And is it not an ambition worthy of thinking and res ponsible beings to endeavour to qualify ourselves, and those whom we love, to be such friends as these? And if habits of unblemished truth will soon bestow this qualification, were it not wiser to labour hard in order to attain them, undaunted by difficulty, undeterred by the sneers of worldlings, who cannot believe in the possibility of that moral excellence which they feel themselves unable to obtain ?

To you, O ye parents and preceptors! I particularly address myself. Guard your own lips from "speaking leasing," that the quickly discerning child or servant, may not, in self-defence, set the force of your example against that of your precepts. If each individual family would seriously resolve to avoid every species of falsehood themselves, whether authorised by custom or not, and would visit every deviation from truth, in those accused, with punishment and disgrace, the example would unceasingly spread; for, even now, wherever the beauty of truth is seen, its influence is immediately felt, and its value acknowledged. Individual efforts, however humble, if firm and repeated, must be ultimately successful, as the feeble mouse in the fable, was, at last, enabled, by its perseverance, to gnaw the cords asunder which held the mighty lion. Difficult, I own, would such general purification be; but what is impossible to zeal and enterprize?

Hercules, as fabulous but instructive story tells us, when he was required to perform the apparently impossible task of cleansing the Augean stables, exerted all his strength, and turned the course of a river through them to success, that nothing is impossible to perseverance and exertion; and however long the duration, and wide-spreading the pollutions of falsehood and dissimulation in the world, there is a river, which if suffered to flow over their impurities, is powerful enough to wash away every stain, since it flows. from the "FOUNTAIN OF EVER-Living WATERS."

CHAPTER XVI.

RELIGION THE ONLY BASIS OF TRUTH.

ALL the moralists from whom I have quoted, and those on whom I have commented in the preceding chapters, have treated the subject of truth, as moralists only. They do not lay it down as an indisputable fact, that truth, as a principle of action, is obligatory on us all, in enjoined obedience to the clear dictates of revealed religion. Therefore, they have kept out of sight the strongest motive to abhor lying, and cleave unto truth, OBEDIENCE TO THE DIVINE WILL; yet, as necessary as were the shield and the buckler to the ancient warriors, is the "breastplate of faith" to the cause of spontaneous truth. It has been asserted that morality might exist in all its power and purity, were there no such thing as religion, since it is conducive to the earthly interests and happiness of man. But, are moral motives sufficient to protect us in times of particular temptations? There appears to me the same difference between morality, unprotected by religious motives, and morality derived from them, as between the palace of ice, famous in Russian story, and a castle built of ever-during stone; perfect to the eye, and, as if formed to last forever was the building of frost-work, ornamented and lighted up for the pleasure of the sovereign; but it melted away before the power of natural and artificial warmth, and was quickly resolved to the element from which it sprang But the castle formed of stones joined together by a strong and enduring cement, is proof against all assailment ; and, even though it may be occasionally shattered by the enemies, it still towers in its grandeur, indestructible, though impaired. In like manner, unassailable and perfect, in appearance, may be the virtue of the mere moralist; but when assailed by the warmth of the passions on one side, and by different enemies on the other, his virtue, like the palace of ice is likely to melt away, and be as though is had not been. But, the virtue of the truly religious mans even though it may on occasion be slightly shaken,

yet proof against any important injury; and remains, spite of temptation and danger, in its original purity and power. The moral man may, therefore, utter spontaneous truth; but the religious man must: for he remembers the following precepts which amongst others he has learned from the scriptures; and knows that to speak lies is displeasing to the GOD OF TRUTH.

In the 6th chapter of Leviticus, the Lord threatens the man" Who lies to his neighbour, and who deceives his neighbour." Again he says, "Ye shall not deal falsely, neither lie to one another." We read in the Psalins that "the Lord will destroy those who speak leasing.” He is said to be angry with the wicked every day, who have conceived mischief, and brought forth falsehood. "He that worketh deceit," says the Psalmist, "shall not dwell within my house-he that telleth lies shall not tarry in my sight." The Saviour in the 8th chapter of John, calls the devil"a liar, and the father of lies." Paul, in the 3rd chapter of Colossians, says, "Lie not one to another!" Prov. vi. 19, "The Lord hates a false witness that speaketh lies." Prov. ix. "And he that speaketh lies shall perish." Prov. xix. 22, "A poor man is better than a liar." James iii. 14, "Lie not against the truth." Isaiah xvii. "The Lord shall sweep away the refuge of lies." Prov. xviii. "Let the lying lips be put to silence.' Psalm cxix. 29, "Remove from me the way of lying.” Ps. lxiii. 11, “The mouth that speaketh lies shall be stopped." The fate of Gehazi, in the 5th chapter of the second book of Kings, who lied to the prophet Elisha, and went out of his presence "a leper whiter than snow;" and the judgment on Ananias and Sapphira, in the 5th chapter of Acts, on the former for

