them, the case is then come to its extremity. Every one therefore, who defires to approve himself honeft, fhould be careful to live within the bounds of his income, fo as to have fomething in readiness against the time of inability and unforeseen events. But they who have, or design to have families, should endeavour to live a good deal within those bounds, And whoever fpends upon himself, or throws away upon any other person or thing, more than he can prudently afford, (whatever false names of praise, as elegance, generofity, goodnature, may be given to this indifcretion) will be led, before he is aware, to diftrefs himself, perhaps many more; and be too probably driven at last to repair, as well as he can, by wickedness, the breaches, which he hath made by folly.

4. This commandment requires in the laft place, that we` neither deny ourselves, or those who belong to us, what is fit for our and their ftation, which is one kind of robbery; nor cit to relieve the poor according to our ability, which is another kind. For whatever we enjoy of worldly plenty is gi ven us in truft, that we fhould take our own fhare with moderation, and diftribute out of the remainder with liberality. And as they who have but little, will, moft or all of them, at one time or another, find those who have lefs; very few, if any, are exempted from giving fome alms. And whoever either penuriously or thoughtlessly neglects his proper share of this duty, is unjust to his Maker and his fellow-creatures too, For the good, which God hath placed in our hands for the poor, is undoubtedly, as the fcripture declares it, their due. He hath given them no right to feize it: but he hath bound us not to with-hold it from them.

And now, having finished the two heads propofed, I fhall only add, that by obferving these directions from a principle of Chriftian faith; and teaching all under our care to obferve them from the fame; the poor in this world may be rich towards Godt: and the rich may treafure up in ftore for themfelves a good foundation against the time to come, which will enable them to lay hold on eternal life ‡.

Proy. iii. 27.

† Luke xii. 21.

1 Tim. vi. 19.

LE C

THER

LECTURE XXVII.

THE NINTH COMMANDMENT.

HE Ninth Commandment is connected with every one of the four, whieh precede it. For neither the duties of fuperiors and inferiors, nor those amongst equals, could be tolerably practifed; neither the lives of men, nor their happiness in the nearest relation of life, nor their poffeffions and properties could ever be fecure; if they were left exposed to those injuries of a licentious tongue, which are here prohibited. This commandment therefore was intended, partly to strengthen the foregoing ones; and partly alfo, to make provifion for every person's just character on its own account, as well as for the fake of confequences. For, independently on thefe, we have by nature (and with reason) a great concern about our reputations. And therefore the precept, Thou shalt not bear false witness against thy neighbour, is, in all views, of much importance.

The crime, at which these words principally and moft exprefsly point, is, giving false evidence in any caufe or trial. And as, in fuch cases, evidence hath always been given upon oath; this commandment so far is the fame with the third * only there, perjury is forbidden, as impiety against God; here, as injurious to men. Now we are guilty of this fin, if, in bearing witnefs, we affirm that we know or believe any thing, which we do not; or deny that we know or believe any thing, which we do; or either affirm or deny more pofitively, than we have good grounds. Nay, if we only ftifle, by our filence, any fact, which is material, though we are not examined particularly about it; ftill when we have fworn in general to speak the whole truth, we bear falfe witnefs, if we defignedly avoid it; éfpecially after being asked, if we are able to say any thing befides, relative to the point in queftion. For hiding a truth may as totally mislead thofe who are to judge, as telling an untruth. Indeed, if by any means whatever we difguife the real ftate of the cafe, inftead of relating it in the fairest and plaineft manner that we can we evidently tranfgrefs the in3 H 2

tent

tent of this commandment. And by doing it, the good name, the property, the livelihood, the life of an innocent perfon may be taken away; the advantages of society defeated, nay, perverted into mischiefs, and the very bonds of it dissolved. Therefore the rule of the Mofaic law is: If a false witness rife up against any man, and testify against his brother that which is wrong; then shall ye do unto him, as he had thought to have done unto his brother, and thine eye shall not pity*. With us indeed, the punishment extends not fo far. But however 'mild fuch perfons may find the penalties of human laws to be, or how artfully foever they may evade them; God hath declared: A falfe witness shall not be unpunished: and he that Speaketh lies fhall not escape †.

