The Triple Porch on the South side of the Temple.

CHAPTER VI.

FORMS OF PRAYER.

"There is no note on the harp of Gabriel more welcome to Jehovah, than the cry of a penitent for mercy, or the supplication of a child for grace." ROBERT PHILIP.

All that was absolutely essential to the temple built by Solomon, was divinely delineated in the plan he received from his father David. There were, however, several appendages to this stupendous fabric, that were left to be constructed, according as taste or utility might suggest. Hence, connected with the second temple, there were many things different from those which belonged to the first. Among these, I might mention the triple porch, that stood on the south side of the temple, that was in Jerusalem at the time our Saviour was on earth. Though in the first temple, porches, by divine appointment, were to surround the house of the Lord, we have no account of any, that bore the slightest similitude to this. This porch was supported by four rows of Corinthian columns, hewed from white marble, of immense diameter, and not less than sixty feet in height-resting on these as a base, it peered aloft into the heavens, till from its summit, the bottom of the valley below could scarcely be seen. Who could have stood and glanced his eye over this splendid piece of architecture, and not have been struck with the magnificence of this part of the vast pile that rose before him? And who would be prepared to say, that this triple porch did not add greatly to the beauty, and defence, and convenience of the temple. And so, in this our walk about Zion, should there meet our eye, some tower, or bulwark, or stately porch, in reference to whose erection there is no express divine command, we are not hastily to conclude that it has been raised up without good and substantial reasons. If it adds to the

President Dwight and Dr. Paley on forms of Prayer.

safety and defence and well-being of Zion, we are the rather to conclude, that its erection is in accordance with the will of God. Amid the bulwarks of Zion we meet with such a structure, in the Liturgy of the Episcopal Church. In our view, this liturgy is both a tower of safety-and a porch of entrance to the audience chamber of the King of Kings. We must then linger here for a while, and 'go round about it,' and mark well this bulwark of Zion.

President Dwight, a well known and distinguished divine, of the Congregational Church, though a warm advocate for extemporaneous prayer, closes his discourse on the subject of forms, with these remarks:

"I have no controversy with those who think forms of prayer most edifying to themselves. Very many unquestionable and excellent Christians have worshipped in both these methods. In both these methods, therefore, men may be excellent christians, and worship God in an acceptable manner. On this subject, whether considered as a subject of speculation, or of practice, no debate ought ever to arise, except that which is entirely catholic and friendly; and no feelings beside those which are of the most charitable nature."

In the justness of these remarks we fully concur, and humbly hope that there will be nothing in this chapter, in discordance with the sentiments they inculcate.

Before we enter fully into the argument in favour of forms of prayer, however, we wish to offer two preliminary remarks. The first is this, that in advocating forms of prayer, and expressing our decided preference, of this mode of conducting worship, over that of extemporaneous devotion, our remarks are intended to apply simply to public worship in the sanctuary. We do not object to extemporaneous prayer in private circles, convened for the purpose of social worship.

And secondly, that in proposing, that public worship should be conducted by a prescribed form, we do it solely on the ground of expediency. Our views on this subject are entirely coincident with those of Mr. Paley, as expressed in his Moral and Political Philosophy.

"Liturgies or preconcerted forms of public devotion, being neither enjoined in scripture, nor forbidden, there can be no good reason for either receiving or rejecting them but that of expediency; which expediency is to be gathered from a com

Advantages and disadvantages in modes of conducting public worship. parison of the advantages and disadvantages attending upon this mode of worship, with those which usually accompany extemporary prayer.'

I have no doubt there are advantages and disadvantages connected with both these modes of conducting worship. We must, therefore, choose that which secures the greatest amount of good, with the least amount of evil.

One of the principal designs of public worship is to produce an effect upon ourselves. We do not expect to produce a change in the purposes of the unchangeable Jehovah. But when we come before him with right views-and express and feel the sentiments, which become sinful suppliants at the footstool of divine mercy, a change is wrought in us, which renders it consistent with the immutable principles of the divine government, to grant our petitions.

This is an important fact to be kept in sight while discussing the question before us—the great design of prayer is to produce a change in ourselves.

