# The Works of the Rev. Jonathan Swift/Volume 10/On bearing false Witness

A
SERMON
ON
FALSE WITNESS.
EXODUS XX, 16.
Thou shalt not bear false Witness against thy Neighbour.
IN those great changes that are made in a country, by the prevailing of one party over another, it is very convenient that the prince, and those who are in authority under him, should use all just and proper methods for preventing any mischief to the publick from seditious men. And governors do well, when they encourage any good subject to discover (as his duty obligeth him) whatever plots or conspiracies may be any way dangerous to the state: neither are they to be blamed, even when they receive informations from bad men, in order to find out the truth, when it concerns the public welfare. Every one indeed is naturally inclined to have an ill opinion of an informer; although it is not impossible but an honest man may be called by that name. For whoever knoweth any thing, the telling of which would prevent some great evil to his prince, his country, or his neighbour, is bound in conscience to reveal it. But the mischief is, that when parties are violently inflamed, which seemeth ​unfortunately to be our case at present, there is never wanting a set of evil instruments, who, either out of mad zeal, private hatred, or filthy lucre, are always ready to offer their service to the prevailing side, and become accusers of their brethren, without any regard to truth or charity. Holy David numbers this among the chief of his sufferings; "False witnesses are risen up against me, and such as breathe out cruelty." Our Saviour and his apostles did likewise undergo the same distress, as we read both in the Gospels and the Acts.
Now because the sin of false witnessing is so horrible and dangerous in itself, and so odious to God and man; and because the bitterness of too many among us is risen to such a height, that it is not easy to know where it will stop, or how far some weak and wicked minds may be carried by a mistaken zeal, a malicious temper, or hope of reward, to break this great commandment delivered in the text: therefore, in order to prevent this evil, and the consequences of it, at least among you who are my hearers, I shall,
I. As to the first, there are several ways by which a man may be justly called a false witness against his neighbour.
First, According to the direct meaning of the word, when a man accuseth his neighbour without the least ground of truth. So we read, "that Jezabel hired two sons of Belial to accuse Naboth for blaspheming God and the king, for which, although he was entirely innocent, he was stoned to death." And in our age it is not easy to tell how many men have lost their lives, been ruined in their fortunes, and put to ignominious punishment, by the downright perjury of false witnesses! the law itself in such cases being not able to protect the innocent. But this is so horrible a crime, that it doth not need to be aggravated by words.
A second way by which a man becometh a false witness is, when he mixeth 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 of 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;" whereas the words, as our Saviour spoke them, were to another end, and differently expressed: for when the Jews asked him to allow 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.
Thirdly, A man is a false witness, when, in accusing his neighbour, he endeavours 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 witnesses said, "This man ceaseth not to speak blasphemous words against this holy place and the law." Whereas St. Stephen said no such words; but only repeated some prophesies 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.
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 publick 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 and reward; and to this end employ their time, either by listening in publick 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 well be 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 publick, 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 commen sense, will pretend to remember every thing in the morning, and think themselves very properly qualified to be accusers of their brethren. God be thanked, the throne of our king 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.
II. And thus much may serve to show 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 a 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 a 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 errours 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 politicks, 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 show 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." 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 publickly 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.
3dly, In order to prevent any change 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 not.
​4thly, Avoid, as much as possible, the conversation of those people who are given to talk of publick 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.
III. I come now, in the last place, to show 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 properly 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 publick 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 the 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.
2dly, 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 publick, 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 farther 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 every thing else, is known by his contrary: Therefore it would be only 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 publick, 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 xxiii$^d$ 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 thou speak in a cause to decline after many, to wrest judgment."
Now to God the Father, &c.