Vanity or Deceit, which will comprehend the Pretences and plaufible Speeches of the Cunning, and the empty Boaftings of the vain-glorious Man. In both thefe Cafes there is a want of Truth, upon which we ought to build whatever we fay one to another. Truth and Falfhood have the Relation to each other of Good and Evil; and this is an effential Difference, as we may learn from hence, that Truth is the Attribute of God, and confequently an effential Good, and its Opposite, Falfhood, must be likewise an effential Evil; so that there always is Evil where there is not Truth. Truth likewise is a Part of natural Justice which we owe to one another; for whenever we lye to our Neighbour, we lead him into wrong Notions either of Perfons or Things; and Mistakes in either kind may prove prejudicial to him: So that to speak Truth to our Neighbour is a Branch of that Justice by which we are obliged to do no Man any Wrong. I know many nice Cafes have been put upon this Question, Whether we are always obliged to speak Truth? And though fome have maintained, that Truth may be difpenfed with, when it is evidently for our Friend's or Neighbour's Benefit, that he should be kept kept in Ignorance; yet it never was pretended, that Vanity or Cunning were sufficient Excuses for the want of Truth. Our Saviour tells us, that evil things proceed from an evil Heart. Now the Evil that lies at the Heart of the vain-glorious Man is Pride: He would fain appear to be fomething confiderable, and make a Figure; and therefore Truth fhall never ftop him from setting himself out, and ascribing to himself fuch Honours or Riches, fuch Wit or Courage, as he thinks may merit Worship and Refpect in the World. There is no Attempt that Men are more generally unsuccessful in, than in this of praifing and extolling themselves. It is an headstrong Vanity, that will not be confined to the prudent Methods of Hypocrify and Diffimulation; but fhews itself fo openly, as hardly ever to escape being discovered, and confequently feldom fails of reaping the Fruit it juftly deferves, which is Scorn and Contempt. And yet, in fpite of the Sin and Folly and Disappointment that attend upon it, Pride will have its Work; and where-ever this Evil has rooted in the Heart, it will produce Sin and Folly in the Mouth, such Sin and Folly as fhall be remembered at Vanity or Deceit, which will comprehend the Pretences and plaufible Speeches of the Cunning, and the empty Boaftings of the vain-glorious Man. In both these Cases there is a want of Truth, upon which we ought to build whatever we fay one to another. Truth and Falfhood have the Relation to each other of Good and Evil; and this is an effential Difference, as we may learn from hence, that Truth is the Attribute of God, and confequently an effential Good, and its Oppofite, Falfhood, must be likewise an effential Evil; fo that there always is Evil where there is not Truth. Truth likewise is a Part of natural Juftice which we owe to one another; for whenever we lye to our Neighbour, we lead him into wrong Notions either of Persons or Things; and Mistakes in either kind may prove prejudicial to him: So that to speak Truth to our Neighbour is a Branch of that Justice by which we are obliged to do no Man any Wrong. I know many nice Cafes have been put upon this Question, Whether we are always obliged to speak Truth? And though fome have maintained, that Truth may be difpenfed with, when it is evidently for our Friend's or Neighbour's Benefit, that he should be kept kept in Ignorance; yet it never was pretended, that Vanity or Cunning were sufficient Excufes for the want of Truth. Our Saviour tells us, that evil things proceed from an evil Heart. Now the Evil that lies at the Heart of the vain-glorious Man is Pride: He would fain appear to be fomething confiderable, and make a Figure; and therefore Truth fhall never ftop him from setting himself out, and ascribing to himself fuch Honours or Riches, fuch Wit or Courage, as he thinks may merit Worship and Refpect in the World. There is no Attempt that Men are more generally unsuccessful in, than in this of praifing and extolling themselves. It is an headstrong Vanity, that will not be confined to the prudent Methods of Hypocrify and Diffimulation; but shews itself so openly, as hardly ever to escape being discovered, and confequently seldom fails of reaping the Fruit it juftly deferves, which is Scorn and Contempt. And yet, in fpite of the Sin and Folly and Disappointment that attend upon it, Pride will have its Work; and where-ever this Evil has rooted in the Heart, it will produce Sin and Folly in the Mouth, fuch Sin and Folly as fhall be remembered at t the Day of Judgment. For the Romances that Pride and Vain-glory lead Men to are capable of no Excufe; and therefore Offenders of this kind muft ftand liable to all the Threatenings, which are denounced against those who take Pleasure in a Lye. But Vanity may fometimes be the Vice of Men otherwife good and virtuous; and tho' they will not lye to gratify their Humour, yet they will be very ready to do themselves Justice upon all Occafions, and fet forth the Good they are conscious of in themselves to the best Advantage. But even these are idle Words, and Men must answer for the Praise and Glory they affume to themselves. Befides, it is almoft impoffible to speak of ourfelves and our own Works with Pleasure, and to keep within the Bounds of Modesty and Discretion, and not to expose the Good we have done to be ridiculed and evil-fpoken of by those who observe our Vanity and Weaknefs. It is dangerous at all times to speak of ourfelves: If we have done ill, either to excuse or deny it inflames the Account; if we have done well, our Saviour tells us that we must nevertheless call ourfelves unprofitable Servants: And whether this Rule be observed |