cannot be conceived. And yet, the wise man declares it to be "better" to visit the gloom than the brightness.

1. It is calculated to awaken reflection. And this is always profitable. Thoughtlessness, often pleaded as our excuse, is our sin. Evil itself, is the source of evil. We have a rational nature, but it lies dormant, in mere subserviency to that which is animal. The superior nature is cast down. The order of man's constitution is reversed. But "the house of mourning" silences the noise that hindered the voice of truth from falling on our ear. There is a pause. Our very stillness seems to speak. We think. We begin to feel. Who can tell in what good this first movement shall issue?

Man,

2. We learn how to form a just estimate of things. under an aspect in which all shall be seen, is presented to our view under circumstances of deep solemnity,-of powerful emotion. Here is a lately living being, to whom, in a moment, this vast world—all that it contains, all of which it is capable —becomes as nothing. Earthly possessions, losses, threats, promises, what is it all to the dead one, whose presence in our house clothes it with mourning? We resistlessly feel that what the world is, it can be important only while life lasts; and thus, one measure of importance is at once obtained. It is a limited one, even if its loftiest claims be admitted.

3. Heavenly-mindedness is thus promoted. We pass by the individual. We refer to ourselves. We ask, What, in thesc circumstances is desirable for us? Conscience at once suggests the reply. An inheritance in the better, that is, "the heavenly, country." In this we may spend eternity. On earth we can only dwell for a time. We see our own interest, our wisdom, to secure the blessedness of eternity by the efforts of time. "The house of mourning" may make us sadder, but it makes us wiser men.

4. And thus, it prepares the mind for true and lasting joy. It brings to reflection; fixes the just estimate of things; induces us to seek a title to the heavenly inheritance, and power to rejoice in hope of it. In this sobriety, if you please,-this solemnity and seriousness of feeling, there is leisure for deep heartfelt joy. The turbulence of passion interferes with real joy. To true happiness, calmness, reflection, are essential.

Unnatural excitement has passed away; healthy satisfaction remains. The whole soul is improved. All is enjoyed in reference to truth; that is, in reference to God and eternity.

Guard, then, against the love of the world; against all earthliness of temper: and especially, let the young beware of the love of the house of pleasure. Many a promising beginning has thus been blighted, and the whole path of life marked with dishonour and calamity. Fancy not that seriousness is gloom. It may be at the beginning. It ought to be while you are unreconciled to God; unpardoned. But you are encouraged to pass through this, to rest and peace in Christ. And thus while a deep seriousness settles on your spirit, repressing all levity; while the circumstances of the world, and the contemplation of the doom which sinners are resolved to seek, heighten it into solemnity; all is consistent with holy joy, and even ecstatic hope. Be willing that the tapers be extinguished. There is the pure morning light, and the certainty that it shall spread into the perfect brightness of eternal day.

If God call you to "the house of mourning," repine not, faint not. Death is man's lot. To the child of God it is the gate of life. You are apt to be too unmindful of it. Worldly things press on your notice. Heavenly things are distant and unseen. The very air we breathe seems unfavourable to vigilance. We need arousing to a deeper impression of the truth of our condition. Let even death remind you of eternal life. The shadow of the cloud tells you of the brightness above. "The days of mourning" recall to your recollection the delightful promise, "The days of thy mourning shall be ended."

PRAYER ENCOURAGED BY A SENSE OF RELATIONSHIP TO GOD.

"I said unto the Lord, Thou art my God: hear the voice of my supplications, O Lord."-PSALM cxl. 6.

As there is no religious duty more important than prayer, so none in which such variety of directions are contained

in Scripture. At present, I have to call your attention to one particular ground of encouragement suggested by the text. The Psalmist seeks to be heard; and is evidently encouraged in his expectations by the fact that he states, that he had "taken and avouched" the Lord to be his God. Let us notice the relation which the Psalmist specifies; and the use of it which he makes in prayer.

I. The relation.

It is scarcely necessary to premise, that the Psalmist refers to one which really existed. What he said was truth, not falsehood. It is the language of the genuine saint of God; not of the presumptuous hypocrite.

We may add, it is a relation not common to mankind as such. God is Creator and Preserver, universally. But this refers to God as our Redeemer. To God in Christ, reconciling the world unto himself, and by the ministry of the Gospel, calling sinners to be reconciled unto him.

