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First Sermon of Repentance. Except ye repent, ye shall all likewise perish, Luke 13. 3. IF Lucifer with all his proud and obstinate Companions;
First Sermon of Repentance. Except you Repent, you shall all likewise perish, Lycia 13. 3. IF Lucifer with all his proud and obstinate Sodales;
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if Dives, Judas, and many other wicked Men were cast into Hell, and did all likewise perish;
if Dives, Judas, and many other wicked Men were cast into Hell, and did all likewise perish;
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it is because they did not repent of their Sins.
it is Because they did not Repent of their Sins.
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But there is this difference between Angels and Men, that though God, according to all Divines, did not grant the grace of Repentance to the former,
But there is this difference between Angels and Men, that though God, according to all Divines, did not grant the grace of Repentance to the former,
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yet he did not refuse it to the latter:
yet he did not refuse it to the latter:
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For, speaking concerning Man, he saith, Ezechiel 18. 32. I will not the death of a Sinner,
For, speaking Concerning Man, he Says, Ezechiel 18. 32. I will not the death of a Sinner,
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but that he turn and live. Repentance is called by St. Austin a second Plank after Shipwrack.but that he turn and live. Repentance is called by Saint Austin a second Plank After Shipwreck.
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For, when Men have made Ship-wrack, to lay hold on a Plank, is their only remedy;
For, when Men have made Shipwreck, to lay hold on a Plank, is their only remedy;
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so, when in the vast Ocean of this World, they are lost by Sin, the only remedy left them, that they may not eternally perish, is Repentance.
so, when in the vast Ocean of this World, they Are lost by since, the only remedy left them, that they may not eternally perish, is Repentance.
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If I begin to Preach unto you this excellent Virtue, ye are not to wonder at me,
If I begin to Preach unto you this excellent Virtue, you Are not to wonder At me,
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for I do nothing but what St. John the Baptist, Jesus Christ, the Apostles, and Holy Prophets, have done,
for I do nothing but what Saint John the Baptist, jesus christ, the Apostles, and Holy prophets, have done,
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when they began to Preach and convert Sinners.
when they began to Preach and convert Sinners.
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Repent ye, for the Kingdom of Heaven is at hand, said Jesus Christ in his First Sermon; repent you, for the Kingdom of Heaven is At hand, said jesus christ in his First Sermon;
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and in the words of my Text he speaks thus, except ye repent, ye shall all likewise perish.
and in the words of my Text he speaks thus, except you Repent, you shall all likewise perish.
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By these words ye shall see the necessity and utility of Repentance; but because it is hard to Men, first I will shew you its difficulty.
By these words you shall see the necessity and utility of Repentance; but Because it is hard to Men, First I will show you its difficulty.
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That Repentance is hard, will be the first part of my discourse;
That Repentance is hard, will be the First part of my discourse;
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that it is necessary, will be the second, and that it is very useful, will be the third.
that it is necessary, will be the second, and that it is very useful, will be the third.
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1. Part. I must confess that Repentance is very hard;
1. Part. I must confess that Repentance is very hard;
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the Latin word Poenitentia does evidently shew it, for it means nothing but pain and grief.
the Latin word Penitence does evidently show it, for it means nothing but pain and grief.
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Indeed there is nothing in this World more difficult to Men than Repentance, whether we consider it in respect of the Creator,
Indeed there is nothing in this World more difficult to Men than Repentance, whither we Consider it in respect of the Creator,
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or in respect of the Creature.
or in respect of the Creature.
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If we consider it in respect of the Creator, God must, without forcing our wills, make a change in our minds and Hearts.
If we Consider it in respect of the Creator, God must, without forcing our wills, make a change in our minds and Hearts.
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He must change the mind and heart of him, that feeds an Inclination for revenge. Love must take the place of hatred;
He must change the mind and heart of him, that feeds an Inclination for revenge. Love must take the place of hatred;
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meekness and clemency that of bitterness and cruelty.
meekness and clemency that of bitterness and cruelty.
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God must, without destroying the free will of Man, work so in his mind and heart,
God must, without destroying the free will of Man, work so in his mind and heart,
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as to make him forsake and renounce the Object, which he loves best, and without which he cannot live.
as to make him forsake and renounce the Object, which he loves best, and without which he cannot live.
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This is harder to God (if I may speak so) than to create Heaven and Earth.
This is harder to God (if I may speak so) than to create Heaven and Earth.
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For, when God would create all the things that are in this World, he only said, let there be such a thing, and presently it was created.
For, when God would create all the things that Are in this World, he only said, let there be such a thing, and presently it was created.
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But when he will convert a Sinner, and will have him to forsake his wickedness, what resistance and opposition does he not find, notwithstanding the different means he makes use of.
But when he will convert a Sinner, and will have him to forsake his wickedness, what resistance and opposition does he not find, notwithstanding the different means he makes use of.
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For Oftentimes God, willing to induce a Sinner to repent of his sins, cherishes him as a Nurse does her Young sucking Child,
For Oftentimes God, willing to induce a Sinner to Repent of his Sins, Cherishes him as a Nurse does her Young sucking Child,
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and as a good Husband his Faithful Wife. Sometimes he threatens him, as a careful Father threatens his disobedient Son;
and as a good Husband his Faithful Wife. Sometime he threatens him, as a careful Father threatens his disobedient Son;
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as a good Master his unruled Servant; and as a just Judge his guilty Prisoner. And yet his cherishings and threatnings do very often prove vain and unprofitable.
as a good Master his unruled Servant; and as a just Judge his guilty Prisoner. And yet his cherishings and threatenings do very often prove vain and unprofitable.
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The sinner remains in his Crimes, and will not repent of them.
The sinner remains in his Crimes, and will not Repent of them.
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God, according to his ordinary way in the Conversion of a Sinner, must give him a preventing Grace, and afterwards an assisting one;
God, according to his ordinary Way in the Conversion of a Sinner, must give him a preventing Grace, and afterwards an assisting one;
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and though these two Graces be sufficient for a true and sincere Conversion, yet to pass from Power to Act, he must needs give him another Grace, which is called effectual.
and though these two Graces be sufficient for a true and sincere Conversion, yet to pass from Power to Act, he must needs give him Another Grace, which is called effectual.
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This is the difficulty of Repentance considered in respect of God our Creator.
This is the difficulty of Repentance considered in respect of God our Creator.
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But it is more hard and difficult, if we consider it in respect of the Creature.
But it is more hard and difficult, if we Consider it in respect of the Creature.
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For a Man, who got a great store of Goods by an Unjust way, is bound to restore them wholly to him they belong to;
For a Man, who god a great store of Goods by an Unjust Way, is bound to restore them wholly to him they belong to;
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for, as saith St. Austin, Non remittitur Peccatum, nisi restituatur, ablatum.
for, as Says Saint Austin, Non remittitur Peccatum, nisi restituatur, ablatum.
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A Sensual and Carnal Man, who wholly devoted himself to worldly Delights and Pleasures, is obliged to forsake them for ever.
A Sensual and Carnal Man, who wholly devoted himself to worldly Delights and Pleasures, is obliged to forsake them for ever.
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What Pain, and what Difficulty does he not find, when he takes resolution to leave them? And this Difficulty is the greater,
What Pain, and what Difficulty does he not find, when he Takes resolution to leave them? And this Difficulty is the greater,
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if he be an old Sinner, and got a bad Custom.
if he be an old Sinner, and god a bad Custom.
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For, can the Ethiopian change his Skin, saith the Prophet Jeremiah, or the Leopard his Spots,
For, can the Ethiopian change his Skin, Says the Prophet Jeremiah, or the Leopard his Spots,
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then may ye also do good, that are accustomed to do evil, 13. 23. We see that every day by our own experience, especially if a Man be accustomed either to Drunkenness or Impurity.then may you also do good, that Are accustomed to do evil, 13. 23. We see that every day by our own experience, especially if a Man be accustomed either to drunkenness or Impurity.
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For then he will find a great difficulty to subdue and forsake his filthy and dishonest Passion.
For then he will find a great difficulty to subdue and forsake his filthy and dishonest Passion.
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If Grace invites him to abandon his Sins, and truly Repent of them, Nature presently opposes it self,
If Grace invites him to abandon his Sins, and truly repent of them, Nature presently opposes it self,
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and gives him a quite contrary Mind. There is a Fight in that Man between Nature and Grace.
and gives him a quite contrary Mind. There is a Fight in that Man between Nature and Grace.
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And to speak otherwise, there are two Men in that Man;
And to speak otherwise, there Are two Men in that Man;
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the Man of Grace, and the Man of Sin. The Man of Grace is willing to forsake his Sins,
the Man of Grace, and the Man of Sin. The Man of Grace is willing to forsake his Sins,
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and Repent of them, and the Man of Sin is unwilling.
and repent of them, and the Man of since is unwilling.
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The Man of Grace speaks thus, these many Years I have committed Sins, I must now forsake them, with all the guilty Pleasures of this World,
The Man of Grace speaks thus, these many years I have committed Sins, I must now forsake them, with all the guilty Pleasures of this World,
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and I must wholly consecrate my self unto God. And the Man of Sin saith, what!
and I must wholly consecrate my self unto God. And the Man of since Says, what!
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wilt thou forsake those Delights, Pleasures, Sports and Recreations, which so many Men sigh after,
wilt thou forsake those Delights, Pleasures, Sports and Recreations, which so many Men sighs After,
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and with so great a Passion, as if their soveraign Happiness were truly consisting in them? The Man of Grace saith, come, I will Repent;
and with so great a Passion, as if their sovereign Happiness were truly consisting in them? The Man of Grace Says, come, I will repent;
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and the Man of Sin replies, not yet, not now, stay a little longer I pray thee.
and the Man of since replies, not yet, not now, stay a little longer I pray thee.
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To make it short, there is a wonderful Battel in this poor Man's Heart and Mind.
To make it short, there is a wondered Battle in this poor Man's Heart and Mind.
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I look upon him as upon a Ship in a great and furious Storm:
I look upon him as upon a Ship in a great and furious Storm:
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For as this Ship by the violence of Waves, goes sometimes as high as the Clouds,
For as this Ship by the violence of Waves, Goes sometime as high as the Clouds,
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and presently seems to go down into the bottom of the Sea;
and presently seems to go down into the bottom of the Sea;
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so this Man Ascends into Heaven by Grace, and Descends into Hell by Sin. What strange Fight do we see in this poor and miserable Creature? What difficulty does he not find,
so this Man Ascends into Heaven by Grace, and Descends into Hell by Sin. What strange Fight do we see in this poor and miserable Creature? What difficulty does he not find,
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when he is willing to forsake his Sins? And when he delays from day to day, that Difficulty encreases, for two Reasons.
when he is willing to forsake his Sins? And when he delays from day to day, that Difficulty increases, for two Reasons.
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The first is taken from Grace, and the Second from Sin. The Reason taken from Grace is, that being necessary to forsake Sins, it goes away,
The First is taken from Grace, and the Second from Sin. The Reason taken from Grace is, that being necessary to forsake Sins, it Goes away,
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and forsakes the Creature, that is delaying from day to day.
and forsakes the Creature, that is delaying from day to day.
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The other Reason taken from Sin, is because it is compared unto a young Tree, which grows every Month stronger and stronger,
The other Reason taken from since, is Because it is compared unto a young Tree, which grows every Monn Stronger and Stronger,
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and is hardly pluck'd out, if we let it grow several Years.
and is hardly plucked out, if we let it grow several years.
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For it is easie to a Hedge-hog to thrust out her Youngs before their Bristles be grown strong;
For it is easy to a Hedgehog to thrust out her Youngs before their Bristles be grown strong;
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but if she stays too long, she shall rather die, then expel them out of their Hole.
but if she stays too long, she shall rather die, then expel them out of their Hold.
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Sin is like unto a Hedge-hog;
since is like unto a Hedgehog;
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for it is easie to cast it out of our Hearts, when it is Young, I mean in its beginning;
for it is easy to cast it out of our Hearts, when it is Young, I mean in its beginning;
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but if we stay too long, what difficulty shall we not find to pluck it out of them? Such as the Ethiopian in changing his Skin, and the Leopard his Spots.
but if we stay too long, what difficulty shall we not find to pluck it out of them? Such as the Ethiopian in changing his Skin, and the Leopard his Spots.
