falsehood and truth together, or concealeth some circumstances, which,
if they were told; would destroy the falsehoods he uttereth. So the two
false witnesses who accused our Saviour before the chief priests, by a
very little perverting his words, would have made him guilty of a
capital crime: for so it was among the Jews to prophesy any evil against
the Temple: "This fellow said, I am able to destroy the temple of God,
and to build it in three days;"[3] whereas the words, as our Saviour
spoke them, were to another end, and differently expressed: For when the
Jews asked him to shew them a sign, he said, "Destroy this temple, and
in three days I will raise it up." In such cases as these, an innocent
man is half confounded, and looketh as if he were guilty, since he
neither can deny his words, nor perhaps readily strip them from the
malicious additions of a false witness.
[Footnote 3: Mat. xxvi. 6]
_Thirdly_: A man is a false witness, when, in accusing his neighbour, he
endeavoureth to aggravate by his gestures and tone of his voice, or when
he chargeth a man with words which were only repeated or quoted from
somebody else. As if any one should tell me that he heard another speak
certain dangerous and seditious speeches, and I should immediately
accuse him for speaking them himself; and so drop the only circumstance
that made him innocent. This was the case of St Stephen. The false
witness said, "This man ceaseth not to speak blasphemous words against
this holy place and the law."[4] Whereas St Stephen said no such words;
but only repeated some prophecies of Jeremiah or Malachi, which
threatened Jerusalem with destruction if it did not repent. However, by
the fury of the people, this innocent holy person was stoned to death
for words he never spoke.
[Footnote 4: Acts, vi. 13.]
_Fourthly_: The blackest kind of false witnesses are those who do the
office of the devil, by tempting their brethren in order to betray them.
I cannot call to mind any instances of this kind mentioned in Holy
Scripture. But I am afraid, this vile practice hath been too much
followed in the world. When a man's temper hath been so soured by
misfortunes and hard usage, that perhaps he hath reason enough to
complain; then one of these seducers, under the pretence of friendship,
will seem to lament his case, urge the hardships he hath suffered, and
endeavour to raise his passions, until he hath said something that a
malicious informer can pervert or aggravate against him in a court of
justice.
_Fifthly_: Whoever beareth witness against his neighbour, out of a
principle of malice and revenge, from any old grudge, or hatred to his
person; such a man is a false witness in the sight of God, although what
he says be true; because the motive or cause is evil, not to serve his
prince or country, but to gratify his own resentments. And therefore,
although a man thus accused may be very justly punished by the law, yet
this doth by no means acquit the accuser, who, instead of regarding the
public service, intended only to glut his private rage and spite.
_Sixthly_: I number among false witnesses, all those who make a trade of
being informers in hope of favour or reward; and to this end employ
their time, either by listening in public places, to catch up an
accidental word; or in corrupting men's servants to discover any unwary
expression of their master; or thrusting themselves into company, and
then using the most indecent scurrilous language; fastening a thousand
falsehoods and scandals upon a whole party, on purpose to provoke such
an answer as they may turn to an accusation. And truly this ungodly race
is said to be grown so numerous, that men of different parties can
hardly converse together with any security. Even the pulpit hath not
been free from the misrepresentation of these informers; of whom the
clergy have not wanted occasions to complain with holy David: "They
daily mistake my words, all they imagine is to do me evil." Nor is it
any wonder at all, that this trade of informing should be now in a
flourishing condition, since our case is manifestly thus: We are divided
into two parties, with very little charity or temper toward each other;
the prevailing side may talk of past things as they please, with
security; and generally do it in the most provoking words they can
invent; while those who are down, are sometimes tempted to speak in
favour of a lost cause, and therefore, without great caution, must needs
be often caught tripping, and thereby furnish plenty of materials for
witnesses and informers.
_Lastly_: Those may be well reckoned among false witnesses against their
neighbour, who bring him into trouble and punishment by such accusations
as are of no consequence at all to the public, nor can be of any other
use but to create vexation. Such witnesses are those who cannot hear an
idle intemperate expression, but they must immediately run to the
magistrate to inform; or perhaps wrangling in their cups over night,
when they were not able to speak or apprehend three words of common
sense, will pretend to remember everything the next morning, and think
themselves very properly qualified to be accusers of their brethren. God
be thanked, the throne of our King[5] is too firmly settled to be shaken
by the folly and rashness of every sottish companion. And I do not in
the least doubt, that when those in power begin to observe the
falsehood, the prevarication, the aggravating manner, the treachery and
seducing, the malice and revenge, the love of lucre, and lastly, the
trifling accusations in too many wicked people, they will be as ready to
discourage every sort of those whom I have numbered among false
witnesses, as they will be to countenance honest men, who, out of a true
zeal to their prince and country, do, in the innocence of their hearts,
freely discover whatever they may apprehend to be dangerous to either. A
good Christian will think it sufficient to reprove his brother for a
rash unguarded word, where there is neither danger nor evil example to
be apprehended; or, if he will not amend by reproof, avoid his
conversation.
