A
DISCOURSE
Against
Drunkenness
.
THeir
Majesties
being
sensible
,
That
as
Righteousness
exalteth
a
Nation
,
so
Sin
is
a
Reproach
to
any
People
;
and
being
desirous
to
Reform
the
Lives
and
Manners
of
all
their
Subjects
,
have
commanded
the
Clergy
to
Preach
frequently
against
those
particular
Sins
and
Vices
,
which
are
most
prevailing
in
this
Realm
,
viz.
Against
Blasphemy
,
Swearing
and
Cursing
;
against
Perjury
;
against
Drunkenness
;
against
Prophanation
of
the
Lords
Day
.
In
Obedience
to
the
Royal
Command
,
I
lately
Published
a
short
Treatise
against
Blasphemy
.
Wherein
I
endeavoured
to
convince
these
Hectors
of
Satan
,
of
the
Rudeness
and
Danger
of
Atheistical
Discourse
.
And
shall
now
proceed
,
through
Divine
Assistance
,
against
another
Extravagance
mentioned
in
the
King's
Letter
,
viz.
The
Sin
of
Drunkenness
.
Or
,
as
the
Act
of
Parliament
calls
it
,
The
Odious
and
Loathsom
Sin
of
Drunkenness
.
Against
which
detestable
Practice
,
I
shall
discourse
in
this
Method
.
-
1.
I
shall
explain
the
Nature
of
this
Sin
,
By
shewing
what
is
meant
by
Drunkenness
.
-
2.
I
shall
declare
the
Greatness
of
this
Sin
;
the
aggravating
Circumstances
,
and
the
sad
Consequences
of
it
.
Which
I
shall
enforce
as
Motives
to
avoid
it
.
-
3.
I
shall
examine
the
noted
Apologies
for
this
Sin
:
or
the
usual
pretences
which
are
made
for
the
Commission
of
it
.
1.
What
is
meant
by
Drunkenness
.
Drunkenness
,
is
an
irregular
,
immoderate
use
of
Drink
.
We
are
therefore
to
examine
;
What
use
of
Drink
is
irregular
and
immoderate
;
and
then
we
shall
understand
the
Nature
of
this
sin
.
In
order
to
our
Inquiry
I
must
premise
this
general
Truth
.
Every
Thing
is
so
far
regular
and
moderate
,
as
it
promotes
and
encourageth
that
end
for
which
it
was
designed
by
Almighty
God
.
But
when
it
hinders
and
obstructs
it
,
it
is
irregular
and
immoderate
.
Now
the
known
Ends
of
Drink
are
these
;
The
Digestion
of
our
Meat
,
Chearfulness
and
Refreshment
of
our
Spirits
,
and
the
Preserving
of
Health
.
And
whil'st
it
contributes
to
those
Ends
,
so
far
Drinking
is
regular
and
moderate
;
but
when
it
destroys
them
,
't
is
irregular
and
sinful
.
When
therefore
Wine
,
or
any
other
Drink
,
is
taken
in
such
excess
;
that
,
by
over-loading
Nature
,
It
hinders
Digestion
;
drowns
and
suffocates
the
Spirits
;
disorders
the
Faculties
;
hinders
the
free
Use
of
Reason
;
and
thereby
makes
Men
unfit
for
Business
,
and
indisposeth
them
either
for
Civil
or
Religious
Duties
;
then
,
and
in
such
Cases
,
its
use
is
irregular
and
immoderate
,
and
consequently
sinful
.
From
hence
you
may
observe
,
That
to
be
Drunk
,
is
not
only
to
be
under
the
visible
effects
of
Drink
;
to
be
made
the
Observation
,
if
not
the
Scorn
,
of
others
.
A
Man
is
not
only
so
,
when
he
is
liable
to
the
Statute
;
But
a
Man
is
so
far
intemperate
,
as
to
deserve
that
harsh
Name
,
when
he
transgresseth
the
Laws
of
God
,
and
right
Reason
,
in
the
forementioned
Instances
.
2.
I
shall
declare
the
greatness
of
this
Sin
;
the
aggravating
Circumstances
,
and
the
sad
Consequences
of
it
.
The
true
Notion
of
Sin
(
as
the
Apostle
instructs
us
)
is
this
.
't
is
à
Transgression
of
the
Law
.
Sin
is
a
Breach
and
Violation
of
the
Divine
Law
.
The
right
Method
therefore
to
be
convinced
of
the
heinousness
of
this
or
any
other
Sin
,
it
is
to
view
it
in
the
Glass
of
God's
Law
:
To
the
Law
,
and
to
the
Testimony
.
Consult
the
Holy
Scripture
,
consider
those
repeated
Woes
,
which
are
denounced
against
the
Drunkard
,
in
the
Bible
,
and
you
will
then
fully
be
convinced
of
the
Danger
of
this
Practice
.
Wo
unto
them
that
rise
up
early
in
the
Morning
,
that
they
may
follow
strong
Drink
;
that
continue
until
Night
,
till
Wine
enflame
them
,
Isaiah
5.11
,
12.
Wo
unto
them
that
are
mighty
to
drink
Wine
;
and
Men
of
strength
to
mingle
strong
Drink
,
Verse
22.
Who
hath
Wo
,
who
hath
Sorrow
;
They
that
tarry
long
at
the
Wine
,
they
that
go
to
seek
mixt
Wine
,
Prov.
23.29
,
30.
Take
heed
to
your selves
,
lest
at
any
time
your
Hearts
be
over-charged
with
Drunkenness
—
and
so
that
Day
come
upon
you
unawares
;
Luke
21.34
.
Let
us
walk
honestly
as
in
the
Day
;
not
in
Rioting
and
Drunkenness
,
Rom.
13.13
.
But
besides
these
Woes
and
Threatnings
in
the
general
;
it
will
,
I
hope
,
more
effectually
disswade
you
from
this
Vice
,
whilst
I
particularly
explain
the
sad
Consequents
of
it
,
in
this
Four-fold
Respect
.
1.
To
the
Soul
.
2.
The
Body
,
3.
The
Estate
.
4.
Good
Name
.
1.
Drunkenness
is
Destructive
to
the
Soul
.
And
that
Two
Ways
.
1.
By
exposing
it
to
ruin
and
eternal
Damnation
.
2.
By
being
the
Occasion
of
many
other
Sins
,
which
have
the
same
dismal
Effect
.
1.
Drunkenness
doth
expose
the
Soul
to
eternal
Damnation
.
Indeed
all
Sin
is
deadly
and
damning
(
For
the
Wages
of
Sin
is
Death
)
but
this
of
Drunkenness
is
most
expresly
threatned
by
the
Spirit
of
God
.
Ye
are
admonished
,
Rom.
8.13
.
That
if
ye
live
after
the
Flesh
,
ye
shall
Dye
.
If
ye
will
resolve
to
indulge
your
Sensual
Inclinations
,
and
will
lay
no
restraint
upon
your
Carnal
Desires
;
but
when
Nature
prompts
you
will
gratifie
your
Senses
to
the
utmost
,
in
Meats
and
Drinks
and
other
Pleasures
:
If
no
Law
of
God
nor
Man
can
controul
you
;
Ye
shall
dye
.
As
Lawless
Persons
,
ye
shall
be
condemned
for
such
Extravagance
.
Now
amongst
these
Works
of
the
Flesh
.
St.
Paul
expresly
mentions
Drunkenness
,
Gal.