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Wherefore we must confess, that Repentance is hard and difficult to Men, whether considered in respect of the Creator,
Wherefore we must confess, that Repentance is hard and difficult to Men, whither considered in respect of the Creator,
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or in respect of the Creature. Nevertheless it is necessary, unless we will all perish. And this I am going to shew you in the second part of my Discourse.
or in respect of the Creature. Nevertheless it is necessary, unless we will all perish. And this I am going to show you in the second part of my Discourse.
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2. Part. This Man, who was sent from God, to bear witness of the Light, that all Men through him might believe;
2. Part. This Man, who was sent from God, to bear witness of the Light, that all Men through him might believe;
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this Man, I mean St. John the Baptist, began his Sermons by this necessary Virtue.
this Man, I mean Saint John the Baptist, began his Sermons by this necessary Virtue.
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And when Jesus Christ began to Preach, he began with these Words, Repent ye, for the kingdom of heaven is at hand.
And when jesus christ began to Preach, he began with these Words, repent you, for the Kingdom of heaven is At hand.
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These two Examples would be sufficient to convince us of the necessity of Repentance.
These two Examples would be sufficient to convince us of the necessity of Repentance.
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But that I may remove all Doubts from your Minds, I will prove that we are obliged to Repent of our Sins, for two Reasons.
But that I may remove all Doubts from your Minds, I will prove that we Are obliged to repent of our Sins, for two Reasons.
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First, because we have offended God, who is our Father; and secondly, because if we do not Repent, we shall all be unhappy for ever.
First, Because we have offended God, who is our Father; and secondly, Because if we do not repent, we shall all be unhappy for ever.
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That God is our Father, all Christians do acknowledge this Truth;
That God is our Father, all Christians do acknowledge this Truth;
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for, as often as they say the Lord's Prayer, they confess God to be their Father.
for, as often as they say the Lord's Prayer, they confess God to be their Father.
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Yes certainly God is our Father, since he made and Created us: And to speak properly, he only is our Father.
Yes Certainly God is our Father, since he made and Created us: And to speak properly, he only is our Father.
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Call no man Father on earth, for one is your Father, which is in Heaven, Matth. 23. 9. He is more properly our Father,Call no man Father on earth, for one is your Father, which is in Heaven, Matthew 23. 9. He is more properly our Father,
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than those that brought us into the World;
than those that brought us into the World;
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because he not only concurs with them in the Production of our Bodies, but also because he alone Created our Souls,
Because he not only concurs with them in the Production of our Bodies, but also Because he alone Created our Souls,
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and makes us partakers of his holy Grace, whereby we become his Children.
and makes us partakers of his holy Grace, whereby we become his Children.
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If then it be true, that God is our Father, likewise it is certain we have Sinned against him two different ways;
If then it be true, that God is our Father, likewise it is certain we have Sinned against him two different ways;
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positively, when we have done those things, which we ought not to have done; and negatively, when we have left undone those things which we ought to have done.positively, when we have done those things, which we ought not to have done; and negatively, when we have left undone those things which we ought to have done.
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We have offended him in our Hearts, in our Understandings, by our Tongues, by our Hands, Feet, Ears and Eyes.
We have offended him in our Hearts, in our Understandings, by our Tongues, by our Hands, Feet, Ears and Eyes.
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In our Hearts and Understandings we have sinned against God, as often as we have thought and desired any thing contrary to his holy Commandments.
In our Hearts and Understandings we have sinned against God, as often as we have Thought and desired any thing contrary to his holy commandments.
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With our Tongues we have offended him, as many times as we took his Name in vain,
With our Tongues we have offended him, as many times as we took his Name in vain,
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or spake ill Words, or were Slanderers, or false Witnesses against our Neigh - Neighbours.
or spoke ill Words, or were Slanderers, or false Witnesses against our Neigh - Neighbours.
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With our Hands, as often as we did strike any body, or Rob him of his Goods.
With our Hands, as often as we did strike any body, or Rob him of his Goods.
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With our Feet, when we went into those places, which we knew to be to us an occasion of Sin. With our Ears,
With our Feet, when we went into those places, which we knew to be to us an occasion of Sin. With our Ears,
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when we took delight in hearing impure and obscene Words.
when we took delight in hearing impure and obscene Words.
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And with our Eyes, as often as we did read bad Books, and look upon a Woman to Lust after her.
And with our Eyes, as often as we did read bad Books, and look upon a Woman to Lust After her.
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Seeing then we have so many ways sinned against God, who is our Father, I think it is very reasonable we should Repent.
Seeing then we have so many ways sinned against God, who is our Father, I think it is very reasonable we should repent.
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And, if to Repent is nothing but to weep for our Sins, and commit them no more, are we not obliged to it,
And, if to repent is nothing but to weep for our Sins, and commit them no more, Are we not obliged to it,
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since we have sinned against him? How cruel it is, saith St. Austin, to offend such a Father,
since we have sinned against him? How cruel it is, Says Saint Austin, to offend such a Father,
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and willingly commit any thing against his Commandments! We did fall into such a Cruelty, as often as we have sinned against him.and willingly commit any thing against his commandments! We did fallen into such a Cruelty, as often as we have sinned against him.
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It is then very necessary we should Repent. Therefore let us weep for our Sins, and commit them no more.
It is then very necessary we should repent. Therefore let us weep for our Sins, and commit them no more.
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Let us begin to day, at this very hour and moment, and continue all the days of our Lives. Let us beg him Forgiveness;
Let us begin to day, At this very hour and moment, and continue all the days of our Lives. Let us beg him Forgiveness;
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and kneeling with a contrite Heart, let us say as the prodigal Child, Father I have sinned against heaven,
and kneeling with a contrite Heart, let us say as the prodigal Child, Father I have sinned against heaven,
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and before thee, and am no more worthy to be called thy son. and before thee, and am no more worthy to be called thy son.
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Let us imitate, David, St. Peter, and Mary Magdalen: They have Sinned, but they have Repented.
Let us imitate, David, Saint Peter, and Marry Magdalen: They have Sinned, but they have Repented.
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They bitterly wept for their Trespasses, and committed them no more. We have followed them in their Sins, let us follow them also in their Repentance.
They bitterly wept for their Trespasses, and committed them no more. We have followed them in their Sins, let us follow them also in their Repentance.
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We are obliged to't, seeing we have offended God, who is our Father.
We Are obliged to't, seeing we have offended God, who is our Father.
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The second Reason why we are obliged to Repent, is because if we do not, we shall certainly be unhappy for ever.
The second Reason why we Are obliged to repent, is Because if we do not, we shall Certainly be unhappy for ever.
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He that is cast into an eternal Fire, is Miserable and Unhappy for ever, seeing he endures there exceeding immoderate Torments.
He that is cast into an Eternal Fire, is Miserable and Unhappy for ever, seeing he endures there exceeding immoderate Torments.
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For he undergoes two sorts of Pains, one Privative, and the other Positive. 1. Privative, because in that burning Prison he is deprived from the sight of God, who is infinitely beautiful, good, perfect,
For he undergoes two sorts of Pains, one Privative, and the other Positive. 1. Privative, Because in that burning Prison he is deprived from the sighed of God, who is infinitely beautiful, good, perfect,
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and consequently infinitely worthy to be loved;
and consequently infinitely worthy to be loved;
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and put out of the Company of Jesus Christ, of the Angels, and all blessed Souls;
and put out of the Company of jesus christ, of the Angels, and all blessed Souls;
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thereby losing all the Delights, Treasures and Honours which are found in the Kingdom of Heaven.
thereby losing all the Delights, Treasures and Honours which Are found in the Kingdom of Heaven.
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2. Positive, Because he that is in that fiery Prison, is always full of Sorrow, Fury, Grief and Despair, being detained in a place of Tears, Sighs, Groanings, gnashing of Teeth,
2. Positive, Because he that is in that fiery Prison, is always full of Sorrow, Fury, Grief and Despair, being detained in a place of Tears, Sighs, Groanings, gnashing of Teeth,
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and innumerable other Torments, which no Tongue can express.
and innumerable other Torments, which no Tongue can express.
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Therefore if he, that is in an eternal Fire, wherein he is suffering all these positive and privative torments, which I have just now described unto you, be unhappy and miserable for ever;
Therefore if he, that is in an Eternal Fire, wherein he is suffering all these positive and privative torments, which I have just now described unto you, be unhappy and miserable for ever;
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it is certain, we shall be so, unless we repent.
it is certain, we shall be so, unless we Repent.
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For except ye repent, saith Jesus Christ in the words of my Text, ye shall all likewise perish.
For except you Repent, Says jesus christ in the words of my Text, you shall all likewise perish.
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We may believe Jesus Christ, the axe, saith he, is laid unto the root of the Trees;
We may believe jesus christ, the axe, Says he, is laid unto the root of the Trees;
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therefore every Tree, which brings not forth good fruit, is hewen down, and cast into the fire; Therefore every Tree, which brings not forth good fruit, is hewn down, and cast into the fire;
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yes certainly, except we repent, we shall not escape these eternally burning Prisons; we shall undergo all the Torments contained therein;
yes Certainly, except we Repent, we shall not escape these eternally burning Prisons; we shall undergo all the Torments contained therein;
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we shall be unfortunate, and all perish for ever.
we shall be unfortunate, and all perish for ever.
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For, since God did not forgive his Angels, and did cast into Hell the Inhabitants of Sodom and Gomorrah, with Dives, Judas, and several others,
For, since God did not forgive his Angels, and did cast into Hell the Inhabitants of Sodom and Gomorrah, with Dives, Judas, and several Others,
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because they would not forsake their Sins; let us be certain, if we do not repent, we shall receive alike punishment;
Because they would not forsake their Sins; let us be certain, if we do not Repent, we shall receive alike punishment;
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we must either burn or repent, saith St. Austin, and except ye repent, saith Jesus Christ, ye shall all likewise perish. we must either burn or Repent, Says Saint Austin, and except you Repent, Says jesus christ, you shall all likewise perish.
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Are we then willing to escape these eternally tormenting Flames? have we a desire that our Sins should not be punish'd of God? we must needs punish them our selves,
are we then willing to escape these eternally tormenting Flames? have we a desire that our Sins should not be punished of God? we must needs Punish them our selves,
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whilst we live in this World.
while we live in this World.
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Wilt thou not have God to punish thy sins? saith St. Austin, punish them thy self; Wilt thou not have God to Punish thy Sins? Says Saint Austin, Punish them thy self;
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for every iniquity either great or small, is to be punisht either by repenting Man, or by a revenging God. for every iniquity either great or small, is to be punished either by repenting Man, or by a revenging God.
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And that we may be the more inclined to repent, let us see its utility; this is the third part of my Discourse.
And that we may be the more inclined to Repent, let us see its utility; this is the third part of my Discourse.
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3. Part. Repentance is useful. 1. Because it blots out all our Sins. 2. Because thereby we obtain the Grace of God.
3. Part. Repentance is useful. 1. Because it blots out all our Sins. 2. Because thereby we obtain the Grace of God.
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And, 3. Because therein consists the Salvation of all Men. Before I make it appear unto you, that Repentance blots out all our Sins;
And, 3. Because therein consists the Salvation of all Men. Before I make it appear unto you, that Repentance blots out all our Sins;
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ye must know, that Sin is hurtful for three special Effects. 1. Because it kills our Souls.
you must know, that since is hurtful for three special Effects. 1. Because it kills our Souls.
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The Soul, saith Ezekiel, that sinneth, it shall die, 18. 4. But how can Sin kill our Soul,The Soul, Says Ezekielem, that Sinneth, it shall die, 18. 4. But how can since kill our Soul,
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since it is immortal? The reason is, because there is a double life in our Soul; one natural, and another supernatural.
since it is immortal? The reason is, Because there is a double life in our Soul; one natural, and Another supernatural.
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As for the former life, our Soul does not lose it by Sin; but as for the latter, which is more excellent than the other;
As for the former life, our Soul does not loose it by since; but as for the latter, which is more excellent than the other;
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and without which natural life is nothing but sorrow, misery, trouble and grief, Sin kills it.
and without which natural life is nothing but sorrow, misery, trouble and grief, since kills it.
