is well, if according to the tenor of your oath, you _duly, according
to your knowledge and ability, do and execute all these things_. But
remember, that if you do not, if you neglect any of them, you are
_forsworn_.”
Now let all men judge, how many _constables_ in _England_ are clear of
wilful _perjury_!
9. “I will now (he goes on) address myself to _church-wardens_.
Your oath is, ‘That you shall well and truly execute the office of a
_church-warden_, for the ensuing year; and to the best of your skill
and knowledge, _present_ such persons and things, as are _presentable_,
by the ecclesiastical laws of this realm.’ I shall set down only a few
of these.”
“The statute of king _James_ I. obliges you to present once a year, all
monthly _absenters_ from church.”
“The 90th canon enjoins you, first to _admonish_ and then, if they
reform not, to _present_, all your parishioners who do not _duly_
resort to _church_ on Sundays, and there continue the whole time of
divine service. On this article observe. 1. That a person’s being
absent from church, is ground sufficient for you to proceed. 2. That
you are not only to present those who do not come to church, but also
those that behave _irreverently_ or _indecently_ there, either walking
about, or talking; all who do not abide there orderly and soberly, the
whole time of service and sermon, and all that _loiter_ away any part
of that time in the church-yard or in the fields.”
“The 112th canon enjoins you, within 40 days after Easter, to exhibit
to the bishop or his chancellor, _the names of all_ above the age of
sixteen, within your parish that did not receive the communion.”
“Other statutes oblige you to present _drunkenness_, _tippling_, and
public houses _suffering persons to tipple_ in them.”
“And the 109th canon binds you to present _all manner_ of vice,
prophaneness and debauchery, requiring you faithfully to _present
all_ and every the offenders in _adultery_, _whoredom_, _drunkenness_,
_prophane swearing_, or any other _uncleanness_ and _wickedness_ of
life.” It is therefore a part of that office to which you are solemnly
sworn to present not only all _drunkenness_ and _tippling_, but
_prophane swearing_, _lewdness_, and whatsoever else is contrary to
Christian piety. So that if you know any of your parishioners, be
his quality or circumstances what they will, that is guilty of any
of these, you are obliged to _present him to the next visitation_,
or you are yourselves guilty of perjury. And the 26th canon expresses
such an abhorrence of a _church-warden_’s neglect in this matter,
that it forbids the minister, _in any wise_, to admit you to the holy
communion, _who_ (as the words of the canon are) _having taken your
oaths to present all such offences in your several parishes, shall
notwithstanding your said oaths, either in neglecting or refusing to
present, wittingly and willingly, desperately and irreligiously incur,
the horrid guilt of perjury_.”
And who is clear? I appeal to every minister of a parish, from one end
of _England_ to the other, how many _church-wardens_ have you known,
in twenty, thirty, forty years, who did not thus _desperately_ and
_irreligiously incur, the horrid guilt of perjury_?
10. I proceed to perjuries of another kind. The oath taken by all
_captains of ships_, every time they return from a trading voyage,
runs in these terms:
“I do swear, that the entry above written, now tendered and subscribed
by me, is a just report of the name of my ship, its burthen, bulk,
property, number and country mariners, ♦the present master and voyage:
and that it doth farther contain a true account of my lading, with the
particular marks, numbers, quantity, quality and consignment, of all
the goods and merchandizes in my said ship, to the best of my knowledge;
and that I have not broke bulk, or delivered any goods out of my said
ship, since her loading in.
So help me God.”
♦ “he” replaced with “the” per Errata
These words are so clear, express, and unambiguous, that they require
no explanation. But who takes this plain oath, without being _knowingly
and deliberately forsworn_? Does one captain in fifty? Does one in five
hundred? May we not go farther yet? Are there five captains of vessels
now in _London_, who have not at one time or another, by this very oath,
which they knew to be false when they took it, incurred the guilt of
_wilful perjury_?
11. The oath which all _officers_ of his Majesty’s _customs_, take at
their admission into the office, runs thus:
“I do swear to be true and faithful in the execution, to the best of my
knowledge and power, of the trust committed to my charge and inspection,
in the service of his Majesty’s customs: and that I will not take or
receive, any reward or gratuity, directly or indirectly, other than
my salary, or what is or shall be allowed me from the crown, or the
regular fees established by law, for any service done or to be done
in the execution of my employment in the customs, on any account
whatsoever. So help me God.”
