XVI.

PRAYER.

1 THESSALONIANS v. 17-"Pray without ceasing."

Of course this does not mean that we are to be always in the attitude, or using the words, of prayer. It has, however, at the same time, a meaning that is strictly literal. We are always to maintain a dependent spirit; and a life of dependence is a life of prayer. To preserve habitually a sense of God's nearness to us, and to be open and anxious at all times to hear His voice, whether speaking in providence or in the thoughts of our hearts within us,this, in a high and true sense, is a life of continual prayer.

What I chiefly wish, however, to say at present is, that this spirit of prayer must have expression in acts of prayer. In no one did the spirit of prayer ever dwell in larger measure than in our Lord Jesus Christ. But we know that, besides preserving always a devout habit of mind, He frequently en

gaged in acts of devotion. He joined in the worship of the synagogue; and we are told of His prolonged and earnest private prayers on various occasions. I am sure that, in our case, apart from acts of devotion, the spirit of prayer would soon die. Not long should we be found acknowledging God in the world in a real living manner were we to become forgetful of the duties of the closet and of the sanctuary.

We stand related to God in three different ways. First, as individuals, having each of us a private individual life of our own, with blessings and trials peculiar to ourselves; with our own peculiar wants, and weaknesses, and besetting sins, and subject, each of us, to our own personal responsibility. Secondly, as members of families, connected in a special manner with certain of our fellow-creatures, in whose blessings and whose trials, in whose joys and whose sorrows, we have a special interest and share. Thirdly, as members of society, connected in a manner less close, but still very real and intimate, with our neighbours around us.

Answering to these different positions in which we thus stand towards God, there are suitable acts of prayer. There is, first, private prayer; secondly, family prayer; thirdly, public prayer.

Of the reasons for private prayer, or the a tages of it, it is not my intention to speak. I to say

First, that private prayer should be attend with regularity. Very natural times for p prayer are the morning and the evening, an should strictly adhere to the practice of dra near to our Maker at these times. Of cours are not confined to these. The way to a thro grace is always open, and there may often be cumstances which may suggest our making use on other occasions. But, as a matter of the times that have been mentioned ought t strictly adhered to. It is hardly imaginable there can ever be an excuse sufficient to justif for neglecting to begin and end the day with I would add

Secondly, that even when we do not feel ourse as much as we could wish in a devotional frame mind, we ought not to omit our private prayers the stated seasons. It is very true that prayer d not consist in the mere uttering of devotional wor but, to be acceptable, must proceed from the he It is also very true that there are occasions wh even the most pious people feel themselves, and

grieved to feel themselves, by no means in a prayerful mood. We should be wrong, I think, to omit our devotions in such circumstances on the ground that our heart is not going with the exercise. There may be so far a real prayer in the regret we feel on account of our wrong condition, and in the act of devotion the spirit may come. I think, too, that in such circumstances help might be got sometimes in bringing ourselves into a proper frame from spending a little time in reading some devout book, or some good that is simple and natural-devotional poetry. I would suggest―

Thirdly, that our private prayers ought to be, at least on frequent and suitable occasions, more detailed and particular than perhaps they sometimes are. Our public prayers must be expressed chiefly in general terms, for the obvious reason that they are intended to embody the feelings and wants of an assembly of men. Our family prayers may with propriety be more minute, for it is right and for edification, when done in a seemly and reverent manner, to allude in them to domestic events. Still, even they must be general to some extent, for they too are prayers to be joined in by more than one person, and therefore to be couched in language in which all may unite. But

when we kneel in our closets, it is certainly important that we should be more specific. It is not enough to confess in a general way that we are sinful creatures, but we ought to confess our special sins specially, to call to remembrance our special faults and shortcomings, and humbly to acknowledge them with their special aggravations. In like manner, we ought to pray, not only generally for grace and guidance, but specially for the growth and increase of the particular graces in which we may find ourselves deficient, or which are specially called for by the peculiar circumstances in which we may be placed. It is easier to be general than to be special in our prayers. It takes less trouble, and is less humiliating. It does not humble a man nearly so much to say in general terms, "I am a sinner," as to say in special terms, "I have committed this or that particular sin." It does not humble him so much, but for that very reason it does not profit him so much. Our prayers would be much more useful to us than they are, did they spring, more than it may be feared we are commonly careful they should do, out of the actual facts of our daily life. Even in private devotions we should never be familiar, for the presence of God is always solemn and awful, and to be approached into with reverence