+I. The duty of veracity here recommended.+--1. Truth is to be
observed in common conversation. People have more special need, in
some respects, to be admonished of their obligations inviolably to
maintain truth here; for many are more ready to allow themselves to
transgress in what they account trivial instances than upon solemn
occasions; and yet by such beginnings way is made for the disregard
of truth, in the most considerable matters, in process of time.
2. Truth should be maintained in bearing testimony. A conscientious
regard to truth will engage us to be very careful that we spread
nothing to the lessening or reproach of our neighbour of which we
have not good assurance; that we publish not a defamation upon
hearsay, nor take up, without sufficient grounds, "a report against
our neighbour." If we are called to give public testimony between man
and man, a sincere respect to truth will engage us to a careful
recollection, before we give our testimony, as to what we can say
upon the matter. It will dispose to lay aside affection on one hand
and prejudice on the other, and impartially to relate the true state
of things as far as we can bear witness to them, nakedly to represent
facts as they have come within our notice. 3. Truth must be exercised
in our promises and engagements, and veracity requires two things in
relation to them: (1) That we really intend to perform them when they
are made; (2) That we are careful of performance after they are made.
+II. The reason the apostle gives for the inviolable maintenance of
truth: because we are members one of another.+--1. This argument is
applicable to mankind in general. We are members one of another, as
we partake of the same human nature, and in that respect are upon a
level. We are members of society in common, entitled to the same
rights, claims, and expectations one from another as men, and are
mutually helpful and subservient as the members of the body are to
each other; and the principal link that holds us together is mutual
confidence, founded upon the hope of common fidelity. Now, lying
makes void and useless the great instrument of society, the faculty
of speech or writing. The power of speech was given us by our
Creator, and the art of writing, since found out, on purpose that we
might be able so to convey our sense to others, that they may discern
it, where we pretend to express it, just as if they were so far privy
to what passed in our minds. And unless truth be inviolably observed
in everything, the bonds of human society cannot fail to be weakened.
2. This argument may be particularly applicable to Christians. We are
members one of another in a more distinguishing sense, as we belong
to the body of Christ. And this lays additional engagements upon all
the visible members of that body to put away lying and to speak the
truth one to the other,--in conformity to the common Father, to whom
we belong, who is eminently styled "a God of truth"; in conformity to
our head the Lord Jesus, there should be a strict observation of
truth among Christians; in conformity to the Spirit that animates us,
who is eminently described by this attribute, "the Spirit of truth."
+Inferences.+--1. This is one remarkable evidence how much
Christianity is calculated for the benefit of mankind and the good of
society at present, as well as for our everlasting welfare, in that
it so strictly enjoins and enforces the exacted regard of truth.
2. We see thence upon how good reason the Christian religion strictly
forbids common swearing. 3. All that name the name of Christ are
concerned to see that they comply with the exhortation. 4. Christians
should do all they can to promote truth among others, both for the
honour of God, and the spiritual and eternal good of their
neighbours, and the general interest of society.--_Jeremiah Seed._
_The Sin of Falsehood._
+I. There are cases in which one may speak that which is not true and
yet not be chargeable with lying, for he may have no intention to
deceive.+
+II. The grossest kind of lying, or speaking a known falsehood under
the awful solemnity of an oath.+--Men violate truth when they affix
to words an arbitrary meaning or make in their own minds certain
secret reservations with a design to disguise facts and deceive the
hearers. When we express doubtful matters in terms and with an air of
assurance, we may materially injure as well as grossly deceive our
neighbour. Men are guilty of malicious falsehood when they repeat
with romantic additions and fictitious embellishments the stories
they have heard of a neighbour that they may excite against him
severer ridicule or cast on his character a darker stain. Men may
utter a falsehood by the tone of their voice, while their words are
literally true.
+III. We are bound to speak truth in our common and familiar
conversation.+--We must speak truth in our commerce with one another.
In giving public testimony we must be careful to say nothing but
truth, and conceal no part of the truth. We must adhere to truth when
we speak of men's actions or characters. We must observe truth in our
promises.
+IV. A regard to truth is a necessary part of the Christian
character.+--Deceitfulness is contrary, not only to the express
commands of the Gospel, but to the dictates of natural conscience.
+V. The argument the apostle urges for the maintenance of
truth.+--"We are members one of another." As men we are members one
of another. As Christians we are children of the same God, the God of
truth; we are disciples of the same Lord, the faithful and true
Witness. If we walk in guile and deceit, if we practise vile arts of
dishonesty, we contradict our human and our Christian character. We
see the danger of profane language, as it leads to the grossest kind
of falsehood, even to perjury in public testimony. We see how
dangerous it is to practise those diversions which are attended with
temptations to fraud.--_Lathrop._
_College Life._ "For we are members one of another."
+I. It is for us who govern and teach to remember how great is our
responsibility in those respects.+--We are not merely instructors but
educators of youth. The question of what books we use or what
vehicles of teaching we employ sinks into insignificance compared
with the question what end it is we design in our teaching. Are we
prepared to abdicate our higher functions of educators and to sink
down to the lower one of teachers? Must we not, if we are are true to
our calling, strive to instil into you that manliness which springs
from the fear of God, that truthfulness which is seen in the frank
look and unshrinking eye, that obedience which is rendered in no
spirit of servility as unto the Lord and not as unto men, that
self-mastery which is the foundation of all wisdom and all power? If
the soul is of more value than the body, if the life to come is of
more importance than the life that now is, if the knowledge of God
and His Christ is infinitely more precious than all the knowledge of
this world and all the distinction to which it leads--then there can
be no question that education is infinitely before instruction, that
principles are higher than knowledge, that knowledge is only of value
in proportion as it is pervaded and sanctified by the Spirit of
Christ. But precept without example is powerless. A man whose life is
pure and high may not open his lips, yet his very silence shall be
eloquent for God. Day by day a virtue is going out of him; day by day
he is giving strength to one who is wrestling with doubt or
temptation; day by day he is a beacon to those who are tossed on the
waves of irresolution and uncertainty. The teacher, if he is to
produce a powerful moral effect, if he is to mould character, if he
is to leave an impress upon the minds and hearts of those whom he
teaches, must be what he teaches, must live what he inculcates.
+II. And now I would place before you your duties.+--1. Keep
distinctly before you the end and aim of your coming here--the
ministry of Christ's Church. 2. You are members of a community. You
are all united to one another. You have all common pursuits, common
ends, common interests. You may all help greatly to make or to mar
the lives and characters of those with whom you are in such constant
and daily intercourse. Let this consideration have its full weight
with you. Be but true to yourselves, and to the God who has called
you to the knowledge of Himself and His Son Jesus Christ, and by you
this college shall grow and prosper. If principles and aims such as
those I have endeavoured to indicate prevail in a college, there will
be a real and substantial harmony between those who govern and those
who are governed. Let us strive one and all, teachers and taught, to
make this our college a college of which none can be
ashamed.--_J. J. Stewart Perowne (preached on the forty-sixth
anniversary of St. David's College, Lampeter)._