for help with all the supposed power of union in prayer. The conviction of the world has ever been, that such prayer, not only is a proper way in which to worship the Creator, but has a remarkable superiority over prayer in secret.

Whether this universal fact may be regarded as the result of an original dictate of man's nature of a feeling growing out of his original constitution, or as the consequence of an early revelation of the divine will preserved by a common tradition among all nations,-it shows beyond a question that the experience of every age and generation has confirmed the position that social prayer has a value peculiar to itself; that there are blessings, the bestowment of which can be secured in this and in no other way, or better thus than by other means. The appeal may also be made

II. To the experience of those who neglect social prayer.

It is in accordance with invariable experience, that in order to preserve the power of religion the form thereof must be sustained. The form, it is true, may and often does exist without the power; but the power is never found without "the form of godliness." Consequently, whenever men have neglected and abandoned the practice of social prayer, their religion has first degenerated, and then dwindled away, until it ceased to have even

"A local habitation and a name."

This fact is particularly observable in communities of small extent, such as are found in towns and villages. Let the practice, in any such community, of assembling together for united prayer be for any cause suspended, and at length entirely discontinued for years and generations, and it is no difficult thing to foretell the consequences to the religion and morals of that community. Sad and deplorable evidences enough can be found, that in such cases, with the neglect of social prayer, religion has departed, errors of the most glaring and disastrous character have crept in and stalk abroad at noon day, while vice grows up and flourishes like weeds in the garden of the sluggard.

All this we know to have resulted from the neglect of what is called public prayer or worship, which is social prayer in its most enlarged form. Similar consequences flow, as might be shown, from the neglect of household prayer, in which the social character is still retained, but in a limited form.

There is, however, another form of social prayer, occupying a middle ground between public and household prayer, neither so restricted as the one, nor so extended as the other; a form which is ordinarily distinguished as social prayer. An assemblage for such a purpose is, by way of farther distinction, commonly called a prayer-meeting. Such assemblages are not confined to the Lord's day, as those for public worship ordinarily are; nor are they held only in the sanctuary. The whole, or a part of a church, or neighborhood, may come together, in any convenient place,-a lecture-room, a vestry, a parlor, a cabin, or

"an upper chamber,"-on any day or evening of the week, for the avowed purpose of continuing an hour or two in united prayer. they in the days of the Apostles, and so were they assembled, some of the early Christians, on the memorable occasion of Peter's deliverance from the prison and the sword.

To such meetings the language of the text has a most manifest and particular application, as may be seen from the sad experience of those churches and Christians who are strangers to such meetings. Show me a church of any name, in any part of the world, who have always, or for many years, contented themselves with the assembling of themselves together for public worship once or twice on the Lord's day; who are never seen at other times gathering to their solemn meeting; who never, when two or three have come together, bow themselves down at the mercy-seat; who are never heard presenting the voice of united prayer in social circles;-and I will show you a church where revivals of religion are unknown and undesired; where individual cases of conversion seldom or never occur; where the waters of life stagnate; where the fire on the altar is almost quenched; where the heavens are brass and the earth iron; a church, whose dwellingplace is in the top of Gilboa, or on "a heath in the desert;" and who can scarcely be distinguished from the very lovers of this world.

Or, if such churches cannot be found, show me a church among whom one or more weekly meetings for prayer have been set up, either for males or females, or both; but where not one in ten or twenty of their number is ever seen in the place of prayer; and of those who come, a large part, perhaps, are occasional visitants; where but few and infrequent means are used to induce the church to attend, or if used are ineffectual; where prayer-meetings are set up only to languish and die ;-and I need not tell you what is the spiritual state and prospects of that people; you know already. There the ambassador of Christ, if he be what a herald of the cross ever should be, is often heard to cry-" Who hath believed our report, and to whom is the arm of the Lord revealed?" It would be presumptuous in the extreme to expect to find a revival of religion or a refreshing from the presence of the Lord in such a church. "Do men gather grapes of thorns or figs of thistles?" So uniform are these consequences, that the prayer-meeting is ordinarily regarded as the spiritual thermometer of the church.

