Book: The Prose Works of Jonathan Swift, D. D., Volume IV:

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In 1744, Faulkner printed three sermons as a single volume; these were
"On Mutual Subjection," "On Conscience," and "On the Trinity." The other
sermons appeared in the various editions issued by Nichols and others.
The text here given is that of the volume of 1744, of Hawkesworth and
Scott.

[T.S.]




ON MUTUAL SUBJECTION.


I PETER, V. 5.

"--Yea, all of you be subject one to another."


The Apostle having in many parts of this epistle given directions to
Christians concerning the duty of subjection or obedience to superiors;
in the several instances of the subject to his prince, the child to his
parent, the servant to his master, the wife to her husband, and the
younger to the elder; doth here, in the words of my text, sum up the
whole, by advancing a point of doctrine, which at first may appear a
little extraordinary: "Yea, all of you," saith he, "be subject one to
another." For it should seem, that two persons cannot properly be said
to be subject to each other, and that subjection is only due from
inferiors to those above them: yet St Paul hath several passages to the
same purpose. For he exhorts the Romans, "in honour to prefer one
another:"[1] and the Philippians, "that in lowliness of mind they should
each esteem other better than themselves;"[2] and the Ephesians, "that
they should submit themselves one to another in the fear of the
Lord."[3] Here we find these two great apostles recommending to all
Christians this duty of mutual subjection. For we may observe by St
Peter, that having mentioned the several relations which men bear to
each other, as governor and subject, master and servant, and the rest
which I have already repeated, he maketh no exception, but sums up the
whole with commanding "all to be subject one to another." From whence we
may conclude, that this subjection due from all men to all men, is
something more than the compliment of course, when our betters are
pleased to tell us they are our humble servants, but understand us to be
their slaves.

[Footnote 1: Rom. xii. 10.]

[Footnote 2: Philip. ii. 3.]

[Footnote 3: Ephes. v. 21.]

I know very well, that some of those who explain this text, apply it to
humility, to the duties of charity, to private exhortations, and to
bearing with each other's infirmities: And it is probable, the apostle
may have had a regard to all these: But however, many learned men agree,
that there is something more understood, and so the words in their plain
natural meaning must import; as you will observe yourselves, if you read
them with the beginning of the verse, which is thus: "Likewise ye
younger submit yourselves unto the elder; yea, all of you be subject one
to another." So, that upon the whole, there must be some kind of
subjection due from every man to every man, which cannot be made void by
any power, pre-eminence, or authority whatsoever. Now, what sort of
subjection this is, and how it ought to be paid, shall be the subject of
my present discourse.

As God hath contrived all the works of nature to be useful, and in some
manner a support to each other, by which the whole frame of the world
under his providence is preserved and kept up; so, among mankind, our
particular stations are appointed to each of us by God Almighty, wherein
we are obliged to act, as far as our power reacheth, toward the good of
the whole community. And he who doth not perform that part assigned him,
toward advancing the benefit of the whole, in proportion to his
opportunities and abilities, is not only a useless, but a very
mischievous member of the public: Because he taketh his share of the
profit, and yet leaves his share of the burden to be borne by others,
which is the true principal cause of most miseries and misfortunes in
life. For, a wise man who doth not assist with his counsels, a great man
with his protection, a rich man with his bounty and charity, and a poor
man with his labour, are perfect nuisances in a commonwealth. Neither is
any condition of life more honourable in the sight of God than another;
otherwise he would be a respecter of persons, which he assureth us he is
not: For he hath proposed the same salvation to all men, and hath only
placed them in different ways or stations to work it out. Princes are
born with no more advantages of strength or wisdom than other men; and,
by an unhappy education, are usually more defective in both than
thousands of their subjects. They depend for every necessary of life
upon the meanest of their people: Besides, obedience and subjection were
never enjoined by God to humour the passions, lusts, and vanities of
those who demand them from us; but we are commanded to obey our
governors, because disobedience would breed seditions in the state. Thus
servants are directed to obey their masters, children their parents, and
wives their husbands; not from any respect of persons in God, but
because otherwise there would be nothing but confusion in private
families. This matter will be clearly explained, by considering the
comparison which St Paul maketh between the Church of Christ and the
body of man: For the same resemblance will hold, not only to families
and kingdoms, but to the whole corporation of mankind. "The eye," saith
he,[4] "cannot say unto the hand, I have no need of thee; nor again the
head to the feet, I have no need of thee. Nay, much more, those members
of the body which seem to be more feeble, are necessary. And whether one
member suffer, all the members suffer with it; or one member be
honoured, all the members rejoice with it." The case is directly the
same among mankind. The prince cannot say to the merchant, I have no
need of thee; nor the merchant to the labourer, I have no need of thee.
Nay, much more those members, &c. For the poor are generally more
necessary members of the commonwealth than the rich: Which clearly
shews, that God never intented such possessions for the sake and service
of those to whom he lends them: but because he hath assigned every man
his particular station to be useful in life; and this for the reason
given by the apostle, "that there should be no schism in the body."[5]

