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on servants and dependants. And then what of the sin of wasting, or even killing, (as some of the world's gay ones express it,) precious time?

On the whole, I feel quite unable on this head to draw universally, what Dr. Chalmers has called, a vigorous line of demarcation between what may be considered lawful, and what sinful, of the social pleasures that offer themselves in the world. It will be better to suggest certain testing questions, such as follow, which you may all in every doubtful case put to your own hearts and consciences.

Ist, "Is the place and scene one in which I may trust that my Lord Jesus Christ will be with me?”. 2ndly, "Is it one in going to which it will not seem like mockery to ask of God, 'Lead me not into temptation;' or sinful presumption to expect this from Him, like that to which the Devil tempted Christ ?" (Matt. iv. 6, 7.) -3rdly, "Is it one in which I may hope, either directly or indirectly, to receive or to get good?"-4thly, “Is it one where the amusements will not be likely to indispose me for prayer, or impede my subsequent walk with God?"

If you try the question by these testings in your own inward consciences, you will hardly fail, I think, to form a right judgment as to what may be to yourselves innocent and lawful amusements; and what should be renounced as among the sinful pomps and vanities of an evil world. And just one word more, ere passing from this head. Let the weighty thought which is expressed in the motto of one of our noble English families never be forgotten by you, "Perimus licitis ":" We perish through indulgences that may seem lawful." Never was such a caution more needed by a young Christian disciple than at the present time. May God give to each and all of you in future life grace to apply it!

3. As to the third clause of the Christian's baptismal vow of renunciation, viz. the "renouncing all the sinful

lusts of the flesh," I may observe that those sins are here meant, properly and distinctively, which are connected with the body, and its ill-regulated appetites, through man's natural corruption. St. Paul, after enumerating sundry works of the flesh, such as "fornication, uncleanness, lasciviousness, drunkenness, revellings, and such-like," declares that "they who do such things shall not inherit the kingdom of God." And thus, you see, though an entrance is graciously offered us into God's blessed and everlasting covenant in Christ Jesus, yet if we renounce not the lusts of the flesh, which renunciation is one of the conditions required, what can we look for but being shut out from the heavenly kingdom?

Now, in regard of grosser sins of this kind, God has mercifully given us a conscience which, unless seared by repeated resistance or neglect, will surely raise its warning voice against them whensoever the temptation comes; and so, unless unheeded, stop us from plunging into the sin. In cases like these it is by little and little that the fall usually takes place. And thus here especially there is needed a watching against everything which may even by imperceptible degrees lead to sin :all flaunting dressiness whereby to attract admiration, and show off the person; all light conversation, or levity of behaviour; all licentious reading, and immoral companions. "Know ye not," said St. Paul to his Corinthian converts, "that your bodies are the temples of the Holy Ghost?”

And then, too, there are to be renounced, under this head, such sins as love of ease, self-indulgence, and sloth. "Not slothful in business," said the same St. Paul;" but fervent in spirit, serving the Lord." For our Master has given us various talents; all to be employed, according to our age, sphere of duty, ability, and circumstances, as in his service, and with an eye to his approbation and glory.-More especially spiritual sloth has to be watched against, as a deadly enemy.

For how can the spiritual life go on, if prayer be slothfully, listlessly engaged in? Now what danger may arise of falling into this sin even from the too eager and absorbing pursuit of lawful studies and accomplishments; -the mental energies having been so spent in them as to leave nothing but languor and listlessness for the thoughts of God, and of heavenly things, when the hour of prayer arrives!

Thus much on the three heads of renouncing. And now it remains that I speak,

IIIdly, and very briefly, of the baptismal vow of fulfilling, required under the Christian covenant; viz. "the keeping of God's holy will and commandments, and walking in the same all the days of your life."

I said that I should speak on this but very briefly. For the language is very simple. And on the main point where explanation might be needed, viz. as to the spirituality and extent of the commandments to be kept, I have already spoken in a former Lecture. Is the sixth commandment literally only this, "Thou shalt not kill"? There is spiritually, as we saw, comprehended in it a command against all feelings of anger, hatred, jealousy, malice; such as, if fully followed out, might lead to murder. Is the eighth commandment simply, in the letter, Thou shalt not steal"? There is comprehended in it spiritually the not robbing our friend, or neighbour, of any good that we might do to him. So St. Paul; "Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling of the law."-And, as in regard of the commandments of the second table, so of course in regard of the commandments of the first table; "Thou shalt love the Lord thy God with all thy heart, and soul, and strength,"

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Well, dear young friends, such are the conditions ;conditions of so believing, renouncing, fulfilling.

You

have previously had set before you the blessings thus conditionally offered, even as from God Himself, under Christ's baptismal covenant. So that the whole case

is now before you. Will you then accept the blessings on the annexed conditions; or will you repudiate them? May God's own Spirit direct you to a right decision in the affirmative; not of course in any spirit of mere formalism, but with the resolution and devotedness of the heart! In my next Lecture,-my last indeed before the ordinance of Confirmation,-I shall hope by God's blessing to enforce this,

LECTURE VII.

SUMMARY OF THE CASE; AND CONCLUDING PRACTICAL EXHORTATION.

DEAR young friends, in my preceding Lectures I have endeavoured fairly and fully to set before you the grand particulars of the case on which you are now called solemnly to declare your decision. You have seen, on the one hand, the blessings offered conditionally, as from God Himself, to each and every one of the children of Adam, on entrance by Christian baptism into profession of the religion of Jesus: and, moreover, the very various and irrefragable evidence of the divine origin of that religion; and proof, consequently, that the offer may be fully depended on as really and truly from God. On the other hand, you have also had set before you the conditions on which alone the blessings are offered;-conditions, namely, of believing, renouncing, fulfilling, such as were explained, somewhat in detail, in my last Lecture; and which were accepted for you, provisionally, by your respective sponsors, on occasion of your entrance, each one, when infants, by baptism into the Christian Church.

And now, then, what will be your decision? After all that you have heard on the subject, I have certainly little fear of any one of you shrinking from the ratification of your baptismal engagements; or indeed of your regarding the act of ratifying them in the ordinance of Confirmation as a mere formality. Rather my fear is lest, with some of you at least, there should

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