dishonour or obstruct the Gospel. It may be given still more emphatically to those, who are sent forth to preach that Gospel to idolatrous people: but it has no bearing upon us, who are far removed from all acquaintance and commerce with pagan superstition.

It must be confessed, that some teachers are too apt to make an unwarranted application of many directions and denunciations, both of our Lord and of the Apostles, without taking into their account the particular circumstances which called them forth, or the limitation of meaning which would result from considering the immediate end and intention with which they were delivered. No doubt, many forced interpretations have been put upon certain commands and prohibitions of our Saviour, which, in their literal strictness, related only to his immediate hearers and disciples; but which a rash and injudicious fanaticism has attempted to apply, with a rigid and impracticable straitness, to all Christians, in all ages of the Church. But the danger of mistaking, lies, for the most part, in the opposite direction. We are far more likely to confine the application of Christian doctrines and precepts within too narrow limits, than to interpret them in too comprehensive a sense; and there are few,

if any, of those impressive precepts and warnings, which the first believers heard from the mouth of the Lord Jesus himself, and his chosen messengers, the spirit of which does not concern us, with whatever degree of latitude we may explain the letter. In the instance before us, it is true that St. Paul had in view the intercourse between Christians and idolaters, and principally, though not solely, their intercourse in the offices and solemnities of religion. But he ascends from the particular case to the general principle, when he inquires, What fellowship hath righteousness with unrighteousness? What communion hath light with darkness? What concord hath Christ with Belial? And surely these are questions, which may be applied, as a test of conduct, to every professor of the Gospel. If, in general, we are not called upon to take a part in the contest between Christianity and heathenism; yet there is a struggle between Christ and Belial, between the Lord of life and the prince of darkness, still waging in the world, even in the Christian world; and on one side or other we must be, nay, in point of fact, we are already engaged. We may not perhaps be aware of it; but we are all, yes, every individual amongst us, maintaining and setting forward the cause of

Christ, or that of Belial. Where the Gospel is professed, where the embassy of reconciliation and the law of holiness are proclaimed, there may be no neutrality; he that is not with me is against me, was the declaration of the great Captain of our salvation. On the one side are ranged the pious believer, the contrite penitent, the devout worshipper, the renouncer of worldly lusts and vanities, the exemplary liver, the consistent walker with God: these are Christ's. On the other side are, the professed unbeliever, the proud scoffer, the unblushing profligate, the selfish sensualist, the careless trifler, the neglecter of ordinances: these are all the servants of Belial, the children of this generation; and it is incumbent upon the former, as they value the honour of the Gospel, and desire to prove its efficacy, and to walk worthy of their calling, and to adorn the doctrine of God their Saviour; it is their duty, I say, to abstain from every compromise, or approximation, which may seem to obliterate or obscure the broad line of distinction, which ought to separate them from the children of the world.

The Christian's conduct should be of that distinctive and consistent kind, that he may always be known as a Christian. A secret preference

8

for the religion of Jesus Christ is not sufficient; it does not answer all the ends of discipleship. The very term, profession, implies an open and constant avowal of the faith which we have embraced. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. The Lord's people must not let it be surmised, from their conduct towards his adversaries, that their allegiance is wavering and unsteady, their abhorrence of sin less intense, their zeal for the honour of Christ less ardent, than is consistent with the perfect allegiance of a subject to his king, of a servant to his master, of a son to his father, of a rescued captive to his deliverer. If, therefore, our lot be cast amongst those, who are either open enemies and opposers of the Gospel, or outward professors in name, but notoriously disregarding and denying it in practice; with such it is our duty, as Christians, to have no further intercourse, than the necessary business and charities of life may render indispensable. We must not frequent their society, nor seek their conversation, unless it be with a view to advising and reclaiming them. We are not to hear them blaspheme, or scoff at holy things, without vindicating the cause of

Rom. x. 10.

God as our own. We are not to give them the least reason for supposing that we approve of their principles, or their practice: but we are to declare, in every way consistent with Christian humility, and Christian patience, and Christian charity, that while we pity and pray for them, we renounce all fellowship, as with the works of darkness, so with the workers of them. It was a topic of commendation to the Church at Ephesus, not only that it had itself laboured in the work of the Gospel, but that it disliked and rejected the evil doers: I know thy works, and thy labour, and thy patience; and how thou canst not bear them which are evil. This thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate."

Yet it may happen, that a pious and humble Christian will be perplexed and doubtful, as to the mode in which he shall mark, with sufficient decision, the part which he himself has chosen; and support, with proper firmness and constancy, the character of a believer, without transgressing any rule of charity, or interrupting the harmony of social life. Possibly an open rebuke, or even an earnest expostulation, under certain circumstances, may harden the sinful or careless man,

9 Rev. ii. 2, 6.