some places which have a special regard to the state of the nation and churches: missionary prayer-meetings for the spread of the Gospel: weekly meetings held in most of the congregations which have a more particular reference to their own churches, ministers, the sick, feeble, and weak of the flock. Christians 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 answers given to prayer, Acts, xii. 1-12. Josh. x. Isaiah, xxxvii. &c. and the signal blessing they are to the churches, Phil. i. 19. 2 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 repeating a set form, or acquiescing with the prayer of the minister who leads their devotions. This is both an ancient and important part of religious exercise; it was a part of the patriarchical worship, Gen. iv. 56; it was also carried on by the Jews, Exod. xxix. 43. Luke, i. 10. It was a part of the temple service, Is. lvi. 7. 1 Kings, viii. 59. Jesus Christ recommended it both by his example and instruction, Matt. xviii. 20. Luke, iv. 16. The disciples also attended to it, Acts, ii. 41, 42; and the Scriptures in many places countenance it, Exod. xx. 24. Psal. Ixiii, 1, 2. Psal. lxxxiv. 11. Psal. xxvii. 4. For the nature, necessity, place, time, and attendance on public worship, see WOR

SHIP.

IV. Of the matter of prayer. "It is necessary," says Dr. Watts, "to fur"nish ourselves with proper matter, that we may be able to hold much converse with God; to entertain ourselves and others agreeably and devoutly in worship; to assist the exercise of our own grace and others, by a rich supply of divine thought and desires 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 upnarrow 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 rejates to religion but may properly make

some part of the matter of our prayer:
A great acquaintance with God in his
nature, perfections, works and word;
an intimate acquaintance with ourselves,
and a lively sense of our own frames,
wants, sorrows, and joys, will supply us
with abundant furniture. We should also
be watchful observers of the dealings of
God with us in every ordinance, and in
every providence. We should observe
the working of our heart towards God,
or towards the creature, and often ex-
amine our temper and our life, both in
our natural, our civil, and religious ac-
tions. 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 ge-
nerals; 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 humiliation if we confess
the aggravations that increase the guilt
of our sins, viz. whether they have been
committed against knowledge, against
the warnings of conscience, &c. It will
furnish us with large matter, if we run
over the exalting and heightening cir-
cumstances of our mercies and com-
forts, viz. that they are great, and spi-
ritual, and eternal, as well as temporal.
Our petitions and thanksgivings, in a
special manner, should be suited to the
place and circumstances of ourselves,
and those that we pray with, and those
that we pray for.-3. It is very proper,
at solemn seasons of worship, to read
some part of the word of God, or some
spiritual treatise written by holy men;
or to converse with fellow 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 so-
lemnity. 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. Íf we find
our hearts, after all very barren, and
hardly knew how to frame a prayer be-

fore God of ourselves, it has been of tentimes useful to take a book in our hand, wherein are contained some spi-let generals be mentioned first, and parritual 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 our hearts to God in secret, according 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 advantage 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 nay, perhaps, pursue at another with more lively affection. But let us be sure to insist most upon those things which are warmest in our hearts, especially in se cret. We should let those parts of prayer have the largest share in the performance for which our spirits is best prepared, whether it be adoration, petition, confession, or thanksgiving.

the general and the particular heads in prayer be well distinguished, and usually ticulars follow.-2. Let things of the same kind, for the most part, be put to gether in prayer. We should not run from one part to another by starts, and sudden wild thoughts, and then return often to the same part again, going backward and forward in confusion: this bewilders the mind of him that prays, disgusts our fellow worshippers, and injures their devotion.-3. Let those things, in every part of prayer, which are the proper cbjects of our judgment, be first mentioned, and then those that influence and move our alfections; not that we should follow such a manner of prayer as is more like preaching, as some imprudently have done, speaking many divine truths without the form or air of prayer. Yet it must be granted that there is no necessity of always confining ourselves 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."

