mere beating of the air. We make no reliance on what may be called machinery, except as means to an end. We no more expect to have our praying done in this way, than to have the fabrics for our clothing, or implements for our household so produced; and we would as soon dispense with machinery, in the one case as in the other. I have no great fear nor favor for the term machinery. We are entirely willing, in its stead, to substitute means of grace," it any like the term better. But "ordinary means of grace," we decidedly object to, until it can be shown that preaching and praying have ordinarily been performed in the most effectual and successful manner.

66

We confess that the term "ordinary means of grace," as used by some men, and perhaps we may say, some sets of men, brings too forcibly to our minds the language of the poet

"To wear out life

In dropping buckets into empty wells,

And growing old in drawing nothing up."

We are always afraid of being misunderstood, and therefore throw in a word of caution here, as though we might be supposed to be recommending some easy way of praying; some way of dispensing with carefulness and earnestness in holy living; some "labor-saving apparatus, encouraging indolence. We do no

such thing. As the philosopher said of old, "There is no royal road to geometry," so 'we say in regard to things of religion, "There is no lazy way to heaven." We have not been telling, nor meaning to tell, how good prayermeetings may be had without warm-hearted piety, but how such piety may expend itself in better-directed and more successful effort.

CHAPTER XI.

Topics for Prayer-How Introduced.

THE success and interest of a prayer-meeting will depend very much on a right, and easy, and natural introduction of the various topics suitable for prayer. We have spoken before of the importance of having the subjects for prayer simple, and pointed, and distinct, and understood.

What we are now inquiring after is, the best mode of bringing these various topics of prayer before those who may be assembled.

We are interested to know, how the different topics and themes and subjects of prayer, shall be cognizable by the brethren; so that each matter of general, or individual interest, shall fill

its proper place, and receive its due degree of attention.

A few hints are all that will be necessary, as a well-understood view of the thing to be done will generally suggest the best way of doing that thing, in the existing circumstances.

It is very likely that every brother going to the meeting, with some one burthen pressing his soul, may have the opportunity of himself leading in prayer, and so of bringing his own burthen before God.

He can do the very thing he wishes to have done, and he can do it in his own way; and he above all others is the man to do it. But no brother should depend on the opportunity of praying himself. Free conversation should occupy a portion of the time, and the thoughts which each one may have carried with him as the burthen of his soul are the things about which he should speak in those intervals allowed for conversation. In this way a general interest may be created on the various points demanding attention. By such free disclosures everything pertaining to individuals becomes cognizable by all. Such interchanges of real thought are a thousand times better than stale thread-bare exhortations, and mimic preaching.

There may be, and there ought to be made, such free and full disclosures, as shall bring the

brethren acquainted with each other's state of mind, and condition of life.

Nor do we forget the sisters-often the most steadfast and valued members of the Christian community. We will not agitate the question whether females may properly pray and exhort in promiscuous meetings; but if they may not publicly speak and pray in their own behalf with their own lips, they can do the same thing through the brethren of their acquaintance. Nor is there any valid objection to their throwing on the table written notes of request for prayer, according to their own feelings, either with or without their names. Such notes always give life to a meeting: they have always been used in reference to some cases, such as sickness and affliction, and why should not the custom be so extended as to meet every want which may arise?

By means such as these all matters of a personal nature, may without difficulty be introduced.

Other matters more general and public may be propounded by the chairman, or by any brother, or by a standing committee for the purpose, or in any way which shall seem expedient, and which on trial shall prove successful.

In all this there is nothing extravagant, nothing difficult, nothing more than is practiced

every day, in meetings of far less interest than the prayer-meeting. Whenever and wherever there is to be an assemblage of men, to sing, or talk, or play, or do anything else, you find the programme, informing you of what is to be done. In an ordination or installation, specific prayers are assigned to particular individuals; which if properly performed, relate entirely to one topic, and that already known.

In all such instances it is deemed liberty enough for the performer, that he be expected to utter the pre-expressed thoughts and desires of the congregation; using for this purpose his own language, and his own arrangement.

Certainly, in a little gathering of neighbors, and brethren, and friends, there can be no difficulty in doing the same thing, and with less of formality attending the service.

Something like this is indispensable to that kind of prayer intended by Christ, when he said, "Whatsoever things ye desire when ye pray, believe that ye shall receive them, and ye shall have them." Or this, "If two of you shall agree on earth as touching any thing that ye shall ask, it shall be done for you of my Father which is in heaven."

We now see the meeting assembled. The parties are there-differing in rank and character, and yet in love drawing near to each