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our light by day, neither for brightness shall the moon give light unto us; but the Lord shall be to us an everlasting light, and our God our glory. Our sun shall no more go down, neither shall our moon withdraw itself; but the Lord shall be our everlasting light, and the days of our mourning shall be ended." There may be many dark nights, and tremendous storms, before we arrive at the full consummation of our happiness: but the word is sure, that "if we sow in tears we shall reap in joy."]

We may LEARN from hence,

1. What encouragement we have to repent

[God represents himself in the text as "looking upon men:" he is looking continually to see if he can find an object towards whom he can exercise mercy consistently with the honour of his other perfections. The father, in the parable, is described as looking out, as it were, with an ardent desire for the return of his prodigal son, and as running towards him as soon as ever he beheld him a great way off. This gives us a just idea of the tender compassions of our God, who "willeth not the death of any sinner, but rather that he should turn from his wickedness and live." We have a still livelier representation of this in the Prophet Jeremiah and we may with great propriety conceive of God as looking wishfully upon us at this moment, and saying, "O that they would hearken unto my voicet!" "Wilt thou not be made clean? When shall it once be"?" Be persuaded, my Brethren, that God is now "waiting to be gracious unto you:" and that if you turn unto him, he will have mercy upon you, yea, he will make his " grace to abound even where sin has most abounded"."]

2. How just will be the condemnation of the impenitent

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[God's direction to every one of us is, Only acknowledge thine iniquity." And what can he require of you less than this? Would you yourselves forgive an offending child, while he obstinately refused to acknowledge his fault? What then will you say to God in the day of judgment, when he shall refuse to admit you into the regions of light and bliss, and shall consign your souls over to that bottomless pit, from which you made no effort to escape? How pungent will be the recollection of those invitations and promises which you now despise! O do not by your obstinate impenitence

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q Isai. lx. 19, 20.
t Ps. lxxxi. 13-16.
y Rom. v. 20.

r Ps. cxxvi. 5, 6.
u Jer. xiii. 27.

z Jer. iii. 13.

8 Jer. xxxi. 18, 20. x Isai. lv. 7.

make work for everlasting and unavailing sorrow. Do but call to mind the mercy vouchsafed to David: the very instant he said to Nathan, "I have sinned against the Lord," Nathan was inspired to reply, "The Lord hath put away thy sin; thou shalt not die." And this affecting incident David himself records for the encouragement of all to make supplication to their God: "I said, I will confess my sin unto the Lord; and so thou forgavest the iniquity of my sin." Surely if such an example joined to the gracious declarations in the text do not lead you to repentance, your mouths will be shut in the day of judgment, and (whatever you may now do) you will acknowledge your condemnation to be just.]

a 2 Sam. xii. 13.

b Ps. xxxii. 5.

CCCCLXXXVI.

THE IMPORTANCE OF BEING IN FAVOUR WITH GOD.

Job xxxiv. 29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him?

The

GOD orders and appoints all things throughout the universe. Nations are not so mighty as not to need his superintending care, nor are any individuals so insignificant as to be disregarded by him. words immediately following the text shew that the text itself is equally applicable to nations or to individuals. The history of the Jews is a striking comment on them in the former view. The experience of every man attests the truth of them in the latter view. Waving the less profitable consideration of the text, we observe,

I. None can trouble those whom God comforts

God is pleased to bestow peculiar quietness on his own people

[He sprinkles their souls with the blood of his dear Sona: hence they enjoy peace with God, and in their own consciences. By his Holy Spirit also he sheds abroad his love in their hearts: hence they maintain a filial confidence towards him. Moreover he convinces them of his own continual care

a Heb. x. 22.

c Rom. v. 5.

b Rom. v. 1.

d Rom. viii. 15, 16.

over theme: hence their minds are established in the most trying circumstances.]

This quietness is widely different from the false peace enjoyed by the world

[There is a kind of peace possessed even by the ungodly, but it flows only from inconsiderateness or delusion; it vanishes as soon as light breaks in upon the soul: hence the wicked cannot be said to enjoy true and solid peace. But the peace

of God's people consists in a resignation to his will, affiance in his promises, assurance of his love, and an expectation of his glory: hence the Apostle speaks of it in the most exalted terms1.]

When God vouchsafes it to their souls, none can trouble them

[The question is much stronger than the strongest affirmation: it is a triumphant challenge to the whole universe. They who enjoy God's presence may disregard the pressures of poverty: nor will they be discouraged by the persecutions of man, or the temptations of Satan". Every child of God therefore may adopt the Apostle's words": he may assume the triumphant language of Messiah himselfo.]

On the other hand, God's determinations are irresistible also with respect to his enemies; so that, II. None can comfort those whom he troubles

Though God does not leave it in the power of creatures to trouble his people, he does not see fit altogether to exempt them from trouble. He sometimes, for wise and gracious reasons, hides his face from them

[David had frequent occasion to lament the loss of God's presence. It was a subject of complaint with the Church of

e Rom. viii. 28.

h Isai. lvii. 21.

f Job v. 19-24.
i Phil. iv. 7.