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The Soul, that sinneth, it shall die. Secondly, Sin is hurtful, because thereby we lose infinite Riches both of Body and Soul;The Soul, that Sinneth, it shall die. Secondly, since is hurtful, Because thereby we loose infinite Riches both of Body and Soul;
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we lose saith Laurence Justinian in his Sermon concerning St. John the Evangelist, the Whiteness of Innocency, the Gown of Immortality, the Purity of the Soul, the sweetness and delight of Contemplation, the liberty of Spirit, the Kingdom of Heaven, the Society of Angels, and the Love of God.
we loose Says Laurence Justinian in his Sermon Concerning Saint John the Evangelist, the Whiteness of Innocency, the Gown of Immortality, the Purity of the Soul, the sweetness and delight of Contemplation, the liberty of Spirit, the Kingdom of Heaven, the Society of Angels, and the Love of God.
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Thirdly, Sin is hurtful, because he that Sinneth, from the Child of God becomes the Child of the Devil.Thirdly, since is hurtful, Because he that Sinneth, from the Child of God becomes the Child of the devil.
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He that commits Sin, saith St. John, is of the Devil, for the Devil sinneth from the beginning, 1 John 3. 8.He that commits since, Says Saint John, is of the devil, for the devil Sinneth from the beginning, 1 John 3. 8.
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If Sin be so hurtful, as I have made it appear, Repentance must needs be very advantageous, seeing it blots out all our Sins.
If since be so hurtful, as I have made it appear, Repentance must needs be very advantageous, seeing it blots out all our Sins.
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This Truth is evident by these Words, Repent ye, and be converted, that your sins may •e blotted out, Acts 3. 9. For as the Sun expells Darkness,
This Truth is evident by these Words, repent you, and be converted, that your Sins may •e blotted out, Acts 3. 9. For as the Sun expels Darkness,
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because of the essential Opposition they have one with another; likewise Repentance expells Sins.
Because of the essential Opposition they have one with Another; likewise Repentance expels Sins.
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It is like unto that Pool, whereof it is spoken in the Fifth Chapter of St. John, which whosoever first, after the troubling of the Water, stepped in, was made whole of whatsoever Disease he had.
It is like unto that Pool, whereof it is spoken in the Fifth Chapter of Saint John, which whosoever First, After the troubling of the Water, stepped in, was made Whole of whatsoever Disease he had.
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Witness David and Mary Magdalen. David did commit both Adultery and Murther. He killed Uriah with the Sword, and took away his Wife.
Witness David and Marry Magdalen. David did commit both Adultery and Murder. He killed Uriah with the Sword, and took away his Wife.
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He Repented of his Sins, he begged Pardon unto God, and said, I have sinned against the Lord, 2 Sam. 13. 12. And what then? his Sins were blotted out, the Lord did forgive him.
He Repented of his Sins, he begged Pardon unto God, and said, I have sinned against the Lord, 2 Sam. 13. 12. And what then? his Sins were blotted out, the Lord did forgive him.
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Mary Magdalene, whose Sins were many, and out of whom went seven Devils, Luke 1. She Repented of her Sins;Marry Magdalene, whose Sins were many, and out of whom went seven Devils, Lycia 1. She Repented of her Sins;
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for when she knew, that Jesus sat at Meat in the Pharisees House, brought an Alabaster Box of Oyntment,
for when she knew, that jesus sat At Meat in the Pharisees House, brought an Alabaster Box of Ointment,
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and stood at his Feet with Tears, and did wipe them with the Hairs of her Head,
and stood At his Feet with Tears, and did wipe them with the Hairs of her Head,
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and kissed his Feet and Anointed them.
and kissed his Feet and Anointed them.
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And what did happen unto her? She heard Christ saying, thy Sins, which are many, are forgiven.
And what did happen unto her? She herd christ saying, thy Sins, which Are many, Are forgiven.
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What happened to David and Mary Magdalen, will certainly befall us, if we do imitate them in their Repentance.
What happened to David and Marry Magdalen, will Certainly befall us, if we do imitate them in their Repentance.
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Though your Sins be as Scarlet, saith the Prophet Isaiah, they shall be as white as Snow; Though your Sins be as Scarlet, Says the Prophet Isaiah, they shall be as white as Snow;
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though they be red like Crimson, they shall be as white as wool. Secondly, Repentance is useful, because thereby we obtain the Grace of God.though they be read like Crimson, they shall be as white as wool. Secondly, Repentance is useful, Because thereby we obtain the Grace of God.
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Indeed there is nothing more advantageous to Man than God's Grace. For thereby we are made the Children of God, not by Nature, but by Adoption.
Indeed there is nothing more advantageous to Man than God's Grace. For thereby we Are made the Children of God, not by Nature, but by Adoption.
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Thereby we are made Heirs of God, and Joint-Heirs with Christ, Rom. 8. 17. And thereby we are made Partakers of all the Treasures and Riches, which are found in the Kingdom of Heaven.
Thereby we Are made Heirs of God, and Joint heirs with christ, Rom. 8. 17. And thereby we Are made Partakers of all the Treasures and Riches, which Are found in the Kingdom of Heaven.
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It is then certain, that by Repentance we obtain the Grace of God. For according to all Divines, it is a Motion from Sin unto Grace.
It is then certain, that by Repentance we obtain the Grace of God. For according to all Divines, it is a Motion from since unto Grace.
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In a Motion there are two ways, the way, whence we depart, and that, which we go to.
In a Motion there Are two ways, the Way, whence we depart, and that, which we go to.
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The way, whence we depart, and which we forsake, is Sin; and that which we go to, and which we obtain, is Grace.
The Way, whence we depart, and which we forsake, is since; and that which we go to, and which we obtain, is Grace.
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The Publican, whom it is spoken of in St. Luke 18. 3. Does verifie the Truth of my Proposition.
The Publican, whom it is spoken of in Saint Lycia 18. 3. Does verify the Truth of my Proposition.
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He comes unjust into the Temple, and standing afar off, would not lift up so much as his Eyes unto Heaven,
He comes unjust into the Temple, and standing afar off, would not lift up so much as his Eyes unto Heaven,
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but smote upon his Breast, saying God be merciful unto me a Sinner; and he obtained Grace, for he went down to his House justified.
but smote upon his Breast, saying God be merciful unto me a Sinner; and he obtained Grace, for he went down to his House justified.
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Is any one of us a Swearer, or Drunkard, Slanderer, Proud, or given to any other Vice? He has lost the Grace of God.
Is any one of us a Swearer, or Drunkard, Slanderer, Proud, or given to any other Vice? He has lost the Grace of God.
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Is he willing to recover it? Let him humble himself before God; let him fall upon his Knees;
Is he willing to recover it? Let him humble himself before God; let him fallen upon his Knees;
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let him sigh, weep, confess his Sins, Repent of them, and like the Publican, let him smite upon his Breast,
let him sighs, weep, confess his Sins, repent of them, and like the Publican, let him smite upon his Breast,
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and say, God be merciful to me a Sinner; and then he will recover the Grace of God, and go into his Cabine justified.
and say, God be merciful to me a Sinner; and then he will recover the Grace of God, and go into his Cabin justified.
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Thirdly, Repentance is useful, because therein consists the Salvation of all Men. Man was lost twice.Thirdly, Repentance is useful, Because therein consists the Salvation of all Men. Man was lost twice.
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First, by the original Sin, which is nothing but the Crime of Adam, and called ours,
First, by the original since, which is nothing but the Crime of Adam, and called ours,
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because our Will was inclosed in his.
Because our Will was enclosed in his.
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Secondly, by personal or actual Sin, so called, because it was committed by our own Will.
Secondly, by personal or actual since, so called, Because it was committed by our own Will.
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The Sacrament of Baptism, according to the common opinion, was ordered by Jesus Christ to save Mankind from that first Ship-wrack;
The Sacrament of Baptism, according to the Common opinion, was ordered by jesus christ to save Mankind from that First Shipwreck;
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and Repentance was Established by God to save them from the second.
and Repentance was Established by God to save them from the second.
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Therefore it is called the second plank after Ship-wrack, and for that Reason therein consists the Salvation of all Men.
Therefore it is called the second plank After Shipwreck, and for that Reason therein consists the Salvation of all Men.
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Certainly we cannot hope to be Saved without that most excellent and necessary Virtue.
Certainly we cannot hope to be Saved without that most excellent and necessary Virtue.
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If all the Angels and Saints in Heaven would pray for the Salvation of an unrepenting Soul, their Prayers would be vain, and without any good Effect.
If all the Angels and Saints in Heaven would pray for the Salvation of an unrepenting Soul, their Prayers would be vain, and without any good Effect.
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And Jesus Christ himself, saith Thomas Aquinas, cannot make happy, and save an unrepenting Soul, ut sic, that is, whilst she remains in Sin;
And jesus christ himself, Says Thomas Aquinas, cannot make happy, and save an unrepenting Soul, ut sic, that is, while she remains in since;
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for there is a contradiction between to be happy and remain in Sin; between to be saved, and to be unrepenting;
for there is a contradiction between to be happy and remain in since; between to be saved, and to be unrepenting;
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Except ye repent, ye shall all likewise perish. Except you Repent, you shall all likewise perish.
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Therefore by a contrary consequence, if ye repent, ye shall be saved, and therefore in a true and sincere Repentance consists the Salvation of all Men. Dear Friends! have mercy upon your Souls;
Therefore by a contrary consequence, if you Repent, you shall be saved, and Therefore in a true and sincere Repentance consists the Salvation of all Men. Dear Friends! have mercy upon your Souls;
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be careful to preserve them, for they are infinitely more to be valued than all the things in the World besides,
be careful to preserve them, for they Are infinitely more to be valued than all the things in the World beside,
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because they are made after the Image of God.
Because they Are made After the Image of God.
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For it was God, that breathed into Man the Breath of Life, as ye may read in the 2. Ch. of Genesis. Now God being of the greatest excellency, the more any thing is like him, the more it is to be valued.
For it was God, that breathed into Man the Breath of Life, as you may read in the 2. Christ of Genesis. Now God being of the greatest excellency, the more any thing is like him, the more it is to be valued.
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But it is certain, that no Creature upon Earth is at all like God but the Soul of Man,
But it is certain, that no Creature upon Earth is At all like God but the Soul of Man,
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and therefore nothing ought to have so much of your care.
and Therefore nothing ought to have so much of your care.
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As for your Bodies, ye ought to imploy them for His Majesty's Service, for the defence of your Country,
As for your Bodies, you ought to employ them for His Majesty's Service, for the defence of your Country,
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for the maintainance of your Wives and Children, for the Glory of your Nation, and for the preservation of your Properties and Liberties,
for the maintenance of your Wives and Children, for the Glory of your nation, and for the preservation of your Properties and Liberties,
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and especially of your Religion, which ought to be dearer to you than your Lives;
and especially of your Religion, which ought to be Dearer to you than your Lives;
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ye ought not to be afraid to be wounded, nor even to be killed, for it is appointed to all men once to die, and there is nothing more glorious than to die for these aforesaid considerations.
you ought not to be afraid to be wounded, nor even to be killed, for it is appointed to all men once to die, and there is nothing more glorious than to die for these aforesaid considerations.
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Horatius, Scevola, and several others brave and generous Men, so much renowned in the Roman History, did willingly give their Lives for the Service of their Princes,Horatius, Scevola, and several Others brave and generous Men, so much renowned in the Roman History, did willingly give their Lives for the Service of their Princes,
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and for the preservation of their Country.
and for the preservation of their Country.
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I speak only of your Souls, and of the great care ye are to take of them,
I speak only of your Souls, and of the great care you Are to take of them,
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for if ye once lose them, they are lost for ever.
for if you once loose them, they Are lost for ever.
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If ye had two Souls, in losing one, ye could save the other, but ye have but one,
If you had two Souls, in losing one, you could save the other, but you have but one,
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and if ye be so unhappy as to lose it, this loss cannot be recovered.
and if you be so unhappy as to loose it, this loss cannot be recovered.
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I grant ye cannot lose your Souls in one sense, that is, so lose them, that they shall cease to be;
I grant you cannot loose your Souls in one sense, that is, so loose them, that they shall cease to be;
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but ye may lose them in another, that is, ye may lose that happy Estate, to which they were created,
but you may loose them in Another, that is, you may loose that happy Estate, to which they were created,
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and plunge them into the extremest misery.
and plunge them into the Extremest misery.