5.21
.
Murders
,
Drunkenness
,
Revellings
,
and
such
like
.
And
then
concludes
his
Catalogue
with
this
awakening
Censure
.
Of
the
which
I
tell
you
before
,
as
I
have
also
told
you
in
time
past
,
That
they
which
do
such
things
,
shall
not
inherit
the
Kingdom
of
God
.
And
the
same
Apostle
,
1
Cor
.
6.10
.
repeats
the
same
Censure
.
Nor
Drunkards
.
nor
Revilers
shall
inherit
the
Kingdom
of
God
.
Heaven
is
a
Place
of
Holiness
and
Purity
;
and
no
unclean
,
Swinish
Creature
shall
enter
there
.
2.
Drunkenness
is
destructive
to
the
Soul
,
by
exposing
it
to
all
sorts
of
Temptations
;
and
by
being
the
Occasion
of
many
other
Sins
.
Immoderate
Anger
,
Fury
and
Revenge
,
Murders
,
Adulteries
,
&c.
are
the
Noted
Consequences
of
this
Sin
.
These
dismal
effects
of
Intemperance
have
been
writ
in
bloody
Characters
in
all
Parts
of
the
World
.
And
indeed
what
Sin
is
so
heinous
,
which
a
Man
intoxicated
with
Wine
may
not
commit
?
The
Reason
is
plainly
this
;
Erranti
nullus
Terminus
.
An
Intemperate
Man
is
under
no
Conduct
.
He
is
neither
under
God's
Keeping
,
nor
his
own
.
He
hath
quenched
Gods
Spirit
,
whilst
he
inflamed
his
own
.
He
hath
forfeited
God's
Providence
and
Protection
,
by
going
out
of
his
Way
,
by
engaging
in
an
irregular
,
unlawful
Practice
.
Indeed
whilst
we
are
in
Gods
way
,
he
hath
promised
to
protect
us
.
He
shall
give
his
Angels
Charge
over
thee
,
to
keep
thee
in
all
thy
Ways
—
i.e.
Whilst
we
are
doing
of
our
Duty
:
God
hath
promised
to
preserve
us
,
both
from
Sin
,
and
from
Danger
.
But
when
by
our
Intemperance
we
wander
into
the
broad
Road
;
we
are
then
in
the
Power
of
the
Prince
of
the
Air
,
who
Ruleth
in
the
Hearts
of
the
Children
of
Disobedience
.
And
whither
this
furious
Fiend
may
drive
us
,
God
only
knows
.
For
the
malice
of
the
Devil
is
boundless
;
who
being
miserable
himself
,
envies
Man's
Happiness
.
And
when
he
hath
engaged
us
in
a
sinful
Course
;
unless
God
restrain
us
,
he
'll
inevitably
bring
us
to
the
Depth
of
Ruin
.
Hearken
therefore
,
O
ye
Intemperate
Persons
,
and
be
wise
in
time
.
You
little
consider
what
you
do
,
whil'st
ye
indulge
your selves
in
these
Excesses
.
For
when
Men
have
forsaken
God
,
and
have
cast
his
fear
behind
their
backs
,
when
they
have
grieved
and
quenched
his
Holy
Spirit
;
it
may
then
be
just
with
God
to
leave
them
to
themselves
,
to
commit
all
uncleanness
with
greediness
.
O
the
amazing
Circumstances
in
which
some
Persons
,
have
been
involved
by
one
single
Act
of
Intemperance
.
They
have
done
that
in
a
Debauch
,
which
hath
cost
them
their
Lives
,
forfeited
their
Estates
,
and
ruined
their
Posterity
:
And
without
the
infinite
mercy
of
God
,
have
Damned
and
Ruined
their
Souls
to
all
Eternity
.
These
are
sad
Things
to
Repeat
;
and
O
that
you
would
be
so
prudent
as
to
learn
and
be
admonished
by
the
Examples
of
others
.
Possibly
you
will
tell
me
,
The
recital
of
these
Examples
,
is
not
pertinent
to
your
Case
.
You
having
not
the
least
apprehension
of
being
guilty
of
such
Extravagance
.
If
upon
occasion
,
you
take
a
liberal
Dose
;
you
design
nothing
else
,
but
the
chearing
of
your
Spirits
;
the
diverting
your self
with
good
Company
;
and
the
obliging
of
your
Friends
.
The
Reply
to
this
is
obvious
,
and
not
to
be
evaded
.
You
say
you
design
only
thus
or
thus
.
But
,
Alas
!
When
you
are
once
engaged
in
such
Excesses
,
you
little
know
what
you
may
design
before
you
part
.
We
have
a
blunt
Proverb
,
When
the
Wine
is
in
,
the
Wit
is
out
.
From
whence
you
may
as
bluntly
infer
;
That
a
Drunken
Man
is
out
of
his
Wits
.
He
hath
lost
for
a
time
,
the
Exercise
of
his
Reason
,
and
is
only
acted
by
a
depraved
Imagination
.
And
when
fancy
is
rampant
,
and
sensual
Inclinations
are
let
loose
;
you
little
know
what
advantage
the
Devil
can
make
of
such
a
juncture
;
Or
,
whither
the
malice
of
that
hellish
Fiend
may
drive
you
.
In
short
,
What
hath
been
,
may
be
.
Others
,
as
prudent
and
as
resolved
as
your selves
,
have
been
ruined
by
a
Debauch
;
and
unless
God
shall
restrain
you
,
so
may
you
.
God
hath
been
patient
,
and
hath
hitherto
spared
you
.
No
such
thing
hath
yet
happened
to
you
.
But
take
heed
of
despising
the
Riches
of
his
Goodness
.
Amend
and
Reform
,
lest
a
worse
thing
come
unto
you
.
Let
the
Patience
and
Goodness
of
God
,
lead
you
to
Repentance
.
God
grant
,
That
the
sad
Examples
of
others
,
may
make
Impression
upon
you
,
and
may
contribute
to
your
Reformation
.
2.
Drunkenness
is
Destructive
to
the
Body
.
Tho'
the
generality
of
Men
do
sadly
neglect
their
immortal
Souls
,
and
are
very
little
concern'd
,
either
what
their
condition
is
at
present
;
or
how
they
shall
be
disposed
on
to
all
Eternity
;
yet
there
are
few
Men
so
stupid
,
but
they
are
very
thoughtful
for
the
Well-fare
of
their
Bodies
.
All
the
hurry
and
labour
in
this
World
,
which
we
call
Business
,
it
is
to
administer
to
the
Wants
and
Pleasures
of
the
Body
,
't
is
to
provide
,
what
we
must
eat
,
what
we
must
drink
,
and
wherewithal
we
must
be
Cloathed
?
Or
in
some
other
Instance
,
't
is
to
procure
suitable
Accomodations
for
the
Body
.
Of
this
we
are
so
sensible
,
that
we
are
very
uneasie
under
the
want
of
any
of
these
Things
.
If
the
Body
is
Diseased
or
Wounded
,
or
under
any
pressing
Pain
,
we
are
very
apprehensive
of
such
Disorder
,
and
how
to
remove
it
.
't
is
therefore
an
undeniable
instance
of
the
deceitfulness
of
Sin
;
That
those
Men
who
are
so
in
Love
with
their
Bodies
;
and
so
fond
of
Bodily
Pleasures
,
can
yet
be
so
stupid
,
as
to
indulge
themselves
in
so
destructive
a
Practice
.
