Stated and continual prayer, then, and especially united prayer, is plainly the duty of Christians. And if we ask how often we are to pray, I reply, that we ought to consider prayer as a plain privilege, directly we know that it is a duty, and therefore that the question is out of place. Surely, when we know we may approach the Mercy-seat, the only further question is, whether there be anything to forbid us coming often, anything implying that such frequent coming is presumptuous and irreverent. So great a mercy is it to be permitted to come, that a humble mind may well ask, "Is it a profane intrusion to come when I will?" If it be not, such a one will rejoice to come continually. Now, by way of removing these fears, Scripture contains most condescending intimations that we may come at  all times. For instance, in the Lord's Prayer petition is made for daily bread for this day; therefore, our Saviour intended it should be used daily. Further, it is said, "give us," "forgive us;" therefore it may fairly be presumed to be given us as a social prayer. Thus in the Lord's Prayer itself there seems to be sanction for daily united prayer. Again, if we consider His words in the parable, twice a day at least seems permitted us, "Shall not God avenge His own elect, which cry day and night unto Him?" [Luke xviii. 7.] though this is to take the words according to a very restricted interpretation. And since Daniel prayed three times a day, and the Psalmist even seven, under the Law, we may infer, that Christians, certainly, are not irreverent, nor incur the blame of using vain repetitions, though they join in many Services.

Now, I do not see what can be said in answer to these arguments, imperfect as they are compared with the whole proof that might be adduced, except that some of the texts cited may, perhaps, refer to mere secret prayer almost without words, and some speak primarily of private prayer. Yet it is undeniable, on the other hand, that united prayer, not private or secret, is principally intended in those passages of the New Testament, which speak of prayer at all; and if so, the remainder may be left to apply indirectly or not, as we chance to decide, without interfering with a conclusion otherwise proved. If, however, it be said that family prayer is a fulfilment of the duty, without prayer in Church, I reply, that I am not at all speaking of it as a duty, but as a privilege; I do not tell men that they must come to Church, so much as declare the glad tidings that they may. This surely is enough for those who "hunger and thirst after righteousness," and humbly desire to see the face of God.