[Footnote 5: George I.]
II. And thus much may serve to shew the several ways whereby a man may
be said to be a false witness against his neighbour. I might have added
one kind more, and it is of those who inform against their neighbour out
of fear of punishment to themselves, which, although it be more
excusable, and hath less of malice than any of the rest, cannot,
however, be justified. I go on, therefore, upon the second head, to give
you some rules for your conduct and behaviour, in order to defend
yourselves against the malice and cunning of false accusers.
It is readily agreed, that innocence is the best protection in the
world; yet that it is not always sufficient without some degree of
prudence, our Saviour himself intimateth to us, by instructing his
disciples "to be wise as serpents, as well as innocent as doves." But if
ever innocence be too weak a defence, it is chiefly so in jealous and
suspicious times, when factions are arrived to an high pitch of
animosity, and the minds of men, instead of being warmed by a true zeal
for religion, are inflamed only by party fury. Neither is virtue itself
a sufficient security in such times, because it is not allowed to be
virtue, otherwise than as it hath a mixture of party.
However, although virtue and innocence are no infallible defence against
perjury, malice, and subornation, yet they are great supports for
enabling us to bear those evils with temper and resignation; and it is
an unspeakable comfort to a good man under the malignity of evil
mercenary tongues, that a few years will carry his appeal to an higher
tribunal, where false witnesses, instead of daring to bring accusations
before an all-seeing Judge, will call for mountains to cover them. As
for earthly judges, they seldom have it in their power; and, God knows,
whether they have it in their will, to mingle mercy with justice; they
are so far from knowing the hearts of the accuser or the accused, that
they cannot know their own; and their understanding is frequently
biassed, although their intentions be just. They are often prejudiced to
causes, parties, and persons, through the infirmity of human nature,
without being sensible themselves that they are so: And therefore,
although God may pardon their errors here, he certainly will not ratify
their sentences hereafter.
However, since as we have before observed, our Saviour prescribeth to us
to be not only harmless as doves, but wise as serpents; give me leave to
prescribe to you some rules, which the most ignorant person may follow
for the conduct of his life, with safety in perilous times, against
false accusers.
1st, Let me advise you to have nothing at all to do with that which is
commonly called politics, or the government of the world, in the nature
of which it is certain you are utterly ignorant, and when your opinion
is wrong, although it proceeds from ignorance, it shall be an accusation
against you. Besides, opinions in government are right or wrong, just
according to the humour and disposition of the times; and, unless you
have judgment to distinguish, you may be punished at one time for what
you would be rewarded in another.
2dly, Be ready at all times, in your words and actions, to shew your
loyalty to the king that reigns over you. This is the plain manifest
doctrine of Holy Scripture: "Submit yourselves to every ordinance of man
for the Lord's sake, whether it be to the king as supreme," &c.[6] And
another apostle telleth us, "The powers that be are ordained of God."
Kings are the ordinances of man by the permission of God, and they are
ordained of God by his instrument man. The powers that be, the present
powers, which are ordained by God, and yet in some sense are the
ordinances of man, are what you must obey, without presuming to examine
into rights and titles; neither can it be reasonably expected, that the
powers in being, or in possession, should suffer their title to be
publicly disputed by subjects without severe punishment. And to say the
truth, there is no duty in religion more easy to the generality of
mankind, than obedience to government: I say to the generality of
mankind; because while their law, and property, and religion are
preserved, it is of no great consequence to them by whom they are
governed, and therefore they are under no temptation to desire a change.
[Footnote 6: I Peter, ii. 13.]
3dly, In order to prevent any charge from the malice of false witnesses,
be sure to avoid intemperance. If it be often so hard for men to govern
their tongues when they are in their right senses, how can they hope to
do it when they are heated with drink? In those cases most men regard
not what they say, and too many not what they swear; neither will a
man's memory, disordered with drunkenness, serve to defend himself, or
satisfy him whether he were guilty or no.
4thly, Avoid, as much as possible, the conversation of those people, who
are given to talk of public persons and affairs, especially of those
whose opinions in such matters are different from yours. I never once
knew any disputes of this kind managed with tolerable temper; but on
both sides they only agree as much as possible to provoke the passions
of each other, indeed with this disadvantage, that he who argueth on the
side of power may speak securely the utmost his malice can invent; while
the other lieth every moment at the mercy of an informer; and the law,
in these cases, will give no allowance at all for passion, inadvertency,
or the highest provocation.
I come now in the last place to shew you how far it is your duty as good
subjects and good neighbours to bear faithful witness, when you are
lawfully called to it by those in authority, or by the sincere advice of
your own consciences.
