strangers yield them consolation? Parched with thirst, shall the hand of the profane hold out to them a cup of water? They expect not-they seek not succour from such as these. With such as these they gladly maintain an interchange of social and neighbourly offices; but as pilgrims to Zion, the world knows them not.

Is it so, then, that the Christian traveller can have no resting place, till he stretch his wearied limbs under the shade of the tree of life that grows in Paradise? Shall the voice of sympathy and encouragement never fall on his ear, till he hears the words of his Saviour, "Well done, good and faithful servant?" No, the way of life is begirt with many a pleasant arbour, built by the Lord of pilgrims, where they may sit awhile, screened from the summer sun, and sheltered from the wintry wind, to hold converse.

Upon the eve of death, the Saviour, foreknowing the dreary blank which his disciples would suffer in the loss of his companionship, made it his last prayer for them, that they might be one-that the head, which could no longer lean on the bosom of the Lord, might find a resting-place on the bosom of a brother. Those were halcyon days for fellowship among the disciples. When they walked by the way, their talk could not but be of the crucified One. When they met together, the doors being shut, it was as they spoke on an unseen Saviour, that he suddenly revealed himself to their enraptured gaze. The time came when He was to leave them for His starry seat, and his last admonition to them was, to abide together at Jerusalem, to cheer by holy communion the interval between his departure and the descent of the Spirit. And after churches were formed, and the loud blast of persecution had summoned the powers of earth to wage war with the truth, how happy was the intercourse which the first disciples enjoyed, when, from the scorching flames of tyranny and malice, they found at times a retreat in one another's love! The objects of persecution, "being let go, went to their own company," Acts iv. 23, 31; and, refreshed by the prayers of their brethren, were ready to endure further trials.

Is it less necessary now, that believers should be associated in the strictest and holiest bonds of fellowship? Now that the church and the world present the same aspect-that the un

renewed heart can with ease assume the semblance of piety, and, in the midst of the society of believers, can, without fear of discovery, spread round itself a hurtful, deadly influence—has it become immaterial whether or not the disciples of Jesus maintain mutual watchfulness, "looking diligently, lest any man fail of the grace of God?" Surely, if ever much holy intercourse was needed among the brethren, it is needed at this juncture. Whilst the details of commercial life are doubly perplexing— whilst the strife to be rich is doubly furious-now, if ever, it is needed by Christians that the atmosphere of the society in which they move should have much of heaven in it, and little of earth; if ever, it is indispensable for their moral well-being, that social converse should be to them "a means of grace," to bring them back from the selfishness of purpose-and from the dimness of spiritual perception, which they but too naturally contract, whilst paying a necessary regard to the life that now is; and to send them again into the world with a glowing heart, and a self-denying aim, and an eye that kindles in the gaze of the life that is to come.

now,

For this end the disciples of Christ are gathered into societies, that together they may form a nucleus of spiritual heat and life, at which the dying flame of piety may be rekindled, and the languid pulse of spiritual existence may renew its strength. The benediction of Christ rests in a special manner on the fellowship of his people. "Wheresoever two or three are met together in my name, there am I in the midst of them." To those who feared the Lord, and "spake often one to another," in a dark and apostate age, it was promised that their names should be engraved in a book of remembrance before Him. When two of the disciples were journeying by the way, and talking together of all those things that had happened, Jesus himself drew near, and went with them. An example in this respect is set in the Word of God, which demands the serious regard of modern Christians. Why did the apostle Paul thirst for the society of the believers at Rome? Not simply that his natural affection yearned to embrace them, or that a visit to Rome would be an agreeable change of scene. "I long to see you that I may impart unto you some spiritual gift, to the end that ye may be established; that is, that I may be comforted, together with you, by the mutual faith both of you and me."

How beautiful a picture of Christian intercourse is that given by the Apostle, Eph. v. 18-21 :-"Be filled with the Spirit, speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ, submitting yourselves one to another in the fear of God."

If Paul were now to write to the churches of England, could he address them as he did the church of Thessalonica-"Wherefore comfort yourselves together, and edify one another even us also ye do." What Christian society would not start at the words, "Even as also we do?" Is this to be the measure, is this even to be the manner, in which our duty is to be discharged? Is our future course to be conformable to our present practice? Alas! Paul knows us not.

