the spirit returning to that God who gave it. Prayer without affection is a form without life, a body without a soul. To lift up our prayer, is to exert all the strength and vigour of the mind in that holy exercise; like our blessed Lord, who when in the garden prayed more and more earnestly; and the greater his agony, the more fervent were his prayers.

(3). The spirituality and heavenly-mindedness of the person engaged. There may be spirituality in prayer, where there is not that earnestness and vehemence which might be desired. Who would not wish to experience that humble, composed, and devotional frame of mind which David discovered, when he went in and sat before the Lord, recollected the mercies of his past life, and broke forth into that rapturous expression of gratitude and love? "Who am I, oh Lord God, and what is my father's house, that thou hast brought me hitherto !" And at another time he forms this resolution: "Unto thee will I direct my prayer and look up;" language which expresses an elevated and heavenly frame of mind. As a prologue to public worship in the primitive church, it was usual for the minister to say, Lift up your hearts; and for the people to reply, We have lifted them up. In this attitude, all our prayers should be presented at the mercy-seat.

(4). Boldness and confidence, accompanied with the hope of being heard and answered, is also a prerequisite to acceptable prayer. If any of you lack wisdom, says James, let him ask of God, who 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 rereive any thing of the Lord. (chap. i. 5-7.) As the husbandman plows and sows in hope, notwithstanding discouraging appearances; so we must pray and wait in hope. The Lord taketh pleasure in them that fear him, in them that hope in his mercy. Let those who

seek the Lord believe that he can fulfil all their petitions, and that he will do so, if it be for his glory, and the good of them that seek him.

(5). The expression in the text may denote the proper end of prayer, which is not to draw the divine Being near to us, but ourselves near to him; not that he may be moved, and induced to give, but that we may be suitably prepared to receive. He often waiteth to be gracious, because he is a God of judgment, abounding towards us in all wisdom and prudence. He sees that the desired good is either not good for us, or that it would be better to bestow it at some other time, or in some other way but in any case he hath not said to the seed of Jacob, seek ye me in vain. The Lord is nigh unto all them that call upon him, to all that call upon him in truth: he will fulfil the desire of them that fear him he also will hear their cry, and will save them. Psal. cxlv. 18, 19.

SERMON III.

1 JOHN ii. 29.

If ye know that he is righteous, ye know that every one that doeth righteousness, is born of him.

GOD is righteous, whether men know it or not; and those who have been taught of him, are well assured of

this important truth. But the words are more especially to be understood as referring to the Mediator, who is introduced in the preceding verses; and as our Advocate, he is styled Jesus Christ "the righteous." He is also called the holy and the just One; and such he really is, both in his original and mediatorial character. Sin was indeed imputed to him, when he became our Surety; yet in him was no sin. His life was free from blame, and his lips from guile. He is a righteous Mediator, and a righteous Advocate; sustaining the rights of moral government, and laying all the blame upon the sinner. In his ministry he vindicated the righteousness of the law; and by his death he wrought out a perfect righteousness for all his people. He suffered, the just for the unjust, that he might bring us to God. He is righteous in all his offices and administrations. He speaks in righteousness, and is mighty to save. Thy is for

righteousness is the sceptre of and ever; a sceptre of

hast loved righteousness, and hated iniquity. In the most awful judgments he inflicts upon the wicked, he does them no wrong; and all his exercises of mercy are consistent with the rights of justice. Zion is redeemed

with judgment, and her converts with righteousness. Some of his dealings may be mysterious, but they are founded in wisdom and in equity. Clouds and darkness are round about him, but justice and judgment are the habitation of his throne.

Now if we know that he is righteous, we know also that every one that doeth righteousness, is born of him. The one is as intelligible and as certain as the other.

The great change by which a sinner becomes a saint, is here expressed by being "born of him;" which shows it to be divine, with respect to its Author, and internal, universal, and abiding, with respect to its subject. It is sometimes called, a being born again, to distinguish it from our first birth, or coming into the world. By that we become the children of wrath, and heirs of destruction; by this the children of God, and heirs of eternal life. By that we possessed a corrupt and depraved nature; by this a nature that is divine. It is also called a being born of the water and of the Spirit; intimating, that as water washes the body, so the Spirit purifies and cleanses the soul. It may likewise refer to baptism as an emblem, though not the cause of regeneration. Simon Magus was baptised, but not born again. In the passage under consideration, this change is called a being born of him;" that is, of Christ Jesus the Lord. Hence he is styled by the prophet," the everlasting Father;" the progenitor, from age to age, of all his spiritual seed. It is he that passes by us, when polluted in our blood, and says unto us, live! He gave life at first, and gives it more abundantly afterwards.

The great question amongst all serious christians is, whether this change has been experienced or not ? Every one, convinced of the importance of true religion, will anxiously enquire for himself, How shall 1 know that I am born again, that I am born of God?

To this interesting question, a clear and satisfactory

answer is given. "Every one," says the apostle," who doeth righteousness, is born of him." He does not say, every one that hath done righteousness formerly, though he may have left off to do it now, is righteous, nor every one who resolves to do it at some future time; but he that doeth righteousness is righteous. He who knows his Master's will, and is ready to perform it; he who makes haste, and delays not to keep his commandments; he who hath his word, and keepeth it, even he it is that loveth him, and is born of God. The language of the slothful servant is, to-morrow and to-morthat of the faithful servant is, Lord, what wouldst thou have me to do? Speak, Lord, for thy servant heareth. The language of scripture also is, To-day if ye will hear his voice, harden not your hearts. Remember now thy Creator in the days of thy youth. Seek the Lord while he may be found, call ye upon him while he is near.

row;

As our real state and character cannot be known by what we did in time past, or by what we may do hereafter; so neither can it be determined merely by what we believe. The apostle does not say, he that believeth righteousness is righteous; but he that doeth it. It is not our creed, but our character that decides whether we be born of God. Though the righteousness of Christ is that alone, for the sake of which we are justified and accepted of God, it does not supersede the necessity of a practical regard to his commands; for the unrighteous shall not inherit the kingdom of God, let them profess to believe what they may. We must be personally as well as relatively righteous, that we may possess a meetness as well as a title to eternal life.

Let us confine our attention, therefore, simply to the enquiry, What is it to be a doer of righteousness?

1. Righteousness is that which in itself is right, or according to the will of God. To do righteousness is