PRAYER, a term in theology, used to dcsiguate the intercourse passing between human minds and the divine. Language appears not to be necessary to complete the idea which the word represents, since we speak of mental prayer, which is thought directed heaven-wise in adoration or in entreaty without the sentiment of the mind being embodied in words or finding expression by the lips. But its far more common use is to express this kind of intercourse when the sentiment of the mind is embodied in language.
4, It is a derivative of the verb to pray, which signifies to ask for something, and the intercourse of which we have spoken is described by a word which etymologically describes only one part or section of the whole idea, inasmuch as in such intercourse the principal] object will always be the supplication of those rich communications of good which God can bestow and man receive.
Prayer springs immediately out of the persuasion that man is not placed on this globe without a protecting and governing power over him, which power is conceived to belong to the One Great, Good, and Wise Being, who was the Creator at first of man himself, and of all the i things by which he is surrounded, or which touch in any way his con dition. Wherever this idea is fully formed, it seems that the mind must, occasionally at least, fall into tiro disposition to entreat that the l'ower, which can do so much for it, would be pleased to exert itself. Whether this government and this ability be vested in some one being, or be supposed to be distributed among many, either equal in power, or supreme and subordinate, the case is the name. Circumstances lariats in which it scone that it would be impossible to withhold the mind from assuming the form of supplication and the lips from expressing the desires which have sprung an the mind. We accordingly find that prayer has existed from the earliest times when we find men raised into the rank of religious beings, and in any state of religious knowledge, however rude and mistaken the ideas may have been ; in times of danger and ,calamity at least, men have thrown themselves prostrate before a superior power, and intreated its interposition.
Sometimes the prayer may be no more than a brief ejaculation; but if arising in the sincerity of the heart, it is not the less prayer, nor the less regarded by Him who is described in the Holy Scriptures as the God that heareth prayer.
But even in some of the earliest monuments of human thought and feeling we have prayer that has not been mere ejaculation, or even the mere expression of feeling excited by temporary emergencies and there are come down to us various prayers used by good men in ancient times expressive of their desires, and at the same 'time showing how other topics may properly be introduced and mingled with supplica tion. There are prayers of men who had not the light of either of the divine dispensations, and there are wise directions concerning prayer in the writings of such men ; but the Scriptures, both of the Old Testament and the New, contain many prayers, and many hints and observations respecting prayer, all of which are very instructive, and held in devout reverence by those who receive the persons whose words are there recorded as examples and authorities.
From these examples, and from the instructions incidentally given, Christian divines have deduced certain principles respecting prayer. They have in fact raised a kind of system of prayer : dividing and subdividing the several branches of it. Of these it will be sufficient to
say that a prayer, or a body of words expressive of the intercourse, should contain (1) expressions of adoration and admiration of the Mighty Being who is the object of address, by which the mind is brought into a state of confidence that he can grant that which we entreat of him : (2) expressions of our own unworthiness to receive more blessings than he has already seen proper to bestow upon us; either on account of a general persuasion of demerit, or of some particular sin of which we have been guilty. This is thought to be in accordance with the actual state of every one who thus puts himself as it were more immediately in the awful presence of his governor and judge, and to be also salutary to the suppliant as keeping up a sense of proper humility, and a disposition to acquiesce in whatever may be the divine will. (3) Then comes the supplicatory part, in which general or particular blessings are besought, suitable either to the general condition of the person praying, or to the particular circum stances of the moment. (4) Intercession for others, the entreaty of the divine favour for the whole human race, and such blessings as particular classes of persons peculiarly need. This is thought necessary as cherishing the kind and charitable feelings, and leading each individual man to feel himself but as one of a great family of whom God is the common head and the common protector, and whose interests are not to be disregarded in attention to the wants and wishes of an individual member of it. (5) Lastly comes thanksgiving, a devout acknowledgment of past and present mercies, the good which God has given in his natural providence in general, or any special good which he may have granted. Such, according to Christian divines, ought to be the form into which men's thoughts cast themselves when they enter into communion with God : and the various prayers which are delivered in public by the ministers of religion in behalf of multitudes praying together, are for the most part constructed in this form, the differences arising (1) from the selection of different sub sidiary topics under each, and (2) from the greater length in which each of these subjects is entered into, according to the feeling or the notions concerning prayer of the individual minister ; and such also arc the prayers for the most part in those collections of prayers many of are printed for the use of persons, either in their private or family devotions, who find a difficulty in embodying in words the sentiment of the heart.
Liturgies are of the nature of printed collections of prayers. They are guides to the mode in which the prayers of many assembled in Christian congregations shall be offered. The Book of Common Prayer contains the Liturgy of the English Church as appointed by authority. The effect of liturgies in public worship is to restrain the manifestation of peculiarities in the notions of particular ministers respecting the nature and subjects of prayer : to keep out of the publie assemblies of Christians extravagancy and enthusiasm ; to bring the will of the community at large to bear on the wills of single ministers in respect of the devotional part of public worship ; and to make known beforehand to the people what sentiments will be expressed, and in what form of words, in the service in which they are about to engage. [Ltruany.]