We are,

open to his tales? Do we listen with readiness to his slanderous, and mischievous discourse, to his false misrepresentations and malevolent reports? If we act thus, we are clearly partakers of his sin. however unintentionally, encouraging him to the commission of it. It is by being listened to, that persons of this character are emboldened to proceed. If no one would attend to what they say, their end would be disappointed, their malice defeated, and their tongues silenced. They would bring fewer evil things out of the evil treasure of their heart, from the want of opportunity and encouragement. with this opportunity, if we give to them this encouragement, we have a share in their evil things And while their guilt is not the less, ours is manifestly the greater, for having afforded them an occasion of increasing theirs.

If we provide them

W. We become partakers of other men's sins, when we excite them to sin by our Example. Example has great weight. Though we should have no design of drawing others into sin, yet if we ourselves sin, we shall certainly prove a snare and temptation to them. It is well known how prone men are to imitation; how ready to justify themselves in what is wrong, by saying that, they are no worse than their neighbours ;? that they only do as others do;" that if, they are to be blamed, what is to be said of numbers, who are not only as bad, but even worse than they are.' So that, if we ourselves do wrong, it is next to impossible, however little we may suspect, or intend it, but that we shall encourage others also in doing it. Some will

be led by our example to enter on evil courses: others will be induced to persist in them. Our conduct will be pleaded by many as a sufficient answer to the reproofs of conscience, and the admonitions of friends. And thus numbers may be misled, and numbers hardened. Our example indeed will have more or less weight according to circumstances. It will partly depend upon our rank, our property, our influence, our employment, our religious profession. At the same time, there is no person, be his situation what it may, but whose example, if a bad one, will prove hurtful to some. His relations, and friends, and those immediately connected with him, will probably be injured by it. To such especially as are in the same situation of life with himself, his bad conduct will be a snare and a temptation. Does he take unfair advantages in his dealings? They will think themselves justified in doing the same. Do they see him neglecting duties which he ought to be fulfilling? They will conclude that they also may neglect their proper dutics. And thus, in a variety of instances he will be countenancing them, however unintentionally, in the

commission of sin.

V. I shall mention only one other way, by which we may become "partakers of other men's sins," and that is, by amitting to exercise our authority over them, and so to prevent them from the commission of sin. Let us remember that they are not kings and magistrates only, to whom authority over others is entrusted, There are many other stations and relations in life, which confer on men this authority. Parents have authority over their children.

Masters

have authority

over their servants. And why has God committed to them this authority, but that they should exercise it for good purposes, in his service, and to his glory? He expects and requires that they should use this power entrusted to them, for the prevention and suppression of sin. It is not indeed in the power of a parent, or of a master, to change the heart of his children or his servants (this is the work of God only :) but it is in his power, so long as they are under his eye and his roof, not to allow of any immoral practice among them: not to connive at any secret wickedness; to reprove and rebuke them if occasion require; to restrain them from swearing, from sabbath-breaking, from drunkenness and the like. It is in the power, and it is the duty, of parents and masters thus to use their authority and if they fail to use it thus; if they suffer their children or their servants to sin without endeavouring to restrain them, they are doubtless responsible for their neglect, and so far partakers of the guilt. Recall to mind the reason, which the Lord assigned for his displeasure against Eli: "Because his sons made themselves vile

and he restrained them not."a

Having thus pointed out several of the ways in which either directly or indirectly we may become partakers of other men's sins, I shall now draw some few reflections from what has been said.

In the first place, seeing that there are so many ways, in which we may contribute to increase the guilt of other people, what need have we of continual care and watchfuluess, that in this respect we may

a 1 Sam. iii. 13.

keep ourselves pure!

How constantly ought we to be on our guard, lest we should lay a stumbling block in the way of others, and so cause them to fall! Not to mention the addition which we make to our own guilt by thus partaking of their sins, how can we be truly said to love our brethren, yea, to love them as ourselves, if we are regardless of their spiritual good, and even through inadvertence prove an occasion to them to sin! Call to mind the reasoning of St. Paul on this subject. He says, that "when we sin so against the Brethren, and wound their weak conscience, we sin against Christ," nay, we cause those "to perish for whom Christ died." Call to mind also, the holy selfdenying resolution of the Apostle, in reference to the same subject. "Wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."b

In the second place, we may observe how absurd, as well as how false is the assertion, which we so frequently hear from the mouths of men, that they have never injured any one; that they have never done any harm to their neighbours! For how can this possibly be true? Can it be true of any of us, that we have never been a partaker of other men's sins? Have we never willfully and knowingly tempted any one to the commission of sin? Have we never purposely endeavoured to dissuade or prevent any one from becoming religious? Have we never even through inadvertence and carelessness, furnished any one with an occasion, an opportunity of sinning? Have we never, in any in

b 1 Cor. viii. 11, 12, 13.

stance, by our example encouraged another to act contrary to the law and will of God? Have we never, by failing to exert our proper and lawful authority, countenanced another in the practice of evil?

Let us

look back into our whole lives. Let us consult our consciences, and see what answer we can make

'

to these enquiries. Let us see, whether in this view of the subject, we can truly say, that we have never injured any one." Surely we must feel, that we cannot say thus, unless we should suppose, that to lead others either directly or indirectly into sin is not to do them an injury. Be assured, that such a supposition, should it be entertained, is most mistaken, and shews a very darkened mind. To hurt your neighbour in his character, in his property, or in his person, is a trifling injury compared with that of bringing guilt upon his soul. And those who have a tender concern for their own souls, will no less tenderly feel for the souls of others also.

In the third place, let the subject before us, be ap'plied to convince us of our sins. Let us acquire from it, a more just and enlarged notion of the extent and measure of our guilt, and of our consequent need of a Saviour. Let us call distinctly and forcibly to mind, how greatly we have been partakers of other men's sins. Let us remember, in how many ways, we have helped to increase the guilt of others.

And let us next

consider, how little it is in our power to undo the evil, which we may thus have done. Let us go and find out those, of whose sins we may have been at any time