PRAISE

POSSESSION OF THE DEVIL. See DEMONIACS.

POVERTY is that state or situation opposed to riches, in which we are deprived of the conveniences of life. Indigence is a degree lower, where we want the necessaries, and is opposed to superfluity. Want seems rather to arrive by accident, implies a scarcity of provision, rather than a lack of money, and is opposed to abundance. Need and necessity relate less to the situation of life than the other three words, but more to the relief we expect, or the remedy we seek; with this difference between the two, that need seems less pressing than necessity.-2. Porerty of mind is a state of ignorance, or a mind void of religious principle, Rev. iii. 17.-3. Porerty of spirit, consists in an inward sense and feeling of our wants and defects; a conviction of our wretched and forlorn condition by nature: with a dependence on livine grace and mercy for pardon and acceptance, Matt. v. 3. It must be distinguished from a poor spiritedness, a sneaking fearfulness, which bringeth a snare. It is the effect of the operation of the Divine Spirit on the heart, John xvi. 8; is attended with submission to the divine will; contentment in our situation; meekness and forbearance as to others, and genuine humility as to ourselves. It is a spirit approved of by God, Isa. Ixvi. 2, evidential of true religion, Luke xviii. 13; and terminates in endless felicity, Matt. v. 3. Isa. lvii. 15; Psal. xxxiv. 18. Dunlop's Ser. lec. 1, vol. ii.; Barclay's Diet.; South's Serm. vol. x. ser. 1; No. 464, Spec. vol. vi.; Robert Harris's Sermons, ser. 3, part 3.

POWER, ability, force, strength. Power includes a particular relation to the subordinate execution of superior orders. In the word authority we find a sufficient energy to make us perceive a right, Dominion carries with it an idea of empire.

PRAYER

effect. To be entirely destitute of this passion betokens an ignoble mind, on which no moral impression is easily made; for where there is no desire of praise, there will also be no sense of reproach: but while it is admitted to be a natural and in many respects an useful principle of action, we are to observe that it is entitled to no more than our secondary regard. It has its boundary set, by transgressing which, it is at once transformed from an innocent into a most dangerous passion. When passing its natural line, it becomes the ruling spring of conduct; when the regard which we pay to the opinions of men encroaches on that reverence which we owe to the voice of conscience and the sense of duty; the love of praise, having then gone out of its proper place, instead of improving, corrupts; and instead of elevating, debases our nature." Young's Love of Fame; Blair's Sermons, ser. 6, vol. ii.; Jortin's Diss. diss. 4, passim; Wilberforce's Pract. View, ch. iv. sec. 3; Smith's Theory of Moral Sent. vol. i. p. 233; Fitzosborne's Letters, let. 18.

PRAISE OF GOD, the acknowledging his perfections, works, and benefits, Praise and thanksgiving are generally considered as synonymous, yet some distinguish them thus. Praise properly terminates in God, on account of his natural excellencies and perfections, and is that act of devotion by which we confess and admire his several attributes; but thanksgiving is a more contracted duty, and imports only a grateful sense and acknowledgment of past mercies. We praise God for all his glorious acts of every kind, that regard either us or other men; for his very vengeance, and those judgments which he sometimes sends abroad in the earth; but we thank him, properly speaking, for the instances of his goodness alone, and for such only of these as we ourselves are some way concerned in. See THANKSGIVING; Bishop Atterbury's Sermon on Psalm 1. 14; Saurin's Sermons, vol. i. ser. 14; Tillotson's Sermons, ser. 146, concl.

