be sincere; like Nathanael," an Israelite indeed, in whom is no guile," John i. 47; or, like a greater than Nathanael, "who did no sin, neither was guile found in his mouth," 1 Pet. ii. 22. This is the invariable characteristic of the harmlessness recommended in Scripture. Without it, blandness of manners, however specious, is but superficial and temporary. Venom is treasured within, which only waits an occasion to act as offensively as can be imagined. "In malice, be ye children; but in understanding be men,' 1 Cor. xiv. 20. "I would have you wise unto that which is good, and simple concerning evil," Rom. xvi. 19. The great apostle of the Gentiles, who could with holy boldness appeal to those among whom he had laboured, as to the holy, just, and unblameable manner in which he had behaved himself among them, 1 Thess. ii. 10, continually cherished the testimony of conscience, "that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he had had his conversation in the world," and especially among them, 2 Cor. i. 12. His great solicitude and prayer for his beloved flock was, that they might "be sincere and without offence till the day of Christ," Phil. i. 10; and his great apprehension was, lest their "minds should be corrupted from the simplicity that is in Christ," 2 Cor. xi. 3. Remember, then, if you would be inoffensive, you must be sincere.

An inoffensive man is one who maintains the rule over his temper. The man of peevish, irritable, malignant temper is continually giving and taking offence.

SAMUEL.-Do you think, uncle, that people can help their temper?

UNCLE. Yes, Samuel, undoubtedly I do. People may boast of having easy tempers, or excuse their violent and improper conduct, by laying the blame on a naturally bad temper: and no doubt there is a difference in natural temper; but this I am sure of, true Christian meekness is not the natural product of the corrupt heart of man : it is implanted there by the Holy Spirit of God; and it is a bounden duty to cultivate its growth by constant watchfulness and prayer. He who conscientiously does so, whatever may have been his natural temper, will find himself enabled, by Divine grace, in this respect to maintain a conscience void of offence. Remember, my boys, a hasty, unkind, resentful word, though it may be repented of and forgiven, can never be recalled; and the person who suffers himself to utter such words, however speedily and deeply he may regret his fault, and endeavour to make reparation, has forfeited the character of an inoffensive man. If ever, therefore, you should be tempted to speak or to feel unkindly, endeavour to bring before your mind the lovely example (and pray that you may have grace to imitate it) of Him whose meekness was never ruffled; "who, when he was reviled, reviled not again; when he suffered, he threatened not ;" and in all this he left us an example, that we should follow in his steps, 1 Pet. ii. 2123. Cultivate "a meek and quiet spirit, which is in the sight of God of great price," 1 Pet. iii. 4. You find I am quoting again from the writings of the apostle Peter. In them there is much about meekness. Doubtless he wrote under the immediate direction of the Spirit of inspiration; but as all the sacred writings display something of the

character of the penmen, it seems as if, being conscious that in early life his rash and impetuous temper had been a frequent occasion of offence; and having, as he became wiser, and more matured and mellowed in Christian experience, been more and more deeply impressed with a sense of the value and importance of meekness, he was hence solicitous to recommend it to the attention and cultivation of others.

My uncle proceeded to observe, that if we wished to cultivate a meek and inoffensive temper, we must pay attention to trifles.

Frank took from his pocket a small volume, and begged permission to read a few lines, which he justly thought illustrative of the subject. They are from the pen of Hannah More, in a poem on Sensibility.

"Since trifles make the sum of human things,
And half our misery from our foibles springs;
Since life's best joys consist in peace and ease,
And though but few can serve, yet ali may please;
Oh let the ungentle spirit learn from hence,
A small unkindness is a great offence;

To spread large bounties, though we wish in vain,
Yet all may shun the guilt of giving pain."

My uncle expressed himself pleased with the aptness of Frank's quotation, and went on to remark

An inoffensive man must be a proficient in the government of his tongue: for the tongue is a frequent cause of offence. How often has an unkind, a hasty, or a censorious word given pain to beloved friends! How offensive is the haughty and contemptuous speech of a superior in station, and the pert reply of a dependent! Hence, in the

lovely code of Christian morals, the parent is directed not to provoke his children to wrath, Eph. vi. 4; Col. iii. 21; the master is enjoined to forbear threatening, Eph. vi. 9; the child is taught to cultivate that honour and reverence which would secure a suitable and respectful manner of speaking; and the servant is forbidden to answer again, Titus ii. 9.

The speech of levity, frivolity, and folly, the language of discontent or ungrateful murmuring, cannot but be grievous and offensive to the wise and good; yet how apt are we all, in one way or other, thus to transgress! Too often, like David, we have "said in our haste," Psa. cxvi. 11, words for which we have afterwards seen occasion to apologise. If we were duly alive to this, we should, like Asaph, check our improper thoughts, lest they should break out into words, and grieve or injure others. "If I say, I will speak thus; behold, I should offend against the generation of thy children," Psa. lxxiii. 15. We should take heed to our ways, that we sin not with our tongue, Psa. xxxix. 1; and we should beg of God to set a watch before our mouth, and to keep the door of our lips, Psa. cxli. 3; and, "if any man offend not in word, the same is a perfect man, and able also to bridle the whole body," James iii. 2.

FRANK. O uncle, I begin to fear that the character of an inoffensive man is very rare; and that splendid talents, and detached acts of virtue, are far more common and easy than the attainment of that despised quality of inoffensiveness.

UNCLE.—I am quite of your opinion, Frank. One thing, however, you must bear in mind, when we speak of inoffensiveness, in any fallen creature,

it must be in a comparative and qualified sense; "for there is not a just man upon earth, that doeth good, and sinneth not," Eccles. vii. 20; but in many things, we all offend, James iii. 2. Nothing more can be said of the very best of men, than that such is his habitual desire and disposition : perfection of attainment belongs not to this world.

FRANK. And yet there is a real and visible difference. Some people seem to live only in mischief and offensiveness, while others are harmless, benevolent, and excellent; no doubt they have their faults, and lament over them; but it would be difficult for others to point them out. I know more than one such character.

UNCLE.-I think you do, Frank; and I hope it will be your constant endeavour to resemble them. Well, to lay claim to the character of inoffensiveness, a man must be possessed of a right spirit, a spirit of humility, forbearance, benevolence, and candour; for the proud man will be continually giving offence, by trampling on the claims, and wounding the feelings of others, in order to secure that distinction which he supposes is due to himself. The man of an angry spirit will find and make occasions of offence, whether or not they exist; while a spirit of Christian forbearance would lead us to overlook many grievances; to suffer long, and be kind; to be gentle, courteous, and patient to all men; and enable us to fulfil and exemplify the wise resolution:

"I'll not willingly offend,

Nor be easily offended;

What's amiss I'll strive to mend,

And endure what can't be mended."