The commandment faith only, that we shall not bear false witnefs against our neighbour: but in effect it binds us equally not to bear false witness for him. For in all trials of property, bearing witnefs for one party is bearing witness against the other. And in all trials for crimes, false evidence, to the advantage of the perfon accused, is to the disadvantage and ruin of right and truth, of public safety and peace; by concealing and encouraging what ought to be detected and punished.

It being thus criminal to bear false witness; it must be criminal alfo to draw perfons into the commiffion of fo great a fin, by gifts, or promises, or threatenings,, or any other method. And, in its degree, it must be criminal to bring a false accufation, or falfe action against any one; or to make any fort of demand, for which there is no reasonable ground.

Nay further, however favourably persons are apt to think of the defendant's fide; yet to defend ourselves against justice, or even to delay it by unfair methods, is very wicked. For it ought to take place; and the fooner the better. Still, both the profeffors of the law, and others, may unquestionably fay and do, for a doubtful or a bad cause, whatever can be faid with truth, or done with equity; for otherwise it might be thought still worse than it is; and treated worse than it deferves. But if they do, in any cause, what in reafon ought not to be done; if they ufe or fuggeft indirect methods of defeating the intent of the law; if, by falfe colours and gloffes, by terrifying

terrifying or confounding witneffes, by calumniating or ridiculing the adverse party, they endeavour to make justice itself an instrument for patronizing injuftice; this is turning judgment into gall, as the scripture expreffes it, and the fruit of righteoufnefs into hemlock *.

But in a ftill higher degree is it fo, if judges or jurymen are influenced, in giving their fentence or verdict, by intereft, relation, friendship, hatred, compaffion, party; by any thing, but the nature of the case, as it fairly appears to them. For defignedly making a false determination, is compleating all the mifchief, which bearing falfe witnefs only attempts. And, in a word, whoever any way promotes what is wrong, or obftructs what is right, partakes in the fame fin: be it either of the parties, their evidences or agents: be it the highest magiftrate, or the lowest officer.

But perfons may break this commandment, not only in judicial proceedings; but, often full as grievously, in common difcourfe: by raifing, spreading, or countenancing false reports against others; or fuch, as they have no fufficient cause to think true; which is the cafe, in part at least, of moft reports by mifrepresenting their circumstances in the world to their prejudice; or speaking, without foundation, to the disadvantage of their perfons, 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, whieh do; or aggravating the former, or diminishing the latter: determining their characters from a fingle bad action or two; fixing ill names on things which are really virtuous or innocent in them; imputing their laudable behaviour to blameable or worthlets motives: ma- king no allowance for the depravity or weakness of human nature, ftrength of temptation, want of inftruction, wicked infinuations, vicious examples. And in all thefe ways, perfons may be injured, either by open public affertions; or more dangeroufly perhaps, by secret whispers, which they have no opportunity of contradicting. The scandal may be accompanied with strong expreffions of hoping it is not true, or being very forry for it; and warm declarations of great good will to the party, whom it concerns; all which may ferve only to give

* Amos vi. 12.

it

it a more unfuspected credit. Nay, it may be conveyed very effectually in dark hints, expressive gestures, or even affected filence. And these, as they may be equally mischievous, are not lefs wicked, for being more cowardly and more artful methods of defamation.

Further yet: Speaking or intimating things to any perfon's disadvantage, though they be true, is feldom innocent. For it usually proceeds from bad principles: Revenge, envý, malice, pride, cenforiousness; unfair zeal for fome private or party intereft; or, at beft, from defire of appearing to know more than others, or mere impertinent fondnefs of talking. Now thefe 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 oftner 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 fuch a cafe. Sometimes again things are known already; or foon will be known, let us be ever fo filent about them': and then to be fure, 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 confiderable reason require it, is extremely wrong.

Indeed we should be cautious, not only what harm, but what good we fay of others. For speaking too highly of their characters or circumstances, or praifing them in any respect be yond truth, is bearing falfe witnefs about them, which may fometimes turn against them: and may often mislead those, to whom we exalt them thus; and produce grievoufly bad con-" fequences of many kinds. But the other is much the more common, and' ufually the more hurtful extreme.

We all think it an injury, in the tendereft part, when bad impreffions are made on others concerning us; and therefore fhould confcientiously avoid doing the fame injury to others. Making them defignedly, without caufe, is inexcufable wickednefs. And even where we intend no harm, we may do a great deal. Whatever hurts, in any refpect, the reputation of perfons, 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