POWER OF GOD. See OMNIPOTENCE. POWERS OF THE MIND are those faculties by which we think, reason, judge, &c. PRAYER, a request or petition for mercies; They are so various," says Dr. Reid, "so or it is "an offering up our desires to God, for many, so connected, and complicated in most of things agreeable to his will, in the name of Christ, their operations, that there never has been any by the help of his Spirit, with confession of our division of them proposed which is not liable to sins, and thankful acknowledgment of his merconsiderable objections. The most common divi- cies." Nothing can be more rational or consion is that of understanding and will. Under sistent than the exercise of this duty. It is a the will we comprehend our active powers, and divine injunction that men should always pray, all that lead to action, or influence the mind to and not faint, Luke xviii. 1. It is highly proper act; such as appetites, passions, affections. The we should acknowledge the obligations we are understanding comprehends our contemplative under to the Divine Being, and supplicate his powers, by which we perceive objects; by which throne for the blessings we stand in need of. It we conceive or remember them; by which we is essential to our peace and felicity, and is the analyze or compound them; and by which we happy mean of our carrying on and enjoying feljudge and reason concerning them. Or the in- lowship with God. It has an influence on our tellectual powers are commonly divided into sim-tempers and conduct, and evidences our subjection ple apprehension, judgment, and reasoning." See Reid on the Active Powers, also on the Human Mind, and the Intellectual Powers; Locke on the Understanding. For the influence Christianity has had on the moral and intellectual powers, see White's admirable Sermons, ser. 9. PRAISE, an acknowledgment made of the excellency or perfection of any person or action, with a commendation of the same. "The desire of praise," says an elegant writer, "is generally connected with all the finer sensibilities of human nature. It affords a ground on which exhortation, counsel, and reproof, can work a proper

and obedience to God. We shall here consider the object, nature, kinds, matter, manner, and forms of prayer, together with its efficacy, and the objections made against it.

I. The object of prayer is God alone, through Jesus Christ, as the Mediator. All supplications, therefore, to saints or angels, are not only useless, but blasphemous. All worship of the creature, however exalted that creature is, is idolatry, and strictly prohibited in the sacred law of God. Nor are we to pray to the Trinity, as three distinct Gods: for though the Father, Son, and Holy Ghost be addressed in various parts of the

PRAYER

Scripture, 2 Cor. xiii. 14; 2 Thess. ii. 16, 17, yet never as three Gods, for that would lead us directly to the doctrine of polytheism: the more ordinary mode the Scripture points out, is, to address the Father through the Son, depending on the Spirit to help our infirmities, Eph. ii. 18;

Rom. viii. 26.

II. As to the nature of this duty; it must be observed, that it does not consist in the elevation of the voice, the posture of the body, the use of a form, or the mere extemporary use of words, nor, properly speaking, in any thing of an exterior nature; but simply the offering up of our desires to God, Matt. xv. 8. (See the definition above.) It has been generally divided into adoration, by which we express our sense of the goodness and greatness of God, Dan, iv. 34, 35; confession, by which we acknowledge our unworthiness, 1 John i. 9; supplication, by which we pray for pardon, grace, or any blessing we want, Matt. vii. 7; intercession, by which we pray for others, James v. 16; and thanksgiving, by which we express our gratitude to God, Phil. iv. 6. To which some add invocation, a making mention of one or more of the names of God; pleading, arguing our case with God in an humble and fervent manner; dedication, or surrendering ourselves to God: deprecation, by which we desire that evils may be averted; blessing, in which we express our joy in God, and gratitude for his mercies: but as all these appear to me to be included in the first five parts of prayer, I think they need not be insisted on.