WITHHOLDING THE TRUTH INTENDING TO DECEIVE,

and on the latter for telling a DIRECT LIE, are awful proofs how hateful falsehood is in the sight of the Almighty, and, that though the seasons of his immediate judg ments may be past, his vengeance against every species of falsehood is tremendously certain.

But, though as I have stated more than once, all persons, even those who are most negligent of truth, exclaim continually against lying and liars cannot forgive the

slightest imputation against their veracity, still, few are willing to admit that telling lies of courtesy, or convenience, is lying; or that the occasional violator of truth, for what are called innocent purposes, ought to be considered as a liar; and thence the universal falsehood which prevails. And, surely, that moral precept which every one claims a right to violate, according to his wants and wishes, loses its restraining power, and is, as I have before observed, for all its original purposes, wholly annihilated.

But, as that person has no right to resent being called a sloven who goes about in a stained garment, though that stain be a single one; so that being who allows himself to indulge in any one species of lie, cannot declare with justice that he deserves not the name of a liar. The general voice and tenor of Scripture say "lie not at all."

This may appear a conmand very difficult to obey, but he who gave it, has given us a still more appalling one; "be ye perfect, as your Father in heaven is perfect." Yet, surely, he would never have given a command impossible for us to fulfil. However, be that as it may, we are to try to fulfil it. The drawing-master who would form a pupil to excellence, does not set incorrect copies before him, but the most perfect models of immortal art; and that tyro who is awed into doing nothing by the perfection of his model, is not more weak than those who persevere in the practice of lying by the seeming impossibility of constantly telling the truth. The pupil may never be able to copy the model set before him because his aids are only human and earthly ones. But,

He who has said that as our day our strength shall be;" He whose ear is open to the softest cry; He whom the royal psalmist called upon to deliver him from those "whose mouth speaketh vanity, and whose right hand is a right hand of falsehood;"-This pure, this powerful, this perfect Being, still lives to listen to the supplications of all who trust in him; and will, in the hour of temptation to utter falsehood and deceit, strengthen them out of Zion.

In all other times of danger the believer supplicates the Lord to grant him force to resist temptation; but,

whoever thinks of supplicating him to be enabled to resist daily temptation to what is called little, or white ly ing? Yet, has the Lord revealed to us what species of lying he tolerates, and what he reproves? Does he tell us that we may tell the lie of courtesy and convenience, but avoid all others? The lying of Ananias was only the passive lie of concealing that he had kept back part of his own property, yet he was punished with instant death! The only safety is in believing, or remembering, that all lying and insincerity whatever is rebellion against the revealed will of the great God of Truth; and they who so believe, or remember, are prepared for the strongest attacks of the soul's adversary, "that devil, who is the father of lies" for their weapons are derived from the armory of heaven; their steps are guided by light from the sanctuary, and the cleansing river by which they are enabled to drive away all the pollutions of falsehood and deceit, is that pure river of " the water of life, flowing from the throne of God, and of the Lamb."

I trust that I have not in any of the preceding pages underrated the difficulty of always speaking the truth;—I have only denied that it was impossible to do so, and I have pointed out the only means by which the possibility of resisting the temptation to utter falsehood might be secured to us on all occasions; namely, religious motives derived from obedience to the will of God.

Still, in order to prove how well aware I am of the difficulty in question, I shall venture to bring forward some distinguished instances on record of holy men, who were led by fear of death and other motives to lie against their consciences; thereby exhibiting beyond a doubt, the difficulty of a constant adherence to the practice of sincerity. But they also prove that the real Christian must be miserable under a consciousness of having violated the truth, and that to escape from the most poignant of all pangs, the pangs of self-reproach, the delinquents in question sought for refuge from their remorse, by courting that very death which they had endeavoured to escape from by being guilty of falsehood. They at the same time fur nish convincing proofs that it is in the power of the sin cere nenitent to retrace his steps, and be reinstated in the