A farther APPEAL To MEN of REASON and RELIGION.

PART II.

I. 1. IT is not my present design to touch on any particular opinions, whether they are right or wrong; nor on any of those smaller points of practice, which are variously held by men of different persuasions: but first, to point out some things which on common principles are condemned by men of every denomination, and yet found in all; and secondly, some wherein those of each denomination, are more particularly inconsistent with their own principles.

And, first, it is my design, abstracting from opinions of every kind, as well as from disputable points of practice, to mention such of those things as occur to my mind, which are on common principles condemned, and notwithstanding found, more or less, among men of every denomination.

2. But before I enter on this unpleasing task, I beseech you, brethren, by the mercies of God, by whatever love you bear to God, to your country, to your own souls; do not consider who speaks, but what is spoken. If it be possible, for one hour lay prejudice aside; give what is advanced a fair hearing. Consider simply on each head, Is this true, or is it false? Is it reasonable, or is it not? If you ask, “But in whose judgment?” I answer, in your own; I appeal to the light of your own mind. Is there not a faithful witness in your own breast? By this you must stand or fall. You cannot be judged by another man’s conscience. Judge for yourself by the best light you have. And the merciful God teach me and thee whatsoever we know not!

Now, as I speak chiefly to those who believe the scriptures, the method I propose is this, first, To observe what account is given therein of the Jews, the ancient church of God, inasmuch as all these things were written for our instruction, who say, we are now the visible church of the God of Israel. Secondly, To appeal to all who profess to be members thereof, to every one who is called a Christian, how far, in each instance, the parallel holds? And how much we are better than they?

3. First, I am to observe what account the scriptures give of the Jews, the ancient church of God. I mean, with regard to their moral character; their tempers and outward behaviour.

No sooner were they brought out of Egypt, than we find them murmuring against God, (Exodus xiv. 12.) Again, when he had just brought them through the Red Sea with a mighty hand and stretched out arm, (chapter xv. 24.) And yet again, quickly after, in the wilderness of Zin, your murmurings (saith Moses) are not against us, but against the Lord. (chapter xvi. 8.) Nay, even while he was giving them bread from heaven, they were still murmuring and tempting God, (chapter xviii. 2, 3.) and their amazing language at that season was, Is the Lord among us or not? (chapter xvii. 4.)

The same spirit they shewed, during the whole forty years, that he bore their manners in the wilderness: a solemn testimony whereof, Moses spake in the ears of all the congregation of Israel, when God was about to take him away from their head; They have corrupted themselves (saith he) their spot was not of his children; they are a perverse and crooked generation. The Lord led Jacob about; he instructed him; he kept him as the apple of his eye, (Deuteronomy xxxii. 5, 10.) He made him ride on the high places of the earth, that he might eat the increase of the fields: then he forsook God which made him, and lightly esteemed the rock of his salvation, (chapter v. 11, 13, 15.)

In like manner God complains long after this, Hear O heavens, and give ear, O earth! I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters, have forsaken the Lord, they have provoked the Holy One of Israel, (Isaiah i. 2, 3, 4.) Can a maid forget her ornaments, and a bride her attire? Yet my people have forgotten me, days without number, (Jeremiah ii. 32.)

4. And as they did not like to retain God in their knowledge, so they had small regard to the ordinances of God. Even from the days of your fathers, (saith God by his prophets) ye are gone away from mine ordinances, and have not kept them, (Malachi iii. 7.) Ye have said, it is vain to serve God; and, what profit is it that we have kept his ordinances? (verse 14.) Thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel: Thou hast not brought me my burnt-offerings, neither hast thou honoured me with thy sacrifices, (Isaiah xliv. 22, 23.) And so the prophet himself confesses, Thou meetest those that remember thee in thy ways—But there is none that calleth upon thy name, that stirreth up himself to take hold of thee, (Isaiah lxiv. 5, 7.)

5. But they called upon his name by vain oaths, by perjury and blasphemy. So Jeremiah, Because of swearing the land mourneth, (chapter xxiii. 10.) And though they say, the Lord liveth, surely they swear falsely, (chapter v. ♦2.) So Hosea, They have spoken words, swearing falsely in making a covenant: So Ezekiel, They say the Lord seeth us not, the Lord hath forsaken the earth. So Isaiah, Their tongue and their doings are against the Lord, to provoke the eyes of his glory. (chapter iii. 8.) They say, Let him make speed and hasten his work that we may see it, and let the counsel of the Holy One draw nigh and come that we may know it, (chapter v. 19.) And so Malachi, Ye have wearied the Lord with your words; ye say, every one that doeth evil, is good in the sight of the Lord, and he delighteth in them; and where is the God of judgment? (chapter ii. 17.)

6. And as they despised his holy things, so they prophaned his sabbaths, (Ezekiel xxii. 8.) Yea, when God sent unto them, saying, Take heed unto yourselves, and bear no burden on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers:—Yet they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear nor receive instruction. (Jeremiah xvii. 21, 22, 23.)

Neither did they honour their parents, or those whom God from time to time appointed to be rulers over them. In thee (in Jerusalem, saith the prophet) they have set light by father and mother, (Ezekiel xii. 7.) And from the very day when God brought them up out of the land of Egypt, their murmurings, chiding, rebellion and disobedience; against those whom he had chosen to go before them, make the most considerable part of their history. So that had not Moses stood in the gap, he had even then destroyed them from the face of the earth.

7. How much more did they ♦afterwards provoke God, by drunkenness, sloth and luxury? They have erred through wine, (saith the prophet Isaiah) and through strong drink they are out of the way; (chapter xxviii. 7.) which occasioned those vehement and repeated warnings, against that reigning sin; Woe to the drunkards of Ephraim, them that are overcome with wine, (verse 1.) The drunkards of Ephraim shall be trodden under foot; (verse 3.) Woe unto them that rise up early that they may follow strong drink; that continue until night, till wine inflame them—But they regard not the work of the Lord, neither consider the operation of his hands, (chapter v. 11, 12.) Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink; (verse 22.) Woe to them that are at ease in Zion,—that lie upon beds of ivory, and stretch themselves upon their couches, and eat the Lambs out of the flock, and their calves out of the midst of the stall, that chaunt to the sound of the viol, and invent to themselves instrument of musick,—that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph, (Amos vi. verses 1, 4, 5, 6.) Behold this (saith Ezekiel to ♠Jerusalem) was the iniquity of thy sister Sodom; fulness of bread and abundance of idleness was in her and in her daughters, (chapter xvi. 49.)