PRAYER

when calamities surround us, Isa. xxvi. 20: 7 when ease and prosperity attend us. As chet prayer is calculated to inspire us with peace, de fend 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 work, 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 ca mand for this in God's word; yet from hints, a lusions, and examples, we may learn that it was the practice of our forefathers: Abraham, Gra xviii. 19; David, 2 Sam. vi. 20; Solomon, Prev. xxii. 6; Job i. 4, 5; Joshua xxiv. 15. See as Eph. vi. 4; Prov. vi. 20; Jer. x. 25; Acts 1 2, 30; xvi. 15. Family prayer, indeed, may not be essential to the character of a true Chris tian, but it is surely no honour to heads of fa milies to have it said that they have no religion their houses. If we consider what a blessing it is likely to prove to our children and our doc tics; what comfort it must afford 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 prote order, decency, sobriety, and religion in general, we must at once see the propriety of attending te 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 III. The different kinds of prayer are, 1. Eja- short, and may easily be redeemed from sleep or culatory, by which the mind is directed to God on business. Others say, they have no gifts: where any emergency. It is derived from the word eja- this is the case, a form may soon be procured and culor, to dart or shoot out suddenly, and is there-used, but it should be remembered that gifts infore appropriate to describe this kind of prayer crease by exercise, and no man can properts de which is made up of short sentences, spontane- cide, unless he make repeated trials. Others are ously springing from the mind. The Scriptures deterred through shame, or the fear of rain afford us many instances of ejaculatory prayer, answer to such we shall refer them to the dea Exod. xiv. 15; 1 Sam. i. 13; Rom. vii. 24, 25; rations of our Lord, Matt. x. 37, 38; Mark Gen. xliii. 29; Judg. xvi. 28; Luke xxiii. 42, 43. 38. As to the season for family prayer, every f It is one of the principal excellencies of this kind mily must determine for itself; but before break of prayer, that it can be practised at all times, and fast every morning, and before supper at night in all places; in the public ordinances of religion; seems most proper: perhaps a quarter of an hour in all our ordinary and extraordinary undertak- or twenty minutes may be suficient as to the ings; in times of affliction, temptation, and dan- time.-4. Social prayer is another kind Ch ger; in seasons of social intercourse, in worldly tians are called upon to attend to. It is denatu business, in travelling, in sickness, and pain. In nated social, because it is offered by a society of fact, every thing around us, and every event that Christians in their collective capacity, conven transpires, may afford us matter for ejaculation. for that particular purpose, either on some pect It is worthy, therefore, of our practice, especially liar and extraordinary occasions, when we consider that it is a species of devotion regular seasons. Special prayer-meetings a that can receive no impediment from any exter- such as are held at the meeting and partung f nal circumstances; that it has a tendency to sup- intimate friends, especially churches and m port the mind, and keep it in a happy frame; for-ters; when the church is in a state of unusual tifies us against the temptations of the world; deadness and barrenness; when ministers elevates our affections to God; directs the mind sick, or taken away by death; in times of par into a spiritual channel; and has a tendency to calamity and distress, &c. Stated meetings t excite trust and dependence on Divine Provi- social prayer are such as are held weekly ins dence.-2. Secret or closet prayer is another kind places which have a special regard to the sta of prayer to which we should attend. It has its of the nation and churches: missionary prave name from the manner in which Christ recom- meetings for the spread of the Gospel: week mended it. Matt, vi. 6. He himself set us an meetings held in most of the congregations whic example of it, Luke vi. 12; and it has been the have a more particular reference to their of practice of the saints in every age, Gen. xxviii. churches, ministers, the sick, feeble, and weak a xxxii.; Dan. vi, 10; Acts x. 9. There are some the flock. Christians are greatly encouraged to particular occasions when this duty may be prac- this kind of prayer from the consideration of the tised to advantage, as when we are entering into promise, Matt, xviii. 20; the benefit of mutu any important situation; undertaking any thing supplications; from the example of the most of consequence; before we go into the world; nent primitive saints, Mal. iii. 16; Acts xi.

or at stated and

recollect and talk over with one another the ser mons we have heard, the books of divinity me 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 t clothe our thoughts and affections.-4. We should

