this great object, and the interest in it which cannot fail to be excited, when it is seriously considered. Thus our youthful martyr to the cause may promote it inore by his death, than he could have done by his life. "Thou didst well that it was in thy heart," was the repeated declaration of God to David, who desired to construct the temple, the building of which was reserved to another. And is it presumptuous for us?-we think not-to indulge an humble confident hope, that He who is made head over all things to the church, has already said to our deceased missionary in the mansion above, "thou didst well that it was in thy heart" to go to Africa; but enter into thy rest; thy death shall be blest; and another shall bear the toils, and meet the perils which are spared to thee; and with him thou shalt rejoice in the success of the gospel, which, from these heights of glory, thou shalt witness in the dark regions to which thou wouldst have gone.

A monitory lesson is solemnly given to all the friends of missions by the death we contemplate. We are taught to regard our missionaries as unreservedly consecrated to God, to be disposed of according to his sovereign will, and not according to our wishes. We are taught that He may see meet to make use of them as instruments to promote his cause, either by life or by death, in a way wholly unexpected by us. We are taught that our faith, and patience, and perseverance, in missionary plans and efforts, may be-probably will be severely tried, before success will be granted. We are

taught that there may be danger and death where neither is thought of, and protection from both, where much had been apprehended. On the whole, we hope that the death of the beloved Barr will excite many of the members of our Theological Seminaries, to offer themselves for foreign missions, and for those to Africa in particular; for we ask them-who of you all would not think it desirable, rather than dreadful, to die as Barr died, if such should be the will of God? -To go by a triumphant death to the heavenly crown of a missionary, without a missionary's trials and toils! We cannot think that our brethren of the Western Foreign Missionary Society will be discouraged, but rather animated to increased activity and effort, by this trial of their faith and fidelity, in the death of one of their African missionaries, before he had left his native land. It was not till after more than fifteen years of delay, and the death, if we rightly recollect, of several missionaries, that the London Missionary Society were permitted to witness any decided success in their mission to Tahite. But then their believing perseverance was crowned with such a triumph as has scarcely been paralleled since the apostolick age. "A nation was born in a day." Let us follow their example-Let our faith be firm; let our exertions be augmented; let our dependence on God be more simple; let our prayers be more fervent, and more frequent, and more believing; and in due time "we shall reap if we faint not."

LECTURES ON THE PRAYER OF FAITH;

Read before the Theological Students at Auburn, N. Y. and published at their request. By James Richards, D. D. New York: Jonathan Leavitt, 182 Broadway.

1832.

We have read these lectures two in number-with great interest, and with no small gratification. The subject of them is one of much importance in itself; and one, at the same time, in regard to which very hurtful errors are entertained and propagated, in some parts of our country, particularly in the region in which the respect ed author resides. For this reason, as well as because he is placed at the head of a Theological Seminary, it was peculiarly proper that he should discuss the subject; and we are glad it has fallen into such able hands.

We are not accustomed to review, at much length, pamphlets of the size of that now before us. But for the reasons already intimated, we shall, on the present occasion, depart somewhat from our common usage; give a brief analysis of these lectures, make some passing remarks, and add quotations of considerable length. At the head of each of these lectures, we find placed the text James 1. 5, 6, 7.

"If any man lack wisdom, let him ask of God that giveth to all men liberally and upbraideth not, and it shall be given him; but let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord."

The professor introduces and makes a distribution of his subject as follows:

This is one of the many promises made to prayer; and, if properly understood, would teach us both how to pray and what

to expect from the performance of this duty. It places distinctly before us, not peculiar importance of prayer. "If any only the indispensable obligation, but the man lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him." But if God will give wisdom to him that asks-and that because he is liberal and

upbraideth not-no reason can be assignblessings to those who duly solicit them. ed why he should not give other needed In this passage we are taught also the manner in which prayer should be offered, to make it acceptable and availing. "Let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea driven with the wind and tossed; let not that man think he shall receive any thing of the Lord." It is not every kind of of faith only. The doubting or wavering prayer which is prevalent, but the prayer man has no reason to expect any thing from the Lord. If he receive at all, it must be in a way of mere sovereignty, and not according to promise; for none which the promise of acceptance is made. of his prayers possess the character to