8. From sloth and fulness of bread, lewdness naturally followed. It was even while Moses was with them, that the people began to commit whoredom with the ♦daughters of Moab: yea, of the daughters of Zion Isaiah complains, They walk with stretched forth necks and wanton eyes, (chapter iii. 16.) And of his people in general God complains by Jeremiah, When I had fed them to the full, they assembled themselves by troops in the harlot’s houses. They were as fed horses in the morning, every one neighed after his neighbour’s wife, (chapter v. 7, 8.) They be all adulterers, an assembly of treacherous men, (chapter ix. 2.) The land is full of adulterers, (chapter xxiii. 10.)

Yea, and some of them were given up to unnatural lusts. Thus we read, Judges xix. 22. The men of Gibeah, beset the house, wherein the stranger was, and beat at the door, and spake to the master of the house, saying, Bring forth the man that came into thine house, that we may know him. And there were also long after sodomites in the land, in the days of Rehoboam and of the following kings: The very shew of whose countenance witnessed against them, and they declared their sin as Sodom, they hid it not, (Isaiah iii. 9.)

9. This was accompanied with injustice in all its forms. Thus all the prophets testify against them, The Lord looked for judgment, but behold oppression; for righteousness, but behold a cry, (Isaiah v. 7.) Thou hast taken usury and increase; thou hast greedily gained of thy neighbour by extortion—Behold, I have smitten my hand, at thy dishonest gain which thou hast made, (Ezekiel xxii. 12, 13.) The balances of deceit are in Jacob’s hand; he loveth to oppress, (Hosea xii. 7.) Are there not yet the scant measure that is abominable; the wicked balances, and the bag of deceitful weights? (Micah vi. 10, 11.) He that departeth from evil, maketh himself a prey, (Isaiah lix. 15.) And the Lord saw it, and it displeased him, that there was no judgment. The wicked devoureth the man, that is more righteous than he. They take up all of them with the angle, they catch them in their net, and gather them in their drag, (Habakkuk i. 13, 14, 15.) They covet fields and take them by violence, and houses, and take them away, (Micah ii. 2.) They pull off the robe with the garment, from them that pass by securely, (verse 8.) They have dealt by oppression with the stranger; they have vexed the fatherless and the widow, (Ezekiel xxii. 7.) The people of the land have used oppression and exercised robbery; and have vexed the poor and needy, yea, they have oppressed the stranger wrongfully, (verse 29.) Their works are works of iniquity, and the act of violence is in their hands, (Isaiah lix. 6.) Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter, (verse 14.)

10. Truth indeed was fallen, as well as justice. Every mouth, saith Isaiah, speaketh folly, (chapter ix. 17.) This is a rebellious people, lying children, (chapter xxx. 9.) Their lips have spoken lies and muttered perverseness. None calleth for justice, nor any pleadeth for truth; they trust in vanity and speak lies, (chapter lix. 3, 4.) This occasioned that caution of Jeremiah, Take ye heed every one of his neighbour, and trust ye not in any brother; for every brother will utterly supplant, and every neighbour will walk with slanders. And they will deceive every one his neighbour, and will not speak the truth; they have taught their tongue to speak lies, and weary themselves to commit iniquity, (chapter ix. 4, 5.)

11. And even those who abstained from these gross outward sins, were still inwardly corrupt and abominable. The whole head was sick, and the whole heart was faint; yea, from the sole of the foot even unto the head there was no soundness, but wounds and bruises, and putrifying sores, (Isaiah i. 5, 6.) All these nations (saith God) are uncircumcised; and all the house of Israel are uncircumcised in heart, (Jeremiah ix. 26.) Their heart is divided, (Hosea x. 2.) They have set up their idols in their heart; they are all estranged from me thro’ their idols, (Ezekiel xiv. 3, 4.)

Their soul still clave unto the dust. They laid up treasures upon earth. From the least of them, saith Jeremiah, even unto the greatest, every one is given to ♦covetousness, (chapter vi. 13.) They panted after the dust of the earth, (Amos ii. 7.) They laded themselves with thick clay, (Habakkuk iii. 6.) They joined house to house, and laid field to field, until there was no place, (Isaiah v. 8.) Yea, they enlarged their desires as hell: They were as death and could not be satisfied, (Habakkuk ii. 5.)

12. And not only for their covetousness, but for their pride of heart were they an abomination to the Lord. The pride of Israel, saith Hosea, doth testify to his face, (chapter vii. 10.) Hear ye, give ear, saith Jeremiah, be not proud――Give glory to the Lord your God, (chapter xiii. 15.) But they would not be reproved; they were still wise in their own eyes, and prudent in their own sight, (Isaiah v. 21.) and continually saying to their neighbour, Stand by thyself, come not near to me; for I am holier than thou! (Isaiah lxv. 5.)

They added hypocrisy to their pride. This people, saith God himself, draw near me with their mouth, and with their lips do honour me, but have removed their hearts far from me, (Isaiah xxix. 13.) They have not cried unto me with their heart, when they howled upon their beds, (Hosea vii. 14.) They return, but not to the Most High; they are like a deceitful bow, (verse 16.) They did but flatter him with their mouth, and dissemble with him in their tongue, (Psalms lxxviii. 36.) So that herein they only prophaned the holiness of the Lord. And this have ye done again, saith Malachi, covering the altar of the Lord with tears, with weeping and with crying out, insomuch that he regardeth not the offering any more, (chapter ii. 11, 13.)

13. This God continually declared to those formal worshippers. That their outward religion was but vain. To what purpose is the multitude of your sacrifices, saith the Lord? I am full of the burnt-offerings of rams, and I delight not in the blood of bullocks, or of lambs or of he-goats. Bring no more vain oblations: Incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting――When you spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear, (Isaiah i. 11, 13, 15.) He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck, (chapter lxvi. 3.) When they fast, I will not hear their cry; and when they offer an oblation, I will not accept, (Jeremiah xiv. 12.) Go ye, serve your idols, if ye will not hearken unto me; but pollute ye my holy Name no more with your gifts, (Ezekiel xx. 39.)

14. Yet all this time were they utterly careless and secure; nay confident of being in the favour of God. They were at ease; they put far away the evil day, (Amos vi. 1, 3.) Even when God had poured his anger upon Israel, it set him on fire round about, yet he knew it not; It burned him, yet he laid it not to heart, (Isaiah xliii. 25.) A deceived heart had turned him aside, that he could not say, Is there not a lie in my right hand? (chapter xliv. 20.) So far from it, that at this very time they said, We are innocent, we have not sinned, (Jeremiah ii. 35, 37.) We are wise, and the law of the Lord is with us, (chapter viii. 8.) The temple of the Lord! the temple of the Lord are we. (chapter vii. 4.)

