derations, yet surely it is far better to bear this inconvenience patiently, and make ourselves amends for it by greater industry and frugality, than to infringe a plain duty, and offend our Maker. Let falsehoods be ever so common and successful in all business, and perhaps peculiarly in some: this alters not our obligation. It may moderate our censures of others: but it cannot give a latitude to us in our own behaviour. That which is altogether just shalt thou follow, saith the Scripture*: and Thou shalt not follow a multitude to do evil. Nay, to put one of the hardest cases, if any person, in selling me any thing, hath imposed upon me ever so much by falsehood: that doth not give me the least right to impose on another, even in the very same affair. I have been deceived: but this no more authorizes me to deceive the next person I deal with, than having been robbed authorizes me to assault and plunder the next man I meet. The frequency of frauds, and the temptations that arise from thence, are very strong reasons for adding great prudence to our innocence; for being much on our guard, in what professions we engage or continue, with whom we have transactions, to what employments we put out those, who are under our care but they are no manner of reason, why we should look on the dealings of man with man only as a fair trial of unfair skill, and contribute to make the world worse, because it is so bad already.

One observation further I would make under this head, that, of the more importance the preservation of sincerity in business is, the more we ought to avoid inticing and almost forcing those, with whom we have commercial concerns, into insincerity, in order to satisfy and please us: we should allow them to make, + Exod. xxiii. 2.

* Deut. xvi. 20.

and to own they make, reasonable profits; we should yield to truth, when we have cause to think we hear it; and encourage it by favourable treatment, whereever we see it.

Another occasion, mentioned already, and deserving it again, on which too many reckon lies excusable, is, when they are told to entertain the company, The end being so innocent, and laudable, a small irregularity in the means, they hope, may surely be overlooked. But this entertainment is commonly given at the expence of more persons than one. It seldom fails, but somebody or other is misrepresented to his detriment or discredit. He is certainly injured. They who are misled to a wrong judgment about him, nay about any thing, may be injured by it not a little. The facetious person himself, who takes these liberties in conversation, whatever applause he may gain from the inconsiderate, must never expect any serious esteem, even from them: and, indeed, by trespassing against truth, on so slight an inducement as a jest, will bring himself into a temptation, as well as a suspicion, of making still freer with it, whenever that may serve a purpose of greater moment to him. The affectation therefore of being witty by spreading falsehoods is by no means an allowable vanity. Nor indeed can any way of raising our own reputation be at all defended, that is inconsistent with veracity.

Some appear to think it very pardonable, provided they say no harm of others, to say as much good as they please of themselves, true or false. For whom, they argue, doth that hurt? Why, if you are not believed, it will hurt you that say it, very much. And if you are, it may hurt those who hear it, or hear of it, still more. No one hath a right to put off himself, any more than another, for more than his value and

he who attempts it knowingly, commits, as far as in him lies, a very base, and often very mischievous, fraud, probably indeed the world will detect him: but that proves only his folly, not his innocence.

Some again contrive a different, and astonishing method of imposing on mankind in this respect. They take a pride in saying, not good, but bad things of themselves, that are not true: profess vile opinions, which inwardly they do not believe: and pretend to have done profligate actions, for which they have not had the heart or the opportunity. For who can forbid them, they imagine, to treat their own characters as freely as they please? And indeed, if it was really their view to become by these means, objects of public scorn and abhorrence, they have fairly earned it, and one would wish them success. But their seeming unaccountable self-denial is rank ambition. They want to gain credit to wickedness and themselves at the same time: by representing their own lives and principles, as worse than they are, to make those of their disciples worse than they would be; and to place themselves at the head of this chosen band. An employment so diabolical in its plan, and so execrable in its effects, that every good and every wise person is bound to express the extreme detestation of it, which he cannot but feel.

These, I think, are the chief cases, in which one sort or another of persons are apt to reckon falsehood excusable. And if it be, on the contrary, so bad in the best of them, there is no need of shewing particularly, how abominable it must be, when deliberately employed in private or party contests, in supplanting and undermining, in prosecuting schemes of unwarrantable gain, in the service of revenge, malice, or envy, in the gratification of idle talkativeness, or of a

desire to seem knowing and important. In all these ways, and many more, liars are doing such dreadful mischief, and so continually, that were no other guilt imputable to the tongue, well might St. James accuse it of setting on fire the course of nature, and being set on fire of Hell*.

But in order to apprehend rightly the full extent of this sin, it must be carefully observed, that not only if we affirm any thing which we think to be false, but if we affirm it without cause to think it true, we are still deceivers: or though we have cause to think it true, yet if we affirm it more positively, than we have cause; declaring ourselves to know certainly what we only believe, or to believe firmly what we only suspect and guess, the case is but little mended: that not only gross falsities, but more refined ones, artful quibbles and mental evasions, dark intimations and hints, not asserting, but insinuating to others, what at least we doubt within ourselves, all come under the same condemnation: nay, that sometimes an affected silence, and at others truth itself, told imperfectly and insidiously may deeply partake of the guilt of a lie. And lastly, it must be remembered, that, besides the falsehood of asserting what we do not believe, or doing things equivalent, there is another sort, often full as bad, of promising what we do not intend, or do not afterwards take care to perform: and that every lesser degree of expectation given, if it be insincerely given, or the fulfilling of it neglected, is an approach to the same sin.

From all these transgressions then let us conscientiously preserve ourselves: and for that end, avoid the ordinary occasions of them; compose our resentments, moderate our pursuits, mortify our vanity,

* James iii. 6.

check our fears, think before we speak, and keep silence rather than speak amiss: for, in the multitude of words, there wanteth not sin: but he that refraineth his lips, is wise *. For the same end let us frequently reflect, that the comfort and agreeableness of conversation, the continuance of harmony and friendship amongst relations and acquaintance, amongst all indeed, who have concerns with one another, the regular and prosperous management of business, in short the tranquillity and good order of human society, depends on speaking truth: for the harm, that can be done, without departing from it, is comparatively insignificant. And therefore a liar, till he is found out, is the most mischievous of creatures: and, after he is found out, as he never fails to be, sooner or later, the most hated or the most despised.

Let us consider also, that sincerity is a duty no less plain than important: that our consciences require it of us, and reproach us for every breach of it: that the light of nature taught it the very heathens, though imperfectly, as it did every thing else: and that Scripture abounds with the strictest precepts of it, and strongest motives to it. There we learn, that the devil is a liar, and by means of lying was a murderer from the beginning; involved our whole race in sin and misery by one falsehood, and practises the same arts upon as many, as he can, to this day. Thus is he the father of liars: and, if we are such, we are of our father the devil, and the lusts of our father we do +. But the distinguished character of God is, that he cannot lie‡: and we ought to be holy, as he is holy §. The blessed Jesus too is the `faithful and true witness ||, who did no sin, neither was

+ John viii. 44.

Prov. x. 19.

1 Pet. i. 15, 16.

Rev. ii. 14.

Tit. i. 2.