But to place this whole subject more distinctly before you, I shall direct your attention to the following inquiries:

prayer? I. What is the great end or design of

II. Wherein does the importance of this duty appear?

tics of an acceptable prayer? III. What are some of the characteris

IV. What is to be understood by the prayer of faith, and how far has God bound himself to hear and answer such prayer?

The first of these divisions is treated both negatively and positively. In answering the question -What is the great end or design of prayer, the author says

"1. It is not, most surely, to inform the Most High of our situation or our wants. *** 2. Nor is it to excite him to greater degrees of pity or benevolence, or to render our own case, or the case of others, more interesting to him than before. * * * 3. Nor is it the design of prayer to effect any change in the purposes of God."

After very briefly, and very pertinently illustrating these particulars, it is said in the close of the last

Though it [prayer] cannot change or persuade God, it may accomplish very

After answering very satisfactorily, under the last particular, the common objection, that as the purposes of God are fixed from eternity, prayer can have no influence on events, the author sums up his argument and concludes this division of his subject by saying

"It is enough for us to be assured that God has established a connexion between asking and receiving-a connexion more or less certain according to circumstances, but of sufficient moment to awaken our hopes, and to become a powerful stimulus to prayer. All the promises made to prayer imply this, as do also the many instances in which God has heard the cries of his people."

Proceeding to his second inquiry, namely "Wherein does the great importance of prayer appear," the author says

"1. We mention first of all, the fact, that God is styled in his word a prayerhearing God. 2. But this truth

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is more distinctly announced in the repeated commands given us to pray. 3. The same conclusion follows most obviously from the promises which God has made to prayer. # * 4. We shall be still more impressed with this truth, if we consider a moment what prayer has actually done."

Reference is had in the fourth particular, to the answers made to the prayers of Moses, Joshua, Gideon, Barak, Sampson, David, Elijah, Isaiah, Jeremiah, Daniel, the Jews in the days of Esther and Mordecai; and of the primitive Christians, in the case of Peter, when on the point of being slain by the blood thirsty Herod; in the case of P. ul and Silas, at Philippi; and in the conversion of multitudes on the day of Pentecost.

"5. God often suspends his favours on the condition of our asking for them, and asking in a suitable manner.

6. I mention but one consideration more, to illustrate the necessity and importance of prayer-and that is, the example of Christ. Christ not only prayed often with his disciples; but he prayed alone, offering up strong crying and tears unto him that was able to save."

The author's reply to his third inquiry, viz. "What are some of the characteristicks of an acceptable prayer," is given under the following particulars-We quote the whole of the first

"1. I name as one circumstance of ac

ceptable prayer, that it must be the prayer of a righteous man;-in other words of a true Christian. It does not seem possible that God should accept the prayer of the wicked, as it cannot flow from a right spirit. Besides, we are expressly told, that the sacrifice of the wicked is an abomination to the Lord, while the prayer of the upright is his delight.' We will not say that God never hears the wicked, as he hears the young ravens when they cry. As a compassionate Being, he may so far regard their supplications as to deliver them out of their troubles. This is what the psalmist intimates when he celebrates the goodness of God towards 'those who go down into the sea in ships, and do business in the great waters. They see the wonders of the Lord in the deep. For he commandeth the stormy wind and lifteth up the waves thereof. They mount up to heaven; they go down again to the depths; their soul is melted, because of trouble. Then they cry unto the Lord, and he bringeth them out of their disHe maketh the storm a calm, so that the waves thereof are still.'

tresses.