15. Thus it was that they hardened themselves in their wickedness. They are impudent children, saith God, and stiff-hearted, (Ezekiel ii. 4.) Were they ashamed when they had committed abomination? Nay they were not at all ashamed, neither could they blush, (Jeremiah iv. 15.) I have spread out my hand all the day to a rebellious people, that provoketh me to anger continually to my face, (Isaiah lxv. 2, 3.) They will not hearken unto me, saith the Lord, for all the house of Israel are impudent and hard-hearted, (Ezekiel iii. 7.) Since the day that their fathers came forth out of the land of Egypt unto this day, I have sent unto them all my servants the prophets, rising up early and sending them; yet they hearkened not unto me, nor inclined their ear, but hardened their neck; they did worse than their fathers, (Jeremiah vi. 25, 26.)

They were equally hardened against mercies and judgments. When he gave them rain, both the former and the latter in his season; when he reserved unto them the appointed weeks of the harvest, filling their hearts with food and gladness, still none of this revolting and rebellious people said, Let us now fear the Lord our God, (Jeremiah v. 23, 24.) Nor yet did they turn unto him when he smote them, (chapter ix. 9, 13.) In that day did the Lord call to weeping and to mourning: and behold joy and gladness, eating flesh and drinking wine; let us eat and drink, for to-morrow we shall die, (chapter xxii. 11, 12.) Although he consumed them, yet they refused to receive instruction; they made their faces harder than a rock—None repented him, but every one turned to his course, as a horse rusheth into the battle, (Jeremiah v. 3. chapter viii. 6.) I have given you want of bread in all your places, yet have ye not returned unto me, saith the Lord. I have also with-holden the rain from you when there were yet three months unto the harvest—I have smitten you with blasting and mildew: your gardens and your vineyards, the palmer worm devoured.—I have sent among you the pestilence after the manner of Egypt; your young men have I slain with the sword—I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning; yet have ye not returned unto me, saith the Lord, (Amos iv. 6‒11.)

16. In consequence of their resolution not to return, they would not endure sound doctrine, or those that spake it. They said to the seers, see not, and to the prophets, prophesy not unto us right things—Speak unto us smooth things—Cause the Holy One of Israel to cease from before us, (Isaiah xxx. 10, 11.) But they hated him that rebuked in the gate, and they abhorred him that spake uprightly, (Amos v. 10.) Accordingly, thy people, (saith God to Ezekiel) still are talking against thee, by the walls, and in the doors of the houses, (chapter xxxiii. 30.) And Amaziah the priest sent to ♦Jeroboam, king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words. Also Amaziah said unto Amos, Go flee thee away into the land of Judah, and prophesy there. But prophesy not again any more at Bethel, for it is the king’s chappel, and it is the king’s court, (chapter vii. 10, 12, 13.) From the same spirit it was that they said of Jeremiah, Come and let us devise devices against him—Come and let us smite him with the tongue, and let us not give heed to any of his words, (chapter xviii. 18.) Hence it was that he was constrained to cry out, O Lord, I am in derision daily; every one mocketh me. Since I spake, the word of the Lord was made a reproach unto me, and a derision daily: For I heard the defaming of many, Fear on every side: Report, say they, and we will report it: All my familiars watched for my halting; saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him, (chapter xx. 7, 8, 10.) And elsewhere, Woe is me, my mother, that thou hast borne me a man of strife, and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me, (chapter xv. 19.)

17. But if a man walking in the spirit of falshood, do lie (saith the prophet Micah) saying, I will prophesy unto thee of wine and strong drink, he shall even be the prophet of this people, (chapter ii. 11.) And God gave them pastors after their own hearts: such were those sons of Eli, sons of Belial, who knew not the Lord, (1 Samuel ii. 12.) rapacious, covetous, violent men, (verses 14, 15, 16.) by reason of whom men abhorred the offering of the Lord, (verse 17.) who not only made themselves vile, (chapter iii. 13.) but also made the Lord’s people to transgress, (chapter ii. 24.) while they made themselves fat with the chiefest of all the offerings of Israel, (verse 29.) Such were those of whom Isaiah says, The priest and the prophet have erred through strong drink; they are swallowed up of wine, (chapter xxviii. 7.) Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to-morrow shall be as this day, and much more abundant, (chapter lvi. 12.) Therefore (saith he) the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and the seers hath he covered; and the vision of all is become unto you, as the words of a book that is sealed, (chapter xxix. 10, 11.) Such also were those of whom he saith, His watchmen are blind, they are all ignorant; they are all dumb dogs; they cannot bark, sleeping, laying down, loving to slumber.

Greedy dogs, which can never have enough, and they are shepherds that cannot understand. They all look to their own way, every one for his gain, from his quarter, (chapter lvi. 10, 11.)

Little better were those of whom the prophets that followed have left us so dreadful an account; Both prophet and priest are prophane; yea, in my house have I found their wickedness, saith the Lord. And from the prophets of Jerusalem, is prophaneness gone forth into all the land, (Jeremiah xxiii. 11, 15.) Her priests have violated my law, and have prophaned my holy things: they have put no difference between the holy and the prophane, and I am prophaned among them, (Ezekiel xxii. 26.) If I be a Father, where is mine honour; and if I be a master, where is my fear? Saith the Lord of hosts unto you, O priests, that despise my name, (Malachi i. 6.)

Yea some of them were fallen into the grossest sins. The company of priests, saith Hosea, commit lewdness: There is whoredom in Ephraim, Israel is despised, (chapter vi. 9, 10.) I have seen also in the prophets of Jerusalem (saith God by Jeremiah) an horrible thing; they commit adultery and walk in lies, (chapter xxiii. 14.)

18. And those who were clear of this, were deeply covetous. Who is there among you, that would shut the doors for nought? Neither do ye kindle fire on my altar for nought. I have no pleasure in you, saith the Lord of hosts, (Malachi vi. 10.) The priests of Zion preach for hire, and the prophets thereof divine for money. Yet will they lean upon the Lord, and say, is not the Lord among us? (Micah iii. 11.) Thus, saith the Lord, the prophets bite with their teeth, and cry peace: and he that putteth not into their mouths, they even prepare war against him, (chapter iii. 5.) Therefore the word of the Lord came unto Ezekiel, saying, Prophesy against the shepherds of Israel, and say, Woe be to the shepherds of Israel that do feed themselves: Should not the shepherds feed the flocks? Ye eat the fat and ye cloath you with the wool; but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost, but with force and with cruelty have ye ruled them. And they were scattered, because there is no shepherd, and they became meat to all the beasts of the field. Yea, my flock was scattered upon all the face of the earth, and none did search or seek after them, (chapter xxxiv. 1‒6.)