For
the
Truth
of
this
,
if
dear
bought
experience
hath
not
convinced
you
,
I
appeal
to
your
Physitian
.
Who
if
knowing
and
faithful
,
will
not
sail
to
admonish
you
of
the
mischiefs
of
these
Excesses
.
He
will
honestly
tell
you
;
That
Feavers
,
Dropsies
,
Consumptions
,
Stone
,
Gout
,
&c.
with
the
rest
of
that
sad
Catalogue
,
are
the
noted
Effects
of
such
Debauches
.
And
tho
these
Excesses
are
not
always
mortal
,
and
the
danger
perhaps
not
great
for
the
present
;
yet
being
often
repeated
,
they
do
so
weaken
Nature
,
that
they
lay
the
foundation
of
many
Chronical
Distempers
.
Indeed
those
who
are
of
a
vigorous
,
robust
Constitution
,
may
hold
it
out
the
longer
;
but
perhaps
,
in
a
little
while
they
will
find
their
mistake
;
when
they
groan
under
the
burden
of
a
decrepit
old
Age
.
But
there
are
other
instances
,
besides
inward
Diseases
,
whereby
Drunkenness
is
fatal
,
and
destructive
to
the
Body
.
How
often
are
such
Persons
engaged
in
Quarrels
,
and
breath
their
last
at
the
Point
of
a
Sword
?
A
Fall
from
their
Horse
,
or
down
a
Precipice
may
suddenly
send
them
into
another
World
.
Or
,
if
it
come
not
to
such
extremity
,
yet
either
by
Fighting
,
or
some
other
Accident
,
they
are
so
mauled
and
bruised
,
that
they
lose
a
Limb
;
or
carry
the
Mark
of
their
Intemperance
to
their
Grave
.
So
true
is
that
expostulation
of
Solomon
:
Who
hath
Wo
?
Who
hath
Sorrow
?
Who
hath
Contentions
?
Who
hath
Babling
?
Who
hath
Wounds
without
Cause
?
Who
hath
Redness
〈◇〉
Eyes
?
They
that
tarry
long
at
the
Wine
,
they
that
go
to
seek
mixt
Wine
,
Prov.
23.29
,
30.
3.
Drunkenness
is
destructive
to
an
Estate
.
And
that
two
ways
.
1.
Immediately
by
the
Expences
of
such
Debauches
.
For
tho
a
large
and
plentiful
Estate
is
not
ordinarily
wasted
by
downright
Drinking
:
Yet
Men
of
moderate
Fortunes
,
especially
those
who
live
by
their
Labour
,
do
often
pinch
for
these
Excesses
.
't
is
a
thing
much
to
be
lamented
,
what
Want
and
Beggary
is
often
brought
upon
a
Family
by
this
Tippling
and
Drinking
.
't
is
a
perfect
.
Shame
,
and
worthy
the
Correction
of
the
Publick
Magistrate
;
That
a
Working
Man
should
be
so
Extravagant
,
as
to
spend
the
Labour
of
Six
Days
upon
the
Seventh
;
Which
the
poor
Wife
and
Children
,
must
starve
and
pinch
for
all
the
Week
after
.
And
when
he
,
whose
Duty
it
was
by
his
honest
labour
to
provide
for
his
Family
,
hath
either
drunk
himself
to
Death
,
or
,
for
Debt
and
Disorder
is
thrown
into
a
Goal
;
then
the
Parish
must
bear
the
burden
,
and
his
honest
Neighboure
must
cark
and
care
,
be
Tax't
and
A●●est
for
his
Extravagance
.
2.
Drunkenness
chiesly
doth
ruin
an
Estate
,
mediately
and
consequentially
by
engaging
in
those
Practices
which
are
destructive
of
it
.
I
shall
insist
only
on
●hree
,
viz.
Idleness
,
Whoring
and
Gaming
.
1.
Idleness
,
The
hand
of
the
diligent
maketh
Rich
,
Prov.
10.4
.
There
is
a
provident
Care
and
Industry
supp●sed
both
for
the
getting
and
keeping
an
Estate
.
Now
of
all
Men
in
the
World
,
a
Drunkard
is
not
fit
for
business
;
and
is
seldom
disposed
to
mind
either
his
own
or
other
Mens
Concerns
.
By
which
neglect
it
hath
often
hapned
,
that
vast
Estates
,
in
a
little
time
,
have
been
sunk
into
a
narrow
Compass
.
We
have
a
noted
Proverb
,
The
Master's
Eye
makes
his
Horse
fat
;
and
so
it
doth
his
Field
and
the
rest
of
his
Concerns
.
But
when
a
Man
is
so
stupid
,
as
to
mind
nothing
but
his
Pleasures
,
and
leaves
his
Business
to
be
managed
by
other
Men
;
they
commonly
so
manage
him
,
That
the
Man
becomes
the
Master
.
For
having
sherkt
and
sh●fted
for
a
while
;
he
's
at
last
made
a
Property
;
and
worm'd
out
of
all
.
So
true
is
that
of
Solomon
,
Prov.
23.21
.
The
Drunkard
and
the
Glutton
shall
come
to
Poverty
:
and
Drowsiness
shall
Cloath
a
Man
with
Rags
.
2.
Whoring
.
That
this
is
an
Effect
of
Drunkenness
,
Solomon
informs
us
.
Thine
Eyes
shall
b●h●ld
strange
Women
,
Prov.
23.23
.
And
St.
Paul
hath
made
the
Observation
;
First
,
Riotting
and
Drunkenne●s
,
then
Chambering
and
Wantouness
,
Rom.
13.13
.
Now
he
who
follows
su●h
light
and
wanton
Women
,
will
easily
be
instructed
to
dispose
of
an
Estate
.
For
by
means
of
a
whorish
Wom●n
,
a
Man
is
brought
to
a
pi●ce
of
Bread
,
Prov.
6.26
.
When
one
of
these
Dulcibellas
hath
seized
a
si●ly
Gu●g●●o●
;
with
what
Art
will
sh●
manage
him
?
How
dextrously
will
she
ply
him
for
this
and
for
that
,
and
whilst
he
hath
any
thing
,
she
will
always
be
wan●ing
something
,
and
will
never
leave
him
,
till
she
hath
reduced
him
to
the
extreamest
Beggary
.
The
Decays
and
Ruins
of
many
brave
and
noble
●amilies
,
is
too
sad
a
Demonstration
of
his
Truth
.
3.
Gaming
.
I
am
not
so
uncharitable
as
to
think
all
Games
of
Chance
absolutely
unla●fu●
.
The●e
are
Occasions
,
Times
an●
Seasons
,
when
such
Diversion
is
very
allowable
.
But
Gaming
,
wh●n
a
S●pp●em●nt
of
Drinking
(
as
●t
is
ordin●rily
managed
)
is
a
very
pe●●i●iou●
,
de●●●uctive
Practice
.
When
a
Set
of
designing
Bullies
have
drunk
a
young
H●ir
to
a
certain
pitch
,
and
have
wa●med
him
into
a
compliance
:
When
he
begins
to
see
double
,
and
hath
lost
both
his
Memory
and
Apprehension
;
what
work
will
they
then
make
with
such
a
Prize
?
How
dextrously
will
they
plume
him
with
Cogs
and
false
Dice
?
And
besides
his
loose
Money
,
if
they
can
but
Spirit
him
to
such
a
height
(
as
sometimes
they
do
)
they
'l
measure
his
Acres
,
and
take
an
Estimate
of
his
Rents
and
Mannors
.