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In a word, ye may lose them in Hell, whence there is no fetching them back,
In a word, you may loose them in Hell, whence there is no fetching them back,
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and so they are lost for ever.
and so they Are lost for ever.
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Take then care of your Souls, at least as much as ye do of your Bodies.
Take then care of your Souls, At least as much as you do of your Bodies.
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For, when your Bodies are out of Order;
For, when your Bodies Are out of Order;
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as soon as ye are sick or wounded, presently ye call for the Physician and Surgeon.
as soon as you Are sick or wounded, presently you call for the physician and Surgeon.
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But when your Souls are sick, wounded by Sin, and infected with several spiritual Distempers, ye do not care to cure them by repenting of your Sins.
But when your Souls Are sick, wounded by since, and infected with several spiritual Distempers, you do not care to cure them by repenting of your Sins.
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Nevertheless, if ye do not repent, ye shall perish for ever; ye look upon Death, as if it was very far from you;
Nevertheless, if you do not Repent, you shall perish for ever; you look upon Death, as if it was very Far from you;
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and, perhaps, at this very moment in one of these Ships, that are here at anchor, there is some body dead without repenting of his Sins;
and, perhaps, At this very moment in one of these Ships, that Are Here At anchor, there is Some body dead without repenting of his Sins;
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and if so, his Soul is lost for ever.
and if so, his Soul is lost for ever.
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Think seriously of this, and make a good use of this first instruction I give you to day;
Think seriously of this, and make a good use of this First instruction I give you to day;
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obey the exhortations, threatnings, and commandments of Jesus Christ our Lord and Redeemer.
obey the exhortations, threatenings, and Commandments of jesus christ our Lord and Redeemer.
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Behold, saith St. Austin, with what care and diligence an unhappy Lover obeys his Mistresses Commandments.
Behold, Says Saint Austin, with what care and diligence an unhappy Lover obeys his Mistress's commandments.
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He had rather disoblige every body than displease her.
He had rather disoblige every body than displease her.
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The only thing he fears, is to hear these dreadful words, be gone, I will see thee no more.
The only thing he fears, is to hear these dreadful words, be gone, I will see thee no more.
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A naughty Woman saith, I will see thee no more, if thou doest not what I command thee;
A naughty Woman Says, I will see thee no more, if thou dost not what I command thee;
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and that frights him so much, that he is forced to obey.
and that frights him so much, that he is forced to obey.
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And Jesus Christ, who gave his life for our Salvation, saith unto us, if ye do not repent of your Sins, ye shall be separated from my face, ye shall eternally perish,
And jesus christ, who gave his life for our Salvation, Says unto us, if you do not Repent of your Sins, you shall be separated from my face, you shall eternally perish,
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and be cast into Hell-fire for ever; and we will not obey.
and be cast into Hell-fire for ever; and we will not obey.
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Are we not afraid to hear him saying? Be gone, I will see you no more;
are we not afraid to hear him saying? Be gone, I will see you no more;
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depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. That we may not hear these terrible and dreadful words, let us obey Jesus Christ, and repent of our Sins;depart from me you cursed into everlasting fire, prepared for the devil and his Angels. That we may not hear these terrible and dreadful words, let us obey jesus christ, and Repent of our Sins;
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for except ye repent, ye shall all likewise perish. The End of the First Sermon.
for except you Repent, you shall all likewise perish. The End of the First Sermon.
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Second Sermon against Swearing.
Second Sermon against Swearing.
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Above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath,
Above all things, my brothers, swear not, neither by heaven, neither by the earth, neither by any other oath,
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but let your yea, be yea, and your nay, nay; lest you fall into condemnation, James 5. 12.
but let your yea, be yea, and your nay, nay; lest you fallen into condemnation, James 5. 12.
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IF any Man offends not in Words, saith St. James, the same is a perfect Man,
IF any Man offends not in Words, Says Saint James, the same is a perfect Man,
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and able also to bridle the whole Body.
and able also to bridle the Whole Body.
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Behold, we put Bridles in the Horses Mouth, that they may obey us, and we turn about their whole Body.
Behold, we put Bridles in the Horses Mouth, that they may obey us, and we turn about their Whole Body.
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Behold also the Ships, which, though they be so great, and driven of fierce Winds, yet are they turned about with a very small Helm, whether soever the Governour listeth.
Behold also the Ships, which, though they be so great, and driven of fierce Winds, yet Are they turned about with a very small Helm, whither soever the Governor lists.
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Even so the Tongue is a little Member, and boasts great things; behold how great a matter a little Fire kindles;
Even so the Tongue is a little Member, and boasts great things; behold how great a matter a little Fire kindles;
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and the Tongue is a Fire, a World of Iniquity, it is an unruly Evil, full of deadly Poison, therewith we bless God,
and the Tongue is a Fire, a World of Iniquity, it is an unruly Evil, full of deadly Poison, therewith we bless God,
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and therewith we curse Men, made after the Similitude of God; out of the same Mouth proceeds Blessing and Cursing.
and therewith we curse Men, made After the Similitude of God; out of the same Mouth proceeds Blessing and Cursing.
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Divine Providence confined us together, within the narrow Limits of a Ship, wherein we have time enough to edifie one another by our Tongues.
Divine Providence confined us together, within the narrow Limits of a Ship, wherein we have time enough to edify one Another by our Tongues.
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God does daily present us with several Subjects of Godly Discourse;
God does daily present us with several Subject's of Godly Discourse;
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for how many Experiences of extraordinary Mercies and Preservations have we to relate one to another,
for how many Experiences of extraordinary mercies and Preservations have we to relate one to Another,
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and bless the Lord for? What Heavenly Imployment is there for our Tongues? We should call upon one another, and say as David, come hither, and I will tell you, what God has done for my Soul, at such a time, and in such an extremity.
and bless the Lord for? What Heavenly Employment is there for our Tongues? We should call upon one Another, and say as David, come hither, and I will tell you, what God has done for my Soul, At such a time, and in such an extremity.
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We should call upon one another to pay the Vows our Lips have uttered in our Distress.
We should call upon one Another to pay the Vows our Lips have uttered in our Distress.
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Thus we should provoke one another, as one lively Bird sets the whole Flock a Chearping.
Thus we should provoke one Another, as one lively Bird sets the Whole Flock a Chearping.
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But if a Man should come aboard, and ask of us, as Christ did of these two Disciples going to Emmaus, what manner of Communication is this, that ye have in your Ship one with another? What sad account would he have from most of us? It may be he should find one Jesting, another Swearing, another reviling Godliness,
But if a Man should come aboard, and ask of us, as christ did of these two Disciples going to Emmaus, what manner of Communication is this, that you have in your Ship one with Another? What sad account would he have from most of us? It may be he should find one Jesting, Another Swearing, Another reviling Godliness,
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and even the Professors of it.
and even the Professors of it.
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This is the case with most of Seamen, I say most of Seamen, for there are some, mongst them, that live Soberly and Godly,
This is the case with most of Seamen, I say most of Seamen, for there Are Some, amongst them, that live Soberly and Godly,
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and know how to rule their Tongues.
and know how to Rule their Tongues.
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Above all things, my Brethren, Swear not, neither by Heaven, neither by the Earth, neither by any other Oath, Above all things, my Brothers, Swear not, neither by Heaven, neither by the Earth, neither by any other Oath,
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but let your yea, be yea, and your nay, nay; lest ye fall into condemnation. but let your yea, be yea, and your nay, nay; lest you fallen into condemnation.
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These words will give me occasion to shew you two things, which shall make the two parts of my Discourse;
These words will give me occasion to show you two things, which shall make the two parts of my Discourse;
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that there are two sorts of Oaths or Swearing; one Lawful, whereby God is Glorified, and which sometimes we ought to make use of;
that there Are two sorts of Oaths or Swearing; one Lawful, whereby God is Glorified, and which sometime we ought to make use of;
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and another Profane, whereby •od is highly offended, and which we ought to avoid. The lawful Oath will be the first part of my Discourse;
and Another Profane, whereby •od is highly offended, and which we ought to avoid. The lawful Oath will be the First part of my Discourse;
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and the Profane will be the second.
and the Profane will be the second.
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First Part, An Oath is an Invocation to God, or an Appeal to him, as a Witness of the Truth of what we say.
First Part, an Oath is an Invocation to God, or an Appeal to him, as a Witness of the Truth of what we say.
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So that in case that which we Swear, be not True; we, if not expresly, at least virtually invoke God as a Judge and Avenger.
So that in case that which we Swear, be not True; we, if not expressly, At least virtually invoke God as a Judge and Avenger.
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There are two sorts of Oaths, one Assertory, and the other Promissory;
There Are two sorts of Oaths, one Assertory, and the other Promissory;
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an Assertory Oath is, when we Swear and Certifie, that that thing which is in question, is so as we say,
an Assertory Oath is, when we Swear and Certify, that that thing which is in question, is so as we say,
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and a Promissory Oath is, when we promise by Oath some thing that is future; and if our Promise be made directly and immediately to God, 'tis called a Vow;
and a Promissory Oath is, when we promise by Oath Some thing that is future; and if our Promise be made directly and immediately to God, it's called a Voelli;
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if to a Man, an Oath. This being supposed, and very true.
if to a Man, an Oath. This being supposed, and very true.
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I say with Dr. Tollotson, late Archbishop of Canterbury, that an Oath is not only Lawful,
I say with Dr. Tollotson, late Archbishop of Canterbury, that an Oath is not only Lawful,
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but also is sometimes necessary, as when Men's Estates are concerned, and no Evidence can be had to decide and clear the matter,
but also is sometime necessary, as when Men's Estates Are concerned, and no Evidence can be had to decide and clear the matter,
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but what is assured by Oath. Then it is necessary to make an end of, and decide the Controversie;
but what is assured by Oath. Then it is necessary to make an end of, and decide the Controversy;
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as it appears by these Words of St. Paul in the sixth Chapter of his Epistle to the Hebrews; an Oath, saith he, for Confirmation is an end of Strife.
as it appears by these Words of Saint Paul in the sixth Chapter of his Epistle to the Hebrews; an Oath, Says he, for Confirmation is an end of Strife.
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And its Lawfulness appears by several Texts of the Holy Scripture, wherein God, who is Truth it self,
And its Lawfulness appears by several Texts of the Holy Scripture, wherein God, who is Truth it self,
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and cannot lye, and consequently might be believed of Men upon his bare Word, and without necessity of making an Oath;
and cannot lie, and consequently might be believed of Men upon his bore Word, and without necessity of making an Oath;
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yet to confirm his Promises, is willing to take it.
yet to confirm his Promises, is willing to take it.
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For when God made his promises to Abraham, because he could not swear by a greater, he swore by himself, God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath, Heb. 6. 17. Therefore if God himself Swears,
For when God made his promises to Abraham, Because he could not swear by a greater, he swore by himself, God willing more abundantly to show unto the Heirs of promise the immutability of his counsel, confirmed it by an oath, Hebrew 6. 17. Therefore if God himself Swears,
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and takes an Oath, why shall it not be Lawful to Men to take an Oath in dubious Matters,
and Takes an Oath, why shall it not be Lawful to Men to take an Oath in dubious Matters,
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and of great Concerns, and when no Evidence can be had to decide and clear them.
and of great Concerns, and when no Evidence can be had to decide and clear them.
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Was not Mephibosheth spared because of the Lord's Oath, that was between them, between David and Jonathan the Son of Saul, as ye may read, 2 Sam. 21. 17. Did not the Law of Moses, in many cases require them? Does not Moses make use of them, when he speaks thus.
Was not Mephibosheth spared Because of the Lord's Oath, that was between them, between David and Johnathan the Son of Saul, as you may read, 2 Sam. 21. 17. Did not the Law of Moses, in many cases require them? Does not Moses make use of them, when he speaks thus.
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I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land, whereunto you go over Jordan to possess it. I call heaven and earth to witness against you this day, that you shall soon utterly perish from off the land, whereunto you go over Jordan to possess it.