On this it may be observed, 1. That there are regular fees,
_established by law_, for some of these officers; 2. That the rest do
hereby engage not to take or receive _any reward or gratuity, directly
or indirectly_, other than their salary or allowance from the crown,
_on any account whatsoever_.
How do the former keep this solemn engagement? They whose fees _are
established by law_? Do they take those established fees and no
more? Do they not _receive any farther gratuity_? Not _on any account
whatsoever_? If they do, they are undeniably guilty of _wilful perjury_.
And do the latter take _no fees at all_? Do they receive _no reward
or gratuity, for any service done, or to be done, in the execution of
their employment_? Do they not take any money, _directly or indirectly,
on any account whatsoever_? Every time they do receive either more or
less, they also are flatly _forsworn._
Yet who scruples either the one or the other? Either the taking _a
larger fee_ than the law appoints? Or the taking _any fee_, large or
small, which is offered, even where the law appoints none at all?
What innumerable _perjuries_ then are here committed, over and over,
day by day! And without any remorse; without any shame! without any
fear either of God or man!
12. I will produce but one instance more. The oath of one who _votes_
for a member of parliament is this:
“I do swear, I have not received or had, by myself, or of any person
whatsoever in trust for me, or for my use and benefit directly or
indirectly, any sum or sums of money, office, place or employment, gift
or reward, or any promise or security for any money, office, employment
or gift, in order to give my vote at this election, and that I have not
before been polled at this election. So help me God.”
We may observe here, 1. That this oath is taken, once in seven years
(if ♦required) by all the freeholders, in every county throughout
_England_ and _Wales_, as well as by all the freemen in every city and
borough-town: and 2. That hereby every voter swears, in words liable to
no evasion, that he has not received, _directly or indirectly, any gift
or reward_, or _promise_ of any.
♦ “requested” replaced with “required” per Errata
But (to pass over those godless and shameless wretches, who frequently
vote twice at one election) how few are there, who can take this oath
with a conscience void of offence? Who have not received, _directly_ or
_indirectly_, _any gift_ or promise of any? No! have not _you_? If you
have received nothing else, have not you received meat or drink? And
did you pay for the meat or drink you received? If not, that was _a
gift_; and consequently, you are as really _perjured_, as the man that
has received an hundred pounds.
What melancholy prospect is then before us! Here are almost _all the
common people_ of any substance throughout the land, both in the city
and country, calling God to record to a _known, wilful falshood_!
13. I shall conclude this head in the weighty words of the author
before cited.
“Most of these, I am afraid, look upon their oaths as _things of
course_, and little to be regarded. But can there be any thing in the
world more sacred than an _oath_? Is it not a solemn appeal to God for
your sincerity? And is not that very appeal an acknowledgment, that he
will surely punish falshood? Nay farther, Is it not _a calling down_
the vengeance of God upon yourselves if you are false? Do you not,
by laying your hand upon the gospel, declare, that _you hope for no
salvation by Christ_, if you perform not what you then promise, or, if
what you then affirm, is not true? And do not the words, _So help me
God_, sufficiently prove, that the intention of your oath is so? And
that if you swear false, you are to expect no mercy from God, either in
this world, or the next? And do you not _personally_ and expresly give
your consent to this heavy curse, by _kissing the book_? How then dare
any of you to venture to play with so awful an engagement? Is it that
you think the oath of a _grand jury-man_, or _parish-officer_,” (of a
_captain_, an _officer of the customs_, or a _voter_ in elections) “is
not as sacred and binding as that of an _evidence at the bar_? What is
it can make the difference? Both of them are equally appeals to God,
and imprecations of his vengeance upon _wilful perjury_.”
14. If there be then a God that is not mocked, what a weight of sin
lies on this nation? And sin of no common dye; for perjury has always
been accounted one of the deepest stain. And how will any one attempt
to excuse this? By adding blasphemy thereto? So indeed some have done;
saying, like those of old, _Tush, thou_ God _carest not for it. The
Lord seeth_ (i. e. regardeth) _us not. The Lord hath forsaken the
earth._ He has left _second causes_ to take their course, and man _in
the hand of his own counsel_.
