it. Let these persons, whenever it is practicable, have a previous meeting, for the express purpose of agreeing on the order of the service; and the part which each individual is to take in the conduct of it. If one undertakes to offer the opening prayer at any particular meeting, let him confine himself to the object of asking for a blessing on all such assemblies, and particularly on the present; let him pray for the pardon of sin, and the presence and influence of the Holy Spirit, in and upon the meeting; for a right understanding of the Holy Scriptures that are to be read there; for the "preparation of the heart" and "the answer of the tongue;" and for such blessings as have relevance to the conduct of that particular meeting. Let another undertake to read the portion of Scripture that may be selected for the occasion, and to comment upon it; in doing which any others may follow him briefly. Let another pray for the revival of religion by a greater effusion of the Holy Spirit on the hearts of their connexions and friends; on the cities or places in which they live, and on the country which gave them birth, and in an especial manner on the ministers of the congregations to which they respectively belong. Let another pray for the blessing of God on Bible, Missionary, and Marine Societies, and Societies for the Conversion of the Jews; for Sabbath Schools, and all seminaries of learning throughout the world, and generally for the extension of the kingdom of Christ; and of that "knowledge of the Lord" which is to "cover the whole earth." Let another pray for the impenitent and unconverted, particularly for such as may be present at the meeting; and then for those who have obtained a good hope, through grace, that they" may be kept from" falling, and persevere unto the end of life

Then, let thanksgivings be offered for the great and inestimable blessings we enjoy both spiritual and temporal ; but, above all, for the atonement by the sacrifice of Christ, and for the gift of the Holy Spirit, with a general prayer for grace and sanctification, union and fellowship as Christians. These services may be intermixed and enlivened, as they now are, with the singing of hymns, or parts of hymns, suitable to the respective prayers; but the whole service should never exceed an hour or an hour and a half at the utmost.

Let the previous meeting of the conductors of social prayer be either immediately preceding the general meeting, or as near to it as possible; and let it be begun and ended with prayer. At these meetings let every brother freely and candidly state what may appear to him to be a defect in the manner of any other brother in prayer; he being himself desirous of similar help as to his own defects; and it being expressly understood, and agreed among themselves, that no such observations shall ever give offence, or prevent any one from continuing his duty, with a sincere desire to correct the error.

Those persons who assist in conducting prayer meetings should previously agree on the order of service, at the meeting; and the following appears to the writer of these remarks to be the best :

It should begin with a hymn, which should be followed by a short opening prayer; and then the portion of scripture selected for the occasion should be read: After which there should be a solemn pause, to allow time for reflection on the subject. The observations on the scripture will then follow; and each of the individuals who attended the previous meeting will pray as he is called on by the person presiding; and in so doing will observe the order agreed on as correctly as he can ; under this impression, that it is not elegance of language, but simplicity of speech, that is most required; and that it is not a multiplicity of words, but order in the arrangement of them, that will best enable Christians to unite with each other in the delightful privilege of prayer.

The last point, but not the least to which attention is due by all who assist in social prayer meetings, is frequent and fervent private prayer, with a daily and diligent perusal of the sacred writings for the special purpose of improvement in prayer :— And among these the book of Psalms will be found eminently adapted to inspire devotional feelings, and supply devotional language suitable to every occasion in life. They were the manuel of devotion of him who had not the spirit by measure, and whose frequent reference to them during his life, while he was suffering the agonies of death, and after his resurrection from the dead, ought to make them of infinite value in our estimation.

every good

Let it not be thought, that he who offers these remarks is insensible of the necessity of a divine influence in the exercise of prayer; he knows, because God has said it, that " and perfect gift is from above, and cometh down from the Father of lights;" but he also knows, from the same authority, that all our talents are given to us for improvement; that our Heavenly Father is a God of order, and not of confusion; and that as we are taught to expect an answer only to the prayer of faith, that faith ought to be intensely fixed on its object"nothing wavering."

PROTESTANT EPISCOPAL CHURCH, NEW-YORK.

THE annual convention of the Protestant Episcopal Church, in the diocese of New-York, was opened in Trinity Chruch in this city, on the 21st of October last. The prayers were read by the Rev. JOHN BROWN, of Newburgh; and the sermon was preached by the Rev. Professor DANIEL Mc Donald, D. D., of Geneva, from Jeremiah 3. 15., on the duties of the Christian ministry. The sacrament of The Lord's Supper was administered by the Rev. W. HARRIS, D. D., President of Columbia College, assisted by several ministers. The convention was then organized. The Rev. Dr. Harris was elected president, (Bishop Hobart being absent,) and the Rev. BENJAMIN T. ONDERDONK, Secretary. SEVEN new churches were received into

union with the convention.

