pass as the real one, though we know, within our hearts, it is not so; or to let persons make a favourable guess respecting us, without contradicting it, though we know their conclusions, in consequence of our silence, or apparent assent, will be false ones.
Now, all these things, how insignificant soever they may appear to man, are important between the soul and its Maker, and must be deeply offensive in the sight of that Being who is of purer eyes than to behold iniquity. They are important, as forming parts of a whole, items of a mass, links in a chain, steps in a downward progress, which must lead away from a participation with the blessed, in a kingdom, whose enjoyments consist of purity and truth.
We have now come to that consideration of the subject of integrity, which relates to pecuniary affairs. And here what a field of operation opens before us, for the development of those principles of good or evil, of benevolence or selfishness, of uprightness or artifice, which I have endeavoured to describe, less by their own nature, than by their influence upon the manners and general conduct of women.
I believe there is nothing in the usages of society more fatal to the interests of mankind, to the spiritual progress of individuals, or to the general well-being of the human soul, than laxity of principle as regards our pecuniary dealings with each other. It is a case which all can understand—the worldly, as well as religious professors; if, then, the slightest flaw appears in the conduct of the latter in this respect; the interests of religion must be injured in consequence, and the cause of Christ must suffer.
"But it is impossible," say the fair readers of this page, "that this part of the subject can have any reference to us, we have so little to do with money;" or, perhaps, they say, "so little in our power to spend." Perhaps it is the very smallness of your supply according to the ideas you
