the mind into a spiritual chan-mily prayer, indeed, may not be

essential to the character of a true Christian, but it is surely no honour to heads of families to have it said that they have no religion. in their houses. If we consider what a blessing it is likely to prove to our children and our domes

nel; and has a tendency to excite trust and dependence on Divine Providence.-2. Secret or closet prayer is another kind of prayer to which we should attend. It has its name from the manner in which Christ recommended it, Matt. vi, 6. He himself set us antics; what comfort it must afford example of it, Luke vi, 12; and it has been the practice of the 'saints in every age, Gen. xxviii. Gen. xxxii. Dan. vi, 10. Acts x, 9. There are some particular occasions when this duty may be practised to advantage, as when we are entering into any important situation; undertaking any thing of consequence; before we go into the world; when calamities surround us, Isa. xxvi, 20; or when ease and prosperity attend us. As closet prayer is calculated to inspire us with peace, defend us from our spiritual enemies, excite us to obedience, and promote our real happiness, we should be watchful lest the stupidity of our frame, the intrusion of company, the cares of the world, the insinuations of Satan, or the indulgence of sensual objects, prevent us from the constant exercise of this necessary and important duty.-3. Family prayer is also another part not to be neglected. It is true there is no absolute command for this in God's word; yet from hints, allusions, and examples, we may learn that it was the practice of our forefathers: Abraham, Gen. xviii, 19. David, 2d Sam. vi, 20. Solomon, Prov. xxii, 6. Job i, 4, 5. Joshua xxiv, 15. See also Eph. vi, 4. Prov. vi, 20. Jer. x, 25. Acts x, 2, 30. Acts xvi, 15. FaVOL. II.

to ourselves; what utility it may prove to the community at large; how it sanctifies domestic comforts and crosses; and what a tendency it has to promote order, decency, sobriety, and religion in general, we must at once see the propriety of attending to it. The objection often made to family prayer is, want of time; but this is a very frivolous excuse, since the time allotted for this purpose need be but short, and may be easily redeemed from sleep or business. Others say, they have no gifts; where this is the case, a form may soon be procured and used, but it should be remembered that gifts increase by exercise, and no man can properly decide, unless he make repeated trials. Others are deterred through shame, or the fear of man: in answer to such we shall refer them to the declarations of our Lord, Matt. x, 37, 38. Mark viii, 38. As to the season for family prayer, every family must determine for itself; but before breakfast every morning, and before supper at night, seems most proper: perhaps a quarter of an hour or twenty minutes may be sufficient as to the time.-4. Social prayer is another kind Christians are called upon to attend to. It is denominated social, because it is offered by a society of ChrisPp

repeating a set form, or acquiescing with the prayer of the minister who leads their devotions. This is both an ancient and im

tians in their collective capacity || convened for that particular pur pose, either on some peculiar and extraordinary occasions, or at stated and regular seasons. Spe-portant part of religious exercise; cial prayer-meetings are such as it was a part of the patriarchal are held at the meeting and part- worship, Gen. iv, 26; it was also ing of intimate friends, especial- carried on by the Jews, Exod. ly churches and ministers; when xxix, 43. Luke i, 10. It was a the church is in a state of unusual part of the temple service, Is. lvi, deadness and barrenness; when 7. 1st Kings viii, 59. Jesus Christ ministers are sick, or taken away recommended it both by his exby death; in times of public cala- ample and instruction, Matt. xviii, mity and distress, &c. Stated 20. Luke iv, 16. The disciples, meetings for social prayer are also, attended to it, Acts ii, 41, such as are held weekly in some 42; and the scriptures in many places, which have a special regard places countenance it, Exod. xx, to the state of the nation and 24. Psal. Ixiii, 1, 2. Psal. lxxxiv, churches; missionary prayer-meet- 11. Psal. xxvii, 4. For the nature, ings for the spread of the Gospel; necessity, place, time, and attendweekly meetings held in most of ance on public worship, see WORthe congregations which have a SHIP. more particular reference to their IV. Of the matter of prayer. own churches, ministers, the sick, "It is necessary," says Dr. Watts, feeble, and weak of the flock."to furnish ourselves with proChristians are greatly encouraged to this kind of prayer from the consideration of the promise, Matt. xviii, 20; the benefit of mutual supplications; from the example of the most eminent primitive saints, Mal. iii, 16. Acts xii, 12; the an-ply of divine thoughts and desires swers given to prayer, Acts xii, 1 to 12. Josh. x. Isaiah xxxvii, &c.; and the signal blessing they are to the churches, Phil. i, 19. 2d Cor. i, 11. These meetings should be attended with regularity; those who engage should study simplicity, brevity, scripture language, seriousness of spirit, and every thing that has a tendency to edification. We now come, lastly, to take notice of public prayer, or that in which the whole congregation is engaged either in

