less obnoxious by such abuse of language; but their real nature remains the same :-and I should be sorry to think that any reader of the "Plain Englishman" could suffer himself to be deceived into a belief that falsehood can be harmless, or lies white,—if white is to be considered as the emblem of innocence. I do not now sit down to expatiate on the sinfulness of lying, or to argue against it as a violation of God's law, and doing service to the Devil, who was a liar from the beginning. Powerful and irresistible as these arguments are, I shall be content, for the present, to take lower ground; and, instead of descanting on the sin, it shall be my object to point out the folly of lying; directing all I have to say to enforce and illustrate this maxim:that every violation of the truth, whether in jest or in earnest, in matters of slight or of serious importance, must, in the end, be prejudicial to the person who is guilty of it."

"

Now, in the case of detected lies, I suppose no one would refuse to agree with me in this opinion. The most hardened liar will allow, that to be found out is both mortifying and inconvenient: mortifying, inasmuch as it exposes him to the bitterest contempt and scorn; inconvenient, because it prevents any credit being given to him, even when he thinks it expedient to tell the truth. But I would maintain farther, that successful lies are, in reality, still more pernicious to the inventor of them; for success tempts to new offences: and he who finds that he has been able to tell an occasional falsehood with impunity, will be more likely to be confirmed in the habit than he who has the good fortune to have his first efforts detected and punished. On this account it is of such importance to impress the minds of young children with a respect for truth; for all which I said last month on the rapid, though silent progress of evil habits in general, applies most forcibly to this most baneful practice :-if we begin it in our childhood, it will "grow with our growth, and strengthen with our strength."

But when Prudence has said all she can on the subject, how little real progress will have been made in practical improvement. Not that any one would gravely undertake to controvert these arguments. No one will defend lying, though many will strive to excuse and palliate it; and, alas! how few, under the pressure of temptation, can refrain from practising it. The domestic servant, when he wishes to conceal a fault, or an accident, or any thing which he fancies might expose him to blame, would think himself a fool if he hesitated to avail himself of any ready lie which suggested itself;-for a "lie told to a master goes for nothing!" The journeyman, who has been prevented, perhaps, by accident, but more probably by idleness or intemperance, from finishing some prescribed work, thinks it quite fair to hide his

fault under the shelter of falsehood;-" a lie told to a master goes for nothing!" A labourer, who has wasted the time which ought to have been employed in his master's service, at the alehouse, or in idle amusement, thinks that he comes off with entire success if a lie saves him from being turned away; -for " told to a master goes for nothing!"

a lie

Now all these several classes, however ignorant they may be, or may wish to be considered (for it is too often the case that men aggravate their ignorance as an excuse for their faults), are all fully capable of comprehending the great rule of conduct;"Do as you would be done by." Suppose the rule applied in the present instance; and that, as the servants think it no harm to deceive their masters, the masters, on their part, should begin to act on the same principle, and think it no harm to deceive the servants :-how would matters stand then? Why, there would be an end of all society; and the domestic ties would be cut asunder, for mutual confidence would be wholly destroyed. I appeal to the good sense of any labourer, or mechanic, or domestic, into whose hands this may fall, whether I have over-stated this case—the practice which the servant allows himself might just as reasonably be adopted by the master; nor can any cause be alleged why it has not been adopted, but that the masters have perceived their duty more distinctly, and discharged it more conscientiously.

for no

But those who are habitually addicted to this fault, are not so easily to be corrected; there is still another subterfuge by which they seek to defend themselves. True, they argue, we admit all you say in matters of importance; in things of real consequence we should be the last to be guilty of falsehood; but in trifles, what can it signify? and if a poor man happens to find that he can escape anger by a little breach of truth, who is the worse for it? To this we answer, he is himself the worse for it; one who allows himself to break through the truth in trifles, can ever set bounds to himself so as to refrain "when strong temptation tries," in affairs of more importance. He who begins with white lies may soon get on to black ones; and so, by degrees, to every excess of fraud and dishonesty; for the course of sin is like a voyage down stream: we may fancy we are resting on our oars, while, in fact, the current is sweeping us away; and imperceptibly we lose ground, which we shall not recover without many a painful effort.

Again, how much trouble it costs a liar to bolster up his own inventions. The man who has told the truth need take no further pains; he need have no concern for the success of his story, for he knows that truth will prevail :-the liar, on the other hand, must be upon his guard at all points; one falsehood deliberately

uttered costs him twenty to make it good; and at last he sleeps on thorns; for he knows that the most trifling accident may lead to his detection, and blow the whole edifice to pieces which he has raised with so much care.

But enough, I think, has been said to prove the folly of lying-happen what will, its ill consequences are sure to recoil on him who is guilty of it. If detected, he is exposed to contempt; if successful, it lures him into a dangerous confidence: if it were extended to the common affairs of life, it would, as we have seen, destroy the whole frame of society; if confined to trifles, it is the sure cause of trouble and vexation. The fact is, that telling truth is a branch, and a most important branch, of honesty; and all we have said, therefore, serves only to illustrate the sound, though homely maxim, that "honesty is the best policy."

J. M. T.

ON RELIGIOUS DIFFERENCES.

(From Sumner's Sermons.)

[The Editor of a periodical work very properly regards the favour of the Public as an ample reward for his services; but we have found a further satisfaction in the opportunity sometimes afforded us of doing honour to those whom we respect and love.

