The advantages affirmed of sincerity in general will be found equally to hold in this instance. All falsehood has a tendency to enervate the individual that practises it. With what sentiments of mind is he to utter the falsehood in question? Shall he endeavour to render it complete, and effectually to mislead the persons to whom it relates? This will require a systematical hypocrisy, and a vigilant attention lest his features and gestures should prove so many indications of what is passing in his mind.
Add to this, that by such a conduct he is contributing his part to the cutting off the intercourse between men's tongues and their sentiments, infusing general distrust, and trifling with the most sacred pledge of human integrity. To assert, in a firm and resolute manner, the thing that is not, is an action from which the human mind unconquerably revolts. To avow the truth with a spirited defiance of consequences has something in it so liberal and magnanimous as to produce a responsive feeling in every human heart. Nor is it to be forgotten that the threatened consequences can scarcely, in any instance, be regarded as certain. The intrepidity of his behaviour, the sobriety and dignified moderation of his carriage, and the reasonableness of his expostulations may be such as to disarm the bitterest foe.
Let us consider the arguments on the other side of the question. And here it may be observed that there is nothing really humiliating in the discharge of our duty. If it can be shown that compliance, in the instance described, is that which it is incumbent to yield, then, without doubt, we ought to feel self-approbation, and not censure in the yielding it.
There are many duties which the habits of the world make us feel it humiliating to discharge, as well as many vices in which we pride ourselves; but this is the result of prejudice, and ought to be corrected. Whatever it be that our duty requires of us, the man who is sufficiently enlightened will feel no repugnance to the performance. As to the influence of our conduct upon other men, no doubt, so far as relates to example, we ought to set an example of virtue, of real virtue, not of that which is merely specious. It will also frequently happen, in cases similar to that above described, that the memory of what we do will be entirely lost; our proceeding is addressed to prejudiced persons, who will admit no virtue in the man they hate or despise. Is it probable that the effect of my fortitude in this act of unvarying sincerity will be more extensively beneficial to society than all my future life, however industrious and however pure? Cases might easily have been put of private animosity, where my generous self-devotion would scarcely in any instance be heard of. No mistake can be more painful to an impartial observer than to see an individual of great utility irretrievably thrown away upon a trivial adventure. It may also be worth remarking that the most virtuous man that lives is probably guilty of some acts of insincerity in every day of his life. Though therefore he ought not lightly to add to the catalogue, yet surely there is something extremely contrary to reason in finding the same man deviating from a general rule of conduct for the most trifling and contemptible motives, and immediately after repelling an additional deviation at the expense of his life. As to the argument drawn from the uncertainty of the threatened consequences, it must be remembered that some degree of this uncertainty adheres to all human affairs; and that all calculation of consequences, or in other words all virtue, depends upon our adopting the greater probability, and rejecting the less.
No doubt considerable sacrifices (not only of the imbecility of our character, which ought in all instances to be sacrificed without mercy, but) of the real advantages of life, ought to be made, for the sake of preserving, with ourselves and others, a confidence in our veracity. He who, being sentenced by a court of judicature for some action that he esteems laudable, is offered the remission of his sentence, provided he will recant his virtue, ought probably, in every imaginable case, to resist the proposal.
Much seems to depend upon the formality and notoriety of the action. It may probably be wrong to be minutely scrupulous with a drunken bigot in a corner, who should require of me an assent to his creed with a pistol at my breast; and right peremptorily to refuse all terms of qualification, when solemnly proposed by a court of judicature in the face of a nation.
If there be cases where I ought not to scruple to violate the truth, inasmuch as the alternative consists in my certain destruction, it is at least as much incumbent on me when the life of my neighbour is at stake.
Indeed, the moment any exception is admitted to the general principle of unreserved sincerity, it becomes obviously impossible to fix the nature of all the exceptions. The rule respecting them must be that, wherever a great and manifest evil arises from disclosing the truth, and that evil appears to be greater than the evil to arise from violating, in this instance, the general barrier of human confidence and virtue, there the obligation of sincerity is suspended.