Which
is
such
an
Egregious
piece
of
folly
;
That
a
Man
should
so
part
with
an
Estate
;
without
so
much
as
the
pleasure
of
spending
it
.
That
he
should
only
shake
it
out
of
his
Sleeve
.
I
say
,
This
is
so
mean
and
contemptible
;
that
it
would
sharpen
my
Stile
;
and
raise
a
just
Indignation
to
Declaim
against
it
.
4.
Drunkenness
is
destructive
to
a
good
Name
.
A
good
Name
(
saith
Solomon
)
is
better
than
precious
Oyntment
;
Eccl.
7.1
.
more
useful
in
it self
,
and
more
pleasing
to
others
.
't
is
that
which
enables
us
to
be
serviceable
to
the
World
;
for
indeed
without
it
,
we
are
dead
,
whil'st
we
are
alive
.
't
is
therefore
of
very
great
Consequence
,
to
secure
a
Reputation
;
that
we
may
be
valued
and
esteemed
.
Whereby
we
shall
be
enabled
to
bring
the
more
Glory
to
God
;
more
good
to
our selves
,
and
more
Benefit
to
others
.
Now
there
is
scarce
any
Sin
,
which
sooner
lessens
a
Man's
Reputation
,
and
renders
him
mean
and
contemptible
than
this
of
Drunkenness
.
For
besides
that
it
is
of
a
Levelling
Nature
,
and
degrades
a
Man
below
himself
;
and
thereby
qualifies
the
meanest
to
be
fit
Company
for
the
Greatest
;
There
is
this
further
mischief
attend●
it
.
By
rarifying
the
Spirits
,
and
exalting
the
Fancy
;
it
many
times
makes
a
Man
so
vain
and
impertinent
;
So
Apish
and
Trifling
in
his
Behaviour
;
that
he
becomes
not
only
a
Shame
to
himself
and
his
Family
;
but
the
contempt
of
his
very
Servants
and
Dependants
.
The
Sarcastical
Jeers
▪
and
Dim●nishing
Expressions
;
which
on
such
an
occasion
,
the
most
underling
Fellows
will
bestow
upon
their
Betters
,
are
too
notorious
to
be
repeated
.
And
now
being
thus
plainly
and
faithfully
admonished
.
I
hope
for
the
future
,
those
who
have
been
guilty
,
will
be
more
careful
of
so
destructive
a
Practice
.
You
have
heard
how
it
is
destructive
.
(
1
)
To
the
Soul
.
Eternal
Damnation
is
denounced
against
it
.
Drunkards
shall
not
inherit
the
Kingdom
of
God
.
It
likewise
exposeth
a
Man
to
all
sorts
of
Temptations
;
and
is
the
sad
occasion
of
many
other
Sins
.
2.
To
the
Body
;
and
that
not
only
by
inward
Distempers
and
Diseases
:
But
also
outward
Accidents
and
Calamities
.
Whereby
Men
of
Health
and
Vigorous
Constitutions
are
unfortunately
cut
off
in
the
midst
of
their
Days
.
3.
To
an
Estate
.
Not
only
by
the
Expences
of
it
.
But
chiefly
it
doth
an
Estate
,
by
engaging
in
those
Practices
which
are
destructive
of
it
.
I
instanced
in
Three
,
Idleness
,
Whoring
,
Gaming
.
4.
to
a
Good
Name
.
It
makes
a
Man
mean
and
contemptible
,
sleighted
and
disregarded
.
If
therefore
you
value
your
Welfare
in
these
Capacities
,
take
heed
to
your
Ways
.
Shun
all
occasions
of
such
Intemperance
.
And
the
more
effectually
to
fortifie
your
Resolutions
,
I
shall
briefly
examine
the
noted
Apologies
for
this
Sin
;
and
the
usual
pretences
which
are
made
for
the
Commission
of
it
.
1.
't
is
a
noted
Apology
for
Drinking
;
The
refreshing
of
the
Spirits
,
by
laying
aside
Cares
and
Business
.
To
be
always
serious
,
and
to
keep
the
Bow
constantly
bent
,
is
a
little
too
severe
▪
and
indeed
scarce
consistent
with
the
Weakness
of
Human
Nature
.
And
therefore
,
say
they
,
when
a
Knot
of
honest
Fe●ows
are
met
together
;
why
may
they
not
then
for
a
while
banish
Sorrow
,
and
take
the
freedom
of
a
liberal
Glass
▪
To
This
I
Answer
.
I
shall
not
s●ruple
to
acknowledge
,
that
the
Fruit
of
the
Vine
was
not
only
c●eated
for
meer
necessity
,
but
for
delight
.
The
Royal
Psalmist
having
composed
a
Hymn
,
in
admiration
of
the
order
and
us●fulness
of
the
Creatures
;
amongst
others
he
tell
us
;
That
the
Earth
by
the
Benefit
of
fruitful
Showers
,
produceth
Wine
,
which
maketh
glad
the
Heart
of
Man
;
Psal
.
104.15
.
i
.
e
.
which
chears
the
drooping
and
dejected
Spirits
.
Hence
it
is
the
Advice
of
Solomon
.
Prov.
31.6
,
7.
Give
strong
Drink
to
him
that
is
ready
to
perish
,
and
Wine
to
those
who
be
of
heavy
Hearts
.
Let
him
drink
and
forget
his
Poverty
,
and
remember
his
misery
no
more
.
Upon
which
words
;
a
learned
and
pious
Prelate
of
our
Church
hath
this
Paraphrase
.
When
a
poor
Wretch
is
in
danger
to
perish
,
for
want
of
the
necessary
supports
of
Life
,
or
is
oppressed
With
Grief
and
Sorrow
in
any
other
deplorable
Condition
.
Then
bring
forth
plenty
of
Wine
,
and
set
it
before
such
a
disconsolate
Person
:
Let
him
drink
freely
till
he
hath
cheared
his
heart
,
and
raised
his
drooping
Spirits
;
and
be
able
to
think
of
something
else
,
beside
his
Poverty
and
Misery
;
nay
,
till
he
be
so
merry
;
as
quite
to
forget
the
cares
and
wearisom
▪
Labours
,
that
it
brings
upon
him
.
It
is
not
therefore
to
be
deny'd
,
but
that
a
liberal
Use
of
Wine
,
to
some
Persons
,
and
on
some
occasions
is
very
allowable
.
But
it
commonly
happens
there
is
an
error
and
mistake
in
the
Application
.
For
those
who
have
most
occasion
for
it
,
do
seldom
use
it
.
Such
as
are
the
Poor
,
the
Melancholy
,
and
Dejected
.
But
on
the
contrary
;
There
are
a
sort
of
Sanguine
,
Jolly
Fellows
,
who
both
upon
a
natural
and
moral
Account
,
have
least
need
of
it
;
and
yet
these
have
usually
the
greatest
share
:
And
as
one
well
expresseth
it
:
These
frequently
take
it
in
such
large
Proportion
,
that
it
makes
them
not
only
forget
their
Sorrows
,
if
they
had
any
,
but
themselves
and
their
Business
too
.
In
short
.
A
man
may
lawfully
drink
to
refresh
his
Spirits
,
but
not
to
drown
or
oppress
them
.
He
may
lay
aside
his
Business
,
but
not
neglect
it
.
2.
