of) must tie the holy knot, and rivet the friendship between us. Whomsoever we desire to approve, we labour also to conform ourselves to; to be "not only almost, but altogether such as they are," if it be possible; that so they, seeing themselves in us, may like us, for the sake of themselves. Would we then be admitted into an acquaintance with God? Let us study to resemble him. We must be "partakers of a divine nature," in order to partake of this high privilege and alliance! "For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness ?"

Do

Yet, further, one essential ingredient in all true friendships, is a firm, unshaken reliance on him who is our friend. Have we such towards God? we entirely trust in him? Do we resign ourselves and our affairs absolutely to be disposed of by him? and think all our concerns safer in his hands than in our own? and resolve to believe every thing to be best and fittest for us which he sees best should befall us? Are we still under his rod without a murmur? without despondency of mind, and without charging God foolishly? Do we unbosom all our secrets to him, and neither endeavour nor pretend to hide any thing that passeth in the depth of our hearts from him? Do we inquire of him for his advice and assistance in every thing? and hearken to what our Lord God shall say to us, either by the inward whispers of our consciences, or the outward ministry of his Word, or the awakening calls of his Providence? and give heed diligently to fulfil all the least intimations of his good pleasure that are any ways made known to us? Then have we entered deep into, and ad

vanced far in that holy intimacy which the text recommends.

However, "yet one thing more we lack" to be perfect, love, which is the fulfilling of this law of friendship, the surest test and most exalted improvement of it.

Let us consider, therefore, whether we do indeed "love the Lord our God with all our heart, and with all our soul, and with all our mind, and with all our strength." Whether our approaches to him are always sweet and refreshing; and we are uneasy and impatient under any long discontinuance of our conversation with him; and retire with pleasure into our closet from the crowd, in order to meet him whom our soul loveth. Whether our love of life, and our complacence in the good things of it, slacken every day, and even our dread of death is, in some measure, vanquished; and we do, whilst we are contemplating the joys of another state, almost "desire to be dissolved, and to be with Christ."

When we perceive ourselves to be, after this manner, "rooted and grounded in love," then is our spirit advanced to the nearest degree of union with the great Father of Spirits of which it is capable on this side heaven; and we are, indeed, "the friends of God."

I proceed now, in the second place, to consider how reasonable, desirable, and necessary a thing it is thus to acquaint ourselves with God; as on many other accounts, so particularly on this, that it is the only true way towards attaining a perfect tranquillity and rest of mind; "Acquaint thyself with him, and be at peace."

Honour, profit, and pleasure, are the three great idols to which the men of this world bow; and

one, or all of which, is generally aimed at in every human friendship they make and yet, though nothing can be more honourable, profitable, or pleasing to us, than an acquaintance with God, we stand off from it, and will not be tempted, even by these motives, though appearing to us with the utmost advantage, to embrace it.

Can any thing improve, and purify, and exalt our natures more than such a conversation as this, wherein our spirits, mounting on the wings of Contemplation, Faith, and Love, ascend up to the first principle and cause of all things; see, admire, and taste his surpassing excellence, and feel the quickening power and influence of it till we ourselves thus, "with open face beholding, as in a glass, the glory of the Lord, are changed (gradually and insensibly changed) into the same image, from glory to glory," from one degree of perfection and likeness to another?

What an honour is it to us that God should admit us into such a blessed participation of himself? that he should give us minds capable of such an intercourse with the Supreme Universal Mind? and shall we be capable of it without enjoying it?

In what conversation can we spend our thoughts and time more profitably than in this? To whom can we betake ourselves with greater expectations to succeed in our addresses? Upon whom can we rely with more security and confidence? Is he not our most munificent benefactor, our wisest counsellor, and most potent protector and friend? both able and willing to do every thing for us, that it becomes either us to ask or him to grant. Are not the blessings both of this world and the next in his disposal? And is not his favour and good will the only sure title that we can plead to them

And shall we spend our time, therefore, in cultivating useless and perishing acquaintances here below, to the neglecting that which is of the vastest concern to us, and upon which our everlasting welfare depends? Shall we not rather say, with St. Peter, "Lord, to whom shall we go? thou hast the words of eternal life."

In the third and last place, let us show that the most proper season for such a religious exercise of our thoughts is, when any sore trouble or calamity overtakes us: "Acquaint thyself now with him," said Eliphaz to Job; that is, now, when the wise Disposer of all things hath thought fit to pour out affliction upon thee; then that peace, or sweet calm and repose of mind which the text mentions, is most needful for thee, and is always and only to be had from the same hand that wounded thee.

At such times our soul is most tender and susceptible of religious impressions, most apt to "seek God, to delight in approaching him," and conversing with him, and to relish all the pleasures and advantages of such a spiritual commerce. The kind and chief design of God, in all his severest dispensations, is to melt and soften our hearts to such degrees as he finds necessary, in order to the good purposes of his grace; and so to dispose and prepare them every way, as that they may become fit mansions for his holy spirit to dweli in; to wean us gently and gradually from our complacence in earthly things, which we are too apt to rest in, though we are sure that we must one day part with them; to convince us of the vanity of all the satisfactions which this world affords, and to turn our thoughts and expectations towards the joys of another.

When the hand of God lies heavy upon us, we

plainly discern our own insufficiency and weakness, and yet see nothing about or near us that can afford us any real relief: and, therefore, we fly to Him who only can, who is rich in mercies and mighty to save; both able and willing to stretch himself out to all our wants, and to fill our empti ness. Even they who, in their prosperity, forget God, do yet remember and turn to him when adversity befalls them. They who, whilst the course of things goes smoothly and happily on, and every passion of theirs is entertained, every wish is gratified, find no room for thoughts of this kind, but are so taken up with enjoying the blessings, as not to be at leisure to consider the great Author and Bestower of them; even these persons do, in the day of their distress, take refuge in reflections on the benignity and goodness of God; and begin then to think of him with some kind of pleasure (though alloyed with doubts and fears), when they can with pleasure think of nothing besides him. How much more shall devout or blameless souls, which have never been strangers to these considerations, retreat to them in an evil hour with eagerness, and rest in them with the utmost satisfaction and delight? The acquaintance which they stand in need of for their support, is not now first to be made it has been contracted long ago, and wants only to be renewed and applied to particular exigencies and occasions.

When once we have early and thoroughly devoted ourselves to God, there are no trials of our virtue and courage so sharp, no evils so great, but that we can sustain and bear them: for "God is our hope and strength, a very present help in time of trouble:" and, therefore, we resort to him on such occasions with the utmost readiness and con