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Thoughts on Public Prayer
Written by Samuel Miller
Drawn from maturity and practical experience.
Brown cloth with bright gilt lettering on front cover and spine. 350 pages.
Drawn from maturity and practical experience.
Brown cloth with bright gilt lettering on front cover and spine. 350 pages.
306 pages, Hardcover
First published January 1, 1849
15 people are currently reading
95 people want to read
About the author
Samuel Miller
254 books6 followersThere are several authors on Goodreads with this name. This is Samuel^^^Miller, the American theologian.
The fourth son of Rev. John and Margaret Miller, Samuel Miller was born near Dover, Delaware on October 31, 1769. He completed studies at the University of Pennsylvania in 1789 and began studying theology under his father's tutelage. Following Rev. John Miller's death in 1791, Samuel moved to Carlisle, Pennsylvania to complete his theological studies with Charles Nisbet, president of Dickinson College. Samuel was ordained to the Presbyterian ministry on June 5, 1793 and was called to the Presbyterian churches of New York City, serving alongside Rev. Dr. John Rodgers and Rev. Dr. John McKnight. In 1806, he was named moderator of the Presbyterian General Assembly, and for several years also served as its official historian.
While in New York, Miller was active not only in the church, but also as an author. His best-known work, the two-volume Brief Retrospect of the Eighteenth Century, printed in 1803, earned him serious attention and acclaim. He published his Letters on the Constitution and Order of the Christian Ministry in 1807 and wrote a memoir of Dr. John Rodgers in 1813. Also while in New York, Miller served as chaplain for the first regiment of the New York State artillery.
Miller continued his service in New York until 1813, when he was appointed professor of church history and government at the newly established Princeton Theological Seminary. While teaching and preaching, he continued to write and publish. He wrote a memoir of his mentor, Charles Nisbet, in 1840, penned a life of Jonathan Edwards for Jared Sparks' American Biography series, and published numerous speeches and sermons on various topics.
Among his other activities, Miller served as a trustee of both Columbia College and the College of New Jersey, as a founder and president of the New York Bible Society, as a founder of the New York Historical Society, and as a corresponding member of the Massachusetts Historical Society.
On October 24, 1801, Samuel Miller married Sarah Sergeant, the daughter of Jonathan Dickinson Sergeant, attorney general of Pennsylvania. The couple had ten children, including sons Samuel, Elihu, and John. Rev. Samuel Miller continued in his teaching position at the Princeton Theological Seminary until his death on January 7, 1850.
The fourth son of Rev. John and Margaret Miller, Samuel Miller was born near Dover, Delaware on October 31, 1769. He completed studies at the University of Pennsylvania in 1789 and began studying theology under his father's tutelage. Following Rev. John Miller's death in 1791, Samuel moved to Carlisle, Pennsylvania to complete his theological studies with Charles Nisbet, president of Dickinson College. Samuel was ordained to the Presbyterian ministry on June 5, 1793 and was called to the Presbyterian churches of New York City, serving alongside Rev. Dr. John Rodgers and Rev. Dr. John McKnight. In 1806, he was named moderator of the Presbyterian General Assembly, and for several years also served as its official historian.
While in New York, Miller was active not only in the church, but also as an author. His best-known work, the two-volume Brief Retrospect of the Eighteenth Century, printed in 1803, earned him serious attention and acclaim. He published his Letters on the Constitution and Order of the Christian Ministry in 1807 and wrote a memoir of Dr. John Rodgers in 1813. Also while in New York, Miller served as chaplain for the first regiment of the New York State artillery.
Miller continued his service in New York until 1813, when he was appointed professor of church history and government at the newly established Princeton Theological Seminary. While teaching and preaching, he continued to write and publish. He wrote a memoir of his mentor, Charles Nisbet, in 1840, penned a life of Jonathan Edwards for Jared Sparks' American Biography series, and published numerous speeches and sermons on various topics.
Among his other activities, Miller served as a trustee of both Columbia College and the College of New Jersey, as a founder and president of the New York Bible Society, as a founder of the New York Historical Society, and as a corresponding member of the Massachusetts Historical Society.
On October 24, 1801, Samuel Miller married Sarah Sergeant, the daughter of Jonathan Dickinson Sergeant, attorney general of Pennsylvania. The couple had ten children, including sons Samuel, Elihu, and John. Rev. Samuel Miller continued in his teaching position at the Princeton Theological Seminary until his death on January 7, 1850.
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Displaying 1 - 21 of 21 reviews
July 31, 2025
In an age of computers, AI, and the internet in general, I believe that many pastors/elders and Christians in general will be less likely to resort to an old-fashioned approach to publick prayer - EXTEMPORARY!
