secondly the reason, of the passage. Does it mean, then, as the language by itself would certainly imply, that we are always to pray in secret, always in the closet, and consequently that all public prayer and public worship is unchristian and wrong? That this is not meant by Jesus appears evidently from the fact that he himself prayed sometimes alone (Luke vi. 12, 13), sometimes in the presence of his three most intımate disciples (Matt. xxvi. 37, 39), sometimes in the presence of the Twelve (John xvii. 1-26), and sometimes, also, in the presence of the Jews (John xi. 41, 42; xii. 27, 28). Moreover, the Apostles, after his death, were in the habit of praying together in the Church (Acts ii. 42; i. 14; xii. 5, 12), and went to pray in the Temple at the hour of prayer (Acts iii. 9), and to the synagogues (Acts xvi. 16), no less than alone (Acts x. 9). Beside this, Jesus seems to promise a special blessing upon united prayer (Matt. xviii. 19, 20). These passages show that in this place, as in so many others, the literal meaning is not the true meaning, and that the letter must be modified according to the spirit, the context, other passages, and the great current of Christian doctrine. The passage, therefore, may mean, first, that it is wise and well often to pray alone as a test of our own sincerity and simplicity, in order to shut off outward, distracting influences, and to escape all thought of the opinions of others. Secret prayer is thus the best test of sincerity, of the reality of our faith, and the purity of our motive. He who can pray earnestly and happily alone may at least be sure of this, that his motive is not to be seen of men, that he does not pray because others expect it of him, or consider it his duty, or will think better of him because of it. But he who prays only in public, and never in private, has reason to think that his motives are wholly drawn from regard to the opinions of others. And, secondly, the precept may mean, that, when we pray in the presence of others, we should not pray in order to be seen of them, but should even then go into the secret closet and inmost sanctuary of the soul, and be alone with God. The reason and importance of this command thus understood are obvious. So closely are we bound together, so much are we influenced by the opinions of those around us, so great a part of the motive force of life is derived from this source, that there is constant danger of its absorbing all other motives into itself. We can only escape this immense pressure by going apart sometimes and standing alone in the presence of God. If regard to human opinion taints even the solitudes of prayer, the salt has lost its savor; and the last fortress in the soul has been occupied by the Prince of this world. We see in the history of the Church how, notwithstanding Christ's command, public prayer has encroached upon secret prayer. Prayer in church has taken the place of prayer at home; prayer commanded by the priest, and reported to him again, has been substituted for the hidden intercourse with God. We see how prayer has been made a source of gratifying human vanity; how proud men have been of their gifts in prayer; how they have been praised for being powerful in prayer, eloquent in prayer, for making fervent and beautiful prayers, and the like. Again, we see prayer made a means of rebuking error, or of exhorting to piety; a weapon of attack, or a sermon. Men have prayed against heresies or errors, supposed to be held by those present; prayed for the conversion, or even for the damnation, of their opponents; and all this in order to influence the by-standers. These things show what a tendency there is to address the prayer to the congregation rather than to God, and how necessary still is this precept at the present day. The reasons for public and social prayer we shall consider in another place; but in closing our remarks on this passage, let us say that the proportion of prayer should be, that the least amount of it should be in public in mixed congregations, a larger amount in social Christian prayer among those who can all agree together and truly sympathize as to the object, and that the largest portion of a Christian's prayers should be alone. For public prayer must be expressed in general terms which are brief, and for those few general objects in which all can agree. Social Christian prayer can enter into a greater variety of particulars, and therefore be more full, since Christian brethren have at heart the same objects. But in secret prayer, every part of individual life and individual thought may be brought before God; for to him nothing is common or unclean: and thus, whether in thankfulness, contrition, supplication, or intercession; whether at stated hours or during all the moments of life; whether when alone or engaged in affairs; whether uttered or unexpressed; the sincere desire of the soul may continually ascend in secret to God. 9. Use no vain Repetitions." MATT. vi. 7, 8. "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 ye have need of, before ye ask him.” Thus The vain repetitions referred to here as usual among the heathen, consisted partly in saying the same thing over and over again, and partly in unsuitable, minute, and protracted narrations addressed to God. Thus (1 Kings xviii. 26), the priests of Baal called on the name of Baal “even until noon, saying, O Baal, hear us." (Acts xix. 34) the Ephesians cried out for two hours, “Great is Diana of the Ephesians." The Latin dramatist Terence makes one of his char"O wife, cease at last deafening the Gods with your prayers. You seem to think them like yourself, able to understand nothing unless it is said a hundred times over." So, likewise, the Boodhists use a rosary with beads, by which to mark the number of times they have repeated their prayers. In the Zendavesta, or liturgic books of the ancient Persians, the petitions to Ormuzd, to the Amschaspands, to the sacred Hom, &c., are multiplied and repeated without end. In the use of the Roman Catholic acters say, |