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 ardor 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 to me a sinner." And this is the temper, in a greater or less degree, of all acceptable worshipers. 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 all 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 favor, and secure the richest answer to their prayers. The Lord loves to fill the empty vessel-to raise the poor up out of the dust-to feed the hungry, starving soul, while the rich he sends empty away.

5th. I add, as a further characteristic 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 sume it upon your lusts." right, but the motive was wrong. selfish gave birth to their prayers.

ask amiss, that ye may con-
The object might have been
Something earthly or
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. But whatever was the object, the motive was wrong. God's glory was not their end-nor 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 allsearching 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 our hearts, will accept the service and pronounce his blessing.

6th. Finally, I might say, with the Apostle in our text, that we should ask in faith, nothing wavering; for faith, no doubt, is an essential ingredient in every acceptable prayer.

But as I propose to make this a matter of somewhat extended discussion, I shall defer it till I take up the fourth general inquiry, viz. : “ What is to be understood by the prayer of faith, and how far has God bound himself to hear and answer such prayer?" In the mean time, we shall conclude this lecture by remarking that much of the Christian character is developed in the article of prayer. "He that prays much," said the good Fenelon, "loves much, and he that prays little loves

little." A prayerless Christian is a contradiction in terms; while he that prays not from a right spirit, how much soever he may abound in the duty, falls short of the Christian character. I know of no criterion more decisive of the reality and the measure of a man's piety, than his prayers. Just so much as he has of the spirit of true devotion, just so much and no more has he of the love of God and the love of man in his heart, and just so much of reverence for God, of faith in God, and every other Christian grace. Tell me how much he prays, with what sincerity, with what ardor, with what watchfulness, confidence and perseverance, and for what objects, and I can tell you how much he loves and fears God; how much he loves his neighbor; what is his humility, his spirituality, and his deadness to the world; what his self-denial, his patience, meekness and fidelity in the cause of his Master. All these virtues are but the modifications of holy love; and the strength of this is measured by the spirit of his devotions.

Judging then by this rule, how much religion have we? What is the character of our prayers? Let every one who is in the habit of praying, and praying in secret, answer this question for himself. If he can find what moves him in this duty, and especially what is the preponderating motive, he will find the master-spring of his soul, that which settles his character in God's sight; and which, remaining as it is, will settle it in the day of final retribution. He may know both whether his piety be real, and whether it be in a declining or progressive state. I commend this subject, my young brethren, most earnestly to your attention. Soon you will be called to leave this sacred retreat, and to enter upon the work of the Gospel ministry—a work full of labor, full of difficulty, full of self-denial. Much will you need diligence, and fortitude, and patience, and resignation to the Divine will; but above all will you need the spirit of grace and supplication.

If you would be saved from worldliness, from pride, from sloth, and from whatever would dishonor Christ, or hinder the success of your labors, and if you would be eminently holy, or eminently useful, cultivate a spirit of prayer. Let this be an object with you now in all your preparations for the ministry; and when you shall enter upon this sacred office, do not forget, I entreat you, that prayer fervent and believing prayer is among the mightiest weapons of your spiritual warfare.

LECTURE XX.

ON THE PRAYER OF FAITH.

JAMES i. 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 anything of the Lord."

In remarking upon these words in a former Lecture, we proposed the following inquiries :

First. What is the great end or design of prayer? Second. Wherein does the importance of this duty appear?

Third. What are some of the characteristics of acceptable prayer? and

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

The first three inquiries have already been considered. We proceed now to the fourth, and ask

What is to be understood by the prayer of faith?

This expression seems obviously capable of two senses, and must be understood differently, according to the different kinds of faith employed in prayer. In the primitive Church there is reason to believe that two kinds of faith were employed: one extraordinary, being peculiar to certain individuals, who had the gift of work