Imatges de pàgina
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e to elucidate in the remainder of this discourse the comprehensive injunctions contained in the text. In the prosecution of this subject, it is proposed to shew,

I. The nature of each particular virtue here recommended.

II. Our obligations to the practice of them.
III. The practical improvement of the subject.

The first particular which requires examination is, whatsoever things are true. This may comprehend both right apprehensions of things in general, and acting in conformity with that knowledge which we thereby acquire. Truth has been defined by logicians, as consisting in adequate conceptions of the abstract essence of any object of thought; and a correspondence betwixt the sentiments of our minds and the words of our mouths. If we fail in attaining correct notions of any subject of investi gation, we are thereby liable to an error in judgment; and if we express in our speech what we do not believe in our heart, we are thereby guilty of deceiving others.-In order to arrive at the right understanding of every truth, we should consider its particular nature, and the relations it has to other things with which it is connected. Thus, if we would wish to form an accurate idea of the divine nature, we must extend our researches as far as its perfections are exhibited in the works of creation; and supply any defect in our knowledge, from the discoveries unfolded in the volume of revelation. If we would comprehend the mystery of our redemption, there is no other authentic source of information, on this topic, but the scriptures, which explain this truth, as far as our limited faculties can apprehend it.-In like manner, there are certain moral truths which we should study to understand, and adopt as first principles in directing our conduct. Thus, if others are placed in a certain relation to us, whether as superiors, inferiors, or equals, it becomes our duty to behave to them in a manner suitable to their condition; and we cannot neglect this obligation, without disregard to the truth of the case, which demands our observance of the laws of propriety. Also, if we feel

ourselves drawn away of our own lust and enticed to the commission of evil; conscience will remonstrate against our conduct, and reason teach us the true course which we ought to pursue. Let us, then, attend to the dictates of rectitude, and we shall be guided in the performance of our duty, without turning aside to the right hand or to the left.

While we thus endeavour to act according to the true state of every case in which we are concerned; it should also be our care to study veracity in all our declarations. Whatever is the subject of discourse, demands inviolable fidelity in reporting it to others; because they will trust to our affirmations, and if these be false they will be thereby deceived. If lying were practised among mankind, mutual confidence would thenceforth cease, and no credit could be reposed in the words of those with whom we are connected. The baseness of this vice will appear, from the usual occasions on which it is practised, and the motives which prompt men to its indulgence. Thus, some will falsify in the transactions of business, and recommend their commodities as more valuable than they really are. Others will depreciate the reputation of a neighbour, in order to lessen him in the esteem of mankind. Some will

relate such accounts of their own exploits, as are much exaggerated, that those who hear them may conceive estimation for their talents or their virtues. And others will disguise the truth, in order to avoid that reproach which they justly merit for unbecoming behaviour. In all these and similar cases, falsehood assumes the appearance of truth, and deceives our fellow-men, by imposing on their ignorance and credulity. Such artifices are unbecoming and disingenuous, and will never be practised by any one who speaketh the truth as he thinketh in his heart. For he considers how odious lying is in itself, and how it exposes the person who commits it to the displeasure of God, and the obloquy of men. The scripture declares, that "a lying tongue is an abomination to the Lord," and that "all liars shall have their portion in the lake which burneth with fire and brimstone." And experience testifies, that if one is detected in uttering false

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hoods, he henceforth loses the esteem of the world, and is ever afterwards suspected though he speaks truth. Therefore, if we would not forfeit the favour of God, the good will of men, and our own approbation, let us speak every one truth with our neighbours.