In what I have hitherto said, you easily find, that I do not talk of
bearing witness in general, which is and may be lawful upon a thousand
accounts in relation to property and other matters, and wherein there
are many scandalous corruptions, almost peculiar to this country, which
would require to be handled by themselves. But I have confined my
discourse only to that branch of bearing false witness, whereby the
public is injured in the safety or honour of the prince, or those in
authority under him.
In order therefore to be a faithful witness, it is first necessary that
a man doth not undertake it from the least prospect of any private
advantage to himself. The smallest mixture of that leaven will sour the
whole lump. Interest will infallibly bias his judgment, although he be
ever so firmly resolved to say nothing but truth. He cannot serve God
and Mammon; but as interest is his chief end, he will use the most
effectual means to advance it. He will aggravate circumstances to make
his testimony valuable; he will be sorry if the person he accuseth
should be able to clear himself; in short, he is labouring a point which
he thinks necessary to his own good; and it would be a disappointment to
him, that his neighbour should prove innocent.
5thly, Every good subject is obliged to bear witness against his
neighbour, for any action or words, the telling of which would be of
advantage to the public, and the concealment dangerous, or of ill
example. Of this nature are all plots and conspiracies against the peace
of a nation, all disgraceful words against a prince, such as clearly
discover a disloyal and rebellious heart: But where our prince and
country can possibly receive no damage or disgrace; where no scandal or
ill example is given; and our neighbour, it may be, provoked by us,
happeneth privately to drop a rash or indiscreet word, which in
strictness of law might bring him under trouble, perhaps to his utter
undoing; there we are obliged, we ought, to proceed no further than
warning and reproof.
In describing to you the several kinds of false witnesses, I have made
it less necessary to dwell much longer upon this head; because a
faithful witness like everything else is known by his contrary:
Therefore it would be only a repetition of what I have already said to
tell you, that the strictest truth is required in a witness; that he
should be wholly free from malice against the person he accuses; that he
should not aggravate the smallest circumstance against the criminal, nor
conceal the smallest in his favour; and to crown all, though I have
hinted it before, that the only cause or motive of his undertaking an
office, so subject to censure, and so difficult to perform, should be
the safety and service of his prince and country.
Under these conditions and limitations (but not otherwise,) there is no
manner of doubt but a good man may lawfully and justly become a witness
in behalf of the public, and may perform that office (in its own nature
not very desirable) with honour and integrity. For the command in the
text is positive as well as negative; that is to say, as we are directed
not to bear false witness against our neighbour, so we are to bear true.
Next to the word of God, and the advice of teachers, every man's
conscience, strictly examined, will be his best director in this weighty
point; and to that I shall leave him.
It might perhaps be thought proper to have added something by way of
advice to those who are unhappily engaged in this abominable trade and
sin of bearing false witness; but I am far from believing or supposing
any of that destructive tribe are now my hearers. I look upon them as a
sort of people that seldom frequent these holy places, where they can
hardly pick up any materials to serve their turn, unless they think it
worth their while to misrepresent or pervert the words of the preacher:
And whoever is that way disposed, I doubt, cannot be in a very good
condition to edify and reform himself by what he heareth. God in his
mercy preserve us from all the guilt of this grievous sin forbidden in
my text, and from the snares of those who are guilty of it!
I shall conclude with one or two precepts given by Moses, from God, to
the children of Israel, in the xxiiid of Exod. 1, 2.
"Thou shalt not raise a false report: Put not thine hand with the
wicked, to be an unrighteous witness.
"Thou shalt not follow a multitude to do evil, neither shalt them speak
in a cause to decline after many, to wrest judgment."
Now to God the Father, &c.
ON THE WISDOM OF THIS WORLD.[1]
[Footnote 1: The title of this sermon as given in Contents of Swift's
"Works," vol. viii., pt. i. (4to, 1765) is, "A Sermon upon the
Excellence of Christianity in Opposition to Heathen Philosophy." [T.S.]]
I COR. III. 19.
"The wisdom of this world is foolishness with God."
It is remarkable that, about the time of our Saviour's coming into the
world, all kinds of learning flourished to a very great degree, insomuch
that nothing is more frequent in the mouths of many men, even such who
pretend to read and to know, than an extravagant praise and opinion of
the wisdom and virtue of the Gentile sages of those days, and likewise
of those ancient philosophers who went before them, whose doctrines are
left upon record either by themselves or other writers. As far as this
may be taken for granted, it may be said, that the providence of God
brought this about for several very wise ends and purposes: For, it is
certain that these philosophers had been a long time before searching
out where to fix the true happiness of man; and, not being able to agree
upon any certainty about it, they could not possibly but conclude, if
they judged impartially, that all their enquiries were, in the end, but
vain and fruitless; the consequence of which must be not only an
acknowledgment of the weakness of all human wisdom, but likewise an open
passage hereby made, for the letting in those beams of light, which the
glorious sunshine of the Gospel then brought into the world, by
revealing those hidden truths, which they had so long before been
labouring to discover, and fixing the general happiness of mankind
beyond all controversy and dispute. And therefore the providence of God
wisely suffered men of deep genius and learning then to arise, who
should search into the truth of the Gospel now made known, and canvass
its doctrines with all the subtilty and knowledge they were masters of,
and in the end freely acknowledge that to be the true wisdom only "which
cometh from above." (James, iii. 15, 16, 17.)
