conversion? Are we to desert the post of usefulness to which God hath called us in this life? Certainly not, I reply: we are neither called to the one course nor to the other; our light is to shine before men, not to be concealed in secret. Christ did not pray that His disciples "should be taken out of the world, but that they should be kept from the evil;"'' nor do I apprehend that even consistency in our Christian course requires that our religious views or experience should be at all seasons and under all circumstances obtruded upon the notice of others: but I do say this, that a true disciple of Jesus must not be ashamed, at any season and under any circumstances, in any place and before any company, to avow whose he is, and whom he serves. His light must shine : and if it be the pure light which is the reflexion of his Saviour's image, that light will be sure to discover itself in every scene. Even unconverted men will not be slow to 1 John, xvii. 15.

discern that other motives are at work with the true believer than they are themselves. actuated by, that other hopes are exerting an influence upon him, and other aims are pursued by him; thus the line of separation will be preserved, even in those matters in which, of necessity, the Christian is cast into association with men of the world. Need I say that the world's maxims, the world's amusements and pleasures, must be renounced? and here, at least, the separation will be so clear and well-defined, that the Christian in these matters cannot be confounded with the man of the world.

Over and above this, if there be such a value in religious intercourse, ought there not to be effort made to obtain it? Why should not Christians more often meet together in the social circle-not to waste one hour after another in artificial, unsatisfying, and often irksome enjoyment, where to discourse of the solemn things of God and eternity, or to dilate upon the hopes and

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the privileges of the believer, would by tacit consent be deemed altogether out of place, or would at once cast a damp on the circle, and throw a melancholy gloom on each countenance why, as men in earnest to prosecute their soul's salvation and to lay hold of eternal life, should they not more often meet in holy fellowship, with this for their specific object; to strengthen each other for their common warfare by mutual converse, prayer, and praise, in the full consciousness of meeting with a present Saviour, and of finding access through Him, by one Spirit, to the Father? Why should not mention of the joys laid up for the righteous-the present privileges, the future glory of the believer - the splendour of the inheritance of the saints in light-why should not these be the topics, in discoursing upon which there is a responsive feeling in each heart of earnest rapture? Why should not these be the subjects upon which our tongues grow eloquent, and in the contem

plation of which our hearts throb with eager emotion?

Gatherings for converse such as this, many amongst us can testify, are seasons of spiritual refreshment; they leave a savour behind them for good; they help us to realise more intensely the fact of our relationship one with another, and with Christ our spiritual head; they help to scatter many an unworthy prejudice, and to dispel many a needless apprehension; they conduce to quicken within us a more fervent zeal, to make us burn with greater desire for that communion above, where intercourse with the holy shall be one of our noblest enjoyments, where we shall experience in all its amplitude of blessing that "Truly our fellowship is with the Father, and with His Son Jesus Christ."1

1 John, i. 3.

LECTURE VI.

BAPTISM.

1 COR. ii. 14.

They are spiritually discerned.

In five preceding lectures your attention has been directed to the practical consideration of the ordinary means of grace; according to the plan which I announced at the commencement of the course, the present and the concluding lecture - God willing-will be devoted to the sacraments of Baptism and the Lord's Supper.

We speak of these as differing from the ordinary means of grace; not because they have in themselves any inherent property to