make the trial-what agency, what influences, that world can convey upon us. The proof of its influential power has been displayed on very many, in effects the most salutary and noble.

One of these effects is, that it causes the unseen. to predominate, in our minds, over what is seen; the future over the present; and these are great and admirable effects. From that world, come the influences to fix and keep us in one great sovereign purpose of life; and that, a purpose high above all the mere interests of this world. From that world, comes the enlightening and active principle which, at once, exposes the nature of sin, and renders and keeps it odious to the soul. From that world, comes the supporting, animating power for endurance of the ills of life, and for overcoming the fear of death. In short, "the powers of the world to come" form the antagonist forces against the noxious operation of the influences of this world. And is not all this infinitely desirable and indispensable? Look, how it fares with those who are going on through life under no such influences! But, think how it fares with ourselves in proportion to the deficiency of them! Well may the reflection often strike us, "If we had but more of those influences acting on us!"

Let us, sometimes, employ our thoughts on the qualities and circumstances of "the powers of the world to come." Consider, for example, they are influences emanating from objects and realities which preceded the very existence of this world, and will remain after it shall be demolished; from God, and

Christ, and angels; from eternity; from everlasting truth; from whatever region is that of the sublimest glory in the universe. They are forces of operation, from a source whence an awful energy of operation is extended to the dark world of punishment. Oh, how different an agency of power from that which we, here, may invoke and feel!

They are "powers" of influence which all the best beings conspire to send. For, even the departed saints are placed, as it were, in combination with God, the Mediator, and the angels, in sending a beneficent influence on us below;-by their memory, -by their examples,-by their being displayed to our faith as in a blissful state above,-and, (we may believe,) by their kind regard and wishes for those below. And good and wise men have thought it not irrational to suppose that they may, sometimes, even be employed in real, actual ministries here on earth. These "powers" of the other world we are regarding chiefly under the character of influences, proceeding at the will of God, and conceived as exclusive of personal agency. But, far oftener than we suspect, there may be the interventions, though invisible, of such an agency.

All these "powers," these forces of influence, are sent, through the medium, and in virtue of the work, of the Médiator; and bear in them a peculiar character, derived from him. These "powers," from the other world, are of such quality and force, that they can direct and compel, and combine, "all things to work for good." They are "powers" which attract toward where they come from; which discipline, and

refine, and prepare, the soul, for its grand, future destiny, and to which it may surrender itself without reserve. They are "powers" which the spirit will exult in even the more, the more fully it is surrendered to them. They are "powers" from a world where our own great interest lies; and operating, by means of faith, from a world of which the realities will, at length, be the objects of sight. They are "powers," which may be implored always, and may be obtained, to a very great degree of their efficacy; no ne plus ultra. No one has so much grace, faith, spiritual strength, or victory over sin, and Satan, and himself, that he has no right to desire and petition more. No one is maintaining the opposition to the pernicious powers of this world, with such easy and complete success, that he does not, every day, need more of the energy derived from "the world to come."

Consider, how fast we are all advancing to go into another world. And who would not wish to enter it, with the very utmost advantage of having proceeded thither under the influence of its "powers?" Who would not wish to arrive in the unveiled presence of the mighty realities with the delightful sense, that their influence had been mighty in preparing his spirit, as it were, to rush with rapture into the midst of their glory?

February 10, 1825.

460

LECTURE XXXV.

ACCESS TO GOD.

HEBREWS xi. 6.

"He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him."

No saying is more common among us, or perhaps leaves a more transient impression, than that to approach to God, while enjoined as a duty, is also an eminent privilege. As no one thinks of questioning it, we easily let it pass, as if there needed no more

but to assent to it.

That it can thus be an unmeaning sentence, a lifeless notion, indistinctly presented to the apprehension, and holding no communication with the affections, betrays that the soul is taking little account of its best resources for happiness. But such it will be, unless we can be serious enough for an exercise of thought, to apprehend as a great and interesting reality what we have so often allowed ourselves to hear, or to utter, as little more than an insignificant common-place of religious discourse. religious discourse. Can we be content it should be so? When it is understood that, among the things possible to man, is the very extraordinary one of "coming to God," shall we not make

a faithful, earnest effort, that the thing so affirmed and believed may have to us all the effect of a reality, in being brought with clearness to our apprehension, and with power over our feelings?

It is a wonderful idea, even as apprehended at once, in a single act of thought, without intermediate process of advancing from less to greater, in ascent towards the greatest-the idea of the infinite, almighty, eternal Being, as to be approached, and spoken to, and communicated with, by man. But a

gradation of thought, a progressive rising towards the transcendent and supreme, might contribute to magnify the wonderfulness of the fact, of man daring and permitted to enter into a direct communication with God.—But by what order and train of ideas might we seek to advance towards the magnificence of the contemplation?

If we might allow ourselves in such an imagination, as that the selected portion of all humanity, the very best and wisest persons on earth, were brought and combined into a permanent assembly, and invested with a sovereign authority-the highest wisdom, virtue, science, and power thus united-would not a perfectly free access for the humblest, poorest, most distressed, and otherwise friendless, to such an assemblage, with a certainty of their most kind and sedulous attention being given-of their constant will to render aid of their wisdom and power being promptly exercised-would not this be deemed an inestimable privilege to all within the compass of such an empire? Indeed, if such a thing might be, (an extravagantly wild imagination, we confess,) it would