of the Five Points of Fellowship, is, indeed, a rule or principle of morality, one of the many developments and applications of the great law of Charity. It implies nothing else than a doing to others in this very important matter, as we would have them to do to us. It is a walking in love; and there are indeed few things in which our love to a Brother can be better shown, than in hiding his faults from other men, when it is possible for us to hide them, and a regard for justice and the interests of others affected by them does not require that they should be revealed. That which is told us in confidence, even when it is of a different nature to this may be of great importance to the Brother who confides to us the secret, and does so probably with the view of asking our advice or assistanceit may be in some matter of business, in something that concerns his worldly prospects, as, for example, an application for a situation-or in some domestic trouble, in which, perhaps, he seeks only for our sympathy, when the trouble is almost too great for him to bear. The confidence reposed in us should always be held inviolable, and our Brother will love and respect us ever afterwards for our faithfulness, even if he derive no benefit from our counsel, and we can render him no assistance.

This rule as to the concealing of the faults and secrets of a Brother, is not to be understood as merely forbidding us to proclaim them to those who do not belong to our Brotherhood; it equally forbids us to divulge them even to Brethren. Very often, indeed, the Brethren with whom he delights to associate, are the very persons to whom it would be most painful to a Brother to think that his faults should be made known. It would be unkind, and therefore wrong, to tell anything, even although it was not imparted to us in confidence, but our knowledge of it was acquired in some other way, which might diminish the respect entertained for a Brother by his Brethren in general. Our duty, if we happen to learn that a Brother has erred in any way, is to speak kindly and affectionately to himself, particularly if the fault is one which there seems reason to

apprehend that he may repeat or go on in; and by this we may do him inestimable service, by reclaiming him from the error of his way and preventing him from further transgression, thus giving him reason to regard us with life-long gratitude.

This Fourth Point of Fellowship is very important also in relation to the preservation of peace amongst Brethren, and of the general peace of society. What heart-burnings, -what alienation of friends, often result from the heartless or inconsiderate proclamation of faults which there is no reason whatever for making known! As we would live at peace with those around us-as we would as much as possible maintain and promote peace amongst them all, let us be strictly observant of this rule.

Both

This development or application of the great law of Charity is clearly exhibited to us in Scripture; in which the tale-bearer, the tattler, the busybody in other men's matters, is represented as an unworthy character, and as one who creates much mischief. We read in the Book of Proverbs" He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. A tale-bearer revealeth secrets; but he that is of a faithful spirit concealeth the matter" (Prov. xi. 12, 13). these proverbs, placed together in the sacred book, as we have here quoted them, must be viewed as relating to the subject now before us. He that "despiseth his neighbour" in the first proverb, must, as appears from the concluding clause of it, be understood to be the man who speaks disparagingly of him, telling his faults, and so taking away from him, or seeking to take away, the respect in which he is held by his fellow-men. And he is represented as a man void of wisdom: whereas we are told that a man of

understanding holdeth his peace. He has a kinder feeling in his heart towards his neighbour; his is the Charity which rejoiceth not in iniquity," but "hopeth all things," and he refrains from telling unnecessarily what he knows of a Brother's faults. In another place of the Book of Proverbs we read: "The words of a tale-bearer are as