Once more: take the case of an individual who is connected with the Church, and dwells among a people where such means of grace are afforded him, but who, though frequently invited and urged to associate in such exercises with "the praying few," finds neither time nor inclination to be present and participate in the duties and privileges of such an occasion. Such a Christian professor may possibly be found among them whom I now address. Yes I have one even now in my eye. "Thou art the man!" Let me ask thee, why is it that thou canst never find time for the weekly exercise of social prayer? How is it that the appointed season always finds thee so busily occupied with other concerns? When have I seen thee in a prayer

meeting? Alas! it is, "long-long ago!" Seldom hast thou ever been heard to open thy lips in prayer. And what now is the character of thy religion? what the state of thy heart? Shall I tear away the veil that hides it from the eyes of mortals? Shall I penetrate its dark chambers, explore its deep and gloomy recesses, and draw a picture of its wretched condition? This would but expose you before the world, and I am loth to do it. God knows it all, and not a little of it thou knowest thyself. Thou knowest full well that it is by no means with thee as in months and years that are past. With thyself and with thy God I leave thee.

But let me ask, did ever a Christian become at all distinguished for piety, who had no place, nor desire for a place, in the social praying circle? Show me the man. I have never seen him. Or is there one whom I now address, who walks with God daily, and always, or for the most part, has delightful fellowship with the Father and with his Son, Jesus Christ-one who is growing in grace and ripening for heaven, who, at the same time, never or seldom accompanies his Redeemer, nor desires to accompany him, to the place where two or more are met together in the name of Christ for united prayer? But why do I ask? How vain the thought! Who for one moment would undertake, or think of, such a fruitless search?

Let me, however, direct attention to yet another class. There are those, perhaps, who now hear me, to whom this subject has brought many painful recollections. You were once among the number who came to the place of prayer, bowed down with the lowly band before the throne of grace, lifted up your voices in the midst of your brethren and sisters, and poured out your hearts in fervent supplication unto him who heareth prayer. For a season you, too, ." did run well." But that season was short. Months have passed away, and we have looked for you at the appointed time and place, but you were not to be seen. Surely, we have said, after such an appeal as he heard on the Sabbath, after so much entreaty and urgency on the part of the pastor, surely he will come this evening. But the evening came, and our hearts sunk within us when we found that your place was still vacant; that you could not be seen even lingering about the door. Need I call you by name? Not at all; it is well known. The eyes of your brethren and sisters are on you; and what is more, the all-seeing eye is also on you. Your God and Saviour too has looked for you, and you came not. When our hearts have felt his presence, and overflowed with streams of bliss, we have wished for you, but wished in vain.

And now suffer me to ask-not what has prevented your attendance, and repressed your desire-but is it better with you, than when you would sooner offend all your kindred than fail to keep your engagement with the Saviour at the hour and place for the weekly prayer-meeting? better than when you would as soon make an engagement for worldly business or pleasure on the Lord's Day, as on the evening consecrated to social prayer? Better? Alas! how art thou fallen! scarcely canst

thou recognize thy former self. Is this he who once so breathed the atmosphere of Heaven in his interviews with God, that his very countenance shone as he came down from the mount, and his garments were filled with the rich perfume?

"When one, that holds communion with the skies,
Has filled his urn where these pure waters rise,
And once more mingles with us, meaner things,
'Tis e'en as if an angel shook his wings:
Immortal fragrance fills the circuit wide,

That tells us whence his treasures are supplied."