[Footnote 4: 1 Corin. xii. 21, 23, 26.]

[Footnote 5: 1 Corin. xii. 25.]

From hence may partly be gathered the nature of that subjection which we
all owe to one another. God Almighty hath been pleased to put us into an
imperfect state, where we have perpetual occasion of each other's
assistance. There is none so low, as not to be in a capacity of
assisting the highest; nor so high, as not to want the assistance of the
lowest.

It plainly appears from what hath been said, that no one human creature
is more worthy than another in the sight of God; farther, than according
to the goodness or holiness of their lives; and, that power, wealth, and
the like outward advantages, are so far from being the marks of God's
approving or preferring those on whom they are bestowed, that, on the
contrary, he is pleased to suffer them to be almost engrossed by those
who have least title to his favour. Now, according to this equality
wherein God hath placed all mankind, with relation himself, you will
observe, that in all the relations between man and man, there is a
mutual dependence, whereby the one cannot subsist without the other.
Thus, no man can be a prince without subjects, nor a master without
servants, nor a father without children. And this both explains and
confirms the doctrine of the text: For, where there is a mutual
dependence, there must be a mutual duty, and consequently a mutual
subjection. For instance, the subject must only obey his prince, because
God commands it, human laws require it, and the safety of the public
maketh it necessary: (For the same reasons we must obey all that are in
authority, and submit ourselves, not only to the good and gentle, but
also to the froward, whether they rule according to our liking or no.)
On the other side, in those countries that pretend to freedom, princes
are subject to those laws which their people have chosen; they are bound
to protect their subjects in liberty, property, and religion; to receive
their petitions, and redress their grievances: So, that the best prince
is, in the opinion of wisemen, only the greatest servant of the nation;
not only a servant to the public in general, but in some sort to every man
in it. In the like manner, a servant owes obedience, and diligence and
faithfulness to his master, from whom, at the same time, he hath a just
demand for protection, and maintenance, and gentle treatment. Nay, even
the poor beggar hath a just demand of an alms from the rich man, who is
guilty of fraud, injustice, and oppression, if he doth not afford relief
according to his abilities.

But this subjection we all owe one another is nowhere more necessary
than in the common conversations of life; for without it there could be
no society among men. If the learned would not sometimes submit to the
ignorant, the wise to the simple, the gentle to the froward, the old to
the weaknesses of the young, there would be nothing but everlasting
variance in the world. This our Saviour himself confirmed by his own
example; for he appeared in the form of a servant, and washed his
disciples' feet, adding those memorable words: "Ye call me Lord and
Master, and ye say well, for so I am. If I then your Lord and Master
wash your feet, how much more ought ye to wash one another's feet?"
Under which expression of washing the feet, is included all that
subjection, assistance, love, and duty, which every good Christian ought
to pay his brother, in whatever station God hath placed him. For the
greatest prince and the meanest slave, are not, by infinite degrees so
distant, as our Saviour and those disciples whose feet he vouchsafed to
wash.

