But in a still higher degree it is so, if judges or jurymen are influenced, in giving their sentence, or verdict, by interest, relation, friendship, hatred, compassion, party; by any thing but the nature of the case, as it fairly appears to the For, designedly making a false determination, is completing all the mischief, which bearing false wif ness only attempts. And, in a word, whoever any way promotes what is wrong, or obstructs what is right, partakes in the same sin; be it either of the parties, their evidences or agents; be it the highest magistrate, or the lowest officer.

But persons may break this Commandment, not only in judicial proceedings; but often full as grievously, in common discourse; by raising, spreading, or countenancing false reports against others; or such as they have no sufficient cause to think true; which is the case, in part at least, of most reports; by misrepresenting their circumstances in the world to their prejudice; or speaking, without foundation, to the disadvantage of their persons, understandings, accomplishments, temper, or conduct; whether charging them with faults and imperfections which do not belong to them; or taking from them good qualities and recommendations which do; or aggravating the former, or diminishing the latter; determining their characters from a single bad action or two; fixing ill names on things, which are really virtuous or innocent in them; imputing their laudable beha viour to blameable, or worthless motives; making no allowance for the depravity or weakness of human nature, strength of temptation, want of instruction, wicked insinuations, vicious examples. And in all these ways, persons may be injured, either by open public assertions; or more dangerously, perhaps, by secret whispers, which they have no opportunity for contradicting. The scandal may be accompanied with strong expres

sions of hoping it is not true, or being very sorry for it; and warm declarations of great good will to the party whom it concerns; all which may serve only to give it a more unsuspected credit. Nay, it may be conveyed very effectually in dark hints, expressive gestures, or even affected silence. And these, as they may be equally mischievous, are not less wicked, for being more cowardly, and more artful methods of defamation.

Further yet: speaking or intimating things to any person's disadvantage, though they be true, is seldom innocent. For it usually proceeds from bad principles: revenge, envy, malice, pride, censoriousness; unfair zeal for some private or party interest; or at best, from desire of appearing to know more than others, or mere impertinent fondness of talking. Now, these are wretched motives for publishing what will be hurtful to one of our brethren. Sometimes, indeed, bad characters and bad actions ought to be known; but much oftener not, or not to all the world, or not by our means. And we have need to be very careful from what inducements we act in such a case. Sometimes again things are known already; or soon will be known, let us be ever so silent about them; and then, to be sure, we are more at liberty. But even then, to take pleasure in relating the faults of others, is by no means right. And to reveal them, when they can be hid, unless a very considerable reason require it, is extremely wrong.

Indeed, we should be cautious, not only what harm, but what good, we say of others. For, speaking too highly of their characters or circumstances, or praising them, in any respect beyond truth, is "bearing false witness" about them, which may sometimes turn against them; and may often mislead those to whom we exalt them thus; and produce grievous bad consequences of

many kinds. But the other is much the more common, and usually the more hurtful, extreme. We all think it an injury, in the tenderest part, when bad impressions are made on others concerning us; and, therefore, should conscientiously avoid doing the same injury to others. Making them designedly, without cause, is inexcusable wickedness. And even where we intend no harm, we may do a great deal. Whatever hurts, in any respect, the reputation of persons, always gives them great pain, and often doth them great prejudice, even in their most important concerns. For, indeed, almost every thing in this world depends on character. And when once that hath suffered an imputation, for the most part, neither the persons calumniated, be they ever so innocent, can recover it completely by their own endeavours, nor the persons who have wronged them, be they eyer so desirous, restore it fully to its former state; though, certainly, they who rob others of their good name, or even without design, asperse it, are full as much bound to make restitution for that, as for any other damage, which they cause. But were they not to hurt at all the persons against whom they speak, still they hurt themselves, and lessen their power of doing good in the world; they often hurt their innocent families by the provocations which they give; they grieve their friends; they set a mischievous example in society; and, if they profess any religion, bring a dreadful reproach upon it, by a temper and behaviour so justly hateful to mankind.

It will easily be understood, that, next to the raisers and spreaders of ill reports, they who encourage persons of that kind, by hearkening to them with pleasure, and by readiness of belief in what they say, contradict the intention of this Commandment. Indeed we ought, far from countenancing scandal and detraction, to express

in all proper ways, our dislike to it; show the uncertainty, the improbability, the falsehood, if we can, of injurious rumours; oppose the divulging, even, of truths that are uncharitable; and set a pattern of giving every one his just praise.

It must now be observed further, that though undoubtedly those falsehoods are the worst, which hurt others the more directly, yet falsehoods in general are hurtful and wrong. And, therefore, lying; all use either of words or actions of known settled import, with purpose to deceive; is unlawful. And those offences of this kind, which may seem the most harmless, have yet commonly great evil in them. Lying destroys the very end of speech, and leads us into perpetual mistakes, by the very means which God intended should lead us into truth. It puts an end to all the pleasure, all the benefit, all the safety of conversation. Nobody can know on what, or whom, to depend. For, if one person may lie, why not another? and at this rate no justice can be done, no wickedness be prevented or punished, no business go forward. All these mischiefs will equally follow, whether untruths be told in a gross barefaced manner, or disguised under equivocations, quibbles, and evasions. The sin, therefore, is as great in one case as the other. And it is so great in both, that no sufficient excuses can ever be made for it in either, though several are often pleaded.

Many persons imagine, that, when they have committed a fault, it is very pardonable to conceal it under a lie. But some faults ought not to be concealed at all; and none by this method; which is committing two instead of one; and the second not uncommonly worse than the first. An ingenuous confession will be likely, in most cases, to procure an easy pardon; but a lie is a monstrous aggravation of an offence; and persisting in a lie

can very hardly be forgiven. But above all, if any persons, who hide what they have done amiss themselves, are so vile as to throw the blame or the suspicion of it upon another; this is the height of wickedness; and, therefore, particalarly all children and servants, who are chiefly tempted to excuse themselves by telling falsehoods, ought to undergo any thing, rather than be guilty of such a sin. And on the other hand, all parents, masters, and mistresses, ought to beware of punishing them too severely for their other offences, lest they drive them into a habit of this terrible

one.

Some again plead for making free with truth, that they do it only in jest. But these jests of theirs often occasion great uneasiness and disquiet; and sometimes other very serious bad consequences. The Scripture, therefore, hath passed a severe censure upon them. "As a madman, who casteth "fire-brands, arrows, and death; so is the man "that deceiveth his neighbour, and saith, Am I "not in sport ?"4 To give another person vexation, or make him appear contemptible, though in a slight instance, is by no means innocent sport. And besides, to speak falsehood on any occasion is a dangerous introduction to speaking it on more, if not all, occasions. For, if so trifling a motive as a jest will prevail on us to violate truth, how can we be expected to withstand more weighty temptations?

However, it may, perhaps, at least be thought, that lying, to prevent mischief and do good, must be permitted. But the Scripture expressly forbids us to "do evil, that good may come." And they, who allow themselves in it, will usually be discovered, and lose their end; or, if not, will never know where to stop. They will be enticed

(4) Prov. xxvi. 18, 19.

(5) Rom. iii. 8.