6. We should suit the matter of our prayers to the special occasion of each particular duty, to the circumstances of the time, place, and persons with and for whom we pray. This will direct us to the choice of proper thoughts and language for ever part of prayer.-7. We should not affect to pray long for the sake of length, or to stretch out our matter by labour and toil of thought, beyond the furniture of our own spirit. Sometimes a person is betrayed by an affectation of long prayers into crude, As to expression in prayer, it may be rast:, and unseemly expressions; we are observed, that though prayer be the tempted hereby to tautologies, to say proper work of the heart, yet in this the same thing over and over again.present state, in secret as well as in soWe are in danger of tiring those that join with us. We exceed the season that is allotted for us in prayer, especially when others are to succeed in the same work."

cial prayer, the language of the lips is an excellent 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 afV. Of the method of prayer. "Me- fections of our minds. They serve to thod," continues Dr. Watts, "is ne- awaken the holy passions of the soul as cessary to guide our thoughts, to regu- well as to express them. They fix late our expressions, and dispose of the and engage all our powers in religion several parts of prayer in such an or- and worship; and they serve to regulate der, as is most easy to be understood by as well as to increase our devotion. those that join with us, and most proper The directions to attain a treasure of to excite and maintain our own devo-expressions are these: 1. We should lation and theirs. This will be of use to bour after a fresh, particular, and lively secure us from confusion, prevent repe- sense of the greatness and grace of titions, and guard us against roving di-God, and of our own wants, and sins, gressions. The general rules of meth- and mercies. The passions of the mind, od in prayer are these three: 1 Let" when they are moved, do mightily help

denote the fervency of affection, and carry life and spirit with them; such as may awaken and exercise our love, our hope, our holy joy, our sorrow, our fear, and our faith, as well as express the activity of those graces. This is the way to raise, assist, and maintain dévotion. We should, therefore, avoid such a sort of style as looks more like preaching, which some persons that affect long prayers have been guilty of to a great

the tongue they give a natural elo- we should avoid all glittering language quence to those who know not any rules and affected style. An excessive fondof art, and they almost constrain theness of elegance and finery of style in dumb to speak. There is a remarkable || prayer discovers the same pride and instance of this in ancient history. vanity of mind, as an affection to many When Atys, the son of Croesus the jewels and fine apparel in the house of king, who was dumb, from his child-God: it betrays us into a neglect of our hood, saw his father ready to be slain,|| hearts, and of experimental religion, by the violence of his passion broke the an affectation to make the nicest speech, bonds wherewith his tongue was tied, and say the finest things we can, inand he cried out to save him. Let our stead of sincere devotion, and praying spiritual senses be always awake and in the spirit. On the other hand, we lively, then words will follow in a great should avoid mean and course, and too er or less degree.-2. We should trea- familiar expressions; such as excite sure up such expressions, especially, as any contemptible or ridiculous ideas: we read in Scripture, and such as we such as raise any improper or irreverent have found in other books of devotion, thoughts in the mind, or base and imor such as we have heard fellow Chris pure images, for these much injure the tians make use of, whereby our own devotion of our fellow worshippers.—4. hearts have been sensibly moved and We should seek after those ways of exwarmed.-3.We should be always readypression that are pathetical; such as to engage in holy conference, and divine discourse. 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 have lately read, and especially our own experiences of divine things. Hereby we shall gain a large treasure of language to clothe our thoughts and affections.-degree: they have been speaking to 4. We should pray for the gift of utter- the people rather than speaking to God; ance, and seek the blessing of the Spi- they have wandered away from God to rit of God upon the use of proper means speak to men; but this is quite contrary to obtain a treasure of expressions for to the nature of prayer, for prayer is prayer; for the wise man tells us, that our own address to God, and pouring the preparation of the heart in man, out our hearts before him with warm and the answer of the tongue, is from and proper affections.-5. We should the Lord," Prov. xvi. 1. The rules not always confine ourselves to one set about the choice and use of proper ex form of words to express any particular pressions are these: 1. We should request; nor take too much pains to choose those expressions that best suit avoid an expression merely because we our meaning, that most exactly answer used it in prayer heretofore. We need the ideas of our mind, and that are fitted not be over fond of a nice uniformity of to our sense and apprehension of things. || words, nor of perpetual diversity of ex-2.We should use such a way of speak-pression in every prayer: it is best to ing as may be most natural and easy to keep the middle between these two exbe understood, and most agreeable to tremes. The imitation of those Christhose that join with us. We should tians and ministers that have the best avoid all foreign and uncommon words; gifts, will be an excellent direction in all those expressions which are too phi-this as well as in the former cases. losophical, and those which savour too As to the voice in prayer: in the first much of mystical divinity; all dark.me-place, our words should be all protaphors, or expressions that are used nounced distinct, and ought not to be only by some particular violent party made shorter by cutting off the last sylmen. We should likewise avoid length lable, nor longer by the addition of hems and obscurity in our sentences, and in and o's of long breaths, affected groanthe placing of our words; and not in-ings, and useless sounds, &c.-2. Every terline our expressions with too many parentheses, which cloud and entangle the sense.-3. Our language should be grave and decent, which is a medium between magnificence and meanness; ||