And, although this doctrine of subjecting ourselves to one another may
seem to grate upon the pride and vanity of mankind, and may therefore be
hard to be digested by those who value themselves upon their greatness
or their wealth; yet, it is really no more than what most men practise
upon other occasions. For, if our neighbour who is our inferior comes to
see us, we rise to receive him, we place him above us, and respect him
as if he were better than ourselves; and this is thought both decent and
necessary, and is usually called good manners. Now the duty required by
the apostle, is only that we should enlarge our minds, and that what we
thus practice in the common course of life, we should imitate in all our
actions and proceedings whatsoever; since our Saviour tells us, that
every man is our neighbour, and since we are so ready in the point of
civility, to yield to others in our own houses, where only we have any
title to govern.

Having thus shewn you what sort of subjection it is which all men owe
one to another, and in what manner it ought to be paid, I shall now draw
some observations from what hath been said.

And _first_: A thorough practice of this duty of subjecting ourselves to
the wants and infirmities of each other, would utterly extinguish in us
the vice of pride. For, if God hath pleased to entrust me with a talent,
not for my own sake, but for the service of others, and at the same time
hath left me full of wants and necessities which others must supply; I
can then have no cause to set any extraordinary value upon myself, or to
despise my brother, because he hath not the same talents which were lent
to me. His being may probably be as useful to the public as mine; and,
therefore, by the rules of right reason, I am in no sort preferable to
him.

_Secondly_: It is very manifest, from what hath been said, that no man
ought to look upon the advantages of life, such as riches, honour,
power, and the like, as his property, but merely as a trust, which God
hath deposited with him, to be employed for the use of his brethren; and
God will certainly punish the breach of that trust, although the laws of
man will not, or rather indeed cannot; because the trust was conferred
only by God, who hath not left it to any power on earth to decide
infallibly whether a man maketh a good use of his talents or no, or to
punish him where he fails. And therefore God seems to have more
particularly taken this matter into his own hands, and will most
certainly reward or punish us in proportion to our good or ill
performance in it. Now, although the advantages which one man possesseth
more than another, may in some sense be called his property with respect
to other men, yet with respect to God they are, as I said, only a trust:
which will plainly appear from hence. If a man doth not use those
advantages to the good of the public, or the benefit of his neighbour,
it is certain he doth not deserve them; and consequently, that God never
intended them for a blessing to him; and on the other side, whoever doth
employ his talents as he ought, will find by his own experience, that
they were chiefly lent him for the service of others: for to the service
of others he will certainly employ them.

_Thirdly_: If we could all be brought to practise this duty of
subjecting ourselves to each other, it would very much contribute to the
general happiness of mankind: for this would root out envy and malice
from the heart of man; because you cannot envy your neighbour's
strength, if he maketh use of it to defend your life, or carry your
burden; you cannot envy his wisdom, if he gives you good counsel; nor
his riches, if he supplieth you in your wants; nor his greatness, if he
employs it to your protection. The miseries of life are not properly
owing to the unequal distribution of things; but God Almighty, the great
King of Heaven, is treated like the kings of the earth; who, although
perhaps intending well themselves, have often most abominable ministers
and stewards; and those generally the vilest, to whom they entrust the
most talents. But here is the difference, that the princes of this world
see by other men's eyes, but God sees all things; and therefore whenever
he permits his blessings to be dealt among those who are unworthy, we
may certainly conclude that he intends them only as a punishment to an
evil world, as well as to the owners. It were well, if those would
consider this, whose riches serve them only as a spur to avarice, or as
an instrument to their lusts; whose wisdom is only of this world, to put
false colours upon things, to call good evil, and evil good, against the
conviction of their own consciences; and lastly, who employ their power
and favour in acts of oppression or injustice, in misrepresenting
persons and things, or in countenancing the wicked to the ruin of the
innocent.

_Fourthly_: The practice of this duty of being subject to one another,
would make us rest contented in the several stations of life wherein God
hath thought fit to place us; because it would in the best and easiest
manner bring us back as it were to that early state of the Gospel when
Christians had all things in common. For, if the poor found the rich
disposed to supply their wants; if the ignorant found the wise ready to
instruct and direct them; or if the weak might always find protection
from the mighty; they could none of them with the least pretence of
justice lament their own condition.

