In both we enjoy intimate communion with God.

There is not any truth connected with personal religion, more frequently brought to the test of experience-than this—that "it is good for us to draw near to God." Psa. lxxiii. 28. Whence arises the greatest pleasure, as well as the greatest benefit of contemplating the works of God? Is it not from discovering the traces with which they abound, of the wisdom by which they were contrived, the power by which they were created, and the goodness by which they were adapted to impart delight? Must there not then be a pleasure and an advantage still greater, in more realizing views of these perfections; when, closing the eye of sense on the objects which surround us, we fix the eye of the mind on the blessed God himself, and say with the patriarch of Uz, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee?" Job xlii. 5. In a direct approach to God, our views of his glorious character be come more clear, more vivid, and more pleasurable. In the act of adoring him for his goodness, our minds become more impressed with a sense of his goodness. In the act of adoring him for his holiness, we'discern more of the beauty of holiness. In the act of imploring his favour and friendship, we attain more impressive views of the blessedness which his favour imparts. In the act of offering praise for his unspeakable gift, and for the salvation

of his beloved Son, the character of the Redeemer appears more than ever lovely, his work more glorious, himself more precious, and his service more delightful. These are the pleasurable effects of drawing near to God: but be it remembered, that he also draws near to us; that he manifests himself to us, by the joy-inspiring light of his countenance, and that he augments our happiness by direct communications of his grace; so that we may unite with an apostle in saying, "Truly our fellowship is with the Father, and with his Son Jesus Christ." 1 John i. 3.

In both prayer and praise we enjoy the happiness of approaching to God, through our Divine Mediator and Intercessor.

"I am prepared to present to God," said the impious Rousseau, "a soul as pure as it came from his hands." If you cannot, if you dare not say this, then you cannot approach to God without a Mediator. Were it not for a medium of access adapted to encourage the heart of a suppliant conscious of guilt, terror and confusion, instead of tranquillity and delight, would be attendant on every approach of a sinner, to a just and holy God. But, through the riches of his grace, we have now "boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having a high priest over the house of God, let us draw near with a true heart in full assurance of faith." Heb. X. 19-22. Is not our adorable Intercessor

represented, in the book of the Revelation, by a beautiful emblem borrowed from the ancient sanctuary, as offering the prayers of the saints, intermingled with his own incense, on the golden altar which is before the throne? May I not then enjoy a sacred pleasure in drawing near to God through him? It is true, I am unworthy of every mercy which I ask; and the sense of that unworthiness might almost extinguish my hopes, and fill me with apprehensions of failure; but I will commit my petitions to my condescending Advocate and powerful Intercessor, well assured that in his hands no supplication can fail of success. By him also will I offer the sacrifice of praise unto God continually, even the fruit of my lips, giving thanks to his name. Heb. xiii. 15.

In both prayer and praise we cherish those feelings and affections, which are directly calculated to promote our highest enjoyments.

We resort to the throne of grace, that we may obtain the full and free remission of all our sins. We recognize, and we plead before our God, the grand principles which are the glory of the everlasting gospel. While we plead them with persevering fervour, they take a firmer hold on our own minds; they produce a steadfast, a tranquillizing, and a grateful reliance on the promises of the covenant of grace; and we enter in some degree into the blessedness of the man "whose transgression is forgiven, whose sin is covered, and to whom the Lord imputeth not iniquity."

Psa. xxxii. 1, 2. Now this process of thought, ́and of petition, and of peaceful confidence, is more or less repeated in our devotional engagements, every day we live: surely, then, it cannot fail to produce a powerful influence on the frame and habits of our minds; disposing and preparing us more and more to rejoice in the God of our salvation, with the lively emotions of a grateful heart.

We resort to the throne of grace, that we may offer our petitions for the attainment of resemblance to the mind of Christ, and conformity to the image of the Son of God. We implore the communications of heavenly grace, to enable us to cultivate the humility, the meekness, the gentleness, the patience, the spirituality, the purity, the love, the sympathy, and the zeal by which the perfect character of the Saviour was so gloriously distinguished. While in the act of praying for these lovely graces, they appear in our eyes more than ever beauteous and attractive; we yield ourselves, with the full current of powerful feeling, to the influence of the motives which urge to their cultivation; and, by the aid of that Spirit whose grace we implore, they obtain in some degree, the ascendancy in our hearts. This process of contemplation, and desire, and petition, is more or less repeated every day. Must there not then be a growth in grace, producing a correspondent augmentation of happiness?

We resort to the throne of grace that we may attain a spirit of entire acquiescence in

all the appointments and dispensations of the Father of mercies. In the act of humble devotion, we resign ourselves and all our concerns to the disposal of infinite wisdom and infinite love: and, while thus engaged, we make progress in the exercise of a filial submission and cheerful resignation; we learn a lesson of freedom from anxious and corroding care; and the peace of God, which passeth all understanding, begins to diffuse its serene influence over our minds. The success of our petitions awakens the spirit of gratitude, and inspires the song of praise; so that both in the act of imploring, and in the act of acknowledging the influence of Divine grace, we are conscious of an augmentation of delight. Let your attention be directed,

2. To the superiority of the pleasures of praise above those of prayer.

In praise, our attention is directed, not to our wants, but to our enjoyments.

Let a man be perpetually employed in the consideration of his exigencies and privations, and a degree of depressing gloom will, in all probability, tinge his views, and overspread his prospects. On the contrary, let a man be much employed in reflecting on his various enjoyments, and on all the propitious circumstances of his lot, and the result must be decidedly favourable to his happiness. On the same principles, the habit of thanksgiving is conducive to delight. Arising from a sense of mercies received, it deepens the impression of their value, and of the goodness of him