19. To the same effect do the other prophets declare, Ye are departed out of the way, ye have caused many to stumble.――Therefore have I also made you contemptible and base before all the people, (Malachi ii. 8, 9.) From the prophet even unto the priest, every one dealeth falsely. They have healed also the hurt of the daughter of my people slightly, saying Peace, Peace, when there is no Peace, (Jeremiah vi. 13, 14.) They prophesy lies in my name, (chapter xiv. 14.) They say still unto them that despise me, the Lord had said, ye shall have peace; and they say unto every man that walketh after the imagination of his own heart, no evil shall come upon you, (chapter xxiii. 17.) The prophets of Jerusalem strengthen the hands of the evil-doers, that none doth return from his wickedness, (verse 14.) They have seduced my people, and one built up a wall, and lo others daubed it with untempered mortar, (Ezekiel xiii. 10.) With lies they have made the hearts of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he shall not return from his wicked way, by promising him life, (verse 22.) Many pastors have destroyed my vineyard, they have trodden my portion under foot; they have made my pleasant portion a desolate wilderness, (Jeremiah xii. 10.) There is a conspiracy of her prophets in the midst of her, like a roaring lion, ravening the prey. They have devoured souls, (Ezekiel xxii. 25.) Thus saith the Lord, Feed the flock of the slaughter whose possessors slay them, and hold themselves not guilty, and they that sell them say, Blessed be the Lord, for I am rich; and their own shepherds pity them not, (Zechariah xi. 4, 5.)

II. 1. Such is the general account which the scriptures give of the Jews, the antient church of God. And since all these things ♦were written for our instruction, who are now the visible church of the God of Israel, I shall in the next place appeal to all who profess this, to every one who calls himself a Christian, how far in each instance the parallel holds? And how much we are better then they?

And first, were they discontented? Did they repine at the providence of God? Did they say, Is the Lord among us or not? When they were in imminent danger, or pressing want, and saw no way to escape? And which of us can say, I am clear from this sin: I have washed my hands and my heart in innocency? Have not we who judge others, done the same things? Murmured and repined times without number? Yea, and that when we were not in pressing want nor distressed with imminent danger? Are we not in general, (our own writers being the judges) have we not ever been from the earliest ages, a repining, murmuring, discontented people, never long satisfied either with God or man? Surely in this we have great need to humble ourselves before God; for we are in no wise better than they.

But Jeshuron forsook God which made him, and lightly esteemed the rock of his salvation. And did not England too? Ask ye of the generations of old, enquire from the rising of the sun to the going down thereof, whether there was ever a people called by his name, which had less of God in all their thoughts? Who in the whole tenor of their behaviour shewed so light an esteem for the rock of their salvation?

Could there ever be stronger cause for God to cry out, Hear, O heavens, and give ear, O earth! For hath he not nourished and brought us up as his children? And yet, how have we rebelled against him! If Israel of old did not know God; if his antient people did not consider; was this peculiar to them? Are not we also under the very same condemnation? Do we, as a people, know God? Do we consider him as God? Do we tremble at the presence of his power? Do we revere his excellent Majesty? Do we remember at all times, God is here! He is now reading my heart: he spieth out all my ways: there is not a word in my tongue but he knoweth it altogether: is this the character of us English Christians? The mark whereby we are known from the Heathen? Do we thus know God? Thus consider his power, his love, his all-seeing eye? Rather, are we not likewise a sinful nation, who have forgotten him days without number! A people laden with iniquity, continually forsaking the Lord, and provoking the Holy One of Israel.

2. There is indeed a wide difference, in this respect, between the Jews and us; they happened (if I may so speak) to forget God, because other things came in their way: but we design to forget him; we do it of set purpose, because we do not like to remember him. From the accounts given by Jeremiah, we have reason to believe, that when that people were most deeply corrupted, yet the greatest men in the nation, the ministers of state; the nobles and princes of Judah, talked of God sometimes, perhaps, as frequently as upon any other subject. But is it so among us? Rather, is it not a point of good-breeding to put God far away, out of our sight? Is he talked of at all among the great? The nobles or ministers of state in England? Among any persons of rank or figure in the world? Do they allow God any place in their conversation? From day to day, from year to year, do you discourse one hour of the wonders he doth for the children of men? If one at a gentleman or a nobleman’s table was to begin a discourse, of the wisdom, greatness, or power of God, would it not occasion (at least) as much astonishment, as if he had begun to talk blasphemy? And if the unbred man persisted therein, would it not put all the company in confusion? And what do you sincerely believe the more favourable part would say of him when he was gone? But that—“He is a little touched in his head!” or, “Poor man! he has not seen the world.”

You know, this is the naked truth. But how terrible is the thought to every serious mind! Into what a state is this Christian nation fallen! Nay the men of eminence, of fortune, of education! Would not a thinking foreigner, who should be present at such an interview, be apt to conclude, that the men of quality in England were atheists? That they did not believe there was any God at all; or, at best but an Epicurean God, who sat at ease upon the circle of the heavens, and did not concern himself about us worms of the earth? Nay, but he understands every thought now rising in your heart. And how long can you put him out of your sight? Only till this veil of flesh is rent in sunder. For your pomp will not then follow you. Will not your body be mingled with common dust? And your soul stand naked before God? O that you would now acquaint yourself with God, that you may then be cloathed with glory and immortality!

3. Did God complain of the Jews, Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them? And how justly may he make the same complaint of us? For how exceeding small a proportion do we find of those in any place who call themselves Christians, that make a conscience of attending them? Does one third of the inhabitants in any one parish throughout this great city, constantly attend public prayer and the ministry of his word, as of conscience towards God? Does one tenth of those who acknowledge it is an institution of Christ, duly attend the Lord’s supper? Does a fiftieth part of the nominal members of the church of England observe the fasts of the church, or so much as the forty days in Lent, and all Fridays in the year? Who of these then can cast the first stone at the Jews, for neglecting the ordinances of God?

Nay, how many thousands are found among us, who have never partook of the supper of the Lord? How many thousands are there, that live and die in this unrepented disobedience? What multitudes, even in this Christian city, do not attend any public worship at all? No, nor spend a single hour from one year to another in privately pouring out their hearts before God? Whether God meeteth him that remembereth him in his ways or not, is no concern of theirs: so the man eats and drinks, and dies as a beast dieth,

“Drops into the dark and disappears.”