per matter, that we may be able to hold much converse with God; to entertain our souls and others agreeably and devoutly in worship; to assist the exercise of our own grace and others, by a rich sup

in prayer, that we may not be forced to make too long and indecent pauses whilst we are performing that duty; nor break off abruptly as soon as we have begun for want of matter; nor pour out abundance of words to dress up narrow and scanty sense for want of variety of devout thoughts. 1. We should labour after a large acquaintance with all things that belong to religion; for there is nothing that relates to religion but may properly make some part of

the matter of our prayer. A great || will furnish us with large matter, acquaintance with God in his na-if we run over the exalting and ture, perfections, works, and word; heightening circumstances of our an intimate acquaintance with our-mercies and comforts, viz. that selves, and a lively sense of our they are great, and spiritual, and own frames, wants, sorrows, and eternal, as well as temporal. Our joys, will supply us with abundant petitions and thanksgivings, in a furniture. We should also be special manner, should be suited watchful observers of the deal- to the place and circumstances of ings of God with us in every or- ourselves, and those that we pray dinance, and in every providence. with, and those that we pray for. We should observe the working-3. It is very proper, at solemn of our heart towards God, or towards the creature, and often examine our temper and our life, both in our natural, our civil, and religious actions. For this purpose, as well as upon many other accounts, it will be of great advantage to keep by us in writing some of the most remarkable providences of God, and instances of his mercy or anger towards us, and some of our most remarkable carriages towards him, whether sins, or duties, or the exercises of grace. -2. We should not content ourselves merely with generals; but if we wish to be furnished with larger supplies of matter, we must descend to particulars in our confessions, petitions, and thanksgivings. We should enter into a particular consideration of the attributes, the glories, the graces, and the relations of God. We should express our sins, our wants, and our sorrows, with a particular sense of the mournful circumstances that attend them: it will enlarge our hearts with prayer and humilia-our hearts to God in secret, action, if we confess the aggravation that increase the guilt of our sins, viz. whether they have been committed against knowledge, against the warnings of conscience, &c. It

seasons of worship, to read some part of the word of God, or some spiritual treatise written by holy men; or to converse with fllow Christians about divine things, or to spend some time in recollection or meditation of things that belong to religion: this will not only supply us with divine matter, but will compose our thoughts to a solemnity. Just before we engage in that work, we should be absent a little from the world, that our spirits may be freer for converse with God.-4. If we find our hearts, after all, very barren, and hardly know how to frame a prayer before God of ourselves, it has been oftentimes useful to take a book in our hand, wherein are contained some spiritual meditations in a petitionary form, some devout reflections, or excellent patterns of prayer; and, above all, the Psalms of David, some of the prophecies of Isaiah, some chapters in the Gospels, or any of the Epistles. Thus we may lift up

cording as the verses or paragraphs we read are suited to the case of our own souls. This many Christians have experienced as a very agreeable help, and of great ad

thoughts, to regulate our expressions, and dispose of the several parts of prayer in such an order as is most easy to be understood by those that join with us, and most proper to excite and maintain our own devotion and theirs. This will be of use to secure us from confusion, prevent repetitions, and guard us against roving digres sions. The general rules of method