It therefore first implies a scriptural return to God; an acceptance of offered mercy in the way in which it is offered. This is what the New Testament means, by submitting to the righteousness of God: a yielding to be saved by Christ; to receive pardon as God's gift; to be made holy by the regenerating Spirit. He who by a penitent faith comes to God in Christ, takes the Lord for his God.

But he as well recognises the sovereign authority of God, and submits to his claims. He sees that God is the holy and righteous Moral Governor of man. With his renewed heart, he loves the law of the Lord. He desires the character which is produced by a practical conformity to it. He renounces, therefore, his own will, the maxims of the world, as governing rules; and says to the Lord, "Thou art my God."

The Scriptures carry us a step higher. They reveal the inestimably valuable truth,—that God is the proper good of man; that his favour is life; that the light of his countenance causes joy and gladness. This, too, is included in the declaration of the text. It is the choice of God as our proper and satisfying portion, for time and eternity.

Taking the text, then, in the New Testament light, when we return to God, and seek his mercy in Christ; when we submit

ourselves to his righteous government and will; when we solemnly, deliberately, thankfully, choose him as our portion, we say unto the Lord, "Thou art my God."

II. The use made of this relationship in prayer.

1. And, first, Let us remark for a moment or two, on the subject and matter of Christian supplication.

There are blessings for which the Christian may be said to pray absolutely:-as, for the mercy of God; grace for continued and strengthened obedience; larger measures of divine influence for increasing conformity to the will of God. While there are others for which he prays, however earnestly, yet submissively. Such are the blessings which relate to this life; actual favours; the removal of existing, the hinderance of threatening, evils.

I distinguish as I have done, not that the former are not submissive; but because they are promised to all who seek for them. The others it pleases God to reserve in his own power, and to distribute them as it seems good to him. We ask the former, therefore, without any restriction. We ask the second, still saying, "If such be the will of God."

Still, they pray. Thus are the elect of God characterized, "They cry unto God day and night."

2. Observe the evident encouragement derived from his taking the Lord for his God.

In all this, there is no assumption of merit. He who says it, feels, and is ever ready to acknowledge, "I am an unprofitable servant;" and to pray, "Enter not into judgment with thy servant, O Lord."

But what is the simple fact? God, most freely, and as condescendingly as freely, has established his covenant with man. In the records of it, are "exceeding great and precious promises." He who takes the Lord for his God, becomes personally interested in the covenant of blessing and promise. He is directly interested in its provisions. He is permitted to plead this.

It is in reference to this, that we are so often called in Scripture to contemplate the faithfulness and truth of God. Sometimes they appear as express declarations from himself; at others, as subjects of confiding thankfulness on the part of

his people. So the apostle teaches, that thus the heirs of promise are to have strong consolation; God, which cannot lie, has promised to bless, has confirmed the promise by an oath. We have, therefore, two immutable things in which it is impossible for God to lie.

66

This faithfulness we may plead. He even says to us, " Put me in remembrance; let us plead together." He cannot forget his word, nor be unmindful of us. But our prayers, recognising human feelings, are to be stirred up to earnestness, and strengthened in faith, by human analogies. We may therefore humbly urge our relationship as a reason why our prayers should be heard and answered. We may take this language (if indeed, it be applicable) as our own, and say, "I have said unto the Lord, Thou art my God: hear the voice of my supplications, O Lord."

But, leaving the explanation of the text, let us come to a practical improvement of it.

1. How solicitous we should be that this relationship should be established!

It may be established. We are called to it. Not indeed to come to the mount that burned with fire,—to Sinai; but to Calvary, to Sion.

Our own interest presses this upon us. Till it be established, we are, in point of fact, aliens and strangers. We are unpardoned; we have no good hope; we are, in effect, “living without God in the world."

How anxious then should you be that God should become your reconciled Father! No time should be lost. Till the Lord is your God, you are neither safe, nor happy, nor holy.

Let us press this upon you. may be found." Seek him now.

66

Seek ye the Lord while he
Seek him in Christ. Rest

not till you are enabled humbly and truly to say, O Lord, thou art my God.”

2. See the delightful, but urgent, duty of all who are truly the people of God.

66

They are to pray: God is to "hear the voice of” their supplication." Blessings are to be sought for.

And then they shall not be withheld. God is faithful that