The devotional exercises of the sanctuary are intended to awaken in our minds a sense of our guilt, of our danger, of our necessity, of our helplessness, of our entire dependance, of our littleness, and of the greatness, and goodness, and wisdom, and power of our Maker, that our hearts may turn with earnest longings towards God-that our eyes may wait upon him, even as the eyes of servants look unto the hand of their masters—and that we may thus be prepared for the blessing we need.*

Now that mode of worship, whatever it may be, that is best adapted to make such impressions upon the heart, and secure such results is, most indisputably, the best. The great question then is, by which mode can this effect be most invariably produced? We think by a precomposed form of prayer.

We have no doubt that under certain circumstances, all the ends of public worship will be most happily attained, where the devotions are conducted without a prescribed form. And could such a coincidence of circumstances always be calculated upon, we cannot say but that, on some accounts, we should prefer this mode of conducting public worship. But

See Magee on the Atonement, vol. I, p. 104; also vol. II, p. 185. Dwight's Theology, vol. v. p. 75.

Prayer, a difficult kind of composition-an incident.

here is the difficulty: and with us it is an insurmountable difficulty. Where you find this happy concurrence of circumstances in one instance, in ten other instances you will fail to find it: and in all those instances, the great end of public worship is not fully attained.

I will illustrate my meaning. If all ministers had that pow. er of intellect, and that facility of expression, and readiness of utterance by which they could pour forth, on the spur of the moment, a strain of devotion as intelligent and edifying and spiritual, as that contained in a precomposed liturgy: and if they were always, when called upon to lead the devotion of others, in a truly devotional frame of mind, we should think that this mode of conducting public worship had some decided advantages over a prescribed form of prayer, though even then, in other particulars we should regard it as wanting de cided advantages, which a prescript form of prayer possessed. But there are several things here supposed, which we cannot expect to find in all those who minister at the altar. Not one in ten of those who minister at the altar can present their thoughts, in a form as correct, and impressive, and as well calculated to produce deep effect, on the spur of the moment, as if they had previously written what they had to offer.

Prayer is the most difficult kind of composition. The fact, that in the various manuals of devotion, composed by ministers of different denominations, we have so few good prayers, is a striking proof of the truth of this remark.

In further illustration of the same idea, I will here state an incident which is somewhat to the point.

A young gentleman, who was educated a Congregationalist, was spending some weeks at a watering place, shortly after he had been brought to a knowledge of the truth. It was at that early period with him in his religious experience, when the heart beats warm with the various emotions which swell and refresh it, in that new world of light and love into which it has been born from above. A young friend was <ssociated with him on this occasion, who was just beginning ine first exercises of his untried ministry. At this wateringplace, the company, as usual, was blest with the presence of no small number of experienced and devoted clergymen, whose excessive labors rendered a visit to the springs indispensable to their refreshment and health. Among these was

K

Payson-his views of extemporaneous prayer.

one of more than ordinary talent and distinction, from the far eastern sea-board, whose fervor of piety, depth of feeling, and copious, fervid flow of language, gave an interest and pathos to his devotional exercises, which are seldom excelled. In one word, it was the devout and heavenly-minded Payson. It would at any time, have proved a cordial to any one's more languid heart, to have followed the aspirations and breathings of his soul of fire, while he drew near the mercy seat to speak to the great God of Heaven.

One day the young gentleman above referred to, was invited by his clerical companion and friend, to accompany him to the lodgings of this man of God. It was an interview long to be remembered. They were both delighted with Payson's wonderful conversational powers, with the clearness of his mind, the depth of his piety, and the wisdom of his counsel. They conversed with him freely upon a variety of subjects connected with the christian life and the sacred ministry. Among other things, the young minister asked counsel of his more experienced brother, how best he might conduct the public devotional exercises of his people.

His reply was prompt and clear.

"There are but two ways"-said he "a careful previous preparation, or no previous preparation at all. A few gifted men whose command of language is prompt and easy, and whose hearts overflow with devout affections, may safely forego all preparation, and venture upon public prayer with no other guide than the feelings of their own warm and pious hearts. Less favored and ready men, when unusually devotional, may sometimes succeed well in the same way. But when the heart is less sensitive and devotional than it should be, where utterance is not ready, and language does not flow with copious ease, the only proper, the only tolerable way, is to study and prepare every public prayer with the utmost attention. If, therefore, God has given you great and cornmanding talents, a ready flow of utterance, great power of language, a warm and devotional heart you may venture to lead the devotions of the congregation extemporaneously, if not, you ought to study your prayers no less than your sermon. "I hope my clerical friend"-says the young gentleman in a communication from which I have drawn the preceding particulars, "derived lasting benefit, in his way

but