From all that hath been hitherto said, it appears, that great abilities
of any sort, when they are employed as God directs, do but make the
owners of them greater and more painful servants to their neighbour, and
the public; however, we are by no means to conclude from hence, that
they are not really blessings, when they are in the hands of good men.
For first, what can be a greater honour than to be chosen one of the
stewards and dispensers of God's bounty to mankind? What is there, that
can give a generous spirit more pleasure and complacency of mind, than
to consider that he is an instrument of doing much good? that great
numbers owe to him, under God, their subsistence, their safety, their
health, and the good conduct of their lives? The wickedest man upon
earth taketh a pleasure in doing good to those he loveth; and therefore
surely a good Christian, who obeys our Saviour's command of loving all
men, cannot but take delight in doing good even to his enemies. God, who
giveth all things to all men, can receive nothing from any; and those
among men, who do the most good, and receive the fewest returns, do most
resemble their Creator: for which reason, St Paul delivereth it as a
saying of our Saviour, that "it is more blessed to give than to
receive." By this rule, what must become of those things which the world
valueth as the greatest blessings, riches, power, and the like, when our
Saviour plainly determines, that the best way to make them blessings, is
to part with them? Therefore, although the advantages which one man hath
over another, may be called blessings, yet they are by no means so in
the sense the world usually understands. Thus, for example, great riches
are no blessing in themselves; because the poor man, with the common
necessaries of life enjoys more health, and hath fewer cares without
them: How then do they become blessings? No otherwise, than by being
employed in feeding the hungry, clothing the naked, rewarding worthy
men, and in short, doing acts of charity and generosity. Thus likewise,
power is no blessing in itself, because private men bear less envy, and
trouble, and anguish without it. But when it is employed to protect the
innocent, to relieve the oppressed, and to punish the oppressor, then it
becomes a great blessing. And so lastly even great wisdom is in the
opinion of Solomon not a blessing in itself: For "in much wisdom is much
sorrow;" and men of common understandings, if they serve God and mind
their callings, make fewer mistakes in the conduct of life than those
who have better heads. And yet, wisdom is a mighty blessing, when it is
applied to good purposes, to instruct the ignorant, to be a faithful
counsellor either in public or private, to be a director to youth, and
to many other ends needless here to mention.

To conclude: God sent us into the world to obey his commands, by doing
as much good as our abilities will reach, and as little evil as our many
infirmities will permit. Some he hath only trusted with one talent, some
with five, and some with ten. No man is without his talent; and he that
is faithful or negligent in a little, shall be rewarded or punished, as
well as he that hath been so in a great deal.

Consider what hath been said; and the Lord give you a right
understanding in all things. To whom with the Son and the Holy Ghost, be
all honour and glory, now and for ever.




ON THE TESTIMONY OF CONSCIENCE.


2 CORINTHIANS, I. 12. PART OF IT.

"----For our rejoicing is this, the testimony of our conscience."


