The first of these qualifications is more than common exemption from the faults that are reproved. The inspired interrogatory, "thou therefore which teachest another, teachest thou not thyself?" enforces this principle; and the maxim of common sense, that "reprovers must have clean hands," is no less unequivocal. Abolitionists are reprovers for the violation of duties in the domestic relations. Of course they are men who are especially bound to be exemplary in the discharge of all their domestic duties. If a man cannot govern his temper and his tongue; if he inflicts that moral castigation on those who cross his will, which is more severe than physical stripes; if he is overbearing or exacting with those under his control; if he cannot secure respect for a kind and faithful discharge of all his social and relative duties, it is as unwise and improper for him to join an Abolition Society, as it would be for a drunkard to preach temperance, or a slave-holder Abolitionism. Another indispensable requisite for the office of reprover is a character distinguished for humility and meekness. There is nothing more difficult than to approach men for the purpose of convincing them of their own deficiencies and faults; and whoever attempts it in a self-complacent and dictatorial spirit, always does more evil than good. However exemplary a man may be in the sight of men, there is abundant cause for the exercise of humility. For a man is to judge of himself, not by a comparison with other men, but as he stands before God, when compared with a perfect law, and in reference to all his peculiar opportunities and restraints. Who is there that in this comparison, cannot find cause for the deepest humiliation? Who can go from the presence of Infinite Purity after such an investigation, to "take his brother by the throat?" Who rather, should not go to a brother, who may have sinned, with the deepest sympathy and love, as one who, amid greater temptations and with fewer advantages, may be the least offender of the two? A man who goes with this spirit, has the best hope of doing good to those who may offend. And yet even this spirit will not always save a man from angry retort, vexatious insinuation, jealous suspicion, and the misconstruction of his motives. A reprover, therefore, if he would avoid a quarrel and do the good he aims to secure, must be possessed of that meekness which can receive evil for good, with patient benevolence. And a man is not fitted for the duties of a reprover, until he can bring his feelings under this control.