Another
pretence
for
Drinking
is
preserving
of
Friendship
;
and
the
maintaining
good
Neighbourhood
.
As
to
this
,
I
do
likewise
grant
:
That
prudent
moderate
Drinking
,
may
be
serviceable
to
these
Ends.
But
that
which
is
immoderate
and
in
excess
,
is
the
ruin
of
good
Society
,
and
the
very
bane
of
Conversation
.
For
when
Men's
Spirits
are
once
exalted
;
and
that
they
are
got
,
as
we
Phrase
it
,
into
their
Altitudes
:
't
is
not
easie
to
imagine
what
extravagancies
they
may
then
commit
.
And
indeed
we
have
small
encouragement
to
expect
it
otherwise
.
For
when
the
Laws
of
Nature
and
Religion
are
broken
,
those
of
Friendship
will
be
little
regarded
.
The
Quarrels
,
Duels
and
Murders
which
in
the
heat
of
Wine
,
have
too
ofter
hapned
amongst
the
dearest
Friends
,
are
too
sad
a
Confirmation
of
this
Truth
.
3.
Another
Excuse
for
immoderate
Drinking
,
is
,
Compliance
with
Custom
,
and
the
avoiding
of
Reproach
.
Those
who
are
extravagant
themselves
,
are
too
apt
to
promote
these
Exc●sses
in
others
.
And
being
very
ingenious
to
gain
Proseli●es
,
if
other
Methods
will
not
provail
,
then
they
upbraid
them
with
affectation
and
singularity
.
Which
is
so
mean
and
unpleasing
a
Character
that
Men
of
generous
Inclinations
and
g●ntile
Behaviour
cannot
easily
digest
it
.
And
are
too
often
tempted
,
to
strain
their
Consciences
,
to
secure
as
they
fancy
,
their
Credit
and
Reputation
.
To
this
I
Answer
.
That
there
are
indeed
a
sort
of
strait
laced
Lessian
Consciences
,
who
under
pretence
of
Religion
,
are
very
troublesom
to
Society
.
Who
though
upon
occasion
they
can
take
their
Christian
Liberty
in
their
own
way
,
yet
for
the
most
part
are
very
harsh
and
censorious
of
the
lawful
Freedoms
of
others
.
In
opposition
to
these
Pretenders
,
I
must
thus
far
vindicate
Religion
;
That
a
Man
may
be
civil
and
obliging
,
without
being
Prophane
;
and
he
may
so
far
comply
with
an
innocent
Custom
;
that
hemay
lawfully
Drink
a
Health
without
renouncing
his
Christianity
.
But
having
made
this
Concession
.
I
must
with
a
faithfulness
becoming
my
Profession
here
freely
declare
,
That
though
a
Glass
of
Wine
,
or
any
other
Liquor
,
is
not
the
worse
;
nor
doth
it
less
contribute
to
Health
and
Digestion
,
because
at
the
same
time
that
a
Man
drinks
it
,
he
wisheth
health
and
happiness
to
another
Person
.
I
say
,
Though
thus
far
the
Drinking
of
Healths
is
an
innocent
Diversion
and
may
be
lawfully
complied
with
;
yet
this
Custom
of
Drinking
Healths
,
as
it
is
too
often
abused
,
is
not
only
rude
and
undecent
,
but
even
a
Barbarous
and
Destructive
Practice
.
As
every
May
hath
Dominion
over
himself
,
and
with
submission
to
Authority
,
hath
the
Government
of
his
own
Actions
;
so
likewise
every
man
best
knows
his
own
Temper
and
Constitution
;
and
accordingly
go●erns
his
Appetite
in
Eating
and
Drinking
.
Hence
we
have
a
noted
Proverb
.
Every
Man
is
his
own
Physitian
,
or
something
else
.
't
is
therefore
,
1.
No
small
rudeness
,
to
Tax
another
man
at
your
own
Rate
,
and
to
prescribe
your
measures
to
him
.
To
quarrel
with
your
Friend
,
because
he
resuseth
to
Drink
your
Proportion
,
is
not
only
irrational
but
childish
.
't
is
to
be
angry
that
there
is
difference
in
Measures
.
And
't
is
just
as
wise
a
Thing
;
as
if
a
man
should
be
out
of
humour
,
because
a
a
Firkin
is
not
as
big
as
a
Hogshead
.
But
besides
the
rudeness
of
forcing
these
Healths
.
't
is
,
2.
Very
dangerous
and
destructive
to
the
Person
who
accepts
them
.
Should
any
one
present
you
with
a
Dose
of
Poyson
;
and
should
confidently
enjoyn
you
,
Drink
this
Cup
to
the
Health
and
Prosperity
of
such
a
Person
.
What
Answer
would
you
make
to
such
a
Proposal
?
If
it
shall
be
replyed
;
The
Case
is
not
the
same
;
for
Wine
is
not
Poyson
.
In
Answer
I
tell
you
;
and
the
ablest
Physitians
will
tell
you
;
That
Wine
,
if
immoderately
taken
,
is
that
very
Poyson
,
which
,
though
it
destroys
not
immediately
,
yet
kills
as
sure
as
the
rankest
Dose
that
was
ever
presented
by
Italian
Hand
.
Besides
;
it
not
only
poysons
the
●ody
,
but
also
the
precious
and
immortal
Soul
,
by
extinguishing
all
vertuous
inclinations
;
exposing
a
man
to
the
Commission
of
those
Extravagancies
,
which
a
moralized
Heathen
would
even
startle
but
to
think
on
.
It
puts
a
man
out
of
his
own
keeping
and
possession
;
Nay
it
puts
him
out
of
Gods
keeping
and
protection
;
and
delivers
him
over
to
the
power
and
conduct
of
Satan
.
This
being
the
true
state
of
the
Case
;
and
immoderate
drinking
being
thus
threatned
with
Eternal
Damnation
,
't
is
very
easie
to
resolve
how
far
you
ought
to
be
affected
on
such
an
occasion
,
To
conclude
.
Here
you
are
solicited
to
bear
your
share
in
a
Debauch
.
If
you
refuse
,
you
are
then
exposed
to
the
flouts
and
jeers
of
the
Company
,
who
will
not
only
accuse
you
of
unkindness
to
them
,
but
also
of
rudeness
and
disrespect
to
such
and
such
Persons
,
whose
Healths
you
shall
refuse
.
If
you
accept
,
and
are
Hector'd
or
Wheedl'd
into
a
compliance
;
then
the
same
Tyrannical
Power
will
continue
the
imposition
;
and
so
Health
after
Health
,
so
long
as
there
is
either
Wine
to
Drink
,
or
Brains
to
bear
it
.
But
in
such
a
Case
;
if
neither
Raillery
,
nor
Contrivance
can
relieve
you
;
then
let
the
sense
of
God
and
of
your
Duty
restrain
you
.
Fear
not
,
regard
not
them
which
can
kill
the
Body
;
but
fear
him
which
can
cast
both
Body
and
Soul
into
Hell
.
Remember
,
That
Drunkards
shall
not
inherit
the
Kingdom
of
God
,
and
then
resolve
me
,
Whether
it
is
not
better
to
be
Clownishly
sober
,
then
fashionably
Damned
?
A
DISCOURSE
AGAINST
Swearing
and
Cursing
.
PUrsuant
to
the
Royal
Command
,
I
lately
Published
a
short
Treatise
against
Drunk●nness
.