Publick prayer, as the author emphasizes, is an outpouring of what happens already in private, and as the author points out, extemporaneous.
The book challenges us on a number of fronts, including a section on the history of publick prayer, which includes prayers for the dead, prayers to the saints, praying in an unknown tongue, etc. These are a historical account, not a biblical justification for them.
He goes on to describe some of the issues with publick prayer matched up against what would be considered characteristics of a "Good Publick Prayer"
He lists quite a few of the faults that can accompany publick prayer. Here are some examples -
1) Repetition of favorites words
2) Prayers that are disorderly, prayers with a lot of stumbling etc.
3) Too much detail.
4) Prayers that are too long
5) Humor or sarcasm, among other things that don't belong in publick prayer
When he speaks of those qualities indicative of "good publick prayer," he states that it should -
1) Be filled with the word of God. Pray scripture, pray God's word
2) Be orderly, not disjointed
3) Be reverential and appropriate for the occasion - "seasonal"
4) Filled with the Gospel.
With only two hundred pages, the book is an easy and short read and one I think all who lead in publick prayer should read.
Publick prayer, as the author emphasizes, is an outpouring of what happens already in private, and as the author points out, extemporaneous.
The book challenges us on a number of fronts, including a section on the history of publick prayer, which includes prayers for the dead, prayers to the saints, praying in an unknown tongue, etc. These are a historical account, not a biblical justification for them.
He goes on to describe some of the issues with publick prayer matched up against what would be considered characteristics of a "Good Publick Prayer"
He lists quite a few of the faults that can accompany publick prayer. Here are some examples -
1) Repetition of favorites words
2) Prayers that are disorderly, prayers with a lot of stumbling etc.
3) Too much detail.
4) Prayers that are too long
5) Humor or sarcasm, among other things that don't belong in publick prayer
When he speaks of those qualities indicative of "good publick prayer," he states that it should -
1) Be filled with the word of God. Pray scripture, pray God's word
2) Be orderly, not disjointed
3) Be reverential and appropriate for the occasion - "seasonal"
4) Filled with the Gospel.
With only two hundred pages, the book is an easy and short read and one I think all who lead in publick prayer should read.
November 22, 2025
An interesting read on prayer in public worship.
December 24, 2017
This was a thoroughly enjoyable read! With no lack of force, insight, or biblical acumen, Miller delivered in this book a powerful charge to the young ministers and seminary students of his day. His charge? Take public prayer seriously - just as seriously as you take preaching. Prayer is to be prepared for, from the heart, and wedded to pious living. Equal parts historical, theological, and practical, this book is as useful today as it was in the mid-1800s.
August 11, 2025
Simply excellent! Good advice and sound biblical wisdom. Much to chew on.
March 29, 2023
Summary: A classic discussion advocating for extemporaneous public prayer as the practice of the church in the first five centuries of its existence, how this is done badly and well, and how the pastor may pursue excellence in public prayer.
Public prayer is the one other public utterance common in many churches besides the preaching of God’s Word in worship services. The latter involves a pastor leading the people to hear God’s Word for them together. The former involves the pastor leading the people in approaching God together, addressing God. Samuel Miller, in this reprint of a classic from 1849, argues that we tend to give far more attention to the preaching than to public prayer but that public prayer is equally of great importance.
He begins by addressing the history of public prayer, making the case that the earliest practice of the church was extemporaneous public prayer, surveying both the New Testament and texts from the early fathers. He treats prayers toward the east, for the dead, to saints, to Mary, in unknown tongues and responses to prayer as either later practices or not grounded in biblical doctrine. He does find warrants for various postures, particularly kneeling and standing–and not sitting!
He contends that the use of prescribed forms, defended from scripture is both a later introduction, and lacking basis. He believes prescribed prayers circumscribe the ministry of the Spirit and easily lapse into formalism and cannot possibly cover all the circumstances of human existence.
He enumerates some of the common faults in public prayer, including:
1. Excessive use of favorite words, like “Oh God!” (or in our day “just”).
2. Hesitations, embarrassment, stumbling, and pauses in utterance.
3. Ungrammatical expressions.
4. The lack of regularity and order–prayers that are a jumble.
5. Excessive minuteness of detail.
6. Excessive length–he suggests not more than 12-15 minutes, which would be excessive by today’s standards!
7. Overuse of highly figurative language.
Introducing party politics–a word needed in many pulpits today!
