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AS to the nature of truth, we may observe that it is either the agreement of our expressions to the nature of things, or to our knowledge, or apprehensions of them. Our expressions may agree with our conceptions of things, but not with their nature; in which case we call the falsehood a mistake or error. This is indeed a soft term, and implies but little blame; yet even this is culpable, when the means of knowledge are afforded us; for that law that requires us to do our duty, requires a care to inform ourselves about it in order thereto. On the other hand, if our expressions do not agree with our conceptions, it is lying; though they may happen to agree with the nature of the thing. For here is a design to misrepresent it and as our words are understood to express more immediately our own conceptions, here is in fact an intended false representation. Whatever the thing is, we design another should believe we think it to be what we really imagine

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it is not. This however is not the case when we only rehearse a lie in an historical manner, and make it not our own. And I must observe here, that persons may act as well as speak a lie; for words are but the mode of expressing our apprehensions, which may as strongly be signified by actions; for instance, "the man that lives as if he had the estate he knows he has not; or was what indeed he knows he is not, doth as truly lie, as if he was continually to express it by words; if it be done with a design to injure and deceive others."* So that you may perceive that every mistake is not a lie, nor every doubt ful speech, nor every parable or fable, nor the rehearsing of a lie, if we make it not our own but a lie, is the voluntary falsifying of the truth, and is usually joined with an intention to deceive.

Let every Tradesman endeavour to judge of things as they are; and speak of them, when he is properly called thereto, according to such his judgment: Neither adding nor diminishing; neither depreciating a commodity, nor putting false colours upon it, but "speak the truth in his heart:" Psal. And this from conscience to GoD To this he is bound * See Religion of Nature delineated.

XV.

2.

and a love to virtue.

by the rules of reason and religion, of honour and interest.

1. As every man requires to be truly dealt with himself, and hates to be deceived, or imposed upon by falsehood; reason evinces the fitness and obligation of treating others in the same manner. For with what face can we desire that all men should act by the rules of sincerity and truth to us, while we make falsehood and fraud the measure of our conduct to them? If truth is eligible from others to you, why should it not be equally so from you to them? It is manifest that all civil society must be dissolved without it; that falsehood breaks the bonds, and destroys the confidence that is necessary thereunto; for how can men converse or trade together, if they are not to be believed? And how can they expect to be believed, unless they constantly speak the truth? He that will lie for one thing, at one time, may reasonably be supposed capable of doing it at any time, or in any case. It may further be observed that truth and justice have such a relation to each other, that he cannot be just in his dealings, that is false in his words. Surely every one's indignation should be awakened against a vice which thus destroys the common good of man

kind: It is evident that speech was given us, that we might signify or express our minds to each other; but lying and false-hood, directly contradict this end; so that a dumb man is better than a liar.

2. Religion certainly lays us under the strongest obligations to truth and sincerity. We worship and serve the GoD of Truth; the revelation we believe, is the gospel of Truth; the precepts of religion every where enforce the love and practice of Truth; it is the very character of all that sincerely profess it, that they hate lying and love truth. Psal. xv. 2, 4. And so contrary is the indulgence of falsehood and deceit to the spirit of our holy religion, that it utterly excludes the practisers of it from any share in the blessings of the gospel, or hopes of salvation. Prov. xiii. 5. Prov. xix. 9. Psalm v. 6. Rev. xxi. 8, 27. Chap. xxii. 15. Yea, there is such an evident contradiction between a false man, and a true christian, that it is a wonder how any can make pretensions to the last character, whose conduct lays them under the censure of the former.

3. And not only reason and religion, but honour and interest should engage men to be exactly true and upright in their words.

There is a real nobleness of spirit, and true courage, in speaking the truth. How strongly doth conscience support the man of veracity, so that no frowns can daunt him? Whereas the liar is the reproach of humanity; and the most distant imputation of so infamous a character, is highly resented by every man of honour. He who knows himself to be guilty, feels a sting in his conscience, when none else can accuse him; and shame and confusion fill his face when he is detected. Nothing but sordid hopes, or sordid fears, can prevent the tongue from being the true interpreter of the mind. Thus does honour plead for it; and certainly it is not less for a man's interest to be true to his word. It is the most effectual way to maintain and support his credit. Such a person shall be believed in doubtful things, when a solemn oath is not sufficient to gain him credit, who allows himself in lying and deceit. When men of falsehood and deceit have affrighted those that know them from dealing with them, they will find that justice and truth are greater recommendations, than the fairest sign they can hang out.

Three excuses are usually made for this base sin of lying.

Some plead the examples of others.

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