VIII.

TO THE EDITOR- -CHIEFLY WHILE AT COLLEGE.

1796-1803.

THE first letter which I shall introduce in the present class treats of a subject on which my father was of opinion that much neglect of scriptural rules, and consequently much deviation from the path of duty, frequently takes place in Christian societies, and among individual Christians. It relates to the case of

SCANDALS,

occasioned by persons "professing godliness" acting in such a way as to disgrace their profession; and to the conduct to be adopted towards them. To the letter I shall annex a paper upon the subject written at a much later period-trusting to the indulgence of my readers to excuse any repetition which may be thus produced.

"DEAR JOHN,

"Chapel Street, February 17, 1796.

"YOUR letter reminds me of our Lord's words, Wo be to the world because of offences; it must needs be that offences come, but wo be to that man by whom the offence cometh. I hope and trust, however, that the lamentable event which has

occurred among you will produce a spirit of watchfulness and prayer; and remind every one, that, whatever may be hoped in the hour of temptation, shame and bitterness are the inevitable consequences of sin. I pray God to direct me to give you such counsel on the occasion as may be most suitable and salutary. In general you know my maxim, In medio tutissimus ibis. In most questions, doctrinal and practical, our business is to avoid extremes; and Satan's subtilty consists in pushing us into extremes.-Three objects are before you, demanding your most exact attention: 1. The credit of the gospel and the honour of God: 2. Your own and each other's benefit, as using every method of warning and watching over yourselves and each other, and fortifying your hearts against future temptations: 3. The benefit of the offender, as far as it may consist with the other ends proposed. Now I am of opinion that the right line of conduct will best unite these three ends; and that every deviation will evidently militate against some of them, and really defeat them all. If you show such tenderness for the offender as to maintain your former familiarity with him, admit him to your religious meetings, and allow him, on general concessions, to proceed as formerly; you will evidently give the enemies of the gospel occasion to think that your principles are lax in their tendency; that your zeal is about doctrines and forms; that you are only a kind of party connected together by certain peculiarities of notion; and that you do not abhor sin, or fear and

1

See Letter of Nov. 13, 1795, Life, p. 330. (339.)

love God, more than the openly loose characters. In short, they will either charge your profession with hypocrisy, or your principles with tending to licentiousness. At the same time, this excessive and unscriptural lenity would tend to weaken, in the minds of others, the dread and abhorrence of evil, would induce unwatchfulness, and make way for temptation. Evil communications corrupt good manners: A little leaven leaveneth the whole lump: and I dare foretel, that, if you relax your strictness in this respect, your meetings will not long remain undisgraced, or your society respectable as it has been. I have known many instances in which prayer-meetings, and other things of that kind have been rendered coutemptible, and even mischievous, for want of censuring and excluding offending persons. By such lenity, indeed, you might perhaps preserve the offender among you, and keep him from contrary connexions: but, unless he be truly humbled, and deeply penitent, he will only remain, as an Achan in the camp, to your hurt, not to his own good.

On the other hand, harshness and severity in rebuking or exposing him, while they might seem to show a due regard to the honour of the gospel, and to exhibit a proper example and warning, that others might fear, watch, pray, shun temptation, and resist it; would evidently militate against the good of the offender, and drive him to a distance from the means of good, and among the enemies of all religion: or, if he were deeply convinced of guilt, he might be tempted to give up his hope. Nor would this conduct exhibit the Christian spirit in an amiable and honourable

HINTS

On a question, relative to the conduct to be observed towards fallen brethren, discussed at a clerical meeting, at which the writer could not be present: 1815.

"THE question relates exclusively to persons who have been considered as religious characters, but who have fallen, or are supposed to have fallen, into sins which, in proportion as they are known, must disgrace their profession in the eyes of the world. It is of great importance: and it appears to me, that an unscriptural conduct with respect to such cases is very common, both among private Christians and ministers; to the unspeakable detriment of the common cause.

"Four objects are to be regarded in the consideration of it: 1. What line of conduct in us is most conducive to the good of the defaulter ; which consists in his being made deeply sensible · of his guilt, and humbled for it, and not in his keeping up his confidence, comfort, or credit. 2. What line of conduct is most likely to prevent the unfavourable impression which such falls of professors make on those without. 3. What line of conduct is most conscientious in the sight of God, and suited to keep us from being partakers of other men's sins. 4. What is most suited to excite a spirit of watchfulness, self-examination, and prayer in other Christians, and to stop the

progress of the infection. But I would observe that, in order to adopt this line of conduct, natural temper must not be consulted: for some would naturally be too harsh and unrelenting, others too timid, easy, and indulgent. Neither is the opinion of our fellow Christians in general a safe guide. Humility, tenderness, and amiable dispositions often lead men to imitate Eli and Jehoshaphat. No man must be known after the flesh. (2 Cor. v. 16.) Prejudices and partialities must be discarded. We must not act from our feelings, but from our judgment formed on the word of God.

"Again: We must not take it for granted that the professors in question are certainly converted persons, however high they may have stood in our estimation, or in that of others: for God alone searcheth the hearts, and we are all of us often mistaken where most confident.

"Further: We must not confine our compassion to the culprit, but extend it to our fellow sinners and fellow Christians in general: for tenderness, when unduly exercised to one, may be virtual cruelty to numbers.

"Yet further: In attempting to restore one overtaken in a fault, we must distinguish between a single crime, and a continued, habitual course of sin, without adequate proofs of repentance. We must also distinguish between restoration to God and holiness, and the person's reinstatement in his own favourable opinion, and that of his fellow Christians.-Nor must we take one text as our motto, so understood as may lead