8. Expressions of the amatory class (expressions that in other context may be used of a romantic lover).
9. Wit, humor, or sarcasm.
10. Using prayer for didactic purposes.
He goes on to enumerate seven more faults, but this gives you the idea.
He then turns to characteristics of good public prayer which:
1. Abounds in the language of the word of God. We used to say that the best way to pray scripturally was to pray scripture.
2. Is orderly, though free to vary the order.
3. Is dignified, general in its plan, and comprehensive but not excessive in detail.
4. Is not overly long
5. Is seasonable and appropriate to the occasion.
6. Is filled with gospel truth and refers to the spread of that gospel.
7. Concludes with doxology.
He touches on fifteen points altogether that make for good public prayer and then concludes with how the minister cultivates excellence in public prayer, which for Miller begins with private prayer, reading works on prayer, saturating one’s life with scripture, to be prepared to pray about any of the events that arise in life, and while not “rehearsing prayers,” to engage in devotional composition of them, the counterpart to one’s study and preparation to preach.
As may be evident, Miller offers both practical ideas and an overarching theology and spirituality of public prayer. While this certainly needs to be adapted to our current forms of worship, there is much good here to heed. The contemporary reader will note a degree of anti-Roman Catholic polemic, that would not have been uncommon to reformed pastors of his time, mostly in the sections on history and liturgy. Those from liturgical traditions would no doubt have rejoinders to his critique of the use of forms, and as he acknowledges, extemporaneous public prayers may have their own problems, and even deteriorate into forms as well. A vital, Spirit-filled and scripture-informed life on the part of those who lead God’s people in worship is truly the decisive difference. For those of us in more extemporaneous prayer traditions, this book is a gold mine of good ideas, as relevant today as in 1849.
____________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
Public prayer is the one other public utterance common in many churches besides the preaching of God’s Word in worship services. The latter involves a pastor leading the people to hear God’s Word for them together. The former involves the pastor leading the people in approaching God together, addressing God. Samuel Miller, in this reprint of a classic from 1849, argues that we tend to give far more attention to the preaching than to public prayer but that public prayer is equally of great importance.
He begins by addressing the history of public prayer, making the case that the earliest practice of the church was extemporaneous public prayer, surveying both the New Testament and texts from the early fathers. He treats prayers toward the east, for the dead, to saints, to Mary, in unknown tongues and responses to prayer as either later practices or not grounded in biblical doctrine. He does find warrants for various postures, particularly kneeling and standing–and not sitting!
He contends that the use of prescribed forms, defended from scripture is both a later introduction, and lacking basis. He believes prescribed prayers circumscribe the ministry of the Spirit and easily lapse into formalism and cannot possibly cover all the circumstances of human existence.
He enumerates some of the common faults in public prayer, including:
1. Excessive use of favorite words, like “Oh God!” (or in our day “just”).
2. Hesitations, embarrassment, stumbling, and pauses in utterance.
3. Ungrammatical expressions.
4. The lack of regularity and order–prayers that are a jumble.
5. Excessive minuteness of detail.
6. Excessive length–he suggests not more than 12-15 minutes, which would be excessive by today’s standards!
7. Overuse of highly figurative language.
Introducing party politics–a word needed in many pulpits today!
8. Expressions of the amatory class (expressions that in other context may be used of a romantic lover).
9. Wit, humor, or sarcasm.
10. Using prayer for didactic purposes.
He goes on to enumerate seven more faults, but this gives you the idea.
He then turns to characteristics of good public prayer which:
1. Abounds in the language of the word of God. We used to say that the best way to pray scripturally was to pray scripture.
2. Is orderly, though free to vary the order.
3. Is dignified, general in its plan, and comprehensive but not excessive in detail.
4. Is not overly long
5. Is seasonable and appropriate to the occasion.
6. Is filled with gospel truth and refers to the spread of that gospel.
7. Concludes with doxology.
He touches on fifteen points altogether that make for good public prayer and then concludes with how the minister cultivates excellence in public prayer, which for Miller begins with private prayer, reading works on prayer, saturating one’s life with scripture, to be prepared to pray about any of the events that arise in life, and while not “rehearsing prayers,” to engage in devotional composition of them, the counterpart to one’s study and preparation to preach.
As may be evident, Miller offers both practical ideas and an overarching theology and spirituality of public prayer. While this certainly needs to be adapted to our current forms of worship, there is much good here to heed. The contemporary reader will note a degree of anti-Roman Catholic polemic, that would not have been uncommon to reformed pastors of his time, mostly in the sections on history and liturgy. Those from liturgical traditions would no doubt have rejoinders to his critique of the use of forms, and as he acknowledges, extemporaneous public prayers may have their own problems, and even deteriorate into forms as well. A vital, Spirit-filled and scripture-informed life on the part of those who lead God’s people in worship is truly the decisive difference. For those of us in more extemporaneous prayer traditions, this book is a gold mine of good ideas, as relevant today as in 1849.