three-1. Let the general and the particular heads in prayer be well distinguished, and usually let generals be mentioned first, and particulars follow.-2. Let things of the same kind, for the most part, be put together 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 for-pray for the gift of utterance, and seek the bis ward in confusion: this bewilders the mind of ing of the Spirit of God upon the use of proper him that prays, disgusts our fellow-worshippers, means to obtain a treasure of expressions t and injures their devotion.-3. Let those things, prayer; for the wise man tells us, that "the pre in every part of prayer, which are the proper ob- paration of the heart in man, and the answer of jects of our judgment, be first mentioned, and the tongue, is from the Lord," Prov. xvi. 1. The then those that influence and move our affections; rules about the choice and use of proper erpres not that we should follow such a manner of prayer sions are these: 1. We should choose those er as is more like preaching, as some imprudently pressions that best suit our meaning, that t have done, speaking many divine truths without exactly answer the ideas of our mind, and that the form or air of prayer. Yet it must be granted are fitted to our sense and apprehension of that there is no necessity of always confining our- things.-2. We should use such a way of speakselves to this, or any other set method, no more ing as may be most natural and easy to be tr than there is of confining ourselves to a form in stood, and most agreeable to those that join with prayer. Sometimes the mind is so divinely full us. We should avoid all foreign and unertran of one particular part of prayer, that high ex-words: all those expressions which are too ph pressions of gratitude, and of devoting ourselves losophical, and those which savour too much of to God, break out first. I am persuaded, how-mystical divinity; all dark metaphors, or expres ever, that if young Christians did not give them- sions that are used only by some particular vint selves up to a loose and negligent habit of speak-party-men. We should likewise avoid length and ing every thing that comes uppermost, but obscurity in our sentences, and in the placing of attempted to learn this holy skill by a recollec- our words; and not interline our expressions with tion of the several parts of prayer, and properly too many parentheses, which cloud and entang disposing their thoughts, there would be great the sense.-3. Our language should be grave and numbers in our churches that would arrive at a decent, which is a medium between magnfrente good degree of the gift of prayer, and that to the and meanness: we should avoid all glittering bangreat edification of our churches, as well as of guage and affected style. An excessive fondness their own families." of elegance and finery of style in prayer discovers the same pride and vanity of mind, as an affec tion to many jewels and fine apparel in the house of God: it betrays us into a neglect of our hearts, and of experimental religion, by an affectation te make the nicest speech, and say the finest things we can, instead of sincere devotion, and praying in the spirit. On the other hand, we shock avoid mean and coarse, and too familiar expr sions; such as excite any contemptible or ricco lous ideas; such as raise any improper or irreverval thoughts in the mind, or base and impare images for these much injure the devotion of our fello worshippers.-4. We should seek after those th of expression that are pathetical; such as dee the fervency of affection, and carry he and spins with them; such as may awaken and exercise love, our hope, our holy joy, our sorrow, our feat and our faith, as well as express the activity of those graces. This is the way to raise, assist, and maintain devotion. We should, therefore, avad such a sort of style as looks more like preacing which some persons that affect long prayers have been guilty of to a great degree: they have be speaking to the people rather than speaking to Ga they have wandered away from God to speak to men; but this is quite contrary to the nature of prayer, for prayer is our own address to God, and pouring out our hearts before him with warm and proper affections.-5. We should not always fine ourselves to one set form of words to exp any particular request; nor take too much pa to avoid an expression merely because we te it in prayer heretofore. We need not be t fond of a nice uniformity of words, nor of jer petual diversity of expression in every prayer. is best to keep the middle between these two ef tremes. The imitation of those Christians a

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 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 affections of our minds. They serve to awaken the holy passions of the soul, as well as to express them. They fix and engage all our powers in religion and worship; and they serve to regulate as well as to increase our devotion. The directions to attain a treasure of expressions are these:-1. We should labour after a fresh, particular, and lively sense of the greatness and grace of God, and of our own wants, and sins, and mercies. The passions of the mind, when they are moved, do mightily help the tongue; they give a natural eloquence to those who know not any rules of art, and they almost constrain the dumb to speak. There is a remarkable instance of this in ancient history. When Atys, the son of Croesus the king, who was dumb from his childhood, saw his father ready to be slain, the violence of his passion broke the bonds where with 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 conference, and divine discourse. This will teach us to speak of the things of God. It should be our practice to

ministers that have the best gifts, will be an ex- | dispensation, which, with all its rites and cerecellent direction in this as well as in the former