The next virtue which we are required to practise, is honesty in our general deportment. This term in its most extensive sense signifies, whatever is honourable and becoming in the station which we occupy. It is evident that there is a certain propriety expected of every one according to his rank, education, or profession; and that he cannot deviate from it, without degrading himself in the eyes of the public. There may be many actions which are not really criminal; but when committed by one who should exhibit an example of gravity and decorum, they are reckoned dishonourable to his character. Every man, therefore, who would act a dignified and irreproachable part, should be conscientious in maintaining his integrity, and preserving that demeanour which is respectable. The man of elevated condition should be an example of public-spirited generosity, and encourage every undertak ing which may promote the general welfare. The man who is placed in the middle ranks of society, should endeavour to influence the manners of those who look up to him for a model of behaviour. And even the most obscure individual should regard vicious and idle practices as unsuitable to his character, and ruinous to his interest both here and hereafter.-If an honourable conduct is the duty of every one, whatéver be his station; honesty in our dealings with one another is no less indispensable. There is indeed a principle of honour, which we are taught to cherish; and by which we disdain to take advantage of the ignorance or simplicity of mankind. This, in most cases, is sufficient to maintain the rights of honesty, and induce us to deal fairly with all around us. But sometimes an opportunity may offer, whereby we shall gain some increase to our fortune, by over-reaching or defrauding the unsuspicious. Now, herein will the efficacy of moral principle appear, in teaching us the baseness of dishonesty and knavery; as we thereby impose upon a neigh

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bour, and act towards him, as we would not wish he should do to us. This is a manifest injury, which will be visited upon those who are guilty of it with severe retaliation. For, sooner or later, the deceit shall be discovered, and the fraudulent dealer exposed to the scorn and contempt of all who know him. Or even though his villainy should remain unnoticed, still his conscience must accuse him bitterly; and he must suffer more mental inquietude from a sense of guilt, than all the gains of dishonesty are able to compensate. And he cannot divest himself of the apprehension that "no unrighteous person, nor covetous, nor extortioner shall inherit the kingdom of heaven." While such is the consequence of deceit in our transactions; the man of integrity, on the contrary, procures a competency of this world's goods in a fair and honourable manner; enjoys them with a relish because they are his own; is thankful to God for prospering him in all his ways, and receives the congratulations of all who wish him well. Surely, an honourable conduct, and honesty in all our transactions is the most eligible and becoming, and therefore should be universally adopted by every one who would walk uprightly.

The next good quality which we should possess, and which bears some resemblance to what has been explained, is justice. This virtue is commonly described by moralists, as consisting in giving every one his due. It is one of the most comprehensive of all the duties, since it includes so many indispensable obligations incumbent on every one to perform. It teaches us to abstain from injuring our neighbour in any respect, whether in his individual or social capacity. Justice will not suffer us to harm the person or family of another, by any acts of violence or treachery. It will prevent us from encroaching on the property of a neighbour, or depriving him of the least article in his possession. It will engage us to act fairly in our mutual transactions, without failing in the least stipulations into which we have entered.-It will even teach us to respect the good name of others, and never to traduce it wantonly and without reason. In short, justice will be careful to avoid giving offence either

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by word or deed, and incline us "to live peaceably with all men."-But these are mere negative acts of virtue, and do not include those many deeds of goodness and beneficence which the just man also deems indispensable. Thus, he will treat all those with whom he is connected with kindness and humanity, in order to render their condition as comfortable as possible. If he be a superior, jus tice requires that he condescend to men of low estate; if an equal, that he esteem others as better than himself; and if an inferior, that "he give honour to whom it is due." If he be a parent, justice enjoins, that "he train up his children in the nurture and admonition of the Lord;" if a child, that he obey his parents in all things, and support them in the decline of life; if he have received favours, justice requires a grateful return; and if he has made a promise, that he perform it in due season.The just man will also endeavour to entertain as good an opinion as possible of his fellow-creatures, by exercising candour in his sentiments respecting them. He gives just allowance to the pretensions and merits of other men; even though they are his rivals and enemies. He will admit that they have good qualities, as well as bad ones! and will judge favourably of every one's actions.-The just man will likewise be affable and civil in his social intercourse. He will not speak in a harsh and disagreeable manner, nor injure the feelings of others by neglect and insult; but study that courtesy and politeness, which discretion will teach him to be necessary for living in good agreement with others around him. Thus in these various respects, may we practise whatsoever things are just.

The next virtue enumerated, which we should labour to acquire, is purity. This consists not only in abstinence from outward acts of sensuality, but also in having the heart free from irregular desires after forbidden objects. The man whose heart is pure makes no provision for the flesh to fulfil the lusts thereof; he never transgresses the rules of chastity, but keeps himself under subjection to the discipline of the most rigid self-denial. He considers that the law of nature and the law of God have ordained marriage as the only mode of connection betwixt the

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