us to overlook and act contrary to other texts, in their plain and most undeniable meaning.

"1. Then it is evident that the apostle considered the line of conduct which he prescribed to the Thessalonians, not in any very scandalous case, yet with great decision, as conducive to the good of the offender. 2 Thess. iii. 6, 14, 15. And the withdrawing of those who used to associate with him with confidence and cordiality, and their excluding him from among them, till he should give scriptural proof of repentance; must be far more likely to lead him to consider his ways: and repent of his sin, than keeping up a religious intercourse with him, nearly as if nothing had happened, or nothing that impeached his sincerity.

"2. It is evident also that he considered this line of conduct as most conducive to the good of other Christians, and suited to stop the progress of the mischief which might otherwise be expected. 1 Cor. v. 1-6. Heb. xii. 15. Jude 22, 23. 1 Cor. v. 6-12. Gal. ii. 11-14. "3. Further, he regarded it as most suited to counteract the effect of such evils on the minds of those without. Compare 1 Thess. iv. 10-13, with 2 Thess. iii. 6-15, 1 Tim. v. 15. While we palliate, and excuse, and cover the sins of those of our own party, and at the same time are severe upon the sins of others, where is the wisdom from above, which is without partiality ? The blame will in the minds and lips of bystanders be attached to our principles. But, when we withdraw, and enter our protest, according to

scripture, we stop their mouths; and the blame rests on the man.

"It is not needful for us to publish what we know even of scandals that are little known; at least not always, or studiously: but, as such things will in general come out, it is equally wrong studiously and, as is sometimes done, beyond the line of simplicity and godly sincerity, to veil and conceal them: for, when they do come to light, the whole load of blame falls on the company which has thus covered sin; and, what is worse, on their views of the gospel.

"I am not able to go on to what belongs to appreciating the sincerity of the fallen professor's repentance; but certainly, while he says with Saul, I have sinned, yet honour me before the people; while he palliates his offence, and throws blame on others, and expresses displeasure against those who have brought his crimes to light; and seems as much or more grieved at the detection, and his consequent loss of credit, (perhaps calling it loss of usefulness,) as on account of his sin against God, and the mischief done to man; it must be highly unsatisfactory.-Our opinion cannot affect his state: if we err on the unfavourable side, it will not prevent his acceptance with God: but, if we err greatly on the other side, it will produce most pernicious consequences; and may probably lull him into a fatal security.-St. Paul did not interpose about the reinstatement of the incestuous Corinthian, till his repentance was manifest, and there appeared danger lest Satan should take advantage on the other side, both against him and the common cause. 2 Cor. ii. I have sel

dom met with those who have disgraced the gospel by a continued course of concealed sin, which was at length discovered, who have been in danger of being swallowed up of over-much sorrow.

"It is enjoined: Thou shalt not hate thy brother in thy heart; but shalt in any wise rebuke thy neighbour, and not suffer sin upon him. In my more private line I have several times written a letter, plain and faithful, yet compassionate, stating what has been reported or proved, and appealing to the person's conscience, whether it were true or not; and have, either at the time, or in another letter, when no satisfactory effect had followed, counselled him (in a manner that has never yet been disregarded,) not to come to the Lord's table among us, till the matter should be cleared up. In some instances this has succeeded happily to the individual; in all, I believe, it has taken off, or counteracted, when it became known, the unfavourable impression which would have been made with respect to us and our principles; and has excited searchings of heart, vigilance, and prayer among professors of religion. At the same time it has satisfied my conscience, that in this respect at least I was not partaker of other men's sins. If this, or what we can do in this way will not avail, our Lord's rule is, Let him be unto thee as a heathen man and a publican: and we must not presume to be more merciful than our Master.

"Had ministers of the gospel, in this day of relaxed discipline, courage and firmness to adopt this line of conduct, or somewhat of a similar nature, impartially among rich and poor, with intimate friends as well as others; and to risk the

consequences; no one can well conceive how it would raise their credit even among the irreligious. I have found this. 'Well,' say they, 'this man is impartial: he is not decided against the sins of others only, but against those of his own party; not only in the case of the poor, but in that of the rich.' But, without discipline, or any decided conduct in this respect, the ministerial authority sinks into neglect and contempt.-I need not say that our kindness in temporals, as far as it does not imply approbation; and our openness to access, whenever it may tend to recover the fallen; should be equally marked with our firmness, if we would produce any eminently salutary effects."

We now return to the letters.

"Chapel Street, December 29, 1796.

"You see among your little company at an epitome of the profession of the gospel, especially in London. A laxity in practice, and a disposition to excuse worldly conformity in various instances, which a spiritual mind must disrelish, and which a discerning Christian must see to be of bad consequence in all respects, is, alas! very common; and it is attended by a readiness to censure as precise, severe, and censorious, such ministers and Christians as maintain the apostolic ground, Be not conformed to this world-redeem the time-do all to the glory of God, &c. Even in your situation you must expect to taste of that trial which I have for so many years sustained from professors, and even from real Christians, on this ground. But I hope you will be endued with

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firmness, fortitude, and the meekness of wisdom: and if, avoiding all eager disputation, you stand your ground properly, you may be of some use among your companions, though they may affect to censure or ridicule you."

The following extracts relate to a college life and college fellowships :

"Chapel Street, February 22, 1797.

"I was aware when I placed you at — in preference to other colleges, that you would not be so well situated as to temporal interests, as in other places: but my principles led me to give a decided preference to spiritual advantages, and to act upon the maxim, that that is best for us which is best for our souls. I am greatly averse to the idea of a college life: a kind of stiffness, fastidiousness, and unfitness for domestic scenes, and for active usefulness, seems almost universally contracted by those who reside in colleges; as well as a habit of having every thing their own way, which leads to impatience and an overbearing temper. My desire and prayer for you are, that you may be a minister of Christ, a pastor of his flock, to preach the gospel to the poor and unlearned, as cheerfully as to any others; and to accommodate yourself to those scenes of life, which especially belong to that service. So that it will never be with my approbation if you embrace a college life and I think you name it very rightly when you speak of it as a temptation-from which temptation I pray that you may be preserved.-I