4.-PRAYER "He that cometh to God" (Heb. 11:6).

There would be less formality in prayer, and far more strength and enjoyment in it, if we did but grasp the idea of what prayer really is.

Simple as it is, real prayer requires some effort of the mind in its exercise. For, while we are ready enough to pay some daily tribute of homage to the Throne of Grace, natural slothfulness always recalcitrates against an effort of the mind.

Gradual ascent is as necessary to the mind, in order to its reaching a great idea, as it is to the body to reach a great height. We cannot reach the summit of a mountain without first toiling up its base, traverse its breast, and overcome obstacles to reach the glorious view from its summit. We are still at an infinite distance from the blue vault of the firmament which stretches above our heads, but we have a better and more exalted view of what that firmament is. We have, at least, risen above the fogs and mists which obscure its glory, while the air which encompasses us is transparent to the eye and invigorating to the frame. Let us apply these reflections to the subject in hand.

True prayer is nothing less than "Coming to God," as we read in our text. The bare conception of this "coming to God " is in itself sublime and ennobling in the highest degree. Still, while we are familiar with the idea of it, or the expression of it, the edge of this truth may, by its very familiarity, cease to have its definite, elevating power over our spirit. Let us then seek and pray that the sublimity and power of it may revive in our minds, and impress our spirit in our "coming to God."

Prayer is the foundation of devotedness in a Christian's life – not mere spasmodic times of prayer, as we may call them, when under stress of circumstances we are compelled to resort to prayer for relief-but the stated times for prayer as an integral part of our spiritual life. How great is this privilege of our "coming to God!" Let me exemplify, however feebly, by a supposition in the things of this life.

Suppose that we enjoyed the privilege of opening our minds to, and consulting in our every difficulty and trial, the wisest, best, and worthiest man upon earth. Suppose that such a person resided near unto us, so as to be at all times easily accessible; that his doors were open day and night with the given assurance that we shall never be denied. We know his sincerity, and are assured that with ability and keen interest he will consult our best interests and welfare. Can there be any doubt that such an one would be besieged for admission to his presence ? And if not immediately extricated from distress or difficulty by his advice, it would be a great relief to the mind to hear him say, " This is an intricate case; but I will bear it in mind, and take such measures as are for your greatest welfare and final good." Can it be supposed that we should not avail ourselves of such a privilege, or fail to call upon him in all our cares ?

Let us contemplate this privilege, which, not only might be, but is in fact our own; yet we either fail to avail ourselves of it, or do so in such a distant, formal manner that it might surprise ourselves as well as on-looking angels. Still, "He that cometh to God " is the privilege of us all.
And what shall I say of this privilege ? Human language fails in the attempt to describe it. All that we can conceive of goodness, wisdom, power, with discernment of results which we cannot see, with absolute control of them; which no opposition can surprise, or perverse agencies can defeat; which turns the very arm of opposition into a minister of His will for our good; then think of such love as is not discouraged by the weakness or even degradation of its object, which clings to the sinner while it abhors his sins-think of such a Being accessible to you, and that it is He who bids you come, "casting all your cares upon Him, for He careth for you " (i Pet. 5:7).

But might we not be reasonably barred from this "coming to God " by some feeling of His consuming holiness and the consciousness of our sinful-ness ? Our own hearts, together with Scripture, assure us of God's antipathy to evil ; " He is of purer eyes than to behold iniquity;" His very nature is a consuming fire in view of sin. As the concentrated rays of the sun shrivel and burn all perishable material, something like this would be the fate of a sinner unprotected by the blood of the Lamb in the presence of God. But we know well the perfect and blessed provision He has made in giving Christ to be our righteousness. The Righteous One having endured God's curse upon sin is the shelter for every member of the human family who, without attempt at self-justification, simply throws himself upon the promise, "Him that cometh to Me, I will in no wise cast out." "I am
the way," He said, "No man cometh to the Father but by Me." So that in coming to God, it must be in dependence upon Christ and His atoning blood. Returning directly to our subject, prayer is the source of strength in which the Christian must meet the duties and difficulties of life. Every real Christian is aware that to reduce prayer to forms, is to drain it of all virtue, with no power to guide or comfort. Let us recommend therefore that special attention be paid to the condition of mind needed for prayer. Let the mind be toned down, calmed, solemnized, by taking in the thought of the presence of God, and the sublime idea of coming to Him. We have already sought to indicate what may well occupy the mind in connection with our stated times of prayer. Recall these or such like thoughts. Think of the majesty, wisdom, power, and love of God. What elevating subjects to kindle in our hearts some precious sense of WHO it is to whom we come to present our prayers, supplications, and thanksgivings.

But a ready excuse with many is that their occupation leaves no time for what we have described in connection with prayer. The answer to this is twofold. First, that time may probably be gained by a little self-discipline which every one should readily bestow on what relates to our salvation from the snares we must meet in this world. Let conscience answer whether, despite all this pressure of occupation, time is not continually made for engagements of an agreeable nature; and if made for them, why not for more serious engagements ? Secondly, in prayer, as in other things, a little done well is better than more done superficially. Let it be remembered that both the precept and model which our Lord has given us, rather discountenance long prayers. He has counseled us against using vain repetitions, and thinking we shall be heard for much speaking; and what, we call "the Lord's Prayer," is such as to invite the petitioner to pause upon each clause and expand its meaning for himself as he goes along.

But again, lest an honest and tender soul be discouraged at the sense of its emptiness, dulness, and lack of enjoyment in prayer (which we all more or less experience at times) let it not discourage our continuance in the stated times for prayer. This very emptiness and lack of joy which we experience, may turn to real profit, if it but leads us to a deeper apprehension of our nothingness, of our being but dry trees whose help must be from the Lord, to whom we unbosom all this barrenness and drought. Be of good cheer, brother, sister; your Lord sees it all, and He is the smitten Rock from whom the living waters flow to His thirsting people in a dry and barren land.

( To be continued.)