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Does not St. Paul use them oftentimes? As when he saith, God is my Witness, I call God for a Record upon my Soul; before God I lie not;
Does not Saint Paul use them oftentimes? As when he Says, God is my Witness, I call God for a Record upon my Soul; before God I lie not;
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which Oath St. Paul, who was to teach the Precepts of Christ to others, should not have used,
which Oath Saint Paul, who was to teach the Precepts of christ to Others, should not have used,
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if they had been unlawful, and forbidden in the Holy Scriptures.
if they had been unlawful, and forbidden in the Holy Scriptures.
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And Christ himself, as we may Read in the 26th Chap. of St. Matthew, did not refuse it,
And christ himself, as we may Read in the 26th Chap. of Saint Matthew, did not refuse it,
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when the High Priest asked him to answer upon his Oath, whether he was the Son of God.
when the High Priest asked him to answer upon his Oath, whither he was the Son of God.
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I adjure thee, saith the High Priest, by the living God, that thou tell us, whether thou be the Christ the Son of God. I adjure thee, Says the High Priest, by the living God, that thou tell us, whither thou be the christ the Son of God.
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And Jesus said unto him, thou hast said. Therefore, since Jesus Christ himself does Answer, when he is adjured upon Oath;And jesus said unto him, thou hast said. Therefore, since jesus christ himself does Answer, when he is adjured upon Oath;
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and St. Paul oftentimes called God to witness, for the Confirmation of what he saith;
and Saint Paul oftentimes called God to witness, for the Confirmation of what he Says;
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seeing David, and several others in the Old Testament, and God himself, who cannot give us a bad Example, used it for the Confirmation of his Promises, it is a clear and evident Sign, that it is Lawful;
seeing David, and several Others in the Old Testament, and God himself, who cannot give us a bad Exampl, used it for the Confirmation of his Promises, it is a clear and evident Signen, that it is Lawful;
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and that we are to explain these Words of St. Matthew, swear not at all; as also those of my Text, above all things my brethren, swear not.
and that we Are to explain these Words of Saint Matthew, swear not At all; as also those of my Text, above all things my brothers, swear not.
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They ought to be interpreted, not generally, but in a limited Sense, as only forbidding Swearing in common Conversation,
They ought to be interpreted, not generally, but in a limited Sense, as only forbidding Swearing in Common Conversation,
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and in our ordinary Commerce and Affairs; as it appears by these words immediately following, viz. Let your communication be yea, yea, and nay, nay;
and in our ordinary Commerce and Affairs; as it appears by these words immediately following, viz. Let your communication be yea, yea, and nay, nay;
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for whatsoever is more than these comes of evil. From whence it follows, though Swearing and Oaths ought to be avoided in our Conversations,for whatsoever is more than these comes of evil. From whence it follows, though Swearing and Oaths ought to be avoided in our Conversations,
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because they are then so many Sins, yet there is a time, as when the Matter is doubtful,
Because they Are then so many Sins, yet there is a time, as when the Matter is doubtful,
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and of Concern, and no Evidence can be had to clear and decide it, when they are not only Lawful, but also very necessary.
and of Concern, and no Evidence can be had to clear and decide it, when they Are not only Lawful, but also very necessary.
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The Corruption of humane Nature has made Man such a false and fickle Creature, that his single Testimony cannot be sufficient Security for another, especially in weighty Cases;
The Corruption of humane Nature has made Man such a false and fickle Creature, that his single Testimony cannot be sufficient Security for Another, especially in weighty Cases;
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and therefore in Swearing he calls God for a Witness of the Truth of what he saith, and affirms.
and Therefore in Swearing he calls God for a Witness of the Truth of what he Says, and affirms.
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Now this calling, or asking a Testimony from God, makes an Oath become a part of God's Worship,
Now this calling, or asking a Testimony from God, makes an Oath become a part of God's Worship,
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and gives him a great deal of Honour and Glory. For hereby he that Swears, acknowledges, 1. His Omnisciency. 2. His infallible Truth. and 3. His Righteousness. He acknowledges his Omnisciency;
and gives him a great deal of Honour and Glory. For hereby he that Swears, acknowledges, 1. His Omnisciency. 2. His infallible Truth. and 3. His Righteousness. He acknowledges his Omnisciency;
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for by his Appeal to him, he acknowledges him to be the searcher of Hearts and Reins,
for by his Appeal to him, he acknowledges him to be the searcher of Hearts and Reins,
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and that he knows the secret intents and meaning of our Spirits. He acknowledges also his infallible Truth;
and that he knows the secret intents and meaning of our Spirits. He acknowledges also his infallible Truth;
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for this is manifestly carried in his Oath, that though he be a false and deceitful Creature,
for this is manifestly carried in his Oath, that though he be a false and deceitful Creature,
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and his Affirmation cannot obtain universal and full Evidence, yet he that is greater than he, by whose Name he Swears, cannot deceive.
and his Affirmation cannot obtain universal and full Evidence, yet he that is greater than he, by whose Name he Swears, cannot deceive.
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And lastly, he acknowledges his Righteousness;
And lastly, he acknowledges his Righteousness;
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for he that Swears, does either expresly or implicitly put himself under the Curse and Wrath of God, if he Swears falsly.
for he that Swears, does either expressly or implicitly put himself under the Curse and Wrath of God, if he Swears falsely.
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Therefore ye see that there is an Oath, or Swearing, which is not only Lawful, where the Matter is of Concern,
Therefore you see that there is an Oath, or Swearing, which is not only Lawful, where the Matter is of Concern,
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and cannot be cleared and decided but by Oath; but also necessary, and conducing to the Glory of God.
and cannot be cleared and decided but by Oath; but also necessary, and conducing to the Glory of God.
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But there is an other Oath Profane, whereby God is highly offended, and which we ought to avoid in our conversation;
But there is an other Oath Profane, whereby God is highly offended, and which we ought to avoid in our Conversation;
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and this I will shew in the second part of my Discourse.
and this I will show in the second part of my Discourse.
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2. Part. Idle words, and unprofitable talk, which are not referred to the glory of God, are to be avoided in our conversation;
2. Part. Idle words, and unprofitable talk, which Are not referred to the glory of God, Are to be avoided in our Conversation;
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because we are to give an account of them in the dreadful day of Judgment, according to these words of St. Matthew, every idle word, that Men shall speak, they shall give an account thereof in the day of Judgment.
Because we Are to give an account of them in the dreadful day of Judgement, according to these words of Saint Matthew, every idle word, that Men shall speak, they shall give an account thereof in the day of Judgement.
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And though this common evil be little regarded by Men, yet it is a Sin of a greater importance, than we can imagine.
And though this Common evil be little regarded by Men, yet it is a since of a greater importance, than we can imagine.
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First, Because by idle and unprofitable words, we abuse and pervert our tongue from that imployment,
First, Because by idle and unprofitable words, we abuse and pervert our tongue from that employment,
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and use, which God by the Law of Creation had designed to.
and use, which God by the Law of Creation had designed to.
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God did not give us the power of Speech (which is our excellency above the Beasts) to serve a vain humour, and talk foolishly;
God did not give us the power of Speech (which is our excellency above the Beasts) to serve a vain humour, and talk foolishly;
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but to extol and magnifie our Creator, and render him the praise for all his admirable Works,
but to extol and magnify our Creator, and render him the praise for all his admirable Works,
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and infinite Mercies every day bestowed upon us. This was the end of God in giving us a Tongue;
and infinite mercies every day bestowed upon us. This was the end of God in giving us a Tongue;
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and we do commonly imploy it in dishonoring him that made it.
and we do commonly employ it in Dishonoring him that made it.
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Secondly, by idle and unprofitable words we waste our precious time, which is but a little Spot between two Eternities, either of felicity, or misery.
Secondly, by idle and unprofitable words we waste our precious time, which is but a little Spot between two Eternities, either of felicity, or misery.
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God turns about these glorious Celestial Bodies over our Heads in a constant revolution, to beget time for us;
God turns about these glorious Celestial Bodies over our Heads in a constant revolution, to beget time for us;
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and the preciousness of every minute thereof results from its use;
and the preciousness of every minute thereof results from its use;
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and therefore great things depend upon it, and no less than our eternal Happiness or Misery.
and Therefore great things depend upon it, and no less than our Eternal Happiness or Misery.
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What an evil then is it to us, to waste it away to no purpose, in our idle and unprofitable talking? which Sin is the more dangerous,
What an evil then is it to us, to waste it away to no purpose, in our idle and unprofitable talking? which since is the more dangerous,
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because few are sensible of it: Other Sins, as Murder, Adultery, and Theft, are seldom committed, because they are horrible;
Because few Are sensible of it: Other Sins, as Murder, Adultery, and Theft, Are seldom committed, Because they Are horrible;
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and when they are committed, then Conscience is startled at the horridness of them; few, except they be profligate Wretches, dare make light of them;
and when they Are committed, then Conscience is startled At the horridness of them; few, except they be profligate Wretches, Dare make Light of them;
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but for the idle and vain words, there are innumerable Swarms of them every day, and few regard them.
but for the idle and vain words, there Are innumerable Swarms of them every day, and few regard them.
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Thirdly, they have mischievous effects upon others;
Thirdly, they have mischievous effects upon Others;
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for, an idle word, or foolish Jest sticks long time in Men's mind, and becomes an occasion of Sin to them;
for, an idle word, or foolish Jest sticks long time in Men's mind, and becomes an occasion of since to them;
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for our foolish words may be working in the minds of our Companions, when we are laid in the Dust, or committed to the deep.
for our foolish words may be working in the minds of our Sodales, when we Are laid in the Dust, or committed to the deep.
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And thus, though we be dead, yet we may be sinning in the Persons of our Companions.
And thus, though we be dead, yet we may be sinning in the Persons of our Sodales.
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These are the bad effects of idle, unprofitable and foolish words, and why we ought to avoid them in our conversation.
These Are the bad effects of idle, unprofitable and foolish words, and why we ought to avoid them in our Conversation.
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But if idle and foolish words ought to be carefully avoided, we ought with a greater reason to avoid vain Swearing,
But if idle and foolish words ought to be carefully avoided, we ought with a greater reason to avoid vain Swearing,
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and Profane Oaths, since God is highly offended thereby.
and Profane Oaths, since God is highly offended thereby.
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Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless, that takes his name in vain. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless, that Takes his name in vain.
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These words should be sufficient to hinder any Man from Swearing, or from any Profane Oath,
These words should be sufficient to hinder any Man from Swearing, or from any Profane Oath,
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because God has forbidden it, and declared him guilty, that takes his Name in vain. But that I may deter Men from Swearing, or Profane Oaths, let them consider.
Because God has forbidden it, and declared him guilty, that Takes his Name in vain. But that I may deter Men from Swearing, or Profane Oaths, let them Consider.
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First, If the Heathens durst not use the name of their Idols, for fear the Earth should tremble, and swallow them up alive;First, If the heathens durst not use the name of their Idols, for Fear the Earth should tremble, and swallow them up alive;
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shall the Sacred and Dreadful Name of the True God be Profaned by Christian Tongues,
shall the Sacred and Dreadful Name of the True God be Profaned by Christian Tongues,
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and not afraid that God will be avenged for their frequent Abuses of his Holy Name? In the old Law, he that took the Name of God in vain, was Stoned to Death.
and not afraid that God will be avenged for their frequent Abuses of his Holy Name? In the old Law, he that took the Name of God in vain, was Stoned to Death.
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If this Law were now put in Execution, how many thousands should we see Stoned every day? Or rather how should we hear Men Swearing for fear of being Stoned? for the fear of Punishment,
If this Law were now put in Execution, how many thousands should we see Stoned every day? Or rather how should we hear Men Swearing for Fear of being Stoned? for the Fear of Punishment,
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even when it is but small, if put in Execution, would be able to restrain them.
even when it is but small, if put in Execution, would be able to restrain them.
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2. It is a Sin which God has severely threatened, and punished with temporal and corporal Plagues.
2. It is a since which God has severely threatened, and punished with temporal and corporal Plagues.
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For, by reason of Oaths, saith the Prophet, Isaiah 42. 3. The land mourns, and every one that dwells therein languishes.
For, by reason of Oaths, Says the Prophet, Isaiah 42. 3. The land mourns, and every one that dwells therein Languishes.
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That is, it brings the heavy Judgment of God upon whole Nations, under which they shall Mourn.
That is, it brings the heavy Judgement of God upon Whole nations, under which they shall Mourn.