It was not therefore of the children of Israel alone, that the messenger of God might say, There is none (comparatively) that calleth upon thy name, that stirreth himself up to take hold of thee.

4. Ye have heard, that it was said to them of old time, Because of swearing the land mourneth. But if this might be said of the land of Canaan, how much more of this land? In what city or town, in what market or exchange, in what street or place of public resort, is not the holy name whereby we are called taken in vain, day by day? From the noble to the peasant, who fails to call upon God, in this if in no other way? Whether can you turn, where can you go, without hearing some praying to God for damnation, either on his neighbour or himself? Cursing those, without either fear or remorse, whom Christ hath bought to inherit a blessing!

Are you one of these stupid, senseless, shameless wretches, that call so earnestly for damnation on your own soul? What if God should take you at your word? Are you able to dwell with everlasting burnings? If you are, yet why should you be in haste, to be in the lake of fire burning with brimstone? God help you, or you will be there soon enough, and long enough; for that fire is not quenched! But the smoke thereof ascendeth up, day and night, for ever and ever.

And what is that important affair, concerning which you was but now appealing to God? Was you calling God to record upon your soul, touching your everlasting salvation? No; but touching the beauty of your horse, the swiftness of your dog, or the goodness of your drink! How is this? What notion have you of God? What do you take him to be?

Idcirco stolidam præbet tibi vellere barbam Jupiter――?

What stupidity, what infatuation is this! Thus without either pleasure, or profit, or praise, to set at nought him that hath all power both in heaven and earth! Wantonly to provoke the eyes of his glory!

Are you a man of letters, who are sunk so low? I will not then send you to the inspired writers (so called: perhaps you disdain to receive instruction by them,) but the old, blind Heathen. Could you only fix in your mind the idea he had of God, (though it is not strictly just, unless we refer it to God made man) you would never thus affront him more,

Ἦ καὶ κυανέῃσιν ἐπ᾽ ὀφρύσι ♦νεῦσε Κρονίων·

Ἀμβρόσιαι δ᾽ ἄρα χαῖται ἐπεῤῥώσαντο Ἄνακτος

Κρατὸς ἀπ᾽ ἀθανάτοιο· μέγαν δ᾽ ἐλέλιξεν Ὄλυμπον.

Shall not the very Heathen then, rise up in judgment against this generation, and condemn it? Yea, and not only the learned Heathens of Greece and Rome, but the savages of America. For I never remember to have heard a wild Indian name the name of Sootaleicatee, (him that sitteth in heaven) without either laying his hand upon his breast, or casting his eyes down to the ground. And you are a Christian! O how do you cause the very name of Christianity to be blasphemed among the Heathen!

5. But is it light swearing only, (inexcusable as that is) because of which our land mourneth? May it not also be said of us, Though they say the Lord liveth, surely they swear falsely? Yea to such a degree, that there is hardly the like, in any nation under heaven; that almost every corner of the land is filled with wilful deliberate perjury.

I speak not now of the perjuries which every common swearer cannot but run into day by day. (And indeed common “swearing notoriously contributes to the growth of perjury. For oaths are little minded when common use has sullied them, and every minutes repetition has made them cheap and vulgar.”) Nor of those which are continually committed and often detected in our open courts of justice. Only with regard to the latter I must remark, that they are a natural consequence, of that monstrous, shocking manner, wherein oaths are usually administered therein: without any decency or seriousness at all; much less with that awful solemnity, which a rational Heathen would expect, in an immediate appeal to the great God of heaven.

I had once designed to consider all the oaths which are customarily taken by any set of men among us. But I soon found this was a work too weighty for me: so almost in infinitum are oaths multiplied in England: I suppose to a degree which is not known in any other nation in Europe.

What I now propose is, to instance only in a few, (but those not of small importance) and to shew, how amazingly little regard is had, to what is solemnly promised or affirmed before God.

6. This is done, in part, to my hands by a late author. So far as he goes, I shall little more than transcribe his words. (Mr. Disney’s First Essay, page 30.)

“When a justice of peace is sworn into the commission, he makes oath—‘That he shall do equal right to the poor and to the rich, after his cunning, wit and power, and after the laws and customs of the realm and statutes thereof made, in all articles in the king’s commission to him directed.’—What those articles are, you will find in the first assignavimus of the commission: ‘We have assigned you and every one of you, jointly and severally—to keep and cause to be kept, all ordinances and statutes, made for—the quiet, rule and government of our people, in all and every the articles thereof, according to the force, form and effect of the same, and to chastise and punish all persons, offending against any of them, according to the form of those statutes and ordinances.’ So that he is solemnly sworn to the execution of all such statutes, as the legislative power of the nation has thought fit to throw upon his care. Such are all those (among others) made against drunkenness, tipling, prophane swearing, blasphemy; lewd and disorderly practices, and prophanation of the Lord’s day. And it is hard to imagine how a justice of peace can think himself more concerned, to suppress riots or private quarrels, then he is to levy twelve pence on a prophane swearer, five shillings on a drunkard, ten shillings on the public house that suffers tipling, or any other penalty which the law exacts ♦on vice and immorality. The same oath binds him both to one and the other, laying an equal obligation on his conscience. How a magistrate, who neglects to punish excess, prophaneness and impiety, can excuse himself from the guilt of perjury, I do not pretend to know. If he reasons fairly, he will find himself as much forsworn, as an evidence who being upon his oath, to declare the whole truth; nevertheless conceals the most considerable part of it. And his perjury is so much the more infamous, as the ill example and effects of it will be mischievous.”

7. The same author (in the preface to his second essay) goes on:

“You, gentlemen of the grand juries, take a solemn oath, that you will diligently enquire, and true presentment make, of all such articles, matters and things as shall be given you in charge: as also, that you will (not only present no person for envy, hatred, or malice, but) not leave any unpresented, for fear, favour or affection. Now, are not the laws against immorality and prophaneness given you in charge, as well as those against riots, felony and treason? Are not presentment and indictment one method expresly appointed by the statutes, for the punishment of drunkenness and tipling? Are not houses of bawdry and gaming, punishable in the same courts, and consequently presentable by you? Is not the proclamation for the punishing of vice, prophaneness and immorality, always read before you as soon as you are sworn? And does not the judge of assize, or chairman of the bench, in the charge given immediately after the reading it, either recite to you the particular laws against such offences, or refer you for them to that proclamation? ’Tis plain from all this, that you are bound upon your oaths, to present all vice and immorality, as well as other crimes, that fall within your knowledge, because they are expresly given you in charge. And this you are to do, not only when evidence is offered before you by the information of others, but with regard to all such offences as you or any of you are able of your own personal knowledge to present: all which you have sworn to do impartially, without fear, favour, or affection.”

