vernor. He is, if we may so speak, in unison with God. Hence piety and virtue are described in Scripture as friendship with God, as introducing us into his family, and rendering us members of his household. Strong expressions are used on this subject by the sacred writers. A good man is said to dwell in God, and God in him. If a man love me, says our Lord, he will keep my words; and my Father will love him; and we will come, and make our abode with him.†

THESE high and magnificent views of religion, as an approach to God, may easily satisfy us how much it must be good for us to draw near to God, in this sense of the expression. It is visi bly the honour and dignity of man to resemble his Creator; and surely his chief happiness will be ever found to lie where his highest dignity and honour are found. With God is the fountain of life. With him reside complete beatitude and perfection; and from him are derived all the portions of happiness and comfort, which are any where to be found among the creatures he has made. In exact proportion, therefore, as they approach to, or deviate from him, must the happiness or misery of all rational creatures be. As light and heat flow from the sun as their centre, so bliss and joy flow from the Deity; and as with our distance from that glorious luminary darkness and cold increase; so, according as by alienation of nature we are removed from God, ruin and misery advance in the same degree upon the soul.

Now consider, my brethren, that there is one or other course which you must pursue. If it be not your study to draw near to God, by a religious and virtuous life, be assured that you are departing from him; for there is no middle course between sin and righteousness; and let every thinking being seriously reflect what is included in this state of being far from God, and cut off from every kindly influence that descends from Heaven. With shadows of pleasure, persons in this unhappy situation may be surrounded and amused; but shadows only, and not realities, they must be, as long as men have no connection with Him who is the origin of all good. Can the stream continue to flow when it is cut off from the fountain? Can the branch flourish when torn away from the stock which gave it nourishment? No more can dependent spirits be happy, when parted from all union with the Father of Spirits and the Fountain of Happiness.

A good man, who is always endeavouring to draw near to God, lives under the smiles of the Almighty. He knows that he is under the protection of that God towards whom he aspires. He can look up to him with pleasing hope; and trust that he shall receive illumination and aid in his progress to perfection. ↑ John, xiv. 23.

* 1 John, iii. 24.—iv. 13.

His virtues may as yet be imperfect, and attended with many failings; but his approach towards God is begun. The steps by which he draws near to him may be slow; but that progress is commenced, which in a future state shall be more successfully carried on, and which shall continue to advance through all eternity. They go on, says the Psalmist, from strength to strength; every one of them approacheth before God in Zion. Hence, by a very beautiful and instructive metaphor, the path of the just, is described in Scripture to be as the shining light, that shineth more and more unto the perfect day. It is the dawn of a glorious morning, which increases by degrees to meridian splendour; and as the morning dawn, though dim and feeble, is nevertheless a ray of the same light which forms the brightness of noon-day, we are hereby taught to conceive, that the piety and virtue of good men now, is a degree of celestial nature already imparted to their souls, and differs from its perfection in a higher world, only as the twilight is inferior to noon. The path of the wicked man is directly the reverse of all this. Degraded by his vices, he is constantly declining more and more in a downward course. His path, instead of being as the shining light, is the dusk of evening begun that darkness of the infernal regions to which his nature is tending, increases upon him gradually, till the shadows of night close upon his head at last, with endless and impenetrable gloom. Thus fully is verified what the Psalmist had asserted in the verse preceding the text, Lo! they that are farfrom thee shall perish; while his own fixed sentiment he immediately declares-but it is good for me to draw near to God.proceeed.

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II. To consider the other sense in which we may be said to draw near to God; that is, in acts of immediate devotion.

There are two ways by which these contribute to bring us near to God. The first is, by their strengthening in the soul that power of vital godliness and virtue, in which consists our chief resemblance to God; for it is never to be forgotten that all our devotional exercises are subservient to this great end.Herein consists their whole virtue and efficacy, that they purify and improve the soul, raise it above low passions, and thereby promote the elevation of the human nature towards the divine. When they are considered merely as external services, which we are obliged to perform, but to which we address ourselves with cold and backward hearts; or when the glow of affection which they excite is merely momentary and soon forgotten, they cannot be held to have any influence in bringing us near to God. It is only when they are the service of the heart, when they are † Prov. iv. 18.

Psalm, lxxxiv. 7.

the genuine voice of the soul to God, when they serve to kindle those sacred aspirations which continue to breathe throughout the rest of life, that they assist us in rising towards heaven, and alliance with God.

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When our acts of devotion are of this nature, they form the other sense in which the words of the text are to be understood. We therein draw near to God, as we enter into the most immediate intercourse with him, which the nature of our state admits. In one sense, we cannot be said to be nearer to God at any one time than another; as at all times his presence equally surrounds us; in the fields, as in the temple in the midst of the world, as much as in the retirement of the closet. But when with serious and devout affections we address ourselves to God, in prayer, and praise, and solemn worship, we then bring home that divine presence to our feelings, and formally place ourselves in it. We may then be truly said to draw near to God; approaching to him through a great Mediator and Intercessor; sending up those prayers to which we are encouraged to believe that the Almighty is lending a gracious ear; resigning ourselves to his conduct, and offering up our souls to him; exercising, in short, all those acts of faith, love, and trust, which become dependent creatures, towards their Sovereign and Father.