So was it with thee, poor wanderer! Such was the fragrance of those happy seasons when the world was far away, and heaven was brought down to the earth. But what a mere skeleton hast thou now become! What an image art thou of living death! "How is the gold become dim, how is the most fine gold changed!" Would that I could persuade thee to come and, like the prodigal, deplore thy folly in leaving thy Father's house! Why longer stay away to starve and perish? Believe me, thou canst never thrive on husks; canst never again experience the bliss of former days, until thy feet are once more led, with a longing heart, to the place where Jesus is the place where he makes one of a praying circle in mutual sympathy and intercession. Bear with me, if I seem to be urgent. "The love of Christ constraineth" me. I am in earnest. I am distressed for you who are impoverishing your souls. I am anxious-greatly anxious-that it should be with each of you as once it was. I have one request to make of you. Will you not grant it? It will cost you nothing. You can comply, I doubt not, if you will. Your brethren and sistersa few of them at least-are wont to meet at a specified hour and place every week, to pray for the out-pouring of the spirit and the prosperity of Zion. Will each of you be present, God willing, at the next meeting? The Master has said- where two or three are gathered together in my name there am I in the midst of them." Christ will be there, for he will keep his word for ever. Will you be there?-No? can you say it? Not even to meet Christ there? Not even to honor him with your presence? Not even to obtain of him the desire of your heart?

What aileth thee, friend? Must Jesus stand begging with thee, day after day, and be denied after all? Dost thou believe or not what he tells thee in the text? If thou dost not believe his word, what dost thou but give him the lie? Thou makest thy God a liar! Either thou dost not believe that Christ will be present in deed and in truth, or dost not care for his company. If thou lovest him, then to be where he is,

"Is sweeter than ten thousand days

Of pleasurable sin."

Then if thou dost believe his word, thou canst not stay away. Everything will be laid aside, and time redeemed, to have such an interview

with Christ. If it be, however, thy choice to stay away, then say not -"Lord!-thou knowest that I love thee."

But we may appeal also, and with great confidence,

III. To their experience who faithfully improve their opportunities of Social Prayer.

That the Saviour himself delighted in this heavenly exercise can be doubted not at all. He and his disciples, with others of a kindred spirit, often had their prayer-meetings. Frequently when two or three of those who loved him, trusting in the memorable words of the text, had met together, and were seeking the consolation of Israel, the Lord, whom they sought, would suddenly and unexpectedly come in, and, bowing down with them at the mercy-seat, give an inexpressible interest to their meeting.

At times he would take two or three of them aside from the rest, and when by themselves engage with them in exercises of devotion. On one occasion he expressed, to Peter and James and John, his desire for their company and participation in this heavenly privilege. He would go forth to a retired spot and pray; and these his bosom-friends he would have with him. They arrive at the place, sequestered from the observation of the world, and shut in by the covert, perhaps, of a grateful grove of olives. There, on the mountain-side, they bow down together, and Jesus prays. The longer he continues in the delightful employment, the more he seems to partake of the spirit, and to breathe the atmosphere of heaven; so much so, that presently his whole form becomes radiant with the light of the upper world, and heaven is brought down to the earth. And with the light of heaven came two of its glorified inhabitants;-Moses, the great lawgiver, and Elijah, the great prophet of Israel. It seemed but a step that day from earth to heaven. Had Jacob been there, he would have exclaimed, as with far less reason at Bethel-"This is none other but the house of God, and this is the gate of heaven." As it was, however-such was the inspiration of the occasion, Peter said to his Saviour-" Lord! it is good for us to be here; if thou wilt, let us make here three tabernacles."

Yes, it is good to be where Christ is, and in the praying circle. Experience is the best evidence. Taste and see. Ask them who have put the social prayer-meeting to the proof, and they can tell. "We speak that we do know, and testify that we have seen.' Our testimony is that they who faithfully improve their opportunities of social prayer, other things being equal, experience more sweet and pure delight in the very exercise; grow more rapidly and steadily in grace; become the most devotional, active and useful Christians; constitute, in fact, the life and soul of the Church; and, finally, that to them more than to all other human means, are we indebted for showers of divine abundant harvests of spiritual blessings.

grace and

1. They experience more sweet and pure delight in the very exercise. -See this exemplified in the case of a young convert. The prayer