traces these disasters to their true cause-the divine

displeasure. "Thou hast been displeased," displeased by us, otherwise our enemies could not have prevailed against us. This acknowledgment is followed by a prayer for the return of the divine favour: “O turn to us again;" let us again enjoy thy countenance, shine upon our souls, smile upon our undertakings, and all will be well.

I. Let this text remind us of what should be our end and aim in all our undertakings,-to please God.

1. Ought not this to be our business?—Why are we placed upon earth? Not merely that we may occupy a space upon its surface, or collect its treasures, or feast upon its productions; no, but that we may please and glorify God. "He has made all things for himself,” and it is an affecting thought that all creatures answer the end for which they were made except man. Let us repent of our folly and ingratitude, and no longer overlook the great end of life. And what is this? Our Bible answers, "for his pleasure we are and were created." And why are we new created?" that we should yield ourselves to God, and offer up spiritual sacrifices acceptable to Him through Jesus Christ." And why were we redeemed?" that we should not live to ourselves, but to him who died for us and rose again." And why are we to be taken to heaven?that we may perfectly please and enjoy God, and serve him day and night in his temple.

2. Will not this conduce to our happiness?—It will; for man's true felicity consists in his enjoyment of the divine favour. Says David, "In thy favour there is life;""Thy loving-kindness is better than life." Yes -think-it is the favour of the greatest Being in the universe: it must ensure all we need, and much more than we can conceive. "Is there anything too hard for the Lord ?” "He is able to do for us exceeding abundantly above all that we ask or think." Would you enjoy a consciousness of his favour?-then sin

cerely aim to please him in all things, and you will attain it. If you are making the divine pleasure the end of life, you have one of the most undoubted evidences that you are a child of God, whatever unallowed infirmities you may have to mourn over. And if you set your heart to please God you are sure to succeed. He is not hard to be pleased; and if he see your mind set upon his approbation he will accept you in Christ, though in everything you fall short. See 2 Cor. 8— 12. For if there be first a willing mind, it is accepted according to that a man hath and not according to that he hath not."

II. Let these words lead our thoughts to some of the many things by which his people displease him.

1. By inattention to his will.-What he requires us to believe, and what he expects us to do, he has made known in the Bible. We have the divine record in our hands, and are solemnly charged by its great Author to search it. But if this record is slighted, if it is read in a cursory or careless manner, or if other books are allowed to take the precedence, can we wonder if he is displeased? Would you know what God would have you be and do in order to please him? "Search the Scriptures ;" and remember these "are able to make you wise unto salvation, through faith which is in Christ Jesus."

2. By want of confidence in his word.-He cannot deceive, and he has a right to expect that we should firmly believe what he has spoken. It is impossible for God to lie. Yes, truth is essential to his nature, and he could as soon cease to exist as fail in keeping his word. How fearfully offensive, then, our unbelief to him! Can we wonder that he should frown when he beholds us backward to take him at his word? Would not you be displeased if your friend, after long acquaintance and tried fidelity, doubted your veracity?

And can you think your heavenly Friend unconcerned

at your want of confidence in him?

3. By dallying with temptation. - An intimate friend would deem you unkind, would have just reason to be displeased and to keep at a distance from you, if he saw you engaged in familiar correspondence with his avowed enemy. What is Satan?-the avowed, the malignant, and determined enemy of God. Can it be supposed that we can hearken to what he has to say in favour of a guilty deed without incurring the divine displeasure? Our business is immediate resistance. He that will venture as far as he may, is likely to go further than he ought. He that will tread upon the very edge of a known snare, from which he should promptly fly, is generally left to be caught and taken

in it.

4. By disregarding the promptings of the Divine Spirit. Of these holy promptings every pious mind is conscious: they are always seasonable, and therefore should not be neglected or put off. For delay in this matter is a kind of denial-it savours of ingratitude, and therefore must be displeasing to God. Mark the

promptitude of David, "When thou saidst unto me, seek ye my face, my heart said unto thee, Thy face, Lord, will I seek." God not only expects such an answer, but he expects it immediately upon his call. Whenever he deigns to favour us with a gale from heaven, we should instantly spread our sails. If we ungratefully refuse his offered help, we may deservedly want it when desired. In this way we may expect him to express his displeasure for our neglect and inattention.

III. Let the value of the divine favour awaken those who have lost a sense of it to make this prayer their own-" O turn thyself to us again!" "O

God expresses his displeasure by turning himself away; turning from the soul the light of his countenance; and then how dark and dreary its condition! When God forsakes, says an old writer, "it is like as when the soul forsakes the body. There is nothing

NO. VI.

M M

left but a carcase. It is as when the sun forsakes the earth, which causes night and winter. It is as when the fountain forsakes the cistern; for God alone is the fountain. It is as when the father forsakes the children. It is as when the pilot forsakes the ship, then she is in great danger of rocks and quicksands. It is as when the guide forsakes the traveller, and then he is exposed to many dangers." Well, then, may forsaken Christians cry, "O turn thyself to us again." Grant us the tokens of thy favour; the light of thy countenance. nothing can be a substitute for God's loving-kindness! Without it a good man would be wretched though in a palace, and with it he would be happy though in a prison. The divine presence is the life of holy duties, the substance of sacred ordinances. It supports in the heaviest afflictions, and inspires with undaunted fortitude in death.

Ah!

It matters not who may turn to us if God do not. Creatures are nothing, less than nothing, and worse than nothing, without him. They are only that to us which God makes them. I am a traveller to eternity; what can I do in such a journey without God? I am surrounded with foes mighty and malignant; what can I do without God as my shield? I am dark and ignorant, and prone to err; what can I do without God as my instructor? for who can teach like him? I am in a vale of tears, and who can comfort and cheer me but the "God of all consolation ?" He can supply every want, conquer every foe, remove every fear, and fill the desponding heart with joy unspeakable and full of glory, and if so who can wonder that forsaken souls should pray, "O turn thyself to us again ?"

1. Let those who are strangers to the divine favour be induced to seek it.—It is attainable: let them consider what is essential to its attainment. As to their persons, they must be renewed; as to their principles, these must be divine, such as faith and love; as to their practice, this must be holy.

2. Let those who have lost a sense of the divine favour inquire into the cause, and pray as in the text.-God in

vites the wanderer to return. He charges the backslider to repent and do his first works. Let such hear his voice and comply with his requirements; he will then speak peace to their souls, and restore to them the joys of his salvation.

3. Let those who are now living in the enjoyment of the divine favour be anxious for its continuance.-Let them avoid that which would rob their souls of such an inestimable good. Like the disciples let them constrain their divine Master to abide with them, by the exercise of suitable dispositions, and the observance of a holy deportment; and let them consider that the hour is at hand when they shall enter his holy dwellingplace above, and be for ever with him, and for ever like him.

XXVII.

THE END OF MAN.

PSALM viii. 4.

"What is man, that thou art mindful of him? and the son of man, that thou visitest him ?"

THIS text is often interpreted as teaching the condescension of God. It does so, but it does more. The Psalmist had evidently been contemplating the starry heavens, as they declared the glory and grandeur of his God. In his astonishment he turns his observation upon himself, apparently mean and insignificant, and perceives that he is the object of God's special and distinguishing care. The Creator of all this glorious universe, the excellent and adorable God, is mindful of him and visits him. What then is man, for what purpose is he intended, that he fills so large a space in the divine regard? This is the meaning of the Psalmist's inquiry, and we infer from it that