I leave it now with all reasonable men to consider, how few grand jurors perform this? And consequently, what multitudes of them, throughout the nation, fall under the guilt of wilful perjury!

8. The author proceeds, (page 8.) “I shall next address myself to you that are constables. And to you I must needs say, that if you know your duty, ’tis no thanks to us that are justices. For the oath we usually give you is so short, and in such general terms, that it leaves with you no manner of instruction in the particulars of the office to which you are sworn. But that which ought to be given you, recites part of your duty in the following words:

“You shall do your best endeavour, that rogues, vagabonds and night-walkers, be apprehended; and that the statutes made for their punishment, be duly put in execution: you shall have a watchful eye to such as shall keep any house or place where any unlawful game is used: as also to such as shall frequent such places, or shall use any unlawful game there or elsewhere. You shall present all and every the offences contrary to the statutes made to restrain the tipling in inns, alehouses, and other victualling houses, and for repressing of drunkenness. You shall once in the year, during your office, present all Popish recusants. You shall well and duly execute all precepts and warrants to you directed. And you shall well and duly, according to your knowledge, power and ability, do and execute all other things belonging to the office of a constable, so long as you shall continue therein.”

Upon this, “I would observe first, that actors of plays are exprest by name within the statute, to be taken up for vagabonds, and punished accordingly: and that though a statute of queen Elizabeth’s excepts such companies as have a licence under the hand and seal of a nobleman, yet a ♦later statute in the reign of king James I. has taken away that protection from them; by declaring, that from thenceforth no authority to be given by any peer of the realms, shall be available to free or discharge them from the pains and punishments of that former statute. Every constable therefore in those parishes, where any of these strolling players come, is bound by his oath, to seize upon, correct, and send them packing without delay.”

“The next part of your oath obliges you to keep a watchful eye, on such houses as keep and such persons as use unlawful gaming. The statute directs you weekly or at least monthly, to search within your liberties, all houses or places suspected of this offence, and upon discovering, to bring them to punishment. Upon this article I would observe, 1. That the law makes some allowance, for artificers, husbandmen, apprentices, labourers and servants, to play in Christmas, but at no other time of the year; and 2. That all sports and pastimes whatsoever are made unlawful upon the Lord’s day, by a statute of king Charles II. You are therefore bound upon oath, to bring to punishment such as are guilty of prophaning that day by any sports or pastimes whatsoever.”

“The following parts of your oath are, 1. That you shall present all and every the offences of tipling and drunkenness that come to your knowledge; 2. That you shall once in the year present all Popish recusants. Nay, and by the statute on which your oath is grounded, you are obliged once a year to present in session, all those within your parishes, who (not being dissenters) come not once in a month, at least, to church.” And 3. That you shall well and duly execute all precepts and warrants to you directed. I believe no constable will pretend to be ignorant of this. How is it then, that when we send out warrants, to levy on offenders for swearing, drunkenness, and the like, those warrants are so ill obeyed? Are you not sworn to execute these as well as any other, and that duly too, according to the tenor of your precept? Your precept tells you, you shall demand such a sum, and if the offender will not ♦pay, you shall levy it by distress of his goods: and if no distress can be taken, you are then only to set him in the stocks; otherwise you have no authority so to do: nor is the setting him in the stocks, when you might have distrained, any execution of your precept.”

“The last part of your oath is in general terms. That you shall well and duly according to your knowledge, power, and ability, do and execute all other things belonging to the office of a constable. I shall instance in some things which certainly belong to your office, because you, and none else, can do them. 1. A constable may, without a warrant, apprehend any persons, and carry them before a justice, who are driving carts, horses or cattle on the Lord’s day: 2. Such as he shall find at sports and pastimes on that day. 3. Such as he shall find tipling in public-houses; 4. Shopkeepers selling or exposing goods on the Lord’s day; and lastly, Such as he shall find drunk or blaspheming, or prophanely swearing or cursing.”

“Thus I have shewn you, in part, what belongs to your office: it 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.”

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.

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.

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.

* 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.

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.

* 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.

And what redress? Suppose a great man to oppress the needy? Suppose the rich grinds the face of the poor: what remedy against such oppression can he find in this Christian country? If the one is rich and the other poor, doth not justice stand afar off? And is not the poor under the utmost improbability, (if not impossibility) of obtaining it? Perhaps the hazard is greater among us, than either among Jews, Turks, or Heathens.

For example. Suppose a great man, with or without form of law, does wrong to his poor neighbour. What will he do? Sue his lordship at common law? Have the cause tried at the next sessions or assizes? Alas! Your own neighbours, those who know the whole case, will tell you, “You are out of your senses.” “But twelve good men and true will do me justice.” Very well: but where will you find them: men unbiassed, incapable of corruption, superior both to fear and favour, to every view whether of gain or loss? But this is not all; they must not only be good and true, but wise and understanding men. Else how easy is it for a skilful pleader to throw a mist before their eyes? Even supposing too the judge to be quite impartial, and proof against all corruption. And should all these circumstances concur, (of which I fear there are not many precedents) supposing a verdict is given in your favour, still you have gained nothing. The suit is removed into a higher court, and you have all your work to begin again. Here you have to struggle with all the same difficulties as before, and perhaps, many new ones too. However, if you have money enough, you may succeed: but if that fails, your cause is gone. Without money, you can have no more law; poverty alone utterly shuts out justice.

But, “cannot an honest attorney procure me justice?” An honest attorney! Where will you find one? Of those who are called exceeding honest attornies, who is there that makes any scruple.

1. To promote and encourage needless suits, if not unjust ones too?

2. To defend a bad cause, knowing it so to be:

By making a demur, and then withdrawing it:

By pleading some false plea, to the plaintiff’s declaration:

By putting in an evasive answer to his bill:

By protracting the suit, if possible, till the plaintiff is ruined:

3. To carry a cause not amounting to ten shillings into Westminster-hall, by laying it in his declaration as above forty:

4. To delay his own client’s suit knowingly and wilfully, in order to gain more thereby:

5. To draw himself the pleadings or conveyances of his client, instead of giving them to be drawn by able council:

6. To charge his client with the fees which should have been given to such council, although they were not given:

7. To charge for drawing fair copies, where none were drawn:

8. To charge fees for expedition given to clerks, when not one farthing has been given them;

9. To send his clerk a journey (longer or shorter) to do business with or for different persons; and to charge the horse-hire and expence of that journey to every person severally:

10. To send his clerk to Westminster, on the business of ten (it may be) or twenty persons, and to charge each of these twenty for his attendance, as if he had been sent on account of one only:

11. To charge his own attendance in like manner: and

12. To fill up his bill with attendances, fees, and term-fees, though his client is no whit ♦forwarder in his cause.

This is he that is called an honest attorney! How much honester is a pick-pocket?

