How can I stop being nervous about praying publicly?

This will suffice as to the breaking of bread, barely as the subject has been touched. A few words remain to be added in regard to prayer. There is very often a great mistake made as to this. We hear, sometimes about the "gift of prayer;" but where do you find it? Show me a passage of scripture which speaks of a "gift of prayer" in the sense in which people commonly use the term? What is the effect? It largely hinders conscientious modest simple souls, who otherwise would join heartily in public prayer. But they cannot give themselves credit for possessing the "gift of prayer." They are frightened by what is a mere bugbear — by what is really, if they but knew it, a blunder. The consequence of this for them is, that they hang back, and are silent, when the meeting would be greatly benefited by their help. Are there not some now present who know well that they have had many a time a desire to pray, and thus express the wants of God's assembly to Himself, but who have been deterred because they feared their lack of a "gift of prayer," and that they might not be able to pray long enough, or in a way acceptable to some whom they have heard insisting on the "gift of prayer"? Is it not a fact? I entreat you, beloved friends, to listen to them no more, nor heed your own thoughts and feelings.

This will suffice as to the breaking of bread, barely as the subject has been touched. A few words remain to be added in regard to prayer. There is very often a great mistake made as to this. We hear, sometimes about the "gift of prayer;" but where do you find it I Show me a passage of scripture which speaks of a 11 gift of prayer" in the sense in which people commonly use the term? What is the effect? It largely binders conscientious modest simple souls, who otherwise would join heartily in public prayer. But they cannot give themselves credit for possessing the "gift of prayer." They are frightened by what is a mere bugbear-by what is really, if they but knew it, a blunder. The consequence of this for them is, that they hang back, and are silent, when the meeting would be greatly benefited by their help. Are there not some now present who know well that they have bad many a time a desire to pray, and thus express the wants of God's assembly to Himself, but who have been deterred because they feared their lack of a "gift of prayer," and that they might not be able to pray long enough, or in a way acceptable to some whom they have heard insisting on the "gift of prayer"? Is it not a fact ? I entreat You, beloved friends, to listen to them no more, nor heed your own thoughts and feelings.

Isn’t it true that we make similar objections? Sometimes we feel too young or too ignorant to pray in the presence of others. Often, in fellowship at the Lord’s Table, we feel too timid to pray in the assembly! The years go by and we still feel too young or perhaps too inadequate, and we remain silent until middle age and finally old age arrives!

The Hittites dwell everywhere, and if you allow them, they will settle down in your midst. They will close your mouths, so you will be afraid to speak. Why is there so much silence amongst God's beloved people? Why is there so little testimony in the gospel? so little ministry amongst the saints? so few voices heard in prayer and praise in the assemblies? Is it not because the Hittites are allowed to dwell right in our very midst? You are afraid to speak a word for the Lord Jesus, afraid to lift up your voice in thanksgiving — to lead the prayers and praises to Christ Jesus. You are afraid to take your stand for Christ, confess Him fully — afraid to do that which your own conscience and the word of God declares should be done. Oh, the Hittites' empire is indeed a wide one, — it reaches everywhere, and their dwelling amongst us is a witness how we have failed to cast them out. Yet, thank God, their very presence amongst us is a call from Him to rise now and put them from us; to be done with fear, to be done with all this terror, this holding back, and to be strong in the Lord and power of His might.

The Hittites dwell everywhere, and if you allow them, they will settle down in your midst. They will close your mouths, so you will be afraid to speak. Why is there so much silence amongst God's beloved people? Why is there so little testimony in the gospel? so little ministry amongst the saints? so few voices heard in prayer and praise in the assemblies? Is it not because the Hittites are allowed to dwell right in our very midst? You are afraid to speak a word for the Lord Jesus, afraid to lift up your voice in thanksgivingto lead the prayers and praises to Christ Jesus. You are afraid to take your stand for Christ, confess Him fullyafraid to do that which your own conscience and the word of God declares should be done. Oh, the Hittites' empire is indeed a wide oneit reaches everywhere, and their dwelling amongst us is a witness how we have failed to cast them out. Yet, thank God, their very presence amongst us is a call from Him to rise now and put them from us; to be done with fear, to be done with all this terror, this holding back, and to be strong in the Lord and power of His might.

