CHAPTER VI.

FORMS OF WORSHIP AND MODES OF USEFULNESS, NOT GENERALLY MAINTAINED BY OTHER DENOMINATIONS.

THOUGH the forms of religion are of less consequence than the spirit and power of it, they are entitled to particular consideration. As it is by the use of the former that the latter is obtained and developed to the gaze of the world, it is important that they be conformed to the gospel rule, and of a character to exert the best influence on all who use or witness them. Guided by these objects, Methodists have been led a little out of the common path, and distinguished themselves by certain forms of worship or religious practices, which demand a word of remark.

1. Kneeling in prayer is one of them. This is as old as the denomination, and as universal as class meetings or itinerancy. It is a strange thing to see a Methodist stand to pray. We have seen them do so in crowds where kneeling was impracticable; and sometimes on wedding, and other popular occasions, where they might and ought to have kneeled; but it is not common. Those who are called upon to pray in courts, legislatures, and other promiscuous assemblies, generally treat the divine Majesty with the reverence which becomes his character. We doubt whether it is proper for us to pray where, being convenient, it would be improper to kneel.

Kneeling in their religious worship was a common prac

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tice among the Hebrews. Hence, when Solomon prayed in the temple, he "kneeled down upon his knees before all the congregation of Israel." Says the prophet Ezra, in relating a fact of himself, "I fell upon my knees, and spread out my hands unto the Lord my God." Daniel "kneeled upon his knees three times a day and prayed." When Peter would raise Tabitha to life," he kneeled down upon his knees, and prayed." Stephen, also, when he was stoned, "kneeled down" to pray for his murderers. When Paul had finished

his discourse at Ephesus, " he kneeled down and prayed with them all." - Acts xx. 36. In Tyre, he "kneeled down on the shore and prayed." - Acts xxi. 5. But above all, when Jesus was approaching the time of his great conflict, he "kneeled down and prayed; "and when he rose up from prayer, he found his disciples sleeping." Is not this enough? So much cannot be said in favor of standing in prayer. Hence, when we seek associates in our devotions, we adopt the emphatic language of the Psalmist, and say, “O, come, let us worship and bow down; let us kneel before the Lord our Maker."

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There is nothing figurative or hyperbolic in all this. These examplers of religion did just as we have stated"they kneeled upon their knees." They did not stand, and, addressing their Creator, say, as many have said most falsely, "we bow down before thee," or "we prostrate ourselves at thy feet," or even, we come into thy presence upon the bended knees of our souls." These are all miserable apologies for neglecting their example, and imitating the Pharisee, who "stood and prayed," and thanked God that he was not as other men were. Yet we do not question that they often come from an humble and honest heart; a heart much better, perhaps, than many that inspire bodies. of humbler attitude. But still, we insist with Dr. Clarke,

that, "according to the Scriptures, in all our private and public addresses to God, we should kneel, as the most suitable, the most humble, and the most becoming posture for persons who have nothing to bring, possess no merit, and who have every thing to receive from God's mere mercy.”

The appearance of kneeling in prayer is certainly more becoming the characters concerned, and the business involved. It makes a better impression, and commands more reverence and attention. How affecting to see a whole congregation on their knees, while their minister is commending them to God. To see ten men standing or sitting about the groves we pass in journeying, makes no impression; but the sight of one on his knees with his hands. stretched toward heaven, though he utters not a syllable, is not so easily forgotten. The great and good Rev. John Angell James has publicly stated, that "all his usefulness in the ministry and the church of God may be traced to the sight of a companion who slept in the same room with him, bending his knees in prayer on retiring to rest.” We recollect to have heard a gentleman remark several years since, that the sight of his wife on her knees in prayer affected him to tears. It is taking some pains to speak to God. When outward circumstances are not contradictory, it goes far toward convincing observers of the Christian devotion and sincerity of the suppliant, and consequently contributes greatly to his moral influence.

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The practice of kneeling in silent prayer on reaching our seats at church, is a most excellent one. God forbid that it should be done away. In his name, reader, let us determine it shall not be while we live. Sitting down on our seats, and covering our faces, or leaning forward, is better than nothing; but it is a sort of dodging the point - - a lazy mode of running round the cross, which seems to say that

the prayers we have to offer are so short or unimportant they will hardly pay for the trouble of kneeling. We also admire the practice of spending a moment in the same way at the close of the service; but this has never been very common among us. Except in some very rare cases, we should always kneel in time of prayer, not only when we pray ourselves, but when we unite with others, and let the prayerless world see that we are trying to walk "humbly with God."

2. But Methodists were originally distinguished less by kneeling in prayer than by some other circumstances connected with it. They had been trained to read prayers prepared to their hand, however inappropriate. As the fire began to burn, it generated emotions which demanded more emphatic and expressive utterance than these forms provided for. It also led them into situations never contemplated by the prayer writers, and subjected them to the mortification of praying inappropriately, or not praying at all. For example, Mr. Wesley went to visit a man who was under sentence of death, and in great humility and sorrow of heart. True to his church, he first exhausted all the forms. having any squinting toward the case in hand; but nothing being effected, he poured out his soul in such words as the circumstances required, and the Lord heard and blessed the poor convict with pardon and peace. At another time his heart was "so full" he broke over again, and determined to be fettered no longer. One who prays merely to obtain a livelihood, naturally prefers reading prayers to praying. A good man may read devotionally, and if timid and slow of speech in extemporizing, he may prefer it; but one who feels the intense love of God "shed abroad in his heart by the Holy Ghost," or is overwhelmed with desire for

some spiritual attainment, will regard the best forms as an incumbrance. And if it be true, as the devout Brooks remarks, that "God looks not at the oratory of our prayers, how elegant they may be; nor at the geometry of them, how long they may be; nor at the arithmetic of them, how many they may be; nor at the logic of them, how methodical they may be; but at the sincerity of them," we cannot doubt that those which are truest to the gracious impulses of the heart are the most natural and most effective, however imperfect in their verbal composition.

This peculiarity of Methodism arose, as did others, from its spirituality, rather than from any disposition to dissent from church order. It was at first a source of much complaint, both from friends and foes, and adopted from a sense of duty rather than inclination, but soon became pretty general throughout the connection. The practice of social prayer among the laity followed; when prayer meetings, not less new and odd than the piety which suggested them, sprung up in every direction. This agency of carrying on the work in the hearts of believers, and in extending it to others, attracted much attention, and demonstrated that those who were not able to read might, nevertheless, pray with good effect. And it was little less strange in this country than in England. Most of the praying at that age was done here by the clergy, and on the Sabbath. And now, even, though prayer meetings are maintained by all the evangelical denominations, in most of them they are under embargo; the exercises being limited not only to the stronger sex, but to a few select individuals, instead of being free to all, of whatever sex, on whom the spirit of prayer may rest. If our policy subjects us to hear some prayers that are misshapen and disjointed, it often saves us from those which are