He who leads the public prayer in the worship must not use quaint expressions or low language that makes people laugh. He must avoid any ambiguous phrases or expressions of doubtful meaning. Prayer is not a preaching. Prayer should not include malevolent intention. And also he who leads the public prayer ought to be blameless in his life. 

Let us now consider the same adverbial and comprehensive term as pregnant with salutary caution and keen reproof,

b. To those who silently unite in social supplication

It powerfully, for example, cautions against and severely reproves every degree of negligence respecting their attendance at the place of prayer before the devotional exercise begins. To unavoidable hindrances, doubtless, the most godly persons in all stations are liable, especially on working days; and, therefore, rather than to forbear an attendance, it may be both pious and prudent, in certain cases, to enter the place of worship after prayer is commenced. In multitudes of instances, however, this inconvenience might be prevented by a wise foresight well improved. But it is one thing to be unavoidably hindered, and it is another not conscientiously to aim at being always present in due time. When persons come into a worshipping assembly after prayer is begun, they are not only rendered incapable of saying amen to the preceding petitions, but they interrupt the devotion of others. This they do, not merely by the opening of doors, passing the aisles, and entering the pews - the noise of all which is often increased by the clatter of pattens (wooden shoes with an iron ring, worn to keep the shoes from the dirt or mud - Ladies do not wear pattens today, but there are plenty of the similar experiences, too) - but, sometimes, when taking their seats, by paying a kind of profane respect one to another in the same pew. (A. Booth said, “It is much to be desired that those females who wear pattens would always take them off when entering a place of public worship.”) I said, a kind of profane respect, nor can I give it a milder epithet. Because to suspend, though but for a moment, an act of devotion to God rather than omit a token of politeness or an expression of esteem to a fellow-worm is incomparably more absurd and indecent than for a condemned felon, when begging his life at the feet of his sovereign, to discontinue his engaging supplication while he takes the opportunity of caressing a lap dog. A similar censure will apply, when anyone, without some singular necessity for it, examines the state of the time, either by the public dial, or by his own watch, while professedly engaged in addressing the omnipresent God in prayers or in praise. These and similar improprieties are indeed so flagrant that there is no need of spiritual illumination to discover them, nor of a remarkably tender conscience to detest them. The nature of the case and common sense well employed are sufficient for those purposes.

Besides, were the concluding and united amen quite out of the question, in proportion as we unnecessarily fail of being present for social prayer before the exercise begins, the time being stated and known, we are manifestly lacking in respect for divine worship and are much less concerned to improve the time allotted for communion with God and our own spiritual benefit than the notaries of licentious pleasure are to obtain the full measure of gratification at the theater or in any other place of illicit amusement. Habitual negligence of this kind may therefore be ascribed to a habitual lack of devotional principle, which is an awful indication that the heart is not right with God.

There is, indeed, reason to apprehend that many persons, when a sermon is expected, make little account of uniting in the first prayer, provided they be but in time to hear the minister announce and read his text. This, however, is, an absurd and criminal partiality respecting the duties of social religion. For such professors of Christianity do not appear in a place of worship in order to adore Him in Whom they live and move and have their being; or that they may pour out their hearts before Him and have communion with Him as the God of all grace, which ought certainly to be their first intention; but they attend for other purposes that are more agreeable to their taste. They attend, it may be, either merely out of custom to gratify curiosity by hearing some new or eminent preacher; or, considering themselves as critically wise in theological affairs, to determine upon the soundness of his doctrine and to appreciate his ministerial abilities. Hence it is common for persons, when declaring how they have used or mean to employ their time at places of public worship, to say, “I have been,” or, “By the assistance of Providence, I intend going, to this, that, or the other place,” not, “that I may worship God,” but, “that I may hear such a preacher.” But what indication is there of real godliness or of true religion in language and conduct of this kind? They naturally suggest the thought that public prayer and praise are become obsolete and useless customs. There is reason to conclude, however, that those who treat social supplication and social praise with indifference never derived much advantage from public preaching.

The emphatic term (amen) so often repeated inculcates caution and ministers reproof relative to wandering thoughts and inattention in social prayer. For, in proportion as these prevail in the silent worshipper, he cannot, without hypocrisy, unite in the final amen. To have wandering thoughts when professedly addressing the omniscient God is common to real Christians, nay, at some times, even such thoughts as are most detestable and shocking to the devout mind. Nor are the most advanced saints, in the present life, entirely free from them. But, confessedly to have these thoughts without being pained and sincerely mourning over them before God - without watching, and praying, and striving against them—is the mark of a hypocrite or at least of a self-deceiver. As, therefore, the best of men are liable, in the sacred seasons of converse with God, to be interrupted by these hateful intruders, it is our indispensable duty by all means to guard against them in both public and private devotion. For very suspicious is the religious character of that worshipper who in public supplication is habitually all alive to everything around him that stirs; is, except very much indisposed, almost every minute changing his attitude (position; posture; direction one faces); and is gazing a considerable portion of the time either on different parts of the congregation or on those of the place in which he is. It cannot be justly supposed that the heart of such a worshipper is influenced by the Spirit of supplication, is in a state of deep humiliation at the throne of grace, melted in holy sorrow for sin, drawn out in devout affections toward God, enjoying communion with Him, or ardently seeking those refined enjoyments - no, nor even in a proper frame to unite in the solemn amen.

“If the Christian does not allow prayer to drive sin out of his life, sin will drive prayer out of his life. Like light and darkness, the two cannot dwell together.” – M. E. Andross.

“Do you wish to pray in the temple? Pray in your own heart. But begin by being God's temple, for He will listen to those who invoke Him in His temple.” – St. Augustine

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