Public prayer. When thou prayest before others, observe on what thou bestowest thy chief care and zeal, whether on the externals or internals of prayer; that which is exposed to the eye and ear of men, or that for the eye and ear of God; the devout posture of thy body, or the inward devotion of thy soul; the pomp of thy words, or the power of thy faith; the agitation of thy bodily spirits in the vehemency of thy voice, or the fervency of thy spirit in heartbreaking affections. These inward workings are the very soul of prayer. The sincere soul dares not be rude in his outward posture; he is careful of his words, that they may be grave and pertinent, neither would he pray them asleep who join with him, by a cold manner of delivering his prayer; but still it is the inward disposition of his heart he principally looks to, knowing well, that it is possible to warm in prayer, thereby benefiting others, and at the same time have his own heart cold and idle; therefore he doth not count he prays well, except he finds his own affections drawn out. The hypocrite, if he comes off the duty with the applause of others in the external performance, is well pleased.

Then, simplicity is desirable. Think of the prayers of the sufferers and the sinners recorded in the Gospels. They are invariably short and to the point. True prayers come from the heart, and not from the lips merely.

Peter sincerely desired to understand the parable, and in the simplest language sought it. For brevity and directness this prayer, for such it is, cannot be surpassed, though it reminds one of the prophet's prayer, "Lord, I pray thee, open his eyes, that he may see" (2 Kings 6:17). Both Elisha and Peter remember to whom they are speaking, and waste no words. They know exactly what they want, and they each say just that to the Lord, and stop. This is real prayer. Any more would be mere verbiage, to be deplored and deprecated, no matter from whose lips.

But prayer can become a mere religious exercise or show. This danger arises especially in public prayer-in the family circle, but especially in the assembly. A child once said to his father: "You always pray in a different manner when we have visitors!" Some prayers in the gatherings-uttered in a sanctimonious tone or a gushing flood of words-raise the question if they are not rather directed to those present than to God.

The Lord refers to such dangers when He speaks to His disciples about the hypocrites who loved to pray publicly in order to be seen of men and to be admired for their piety. The Jews of that time had the habit of praying at certain fixed times of the day (Acts 3:1). This generally took place in the temple or in the synagogue but if this was not possible they were allowed to pray just wherever they might be. The Lord Jesus is probably primarily referring to this. Yet His words do not mean that He judged every public prayer as hypocrisy. Various references in the New Testament show that the Lord Jesus Himself prayed in public (Matt. 14:19; 15:36). It was the practice of the first Christians to pray in public too (Acts 12:5; 20:36; 27:35; 1 Tim. 2:8). The Lord Jesus therefore does not refer to the place but to our inward attitude and the motive for prayer. For God knows our hearts through and through. "For there is not a word in my tongue, but, lo, O LORD, Thou knowest it altogether" (Psa. 139:4). Knowing that we cannot pretend anything before God we should not try to do so with our listeners either. They will, however, always be able to say a hearty "amen" to a simple, heartfelt prayer.

"But thou, when thou prayest, enter into thy closet, and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly" (v. 6). Let us repeat that the Lord Jesus does not want to judge public prayer as such. He does not only approve of secret prayer. He rather contrasts the danger of hypocrisy in public prayer with the prayer where there are no witnesses. In the privacy of our closet we are alone with our Father where we may pray straight from our hearts. We are aware that even our hidden thoughts, our needs and sorrows, are known to Him. Now we should show the same sincerity in public prayer, though we won't be able to utter in public all that we utter in our closet. This difference between private and public prayer is at times overlooked or misunderstood. But sincerity and simplicity should characterise both.

I remember myself, for instance, a person in whom the beginning of his work in the ministry of the word among the saints was of this sort. Found just in such a company as is here this night, he had strongly enough the word of God laid on his spirit. He was timid; he did not wish to speak; he dreaded a mistake about the Lord's will in rising, but he did not like to risk the appearance of forwardness. Was there not pride in this? He really shrank from what people might say, and consequently kept back. There is sometimes as much of self in cleaving to one's seat, as in too great eagerness to leave it. There may be flesh in both ways — the vanity of coming forward, and the pride that shrinks from being thought vain. Both are wrong. Were there more simple occupation with the Lord, and hearty exercise of love in seeking the good of souls, most of these difficulties would disappear. However he had not the faith to go forward. The meeting proceeded. The very scripture so heavily pressing on his heart was read by another. Then he felt constrained to rise, and ventured to speak out boldly the word of God, who was pleased to carry home the message to the hearts and consciences of the children of God then present. This was used to teach him to confide in the Lord, and with quietness and simplicity to go on in the face of difficulty, opposition, detraction, hindrance — everything which the enemy excites wherever there is a gift from Christ exercised in dependence on Him; for assuredly he will never leave undisturbed those who are really raised up of God. He may not harass thus where natural or worldly plans reign, but he knows how to sift, thwart, and trouble where Christ is sought to be served. Thus the fact of such opposition and difficulties ought rather to reassure and cast on the Lord where there is faith to look to Him and His word.