sentence should be spoken loud enough to be heard, yet none so loud as to afright or offend the ear. Some persons have got a habit of beginning their prayers, and even upon the most coin

mon family occasions, so loud as to surd, extravagant, or impious addresses
startle the company; others begin so to God, as well as the confusion of ex-
low in a large assembly, that it looks temporary prayer; that forms were
like secret worship, and as though they used under the Old Testament dispen-
forbid those that are present to join sation; and, in proof thereof cite Numb.
with them. Both these extremes are to vi. 24, 26. Numb. x. 35, 36. On the
be avoided by prudence and moderation. || other side it is answered, that it is nei-
-3. We should observe a due medium ther reasonable nor Scriptural to look
between excessive swiftness and slow-for the pattern of Christian worship in
ness of speech, for both are faulty in the Mosaic dispensation which, with all
their kind. If we are too swift, our its rites and ceremonies, is abrogated
words will be hurried on, and be min- and done away; that, though forms
gled in confusion; if we are too slow, may be of use to children, and such as
this will be tiresome to the hearers, and are very ignorant, yet restriction to
will make the worship appear heavy forms, either in public or private, does
and dull.
not seem Scriptural or lawful. If we
As to gesture in prayer: all inde-look to the authority and example of
cencies should be avoided. Prostration Christ and his apostles, every thing is
may be sometimes used in secret prayer, in favour of extempore prayer. The
under a deep and uncommon sense of Lord's prayer, it is observed, was not
sin; but kneeling is the most frequent given to be a set form, exclusive of ex-
posture; and nature seems to dictate temporary prayer. See LORD'S PRAY-
and lead us to it as an expression of hu- ER. It is farther argued, that a form
mility, of a sense of our wants, a sup-cramps the desires; inverts the true
plication for mercy, and adoration of
and dependence on him before whom we
kneel.

order of prayer, making our words to
regulate our desires, instead of our de-
sires regulating our words; has a ten-
"Standing is a posture not unfit for dency to make us formal; cannot be
this worship, especially in places where suited to every one's case; that it looks
we have not conveniency for the hum-as if we were not in reality convinced
bler gestures: but sitting, or other pos-of our wants, when we want a form to
tures of rest and laziness, ought not to be express them; and, finally, in answer
indulged, unless persons are aged or in- to the two first arguments, that it is
firm, or the work of prayer be drawn seldom the case that those who are
out so long as to make it troublesome to truly sensible of their condition, and
human nature to maintain itself always pray extempore, do it in an impious and
in one posture. The head should be extravagant manner; and if any who
kept for the most part without motion; have the gift of prayer really do so, and
the whole visage should be composed to run into the extreme of enthusiasm, yet
gravity and solemnity. The eye should this is not the case with the generality,
be kept from roving, and some think it since an unprejudiced attention to those
best to keep the eyes closed. The lift-who pray extempore must convince us,
ing up of the hands is a very natural
expression of our seeking help from
God. As to other parts of the body
there is little need of direction. In se-
cret devotion, sighs and groans may be
allowed; but in public these things
should be less indulged. If we use our
selves to various motions, or noise made
by the hands or feet, or any other
parts, it will tempt others to think that
our minds are not very intensely en-
gaged; or, at least, it will appear so fa
miliar and irreverent, as we would not
willingly be guilty of in the presence of
our superiors here on earth.”

VI. As to forms of prayer. We find this has been a matter of controversy among divines and Christians, whether such ought to be used, or whether extempore prayers are not to be preferred. We shall state the arguments on both siles. Those who are advocates for forms, cbserve, that it prevents ab

||that, if their prayers be not so elegantly
composed as that of a set form, they are
more appropriate, and delivered with
more energy and feeling.

VII. The efficacy of prayer. It has
been objected, that, "if what we re-
quest be fit for us, we shall have it
without praying; if it be not fit for us,
we cannot obtain it by praying." But
it is answered, that it may be agreeable
to perfect wisdom to grant that to our
prayers which it would not have been
agreeable to the same wisdom to have
given us without praying for. But what
virtue, you will ask, is there in prayer,
which should make a favour consistent
with wisdom, which would not have
been so without it? To_this_question,
which contains the whole difficulty at-
tending the subject, the following pos
sibilities are offered in reply: 1. A favour
granted to prayer, may be more apt on
that very account to produce a good ef

