ministry, could not adopt a more effectual expedient for the being called off from a solid preparation, and for the filling of them with self-conceit. It is also an invasion of the ministerial office, as sustained in the 23d article of the Church. But even these considerations are comparatively unimportant, under the weight of that of the freedom taken with the great Hearer of prayer, and with a duty of such solemnity. So far as is here known, the license is an invention of modern times. There was a period in the history of the Church of England, when much diversity of opinion prevailed among her divines, on the subject of bringing together smatterers in theology, to give scope to their gifts in exercises which passed under the name of prophesyings. It is probable, that such occasions were opened and concluded with prayer. But the professed object of them, was improvement in sacred knowledge: and it does not appear, that the drilling of the speakers to utterance in prayer, was any part of the design; or that they were called on to pray after one another, in the manner here contemplated. It is a modern invention, and profane.

The writer of this, has been accustomed to be tender in his remarks on the aforesaid associations and exercises; partly because of the merits of some who joined in them with the best intentions; and partly, because they come to dissolution sooner under neglect, than under opposition. But this has not hindered him from speaking his opinion freely when it has been asked, or was likely to be influential. For besides his official character, he would not lose an opportunity of doing to another the service done to him in his youth, by an unquestionably religious person, who counselled and gave reasons against his acceptance of an invitation to be a member of a society who held weekly meetings, for reading and extemporary prayer. Had he joined them, he afterward knew enough to have produced an early severance of the tie. He does not allude to gross sin; but recollects failings inconsistent with the stand taken; and finally decay of zeal in some, and indifference to religion in others.

It is not here unknown, of the ministers who favour the censured practices, that they disavow the being hostile to the liturgy. We may hope that they are sincere; although we cannot forget the many instances, in which the same profession has been made under similar circumstances; and continued no longer than until a crisis favourable-some will say, for the gratifying of personal ambition, or, as may have been thought by themselves for the accomplishing of a greater mass of good. In the profession of adherence to the liturgy, the only circumstance peculiar to the present times, is the singular reason given for the wishing of it to be retained. The reason is, that it has helped to the continuance of orthodoxy in the Church of England; which, from the want of such an expedient, is said to have become lost to the great body of dissenters in that country. Be it acknowledged, that the fact is as here stated; in relation as well to the dissenters as to the established church; and that the issue, as the latter is concerned, ought to be highly gratifying to the members of the Episcopal Church in this country. But in the light of an argument for the liturgy, it might be turned triumphantly against those who use it. A Unitarian, so called, might say to them-"It is then to suppress inquiry, that you would put the youthful mind in the trammels of what you call an orthodox form of prayer. That you consider extempore effusions, if orthodox, as more edifying, is evident from your use of them, and no other, when you are left to your discretion. But you advocate the retaining of the form of prayer, to be the parent of prejudice; and to keep people from think

Supplement to the Essay on Religious Societies and Prayer Meetings.

This is for the following purposes: 1st. To guard against the misapprehension of its being designed to impeach the piety of all who unite in the species of association spoken of: The clergyman to be named lived, and at an advanced age died, with the character of an eminently pious man. 2dly. To show that the contemplated societies, within the Episcopal Church, have the effect of detaching her members from her communion. The said reverend person countenanced the societies, until, from having crowds of hearers, they were reduced, according to his own account, to about one hundred and fifty, and mostly, to hardly half that number; and his communicants to about one in ten. 3dly. and principally, To sustain the leading sentiment of the essay, by the testimony of a man who had abundant opportunity of experience.

