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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

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.

Ist, 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 ordi"nance 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 pro

vocation.

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 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 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

though 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

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