It will be useful to inquire into the particular train of conversation by which a sentiment or an expression, calculated to offend us, is said to have been introduced. This will often give to it quite a different aspect from what, if retailed in its insulated state, it will possess. Nay, a very small variation in the mode of expression, or even in the tone of voice with which it is uttered, will often help considerably to ascertain the temper and design of the speaker. It will frequently be found, that unguarded and foolish things about the conduct of others are said, merely for the want of other topics of conversation, where there is no reason to suspect a deliberate evil design. Though this is no apology for using such language, it ought surely to be considered as a circumstance of much mitigation.

Thus, while the sin of tale-bearing, and its evil effects, are most manifest, the duty of those whose characters may suffer by it, is no less apparent. Let a double guard be put upon their temper, when they meet with what is so much calculated to irritate them. Let the first impulse of anger or resentment be strenuously resisted. By coolly inquiring into the false report that may be circulated, and treating it with that spirit which the Gospel enjoins, we follow the example of Him who was meek and lowly, who, when he was reviled, reviled not again, who was the grand pattern as well as the author of forgiveness. We thus also give a fresh blow to inward corruption. We thwart the design of the grand enemy of souls to betray us unto sin. We disappoint the malignant hopes of the ungodly, who wish to see us indulge the same evil tempers with them

selves. And if a Christian brother be the offender, we are most likely, by the manifestation of such a temper, to carry home upon his mind a deep sense of the criminality of his conduct.

We have already noticed, that language may sometimes be used injurious to a brother's character, in a great measure through inadvertency, where there was no deliberate bad design. In such a case, I have known persons apt to be offended at being reproved for such language, merely because they were conscious of no evil intention. This, however, was highly unreasonable. Actions must be judged of by their obvious nature and tendency, and not merely by the alleged design of the agent. Here the want of bad intention does not prevent a brother's character from being injured. While the offender then should, in such a case, acknowledge the offence, and be led afterwards to greater caution, the offended ought, with equal readiness, to accept the acknowledgment, and, as there are degrees in criminality, he should not impute to a bad design what can possibly be accounted for on the principle of mere inadvertency. In this way we discover the influence of that "charity, which thinketh no evil.”

CHAPTER II.

PROFESSEDLY LAMENTING OVER THE

IMPERFEC

TIONS OF OTHERS, ONE WAY OF INDULGING A TATTLING DISPOSITION.

EXPRESSIONS of deep regret over the imperfections of others, is one of the many plausible forms in which, through the extreme deceitfulness of the human heart, a very improper spirit is frequently indulged. Lamentations of this kind usually proceed upon an implied contrast between the imperfections of the person whose character is the subject of them, and our own superiority, in being free from evils we can so clearly discern in another. In this way, self-complacency is secretly gratified, while something is brought before the mind which tends rather to diminish that affection and respect we ought to feel for our brother, than to cherish it. Nay, the evil does not always stop here. It frequently happens, that the imprudence of those to whom such lamentations are expressed, leads them to talk of the subject to others. Through these, again, the language thus used comes to the ears of the person to whom such animadversions relate, and thus a foundation is laid for secret animosity, if not for an open rupture.

Before any one thus indulges himself in expressions of regret before others, on account of the real or supposed imperfections of any of his brethren, he

should ask himself the following questions. Have I, with the fidelity of Christian friendship, pointed out to my brother, wherein I think the leading defect in his character consists? If I have had an opportunity of doing this, and neglected it, am I not criminal? May I not mistake with regard to the fact on which my allegation rests; or, if there is some foundation for it, may it not be greatly exaggerated? Again: admitting that the evil I profess to lament exists in all its supposed extent, will my mentioning it to others do any good? or, may it not be productive of the very opposite effect? If such questions were proposed, and the proper answers to them fairly weighed, we believe they would tend greatly to check that tattling disposition, which is often indulged under this imposing form of regret, for the defects that appear in the character of those around us.

The only ground that seems at all defensible on which such defects can be mentioned to others, is, when it is done with the view that one more likely to succeed than ourselves, may employ his influence in correcting them. Here, however, it must be recollected, that whatever may be done in other cases, if we be in the same Christian society with the person in whom we see such imperfections, we are on no account allowed to mention them to others, till we have first done so to himself. But even where this is not the case, and where we may judge it proper to notice what is wrong in the character of one not in the same church with us to a person who may be likely to succeed in correcting it, we have much need to do it with a proper temper, guarding

against a spirit of self-complacency on account of our own imagined superiority, and being solely animated by a desire for the good of the party concerned. It is surely a fair question here, and every one implicated should be concerned to answer it: Can our lamentations be very deep or sincere on such occasions, if what gives rise to them has never been the subject of prayer before God? This test, if fairly applied, will, we believe, put to shame and to silence many of those gossipping expressions of regret to which we have alluded.

CHAPTER III.

THE EXTENT OF THE CHRISTIAN PRECEPTS
RESPECTING EVIL SPEAKING.

"SPEAK evil of no man," says Paul. "Laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings," says Peter. How little are these precepts regarded? Nay, are not all, in one degree or another, chargeable with the violation of them? Do they not imply that we are to avoid not only saying any thing falsely, which is to the discredit of any man, but even saying what we know to be true, unless some good is likely to be attained by it?

But it may be asked, Are there no exceptionsno cases in which it is not only lawful, but proper, to