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