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of improving by culture. Or we have taken it like some useful and newly invented machine in its first clumsy construction. We exult in its utility, without the least imaginings of what ingenious heads, and skilful hands are yet to make it.

When first we could travel ten miles an hour by steamboat or rail car, we supposed the limits of locomotion attained, and we had no wish to travel faster; now we move fifty miles an hour, and complain of tardiness. Such do we believe will be the case in the progressive power of prayer in its future developments, especially of prayer in the social meeting, to that end purposely convened. What know we yet of the achievements which can be made by those who are "all of one accord in one place," as were the disciples at the day of Pentecost?

That memorable event was prefaced with a long prayer-meeting, wonderful in itself, wonderful in its results. We think of three thousand souls added to the Lord in one day, and we say, "Was there ever the like before, and shall there ever be the like again?" But greater things than these are before us. The time cometh when in one day, not three thousand souls shall be added to the Lord, but a whole nation. No means essentially new will be em

ployed, but these wonders of grace are to be brought about by a better use of those already prescribed and used; and in no department of Christian effort, have we reason to look for greater improvement, than in using the power of prayer, as an agency for carrying forward the work of God. "In no other department do we so fully perceive the pertinency of the divine precept, "Put on thy strength oh Zion, put on thy beautiful garments, oh Jerusalem!"

Oh this putting on of Zion's strength! It is the strength of God, though wielded by man. Is it not a consummation most devoutly to be wished? If my readers do not follow me with patience and delight through the subsequent pages, it will not be for want of a worthy theme.

There are many reasons why this tract may fail of great success, but no new and untested theories are here divulged; none are called upon to experiment in unexplored fields of research.

The views advanced are believed to be scriptural, and sustained also by successful experiment. They have been formed from a long course of careful study and observation on the nature and uses of social prayer. They are believed to be simple and practical.

The writer has mingled familiarly in prayer

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meetings for almost forty years, he has seen them in all their different phases, and attentively marked their influences; and strange would it be, if with all these advantages, he should be able to point out no common defects, or to suggest no needed improvements. Having lived and labored in a day of wonderful revivals, having seen Missions, and Tract Societies, and Sabbath Schools, progressing from their incipiency to their present state, he may at least claim some credit as a witness of facts.

It may be proper here that I forewarn my readers of my purpose to pass by all prayer, but that of the social meeting.

You will not expect, therefore, anything on that all-important subject, "Closet Devotion." I leave every man undisturbed in his sacred retirement whither he has gone, "to shut his doors about him, that he may pray to his Father who is in secret." I do this with the less regret because, except in the article of mere neglect, there is less danger of wrong performance of secret prayer than of any other.

Neither do I intrude upon the family, as they are gathered around their fireside altar, to confess their common sins, to give thanks for their common mercies, and to ask a supply for their common wants.

Undisturbed by me, they may sing their

family hymn, read their family Bible, and offer their night and morning prayer, in their own way.

And least of all would I abridge the liberties of the pastor, as he leads the devotions of his flock. He may preach his own sermon, and offer his own prayers, so that he do it to edification, and I will find no fault with him.

Respecting these omitted occasions of prayer, there are specific human helps, and better helps might undoubtedly be provided, and to these we leave all those who may need them. Our business is with the all-important, the beloved social prayer.

CHAPTER II.

Dignity of the Subject.

THE subject thus announced, is worthy of the highest powers of rhetoric and of argument. The largest talent, and piety of the highest tone, might well be employed in carrying out our design. The Prayer-Meeting, humble and unpretending as it is, casts into shade all that earth calls great. Conquerors die, armies vanish, revolutions roll on like wave fol

lowing wave, and yet the general features of the world undergo no change.

The energies of statesmanship and military prowess may disturb the world, but they never reform it. Not so the moral enginery whose motive power is in heaven; a power wielded by the Spirit of God, and gained by prayer.

He who can open a wider pathway to the Throne of Divine Grace, and draw down from thence a larger stream of influence to vivify and warm the dead, cold things of earth, has begun a process which earth, and heaven, and vast eternity shall feel. He who truly prays, has power with God, and wields an almighty

arm.

Who then can estimate the power of believing, united prayer?

Strange now as it may seem, even on such a subject, and where everything has been considered settled for centuries, I feel like a pioneer, threading my way, where no one has opened a path before me. I will not say that nothing has been written expressly as a guide and instructor in the performance of social prayer, for it is no strange thing that a book should be born, and sleep, and die, and never be known beyond the precincts of its own covers, but if ever there had been written a good directory for this end, it never would have been forgot

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