a

fect upon the person obliged. It may || Enoch prophesied, Jude, 14, 15. Wę hold in the divine bounty, what expe- have a very short account of this prorience has raised into a proverb in the phet and his doctrine; enough, howcollation of human benefits, that whatever, to convince us that he taught the is obtained without asking, is oftentimes principal truths of natural and revealed received without gratitude.-2. It may religion. Conviction of sin was in his be consistent with the wisdom of the doctrine, and communion with God was Deity to withhold his favours till they exemplified in his conduct, Gen. v. 24. be asked for, as an expedient to encou-Heb. xi. 5, 6. From the days of Enoch rage devotion in his rational creation, into the time of Moses, each patriarch order thereby to keep up and circulate worshipped God with his family; proa knowledge and sense of their de-bably several assembled at new moons, pendency on him.-3. Prayer has a na-and alternately instructed the whole tural tendency to amend the petitioner company.-Noah, it is said, was himself; it composes the mind, hum- preacher of righteousness, 2 Pet. ii. 5. 1 bles us under a conviction of what we Pet. iii. 19, 20. Abraham commanded are, and under the gracious influence of his household after him to keep the the Divine Spirit_assimilates us into way of the Lord, and to do justice and the divine image. Let it suffice, there. judgment, Gen. xviii. 19; and Jacob, fore, to say, that, though we are cer- when his house lapsed to idolatory, retain that God cannot be operated on, or monstrated against it, and exhorted them moved as a fellow-creature may; that and all that were with him to put away though we cannot inform him of any strange gods, and to go up with him to thing he does not know, nor add any Bethel, Gen. x. Gen. xxv. 2, 3. Melthing to his essential and glorious per-chisedeck, also we may consider as the fections, by any services of ours; yet we should remember that he has appointed this as a mean to accomplish an end; that he has commanded us to engage in this important duty, 1 Thess. v. 17; that he has promised his Spirit to assist us in it, Rom. viii. 26; that the Bible abounds with numerous answers to prayer; and that the promise still relates to all who pray, that answers shall be given, Matt vii. 7. Psa. I. 15. Luke, xviii. 1, &c. Phil. iv. 6, 7. James, v. 16. Wilkins, Henry, Watts, on Prayer; Townsend's Nine Sermons on Prayer; Paley's Mor. Phil. vol. ii. p. 31; Mason's Student and Pastor, p. 87; Wollaston's Rel. of Nat. p. 122. 124; H. Moore on Education, ch. 1. vol. ii. Barrow's Works, vol. i. ser. 6; Smith's System of Prayer; Scamp's Sermon on Family Religion.

PREACHER, one who discourses publicly on religious subjects. See articles DECLAMATION, ELOQUENCE, MINISTER, and SERMON.

PREACHING is the discoursing publicly on any religious subject. It is impossible, in the compass of this work, to give a complete history of this article from the beginning down to the present day. This must be considered as a desideratum in theological learning. Mr. Robinson, in his second volume of Claude's Essay, has prefixed a brief dissertation on this subject, an abridgment of which we shall here-insert, with a few occasional alterations.

From the sacred records we learn, that, when men began to associate for the purpose of worshipping the Diety,

father, the prince, and the priest of his people, publishing the glad tidings of peace and salvation, Gen. xviii. Heb. vii.

Moses was a most eminent prophet and preacher, raised up by the authority of God, and by whom, it is said, came the law, John, i. 17. This great man had much at heart the promulgation of his doctrine'; he directed it to be inscribed on pillars, to be transcribed in books, and to be taught both in public and private by word of mouth, Deut. xxviii. 8. Deut. vi. 9. Deut. xxxi. 19. Deut. xvii. 18. Numb. v. 23. Deut. iv. 9. Himself set the example of each; and how he and Aaron sermonized, we may see by several parts of his writings. The first discourse was heard with profound reverence and attention; the last was both uttered and received in raptures, Ex. iv. 31. Deut. xxxiii. 7, 8. Public preaching does not appear under this economy to have been attached to the priesthood: priests were not officially preachers; and we have innumerable instances of discourses delivered in religious assemblies by men of other tribes besides that of Levi. Ps. xviii. 11. Joshua was an Ephraimite; but being full of the spirit of wisdom, he gathered the tribes to Shechem, and harangued the people of God, Deut. xxxiv, 9. Joshua, xxxiv. Solomon was a prince of the house of Judah, Amos a herdsmat of Tekoa; yet both were preachers, and one at least was a prophet, 1 Kings, ii. Amos, vii. 14, 15. When the ignorant notions of Pagans, the vices of their practice, and the idolatory of their pretended worship, were in some sad pe.