vantage in their secret retirement. -5. We must not think it absolutely necessary to insist upon all the parts of prayer in every address to God; though in our stated and solemn prayers there are but few of them that can be well left out. What we omit at one time, we may, perhaps, pursue at another with more lively affection. But let us be sure to insist most upon those things which are warm-in prayer are these three: 1. Let est in our hearts, especially in se- the general and the particular cret. We should let those parts heads in prayer be well distinof prayer have the largest share in guished, and usually let generals the performance for which our be mentioned first, and particulars spirit is best prepared, whether it follow.-2. Let things of the same be adoration, petition, confession, kind, for the most part, be put or thanksgiving.-6. We should together in prayer. We should suit the matter of our prayers to not run from one part to anothe special occasion of each par- ther by starts, and sudden wild ticular duty, to the circumstances thoughts, and then return often of the time, place, and persons to the same part again, going with and for whom we pray. This backward and forward in confuwill direct us to the choice of pro- sion: this bewilders the mind of per thoughts and language for him that prays, disgusts our felevery part of prayer.-7. We low worshippers, and injures their should not affect to pray long for devotion.-3. Let those things, in the sake of length, or to stretch every part of prayer, which are out our matter by labour and toil the proper objects of our judg of thought beyond the furniture ment, be first mentioned, and of our own spirit. Sometimes a then those that influence and move person is betrayed by an affecta- our affections; not that we should tion of long prayers into crude, follow such a manner of prayer as rash, and unseemly expressions: is more like preaching, as some we are tempted hereby to tauto-imprudently have done, speaking logies, to say the same thing over many divine truths without the and over again. We are in danger form or air of prayer. Yet it of tiring those that join with us. must be granted that there is no We exceed the season that is al-necessity of always confining ourlotted for us in prayer, especially when others are to succeed in the same work."

V. Of the method of prayer. "Method," continues Dr. Watts, "is necessary to guide our

selves to this, or to any other set method, no more than there is of confining ourselves to a form in prayer. Sometimes the mind is so divinely full of one particular part of prayer, that high expressions of

gratitude, and of devoting ourselves to God, break out first. I am persuaded, however, that if young Christians did not give themselves up to a loose and negligent habit of speaking every thing that comes uppermost, but attempted to learn this holy skill by a recollection of the several parts of prayer, and properly disposing their thoughts, there would be great numbers in our churches that would arrive at a good degree of the gift of prayer, and that to the great edification of our churches, as well as of their own families."

constrain the dumb to speak.There is a remarkable instance of this in ancient history. When Atys, the son of Cræsus the king, who was dumb from his childhood, saw his father ready to be slain, the violence of his passion broke the bonds wherewith his tongue was tied, and he cried out to save him. Let our spiritual senses be always awake and lively, then words will follow in a greater or less degree.-2. We should treasure up such expressions, especially, as we read in scripture, and such as we have found in other books of devotion, or such as we have heard fellow Christians make use of, whereby our own hearts have been sensibly moved and warmed.-3. We should be always ready to engage in holy

This will teach us to speak of the things of God. It should be our practice to recollect and talk over with one another the sermons we have heard, the books of divinity we have been conversant with, those parts of the word of God we

As to expression in prayer, it may be observed, that though prayer be the proper work of the heart, yet in this present state, in secret as well as in social prayer, the language of the lips is an ex-conference and divine discourse. cellent aid in this part of worship. Expressions are useful not only to dress our thoughts, but sometimes to form, and shape, and perfect the ideas and affections of our minds. They serve to awaken the holy passions of the soul, as well as to express them. They fix and en-have lately read, and especially gage all our powers in religion and our own experiences of divine worship; and they serve to regu- things. Hereby we shall gain a late as well as to increase our large treasure of language to clothe devotion. The directions to at- our thoughts and affections.—4. tain a treasure of expressions are We should pray for the gift of utthese: 1. We should labour after ||terance, and seek the blessing of a fresh, particular, and lively the Spirit of God upon the use of sense of the greatness and grace proper means to obtain a treasure of God, and of our own wants, of expressions for prayer; for the and sins, and mercies. The pas-wise man tells us, "That the presions of the mind, when they are || paration of the heart in man, and moved, do mightily help the the answer of the tongue, is from tongue; they give a natural elo- the Lord," Prov. xvi, 1. The quence to those who know not rules about the choice and use of any rules of art, and they almost proper expressions are these: 1. We