of elegance and finery of style in prayer discovers the same pride and vanity of mind as an affectation of many jewels and fine apparel in the house of God: it betrays us into a neglect of our hearts, and of experimental religion, by an affectation to make the nicest speech, and say the finest things we can, instead of sincere devotion, and praying in the spirit. Besides, if we will deal in lofty phrases, Scripture itself sufficiently abounds with them; and these are the most agreeable to God, and most affecting to his own people.' "Incense may be presented in a cruse of the coarsest pottery, or in a classic vase of the most ornamented porcelain: it is of the same quality and value in each: the vessels, indeed, differ; yet each is but an earthen vessel; and though, in many respects, they are contrasted, both, in reality, abound in flaws, are soon defaced, and easily broken."+ "There is no necessity of being rough and slovenly, in order to be sincere."+ "Sometimes persons have been guilty of great indecencies, and exposed religion to profane scoffs, by a too familiar mention of the name of Christ, and by irreverent freedoms when they speak to God." * Watts. † Sheppard. Watts. "Be not over fond of a nice uniformity of words, nor of perpetual diversity of expression in every prayer; it is best to keep the middle, between these two extremes."* "True eloquence does not consist, as the rhetoricians assure us, in saying great things in a sublime style, but in a simple style; for there is, properly speaking, no such thing as a sublime style, the sublimity lies only in the things; and when they are not so, the language may be turgid, affected, metaphorical, but not affecting."+ "I know of no expedient to speak; to speak at once intelligibly, and feelingly, except to understand the language. To be convinced of the truth of the object, to be perfectly acquainted with the subject in view, to prepossess yourself with a low opinion of your audience, and to do the rest extempore."+ *Watts. † Goldsmith on Eloquence. I have cited this passage from Dr. Goldsmith, because I conceive that it forcibly presents the qualifications for true eloquence, and have sometimes wished that the article from which it is extracted were more commonly known; but I beg to disavow the recommendation of any other "low opinion of an audience," and especially in sacred engagements, than that which arises from the conviction that it is more important to please God, than to please any man.-ED. "With some, a high degree of art is employed; arrangements are carefully made beforehand, from which not the slightest deviation is allowed, and a labour is bestowed to produce effect, which defeats the end. The appearance of art (and it will betray itself) always disgusts. The moment a hearer perceives a design to move and affect him, he is on his guard. Impression then is hopeless. The admiration of the people may indeed be extorted by effort, but the feelings of the heart flow freely forth only to what is natural, unaffected, and genuine.”* "He that will seriously endeavour and accustom himself to deliver his thoughts in a proper, full, significant expression, and to be well acquainted with those many examples which the Scripture doth afford to this purpose, such a one may by practice and experience arrive to a good ability and readiness in this kind.”† ILLUSTRATIONS. The preacher sought to find out acceptable words. Eccl. xii. 10. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God; for God is in heaven, and thou upon earth: therefore let thy words be few. Eccl. v. 2. * REV. DR. LEIFCHILD on Preaching,—but equally applicable to Prayer. † Wilkins. Use not vain repetitions, as the heathen do. Matt. vi. 7. If I pray in an unknown tongue, my understanding is unfruitful. 1 Cor. xiv. 14. In the church I had rather speak five words with my understanding, that by my voice I might teach others, than ten thousand words in an unknown tongue. 1 Cor. xiv. 19. Except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 1 Cor. xiv. 9. Else when thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 1 Cor. xiv. 16. Let every one of us please his neighbour, for his good to edification. Rom. xv. 2. Sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. Titus, ii. 8. Let all things be done decently. 1 Cor. xiv. 40. these things. Phil. iv. 5. How forcible are right words. Job, vi. 25. think on XXXV. - ON THE VALUE WHICH IT IS PROPER TO ATTACH TO THE OPINION OF OTHERS CONCERNING OUR PRAYERS. The crime of the Jewish rulers was not that they loved the praise of men, but that they loved it more than the praise of God. DR. BLAIR. To be entirely indifferent to the opinions of the wise and the good is not a proof of true wisdom. The apostle who "of men sought not glory" still endeavoured to "commend himself to every man's conscience in the sight of God;" and to "please all men in all things, not seeking his own profit, but the profit of many, that they might be saved." Wisdom is less self-confident than folly, and he is not the most discerning person who is "wiser in his own conceit than seven men which can render a reason." Wise men are, however, generally most pleased with those prayers in which the attempt to please them is very far less manifest than the attempt to please GOD. An unassuming deportment will always produce its effect on those whose approbation is of most value; but it is an awful compliment to any fellow-creature to seem to think of him more than of the great and glorious God. The best remedy against "the fear of man which bringeth a snare" is "the fear of the Lord, in which is strong confidence." Undue anxiety to please men will often occasion the very consequences which are dreaded; but hope in God will give strength to the powers of the mind in which it is indulged. There is one respect in which a holy man may endeavour to gratify his fellow-creatures. It is entirely right to " please every man FOR HIS GOOD unto edification." |