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And in Zachariah there is a flying Role of Curses upon them that Swear; a flying Role, to denote the swifness of it;
And in Zachariah there is a flying Role of Curses upon them that Swear; a flying Role, to denote the swifness of it;
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for it flies, saith the same Prophet, towards the House of the Swearer, and it shall therein remain, for it flies, Says the same Prophet, towards the House of the Swearer, and it shall therein remain,
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and shall consume it with the Timber thereof, and the Stones thereof; that is, it shall bring an utter Ruine and Destruction to his House.and shall consume it with the Timber thereof, and the Stones thereof; that is, it shall bring an utter Ruin and Destruction to his House.
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Wo to that wretched Family, into which this flying Role enters; wo to the Inhabitants thereof ▪
Woe to that wretched Family, into which this flying Role enters; woe to the Inhabitants thereof ▪
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3. Profane Oaths bring spiritual Plagues upon us; they bring Hell along with them;
3. Profane Oaths bring spiritual Plagues upon us; they bring Hell along with them;
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and if we be not afraid to Sin, certainly we should be afraid to Burn. If the Love of God can work nothing upon our Souls, his Threatnings should startle and affright us.
and if we be not afraid to since, Certainly we should be afraid to Burn. If the Love of God can work nothing upon our Souls, his Threatenings should startle and affright us.
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Let us consider those Texts of the Holy Scripture, and unless God has lost all his Authority with us, they ought certainly to make us afraid.
Let us Consider those Texts of the Holy Scripture, and unless God has lost all his authority with us, they ought Certainly to make us afraid.
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The first, are the Words of my Text, Above all things, my brethren, swear not,
The First, Are the Words of my Text, Above all things, my brothers, swear not,
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neither by heaven, neither by the earth, neither by any other oath, but let your yea, be yea, and your nay, nay; lest you fall into condemnation. Consider this Text seriously.neither by heaven, neither by the earth, neither by any other oath, but let your yea, be yea, and your nay, nay; lest you fallen into condemnation. Consider this Text seriously.
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I think it should be like the Fingers, that came forth and wrote upon the Wall that dreadful Sentence, that changed the Countenance of a King,
I think it should be like the Fingers, that Come forth and wrote upon the Wall that dreadful Sentence, that changed the Countenance of a King,
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and made his Knees smite together. Above all things, that is, above all other Vices, avoid Swearing;
and made his Knees smite together. Above all things, that is, above all other Vices, avoid Swearing;
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but let your yea, be yea, and your nay, nay; that is, accustom your selves to short and plain Affirmations, and Negations; lest you fall into condemnation; but let your yea, be yea, and your nay, nay; that is, accustom your selves to short and plain Affirmations, and Negations; lest you fallen into condemnation;
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that is, lest for these things the Judge of Heaven and Earth should pass a Sentence of Condemnation to Hell upon you. O Men!
that is, lest for these things the Judge of Heaven and Earth should pass a Sentence of Condemnation to Hell upon you. O Men!
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dare ye then from henceforth commit such a hainous Sin as Swearing;
Dare you then from henceforth commit such a heinous since as Swearing;
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seeing it will bring you under God's Judgment and Condemnation? Did you never see a poor Malefactor Tryed at the Assizes,
seeing it will bring you under God's Judgement and Condemnation? Did you never see a poor Malefactor Tried At the Assizes,
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and observe how his Face grows pale, how his Legs Tremble, and how Death displayes his Colours in his Cheeks,
and observe how his Face grows pale, how his Legs Tremble, and how Death displays his Colours in his Cheeks,
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when Sentence is given upon him? But what is that to God's Condemnation? What is a Gallows to Hell? The other Text is this;
when Sentence is given upon him? But what is that to God's Condemnation? What is a Gallows to Hell? The other Text is this;
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the Lord will not hold him guiltless, that takes his name in vain. the Lord will not hold him guiltless, that Takes his name in vain.
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Now, what does God mean, when he saith, he will not hold him guiltless? The meaning is plain, that is, his Swearings and prophane Oaths shall be reckoned to him,
Now, what does God mean, when he Says, he will not hold him guiltless? The meaning is plain, that is, his Swearings and profane Oaths shall be reckoned to him,
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and he shall be bound to Answer God for them.
and he shall be bound to Answer God for them.
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The last Reason, which obliges you to avoid Swearing and prophane Oaths, is, that the custom of vain and prophane Oaths, is as plain a discovery of an unregenerate Soul, as any in the World.
The last Reason, which obliges you to avoid Swearing and profane Oaths, is, that the custom of vain and profane Oaths, is as plain a discovery of an unregenerate Soul, as any in the World.
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This is a sure sign ye are none of God's Children, nor have any thing to do with his Heavenly Promises.
This is a sure Signen you Are none of God's Children, nor have any thing to do with his Heavenly Promises.
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For, by this, the Scripture distinguishes the State of Saints and Sinners. This Fruit of the Tongue plainly shews what the Tree is that bears it.
For, by this, the Scripture Distinguishes the State of Saints and Sinners. This Fruit of the Tongue plainly shows what the Tree is that bears it.
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The vile Person, saith the Prophet Isaiah, will speak of villany, and out of the abundance of the heart the mouth speaks. The vile Person, Says the Prophet Isaiah, will speak of villainy, and out of the abundance of the heart the Mouth speaks.
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Loquere, ut te videam, speak, that I may see what you are. What is in the Heart, is vented by the Tongue;
Speak, ut te videam, speak, that I may see what you Are. What is in the Heart, is vented by the Tongue;
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when the Treasures of Grace are in the Hearts, then good and Holy Words will be in the Lips. The Mouth of the Righteous, saith David, speaks Wisdom. By thy words, saith Christ, thou shalt be justified, and by thy words thou shalt be Condemned.
when the Treasures of Grace Are in the Hearts, then good and Holy Words will be in the Lips. The Mouth of the Righteous, Says David, speaks Wisdom. By thy words, Says christ, thou shalt be justified, and by thy words thou shalt be Condemned.
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We use to say, such Witnesses Hanged a Man; the meaning is, the Evidence they gave, did Cast and Condemn him.
We use to say, such Witnesses Hanged a Man; the meaning is, the Evidence they gave, did Cast and Condemn him.
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If the words do Evidence the State of the Soul, what a wofull State these Souls must needs be in, whose Mouths overflow with Swearing, profane Words and Curses? How many Witnesses will be brought in, to cast them in the great day?
If the words do Evidence the State of the Soul, what a woeful State these Souls must needs be in, whose Mouths overflow with Swearing, profane Words and Curses? How many Witnesses will be brought in, to cast them in the great day?
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Wherefore, that ye may not fall into such a misfortune, avoid vain Swearing, and Profane Oaths, whereby God is so highly offended;
Wherefore, that you may not fallen into such a misfortune, avoid vain Swearing, and Profane Oaths, whereby God is so highly offended;
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which he has punish'd with both temporal and spiritual Plagues; which are a plain discovery of an unregenerate Soul;
which he has punished with both temporal and spiritual Plagues; which Are a plain discovery of an unregenerate Soul;
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and which God will bring to condemnation.
and which God will bring to condemnation.
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And that ye may leave that bad, and ugly custom, wherein there is neither profit nor pleasure;
And that you may leave that bade, and ugly custom, wherein there is neither profit nor pleasure;
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consider, that if every idle word that Men shall speak, they shall give an account thereof in the day of judgment,
Consider, that if every idle word that Men shall speak, they shall give an account thereof in the day of judgement,
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how much more then, for immodest, obscene, filthy Words, profane Oaths, and Bloody Blasphemies. Before ye speak, weigh and ponder your words;
how much more then, for immodest, obscene, filthy Words, profane Oaths, and Bloody Blasphemies. Before you speak, weigh and ponder your words;
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beg of God to guide your Tongues, and every day say with David, set a watch, O Lord,
beg of God to guide your Tongues, and every day say with David, Set a watch, Oh Lord,
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before my mouth, and keep thou the door of my lips. Labour to get your hearts cleansed, and purified;before my Mouth, and keep thou the door of my lips. Labour to get your hearts cleansed, and purified;
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make the tree good, and then his fruit will be good also. A holy heart will produce holy words:
make the tree good, and then his fruit will be good also. A holy heart will produce holy words:
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Consider also that no Man is the better lookt upon for his filthy words, and vain, bloody, profane Oaths;
Consider also that no Man is the better looked upon for his filthy words, and vain, bloody, profane Oaths;
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but on the contrary loses his esteem among all them, that have any sense or virtue;
but on the contrary loses his esteem among all them, that have any sense or virtue;
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and even among them, that are wicked, and great Swearers too.
and even among them, that Are wicked, and great Swearers too.
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If there was any punishment put in Execution upon them, that Swear, and take the Sacred Name of God in vain;
If there was any punishment put in Execution upon them, that Swear, and take the Sacred Name of God in vain;
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they would certainly forbear that horrid and unprofitable Sin. For I observed, when I was in Holland, that,
they would Certainly forbear that horrid and unprofitable Sin. For I observed, when I was in Holland, that,
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because there was so much Mony to be payed by every one, that did Swear, I never heard there any Man taking the Name of God in vain;
Because there was so much Money to be paid by every one, that did Swear, I never herd there any Man taking the Name of God in vain;
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though I were several times in the Company of above Forty Men together drinking in Taverns and Coffee-houses.
though I were several times in the Company of above Forty Men together drinking in Taverns and Coffeehouses.
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And I took notice also in the Ships, where I have served;
And I took notice also in the Ships, where I have served;
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that, when the Captain ordered the Collar, which is a piece of wood of about Fifty Pounds weight, to be worn by the Sea-men, that were heard Swearing,
that, when the Captain ordered the Collar, which is a piece of wood of about Fifty Pounds weight, to be worn by the Seamen, that were herd Swearing,
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then no Profane Oath was scarce heard that day.
then no Profane Oath was scarce herd that day.
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If a small parcel of Mony to be put in a box, and given to the Poor in Holland; and if the pain and shame of wearing a Collar in the Ships, be able to make Men abstain from Swearing;
If a small parcel of Money to be put in a box, and given to the Poor in Holland; and if the pain and shame of wearing a Collar in the Ships, be able to make Men abstain from Swearing;
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why shall not the punishment of Hell, and of an eternal Damnation threatned to them, that take God's Name in vain, have such a Power over them? Certainly they do not believe such a thing.
why shall not the punishment of Hell, and of an Eternal Damnation threatened to them, that take God's Name in vain, have such a Power over them? Certainly they do not believe such a thing.
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For if they were convinced of that Truth, or that there is an avenging God; or that their Souls are Immortal;
For if they were convinced of that Truth, or that there is an avenging God; or that their Souls Are Immortal;
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or that the Holy Scripture was certainly revealed of God, and the Threatnings therein contained against Swearers shall be put in Execution in the great and fearful day of Judgment;
or that the Holy Scripture was Certainly revealed of God, and the Threatenings therein contained against Swearers shall be put in Execution in the great and fearful day of Judgement;
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without doubt they would hereafter forbear from Swearing, and taking God's Name in vain.
without doubt they would hereafter forbear from Swearing, and taking God's Name in vain.
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And that they may be perswaded of these Truths, I intend to publish three other Sermons; the first to God's Existence;
And that they may be persuaded of these Truths, I intend to publish three other Sermons; the First to God's Existence;
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the second of the Immortality of our Souls, and the third of the certainty of the holy Scriptures;
the second of the Immortality of our Souls, and the third of the certainty of the holy Scriptures;
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for the Reason, why Men do continue in their Sins, is because they are not utterly and fully convinced of these important and necessary Truths.
for the Reason, why Men do continue in their Sins, is Because they Are not utterly and Fully convinced of these important and necessary Truths.
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Above all things, my Brethren, swear not, neither by Heaven, neither by the Earth, neither by any other Oath, Above all things, my Brothers, swear not, neither by Heaven, neither by the Earth, neither by any other Oath,
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but let your yea, be yea, and your nay, nay; lest you fall into condemnation. The End of the Second Sermon.but let your yea, be yea, and your nay, nay; lest you fallen into condemnation. The End of the Second Sermon.