____________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
February 14, 2022
A monumental work on the necessity, practice, and sacred nature of public prayer. Miller is right; if we devoted as much thought to our public prayer life as we do to sermon preparation, then we'd have far more fruitful ministries and application of the word to our people. This work is excellent for formulating one's public prayer life, what form prayer should follow, and why. The book is best broken into two halves with the first being heavily polemical and the second more applicatory. In the first Miller spends a lot of time describing the history of public prayer in the church, the biblical elements of it, and engages in polemics against memorized prayers, written prayers, whil still guarding against praying whatever one feels. He's firmly on the side of the Westminster Directory of Publik Worship. The second still has polemical elements, but is more applicatory such as length, usage of Scripture, and acceptable forms. My one main quibble with Miller's work is the length of the book and redundancy issues. His sentences are hard to follow at times, he will repeat himself, and will take rabbit trails using examples from his personal life. Other than that, I'd highly recommend this book to ministerial students, ministers, and elders who are engaged in public prayer within the church. A great work and quite useful!
June 29, 2025
Public prayer is different from private prayer, and should be treated as such. Public prayer is the act of lifting up the cares and burdens on behalf of the collective group. But instead of speaking to both the group AND God, your mind [and both eyes] are instead looking solely into heaven toward the God who sits enthroned there, as the congregation listens in and is edified by it.
A minister should put as much practice into public prayer as he does into preaching. With extemporaneous (spoken spontaneously guided by the Holy Spirit but still organized), as the preferred method.
A minister should put as much practice into public prayer as he does into preaching. With extemporaneous (spoken spontaneously guided by the Holy Spirit but still organized), as the preferred method.
June 15, 2021
Thoughtful work on the urgent importance of public prayer. The section refuting prescribed liturgies was tedious because it's not an issue I deal with, but the latter portion of practical suggestions for improving in public prayer was invaluable.
September 27, 2025
I don't give public prayer the consideration it deserves, and I'm thankful for a careful, biblical, historical, and practical guide which Miller provides here. I imagine this would be beneficial to any minister of the gospel.
January 3, 2026
An outstanding work on a relatively niche, yet vitally important subject - that on public prayer. Imminently practical and useful. The portions on the history of public prayer and practical advice were particular highlights.
April 18, 2020
Very useful book and I’m not afraid to say that has vital importance for the life of a Christian minister!
February 12, 2022
Great book on prayer. Shows the importance of Prayer in worship.
May 5, 2023
Outstanding resource for pastors desiring to improve in public prayer
April 6, 2025
Skimmed. A useful handbook.
January 22, 2016
Samuel Miller, the second professor at Princeton Seminary, published this work on public prayer in 1849. Miller begins with a description of public prayer and then argues for it, the need and historical practice, and also against liturgies (formal written prayers). These are interesting chapters but the real value comes in the last three chapters on the error of public prayer, the characteristics of good public prayer, and the means to attain proficiency in public prayer. For anyone who looks to better themselves in praying in public this is a fine volume to read, especially the last three chapters.
I have the old Sprinkle Publications edition. The pages are small and the type large, which makes for a quick read of the 306 pages.
I have the old Sprinkle Publications edition. The pages are small and the type large, which makes for a quick read of the 306 pages.
July 11, 2016
This book reads in two halves. Approximately have the volume is given to combatting what might be described as "hard" errors in prayer, such as praying to saints, praying superstitiously in a particular direction, reciting memorised prayers, or using a set liturgy. The remainder deals with "soft" issues, such as content, length, language, vocal tone. This book excels in dealing sensitively and reasonably with the second group of issues.
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April 30, 2011Old and excellent. Favorable to extemporaneous prayer as opposed to written forms, Good stuff!
March 16, 2011
Miller brings up some challenging points, but gets a little longwinded. Then again, if pastors don't write in depth books on every possible aspect of prayer, who will?
April 11, 2011
Superb treatise on public prayer by the great 19th century Princeton theologian! He makes an excellent case that extemporaneous prayer is far superior to written or memoriter prayers.
March 24, 2015
I'd give it four stars if it were half as long. The final chapter with "means of attaining excellence in conducting public prayer" was very helpful.
Displaying 1 - 21 of 21 reviews