On the 22d the morning service of the church was performed by the Rev. A. P. PROAL of Schenectady. The Bishop's address was read, and the ordinary business of the convention concluded.

On the 23d the Rev. JAMES MILNOR, D. D., Rector of St. George's, preached in Trinity Church, from Coloss. 3. 14., and a collection was made in aid of the funds of the corporation for the relief of widows and children of deceased clergymen in this diocese.

It will give us pleasure to record in our future numbers the progress of religion within the diocese, if any of the clergy will favour us with a statement.

NOTES ON THE SCRIPTURES.

Matthew 4. 5.*

AND there followed HIM great multitudes of people from Gallilee, and from Decapolis,† and from Jerusalem, and from Judea, and from beyond Jordan: And seeing the multitudes he went up into a mountain and when he was set, his disciples§ came unto him: and he opened his mouth and taught them, saying, Blessed are the poor in spirit, for their's is the kingdom of Heaven. Blessed are they that mourn, for they shall be comforted. Blessed are the meek,** for they shall inherit the earth. Blessed are they which do hunger and thirst‡‡ after righteousness; for they shall be filled. Blessed are the merciful§§ for they shall obtain mercy. Blessed are the pure in heart for they shall see God.¶¶ Blessed are the peace

* The division of the Scriptures into chapters and verses is not of very ancient date; and is sometimes imperfectly made. The last verse of the 4th chapter of St. Mathew should have commenced the 5th chapter. In reading select portions of the scripture, would it not be profitable generally to disregard this division; and stop where the particular subject ends, without going on always to the end of the chapter? It would help to fix the attention.

Decapolis lay on both sides the River Jordan, and contained ten cities, as its name implies, the metropolis of which was Damascus.

Sitting was the usual posture of public teachers among the Jews. § The original word signifies literally his scholars.

Happy are those who are deeply sensible of their spiritual poverty. ¶ Happy are those who mourn after God. See ch. xi. 28.

** Gentle, easy, quiet, not proud, not supercilious.

The original word signifies the land, and means either the heavenly Canaan, or earthly possessions, which the meek are by their temper best qualified to enjoy.

As the body has its natural appetites of hunger and thirst, so has the soul; and as the one depends for its nourishment upon the earth, so does the other upon Heaven.

Mercy is twice blessed.

It blesses him who gives, and him who takes."

He must be pure who would enjoy a view of a pure being: a defi

led heart cannot see him, or enjoy him.

¶¶ To see means to enjoy God

makers for they shall be called the children of GOD. Blessed are they which are persecuted for righteousness' sake,t for their's is the kingdom of heaven. Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely§ for my sake. Rejoice and be exceeding glad; for great is your reward in heaven; for so persecuted they the prophets which were before you.

This is a beautiful example of our Lord's method of teaching. He who knew the human heart, knew that all are in pursuit of happiness, but most mistake the way. He shows wherein true happiness consists, and invites us to "come unto him." It is remarkable, that while the law was enforced by a curse on all who did not keep it, the Gospel is ushered in with beatitudes and offers of happiness to all who will accept it.

Matthew 8.

there came

And when JESUS was entered into Capernaum, unto him a Centurion** beseeching him and saying Lord my servant lieth at home sick of the palsy, grievously tormented.

*The gospel is called the gospel of peace, because it tends to reconcile men to God and to each other. God is the father of peace, and those who promote it are reputed his children.

The religion of Christ gives no quarter to vice; and the vicious will give no quarter to religion or its professors.

§ Shall do you all the mischief by calumny and slander which the tongue can effect.

Rejoice in the testimony of a good conscience.

This city was our Saviour's ordinary place of residence after he left Nazareth, where the Jews attempted to take away his life. [Luke 4.] Capernaum stood on the east coast of Galilee. It was called his own city, [ch. 9. 1.] and here as a citizen he paid the half shekel, [ch. 17. 24.] for among the Jews, if a man became a resident in any city for twelve months he thereby became a citizen, and paid his proportion of dues and taxes. [Light foot.] Capernaum was the principal scene of our Lord's miracles during the three years of his public ministry.

** A Roman military officer who had the command of one hundred

men.