* How many are they who now speak thus? According to whose _minute_
philosophy, the _particular_ providence of God is utterly exploded,
_the hairs of our head are_ no longer _numbered_: And _not_ only _a
sparrow_, but a city, an empire may _fall to the ground, without the
will_ or care _of our heavenly Father_. You allow then only a _general_
Providence. I do not understand the term. Be so kind as to let me know,
what you mean by a “_general_ providence, contradistinguished from
a _particular_ one?” I doubt you are at a loss for an answer; unless
you mean some huge, unweildy thing, (I suppose, resembling the _primum
mobile_ in the _ptolemaic_ system) which continually whirls the whole
universe round, without affecting one thing more than another. I doubt
this hypothesis will demand more proof, than you are at present able to
produce; beside that it is attended with a thousand difficulties, such
as you cannot readily solve. It may be therefore your wisest way for
once to think with the vulgar, to acquiesce in the plain, scriptural
account. This informs us, that although God dwelleth in heaven, yet
he still _ruleth over all_: that his providence extends to every
individual in the whole system of beings which he hath made: that all
_natural causes_ of every kind, depend wholly upon his will; and he
increases, lessens, suspends or destroys their efficacy, according
to his own good pleasure: that he uses _preternatural causes_ at his
will, the ministry of good or of evil angels: and that he hath never
yet precluded himself from exerting his own immediate power, from
_speaking_ life or death into any of his creatures; from _looking_ a
world into being, or into nothing.
_Thinkest thou_ then, _O man, that thou shalt escape the judgment of_
this great God? O no longer _treasure up unto thyself wrath, against
the day of wrath_! Thou canst not recall what is past; but now _keep
thyself pure_, even were it at the price of all that thou hast; and
acknowledge the goodness of God, in that he did not long since cut thee
off, and send thee to thy own place.
15. The _Jews_ of old were charged by God, with _prophaning his
sabbaths_ also. And do we _Christians_ come behind them herein?
(I speak of those who acknowledge the obligation.) Do we _call the
sabbath a delight, holy of the Lord, honourable? Not doing our own
ways, not finding our own pleasure, nor speaking our own words?_ Do our
_man-servant and maid-servant_ rest thereon? And the _stranger that is
within our gates_? Is no business, but what is really necessary, done
within our house? You know in your own conscience, and God knoweth,
that the very reverse of this is true.
But setting aside these things which are done as it were by stealth,
whether by mean or honourable men; how many are they, in every city,
as well as in this, who prophane the sabbath with a high hand? How
many in this, that openly defy both God and the king, that break the
laws both divine and human, by working at their trade, delivering
their goods, receiving their pay, or following their ordinary business,
in one branch or other, and _wiping their mouths and saying_, “_I do
no evil_?” How many buy and sell on the day of the Lord, even in the
open streets of this city? How many open or (with some modesty) _half
open_ their shops? ♦Even when they have not the pretence of perishable
goods; without any pretence at all, money is their god, and gain their
godliness.――――But what are all these droves in the skirts of the town,
that well nigh cover the face of the earth? Till they drop one after
another into the numerous receptacles prepared for them in every corner.
What are these to gain by prophaning the day of the Lord? Nothing at
all. They _drink in iniquity like water_. Nay many of them _pay_ for
their sin; perhaps great part of what should sustain their family the
ensuing week. I know not what is _finding our own pleasure, or doing
our own ways_, if this is not. What then shall we plead in _your_
excuse? That “many others do it as well as you?” Nay, number is so far
from extenuating your fault, that it aggravates it above measure. For
this is open war against God. And a whole army of you joins together,
and with one consent, in the face of the sun, _runs upon the thick
bosses of his buckler_.