Wherein
I
endeavoured
to
Convince
those
Debauched
Persons
,
of
the
Rudeness
and
Danger
of
such
Excess
.
And
shall
now
proceed
,
through
Divine
Assistance
,
against
another
Extravagance
mentioned
in
the
King's
Letter
,
viz.
The
Sin
of
Swearing
and
Cursing
.
Or
,
as
the
Act
of
Parliament
calls
it
,
Profane
Swearing
and
Cursing
.
Against
which
Extravagant
Practice
,
I
shall
with
the
greatest
plainness
Admonish
you
;
from
these
Three
Topicks
Profane
Swearing
and
Cursing
is
,
-
1.
Rude
and
Boisterous
,
in
respect
of
Men
.
-
2.
Daring
and
Provoking
,
in
respect
of
God
.
-
3.
Vain
and
Vnprofitable
,
with
respect
to
your
Sevles
.
1
,
Rude
and
Boisterous
.
The
necessity
of
enforcing
this
Topick
,
doth
hence
appear
.
Profane
Swearers
are
of
Two
Ranks
and
Capacities
.
Some
believe
a
God
,
and
a
Providence
,
and
are
convinced
of
the
Nature
of
Sin
,
and
its
Demerits
,
and
acknowledg
the
Difference
betwixt
Good
and
Evil
.
With
these
I
shall
discourse
,
and
I
hope
effectually
,
from
all
the
Three
Topicks
.
But
there
is
another
Set
of
Swearers
,
who
deny
a
God
,
or
Dispute
his
Providence
,
and
disown
all
Difference
betwixt
Good
and
Evil
:
These
must
be
Treated
in
a
different
Method
.
For
,
Tell
these
Men
,
how
dangerous
it
is
to
affront
Almighty
God
;
to
provoke
his
Soveraign
Justice
;
and
they
pity
your
Ignorance
,
and
laugh
at
your
Caution
.
't
is
to
the
same
effect
,
as
if
you
did
advise
them
not
to
affront
King
Oberon
,
or
some
Fairy
Monarch
.
Tell
them
further
,
that
this
Swearing
and
Cursing
is
not
only
a
Sin
,
but
that
it
is
vain
,
and
unprofitable
;
and
you
raise
the
witty
Gentlemens
Fancy
,
to
talk
thus
to
them
,
of
a
black
ugly
thing
called
Sin
;
which
by
Men
of
their
Sagacity
,
was
never
Seen
,
Felt
,
Heard
nor
Understood
.
Now
since
all
Men
must
be
convinced
from
such
Principles
as
they
themselves
do
acknowledg
;
whilst
I
talk
with
these
Rampant
Atheistical
Swearers
,
I
can
only
treat
them
from
my
First
'
Topick
,
viz.
That
this
Profane
Swearing
and
cursing
,
is
a
very
Rude
and
Boistrous
Practice
.
And
this
,
I
hope
,
when
duly
consider'd
,
may
have
some
influence
upon
them
.
For
though
they
commonly
pretend
not
to
believe
any
future
State
,
or
to
take
the
least
notice
of
another
World
;
yet
they
are
mightily
concerned
for
their
Entertainment
in
this
.
To
Eat
and
Drink
well
;
To
gratifie
their
Senses
in
some
o●her
Expectations
;
To
have
healthful
and
vigorous
bodies
:
but
chiefly
to
have
kind
and
agreeable
Society
,
to
give
a
relish
to
their
other
Enjoyments
:
This
is
the
only
Happiness
such
Men
can
expect
.
And
therefore
to
do
any
thing
which
may
Discourage
their
Conversation
,
is
to
be
a
Contradiction
to
themselves
,
and
to
Act
inconsistently
with
their
own
Principles
.
Now
there
is
no
Character
which
these
Atheistical
Swearers
do
more
affect
;
then
to
be
thought
Gentile
,
Courteous
and
Obliging
:
To
be
Brisk
,
Pleasant
,
and
Endearing
Society
;
grateful
and
accepted
in
all
Companies
.
And
therefore
to
be
censured
as
Dull
,
to
be
shun'd
as
Impertinent
,
to
be
avoided
as
Rude
,
to
be
abhorred
as
Profane
;
is
the
most
Mortifying
Circumstance
that
can
befall
them
.
Which
yet
,
when
things
are
fairly
stated
,
is
undeniably
their
C●se
.
There
is
no
greater
instance
of
rudeness
,
then
to
speak
contemptuously
of
any
Person
in
the
presence
of
his
Friend
.
Such
a
slighting
Reflection
is
not
only
Clownish
and
Ungentile
;
but
most
exasperating
and
provoking
.
For
there
is
a
decency
to
be
observed
in
Conversation
,
and
a
Reverence
and
Respect
to
be
paid
to
all
Companies
.
So
that
Men
of
Gentile
Behaviour
,
will
be
very
sparing
of
their
Censures
on
such
occasion
:
As
having
experienced
that
such
rambling
prattle
,
spoils
innocent
Mirth
,
damps
and
disorders
all
Ingenuous
Society
.
Indeed
the
generality
of
Men
are
either
so
dull
or
so
prudent
;
as
not
to
disturb
both
themselves
and
others
,
for
every
impertinent
Droll
.
But
he
must
needs
be
a
Man
of
a
very
cold
Constitution
,
who
can
sit
tame
and
unconcerned
,
whilst
his
Prince
,
his
Parent
,
his
Patron
,
and
Benefactor
shall
be
Reviled
and
Aspersed
.
And
yet
this
very
affront
is
offered
in
all
Companies
,
by
these
Hectoring
Dammers
,
and
Cursing
Swearers
.
Almighty
God
is
the
Supream
Soveraign
of
all
the
World
.
The
King
of
Kings
,
and
Lord
of
Lords
.
He
is
the
Universal
Parent
of
all
Mankind
,
For
we
are
also
his
Off-spring
.
For
in
him
we
live
,
and
move
,
and
have
our
Being
.
He
is
undeniably
the
best
Patron
,
the
most
Bountiful
benefactor
,
and
the
surest
Friend
.
And
can
those
who
are
thus
related
to
him
,
in
these
Capacities
,
sit
tame
and
unconcerned
,
whilst
they
hear
him
affronted
?
Will
it
not
raise
a
just
regret
;
yea
,
an
Horror
and
Detestation
,
to
hear
that
dreadful
Name
,
before
which
Angels
Bow
,
and
Devils
Tremble
,
thus
tost
in
sport
by
Apes
and
Buffoons
?
Will
it
not
circulate
their
Blood
,
and
put
it
into
a
Ferment
,
to
observe
such
Soveraign
Greatness
,
such
Transcendent
Worth
and
Goodness
,
not
only
Contemned
and
Despised
,
but
also
treated
with
such
Rudeness
,
as
to
be
even
Ridiculed
and
Burlesqued
?
Consider
this
,
O
ye
Damming
Swearers
,
and
learn
to
be
more
Modest
and
Reserved
.
If
Religion
hath
no
influence
upon
you
;
if
the
Laws
of
God
shall
not
confine
you
;
then
let
the
Laws
of
Decency
,
and
a
just
Reverence
for
Mankind
in
some
measure
Restrain
you
.
If
you
will
not
be
Christians
,
yet
show
your selves
Men
.
And
give
that
Respect
to
Conversation
,
as
not
to
Scoff
and
Deride
those
Persons
or
Things
,
which
the
rest
of
the
Company
may
value
and
esteem
.