The Rev. Devereaux Jarratt, in his account of his own life, writes as follows" I doubt not but most of those weak and. unqualified men" (he speaks of certain self-commissioned ministers) "suppose that they are called to preach, and that' they are actuated by a zeal of doing good; but I rather judge, that pride is the principal mover. God is not the author of confusion. My judgment, in this matter, is founded on my knowledge of human nature in general, and my own experience in particular. And here I will insert a little anecdote respecting myself. In my former letter, I mentioned my having meetings for prayer, reading, &c. soon after I had some acquaintance with religion. In doing this, I thought I was actuated by the purest and most laudable principles. But being one evening in company with an older and more experienced Christian, I simply related to him my practice of meeting, and the effects my efforts seemed to have on my hearers. The gentleman looked grave on the occasion, and instead of his approbation, which, no doubt I expected, he gave me a little history of his own proceedings. When religion, said he, first broke out in these parts (Henrico and Hanover in Vir. ginia) I used to hold meetings in our meeting-house, for prayer, reading, &c. and large congregations attended. The people were frequently much affected, and I thought my zeal for their souls was so great and ardent, that I could freely have laid my head under their feet to promote their happiness, by turning them to the Lord. But, added he, after a while, I found a deal of pride lay at the bottom of all my

exertions. He made no application, nor was it necessary, for I felt the words apply with great force to my heart. I saw my own picture drawn to the life. I was ashamed and confounded in the presence of the venerable man; when I discovered the same devil lurk and predominate in my own heart, which I had not before discovered, nor even suspected. It was a good lesson to me, and I endeavoured to profit by it. It is not therefore without a cause, that I am led to judge that pride is a principal agent, in the mission of many in our day. Human nature is the same now as when I was a young man. And as it may not be the fortune of every one to meet with such a judicious monitor as I did, I fear, pride reigns in many hearts, undiscovered, for a long time. Indeed the manner in which many young volunteers are now treated, tends rather to foster pride, than to discover and destroy it. I believe it is no uncommon thing for a young and bold adventurer, who is good at vociferation, to be cried up as a great preacher, an useful preacher, a zealous preacher, and such like: all which directly tend to confirm a man in his blindness, and blow him up like a blad der. I can hardly think, the real interests of religion will ever be promoted by such instruments; whatever present effects, on the passions, their efforts may have, I may be mistaken, but this is my judgment."

It is much to be lamented, that the candid author of the above confession did not receive the benefit of the recorded lesson; until, by his patronage of societies among his parishioners and those of the neigh. bouring clergy, he had prepared a great proportion of them, over a large district of country, for a secession which he lived to witness; and for disesteem of himself; merely because, after leading them to the border of the pale, he would not accompany them beyond it.

W. W.

We lament exceedingly the late appearance of the following communication, which exhibits so just and interesting a view of the character of an individual whose worth was acknowledged wherever he was known, and in whom were display. ed many of those virtues which adorned the primitive professors of the Christian faith. The manuscript was mislaid.

FOR THE CHRISTIAN JOURNAL,

"The righteous shall be had in everlasting remembrance."

The gentleman who becomes the subject of the following observations was born at Whitehaven, in the year 1750; was educated at St. Bees, under the excellent Dr. James; and went to London, to an uncle of his, in his 16th year. He continued there till May, 1767, when he left London for New-York. In this latter city he remained three years, writing in the counting-house of Mr. Henry White; and came to Maryland, to his uncle James Dickinson, Esq. in Talbot county, in 1770. In 1774 he married a daughter of Nicholas Goldsborough, Esq. but, before the close of the same year, was left a widower. He spent the year 1775 in the mercantile line at Dover, in Talbot county; Miss Mary Goldsborough, sister to his late wife, residing with him. In the memorable year 1776, he relinquished the mercantile character for that of the agriculturist, in which he was destined to excel. He then settled at East-Otwell, the seat of his subsequent residence through life; the same good sister-in-law still residing with him. In the close of 1790, he married his second wife, the excellent lady who now deplores his loss, but meekly reposes upon that Being, who has promised to be the widow's stay, the orphan's guide. Mr. Singleton left, by his second marriage, a numerous issue of sons and daughters.