♦ “And” replaced with “Even” per Errata
16. It is once mentioned in the prophets, _In thee_ (Jerusalem) _they
have set light by father and mother_. But frequent mention is made of
their setting light by their civil parents, of their murmurings and
rebellions against their governors. Yet surely _our_ boasting against
them is excluded, even in this respect. For do not all our histories
witness such a series of mutinies, seditions, factions and rebellions,
as are scarce to be paralleled in any other kingdom, since the world
began? And has not the wild, turbulent, ungovernable spirit of our
countrymen, been continually acknowledged and lamented, (as abundance
of their writings testify to this day) by the cool, rational part of
the nation? Terrible effects whereof have been seen and felt, more or
less, in every generation.
But did this spirit exist only in times past? Blessed be God, it is
now restrained, it does not break out; but the traces thereof are still
easy to be found. For whence springs this continual _speaking evil of
dignities_? Of all who are at the helm of public affairs? Whence this
_speaking evil of the ruler of our people_, so common among all orders
of men. I do not include those whose province it is to inspect all the
public administrations. But is not almost every private gentleman in
the land, every clergyman, every tradesman; yea every man and woman
that has a tongue, a politician, a settler of the state? Is not every
carman and porter abundantly more knowing than the king, lords and
commons together? Able to tell you all their foibles, to point out
their faults and mistakes, and how they ought to proceed, if they will
save the nation? Now all this has a natural, undeniable tendency to
mutiny and rebellion. O what need have we above any nation upon earth,
of his continual care and protection, who alone is able to _rule the
raging of the sea, and still the madness of the people_!
17. But to proceed. Were there _drunkards_ in _Ephraim, mighty to
drink wine, men of strength to mingle strong drink_? And are there
not in _England_? Are they not the growth of every county, city and
town therein? ♦These do not indeed, or not often _rise up early, that
they may follow strong drink_; and so _continue till night, till wine
inflame them_. They have found a readier way! namely, to begin at night,
and continue following their wine or strong drink till the morning. And
what numbers are there of these throughout the land? Lost to reason and
humanity, as well as to religion: so that no wonder _they regard not
the works of the Lord, neither consider the operation of his hands_.
♦ “Those” replaced with “These” per Errata
* Nor indeed have _our_ drunkards need to continue from morning _to
night, until_ wine _inflame them_: seeing _they_ have found a far
more compendious method of casting aside all sense and reason, and
disincumbering themselves of all remains, either of conscience or
understanding. So that whatever work of darkness is speedily to be
done, and that without any danger of being interrupted, either by fear,
compassion or remorse, they may be in a few moments, by one draught
as effectually qualified for it, as if they could swallow a legion
of devils. Or, (if that be all their concern) they may, at a moderate
expence, destroy their own body as well as soul, and plunge through
this _liquid fire_, into that _prepared for the devil and his angels_.
* Friend! Stop! You have the form of a man still. And perhaps some
remains of understanding. O may the merciful God lay hold of that!
Unto him all things are possible. Think a little for once. What is it
you are doing? Why should you destroy yourself? I could not use the
_worst enemy_ I have in the world, as you use _yourself_. Why should
you murder yourself inch by inch? Why should you burn yourself alive?
O spare your own body at least, if you have no pity for your soul! But
have you a soul then? Do you really believe it? What, a soul that must
live forever! O spare thy soul! Do not destroy _thy own_ soul with an
♦everlasting destruction! It was made for God. Do not give it into the
hands of that old murderer of men! Thou canst not stupify it long. When
it leaves the body it will awake and sleep no more. Yet a little while,
and it launches out into the great deep, to live, and think, and feel
for ever. And what will chear thy spirit there, if thou hast not _a
drop of water to cool thy tongue_? But the die is not yet cast. Now cry
to God, and _iniquity shall not be thy ruin_.
♦ “eversting” replaced with “everlasting” per Errata
18. Of old time there were also those that _were at ease in Zion, that
lay upon beds of ivory, and stretched themselves upon their couches,
that ♦ate the lambs out of the flock, and calves out of the stall_.
But how inelegant were these ancient _epicures! Lambs out of the flock,
and calves out of the stall!_ Were these the best dainties they could
procure? How have we improved, since _Jeroboam_’s time? Who can number
the varieties of our tables; or the arts we have “To enlarge the
pleasure of tasting?” And what are their couches, or beds of ivory,
to the furniture of our apartments? Or their _chains and bracelets,
and mantles and changeable suits of apparel_, to the ornaments of
our persons? What comparison is there between their diversions and
ours? Look at _Solomon_ in all his glory; and yet may we not question,
whether he was not an utter stranger to _the pleasures of the chase_?