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Third Sermon against Drunkeness. Be not drunk with wine, wherein is excess, Ephes. 5. 16. THE Sparthans brought their Children to loath Wine, by shewing them a Drunkard, whom they gazed at as a Monster;
Third Sermon against drunkenness. Be not drunk with wine, wherein is excess, Ephesians 5. 16. THE Sparthans brought their Children to loath Wine, by showing them a Drunkard, whom they gazed At as a Monster;
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and Tertullian saith of the Primitive Christians, they drank no more than was sufficient for temperate Men:
and Tertullian Says of the Primitive Christians, they drank no more than was sufficient for temperate Men:
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they did so eat and drink, as those that remembred they ought to pray afterwards.
they did so eat and drink, as those that remembered they ought to pray afterwards.
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But now amongst those that profess Christianity, how ordinarily is this Sin committed, but especially by Sea-men.
But now among those that profess Christianity, how ordinarily is this since committed, but especially by Seamen.
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Some of them have gone aboard drunk, and laid the foundation of their Voyage in that Sin;
some of them have gone aboard drunk, and laid the Foundation of their Voyage in that since;
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and though they knew not, whether they should ever see again the Land of their Nativity,
and though they knew not, whither they should ever see again the Land of their Nativity,
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yet this was the farewel they took, this was their preparation;
yet this was the farewell they took, this was their preparation;
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and so in their return, notwithstanding the terrible and astonishing works of the Lord, which they have beheld with their eyes;
and so in their return, notwithstanding the terrible and astonishing works of the Lord, which they have beheld with their eyes;
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and their marvellous preservations in so great and terrible extremities.
and their marvellous preservations in so great and terrible extremities.
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Yet assoon as they were ashore, they went into Ale-houses, there drowning the sense of God's precious Mercies and Deliverances in their Drunken Cups.
Yet As soon as they were ashore, they went into Alehouses, there drowning the sense of God's precious mercies and Deliverances in their Drunken Cups.
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I grant, that there is a lawful use of Wine and strong Drink to support Nature, not to clog it;
I grant, that there is a lawful use of Wine and strong Drink to support Nature, not to clog it;
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to cure Infirmities, not to cause them;
to cure Infirmities, not to cause them;
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Drink no longer water, but use a little wine, for thy stomachs sake, and thine infirmities, saith St. Paul in his Epistle to Timothy 5. 23. God allows us Wine,Drink no longer water, but use a little wine, for thy stomachs sake, and thine infirmities, Says Saint Paul in his Epistle to Timothy 5. 23. God allows us Wine,
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and other strong Liquor, not only for bare necessity, but for chearfulness also; that our Bodies may be the more fit for our Imployments.
and other strong Liquour, not only for bore necessity, but for cheerfulness also; that our Bodies may be the more fit for our Employments.
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But to drink Wine, or other strong Liquor until we be inflamed, and our reason disturbed, is that which St. Paul forbids us in the words of my Text, Be not drunk with wine, wherein is excess.
But to drink Wine, or other strong Liquour until we be inflamed, and our reason disturbed, is that which Saint Paul forbids us in the words of my Text, Be not drunk with wine, wherein is excess.
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For, saith the Prophet Isaiah, 5. 11. Wo to them, that rise early in the morning, that they may follow strong drink, that continue until night, till wine inflame them.
For, Says the Prophet Isaiah, 5. 11. Woe to them, that rise early in the morning, that they may follow strong drink, that continue until night, till wine inflame them.
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And that I may deter Men from this horrible and so common a Sin, and keep a method.
And that I may deter Men from this horrible and so Common a since, and keep a method.
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I will divide this Discourse into two parts, in the first I will shew them the reasons,
I will divide this Discourse into two parts, in the First I will show them the Reasons,
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why they ought to forsake that Sin; and in the second I will answer to their objections.
why they ought to forsake that since; and in the second I will answer to their objections.
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1. Part. The first reason, which ought to make us avoid the excess of Wine,
1. Part. The First reason, which ought to make us avoid the excess of Wine,
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or any other strong Liquor, is, because we are thereby equalized to the Beasts that perish;
or any other strong Liquour, is, Because we Are thereby equalized to the Beasts that perish;
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for the excess of Wine takes away the Wisdom and Ingenuity of Men, and so brutifies them,
for the excess of Wine Takes away the Wisdom and Ingenuity of Men, and so brutifies them,
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as Nebuchadnezzar, who had the heart of a Beast given him.
as Nebuchadnezzar, who had the heart of a Beast given him.
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The heart of a Man hath generosity, and brave vigorous Spirits capable of, and fitted for noble and worthy actions and imployments;
The heart of a Man hath generosity, and brave vigorous Spirits capable of, and fitted for noble and worthy actions and employments;
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but immoderate drinking enervates, quenches, and drowns this brave noble viguor.
but immoderate drinking enervates, quenches, and drowns this brave noble viguor.
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For, no sooner is a Man brought under the dominion of Wine, but he loses the Government of his Reason;
For, no sooner is a Man brought under the dominion of Wine, but he loses the Government of his Reason;
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and so becomes like a Beast either wallowing in the mire, or presently falling asleep as a sot and stupid;
and so becomes like a Beast either wallowing in the mire, or presently falling asleep as a sot and stupid;
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or swearing and quarrelling as one that is stark mad, and has lost the use of his Reason.
or swearing and quarreling as one that is stark mad, and has lost the use of his Reason.
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God put all the Creatures in subjection to Men, but by immoderate drinking Men put themselves in subjection to Wine,
God put all the Creatures in subjection to Men, but by immoderate drinking Men put themselves in subjection to Wine,
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and are brought under its Dominion and Power.
and Are brought under its Dominion and Power.
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St. Austin calls the excess of Wine a distemper of the head, a subversion of the senses, a tempest in the tongue, a storm of the body, the Ship-wrack of vertue, the loss of time, a wilfull Madness, a pleasant Devil, a sugared Poison, a sweet Sin, which he that has, has not himself;
Saint Austin calls the excess of Wine a distemper of the head, a subversion of the Senses, a tempest in the tongue, a storm of the body, the Shipwreck of virtue, the loss of time, a wilful Madness, a pleasant devil, a sugared Poison, a sweet since, which he that has, has not himself;
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and he, that commits it, doth not only commit Sin, but he himself is altogether in Sin. It is a Sin, which much degrades a Man, by equalizing him to a Beast,and he, that commits it, does not only commit since, but he himself is altogether in Sin. It is a since, which much degrades a Man, by equalizing him to a Beast,
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and the vilest of Beasts, a Swine, which wallows in the mire.
and the Vilest of Beasts, a Swine, which wallows in the mire.
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The second reason, why Men are to avoid the excess of Wine, is because of its several bad effects.
The second reason, why Men Are to avoid the excess of Wine, is Because of its several bad effects.
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For Drunkeness wasts and scatters Men's Estates, and brings them to Poverty. The Drunkard shall be cloathed with rags, and brought to a morsel of bread.
For drunkenness wasts and scatters Men's Estates, and brings them to Poverty. The Drunkard shall be clothed with rags, and brought to a morsel of bred.
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He that loves wine and oyl shall not be rich, saith Solomon, Prov. 21. 17. And in the 23. 21. he tells us, that the Drunkard and glutton shall surely come to Poverty; He that loves wine and oil shall not be rich, Says Solomon, Curae 21. 17. And in the 23. 21. he tells us, that the Drunkard and glutton shall surely come to Poverty;
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for Drunkeness doth not only dispossess a Man of his Reason, which is a rich and fair Inheritance given to him by God;
for drunkenness does not only dispossess a Man of his Reason, which is a rich and fair Inheritance given to him by God;
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but it also deprives him of his Estate, and wasts all that either the provident care of his Parents,
but it also deprives him of his Estate, and wasts all that either the provident care of his Parents,
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or the blessing of God upon his own industry has obtained for him.
or the blessing of God upon his own industry has obtained for him.
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And not to mention here the miseries and sorrows he brings thereby upon his Family, drinking the Tears,
And not to mention Here the misery's and sorrows he brings thereby upon his Family, drinking the Tears,
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yea the Blood of his poor Wife, and helpless Children;
yea the Blood of his poor Wife, and helpless Children;
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I will only take notice of several Diseases, which are begotten by the excess in drinking strong Liquors.
I will only take notice of several Diseases, which Are begotten by the excess in drinking strong Liquors.
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For, hence come Apoplexies, Gouts, Palsies, sudden Death, Trembling of the Hands and Legs, and as the Proverb saith, Plures occidit Gula quàm gladius, that is, Drunkeness kills more than the Sword.
For, hence come Apoplexies, Gouts, Palsies, sudden Death, Trembling of the Hands and Legs, and as the Proverb Says, Plures occidit Gula quàm gladius, that is, drunkenness kills more than the Sword.
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O! what a terrible thing will it be to consider upon a Death-bed, that these pangs and aches are the fruits of our Intemperance and excess.
OH! what a terrible thing will it be to Consider upon a Deathbed, that these pangs and aches Are the fruits of our Intemperance and excess.
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Who has wo? saith Solomon; who has sorrow? who has contention? who has babling? who has wounds without cause? who has redness of eyes? They that tarry long at wine, they that go to seek mixt wine, Prov. 23. 29, 30. By this enumeration and manner of interrogation the wise Man seems to make it a difficult thing to recount the miseries and distempers, that Drunkeness brings upon us.Who has woe? Says Solomon; who has sorrow? who has contention? who has babbling? who has wounds without cause? who has redness of eyes? They that tarry long At wine, they that go to seek mixed wine, Curae 23. 29, 30. By this enumeration and manner of interrogation the wise Man seems to make it a difficult thing to recount the misery's and distempers, that drunkenness brings upon us.
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For as Vermin abounds, where there is store of corn;
For as Vermin abounds, where there is store of corn;
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so do the Diseases in the Bodies of Drunkards, where crudities and ill humours do continually abound.
so do the Diseases in the Bodies of Drunkards, where crudities and ill humours do continually abound.
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Drunkeness, saith Origenes, is the fore-runner of all vices. drunkenness, Says Origenes, is the forerunner of all vices.
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The Drunkard is commonly quarrelsome, always slow to any thing that is good, and prone to all Evil. He speaks and does whatsoever the Devil suggests to him, be it never so obscene and ridiculous.
The Drunkard is commonly quarrelsome, always slow to any thing that is good, and prove to all Evil. He speaks and does whatsoever the devil suggests to him, be it never so obscene and ridiculous.
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And when he is Drunk, he never considers that the end of his Drunkeness is Confusion, Quarrel, Riot, Sedition,
And when he is Drunk, he never considers that the end of his drunkenness is Confusion, Quarrel, Riot, Sedition,
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and that the pleasant taste of the Liquor will prove in the end, like the sting of a Serpent, his utter ruine and destruction.
and that the pleasant taste of the Liquour will prove in the end, like the sting of a Serpent, his utter ruin and destruction.
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Of all things to be lamented amongst us this is most lamentable, that of all sorts of Men there is none more prone to this Vice than Sea-men,
Of all things to be lamented among us this is most lamentable, that of all sorts of Men there is none more prove to this Vice than Seamen,
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when they are ashoar with their Pockets full of Mony:
when they Are ashore with their Pockets full of Money:
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Should they be so blinded, that nothing can hinder them from bringing themselves and their Families to ruine,
Should they be so blinded, that nothing can hinder them from bringing themselves and their Families to ruin,
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for the satisfying of their Appetites. But let them hear what God saith unto them. Wo be unto you that are full, for ye shall hunger;
for the satisfying of their Appetites. But let them hear what God Says unto them. Woe be unto you that Are full, for you shall hunger;
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and the Apostle St. Paul saith, that such are excluded of the Kingdom of Heaven.
and the Apostle Saint Paul Says, that such Are excluded of the Kingdom of Heaven.
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Drunkeness, saith St. Gregory, is a flattering Devil, a sweet Poison, a pleasant Sin, and whosoever is under the raigning Power of this Sin, is wholly in Sin, drunkenness, Says Saint Gregory, is a flattering devil, a sweet Poison, a pleasant since, and whosoever is under the reigning Power of this since, is wholly in since,
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and makes him forget God his Creator. and makes him forget God his Creator.
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The Truth of this is manifest in Noah, who never forgat God, till he was Drunk.
The Truth of this is manifest in Noah, who never forgot God, till he was Drunk.
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This only Sin is recorded in Holy Writ against him, whereby he gained a perpetual Infamy.