There is no word more frequently in the mouths of men, than that of
conscience, and the meaning of it is in some measure generally
understood: However, because it is likewise a word extremely abused by
many people, who apply other meanings to it, which God Almighty never
intended; I shall explain it to you in the clearest manner I am able.
The word conscience properly signifies, that knowledge which a man hath
within himself of his own thoughts and actions. And, because, if a man
judgeth fairly of his own actions by comparing them with the law of God,
his mind will either approve or condemn him according as he hath done
good or evil; therefore this knowledge or conscience may properly be
called both an accuser and a judge. So that whenever our conscience
accuseth us, we are certainly guilty; but we are not always innocent
when it doth not accuse us: For very often, through the hardness of our
hearts, or the fondness and favour we bear to ourselves, or through
ignorance or neglect, we do not suffer our conscience to take any
cognizance of several sins we commit. There is another office likewise
belonging to conscience, which is that of being our director and guide;
and the wrong use of this hath been the occasion of more evils under the
sun, than almost all other causes put together. For, as conscience is
nothing else but the knowledge we have of what we are thinking and
doing; so it can guide us no farther than that knowledge reacheth. And
therefore God hath placed conscience in us to be our director only in
those actions which Scripture and reason plainly tell us to be good or
evil. But in cases too difficult or doubtful for us to comprehend or
determine, there conscience is not concerned; because it cannot advise
in what it doth not understand, nor decide where it is itself in doubt:
but, by God's great mercy, those difficult points are never of absolute
necessity to our salvation. There is likewise another evil, that men
often say, a thing is against their conscience, when really it is not.
For instance: Ask any of those who differ from the worship established,
why they do not come to church? They will say, they dislike the
ceremonies, the prayers, the habits, and the like, and therefore it goes
against their conscience: But they are mistaken, their teacher hath put
those words into their mouths; for a man's conscience can go no higher
than his knowledge; and therefore until he has thoroughly examined by
Scripture, and the practice of the ancient church, whether those points
are blameable or no, his conscience cannot possibly direct him to
condemn them. Hence have likewise arisen those mistakes about what is
usually called "Liberty of Conscience"; which, properly speaking, is no
more than a liberty of knowing our own thoughts; which liberty no one
can take from us. But those words have obtained quite different
meanings: Liberty of conscience is now-a-days not only understood to be
the liberty of believing what men please, but also of endeavouring to
propagate the belief as much as they can, and to overthrow the faith
which the laws have already established, to be rewarded by the public
for those wicked endeavours: And this is the liberty of conscience which
the fanatics are now openly in the face of the world endeavouring at
with their utmost application. At the same time it cannot but be
observed, that those very persons, who under pretence of a public spirit
and tenderness towards their Christian brethren, are so zealous for such
a liberty of conscience as this, are of all others the least tender to
those who differ from them in the smallest point relating to government;
and I wish I could not say, that the Majesty of the living God may be
offended with more security than the memory of a dead prince. But the
wisdom of the world at present seems to agree with that of the heathen
Emperor, who said, if the gods were offended, it was their own concern,
and they were able to vindicate themselves.[1]

[Footnote 1: The saying of Tiberius as given by Tacitus ("Annals," bk.
i., c. lxxiii.), _Deorum offensa diis curae_. [T.S.]]

But although conscience hath been abused to those wicked purposes which
I have already related, yet a due regard to the directions it plainly
giveth us, as well as to its accusations, reproaches, and advices, would
be of the greatest use to mankind, both for their present welfare and
future happiness.

Therefore, my discourse at this time shall be directed to prove to you,
that there is no solid, firm foundation for virtue, but on a conscience
which is guided by religion.

In order to this, I shall first shew you the weakness and uncertainty of
two false principles, which many people set up in the place of
conscience, for a guide to their actions.

The first of these principles is, what the world usually calls _Moral
Honesty_. There are some people, who appear very indifferent as to
religion, and yet have the repute of being just and fair in their
dealings; and these are generally known by the character of good moral
men. But now, if you look into the grounds and the motives of such a
man's actions, you shall find them to be no other than his own ease and
interest. For example: You trust a moral man with your money in the way
of trade; you trust another with the defence of your cause at law, and
perhaps they both deal justly with you. Why? Not from any regard they
have for justice, but because their fortune depends upon their credit,
and a stain of open public dishonesty must be to their disadvantage. But
let it consist with such a man's interest and safety to wrong you, and
then it will be impossible you can have any hold upon him; because there
is nothing left to give him a check, or put in the balance against his
profit. For, if he hath nothing to govern himself by, but the opinion of
the world, as long as he can conceal his injustice from the world, he
thinks he is safe.

Besides, it is found by experience, that those men who set up for
morality without regard to religion, are generally but virtuous in part;
they will be just in their dealings between man and man; but if they
find themselves disposed to pride, lust, intemperance, or avarice, they
do not think their morality concerned to check them in any of these
vices, because it is the great rule of such men, that they may lawfully
follow the dictates of nature, wherever their safety, health, and
fortune, are not injured. So, that upon the whole, there is hardly one
vice which a mere moral man may not upon some occasions allow himself to
practise.

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