especially if the characters and concerns of others be the principal subjects of their harangues, as they necessarily will be, must sometimes say things for which they have not sufficient authority. It is possible they may mean no harm and as they do not intend to injure the character of their neighbour, nor to deceive those they converse with, they may conclude that they are free from guilt. That they are, in these circumstances, free from the guilt of a lie, I am willing to acknowledge; but at the same time it must be confessed, that they are not free from the guilt of "foolish talking and jesting," nor perhaps of unjustly traducing the character of their neighbour. If this be the case, it is probable that their levity and thoughtlessness will be entirely overlooked by the world, and they will sustain the character of a liar, as well as suffer the temporal inconveniences with which it is attended. To such persons therefore, if they know themselves sufficiently to make the proper application, I would

most earnestly recommend it, to talk less, and to think more.

As the conclusion of this Lecture, I shall only observe, that the cause of veracity is better supported by prevention than by remedy; by guarding against the first violation of it, than by a scheme of recovering the habit. Let us then guard against all the temptations to falsehood, and cultivate every temper and disposition which may lead us to an open, honest, and ingenuous behaviour. To this end, let us be sincere, humble, modest, and contented. Let us not wish to be thought richer, greater, wiser, or better than we are; and that we may have a just claim to the good opinion and esteem of those with whom we are connected, without despising any advantage which is not inconsistent with our duty, let us endeavour to be wise and good in reality. Let us always be what we would wish to appear. Let us above all things be careful that our whole life be not a succession

of falsehoods, by acting inconsistently with our principles. Let our actions, as well as our words, be all true- the natural undisguised expressions of the opinions and belief of our understandings, and of the sentiments and feelings of our hearts.

LECTURE XXVIII.

Ir was the business of a former lecture to explain the nature of a Lie in general, and to point out the most common species of falsehood which prevail in the world. With respect to the nature of a lie in general, I observed that it consists in declaring a thing to be true which we believe to be false, with an intention to deceive. With respect to the several kinds of falsehood which prevail in the world, I observed that they may be classed under the heads of injurious, officious, jocose, vain, and thoughtless, according to the different principles from which they spring. The bad consequences of each of these species of falsehood, and the obligations we are under to adhere to Truth in all cases were briefly touched upon, but not in so copious a manner as to

supersede the utility of another lecture more expressly on this part of the subject. I beg leave, therefore, to resume it, trusting that its unrivalled importance will be considered as a sufficient apology if I should be led to some repetitions.

I begin with observing that Truth is the first of social virtues, and the foundation of all the rest.

Mankind never were intended by their beneficent Creator to tread the path of life unconnected and alone. Their nature is a social nature. Their mutual wants can only be supplied, their mutual happiness only promoted, by their mutual assistance. They are not more distinguished from the animals below them by their reason and understanding, than by the power they enjoy of communicating to one another all the ideas and emotions of their minds. It is this power which is the bond of their union. It is this which more than any thing else denominates them social beings. By the