But there is a magistrate whose peculiar office it is, to redress the injured and oppressed. Go then and make trial of this remedy; Go, and tell your case to the Lord Chancellor. Hold; you must go on regularly: you must tell him your case, in form of law, or not ♦at all. You must therefore file a bill in chancery, and retain a lawyer belonging to that court. “But ♠you have already spent all you have; you have no money.” Then I fear you will have no justice. You stumble at the threshold. If you have either lost or spent all, your cause is naught: it will not even come to a hearing. So, if the oppressor has secured all that you had, he is as safe as if you was under the earth.

* 21. Now what an amazing thing is this! The very greatness of the villainy makes it beyond redress!――But suppose he that is opprest, has some substance left, and can go through all the courts of justice, what parallel can we find among Jews, Turks, or Heathens, for either the delays or the expence attending it? With regard to the former, how monstrous is it, that in a suit relating to that inheritance, which is to furnish you and your family with food and raiment, you must wait month after month, perhaps year after year, before it is determined, whether it be yours or not? And what are you to eat, or to wear in the mean time? Of that the court takes no cognizance! Is not this very delay, (suppose there were no other grievance attending the English course of law) wrong beyond all expression? Contrary to all sense, reason, justice and equity? A capital cause is tried in one day, and finally decided at once. And, is the life less than meat? Or the body of less concern than raiment? What a shameless mockery of justice then, is this putting off pecuniary causes from term to term, yea, from year to year.

* With regard to the latter. A man has wronged me of a hundred pounds. I appeal to a judge for the recovery of it. How astonishing is it, that this judge himself cannot give me what is my right, and what evidently appears so to be, unless I first give, perhaps one half of the sum, to men I never saw before in my life!

22. I have hitherto supposed, that all causes when they are decided, are decided according to justice and equity. But is it so? Ye learned in the law, is no unjust sentence given in your courts? Have not the same causes been decided quite opposite ways? One way, this term, just the contrary, the next? Perhaps one way in the morning (this I remember an instance of) and another way in the afternoon. How is this? Is there no justice left on earth? No regard for right or wrong? Or have causes been puzzled so long, that you know not now, what is either wrong or right? What is agreeable to law, or contrary to it? I have heard some of you frankly declare, that it is in many cases next impossible to know, what is law, and what is not. So are your folio’s of law multiplied upon you, that no human brain is able to contain them: no; nor any consistent scheme, or abstract of them all.

But is it really owing to ignorance of the law, (this is the most favourable supposition) that so few of you scruple taking fees on either side, of almost any cause that can be conceived? And that you generally plead in the manner you do on any side of any cause? Rambling to and fro, in a way so abhorrent from common sense, and so utterly foreign to the question? I have been amazed at hearing the pleadings of some eminent council: and when it has fallen out that the pleader on the other side understood only the common rules of logic, he has made those eminent men appear, either such egregious knaves, if they could help it, or such egregious blockheads, if they could not, that one would have believed they would shew their face there no more.――Mean time, if there be a God that judgeth righteously, what horrid insults upon him are these! Shall I not visit for these things, saith the Lord? Shall not my soul be avenged of such a nation as this!

23. There is one instance more of (I know not what to term it) injustice, oppression, sacrilege, which hath long cried aloud in the ears of God. For among men, who doth hear? I mean the management of many of those who are intrusted with our public charities. By the pious munificence of our fore-fathers, we have abundance of these, of various kinds. But is it not glaringly true, (to touch only on a few generals) that the managers of many of them, either 1. Do not apply the benefaction to that use for which it was designed by the benefactor, or 2. Do not apply it with such care and frugality, as in such a case are indispensably required: or 3. Do not apply the whole of the benefaction to any charitable use at all; but ♦secrete part thereof, from time to time, for the use of themselves and their families. Or, lastly, by plain, bare-faced oppression, exclude those from having any part in such benefaction, who dare (though with all possible tenderness and respect) set before them the things that they have done:

“Yet Brutus is an honourable man:

So are they all: all honourable men!”

And some of them, had in esteem for religion; accounted patterns both of honesty and piety! But God seeth not as man seeth. He shall repay them to their face. Perhaps, even in the present world. For that scripture is often still fulfilled, This is the curse that goeth forth over the face of the whole earth. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, (such he is and no better, in the eyes of God, no whit honester than a highwayman) and it shall remain in the midst of the house, and shalt consume it, with the timber thereof, and the stones thereof.

24. And is not truth, as well as justice, fallen in our streets? For who speaketh the truth from his heart? Who is there, that makes a conscience of speaking the thing as it is, whenever he speaks at all? Who scruples the telling of officious lies? The varying from truth, in order to do good? How strange does that saying of the ancient fathers, found in modern ears, “I would not tell a lie, no, not to save the souls of the whole world.” Yet is this strictly agreeable to the word of God; to that of St. Paul in particular, if any say, let us do evil that good may come, their damnation is just.

But how many of us do this evil, without ever considering, whether good will come or no? Speaking what we do not mean, merely out of custom, because it is fashionable so to do? What an immense quantity of falshood does this ungodly fashion occasion day by day? For hath it not over run every part of the nation? How is all our language swoln with compliment? So that a well-bred person is not expected to speak as he thinks: we do not look for it at his hands. Nay, who would thank him for it? How few would suffer it? It was said of old, even by a warrior and a king, He that telleth lies shall not tarry in my sight: But are we not of another mind? Do not we rather say, He that telleth not lies, shall not tarry in my sight? Indeed the trial seldom comes; for both speakers and hearers are agreed, that form and ceremony, flattery and compliment should take place, and truth be banished from all that know the world.

And if the rich and great have so small regard to truth, as to lie even for lying-sake, what wonder can it be that men of lower rank will do the same thing for gain? What wonder that it should obtain, as by common consent in all kinds of buying and selling? Is it not an adjudged case, that it is no harm to tell lies in the way of trade? To say, that is the lowest price which is not the lowest; or that you will not take what you do take immediately? Insomuch that it is a proverb even among the Turks, when asked to abate of their price, “What! do you take me to be a Christian?” So that never was that caution more seasonable than it is at this day, Take ye heed every one of his ♦neighbour, and trust ye not in any brother: for every brother will utterly supplant, and they will deceive every one his neighbour.