And notwithstanding his 40,000 horses, did he ever see a _race_ in his
life? He _made gardens and orchards, and pools of water; he planted
vineyards and built houses_. But had he one _theatre_ among them all?
No. * This is the glory of later times. Or had he any conception of a
_ball_, an _assembly_, a _masquerade_, or a _ridotto_? And who imagines
that all his instruments of musick put together, were any more to be
compared to ours, than his or his father’s rumbling _Hebrew_ verses,
“To the soft sing song of _Italian_ lays.”
In all these points our pre-eminence over the _Jews_, is much every way.
♦ “eat” replaced with “ate” per Errata
* Yea, and over our own ancestors, as well as theirs. But is this our
glory, or our shame? Were _Edward_ the third, or _Henry_ the fifth to
come among us now, what would they think of the change in their people?
Would they applaud the elegant variety at the _old Baron_’s table? Or
the costly delicacy of his furniture and apparel? Would they listen
to these instruments of musick? Or find pleasure in those diversions?
Would they rejoice to see the nobles and gentry of the land, lying _at
ease, stretching themselves on beds_ of down? Too delicate to use their
own limbs, even in the streets of the city; to bear the touch of the
people, the blowing of the wind, or the shining of the sun! O how would
their hearts burn within them! What indignation, sorrow, shame must
they feel, to see the ancient hardiness lost, the _British_ temperance,
patience and scorn of superfluities, the rough, indefatigable industry,
exchanged for softness, _idleness and fulness of bread_! Well for them,
that they were gathered unto their fathers, before this exchange was
made!
19. To prove at large, that the luxury and sensuality, the sloth and
indolence, the softness and idleness, the effeminacy and false delicacy
of our nation are without a parallel, would be but lost labour. I
fear, we may say, the _lewdness_ too; for if the _Jews_, as the prophet
speaks, _assembled themselves by troops in the harlots houses_, so
do the _English_, and much more abundantly. Indeed, where is _male
chastity_ to be found? Among the nobility? Among the gentry? Among the
tradesmen? Or among the common people of _England_? How few lay any
claim to it at all? How few desire so much as the reputation of it?
Would you yourself account it an honour or a reproach, to be ranked
among those of whom it is said, _These are they which are not defiled
with women: for they are virgins_? And how numerous are they now, even
among such as are accounted men of honour and probity, _who are fed as
horses, every one neighing after his neighbour’s wife_?
But as if this were not enough, is not the sin of _Sodom_ too, more
common among us than ever it was in _Jerusalem_? Are not our streets
beset with those monsters of uncleanness, who _burn in their lust one
toward another_, whom God hath _given up to a reprobate mind, to do
those things which are not convenient_? O Lord, thy compassions fail
not: therefore we are not consumed.
20. Neither do we yield to them in _injustice_ any more than
_uncleanness_. How frequent are open robberies among us? Is not _the
act of violence_ even _in our streets_? And what laws are sufficient
to prevent it? Does not _theft_ of various kinds abound in all parts
of the land, even tho’ death be the punishment of it? And are there
not among us, who _take usury and increase_, who _greedily gain of
their neighbour by_ extortion? Yea, whole trades which subsist by such
extortion, as was not named either among the _Jews_ or _Heathens? Is
there not_ yet _the scant measure, the wicked balances, and the bag of
deceitful weights?_ Beside the thousand nameless ways of over-reaching
and defrauding, the _craft_ and _mystery_ of every trade and profession.
It were an endless task to descend to particulars, to point out in
every circumstance, how not only _sharpers_ and _gamesters_, (those
public nusances, those scandals to the _English_ nation) but high and
low, rich and poor, men of character and men of none, in every station
of public or private life, _have corrupted themselves_, and generally
applaud themselves and count it _policy_ and wisdom so to do: so that
if _gain_ be at hand, they care not, though _justice stand afar off_:
so that _he which departeth from evil_, which cometh not into their
secret, still _maketh himself a prey_; and _the wicked_ still
_devoureth the man that is more righteous than he_.