The churchman's guide to faith and piety [signed by R.B.].

1. THERE is a science of Prayer. It is too high a subject to be mastered at random. The knowledge and practice of it can only be attained by precepts, and built up by fixed principles.

2. Definition.

There are, strictly speaking, three kinds of Prayers: (a.) vocal, (b.) verbal, and (c.) mental prayer.

The last is defined by S. John Damascene as the lifting up of the intellectual soul of man to GOD. The two former are the begging from GOD such things as are suitable for man.

(a.) Vocal prayer is that in which the voice may be reverently and devoutly engaged, as in the public use of Psalms, Hymns, and Collects, or in the private use of the same, by simple or unlearned persons, who offer themselves to GOD, in consecrated words, without being able to know the fulness of the words they use. With an earnest intention of the heart the voice is lifted up to GOD, in words of Holy Scripture, or words sanctified by the use of the Church; the intellect humbling itself all the while, in its own conscious weakness.

(b.) Verbal prayer is that in which words are used which express, as near as may be, the especial needs of each soul. The soul converses, as it were, with GOD, in its own language, or in language which expresses its own wants. It is as if each one's heart were pouring itself out, in God's Presence, audibly complaining, confessing, beseeching mercy, imploring grace and strength, according to the needs of each.

(c.) Mental prayer is that in which, with silent lips, the soul lays herself bare before GOD, stretching out her affections towards Him, embracing Him inwardly with the arms of love, and reverently adoring His Majesty and glory. The more fully she pours herself out into GOD, the more in return is she replenished out of His treasures of mercy and love, beyond the power of words to utter. So she adores in silence. As she has no words wherein to express herself, so she needs none. "LORD, Thou knowest all my desire, and my groaning is not hid from Thee."

Of all kinds of prayer, the Mental prayer, in which the spirit of man adores and worships GOD, directly and immediately, is the most proper towards GOD, Who is a Spirit. For GOD regards the spirit which prayeth, and not the words of prayer.

But the power of Mental prayer is not given to all; nor to any all at once. The mind is slow and dull, and unable to sustain itself in such a height of devotion, unless GOD gives it, in His own good time, special strength for the purpose. So that, at first, words must be supplied to most of us, to support the extended arms of the soul as they are held up to GOD. Not indeed that our words can move Him, "Who knows our necessities before we ask, and our ignorance in asking;" but for our own comforts' sake and help, in the ordained duty of prayer. Prayer therefore, though it is not the cause to us of GOD's goodness, is the way; for though it is not because of prayer that GOD is merciful, yet by means of it He bestows His love.

3. Comparisons.

Prayer is as incense offered to GOD. "Let my prayer be set forth in Thy sight as the incense." (Ps. cxli. 2.) As incense placed upon the burning coal sends forth a sweet smelling vapour, so prayers, with the burning coal of a devout heart beneath them, send up an acceptable odour in the sight of GOD.

4. Prayer is as a shield held up between GOD and the object of His just anger. As in battle the shield receives the arrow or the spear, and saves the body of him who uses it, so in all spiritual conflicts prayer turns off the arrows of GOD's wrath coming down upon the sinner's soul. It is written of Aaron, in the Book of Wisdom-"Then the blameless man made haste and stood forth to defend the

people of Israel, and bringing the shield of his proper ministry even prayer, and the propitiation of incense, set himself against the wrath, and so brought the calamity to an end." (Wisd. xviii. 21.)

5. Prayer is as tribute money which the subject owes to his king, or the vassal to his lord. As the fee which the feudatory pays to his feudal lord, in token of that obligation to him under which he holds his land, so is prayer the tribute which all men owe to GOD for that trust of body and soul which they hold of Him.

6. The elements of prayer.

There can be no perfect prayer without three component elements, each of which is necessary to the other, so that all are inseparably joined together wherever there is true and acceptable prayer. (a.) The bewailing of our own wretchedness, wherein we are said, with tears, to deplore our sin. (b.) The invoking of GOD for pardon and grace, wherein we are said, with tears, to implore His pity. (c.) The tendering to GOD of our offering of worship.

7. To deplore our sin aright requires previous definite preparation. And there are certain distinct issues which will serve as tests. The commission of positive acts of sin, with the loss of grace in certain known ways-the conscious setting aside of God's glory and honour to our own gratification. Each of these heads suggests their own following-and grief, and shame, and fear will arise, in turn, if we deplore as we ought. (a.) Grief: From the memory of the past, in the thought of righteous precepts neglected, forbidden deeds committed, and proffered blessings thrown away. (b.) Shame: From the knowledge of the present, in the thought of our now backward and halting steps which were once far on the upward way of an image once fair and beautiful, but now soiled and stained-of a soul in slavery and bondage which once was free. (c.) Fear: From the prospect of the future, in the thought of those things which are coming upon the earth, and of whither our steps are tending; of the inevitable and most just judgments of GOD-hell and the pit, and the wages of eternal death.

8. To implore God's grace and pity aright, there is also a rule; and three things must concur.

(1.) There must be the outpouring of an earnest longing desire for it. And this we have from the HOLY SPIRIT, be

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