25. And as for those few who abstain from outward sins, is their heart right with God? May he not say of us also (as of the Jews) This people is uncircumcised in heart? Are not you? Do you then love the Lord your God, with all your heart, and with all your strength? Is he your God and your all? The desire of your eyes? The joy of your very heart? Rather, do you not set up your idols in your heart? Is not your belly your God? Or your diversion? Or your fair reputation? Or your friend? Or wife? Or child? That is plainly, do not you delight in some of these earthly goods, more than in the God of heaven? Nay, perhaps you are one of those grovelling souls that pant after the dust of the earth! Indeed who does not? Who does not get as much as he can? Who of those who are not accounted covetous, yet does not gather all the money he can fairly, and perhaps much more? For are they those only whom the world rank among misers, that use every art to increase their fortune? Toiling early and late, spending all their strength in loading themselves with thick clay? How long? Until the very hour when God calleth them; when he saith unto each of them, Thou fool! this night shall thy soul be required of thee! And whose shall those things be which thou hast prepared?

26. And yet doth not our pride, even the pride of those whose soul cleaves to the dust, testify against us? Are they not wise in their own eyes, and prudent in their own conceit? Have not writers of our own remarked, that there is not upon earth a more self-conceited nation than the English; more ♦opinionated both of their own national and personal wisdom, and courage, and strength? And indeed, if we may judge by the inhabitants of London, this is evident to a demonstration: for, are not the very meanest of them able to instruct both the king and all his counsellors? What cobler in London is not wiser than the principal Secretary of State? What coffee-house disputer is not an abler divine than his Grace of Canterbury? And how deep a contempt of others is joined with this high opinion of ourselves? I know not whether the people of all nations are greater masters of dissimulation; but there does not appear in any nation whatever, such a proneness to despise their neighbour: to despise not foreigners only (near two thousand years ago they remarked Britannos hospitibus feros) but their own countrymen; and that very often for such surprising reasons, as nothing but undeniable fact could make credible. How often does the gentleman in his coach despise those dirty fellows that go a foot? And these, on the other hand, despise full as much those lazy fellows that loll in their coaches? No wonder then that those who have the form of godliness should despise them that have not: that the saint of the world so frequently says to the ♠gross sinner, in effect, if not in terms, Stand by thyself; come not near unto me; for I am holier than thou!

27. Yet what kind of holiness is this? May not God justly declare of us also, This people draw near me with their mouth, but they have removed their hearts far from me. They do but flatter me with their mouth, and dissemble with me in their tongue. Is it not so with you? When you speak to God, do your lips and your heart go together? Do you not often utter words by which you mean just nothing? Do not you say and unsay? Or, say one thing to God, and another to man? For instance, you say to God, Vouchsafe O Lord, to keep me this day without sin. But you say to man, this cannot be done; it is all folly and madness to expect it. You ask of God, that you may perfectly love him, and worthily magnify his holy name: but you tell man, there is no perfect love upon earth; it is only a madman’s dream. You pray God, to cleanse the thoughts of your heart, by the inspiration of his Holy Spirit. But you assure your neighbour, there is no such thing as inspiration now, and that none pretend to it but enthusiasts. What gross hypocrisy is this! Surely you think, there is no knowledge in the Most High. O be not deceived, God is not mocked. But whatsoever ye sow, that also shall ye reap!

28. Such at present is the religion of this Christian nation! So do we honour him by whose name we are called. And yet was there ever a nation more careless and secure? More unapprehensive of the wrath of God! How can a man more effectually expose himself to the ridicule of those who are esteemed men of understanding, than by shewing any concern, as if the judgments of God were hanging over our heads? Surely then a deceived heart hath turned us aside, that we cannot say, Is there not a lie in my right hand? Surely this our confidence is not of God: it is rather a judicial infatuation; a stupid insensibility; a deep sleep, the fore-runner of heavy vengeance.

“Ruin behind it stalks, and empty desolation.”

Surely never was any people more fitted for destruction! Impudent children are they, and stiff hearted. Are they ashamed when they have committed abomination? When they have openly prophaned the day of the Lord? When they have committed lewdness? Or when they have uttered such curses and blasphemies, as are not heard of among the Heathens? Nay, They are not at all ashamed, neither can they blush. And though God send unto them all his servants, rising up early and sending them, yet will they not hear; they ♦harden their neck: they do worse than their fathers.

What then can God do more for his vineyard which he hath not done? He hath long tried us with mercies, giving rain and fruitful seasons, filing us with the flour of wheat. But still this revolting and rebellious people say not, Let us now fear the Lord our God. Nay, they gave him no thanks for all his mercies; they did not even acknowledge them to be his gift. They did not see the hand of God in any of these things; they could account for them another way. O ye unwise, when will ye understand? Know ye not yet, there is a God that ruleth the world? What did ye see with your eyes? Was the race to the swift, or the battle to the strong? Have ye forgotten Dettingen already? Does not England know that God was there?—Or suppose your continuance in peace, or success in war, be the mere result of your own wisdom and strength; do ye command the sun and the clouds also? Can ye pour out or stay the bottles of heaven? But let it all be nature, chance, any thing—so God may have no hand in governing the earth!

* 29. Will his judgments bring us to a better mind? Do we hear the rod, and him that has appointed it? Let us observe: What fruit do we find in those who are even consumed by means of his heavy hand? Let any one that desires to be clearly satisfied herein, visit the hospitals of this city. Let him judge for himself, how the patients there receive God’s fatherly visitation; especially there, because mercy also is mixed with judgment; so that it is evident the Lord loveth whom he chasteneth. Go then into any ward, either of men or women, look narrowly from one end to the other: are they humbling themselves under the hand of God? Are they trembling under a sense of his anger? Are they praising him for his love? Are they exhorting one another, not to faint when they are rebuked of him? How do nine in ten of them spend the time, that important time from morning to evening? Why in such a manner, that you would not easily learn, from thence, whether they were Christians, Pagans or Mahometans.

* Is there any deeper distress than this to be found? Is there a greater affliction than the loss of health? Perhaps there is, the loss of liberty, especially as it is sometimes circumstanced. You may easily be convinced of this, by going into either Ludgate or Newgate. What a scene appears, as soon as you enter! The very place strikes horror into your soul. How dark and dreary! How unhealthy and unclean! How void of all that might minister comfort! But this is little, compared to the circumstances that attend the being confined in this shadow of death. See that poor wretch, who was formerly in want of nothing, and encompassed with friends and acquaintance, now cut off, perhaps by an unexpected stroke, from all the chearful ways of men; ruined, forsaken of all, and delivered into the hands of such masters, and such companions! I know not, if to one of a thinking, sensible turn of mind, there could be any thing like it on this side hell.