8 Luke xi. 21.

k It is not said here that none will endeavour to trouble the Believer; for it is certain that both the world and Satan will exert all their influence for this end; 2 Tim. iii. 12. 1 Pet. v. 8. Nor is it said that God's children shall never have cause for trouble, for they are liable to pain, sickness, &c. as much as others; but it is affirmed, that none shall greatly or materially trouble them; and this assertion is verified by daily experience.

1 Hab. iii. 17, 18.

n Rom. viii. 31.

P Ps. xxx. 7. and xiii. 1.

m 2 Cor. xii. 9, 10.

• Isai. 1. 7-9.

old. Even our Lord himself cried out by reason of dereliction'. There is therefore an awful propriety in the prophet's address to God.]

Nor can any comfort them at such seasons

[Job speaks of himself as quite disconsolate under the hidings of God's face". David also describes the anguish of his heart on a similar occasion: and universal experience confirms the truth of Job's assertion.]

The wicked, however, are more awfully exposed to these tokens of God's displeasure—

[They are now indeed, for the most part, insensible of God's absence from them: but at the hour of death they will feel the whole weight of his indignation". God will then assuredly hide his face from them, and bid them to depart from him.]

And who will comfort them, when they are in such a tremendous state?

[Sinners even here are often made utterly inconsolable; but, in the eternal world, GOD will afford them no comfort. The angels will certainly administer none; nor can their fellowcreatures help them in the least. They cannot derive any comfort from reflections on the past; nor can they find consolation in their prospects of the future. Thus can they find no comfort from without, or from within.]

APPLICATION

1. To those who are seeking rest and quietness in the world

q Isai. xlix. 14.

r Matt. xxvii. 46.

s Isai. xlv. 15.

t The last clause of the text admits of two different interpretations: it may import, either that none can behold God with comfort, when he hides his face from them; or, that if God hide his face from any one, men will no longer look upon him, or at least that they cannot so look upon him as to impart comfort to him. The sense we adopt includes both. God will not, and men cannot, comfort those from whom God hides his face.

u Job iii. 23, 24.

z Rom. ii. 8, 9.

x Ps. cii. 1-11.

y Job xii. 14. a Deut. xxxii. 20. Matt. xxv. 41.

b This is awfully exemplified in Judas, Matt. xxvii. 3-5.

The angels will rather be the executioners of God's vengeance, Matt. xiii. 41.

d Their wicked companions will only increase their misery, as may be inferred from the solicitude which the Rich Man manifested respecting the probable condemnation of his five brethren, Luke xvi. 27, 28.; and the righteous will not afford them so much as a drop of water to cool their tongue, Luke xvi. 24, 25.

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[How poor a portion is the world in comparison with God! and how absurd would it appear if any one should affirm of the world what is here affirmed respecting Gode! Let every one then acquiesce in the decision of Solomon'; and let Christ be regarded as the true and only source of rest".]

2. To those who now enjoy quietness in God—

[Peace, however firmly established at present, may soon be lost it can be maintained only in a way of holiness. Sin indulged will cause God to hide his face from us. This is the true source of the disquietudes which many feel. Let all therefore mortify secret and besetting sins. In this way they shall attain happiness in life, in death, and for everk.]

• Should any one ask, 'If the world comfort me, who can trouble me?' we answer, without fear of contradiction, Conscience, if awakened by God, may trouble thee; pain and sickness may disquiet thee; the prospect of death may appal thee; and, above all, the wrath of God shall trouble thee for ever, if thou continue to seek thy happiness in the world.' If, on the contrary, any one say, 'When the world troubles me, who can comfort me?' we may refer him to that unalterable declaration of the prophet, Isai. xxvi. 3.

f Eccl. i. 14.

i Isai. lix. 2.

g Matt. xi. 28. h Isai. xxxii. 17.
k Ps. cxix. 165. and 2 Pet. i. 10, 11.

CCCCLXXXVII.

THE IMPIETY AND FOLLY OF MANKIND.

Job xxxv. 10. None saith, Where is God my Maker, who giveth songs in the night?

IN investigating so deep a mystery as that of, what is generally called, the doctrine of the Trinity, we ought, beyond all doubt, to look for clear and solid ground whereon to found our judgment: and happily there is ample proof, throughout the whole Scriptures, that, though there is but one God, there is in the Godhead a distinction of persons, who are severally revealed to us as possessing all the attributes of Deity. The Father, the Son, and the Holy Spirit, are represented as concurring in the great work of Redemption; the Father sending his Son into the world; the Son laying down his life for us; and the Holy Spirit proceeding from the Father and the Son, to apply that redemption to our souls: and

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