II. Christian Doctrine on the Subject.— 1. Prayer is a request or petition for mercies; or it is "an offering-up of our desires to God, for things agreeable to his will, in the name of Christ, by the help of his Spirit, with con- fession of our sins, and thankful acknowledgment of his mercies." Nothing can be more rational or consistent than the exercise of this duty. It is a divine injunc- tion that men should always pray, and not faint (Luke xviii, 1). It is highly proper we should acknowledge the obligations we are under to the Divine Being, and supplicate his throne for the blessings we stand in need of. It is essential to our peace and felicity, and is the happy means of our carrying on and enjoying fellowship with God. It has an influence on our tempers and con- duct, and evinces our subjection and obedience to God.
2. 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 creat- ure is, is idolatry, and is 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 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; Pom. viii, 26).
3. 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 ex- temporary use of words, nor, properly speaking, in any- thing of an exterior nature: but simply the ottering up of our desires to God (Matt, xv, 8). (See the definition above.) It has generally been 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) ; suppli- cation, 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 these some add invocation, a making mention of one or more of the names of God ; pleading, arguing our case with God in a humble and fervent manner; dedi-
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cation, or surrendering ourselves i" God; deprecation, by which we desire thai i vils may I"- averted; blessing, in which we express our joy in God, and gratitude for hi- mercies; bul as all these appear to be included in the firsl five pan- of prayer, they need not be insisted on.
1. The differenl kinds of prayer arc. ( I.) Ejaculatory, by which the mind is directed t<> God on any emergen- cy. It is derived from the word ejaculor, in darl it 6hool out suddenly, ami i> therefore appropriated t" de- - kind "i' prayer, which is made up of Bhorl sentences, spontaneously springing from the mind. The Scriptures afford us many instances "I ejaculatory pray- er (Exod. xiv, 15; I Sam. i, 13; Rom. vii. 24, 25; Gen. xliii. ■_".>; Judges xvi. 28; Luke xxiii, 12, 13). It is urn- of the principal excellences of this kind of prayer thai ii can be practiced at all times, and in all places: in the public ordinances of religion ; in all our ordinary and extraordinary undertakings; in times of affliction, temptation, and danger; in seasons of social inter- course; in worldly business; in travelling; in sickness and pain. In fan. everything around us, ami every even! thai transpires, ma) afford us matter for ejacula- tion. Ii i- worthy, therefore, of our practice, especially when we consider thai ii is a species of devotion that ran receive no impediment from any external circum- stances, that it has a tendencj to support the mind, and keep ii in a happy frame; fortifies us against the temp- tations of the world; elevates our affections in God; directs the mind into a spiritual channel; and has a tendency in excite trust and dependence on Divine Providence.
(2.) Secret or closet prayer is another kind of prayer t<> which we should attend. It has its name from the manner in which Christ recommended it (Matt, vi, 0). lie himsell set us an example of it (Luke vi, 12); and it ha- been the practice of the saints in every agi 1 1 1< n. xxviii, xxxii; Dan. vi. 10; Acts x. 9). There are some particular occasions when this duty may he prac- ticed to advantage, as when we are entering into any important situation; undertaking anything of conse- quence; before we go into the world; when calamities surround us (Isa. xxvi, 20) ; or when ease and prosper- ity attend US. As closet prayer is calculated to inspire us « nli peace, defend us from our spiritual enemies, ex- cite u- in obedience, and promote our real happiness, we should he watchful Lest the stupidity of our frame, the intrusi if company, the cares of the world, the insinua- tions of Satan, or the indulgence of sensual objects, pre- vent us from the constant exercise of this necessarj and important duty.