of sin ! We serve the devil out of pure zeal for God! It is merely in order to punish the wicked that we run into this wickedness. "So do the passions" (as one speaks)" all justify themselves," and palm sin upon us under the veil of holiness!

5. But is there no way to avoid the snare? Unquestionably there is. Our blessed Lord has marked out a plain way for his followers, in the words above recited. None, who warily and steadily walk in this path, will ever fall into evil-speaking. This rule is either an infallible preventive, or a certain cure, of it. In the preceding verses, our Lord had said, "Woe to the world, because of offences ;"-unspeakable misery will arise in the world from this baleful fountain: (Offences are all things whereby any one is turned out of, or hindered in, the ways of God :) "For it must be that offences come:"-Such is the nature of things; such the wickedness, folly, and weakness of mankind: “But woe to that man,”—miserable is that man, "by whom the offence cometh." "Wherefore, if thy hand, thy foot, thine eye, cause thee to offend;"—if the most dear enjoyment, the most beloved and useful person, turn thee out of or hinder thee in the way, "pluck it out,"-cut them off, and cast them from thee. But how can we avoid giving offence to some, and being offended at others? especially, suppose they are quite in the wrong, and we see it with our own eyes? Our Lord here teaches us how: He lays down a sure method of avoiding offences and evil-speaking together. "If thy brother shall trespass against thee, go and tell him of his fault between thee and him alone: If he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church: But if he neglect to hear the Church, let him be unto thee as as an heathen man and a publican."

I. 1. First." If thy brother shall sin against thee, go and tell him of his fault between thee and him alone." The most literal way of following this first rule, where it is practicable, is the best: Therefore, if thou seest with thine own eyes a brother, a fellow-christian, commit undeniable sin, or hearest it with thine own ears, so that it is impossible for thee to doubt the fact, then thy part is plain: Take the very first opportunity of going to him; and, if thou canst have access, "tell him of his fault between thee and him alone." Indeed, great care is to be taken

The

that this is done in a right spirit, and in a right manner. success of a reproof greatly depends on the spirit wherein it is given. Be not, therefore, wanting in earnest prayer to God, that it may be given in a lowly spirit; with a deep, piercing conviction, that it is God alone who maketh thee to differ; and that if any good be done by what is now spoken, God doeth it himself. Pray that he would guard thy heart, enlighten thy mind, and direct thy tongue to such words as he may please to bless. See that thou speak in a meek as well as a lowly spirit; for the "wrath of man worketh not the righteousness of God." If he be "overtaken in a fault," he can no otherwise be restored, than"in the spirit of meekness." If he opposes the truth, yet he cannot be brought to the knowledge thereof, but by gentleStill speak in a spirit of tender love," which many waters cannot quench." If love is not conquered, it conquers all things. Who can tell the force of love?

ness.

Love can bow down the stubborn neck,

The stone to flesh convert ;

Soften, and melt, and pierce, and break

An adamantine heart.

Confirm, then, your love toward him, and you will thereby "heap coals of fire upon his head."

2. But see that the manner also wherein you speak be according to the gospel of Christ. Avoid every thing in look, gesture, word, and tone of voice, that savours of pride or selfsufficiency. Studiously avoid every thing magisterial or dogmatical, every thing that looks like arrogance or assuming. Beware of the most distant approach to disdain, overbearing, or contempt. With equal care avoid all appearance of ́ anger; and though you use great plainness of speech, yet let there be no reproach, no railing accusation, no token of any warmth, but that of love. Above all, let there be no shadow of hate or illwill, no bitterness or sourness of expression; but use the air and language of sweetness as well as gentleness, that all may appear to flow from love in the heart. And yet this sweetness need not hinder your speaking in the most serious and solemn manner; as far as may be, in the very words of the oracles of God, (for there are none like them,) and as under the eye of Him who is coming to judge the quick and dead.

3. If you have not an opportunity of speaking to him in person, or cannot have access, you may do it by a messenger; by

á common friend, in whose prudence, as well as uprightness, you can throughly confide. Such a person, speaking in your name, and in the spirit and manner above described, may answer the same end, and, in a good degree, supply your lack of service. Only beware you do not feign the want of opportunity, in order to shun the cross; neither take it for granted that you cannot have access, without ever making the trial. Whenever you can speak in your own person, it is far better. But you should rather do it by another, than not at all: This way is better than none.

4. But what, if you can neither speak yourself, nor find such a messenger as you can confide in? If this be really the case, it then only remains, to write. And there may be some circumstances which make this the most advisable way of speaking. One of these circumstances is, when the person with whom we have to do is of so warm and impetuous a temper as does not easily bear reproof, especially from an equal or inferior. But it may be so introduced and softened in writing as to make it far more tolerable. Besides, many will read the very same words, which they could not bear to hear. It does not give so violent a shock to their pride, nor so sensibly touch their honour. And suppose it makes little impression at first, they will, perhaps, give it a second reading, and, upon farther consideration, lay to heart what before they disregarded. If you add your name, this is nearly the same thing as going to him, and speaking in person. And this should always be done, unless it be rendered improper by some very particular reason.