It is written, "He that walketh with wise men shall be made wise." To say the least, it is doubtful whether some wise men do not go far to nullify the saying. Perhaps a party of Christians might be entered, from which it were hard to depart the wiser. Can a harvest be expected when the hand of the sower has not been stretched forth to scatter the rich grain? Can the flowers of wisdom be expected to spring up around, when the wise man has kept his hand by his side? Young converts, recently reclaimed from the world, have often hailed an introduction to religious society as an opportunity of spiritual improvement. Perhaps, oppressed by their own want of fervour, they have brought their shivering hearts to be warmed, as they supposed, at the hearth of holy affection; but, alas! the hearthstone has been damp and cold, as if a fire had never been kindled there. It is well if it be not worse, and if no expression of bitterness has been dropped by inactive and lukewarm professors against those whose superior zeal in the work of the Lord puts to shame their own supineness.

At the same time, it is joyfully admitted that there are favoured communities, where Christians are wont to meet and sit together with their lattice open to the east. Oh! then fragrant is the wandering breeze, which bears on its wings the perfumes of Canaan-beautiful to the eye is the blue outline of the mountains that skirt the land of promise-and of divinest harmony is the exiles' song raised by the associate pilgrims!

"Forgotten be each worldly theme

When Christians meet together thus:
We only wish to speak of him

Who lived, and died, and reigns for us."

On entering into such a circle, the conscience of the worldly professor will receive an unutterably piercing rebuke. "If these are Christians, then am I not a Christian," his heart says; and, touched to the quick by the glaring contrast, he falls down a penitent, and cries, "Create within me a clean heart, O God."

It is confessedly difficult "to order our conversation aright.” We speak with most ease about trifles. But the command lies upon us so to talk as to minister grace to the hearers, and the effort, however difficult-however self-denying-must be made. We do not assert that it is in every one's power to lead religious conversation so as to render it edifying. But the question should at least be asked of every one, "Do you try-do you try to your utmost-do you try as a steward, accountable to your Master for the use of his talents-do you try in dependence on the power and the promise of God-do you try conscientiously, prayerfully, perseveringly—to make your conversation a means of spiritual blessing?"

"I have not the gift," said a young Christian, very flippantly, in our hearing, the other day, when solicited to engage in some work of mercy. It is a serious loss, and should never be treated lightly, if it is indeed true that a gift is absent, which would qualify for usefulness. But let it not be said hastily. Many gifts lie deep within us, which never come to the surface, for want of the diligence that would have discovered them. There is no humility in forming an under estimate of our abilities, when the possession of those abilities would involve us in responsibility. The solemn sentence of our Saviour shows that it is fearfully criminal to seek for a shelter like this from the call of duty. "To him that hath, more shall be given, and he shall have abundance; but from him that hath not, shall be taken away even that he hath."

After all, what is it that makes religious conversation difficult?"Out of the abundance of the heart the mouth speaketh." To enjoy more spiritual intercourse, it is necessary that Christians should have more spiritual minds. When the name of Jesus is as ointment poured forth in the heart, its fragrance

will be shed over the lips. “We cannot but speak the things that we have seen and heard," said the witnesses for Christ in ancient days. As they who have sojourned in foreign lands, and conversed with their inhabitants, and gathered of their varieties, will, on their return, beguile many an hour with the tale of their travels; so will they, who have explored the goodly land that flows with milk and honey, delight to talk of its riches, and to share with their friends the grapes they gathered at Eshcol. "Wondrous things are spoken of thee, O city of God." They must have good tidings to bear, who are come unto Mount Zion. But if the New Jerusalem is seen afar offif its golden streets are never trodden-if the glory of its majesty is dimly understood-if entrance is seldom sought into the palace of the king-no wonder that the words spent in the celebration of its magnificence are few and rare. If the mind is enchained to the things that are seen, conversation will not turn naturally upon the things that are not seen. Here lies the secret of the want of holiness in our intercourse. O Christian, if thy soul cleaveth to the dust, rise and supplicate quickening grace. Let thy faith plume her wings, and bear thee away to gaze on the king in his beauty, and to behold the land that is far off; then come back to us, and speak the language of Canaan.

There are plenteous materials for religious conversation supplied by the word of God. We have heard of Christians spending an evening together for the express purpose of introducing to one another's notice certain points of Scripture doctrine, which have previously been the subjects of their private meditation. As soon as tea is over, the subject is stated-passages of Scripture, to the point, are read--opinions are freely uttered-practical lessons are enforced—and every one of the party turns homeward, saying, "Truly our fellowship is with the Father, and with his Son, Jesus Christ." Their meeting with one another has been as a visit to the house Beautiful, where Bunyan's Pilgrim, by the sight of instructive pictures, and by healthful conference with Piety, Prudence, and Charity, received strength to continue his pilgrimage.

A grand obstacle which prevents this fellowship of believers is the excessive intercourse of Christians with the ungodly. Amid the festive excitement of worldly society-amid the frivolities