Ques. 1. – What may we ask Christ our Lord for, and what God the Father?

Ans. – Cold exactness Is not so valuable in prayer, as ardent desire and simple faith. And yet there is a propriety In presenting certain petitions to our Lord and others to the Father. Doubtless many a Spirit-taught soul Is guided unintelligently. In general, all that pertains to the Church, its testimony, order, and ministry would be referred directly to the Head of the Church. Thus Paul, when afflicted and apparently hindered in his ministry, appealed to the Lord. Equally, when it is the need of the child, or confession or supplication, the Father would be addressed.

There should ever be care not to allow the thought that our Lord Jesus Is more accessible than the Father, – "the Father Himself loveth you;" and on the other hand, that the Lord la not equal with the Father.

In this connection also we may be allowed to point out a confusion in addressing the Godhead which surely It would be pleasing to our God to correct. It Is painful to hear the expression, " O Lord our Father," and thanks to the Father that He died for us.

Ques. 2. – Would you explain from God’s word what Is the nature of the meeting commonly called "The Prayer Meeting."

What place is there in it for teaching or exhortation, or for the preaching of the gospel?

If It is a prayer-meeting, should we not go with the expectation and desire that it should be really that? How is It that so few pray, of those who attend this meeting?

ANS.- The mariner of life in New Testament times was, of necessity, far simpler than in ours. While they had meetings in which either prayer, teaching, or exhortation might be prominent, there is no distinct mention of what we would call a prayer, or a reading meeting exclusively.

The general exhortation as to meetings-"not forsaking the assembling of ourselves together as the manner of some Is" (Heb. 10:25) -would be our warrant for meeting together for prayer or for any other godly purpose. There cannot be the least doubt, that prayer has a prominence In the descriptions of Christian life that is too often forgotten. " They continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and In prayers" (Acts 49:42). This gives the general practice of the early Church. When special needs arose, as In the case of Peter’s imprisonment, there was unceasing prayer for His release, and at a meeting evidently for that purpose, he presented himself after his miraculous deliverance (Acts 12:1-19), particularly verse 12). At Philippi (Acts 16:10), we have what is the nearest approach to the thought of an exclusive prayer-meeting. This passage at any rate shows that prayer was the prominent feature at a meeting where even such a teacher as (he apostle Paul was present. We would gather from these and other scriptures, together with the general tone of the New Testament, that while there was no special meeting so designated, the prayer-meeting was the characteristic feature of the gatherings of God’s people.

And what could be more natural? They were weak and helpless, and felt it; Ignorant, and knew whence wisdom came. Certainly they would pray, both as individuals and as companies of Christians. Our shame Is that we feel our weakness and Ignorance so little, and that, we have little doubt, lies at the root of the lack of prayer and Its answer. If we feel this, surely we can take courage to believe God is awakening us.

As to the remedy, it must be a divine one which awakens the saints to a sense of their need. We do not believe any arrangements of man can do this. We may call it a prayer meeting, but that will not make it one. Felt need, earnest desire, a simple faith,- these will make the gatherings of the saints real seasons for prayer. We do not believe that any rule, written or understood, can give its true character to this meeting. The Spirit of God must be unhindered in His holy work of leading us in prayer, praise, exhortation, or whatever may be called for.

On the other hand, we believe with our correspondent, that there is great danger of neglect of united prayer. Surely, with all the occasion there is for it, it becomes us to be much in believing prayer for "grace to help." Sad it is indeed, with all our needs, personal and corporate, with all the Lord’s work that should be done,-to see saints sit mute, or engage in what seems so little to be the "effectual fervent prayer of the righteous." How is it, in our assemblies, the voice of some is never heard in prayer? May there not be a subtle pride at the root of this- the feeling that we cannot pray as long or as eloquently as others? God forbid that such thoughts should prevail. The Pharisees, "fora pretense," made long prayers, and all those prayers recorded in the New Testament, even our Lord’s matchless one in John 17:, are brief; while many a needy one uttered his petition in a sentence or two:"Lord, help me;" "Lord, save me; " " Thou Son of David, have mercy on me." We long to see a spirit of deep earnestness in every saint, that will express itself in such pungent brief petitions. May there be thus many brief prayers, rather than a few lengthy ones. Far be it from us to criticize. Thank God for much real prayer; but do we not all feel our lack in this matter?

Where there is a real spirit of prayer, it will unquestionably be a prominent feature of the meeting; but how sweetly will a suited word of exhortation and encouragement suit with the prayer. As to a word of gospel at a meeting for prayer, it would hardly be suitable, unless the unconverted were present in such numbers as to warrant our turning particularly to them. We are to remember that the strongest testimony to the unsaved is the manifest presence of God in the midst of His gathered people. (1 Cor. 14:23-25.)

May our God awaken us as to our need in this matter, stirring us up to true prayer as never before. What joyous thanksgiving would soon mingle with the supplications!