This intellectual correspondence of the heart with our Maker and Redeemer, is termed, in the language of divines, communion with God. And, if there be truth in religion at all; if a Supreme Being exist, who is in any degree accessible to his creatures, and who is gracious to the good, it must be admitted to have a foundation in reason and truth. There must be just ground to think, that the worship of pure and holy hearts is acceptable to him; and the gospel gives us full reason to believe that the energy of his spirit is concerned in stirring up within them the sentiments of devotion.

At the same time it is incumbent on me to warn you, that the satisfaction which on such occasions we feel, must not be grounded merely on a belief which we allow ourselves to entertain, of some communication which we had received directly from God. In the warm and transporting moments of devotion there is always a hazard of our mistaking the exalted efforts of our own imagination, for supernatural impressions from Heaven. It is much safer to judge of the acceptance of our services, by an inference which we can warrantably draw from the state of our hearts and life, compared to God's written word. To the law and the testimony we must always have recourse in judging of our state; and then only the testimony of God's spirit witnesseth with our spirits that we are the children of God, when we can discern in ourselves those declared fruits of the spirit, which are

love, joy, peace, long-suffering, gentleness, faith, meekness, temperance.*

Carrying along with us this caution, it will be found that, on many accounts, it will be good for us to draw near to God in exercises of solemn devotion.

First, It is evidently good for us, to discharge those duties of worship, and to give proof of those pious affections, which are unquestionably due from us to our Heavenly Father. If we be wanting in these, we are clearly deficient in one essential part of religion. Morality without piety, constitutes a very imperfect character. It is neither stable in its foundation, nor universal in its influence; and gives us no ground to look for the rewards of those whose prayers, together with their alms come up in memorial before God.

But, besides the obligations from duty which we are laid under to such religious exercises, it can clearly be shown that they are in themselves good for us, on account of the improvement, the satisfaction, and comfort, they enable us to enjoy, in a devout elevation of the heart towards God and celestial objects.

When we reflect on the languor that attends the ordinary circulation of the little occupations of life; on the insipidity of many of its amusements; and the depression of spirits that follows after them; we cannot but be sensible that occasional intercourse with God and divine things, must furnish a comfortable relief to the mind. It is not, indeed, an intercourse for which we are at all times equal; but neither was the human mind formed to grovel at all times among low cares and objects. It has a demand for something higher and greater than what the common round of the world affords. Hence the extravagant and eccentric pursuits into which we sometimes deviate. We attempt some higher bliss than what we find here. But the attempt which is made by folly, can only be successfully executed by a wise and good man, in the elevation of his soul towards God. Some, indeed, are sunk so low in worldly gratifications, that nothing has any relish with them, but what either breathes the air of giddy dissipation, or tastes of the impure stream of sensual pleasure. But this vitiated taste, contracted by long corrupt habits, is unnatural in itself, and by proper discipline can be corrected and reformed. Let the mind be restored to its sound and natural state, and its relish for what is more great and noble, will return.

Besides the imperfection and emptiness of the ordinary pleasures of the world, many pains and distresses are always mingled with them. No more effectual relief from them can be found than that which may be enjoyed in drawing near to God.

• Galat. v. 22.

Passions corrode the mind. Cares and anxieties fester in it. We are fretted by the ingratitude of friends; soured by the calumnies of enemies; harassed with the competition of rivals. The very bustle and agitation of the world, wear out and oppress the mind that longs for tranquillity. In religious retirement, and in those exercises of devotion that bring us near to God, we attain a pleasing region of calm and repose. There, worldly passions are silent; worldly cares are hushed and forgotten. The mind retires as within itself; and remains alone with God. It is only afar off that the noise and disturbance of the world is heard, like the sound of a distant tumult.

By the perplexity of our worldly concerns, we may have been involved in trouble. By the death of our dearest friends, we may have been overwhelmed with sorrow. By the situation of public affairs, we may be alarmed with dangers that threaten our country. In all such situations is there any consolation equal to that which the devout man enjoys in drawing near to God? He looks up to a Father and a Friend, in whom he can place his trust in every time of need. He hears a voice issuing from the divine sanctuary, which says, Call upon me in the day of trouble, and I will deliver thee. Fear not, for I am with thee: be not dismayed, for I am thy God. Comforted by such words, his mind regains tranquillity. Resting on the hope that the God whom he serves will never forsake him, he can dismiss from his thoughts the fears, the troubles, and wickedness of men, and compose his spirit to dwell among celestial things. Looking up to that blessed world where he expects to find his repose, he beholds no objects but what he can contemplate with delight, as great, peaceful, and serene. There, he beholds none of the agitations and turmoils of men; no tumults, nor factions, nor wars; no friends, who die and leave us; no ambitious men, who aspire to oppress; nor violent men, who attempt to destroy; nor fraudulent brethren, who, with a smiling countenance, cheat and deceive. In perfect contrast to the confusion of the earth, he beholds all things above, proceeding in the same perfect order with the heavenly bodies, which move in their orbs with smooth and steady course. He sees the river of life flowing continually from before the throne of God; and diffusing among the blessed inhabitants, fulness of joy and pleasure for evermore.

From such devout contemplations and hopes, arose that great delight which holy men of ancient times describe themselves to have felt in drawing near to God, and which they have expressed in language so vivid and glowing. Blessed Oh Lord, is the man whom thou choosest, and causest to approach unto thee; that he may dwell in thy courts, and be satisfied with the goodness of thy house and of thy holy place.-Oh God thou art my God, early will I seek thee. Because thy loving kindness is better than life, my lips