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Evan. Well, then I pray you consider, that in the ninth commandment there is a negative part expressed in these words: "Thou shalt not bear false witness against thy neighbour"; that is, thou shalt not think or speak anything contrary to truth, or that may tend to the hurt or hindrance either of thine own or thy neighbour's good name. And an affirmative part included in these words: "But thou shalt by all good means seek to maintain them both, according to truth and a good conscience."

Neo. Well, sir, I pray you, begin with the negative part; and first tell us what is forbidden in this commandment, in respect of our own good name.

Evan. That we may not be guilty of bearing false witness against ourselves, either by overvaluing or undervaluing ourselves, in this commandment is forbidden too high a conceit or esteem of ourselves, (Luke 18:9-11); and so also is too mean a conceit, in underweening the good things that are in ourselves, (Exo 4:10,13); and so also is the procuring of ourselves an evil name, by walking indiscreetly and offensively, (Rom 2:24); and so also is the unjust accusing of ourselves, when we, in a way of proud humility, say, "We have no grace, no wit, no wealth," &c. (Prov 13:7); and so also is the excusing of our faults by way of lying, (Lev 19:11).

Neo. And what is forbidden in this commandment, in respect to our neighbour's good name?

Evan. That we may not be guilty of bearing false witness against any other man, in this commandment is forbidden contemning or thinking basely of others, (2 Sam 6:16); and so also is wrongful suspicion, or evil surmising, (2 Sam 10:3); and so also is rash, uncharitable, unjust judging and condemning of others, (Matt 7:1); and so also is foolish admiring of others, (Acts 12:22); and so also is the unjust reviving the memory of our neighbour's crimes, which were in tract of time forgotten, (Prov 17:9); and so also is the forbearing to speak in the cause and for the credit of our neighbours, (Prov 31:8,9): and so also are all flattering speeches, (Job 32:21,22): and so also is tale- bearing, backbiting, and slanderous speeches, (Lev 19:16, Prov 20:19); and so also is listening to tale-bearers, (Prov 26:20, 25:23); and so also is falsely charging some ill upon another before some magistrate, or in some open court, (Amos 7:10, Acts 25:2).

Neo. I pray you, sir, proceed to the affirmative part of this commandment, and first tell us what the Lord requires of us for the maintenance of our own good name.

Evan. For the maintenance of our own good name, the Lord in this commandment requires a right judgment of ourselves, (2 Cor 13:5); with a love to, and care of our own good name, (Prov 22:1).

Neo. And what does the Lord in this commandment require of us for the maintenance of our neighbour's good name?

Evan. For the maintenance of our neighbour's good name, in this commandment is required a charitable opinion and estimation of others, (1 Cor 13:7); and so also is a desire of, and rejoicing in the good name of others, (Rom 1:8, Gal 1:24); and so also is sorrowing and grieving for their infirmities, (Psa 119:136); and so also is the covering of others' infirmities in love, (Prov 17:9, 1 Peter 4:8); and so also is the hoping and judging the best of others, (1 Cor 13:5-7); and so is the admonishing of others before we bewray their faults, (Prov 25:9); and so also is speaking of the truth from our heart simply and plainly, upon any just occasion, (Psa 15:2, Zech 7:16); and so also is the giving of sound and seasonable reproofs for known faults, in love and with wisdom, (Lev 19:17); and so also is the praising and commending of those that do well, (Rev 2:23); and so also is the defending of the good name of others, if need so require. And thus have I also endeavoured to satisfy your desires concerning the ninth commandment: and now, neighbour Nomologista, I pray you, tell me whether you think you keep it perfectly or not.

Nom. The truth is, sir, I did conceive that nothing tended to the breaking of this commandment, but falsely charging some ill upon another before some magistrate, or in some open court of justice: and that, thank God, I am not guilty of.

Evan. Though you have not been guilty of that, yet, if you have contemned or thought too basely of any person, or have had wrongful suspicions, or evil surmisings concerning them, or have rashly and unjustly judged and condemned them, or if you have foolishly admired them, or unjustly revived the memory of any forgotten crime, or have given them any flattering speeches, or have been a tale-bearer, or a backbiter, or a slanderer, or a listener to tale-bearers, you have borne false witness against your neighbour, and so have been guilty of the breach of this commandment.

Or if you have not had a charitable opinion of others, or have not desired and rejoiced in the good name of others, or have not sorrowed and grieved for their sinful infirmities, or have not covered them in love, or have not hoped and judged the best of them, or have not admonished them before you had discovered their faults to others, or have not given to others sound and seasonable reproof, or have not praised them that do well, then have you also been guilty of false witness-bearing against your neighbour, and so have transgressed this commandment. And though you never have done any of these things, and it is strange if you have not, yet if you have had too high a conceit of yourself, or have after a proud humble manner unjustly accused yourself, or have procured yourself an evil name, by walking indiscreetly and offensively, or have excused any fault by way of lying, then have you borne false witness against yourself, and thereby have transgressed this commandment.

Neo. I beseech you, sir, proceed to speak of the last commandment as you have done of the rest.