However, to make a further enquiry into the truth of this observation, I
doubt not but there is reason to think that a great many of those
encomiums given to ancient philosophers are taken upon trust, and by a
sort of men who are not very likely to be at the pains of an enquiry
that would employ so much time and thinking. For the usual ends why men
affect this kind of discourse, appear generally to be either out of
ostentation, that they may pass upon the world for persons of great
knowledge and observation; or, what is worse, there are some who highly
exalt the wisdom of those Gentile sages, thereby obliquely to glance at
and traduce Divine Revelation, and more especially that of the Gospel;
for the consequence they would have us draw is this: That, since those
ancient philosophers rose to a greater pitch of wisdom and virtue than
was ever known among Christians, and all this purely upon the strength
of their own reason and liberty of thinking, therefore it must follow,
that either all Revelation is false, or, what is worse, that it has
depraved the nature of man, and left him worse than it found him.
But this high opinion of heathen wisdom is not very ancient in the
world, nor at all countenanced from primitive times: Our Saviour had but
a low esteem of it, as appears by His treatment of the Pharisees and
Sadducees, who followed the doctrines of Plato and Epicurus. St Paul
likewise, who was well versed in all the Grecian literature, seems very
much to despise their philosophy, as we find in his writings, cautioning
the Colossians to "beware lest any man spoil them through philosophy and
vain deceit." And, in another place, he advises Timothy to "avoid
profane and vain babblings, and oppositions of science, falsely so
called;" that is, not to introduce into the Christian doctrine the
janglings of those vain philosophers, which they would pass upon the
world for science. And the reasons he gives are, first, That those who
professed them did err concerning the faith:
Secondly, Because the knowledge of them did encrease ungodliness, vain
babblings being otherways expounded vanities, or empty sounds; that is,
tedious disputes about words, which the philosophers were always so full
of, and which were the natural product of disputes and dissensions
between several sects.
Neither had the primitive fathers any great or good opinion of the
heathen philosophy, as it is manifest from several passages in their
writings: So that this vein of affecting to raise the reputation of
those sages so high, is a mode and a vice but of yesterday, assumed
chiefly, as I have said, to disparage revealed knowledge, and the
consequences of it among us.
Now, because this is a prejudice which may prevail with some persons, so
far as to lessen the influence of the Gospel, and whereas therefore this
is an opinion which men of education are like to be encountered with,
when they have produced themselves into the world; I shall endeavour to
shew that their preference of heathen wisdom and virtue, before that of
the Christian, is every way unjust, and grounded upon ignorance or
mistake: In order to which I shall consider four things.
_First_, I shall produce certain points, wherein the wisdom and virtue
of all unrevealed philosophy in general, fell short, and was very
imperfect.
_Secondly_, I shall shew, in several instances, where some of the most
renowned philosophers have been grossly defective in their lessons of
morality.
_Thirdly_, I shall prove the perfection of Christian wisdom, from the
proper characters and marks of it.
_Lastly_, I shall shew that the great examples of wisdom and virtue
among the heathen wise men, were produced by personal merit, and not
influenced by the doctrine of any sect; whereas, in Christianity, it is
quite the contrary.
_First_, I shall produce certain points, wherein the wisdom and virtue
of all unrevealed philosophy in general fell short, and was very
imperfect.
My design is to persuade men, that Christian philosophy is in all things
preferable to heathen wisdom; from which, or its professors, I shall
however have no occasion to detract. They were as wise and as good as it
was possible for them under such disadvantages, and would have probably
been infinitely more with such aids as we enjoy: But our lessons are
certainly much better, however our practices may fail short.
The first point I shall mention is that universal defect which was in
all their schemes, that they could not agree about their chief good, or
wherein to place the happiness of mankind, nor had any of them a
tolerable answer upon this difficulty, to satisfy a reasonable person.
For, to say, as the most plausible of them did, that happiness consisted
in virtue, was but vain babbling, and a mere sound of words, to amuse
others and themselves; because they were not agreed what this virtue
was, or wherein it did consist; and likewise, because several among the
best of them taught quite different things, placing happiness in health
or good fortune, in riches or in honour, where all were agreed that
virtue was not, as I shall have occasion to shew, when I speak of their
particular tenets.