1. Prayer, in the restricted sense in which we now speak of it, as denoting "petition" or "supplication," consists in offering up "the desires of the heart to God for things agreeable to His will." It is not a mere formal, outward homage, such as might be rendered by words, or ceremonies; it is a spiritual service, in which the mind and heart of man come into immediate converse with God Himself. It is offered to Him personally, as to the invisible but ever-present "Searcher of hearts," who "hears the _desire_ of the humble," and whose "ear is attentive to the voice of their supplications." This implies the recognition of His omnipresence and omniscience, but these perfections of His nature do not supersede the expression of our desires in prayer, just because prayer is designed, not to increase His knowledge, but to declare our sense of dependence on His will, and to procure His grace to help us in every time of need. Our petitions, too, are always bounded within certain limits, and subject to at least one indispensable condition; they are offered only "for things agreeable to His will;" and when our own will is thus, in the very act of prayer, expressly subordinated to that which is alone unerring and supreme, we acknowledge at once His rightful sovereignty and our dutiful subjection, and we are not justly chargeable with the presumption of dictating to God the course of procedure which He should pursue towards us. We are protected, too, against the evils which our own _errors in prayer_ might otherwise entail on us, for "we know not what things to pray for as we ought;" and we have an infallible security that, in the best and highest sense,--that which is most in accordance with our real welfare,--our prayers _must_ be answered, since our wills are resolved into His will; and His will, being omnipotent, cannot be resisted or frustrated in any of its designs. Our assurance of the certain efficacy of our prayers is so much the greater, in proportion as we have reason to believe that the things for which we pray are agreeable to His will; and hence we are more confident in asking spiritual than temporal gifts; for the former we know to be always agreeable to His will and conducive to our own welfare, while the latter may, or may not, be good for us in our present circumstances, and must be left at the sovereign disposal of Him who knows what is in man, and what is best for each of His children. 2. Considering the relation in which we stand to God as His creatures and subjects, it is natural, fit, and proper that _we_ should make known our requests to Him, and supplicate the aids both of His providence and grace; and if it be _our duty_ to pray, it is reasonable to believe that God will have some respect to our prayers in His methods of dealing with us; in other words, that, as a righteous moral governor, he will make a difference between the godly and the ungodly, the men who do, and the men who do not, pray.