Of such a man it is not sufficient to preserve the chronological incidents which arose to him in common with most men in social life. In the several social virtues and offices of common life, he was inferior to none, but superior to most. As a husband, father, master, friend, and neighbour, he was distinguished and beloved above his fellows. He had an ardour and since. rity which marked the temper of his soul, and bespoke the affection of all who knew him: and his house was the hospitable retreat of all classes of society. The truest traits of moral worth were always apparent in him; though the principles of piety in. stilled in early life, but checked and diverted by the ceaseless gaities which engrossed the fashionable circle in his juvenile period, had not yet gained the ascendancy, nor prescribed to his whole demeanour. By and by the fostering hand of heaven brought these blessed principles forward into action, and reared them to maturity.

combined with his impressions of duty, as they become more and more lively and operative from that period, to gain for him, in that view, an unsolicited distinction. His was the conduct of zeal, nobleness, and goodness: he considered every talent in his possession as the gift of his Divine Master, and to be employed to his honour. He became assiduous in his attention to the sacred oracles, and drew from them the principles which animated his private and social deportment. He practised the closest self-inspection, and consequently became penitent for transgression, and a humble suppliant, at the horns of the altar, for forgiveness through the adored Redeemer. He was overwhelmed with the sense of Divine condescension and pity; and his grateful soul could never satisfy itself with any oblations which he could ffer, as adequate to the grace received. He knew that the most acceptable tribute was that of a devoted life, and his heart impelled him to render this most gladly and constantly. He had truly that "honest and good hear heart which, having heard the word, received it, and brought forth fruit abundantly." His faith was efficacious and fruitful; his hope was cheering and enlivening; and his charity, in the full sense of the term, was admirable: it prompted him to beneficence, to the extent of his ability, and disposed him to cast a veil over the faults of others; while he reserved his censure for himself. Of others he thought the best, he hoped the best, he believed the best; but of himself he thought severely. I see the beloved, the venerable, man-his hairs now whitening with years, and silvering fast with the trials incident to a scene of probation, yet engrossed by nothing so much as the sense of his own unworthiness, and the immensity of divine love and compassion. Gratitude! gratitude! was his darling theme; and three times a day did he present his stated oblations of praise and prayer. Nothing diverted him from this course, nor from morning and evening devotions with his family, nor from the public duties of God's house, nothing which was really within his control. But his whole life was become one continued act of praise; and he "prayed always," by sustaining the prevalent, ever-actuating sentiment of humble dependence, of habitual and unreserved self-dedication, of contrite penitence, and faithful, cheerful obedience. His devout ejaculations were continual. He was ripened for his final change by considerable preparatory sickness, and was gathered to his fathers in the 69th year of his age, March 15, 1819. A letter from a friend, speaking of his funeral, remarks as follows:

"Although the day was cloudy and cold, there was a large concourse of people, of all ranks and classes. A most excellent

sermon was preached by the Rev. Mr. Hubbard, of St. Michael's parish, (the minister of the parish not officiating, from the circumstance of his having married one of Mr. Singleton's daughters), from the following text:- Let me die the death of the righteous, and let my last end be like his.' Numb. xxiii. 10.-I never witnessed a scene more affecting. When the minister mentioned the character of the deceased, but few in the house could refrain from shedding tears, and expressing their sympathy with the feelings of the family, as if they had lost their dearest friend." This last clause touches that especial trait which was remarkable in the deceased. When we dwell upon this particular in his endeared character, we cling to his memory, and can never let it go: we would relate to all, how true, how cordial, how earnest, how effectual he was in every just indication of undissembled friendship. His friendship, his unaffected kindness, and ready exertion for all who needed a friend, was the emblem, and, in some sort, the source of that fervent devotion which characterized his piety itself. The energy and sincerity of his character no sooner took this direction, than the hand of hea ven was manifested in the heartiness of the

worshipper, the closeness of his walk with God, and the integrity of the grace imparted.

We have felt so much reluctance to quit the theme of our friend's religion, and his eminent services as a vestryman, which we would gladly see imitated by others, that we have declined speaking of another excellence, which has endeared him to society and the public in general. He has long been known to the gentlemen around him as a farmer of the first note. Mr. Bordley, in his work on farming, some time published, has introduced very often the mention of Mr. Singleton, as one on whose judgment he placed a chief reliance; and it is with pleasure we introduce here an extract from an obituary paragraph which appeared in an Easton paper soon after the demise commemorated.

"The extremely precarious state of his health had precluded him from attending any of the meetings of the Agricultural Society of Maryland, from its first organization; but at a late meeting neeting of the socie