"This is a wonderful expression of God's mercy-but no proof that he accepts the prayers of those whom he thus delivers from a watery grave. God is holy, and it would be inconsistent with this attribute to approve or accept of an act in his creatures, which had in it no degree of moral worth. He may have compassion on a sinner, and deliver him from trouble when he cries; but he can

not behold his character or his works with

approbation. This has always been a stumbling-stone to many; and not unfrequently furnished the ungodly with an excuse to withhold prayer altogether. The truth, however, must not be concealed, whatever abuses may be made of it. God hath said, He that turneth away his ear from hearing the law, even his prayer shall become sin. And David confesses, If 1 regard iniquity in my heart, the

Lord will not hear me.' And will he hear others, who regard iniquity in their hearts, and whose prevalent disposition is opposition to God and his law? The prayers of such persons, as well as all their other acts, are destitute of love to God and love to man, and cannot be accepted in the sight of him who looks to the very springs of action, and who condemns whatever is not accordant with his law. It appears, therefore, to be a primary requisite of every acceptable prayer, that it should flow from the heart or lips of a righteous

man."

We submit it to professor Richards, whether this particular is sufficiently guarded. Ought he not to have shown that men are

not to wait till they are satisfied that they are righteous men, before they attempt to pray? An important error is often committed in regard to this point, which it seems to us should have been exposed, and corrected.

"2. But secondly, it must be sincere, expressing an unequivocal desire for the object prayed for. 3. Prayer, to be acceptable and prevalent with God, must be earnest, as well as sincere."

We shall quote the whole of what is said under the following particulars, with which the first lecture is closed.

"4. Let me remark, however, in the fourth place, that though importunate, they should not be dictatorial or presumptuous. On the contrary, they should ever be marked by the deepest humility. This is an important requisite of every acceptable prayer. It is to the great God that we pray, the dread Majesty of the universe, before whom all nations are as the drop of the bucket, and as the small dust of the balance: it is to him in whose sight the heavens are not clean, and before whom cherubim and seraphim veil their faces. What are we, that we should speak to this great and glorious Being! One would think that we should shrink into the very dust at the thought. Surely it becomes us to approach him with the profoundest reverence and humility, laying ourselves at his feet, under a deep conviction of the awful distance between him and us. This was the temper of Abraham when he drew near to God in the plains of Mamre. We hardly know which to admire most, the humility of his address, or the persevering ardour with which it was urged. 'Behold, now, I

have taken it upon me to speak unto the Lord;' as if it was a great thing-a privilege, of which he felt himself wholly unworthy. And again: O let not the Lord be angry, and I will speak but this once.' Such also was the temper of the publican, who stood afar-off' from the mercy-seat, and who dare not so much as lift up his eyes to heaven, but smote upon his breast, and cried, God be merciful unto me a sinner.' And this is the temper, in a greater or less degree, of all acceptable worshippers. Their cry is the cry of the humble; and of them God hath said that he will not

despise their prayer. His promise is, that he will be nigh unto such as are of a broken heart, and that he will save such as be of a contrite spirit. Without some portion of this spirit transfused into our prayers, it is impossible they should find acceptance with God: while they who have most of it will stand highest in the divine favour, and secure the richest answer to their prayers. The Lord loves to fill the empty vessel-to raise the poor up out of soul, while the rich he sends empty away. the dust-to feed the hungry, starving

5. I add, as a further characteristick of acceptable prayer, that it must proceed from right motives Nothing is more common than to ask for lawful objects from improper motives. Ye ask and receive not,' says the apostle, 'because ye ask amiss, that ye may consume it upon your lusts.' The object might have been right, but the motive was wrong. Something earthly or selfish gave birth to their prayers. Perhaps they desired the gift of miracles, that they might benefit their friends, or raise their own credit in the world. Perhaps they desired to be saved from the violence of persecution, not that they might serve God with less distraction, or extend farther the borders of the Redeemer's kingdom, but that they might be more at ease in their callings, and sink more quietly into the enjoyments of the present life. Perhaps they were divided into parties, and wished some advantage over their respective opponents. whatever was the object, the motive was wrong. God's glory was not their endnor their own best good-nor that of others. Whether it were temporal or spiritual blessings which they sought, some earth-born motive lurked beneath; and therefore their prayers were unavailing: as ours also will be, when the motive is such as the all-searching eye of God cannot approve. Then only will our prayers enter into his ears, when they flow from a heart deeply imbued with the spirit of the gospel; when his glory is uppermost with us, and the highest good of his kingdom. In such a state of mind, we shall ask for right things, in a right manner; and God, the unerring judge of

But