In presenting to our readers the following Extract from a valuable Series of Discourses just published by the Rev. J. B. Sumner, Prebendary of Durham, we gratify our early attachment to a brother Etonian, whose piety and talents have been recently distinguished in a manner which does equal honour to him and to the dignified Patron by whom they have been so justly appreciated. Apart from our feelings of personal regard for his Lordship, we pay a just homage to the pure and disinterested principles upon which the venerable Bishop of Durham thus confers the rich preferment entrusted to his patronage.

L.]

THERE are two principles, which, if they could be duly kept in view, would in a great measure preserve that peace in the Church which is so mainly calculated to enlarge its sphere of usefulness, as well as so desirable to its individual members. The first is, that we set no more than a just value on things which are not of primary importance. If this rule were more generally observed, how much of the fuel of dissension would be taken away! But in this respect the conduct of mankind is often at variance with their avowed conviction. The Arminian, of any candour or experience, will acknowledge that the firm advocate of personal election may yet "strive to enter in at the strait gate;" may labour to "work out his salvation with fear

and trembling." The Calvinist, on the other hand, will not in terms deny that one who believes that the grace of God does not irresistibly subdue the sinfulness of the natural heart, may nevertheless be " poor in spirit," and own himself an unprofitable servant." And yet a difference in these points, confessedly unessential to salvation, is often able to preclude friendship and prevent co-operation, and shuts out both parties from spiritual advantages, by rendering them unwilling to profit by the writings or discourses of others. So likewise with regard to conduct a difference in matters which it cannot be pretended are essential, and which, being left undecided in Holy Writ, may properly be referred to views of individual expediency, is often treated as if it marked the character, and drew the boundary-line between the despiser and the follower of the Gospel.

Who is the "peacemaker" in these cases? He who steps in and says, "Sirs, ye are brethren; why do ye wrong one to another?" who points out the forgotten grounds of mutual agreement, the reasons for union, and the evils of dissension. And whose is the spirit which is opposite to that inculcated in the text? His, who exaggerates the supposed consequences of the opinion which he does not hold; who fixes severe imputations; suggests uncertain inferences; distorts the views or conduct of the party to which he does not belong; uses the opportunities which ought to be employed in edifying, in hostile attacks and recriminations; and insinuates that there can be no sincerity where there is not an absolute decision upon points which Scripture appears to have left unsettled. God grant, my brethren, that those who have done or do these things, may not be judged according to the pernicious consequences of their intolerance! A bad effect may possibly follow a good intention: but every man is bound most scrupulously to examine his motives, and to be " persuaded in his own mind," that his conduct is free from the influence of prejudice or passion.

But in order to preserve peace in the Church, this rule of not laying any undue stress upon things of unessential moment, must be joined with another; viz. that we do set a just value on matters of undeniable importance. Now, there is one concern of overpowering importance to ourselves and others: the eternal welfare of the soul; the repentance, faith, and holiness on which that welfare depends. If this, in our habitual judgment, stands forward in a true light, it will throw into the shade a host of those trifling considerations which often become occasions of dissension and hostility.

For example: it is often made a matter of charge against religious persons, that they are ascetic in their habits, that they discountenance what others deem innocent amusements, and so

appear to cast a gloom over those which ought to be the " ways of peace and pleasantness." Such persons are frequently dreaded, censured, and avoided by their neighbours. But what is their crime-Only that of reckoning their salvation of such eminent importance, that they fear the least approach towards any temptation which might bring it into hazard: only that of so loving Him "who gave himself for them," as to wish their desire of "living to him" to be manifest to all the world. Let it be allowed that their fears are sometimes groundless, their abstinence precise; still the object which they have in view ought to secure them from blame. The valetudinarian, who is scrupulously careful of his bodily health, is not thought to deserve our dislike, and seldom meets with more than a little good-humoured raillery.. Why should those who habitually feel that the "one thing needful" cannot be too anxiously provided for, be treated by many, many even who are not irreligious or profane, as the least amiable, least excusable of mankind?

Let the same considerations influence our views of conduct which has the eternal welfare of others in view. We often hear an earnest anxiety about the spiritual improvement of a neighbourhood censured, on the grounds of improper interference, or unwarrantable zeal, as if the question related only to a little more or less of the perishable goods of this world. Neither would I advocate the cause of indiscretion, or justify such zeal as sets order and regularity at defiance: few ill-directed measures attain the end at which they aim. But before you pass a severe sentence, consider the object at stake; is it not of such a nature, as may well excuse the greatest earnestness?" It is good to be zealously affected in a good thing."

These cautions will not seem unsuited to the present times, if we remember the light in which many Societies, which have in view the salvation of man, and many eminent persons who have distinguished themselves in the same pursuit, are viewed by a large proportion of their fellow-Christians. They can hardly be named in some companies, without exciting a hostile feeling. Yet let their enemies analyze that feeling, or inquire more nearly into the character which they dislike; and what will they find, but that they have shown a remarkable dread lest others should remain under the wrath of God, and miss the offer of salvation which he has held forth? If any of you have indulged such groundless enmity, ask yourselves whether this is matter of grievous charge? You may entertain a less keen sense of the danger, or you may think unfavourably of any particular means of meeting it: yet surely it must be allowed, that although no object will justify wrong measures, an object of infinite importance may excuse an unusual degree of zeal. Beware, lest they