II. “But why should they not? What harm is there in it?”
1. I answer, open smuggling (such as was common a few years ago, on the southern coasts especially) is robbing on the highway: and as much harm as there is in this, just so much there is in smuggling. A smuggler of this kind is no honester than an highwayman. They may shake hands together.
2. Private smuggling is just the same with picking of pockets. There is full as much harm in this as in that. A smuggler of this kind is no honester than a pickpocket. These may shake hands together.
3. But open smugglers are worse than common highwaymen, and private smugglers are worse than common pickpockets. For it is undoubtedly worse to rob our father, than one we have no obligation to. And it is worse still, far worse, to rob a good father, one who sincerely loves us, and is at that very time doing all he can, to provide for us, and to make us happy. Now this is exactly the present case. King George is the father of all his subjects: and not only so, but he is a good father. He shews his love to them on all occasions: and is continually doing all that is in his power, to make his subjects happy.
4. An honest man therefore would be ashamed to ask, where is the harm in robbing such a father? His own reason, if he had any at all, would give him a speedy answer. But you are a Christian: are you not? You say, you believe the bible. Then I say to you, in the name of God, and in the name of Christ, Thou shalt not steal. Thou shalt not take what is not thine own, what is the right of another man. But the duties appointed by law are the King’s right, as much as your coat is your right. He has as good a right to them, as you have to this: these are his property, as much as this is yours. Therefore you are as much a thief if you take his duties, as a man is that takes your coat.
5. If you believe the bible, I say to you, as our Saviour said to them of old time, Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s. If then you mind our Saviour’s words, be as careful to honour the King, as to fear God. Be as exact in giving the king, what is due to the king, as in giving God what is due to God. Upon no account whatever rob or defraud him of the least thing which is his lawful property.
6. If you believe the bible, I say to you, as St. Paul said to the ancient Christians, Render unto all their dues: in particular, Custom to whom custom is due, tribute to whom tribute. Now custom is by the laws of England due to the king. Therefore every one in England is bound to pay it him. So that robbing the king herein, is abundantly worse than common stealing, or common robbing on the highway.
7. And so it is, on another account also: for it is a general robbery: it is, in effect, not only robbing the king, but robbing every honest man in the nation. For the more the king’s duties are diminished, the more the taxes must be increased. And these lie upon us all: they are the burden not of some, but of all the people of England. Therefore every smuggler is a thief-general, who picks the pockets both of the king, and all his fellow-subjects. He wrongs them all; and above all, the honest traders: many of whom he deprives of their maintenance: constraining them either not to sell their goods at all, or to sell them to no profit. Some of them are tempted hereby, finding they cannot get bread for their families, to turn thieves too. And then you are accountable for their sin as well as your own: you bring their blood upon your own head. Calmly consider this, and you will never more ask, “What harm there is in smuggling?”
III. 1. But for all this, cannot men find excuses for it? Yes, abundance; such as they are. “I would not do this, says one; I would not sell uncustomed goods: but I am under a necessity: I can’t live without it.” I answer, may not the man who stops you on the highway, say the very same? “I would not take your purse; but I am under a necessity: I cannot live without it.” Suppose the case to be your own; and will you accept of this excuse? Would not you tell him, “Let the worst come to the worst, you had better be honest, though you should starve.” But that need not be neither. Others who had no more than you to begin with, yet find a way to live honestly. And certainly so may you: however, settle it in your heart, “Live or die, I will be an honest man.”
2. “Nay, says another, we do not wrong the king: for he loses nothing by us. Yea, on the contrary, the king is rather a gainer, namely by the seizures that are made.”