Forbear
therefore
this
Horrid
Cursing
;
Refrain
from
this
dismal
Swearing
;
at
which
all
sober
Christians
,
who
have
any
Reverence
for
the
Great
Name
of
God
,
are
so
justly
offended
.
2.
Profane
Swearing
and
Cursing
is
Daring
and
Provoking
to
Almighty
God
.
Which
Topick
I
hope
will
be
very
effectual
to
every
one
who
calls
himself
a
Christian
.
For
though
an
Atheistical
Wretch
can
laugh
at
such
Caution
,
and
is
no
more
moved
at
the
Terrors
of
the
Lord
,
than
a
valiant
General
at
the
Troops
of
Almanzor
:
Yet
he
who
really
believes
that
there
is
a
God
;
and
who
is
likewise
convinced
,
that
this
just
and
powerful
God
will
bring
him
to
Judgment
;
doubtless
such
a
Person
will
have
very
different
Apprehensions
.
He
who
is
instructed
from
the
Holy
Scripture
;
That
our
God
is
the
God
of
Gods
,
and
Lord
of
Lords
.
A
great
God
Mighty
and
Terrible
.
That
He
ruleth
over
all
the
Kingdoms
of
the
Earth
;
in
whose
hands
there
is
Power
and
Might
,
so
that
none
is
able
to
withstand
him
.
He
is
Wise
in
Heart
,
and
Mighty
in
Strength
,
who
hath
hardned
himself
against
him
,
and
hath
prosper'd
?
The
only
True
and
Living
God
,
the
Everlasting
King
,
at
whose
Wrath
the
Earth
doth
tremble
,
and
the
Nations
are
not
able
to
abide
his
Indignation
.
At
whose
dreadful
appearance
,
the
Kings
of
the
Earth
,
and
the
Great
Men
,
and
the
Rich
Men
,
and
the
chief
Captains
,
and
the
Mighty
Men
shall
hide
themselves
in
the
Dens
,
and
in
the
Rocks
of
the
Mountains
:
Crying
to
the
Mountains
and
Rocks
;
Fall
on
us
and
hide
us
from
the
Face
of
him
that
sitteth
upon
the
Throne
,
and
from
the
Wrath
of
the
Lamb
.
For
the
great
Day
of
his
Wrath
is
come
,
and
who
shall
be
able
to
stand
?
For
our
God
is
a
Consuming
Fire
,
and
who
can
dwell
with
Everlasting
Burnings
?
I
say
,
He
who
is
thus
instructed
(
as
all
Christians
are
supposed
to
be
)
he
will
sensibly
be
affected
with
the
Admonition
of
our
Blessed
Saviour
;
Fear
him
,
which
after
he
hath
kill'd
,
hath
power
to
cast
into
Hell
;
yea
I
say
unto
you
,
Fear
him
.
't
is
a
known
instance
of
Worldly
Policy
;
To
take
heed
of
provoking
Kings
and
Princes
;
For
Kings
have
long
Hands
.
Why
are
you
not
therefore
much
more
cautious
,
not
to
affront
Almighty
God
,
whose
right
Hand
can
reach
you
where
ever
you
are
:
And
who
is
as
jealous
of
his
Honour
,
as
any
Earthly
Prince
can
be
.
Now
suppose
some
Contemptible
Varlet
,
should
have
the
Impudence
to
rush
into
the
Presence
of
a
King
;
and
should
there
to
his
face
call
him
a
Tyrant
,
and
a
Coward
and
bid
him
Hang
him
if
he
durst
.
Would
not
the
insolence
of
such
a
Fellow
find
a
speedy
Confutation
?
What
shall
we
then
think
of
those
,
who
not
only
Blaspheme
,
and
Pollute
the
great
Name
of
God
by
their
cursed
Oaths
;
but
even
Vilifie
him
to
his
●ace
:
whilst
in
a
most
daring
insulting
manner
,
they
invocate
that
dreadful
Majesty
,
to
Judge
and
to
Damn
them
.
God
Judge
me
.
God
Damn
me
.
What
amazing
astonishing
Language
is
this
?
Who
doth
not
tremble
,
even
but
to
repeat
it
?
Thus
to
challenge
the
Almighty
,
and
dare
him
to
do
his
worst
,
is
a
strange
Provocation
.
I
will
not
pretend
to
Confute
,
but
shall
rather
pitty
these
poor
Creatures
;
whilst
I
thus
calmly
Expostulate
with
them
.
You
call
upon
God
to
Judge
you
.
But
why
so
forward
and
pressing
?
Are
you
afraid
,
lest
God
should
forget
to
Judge
you
,
that
you
so
often
remind
him
of
it
Know
therefore
,
that
God
will
certainly
Judge
you
,
whether
you
call
upon
him
to
do
it
,
or
no
.
For
he
hath
appointed
a
day
in
which
he
will
judge
the
World
;
i.e.
the
whole
Race
of
Mankind
.
And
he
will
then
bring
you
to
Judgment
amongst
the
rest
.
't
is
not
your
Hectoring
and
your
Confidence
will
exempt
you
from
it
.
Behold
,
the
Lord
cometh
with
ten
Thousands
of
his
Saints
,
to
execute
Judgment
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deeds
,
which
they
have
ungodly
committed
,
and
of
all
their
hard
Speeches
,
which
ungodly
Sinners
have
spoken
against
him
,
Jude
14.15
.
All
those
proud
swelling
Words
,
those
blustring
Oaths
,
those
direful
Execrations
,
of
which
at
any
time
you
have
or
shall
be
guilty
:
All
these
,
without
a
serious
Repentance
,
must
then
very
sadly
be
accounted
for
.
Again
.
You
call
upon
God
to
Dama
you
;
But
what
a
strange
Surprizing
instance
of
Spiritual
Frenzy
is
this
?
Is
it
not
sufficient
that
God
shall
Judge
you
,
unless
he
likewise
Dama
you
?
Do
you
know
what
it
is
to
be
Damned
,
to
groan
under
the
Wrath
of
an
incensed
God
?
I
suppose
you
do
not
,
at
least
you
do
not
consider
it
:
Otherwise
that
sad
dismal
Word
,
would
make
you
Tremble
.
I
'le
therefore
in
Charity
,
remind
you
what
it
is
;
and
I
will
tell
you
from
his
Mouth
,
who
is
to
be
your
Judge
.
Depart
from
me
ye
Cursed
,
into
everlasting
Fire
,
prepared
for
the
Devil
and
his
Angels
.
Mat
.
25.41
.
This
it
is
to
be
damned
.
It
is
to
be
disowned
and
rejected
by
our
blessed
Saviour
;
and
by
a
sad
Sentence
of
Condemnation
,
to
be
thrown
into
a
Lake
of
Fire
,
amongst
the
Devils
and
Infernal
Fiends
;
those
implacable
Tormentors
.
Being
thus
faithfully
Admonished
;
Do
you
now
think
it
so
slight
a
thing
to
be
damned
?
Is
this
a
Word
to
be
so
Loudly
,
so
Triumphantly
pronounced
,
with
such
a
bold
and
insulting
Accent
?
Know
then
,
for
your
Conviction
,
that
as
brisk
and
daring
as
you
are
now
;
the
Sight
of
your
Judge
,
and
the
Terror
of
his
Appearance
,
will
soften
your
Cadence
,
and
change
your
Tone
.
