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We may frequently observe that men who would abhor the thought of violating the property of another by direct methods of oppression will nevertheless invade the characters of others with defamation, and destroy a reputation without remorse.

I. WHAT ARE THE DIFFERENT SENSES IN WHICH A MAN MAY BE SAID TO BEAR FALSE WITNESS AGAINST HIS NEIGHBOUR?

1. The highest degree of guilt forbidden by this law of God is false testimony in a literal sense, or deliberate and solemn perjury in a court of justice, by which the life of an innocent man is taken away, the rightful owner stripped of his possessions, or an oppressor supported in his usurpations.

2. He that attacks the reputation of another by calumny is doubtless, according to the malignity of the report, chargeable with the breach of this commandment. To invent a defamatory falsehood, to rack the invention for the sake of disguising it with circumstances of probability, and propagate it industriously till it becomes popular and takes root in the minds of men, is such a continued act of malice as nothing can palliate. Neither is the first author only of a calumny a false witness against his neighbour, but he likewise that disseminates and promotes it, since without his assistance it would perish as soon as it is produced, would evaporate in the air without effect, and hurt none but him that uttered it. It may happen, indeed, that a calumny may be supported by such testimony, and connected with such probabilities as may deceive the circumspect and just; and the reporter in such cases is by no means to be charged with bearing false witness; because to believe and disbelieve is not in our power; for there is a certain degree of evidence to which a man cannot but yield. He, therefore, who is deceived himself cannot be accused of deceiving others, and is only so far blamable as he contributed to the dishonour or prejudice of another by spreading his faults without any just occasion or lawful cause. There is another occasion made use of by which, if this fault should escape from censure, many others might enjoy the same advantage. It is urged by some that they do not adopt the tale till it is generally received, and only promote what they cannot hinder. But how must wickedness he controlled if its prevalence be a reason for compliance?

3. There is yet another way by which we may partake, in some measure, of the sin of bearing false witness. That he who does not hinder the commission of a crime involves himself in the guilt cannot be denied; and that his guilt is yet more flagrant if, instead of obstructing he encourages it, is equally evident. He therefore, that receives a calumny with applause, or listens to it with silent approbation, must be at least chargeable with conniving at wrong, which will be found no trivial accusation when we have considered —

II. THE ENORMITY OF THE SIN OF BEARING FALSE WITNESS. The malignity of an offence arises either from the motives that prompted it or the consequences produced by it. If we examine the sin of calumny by this rule we shall find both the motives and consequences of the worst kind.

1. The most usual incitement to defamation is envy, or impatience of the merit or success of others; a malice raised not by any injury received, but merely by the sight of that happiness which we cannot attain. This is a passion of all others the most hurtful and contemptible; it is pride complicated with laziness; pride which inclines us to wish ourselves upon the level with others, and laziness which hinders us from pursuing our inclinations with vigour and assiduity. Calumnies are sometimes the offspring of resentment. When a man is opposed in a design which he cannot justify, and defeated in the prosecution of schemes of tyranny, extortion, or oppression, he seldom fails to revenge his overthrow by blackening that integrity which effected it. No rage is more fierce than that of a villain disappointed of those advantages which he has pursued by a long train of wickedness, lie has forfeited the esteem of mankind, he has burdened his conscience and hazarded his future happiness to no purpose, and has now nothing to hope but the satisfaction of involving those who have broken his measures in misfortunes and disgrace. By wretches like these it is no wonder if the vilest arts of detraction are practised without scruple, since both their resentment and their interest direct them to depress those whose influence and authority will be employed against them. But what can be said of those who, without being impelled by any violence of passion, without having received any injury or provocation, and without any motives of interest, vilify the deserving and the worthless without distinction, and, merely to gratify the levity of temper and incontinence of tongue, throw out aspersions equally dangerous with those of virulence and enmity?

2. The consequences of this crime, whatever be the inducement to commit it, are equally pernicious. He that attacks the reputation of another invades the most valuable part of his property, and perhaps the only part which he can call his own. Calumny can take away what is out of the reach of tyranny and usurpation, and what may enable the sufferer to repair the injuries received from the hand of oppression. The persecutions of power may injure the fortune of a good man, but those of calumny must complete his ruin. Calumny differs from most other injuries in this dreadful circumstance. He who commits it never can repair it. A false report may spread where a recantation never reaches; and an accusation must certainly fly taster than a defence, while the greater part of mankind are base and wicked. The effects of a false report cannot be determined or circumscribed. It may check a hero in his attempts for the promotion of the happiness of his country, or a saint in his endeavours for the propagation of truth.

III. WHAT REFLECTIONS MAY BEST ENABLE ITS TO AVOID IT? The way to avoid effects is to avoid the causes. Whoever, therefore, would not be tempted to bear false witness must endeavour to suppress those passions which may incite him to it. Let the envious man consider that by detracting from the character of others he in reality adds nothing to his own; and the malicious man, that nothing is more inconsistent with every law of God and institution of men than implacability and revenge. If men would spend more time in examining their own lives, and inspecting their own characters, they would have less leisure and less inclination to remark with severity upon others. They would easily discover that it will not be to their advantage to exasperate their neighbour, and that a scandalous falsehood may be easily revenged by a reproachful truth.

(S. Johnson, LL. D.)

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KJV: Neither shalt thou bear false witness against thy neighbour.

WEB: "Neither shall you give false testimony against your neighbor.