nion that many of them were extravagant. This part of devotion, it seems was practised by the Pharisees of old. Our Lord has taken notice of them, and evidently condemned them and their prayers together. No doubt they had their admirers in that day, as well as many in the present. But what were the remarks which the Saviour of the world made upon them. "And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray, standing in the synagogues, and in the corners of the streets, that they may be seen of men ; verily I say unto you, they have their reward." Matt. vi. 5. Having shewn the motives of these supplicants, and noticed that a primary object with them was to be seen of men, he gives his disciples an instructive lesson on the subject, a lesson which ought to be deeply pondered by all those who think themselves called to vocal prayer, in the assemblies of the people, as well as by those who in their closets attempt to address the Almighty. "But when ye pray, use not vain repetitions as the heathen do, for they think, that they shall be heard for their much speaking. Be not ye therefore like unto them, for your Father knoweth what things yè have need of before ye ask him." Matt. vii. 8.

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These cautions are sufficient to prove that though our Lord has invited to prayer, yet he requires that they who pray should know that the motive is pure, that it is free from all crea❤ turely passions and affections, and therefore he has said for the encouragement of such, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." Matt. vii. 7. Prayer being thus governed by purity of motive, and offered accord, ing to the direction of the spirit, is an acceptable act, and as it is not seeking, or asking in the will of the creature, but in the will of God, so we believe that which he by his spirit puts into the souls of his children to ask for, he will certainly grant. The natural man, with all his studied forms of prayer, is ignorant of the spirit; and therefore knows not what to ask for, but is in darkness and spiritual death; and never can pray acceptably until he is brought under the redeeming power of truth, and made subject to the cross of Christ; having the old and fallen nature humbled, by the righteous judgments of God upon it. In this state, the soul is sensible of the need it has of a supply of daily bread, and there is begotten in it a true hunger and thirst after righteousness; the

spiritual feelings are quickened and made alive unto God; and all the temptations of the enemy are resisted. In this conflict, the weight of human infirmities is felt, and prayers are always alive in the soul; hence it may be said of such, agreeably to the exhortation of the apostle Paul, they "pray without ceasing." Now this living travail from under the power of darkness, and the dominion of sin, is not a superficial, or outward business; but it is a work known in the presence of God, and his gracious ear is always open to all the groanings and prayers of those who endure it; because they breathe in his own divine spirit, and live to him, and not to themselves. To such he is pleased to make manifest his will, not only concerning themselves, and the things that are present, but also, when needful, concerning others, and the things that are to come. was the condition of the prophet Elijah, who "prayed earnestly that it might not rain; and it rained not upon the earth, by the space of three years, and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. James v. 17, 18. No one can suppose that the dearth here spoken of was separately the effect of the natural will

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of the prophet; and therefore, in this, we have an instance that true prayer is an entrance into, and concurrence with the divine mind. Hence we believe that it cannot be performed, but only as we are led thereto by the spirit of God; by which the things of God, and his will ́are made manifest.

Now when an assembly are thus gathered for the purpose of divine worship, and any are 'called by the ministration of the spirit to vocal prayer; many present being led into the will of God; the prayer itself will be owned, and united with by such; but if the person speaking does not keep to the leadings of the spirit, then what is said, is not true prayer, and will not be accepted. If again he is guided in what is said by the spirit of God, then all they of the assembly who are gathered into the divine will are united in the prayer. But in our solemn assemblies there may be different states and different growths, and each may be gathered into the divine will concerning themselves, but owing to their various wants, they may not be led to unite in one petition; though all may be brought into the will of God, and all engaged in spiritual prayer. In this view

of prayer, we believe our silent opportunities. together must appear really important and adapted to the purposes of spiritual and acceptable worship. That prayer can only be opened in the understanding, and rightly directed by the divine spirit, there are many passages in the Scriptures to prove. "Likewise the spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the spirit itself maketh intercession for us, with groanings which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the spirit; because he maketh intercession for the saints, according to the will of God." Rom. viii. 26, 27. Again, the same apostle saith, "I will pray with the spirit and I will pray with the understanding also." I Cor. xiv. 15. I shall not detain the reader with further quotations from the Scriptures, on this. solemn subject. But if the foregoing may be accepted as a correct account of the nature of prayer; then no custom, however it may be sanctioned by multitudes, which is not consistent therewith, merits the name of prayer. That true prayer is of a spiritual nature appears to have been the judgment of others as well as Friends. Dr. Gell says, "words conceived