You
will
not
then
huff
and
rant
,
and
look
big
;
but
even
cring
and
fawn
for
Mercy
;
and
in
the
most
submissive
posture
of
Suppliants
,
will
deprecate
that
damnation
,
which
now
you
are
not
afraid
to
challenge
and
demand
.
Take
heed
therefore
of
provoking
a
jealous
God
;
who
will
not
hold
him
guiltless
;
but
will
severely
punish
him
,
that
taketh
his
Name
in
vain
.
And
to
awaken
your
Caution
,
consider
the
force
and
severity
of
his
Punishment
.
Do
you
know
the
Power
of
his
Wrath
?
the
Strength
of
an
Omnipotent
Arm
?
Are
you
able
to
stand
in
his
sight
,
when
once
he
is
Angry
?
You
Swearers
pretend
indeed
to
be
Men
of
great
Assurance
and
Courage
.
But
let
me
tell
you
,
't
is
a
strange
Instance
of
Assurance
,
To
Challenge
your
▪
King
;
an
provoke
your
Judge
.
3.
Profane
Swearing
and
Cursing
is
Vain
and
Unprofitable
.
Indeed
all
Sin
,
even
that
which
is
most
gainful
and
advantagious
,
is
vain
and
unprofitable
,
as
it
relates
to
another
World
.
What
fruit
had
ye
then
in
those
Things
whereof
ye
are
now
ashamed
?
for
the
end
of
those
things
is
death
,
Rom.
6.21
.
i.e.
shame
and
death
are
the
noted
conclusion
of
a
vicious
extra●agant
Life
.
What
shall
it
profit
a
Man
,
if
he
shall
gain
the
whole
World
,
and
lose
his
own
Soul
?
Mark
8.36
.
i.e.
should
a
Man
expose
his
Soul
to
endless
Torment
;
upon
condition
,
that
he
might
enjoy
all
the
Pleasures
and
Satisfactions
,
which
this
World
can
afford
;
he
would
make
a
very
vain
and
When
therefore
I
affirm
,
Swearing
and
Cursing
to
be
vain
and
unprofitable
;
I
mean
it
is
such
in
respect
even
of
this
World
,
and
the
Concerns
of
this
present
Life
.
For
your
Conviction
,
I
am
to
remind
you
(
in
the
Words
of
St.
John
)
All
that
is
in
the
World
,
is
the
Lust
of
the
Flesh
,
the
Lust
of
the
Eyes
,
and
the
Pride
of
Life
.
1
John
2.16
.
i.e.
Whatever
a
Man
can
expect
,
or
desire
in
this
World
,
is
either
Honour
,
Riches
or
Pleasures
.
Now
Swearing
and
Cursing
,
are
very
vain
and
unprofitable
in
all
these
Instances
.
1.
As
to
Honour
.
The
truth
is
(
for
't
is
too
publick
to
be
denied
)
some
Honourable
Persons
are
guilty
of
this
Sin
.
But
yet
I
hope
I
shall
not
need
to
convince
them
;
That
this
Extravagance
of
the
Tongue
,
is
no
part
of
their
Atchievement
.
No
Man
ever
yet
had
a
Patent
given
him
;
or
was
Created
Noble
for
his
skill
in
Swearing
.
Nor
can
any
Reason
be
Suggested
,
how
he
should
pretend
to
deserve
it
on
this
account
;
Since
a
Porter
or
a
Carman
shall
outswear
a
Lord
.
And
indeed
this
Hectoring
Swearing
,
is
so
far
from
being
Honourable
,
or
so
much
as
Gentile
;
that
't
is
the
noted
Language
of
the
Tribe
that
wears
Liveries
.
Those
Modish
Heroes
;
who
Lace
their
Discourse
,
as
well
as
their
Robes
.
Methinks
therefore
a
Gentleman
,
who
values
himself
upon
his
Birth
and
Education
,
should
be
ashamed
of
such
a
sordid
and
levelling
Practice
.
2.
As
to
Riches
.
This
profane
Swearing
is
as
Unprofitable
,
as
it
is
Dishonourable
.
For
,
did
ever
any
Man
thus
raise
his
Fortunes
,
or
Swear
himself
into
an
Estate
?
Possibly
some
Infamous
Wretch
,
who
values
his
Soul
no
more
then
his
Ears
;
may
get
some
paultry
reward
,
for
nicking
the
Business
(
as
we
phrase
it
)
and
Clinching
a
Cause
.
But
this
is
not
the
present
Case
.
For
no
such
Purchase
is
to
be
gained
by
this
Rash
,
Hectoring
and
Occasional
Swearing
;
but
only
by
sol●mn
Judicial
Perjury
,
before
a
Court
of
Judicature
.
The
which
most
Vile
and
Abominable
Sin
of
Perjury
(
most
odious
to
God
,
and
destructive
to
Human
Society
)
cannot
now
Methodically
be
considered
:
But
will
more
pertinently
be
the
Subject
of
a
distinct
Discourse
.
3.
As
to
Pleasure
.
There
is
no
manner
of
Sensual
Delight
,
or
carnal
Satisfaction
,
such
Language
can
pretend
to
.
It
gratifies
no
Sense
.
It
one
well
expresseth
it
;
Were
I
an
Epicure
,
I
would
bate
Swearing
.
In
short
.
The
only
Honour
or
Profit
,
or
Pleasure
,
this
Hectoring
Swearing
can
boast
of
,
is
this
,
viz.
Publick
Shame
and
Infamy
;
Pecuniary
Mulcts
,
or
Corporal
Punishment
(
where
the
Laws
are
executed
)
in
this
World
;
And
Eternal
Damnation
,
without
Repentance
,
in
the
next
.
What
Excuses
then
can
be
pretended
,
for
so
Rude
and
Boysterous
,
so
Daring
and
Provoking
,
so
Vain
and
Unprofitable
a
Practice
,
as
this
Swearing
and
Cursing
?
1.
To
say
,
You
were
in
Passion
;
is
but
to
aggravate
your
Guilt
.
Because
you
are
affronted
by
your
Fellow-Creature
,
will
you
slie
in
the
Face
of
God
?
This
were
to
stab
your
Father
,
because
your
Enemy
hath
struck
you
.
2.
To
affirm
,
That
unless
you
Swear
you
cannot
other
wis
;
e
be
Believed
;
is
to
proclaim
your
own
Disgrace
.
Since
an
honest
Mans
Word
,
will
be
better
then
your
Oath
.
3.
If
the
loftiness
of
its
Sound
;
and
thence
the
graceful
Accent
and
loudness
of
an
Oath
shall
be
pretended
:
Know
then
't
is
the
very
Language
of
Hell
;
Where
will
be
noise
with
a
Witness
.
There
will
be
roaring
,
and
howling
,
and
cursing
to
all
Eternity
.
Consider
this
:
O
ye
Cursing
Swearers
,
and
be
Wise
in
time
.
Take
heed
to
your
Ways
,
that
you
offend
not
with
your
Tongue
.
If
for
every
idle
Word
that
Men
shall
speak
,
then
doubtless
for
every
profane
Oath
,
they
shall
give
account
thereof
in
the
Day
of
Judgment
.
For
by
thy
Words
,
thou
shalt
be
justified
,
and
by
the
Words
,
thou
shalt
be
Condemned
.
Pray
therefore
with
David
.
Set
a
Watch
,
O
Lord
,
before
my
Mouth
,
and
keep
the
Door
of
my
Lips
.
FINIS