5. It should be well observed, not only that this is a step which our Lord absolutely commands us to take, but that he commands us to take this step first, before we attempt any other. No alternative is allowed, no choice of anything else: This is the way; walk thou in it. It is true, he enjoins us, if need require, to take two other steps; but they are to be taken successively after this step, and neither of them before it: Much less are we to take any other step, either before or beside this. To do anything else, or not to do this, is, therefore, equally inexcusable.

6. Do not think to excuse yourself for taking an entirely different step, by saying, "Why, I did not speak to any one, till I was so burdened, that I could not refrain." You was burdened! It was no wonder you should, unless your conscience

was seared; for you was under the guilt of sin, of disobeying a plain commandment of God! You ought immediately to have gone, and told "your brother of his fault between you and him alone." If you did not, how should you be other than burdened, (unless your heart was utterly hardened,) while you was trampling the command of God under foot, and "hating your brother in your heart?" heart?" And what a way you have found to unburden yourself! God reproves you for a sin of omission, for not telling your brother of his fault; and you comfort yourself under his reproof by a sin of commission, by telling your brother's fault to another person! Ease bought by sin is a dear purchase! I trust in God, you will have no ease, but will be burdened so much the more, till 66 you go to your brother and tell him,”

and no one else!

7. I know but of one exception to this rule: There may be a peculiar case, wherein it is necessary to accuse the guilty, though absent, in order to preserve the innocent. For instance: You are acquainted with the design which a man has against the property or life of his neighbour. Now, the case may be so circumstanced, that there is no other way of hindering that design from taking effect, but the making it known, without delay, to him against whom it is laid. In this case, therefore, this rule is set aside, as is that of the Apostle, "Speak evil of no man:" And it is lawful, yea, it is our bounden duty, to speak evil of an absent person, in order to prevent his doing evil to others and himself at the same time. But remember, meanwhile, that all evil-speaking is, in its own nature, deadly poison. Therefore if you are sometimes constrained to use it as a medicine, yet use it with fear and trembling; seeing it is so dangerous a medicine, that nothing but absolute necessity can excuse your using it at Accordingly, use it as seldom as possible; never but when there is such a necessity: And even then use as little of it as is possible; only so much as is necessary for the end pro posed. At all other times, "go and tell him of his fault between thee and him alone."

all.

We

II. 1. But what, "if he will not hear?" if he repay evil for good? if he be enraged, rather than convinced? What, if he hear to no purpose, and go on still in the evil of his way? must expect this will frequently be the case; the mildest and tenderest reproof will have no effect; but the blessing we wished for another will return into our own bosom. And what are we

to do then?

Then

Our Lord has given us a clear and full direction. take with thee one or two more: This is the second step. Take one or two whom you know to be of a loving spirit, lovers of God and of their neighbour. See, likewise, that they be of a lowly spirit, and "clothed with humility." Let them also be such as are meek and gentle, patient and longsuffering; not apt to "return evil for evil, or railing for railing, but contrariwise blessing." Let them be men of understanding, such as are endued with wisdom from above; and men unbiassed, free from partiality, free from prejudice of any kind. Care should likewise be taken, that both the persons and their characters be well known to him: And let those that are acceptable to him be chosen preferable to any others.

2. Love will dictate the manner wherein they should proceed, according to the nature of the case. Nor can any one particular manner be prescribed for all cases. But perhaps, in general, one might advise, before they enter upon the thing itself, let them mildly and affectionately declare that they have no anger or prejudice toward him, and that it is merely from a principle of good-will that they now come, or at all concern themselves with his affairs. To make this the more apparent, they might then calmly attend to your repetition of your former conversation with him, and to what he said in his own defence, before they attempted to determine anything. After this they would be better able to judge in what manner to proceed, "that by the mouth of two or three witnesses every word might be established;" that whatever you have said may have its full force by the additional weight of their authority.

3. In order to this, may they not, (1.) Briefly repeat what you spoke, and what he answered? (2.) Enlarge upon, open, and confirm the reasons which you had given? (3.) Give weight to your reproof, showing how just, how kind, and how seasonable it was? And, Lastly, enforce the advices and persuasions which you had annexed to it? And these may likewise hereafter, if need should require, bear witness of what was spoken.

4. With regard to this, as well as the preceding rule, we may observe, that our Lord gives us no choice, leaves us no alternative, but expressly commands us to do this, and nothing else in the place of it. He likewise directs us when to do this; neither sooner nor later; namely, after we have taken the first, and before we have taken the third step. It is then only that we