from the fervor of the passions and affections, soon die away, and leave no fruit behind; but the tide of joy which flows in upon the Christian, when he thus enjoys communion with God, is as full, as constant, as unfathomable, as the source from whence it flows. No language can do justice to his feelings, for his happiness is unutterable; but with an emphasis, a meaning, an expression, which God only could excite, and which none but God can comprehend, he exclaims, in broken accents, My Father, my God! whom have I in heaven but thee, and what can a miserable worm of the dust desire beside thee?

Thus, my friends, have I endeavored to describe the nature of that communion with God, which, in a greater or less degree, every true Christian enjoys. But how weak, how cold, how imperfect the description, how wretchedly inadequate is earthly language, to give a just representation of heavenly things! But you, my Christian friends, who have tasted the happiness of communion with God, you know what we would say, could language be found; and to your own experience we must refer you for clearer ideas on this interesting subject. Your own hearts must supply the deficiency.

IMPROVEMENT. To some of you, my friends, I doubt not that the preceding observations must appear enthusiastic, foolish, and absurd. Nor is this matter of wonder or surprise; for the things of the Spirit have long been foolishness to natural men, and ever will be, till they are enlightened and taught of God. And unless you have been thus taught and enlightened, unless you have tasted, in some degree at least, the happiness of communion with God and his Son Jesus Christ, you are still strangers to true religion, still unprepared to be admitted into the heavenly mansions. In communion with God, most of the happiness of heaven will consist, and unless you are capable of enjoying this happiness here, you must be incapable of enjoying it hereafter. You may have a name to live, but you are really dead; you have the form of godliness, but you can know nothing of the power of it, until you experimentally learn what it is to have fellowship with those whose fellowship is with the Father, and his Son Jesus Christ.

2. However foolish or enthusiastic the idea of such a kind of communion with God, as has now been described, may appear to some in this assembly, yet there are others who know, yes.

infallibly know, that it is a blessed reality; and that it affords such a happiness as the world cannot give nor take away. To such we can say, Happy, yea, thrice happy is your lot. If you really enjoy communion with God, though but in the smallest. degree, your names are written in heaven; a harp, a crown, and a mansion are prepared for you, and though at present, your communion with God is frequently interrupted by clouds and darkness, yet the time is fast approaching, when you shall behold with unveiled face the glory of the Lord, and be perfectly transformed into the sanie glorious image, and enjoy an indissoluble union, a most perfect, intimate, and uninterrupted fellowship with God the Father and his Son Jesus Christ. Seeing then you look for such things, give all diligence to maintain a daily and hourly intercourse with the heavenly world. Let your thoughts, your affections, and your conversation, be in heaven; draw near to God, and he will draw nigh to you, and cause his face to shine upon you, that you may be saved. Like Moses, live much upon the mount with God in prayer; and then like him, you will cause your light to shine before others, and adorn the doctrine of God your Saviour. We naturally copy the manners, learn the language, and imitate the example, of those with whom we associate, and if we have our fellowship with the Father and his Son Jesus Christ, we shall gradually become conformed to their image, and the world will lose its power, offering its temptations, and spreading its snares in vain, for those who have been renewed in the spirit of their mind. Consider then, my friends, the infinite, astonishing condescension of Jehovah; consider what manner of love he has bestowed upon you, that you should be called the sons of God, and be admitted to friendship and communion with him; and let this incite you to make every possible exertion to glorify him by bringing forth fruit unto God. And let not those who are hungering and thirsting after communion with God, but who enjoy it only imperfectly or interruptedly, suddenly conclude that they know nothing of religion. The path of the just is as the rising light, faint and almost indistinguishable at first, but gradually advancing to the perfect day. Christ will not despise the day of small things. He will not break the bruised reed, nor quench the smoking flax. Be of good courage therefore, wait on the Lord, and he shall strengthen thine heart.

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Finally, whatever our character and pursuits may have hitherto been, let us all, from this moment, resolve to make God our chief good, and seek communion with him as our only happi

ness.

Without this there is indeed no happiness, either in this Without this, man is no betworld, or that which is to come. ter than the brutes that perish; for it is this alone which dignifies, exalts, and purifies his nature. This is the happiness for which he was made. This is the happiness which was prepared for him. O then, seek this happiness, and no longer exhibit the preposterous sight of rational, immortal beings cleaving to ashes, earth, and dust; chasing eagerly bubbles which elude their pursuit, and burst ere they can grasp them, while they neglect heavenly and divine things, and leave their never dying souls to perish.

SERMON LXXI.

THE BLAMELESS PAIR.

AND they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. - Luke 1. 6.

THE persons of whom the Holy Ghost has borne this honorable testimony are Zacharias and Elizabeth, the parents of John the Baptist. The character here ascribed to them, so excellent and desirable in itself, is especially deserving the regard and imitation of all who are united by conjugal ties. As this union is the source and basis of all the social relations, the character of those who "are no more twain but one flesh" must necessarily exert a powerful influence, not only over the domestic circle, but through all the ramifications of human society. It will be the object of this discourse,

I. To consider and illustrate the character described in the text; and,

II. To present some reasons why all who have entered the marriage state should endeavor to make it their own.

I. The first thing which demands attention in the character of this truly excellent and happy pair, is, that they were righteous before God. This, my hearers, is a great thing. It is, indeed, very easy to be righteous in our own estimation; nor is it very difficult to be righteous in the estimation of our fellow creatures; but it is by no means equally easy to be righteous in the estimation of God. He is constantly with us; he sees our

whole conduct; nay more, he reads our hearts. To be righteous before him, then, is to be really, inwardly, and uniformly rightcous. It is to be the same persons in every situation, and on all occasions; the same at home, and abroad, in solitude and in society. But much less than this will suffice to make us righteous in the estimation of our fellow creatures. They are not always with us; they do not see the whole of our conduct; and of our hearts, our motives, they know almost nothing. Of course, they know very little of our real characters. How little, for instance, do the nearest neighbors really know of each other. How many characters, which now stand fair, would be blasted in a moment, were every part of their outward conduct only, laid open to public view? And how many husbands and wives, who are generally supposed to live happily together, would be found mutual tormentors, were they fully known to the world! How wretchedly then are those persons deceived, who flatter themselves that they are righteous before God, merely because their characters stand fair in the estimation of men. And yet how many flatter themselves in this manner. How many feel and act, as if they were to be judged by men only, and not by the heart-searching God;—as if that part of their conduct only, which is known to the world, was to be brought into judgment; and not every secret action, thought, and feeling.

My hearers, permit me to warn you against this ruinous delusion. Remember that, in order to be really righteous, you must be righteous before God. Remember, that no man, who would not be thought righteous by his fellow creatures, if his whole conduct and his whole heart were laid open to them, is righteous before God. Do you start at this assertion? A moment's reflection will convince you that it is strictly true. The whole conduct, and the whole heart of every man, is perfectly known to God. Now if God, knowing a man thus perfectly, judges him to be righteous, then his fellow creatures, did they know him as perfectly, would judge him to be righteous. Hence it follows, that every man is unrighteous, whom his fellow creatures would judge to be unrighteous, were they perfectly acquainted with his conduct and with his heart. Try yourselves by this rule. Would men think you righteous, did they know you as perfectly as God knows you? Then you are righteous. Would men think you unrighteous, did they know you thus