one, against whom, on some such account, they have entertained a prejudice? How they love to dwell on the infamous story? How uneasy they appear, if you question the truth of it? Are they not inwardly glad at the opportunity of casting reproach on the man who stands in their way? How many are there, who in a way of sport and merriment speak of other men's fault's, and delight to make them the subject of laughter and diversion? Do not these rejoice in iniquity? Bring the question nearer home: Have you never per ceived an inward pleasure, when the man, whom you hated, has by some gross misconduct exposed himself to infamy? Have you not enjoyed his iniquity as gain to yourself? Have you never been sensibly gratified in hearing the faults of others talked over and spread around, though perhaps you was not the author or propagator of the scandal? Now, by this rejoicing in iniquity you make yourself a partaker of it. By your satisfaction in other men's sins, you assume a share in the guilt of them.

We have illustrated the nature of fellowship in sin. We proceed,

II. To apply the arguments which the Apostle urges against it.

1. One argument is taken from the superior light, which Christians enjoy. "Be not partakers with the children of disobedience; for ye were sometimes darkness, but now are ye light in the Lord. Walk as children of light, proving what is acceptable to the Lord."

Heathens are in a state of darkness, and they practise the works of darkness. You are by the gospel brought into a state of light. You have been taught the different nature and consequences of sin and holiness. Will you still walk, as the Heathens walk, in the vanity of their mind? Will you have fellowship with them? What communion hath light with darkness? What part hath the believer with an infidel ? VOL. III. 36

Whatever excuses may be made for the sins of Hea thens, these cannot be pleaded in your favor. You have known your Lord's will, and if you do it not, you will be beaten with many stripes. Think what a privilege you enjoy in your distinction from the unenlightened world. Why has God made you to differ? Has his goodness laid you under no obligation? Will you still walk, as if you remained in darkness? Will you still promote the interest of the kingdom of darkness ? Will you do nothing to rescue your fellow mortals from that deplorable state, in which you see them lying; but, on the contrary, endeavor to fix them there by your fellowship with them? Who would expect this from you? Have no more fellowship with them, but rather reprove them. This argument the Apostle Peter presses on Christians with great force. "Ye are a chosen generation, a peculiar people, that ye should shew forth the praises of him who has called you out of darkness into his marvellous light.-Dearly beloved, I beseech you, as strangers and pilgrims, that ye abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles, that they, by your good works which they behold, may glorify God in the day of visitation.

2. Another argument against this fellowship with sinners, is taken from the grace of the Holy Spirit, of which believers are the subjects. "Be not partakers with them, for the fruit of the Spirit is in all goodness, and righteousness and truth."

The gospel is a ministration of the Spirit. As it came to men attended with the demonstration of the Spirit in signs and wonders, so it was at first, and is still accompanied with his kind and gracious influence on the hearts of men, for the awakening and conviction of sinners, and for the sanctification and comfort of believers. All true believers have the fellowship of the Spirit. They are partakers of his renewing and transforming power. The fruit of the Spirit is opposite to

the works of darkness: It is in all goodness, and righteousness and truth. And what fellowship hath righteousness with unrighteousness? They who walk in the Spirit will not fulfil the lusts of the flesh. This Spirit can have no fellowship with that which works in the children of disobedience; for the design, operation and fruit of these two Spirits are opposite to each other. If then we profess to have been renewed in our minds, and to be still governed in our lives by the Spirit of God, let us have no communion with sinners in their unfruitful works, but rather reprove them. Let us support our character by works of a different kindby those works of holiness, which are the true and gen. uine fruits of the Spirit of God.

3. The Apostle teaches us, that the works of darkness are unfruitful.

Gain is the object of all worldly partnerships. If you knew a number of men, who had combined in the prosecution of a business, from which no profit could possibly accrue, but its obvious tendency was to poverty, slavery and death, would you think of joining them? Would you not be astonished at their strange infatuation? Have no fellowship then in the works of wickedness, for in this nothing is gained, but every thing lost. Paul demands of the Roman converts, "What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death."

Though you had no higher aim, than worldly peace, prosperity and enjoyment, it would be your wisdom to adhere with invariable constancy to the rules of sobriety, justice, truth and goodness. "Godliness has the promise of the life which now is." This will prevent ruinous habits, will give tranquillity and contentment to the mind, will procure favor and good understanding with men, and bring down the blessings of divine Providence; in a word, it is profitable to all things. The reverse are the consequences of vice and impiety.

Righteousness tendeth to life, but he who pursueth evil, pursueth it to his death." You may indeed see men of piety in a state of sickness, poverty and affliction. But did their piety bring them into this state? Would ungodliness have secured them against it? Or will it now deliver them from it? There is not a virtue, in the whole system of practical religion, which will injure a man in his health, reputation or substance. And there is not a vice, which can be practised with safety. Will you then have fellowship in wickedness? You act contrary to all those rules of prudence, which govern you in other partnerships. Your commerce is not only unprofitable, but ruinous,

4. This is a shameful fellowship,

The Apostle says, "It is a shame even to speak of those things, which are done by them in secret." He alludes probably to those abominable excesses and impurities, practised by the Heathens, in the nocturnal festivals which they celebrated in honor of their deities These were such as decency forbad him to name,

Sin is in itself a shameful thing. It is an opposition to the character and will of the Creator-a rebellion against his authority and government-a contradiction to the end and design of our existence-a degradation of our nature, a perversion of our powers, and an extinction of our liberty. It destroys all that is noble and excellent in the man, defaces the divine image in his soul, and sinks him to a level with brutal nature.

Partnership in evil works brings us into dishonorable connexions-into connexion with the children of disobedience, the enemies of God and men; and into connexion with that evil spirit who works in the children of disobedience. When we cooperate with sin ners, we take up the trade of that accursed being who was banished from heaven; we enter into fellowship with him, who goes about seeking whom he may destroy. The Apostle says, "I would not that ye should have fellowship with devils."

Partnership in iniquity is shameful, as it betrays a rash and foolish confidence; a confidence in those who are not to be trusted. Wicked men may solicit your concurrence with them in their evil designs; but they will desert you in the day of trouble. They may employ you as a tool to accomplish their purpose; but will not console you in the anguish of guilt, nor deliver you from the punishment of your wickedness,

The rulers of the Jews covenanted with Judas to be tray his master into their hands. But when filled with the horror of remorse, he threw back the wages of his perfidy, and confessed, "I have sinned in betraying innocent blood," they, insensible to his distress, replied, "What is that to us? See thou to that,"

5. If we have fellowship with sinners in their works, we must share with them in their punishment.

The Apostle says, "The wrath of God cometh on the children of disobedience, Be not ye partakers with them."

The like warning God gives to his people at the approaching destruction of Babylon; "Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Solomon observes, that" a companion of fools will be destroyed. -Though hand join in hand, the wicked shall not be unpunished." All who are concerned in the work of iniquity, must divide among them the fatal reward— a reward not diminished, but often augmented by their mutual concurrence with, and reciprocal influence upon each other, If we would stand clear of the guilt, we must abstain from the appearance of evil.

It becomes you now to review the various ways in which men form a fellowship in sin, and to examine whether you are concerned in such a vain, such a ruinous commerce. Have you never by example, enticement, countenance or concurrence, drawn others into iniquity? Have you never taken pleasure in them who do evil? Have you rather reproved and restrained