I. This Altar Shows Us What Prayer Is.

Suppose we had been in that court when in the morning or in the evening the priest came with the glowing pan of coals from another altar in the outer court, and laid it on this altar, and heaped upon it the sticks of incense, we should have seen the curling, fragrant wreaths ascending till the House was filled with smoke,' as a prophet once saw it. We should not have wanted any interpreter to tell us what that meant. What could that rising cloud of sweet odorous signify but the ascent of the soul towards God? Put that into more abstract words, and it is just the old, hackneyed commonplace which I seek to try to freshen a little now, that incense is the symbol of prayer. That is so is plain enough, not only from the natural propriety of the case, but because you find the identification distinctly stated in several placesin Scripture, of which I quote but two instances. In one psalm we read, Let my prayer come before Thee as incense.' In the Book of the Apocalypse we read of golden bowls full of odorous, which are the prayers of saints.' And that the symbolism was understood by, and modified the practice of, the nation, we are taught when we read that whilst Zechariah the priest was within the court offering incense, as it was his lot to do,' the whole multitude of the people were without praying,' doing that which the priest within the court symbolized by his offering. So then we come to this, dear friends, that we fearfully misunderstand and limit the nobleness and the essential character of prayer when, as we are always tempted to do by our inherent self-regard, we make petition its main feature and form. Of course, so long as we are what we shall always be in this world, needy and sinful creatures; and so long as we are what we shall ever be in all worlds, creatures absolutely dependent for life and everything on the will and energy of God, petition must necessarily be a very large part of prayer. But the more we grow into His likeness, and the more we understand the large privileges and the glorious possibilities which lie in prayer, the more will the relative proportions of its component parts be changed, and petition will become less, and aspiration will become more. The essence of prayer, the noblest form of it, is thus typified by the cloud of sweet odorous that went up before God.

In all true prayer there must be the lowest prostration in reverence before the Infinite Majesty. But the noblest prayer is that which lifts' them that are bowed down' rather than that which prostrates men before an inaccessible Deity. And so, whilst we lie low at His feet, that may be the prayer of a mere theist, but when our hearts go out towards Him, and we are drawn to Himself, that is the prayer that befits Christian aspiration; the ascent of the soul toward God is the true essence of prayer. As one of the non-Christian philosophers--seekers after God, if ever there were such, and who, I doubt not, found Him whom they sought--has put it, the flight of the lonely soul to the only God'; that is prayer. Is that my prayer? We come to Him many a time burdened with some very real sorrow, or weighted with some pressing responsibility, and we should not be true to ourselves, or to Him, if our prayer did not take the shape of petition. But, as we pray, the blessing of the transformation of its character should be realized by us, and that which began with the cry for help and deliverance should always be, and it always will be, if the cry for help and deliverance has been of the right sort, sublimed into Thy face, Lord, will I seek.' The Book of Ecclesiastes describes death as the return of the spirit to God who gave it.' That is the true description of prayer, a going back to the fountain's source. Flames aspire; to the place' whence the rivers came thither they return again.' The homing pigeon or the migrating bird goes straight through many degrees of latitude, and across all sorts of weather, to the place whence it came. Ah! brethren, let us ask ourselves if our spirits thus aspire and soar. Do we know what it is to be, if I might so say, like those captive balloons that are ever yearning upwards, and stretching to the loftiest point permitted them by the cord that tethers them to earth?

Now another thought that this altar of incense may teach us is that the prayer that soars must be kindled. There is no fragrance in a stick of incense lying there. No wreaths of ascending smoke come from it. It has to be kindled before its sweet odor can be set free and ascend. That is why so much of our prayer is of no delight to God, and of no benefit to us, because it is not on fire with the flame of a heart kindled into love and thankfulness by the great sacrifice of Jesus Christ. The cold vapors lie like a winding-sheet down in the valleys until the sun smites them, warms them, and draws them up. And our desires will hover in the low levels, and be dank and damp, until they are drawn up to the heights by the warmth of the Sun of righteousness. Oh! brethren, the formality and the coldness, to say nothing of the inconsecutiveness and the interruptedness by rambling thoughts that we all know in our petitions, in our aspirations, are only to be cured in one way :--

Come! shed abroad a Savior's love,And that will kindle ours.'

It is the stretched string that gives out musical notes; the slack one is dumb. And if we desire that we may be able to be sure, as our Master was, when He said, I know that Thou hearest me always,' we must pray as He did, of whom it is recorded that He prayed the more earnestly,' and was heard in that He feared.' The word rendered the more earnestly' carries in it a metaphor drawn from that very fact that I have referred to. It means with the more stretched-out extension and intensity.' If our prayers are to be heard as music in heaven, they must come from a stretched string.

Once more, this altar of incense teaches us that kindled prayer delights God. That emblem of the sweet odor is laid hold of with great boldness by more than one Old and New Testament writer, in order to express the marvelous thought that there is a mutual joy in the prayer of faith and love, and that it rises as an odor of a sweet smell, a sacrifice acceptable, well pleasing to God.' The cuneiform inscriptions give that thought with characteristic vividness and grossness when they speak about the gods being gathered like flies round the steam of the sacrifice.' We have the same thought, freed from all its grossness, when we think that the curling wreaths going up from a heart aspiring and enflamed, come to Him as a sweet odor, and delight His soul. People say, that is anthropomorphism making God too like a man.' Well, man is like God, at any rate, and surely the teaching of that great name Father' carries with it the assurance that just as fathers of flesh are glad when they see that their children like best to be with them, so there is something analogous in that joy before the angels of heaven which the Father has, not only because of the prodigal who comes back, but because of the child who has long been with Him, and is ever seeking to nestle closer to His heart. The Psalmist was lost in wonder and thankfulness that he was able to say tie was ex-toiled with my tongue.' Surely it should be a gracious, encouraging, strengthening thought to us all, that even our poor aspirations may minister to the divine gladness.

Now let us turn to another thought.