wounds, and they go down into the innermost parts of the belly" (Prov. xxvi. 22). These also are amongst the wise sayings of that book: "These six things the Lord doth hate; yea, seven are abomination unto him! A proud look, a lying tongue, and hands that shed innocent blood. An heart that deviseth wicked imaginations, and he that soweth discord among brethren" (Prov. vi. 16-19). "He that winketh with the eye, causeth sorrow "—that is, he that winketh to call attention to some weakness of a Brother, or to intimate a doubt of the truth of his speech; "but a prating fool shall fall" (Prov. x. 10). "A prudent man concealeth knowledge; but the heart of fools proclaimeth foolishness" (Prov. xii. 23). "He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends" (Prov. xvii. 9). "He that goeth about as a tale-bearer revealeth secrets; therefore meddle not with him that flattereth with his lips" (Prov. xx. 19). "Confidence in an unfaithful man in time of trouble, is like a broken tooth, and a foot out of joint" (Prov. xxv. 19)—a proverb of which the application is not limited to the proclaiming of secrets, but which is not the less applicable to it. In the New Testament we find the Apostle Paul enumerating as amongst the faults too common in those who have no proper occupation for their time, that "they learn to be idle, wandering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not" (1 Tim. v. 13). The Apostle Peter also says: "Let none of you suffer as a thief, or as an evil-doer, or as a busy-body in other men's matters" (1 Pet. iv. 15); and the Apostle James dwells at some length on the evils which arise from the unguarded licence of the tongue. "In many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses' mouths that they may obey us; and we turn about the whole body. Behold, also, the ships, which, though they be so great, and are driven of fierce winds, whithersoever

the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold how great a matter a little fire kindleth!" (James iii. 2-5).

V. THAT APPROACHING EVIL IS FREQUENTLY AVERTED BY A FRIENDLY ADMONITION.

As a maxim of wisdom this cannot be too deeply impressed upon the mind; as a rule of conduct, if properly applied, it may prevent much evil, and be productive of much good. We find in the law of Moses the following remarkable commandment, the first part of which may be regarded as exhibiting the reason of the second, and as enforcing it with the strongest of arguments, making it appear to flow from, and depend upon, the great law of Charity: "Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him" (Lev. xix. 17). "Let the righteous smite me," says the psalmist David, "it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head; for yet my prayer also shall be in their calamities" (Ps. cxli. 5). "He that rebuketh a man," it is said in the Book of Proverbs," afterwards shall find more favour than he that flattereth with the tongue. (Prov. xxix. 23). "A reproof entereth into the heart of a wise man more than an hundred stripes into a fool" (Prov. xvii. 10).

The success of an admonition depends very much on the evident kindness with which it is given. There are many who plead a love of truth, or high integrity of purpose, as an excuse for roughness of manner; but there is no real connection between them. The truth may be spoken gently and kindly, even when it is truth painful to utter, and painful to hear. Roughness of manner is sometimes found along with great kindness of heart; but the roughness of manner is unfortunate. The greatest roughness is often associated with the greatest wickedness; and, on the

contrary, the politeness which makes even painful things as smooth and easy as possible, is often the expression of kind and tender feeling. That it is the language of society, prescribed by its ordinary rules, is no proof of its insincerity. It is rather to be considered that this language of society has been accommodated to the Christian law prevalent and acknowledged in all Christian countries; and although it is used by many who have no right religious feeling in their hearts, its origin is no less to be sought in the religion generally professed. It is pleasant to the ear and soothing to the heart; and tends to win favour to communications which are in their own nature unpleasant; whereas harsh language would excite hostile feeling, and even if not proceeding from ill temper, would be very apt to produce it. The plainest of truths may be conveyed in pleasant speech; and the worst of lies are often uttered in language of the most opposite character.

But with regard to this duty of friendly admonition, it is ever to be remembered that in order to be useful, admonition must be both really and evidently friendly. It must proceed from love, from a sincere desire for the welfare of the erring Brother, or of him who is regarded as in circumstances of temptation and of falling into some error of conduct. Kindness must be manifested in the time chosen for it, in the words in which it is conveyed, in the very tones, look, and manner of him who takes it upon him to give it. All harshness ought to be avoided, as it powerfully tends to counteract the good effect of the wisest admonition. Meekness and gentleness are never more excellent than when they are displayed in the discharge of a duty, which, because it is painful and difficult, is both apt to be put off too long, and to be discharged too abruptly, so as to excite resentment instead of winning respect and love. Moreover, when the admonition relates to circumstances of danger and temptation in which a Brother is perceived to stand, rather than to any fault already actually committed, it is very unwise to express it in such terms as would imply our taking for granted that he is certain to