ADVICE

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CHURCH MEMBERS.

PART FIRST.

OF THE DISCIPLINE OF A CHURCH, OFFENCES, &c.

CHAPTER I.

OF THE IMPROPER TREATMENT OF OFFENCES.

WHEN offences exist in churches, meaning by the expression, those occurrences which prove stumbling blocks to others, and thus lead them into sin, if difficulties be found in the application of discipline, they may generally be traced to some improper steps having been taken at the beginning. In cases of private offence, it is of the utmost importance to keep closely by the rule laid down by our Lord, Matt. 17:15. "Moreover, if thy brother shall trespass against thee, go and tell him 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 neglect to hear them, tell it to the church; but if he neglect to hear the church, let him be to thee as an heathen man and a publican." There is often a partial attention to this rule, while the spirit of it is in a great measure overlooked. This is the case where, though the offended party goes to his brother, he does not go to him first. It frequently happens, that one who is offended, instead of strictly adhering to this part of the rule, previously mentions the offence to others. Now, this is exceedingly improper, and seldom fails to produce a bad effect. It is plainly the design of this first step prescribed by our Lord, that if it prove effectual by our brother hearing us, the knowledge of the offence should go no farther. But such a deviation from the rule as that alluded to, is spreading the offence before this preliminary step be adopted.

The following evils are evidently involved in such a conduct, or are likely to flow from it. 1. It is not doing to our brother as we would that he, in similar circumstances, should do to us. 2. Though those to whom we communicate the ground of our offence, should have the prudence not to mention it to others, it is apt to excite in their minds a certain degree of prejudice against the offender. This tends, at least, to weaken their love to him if it should do nothing more, and thus proves injurious to their own minds. 3. If, as frequently happens, it should come to the ears of the individual who has offended us, that we have been speaking of his conduct to others before we came to himself, it throws a great obstacle in the

way of reconciliation. We come as the party offended to him, conceiving that we have nothing to do but receive satisfaction. He, on the other hand, feels himself aggrieved by our conduct, and considers himself, though originally perhaps in the wrong, as entitled to some acknowledgment of our impropriety. When such cases happen, unless there is a great readiness, mutually, to acknowledge whatever is blameable, confidence and cordiality cannot easily be restored.

It sometimes happens that offence is given by a member of a church, if he has heard of any thing objectionable in the conduct of a brother, making inquiry about it in a circuitous manner, and not going directly to the individual himself. This is often done under the guise of great caution and prudence. But as it is a device of man, and a deviation from the law of Christ, we cannot reasonably expect it to succeed. However cautiously the inquiry may be conducted, the party about whom it is made very generally hears of it, and the supposed accusation probably comes to him, accompanied with circumstances of aggravation, which, though not a part of it originally, have been attached to it in passing from one to another. Jealousy is thus produced, and charity is wounded. How much better is it to go directly to your brother himself, if you have heard of any thing in his conduct, either of the truth of which you are in doubt, or to which you may have objections, if you know it to be true. By candidly stating the case to himself, you are likely to get the most ample satisfaction. But this is not all: you are not authorized, even in the most cautious manner, to mention

what appears to you an offence on his part, till you have first stated it to himself. If you talk of it to others previously to your doing so, you yourself become an offender.

Diffi

When two Christians are situated at a distance from one another, and a personal offence takes place between them, in consequence, for example, of the unguarded language of the one having done a real or supposed injury to the character of the other, it will usually be found very difficult to settle it by epistolary correspondence. Where a man is under the influence of chagrin or irritation, the most innocent expressions are apt to be misunderstood; and as some time must elapse before they can be explained, even when explained, the false meaning that was ascribed to them is not easily erased from the mind. How much better is it for brethren, when a personal interview is at all practicable, to subject themselves to considerable inconvenience to obtain it. culties, which perhaps could have never been removed by letters, if persons meet together with a conciliatory spirit, and cheerfully disposed both to give and receive satisfaction, will in half an hour's conversation completely vanish. Thus the literal observance of our Lord's rule, that, if our brother trespass against us, we should go to him, will be found productive of the happiest effects. While the parties, in this way, will be led mutually to lament that remaining depravity which is in their hearts, they will be equally constrained to admire that gracious and wise appointment of our divine Master, which is so beautifully calculated to remove the offences that take place among his people, and to

maintain a spirit of peace and love, in spite of that remainder of corruption which is so apt to destroy it.

When an offence is either originally of a public nature, or, though at first private, is necessarily made public by the failure of other steps to remove it, it almost unavoidably becomes, in some measure, the subject of conversation, both among the members of the church, and in the world. The less, however, it is talked of by the former, especially before the matter be fully investigated, so much the better. Before any one makes it the subject of conversation, it would be well to ask, What good is likely to be attained by doing so? If none, should it not rather be avoided? If it is introduced, see that you do not use greater severity in speaking of it to others, than you would do to the offending individual himself. If at any time you have occasion to mention the statement or opinion of another in regard to it, see that you give it no additional colouring, but endeavour to repeat it simply as you received it.

One reason why we ought most cautiously to guard against any impropriety in our temper or conduct, in dealing with an offending brother, is, that if he has fallen into sin, it is of much importance, not only that he be restored, but that his fall may become the occasion of his reaping some spiritual advantage. Now, when does this take place? When the offender is humbled, under a sense of his guilt, discovers more of the deceitfulness of his own heart, and is thus led to increased watchfulness. But if a man has done what is wrong, nothing is more natural than to seek for some mitigation of his offence; some sort of gratification in discovering