This only since is recorded in Holy Writ against him, whereby he gained a perpetual Infamy.
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But how much more infamous must their condemnation be, who by their often reiteration of Drunkeness, make it not only customary,
But how much more infamous must their condemnation be, who by their often reiteration of drunkenness, make it not only customary,
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but almost natural, and even boast and glory in their Shame.
but almost natural, and even boast and glory in their Shame.
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But let all such know, that Almighty God sees their Abominations, and will surely pour upon them the Cup of his vengeance without mixture,
But let all such know, that Almighty God sees their Abominations, and will surely pour upon them the Cup of his vengeance without mixture,
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unless they come to him by unfeigned Repentance.
unless they come to him by unfeigned Repentance.
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But this may be a good warning to them that are guilty of Drunkeness, to beware of over drinking themselves.
But this may be a good warning to them that Are guilty of drunkenness, to beware of over drinking themselves.
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For, suppose this Drunken fit continue but for a while;
For, suppose this Drunken fit continue but for a while;
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yet in that time, before the recovery of their reason, they may either act or speak what they may repent of.
yet in that time, before the recovery of their reason, they may either act or speak what they may Repent of.
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They may kill a Friend, as several have done in their Glasses;
They may kill a Friend, as several have done in their Glasses;
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and so bring themselves under the lash of the Law to the loss of their Lives and Fortunes,
and so bring themselves under the lash of the Law to the loss of their Lives and Fortune's,
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and perpetual Ignominy both of their Families and Relations.
and perpetual Ignominy both of their Families and Relations.
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But if any Man think, he may drink much, and yet keep the perfect use of his Senses and Reason, he may as well suppose, that,
But if any Man think, he may drink much, and yet keep the perfect use of his Senses and Reason, he may as well suppose, that,
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when he has drunk Poison, he shall not be prejudiced thereby.
when he has drunk Poison, he shall not be prejudiced thereby.
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Ye see that Drunkeness does not only waste and scatter our Estate, bringing us to Poverty and Misery,
You see that drunkenness does not only waste and scatter our Estate, bringing us to Poverty and Misery,
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but also produce several other bad Effects.
but also produce several other bad Effects.
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The third Reason, which obliges us to avoid Drunkeness, is because it is a leading Sin, which has a great retinue & attendance of other Sins waiting on it.
The third Reason, which obliges us to avoid drunkenness, is Because it is a leading since, which has a great retinue & attendance of other Sins waiting on it.
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It is like a sudden Land-flood, which brings a great deal of dirt with it.
It is like a sudden Landflood, which brings a great deal of dirt with it.
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So that, as Faith excels amongst Graces and Virtues, because it enlivens and gives strength unto them;
So that, as Faith excels among Graces and Virtues, Because it enlivens and gives strength unto them;
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so is Drunkeness amongst other Sins.
so is drunkenness among other Sins.
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It is not so much a particular Sin against a single Commandment of God, as a general violation of the whole Law;
It is not so much a particular since against a single Commandment of God, as a general violation of the Whole Law;
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for it warms and quickens all our Lusts and Passions, and so exposes us to every Sin. It gives occasion,
for it warms and quickens all our Lustiest and Passion, and so exposes us to every Sin. It gives occasion,
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yea is the real cause of many contentions, and fatal Quarrels and Murthers, which are the ordinary effects of drunken Meetings;
yea is the real cause of many contentions, and fatal Quarrels and Murders, which Are the ordinary effects of drunken Meetings;
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for, when Reason is lost, and Lust heated, what will not drunken Men then attempt? Numquam ego Ebrium castum putabo, saith St. Hierome, that is, I will never think a Drunkard to be chast.
for, when Reason is lost, and Lust heated, what will not drunken Men then attempt? Numquam ego Ebrium Chastum putabo, Says Saint Jerome, that is, I will never think a Drunkard to be chaste.
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And Solomon, speaking of a drunken Man, saith, Prov. 23. 33. Thine eyes shall behold a strange Woman,
And Solomon, speaking of a drunken Man, Says, Curae 23. 33. Thine eyes shall behold a strange Woman,
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and thine heart shall utter perverse things. This Sin is well called the Devils bridle; because thereby he turns the Sinner which way he pleases.and thine heart shall utter perverse things. This since is well called the Devils bridle; Because thereby he turns the Sinner which Way he Pleases.
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Drunkeness is so horrid a Sin, that it deprives us of the Kingdom of Heaven. Be not deceived, saith St. Paul, 1 Cor. 6. 9, 10. neither Fornicators, nor Idolaters,
drunkenness is so horrid a since, that it deprives us of the Kingdom of Heaven. Be not deceived, Says Saint Paul, 1 Cor. 6. 9, 10. neither Fornicators, nor Idolaters,
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nor Adulterers, nor Effeminate, nor Abusers of themselves with mankind, nor Thieves, nor Covetous, nor Drunkards, shall inherit the Kingdom of God. nor Adulterers, nor Effeminate, nor abusers of themselves with mankind, nor Thieves, nor Covetous, nor Drunkards, shall inherit the Kingdom of God.
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Certainly he is not asleep, but dead, who is not startled at these words;
Certainly he is not asleep, but dead, who is not startled At these words;
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how are Drunken Men able to face such a Text as this? Think, when Wine sparkles in the Glass, what a Cup of Wrath is in the hand of the Lord for thee.
how Are Drunken Men able to face such a Text as this? Think, when Wine sparkles in the Glass, what a Cup of Wrath is in the hand of the Lord for thee.
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Thou wilt not now believe this, but the day will come, when thou shalt know the Price of these Brutish Pleasures,
Thou wilt not now believe this, but the day will come, when thou shalt know the Price of these Brutish Pleasures,
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except thou dost timely forsake them.
except thou dost timely forsake them.
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Time is allowed us by God to work out our Salvation, and therefore every minute of it ought to be most thriftily husbanded to that end;
Time is allowed us by God to work out our Salvation, and Therefore every minute of it ought to be most thriftily husbanded to that end;
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but when it is laid out in immoderate Drinking, then it tends to the working of our Eternal Damnation.
but when it is laid out in immoderate Drinking, then it tends to the working of our Eternal Damnation.
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Besides, he that Drinks immoderately, tho' he escape being Drunk himself, is yet guilty of all the Drunkenness and Sins that any of his Company falls under;
Beside, he that Drinks immoderately, though he escape being Drunk himself, is yet guilty of all the drunkenness and Sins that any of his Company falls under;
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for, he gives them encouragement to Drink on by his example, especially if he be one of any Authority:
for, he gives them encouragement to Drink on by his Exampl, especially if he be one of any authority:
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But, if he be one whose Company the rest are fond of; his Company is then a certain ensnaring of them;
But, if he be one whose Company the rest Are found of; his Company is then a certain ensnaring of them;
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for, then they will Drink too, rather than disoblige, or lose him.
for, then they will Drink too, rather than disoblige, or loose him.
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There is yet a greater fault that many of these Stronger brain-drinkers are guilty of, that is, the setting themselves purposely to make others Drunk, playing,
There is yet a greater fault that many of these Stronger brain-drinkers Are guilty of, that is, the setting themselves purposely to make Others Drunk, playing,
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as it were, a Prize at it, and counting it matter of Triumph and Victory to see others fall before them.
as it were, a Prize At it, and counting it matter of Triumph and Victory to see Others fallen before them.
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This is a most horrid Wickedness; it is the making our selves the Devil's Factors;
This is a most horrid Wickedness; it is the making our selves the Devil's Factors;
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endeavouring, as much as we can, to draw our poor Brethren into eternal Misery, by betraying them to so grievous a Sin:
endeavouring, as much as we can, to draw our poor Brothers into Eternal Misery, by betraying them to so grievous a since:
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Therefore it may be well reckoned as the highest step of this Vice of Drinking,
Therefore it may be well reckoned as the highest step of this Vice of Drinking,
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as having in it the Sin of mischieving others, added to the excess in our selves.
as having in it the since of mischieving Others, added to the excess in our selves.
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And though it be lookt upon in the World, as a matter of jest only, to make others Drunk, that we may sport our selves with their ridiculous Behaviour;
And though it be looked upon in the World, as a matter of jest only, to make Others Drunk, that we may sport our selves with their ridiculous Behaviour;
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yet that Mirth will have a sad conclusion, there being a Woe expresly threatned to that very Sin;
yet that Mirth will have a sad conclusion, there being a Woe expressly threatened to that very since;
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Wo unto him, saith St. Paul, that gives his Neighbour drink, and maketh him drunk. Woe unto him, Says Saint Paul, that gives his Neighbour drink, and makes him drunk.
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I have now gone through the several Motives and Reasons, which do oblige us to avoid Drunkenness.
I have now gone through the several Motives and Reasons, which do oblige us to avoid drunkenness.
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It is a Sin so strangely raigning amongst us, that no Condition, no Age, or scarce Sex, is free from it, to the great dishonour of God, reproach of Christianity,
It is a since so strangely reigning among us, that no Condition, no Age, or scarce Sex, is free from it, to the great dishonour of God, reproach of Christianity,
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and ruin, not only of our Souls hereafter, but even of all our present advantages, and happiness in this Life;
and ruin, not only of our Souls hereafter, but even of all our present advantages, and happiness in this Life;
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there being no Sin, which betrays each single committer to more mischiefs, in his Understanding, his Health, his Credit,
there being no since, which betrays each single committer to more mischiefs, in his Understanding, his Health, his Credit,
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and Estate, than this one doth;
and Estate, than this one does;
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and we have reason to believe this Sin is one of those common crying guilts, which have long laid heavy upon this Nation,
and we have reason to believe this since is one of those Common crying guilts, which have long laid heavy upon this nation,
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and pulled down those many sad Judgments we have groaned under.
and pulled down those many sad Judgments we have groaned under.
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Therefore, let me now intreat you by all that tenderness and love ye ought to have to the Honour of God, the Credit of your Christian Religion, eternal Welfare of your own Souls, the Prosperity of the Church and Nation whereof ye are Members;
Therefore, let me now entreat you by all that tenderness and love you ought to have to the Honour of God, the Credit of your Christian Religion, Eternal Welfare of your own Souls, the Prosperity of the Church and nation whereof you Are Members;
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nay, by that love, which certainly ye have to your own temporal Interest, to think seriously on what has been spoken.
nay, by that love, which Certainly you have to your own temporal Interest, to think seriously on what has been spoken.
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Ye have heard the reasons why Men ought to avoid the excess of Wine, and other strong Liquois;
You have herd the Reasons why Men ought to avoid the excess of Wine, and other strong Liquois;
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now let us answer to their Objections, which is the second part of my Discourse. 2. Part, The first and most owned is that which they call good Fellowship;
now let us answer to their Objections, which is the second part of my Discourse. 2. Part, The First and most owned is that which they call good Fellowship;
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one Man drinks to keep another Company at it:
one Man drinks to keep Another Company At it:
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But I would ask such a one, whether, if that Man were Drinking rank Poison, he would pledge him for Company;
But I would ask such a one, whither, if that Man were Drinking rank Poison, he would pledge him for Company;
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if he says he would not, I must tell him, that by the very same, nay far greater reason, he is not to do this;
if he Says he would not, I must tell him, that by the very same, nay Far greater reason, he is not to do this;
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for, immoderate Drinking is that very Poison:
for, immoderate Drinking is that very Poison:
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Perhaps it doth not always work Death presently, but the custom of it does usually bring Men to their ends;
Perhaps it does not always work Death presently, but the custom of it does usually bring Men to their ends;
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and therefore, though the Poison work slowly, yet it is still Poison.
and Therefore, though the Poison work slowly, yet it is still Poison.
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But however it doth at the present work, that which a wise Man would more abhor than Death, it works Madness and Frenzy, turns the Man into a Beast, by drawing his Reason, which should difference him from one.
But however it does At the present work, that which a wise Man would more abhor than Death, it works Madness and Frenzy, turns the Man into a Beast, by drawing his Reason, which should difference him from one.
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The Second is, say they, the chearing of their Spirits, making them Merry and Jolly;
The Second is, say they, the cheering of their Spirits, making them Merry and Jolly;
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but sure, if the Mirth be such, that reason must be turn'd out of door, I may say with Solomon, Eccles. 2. 2. The laughter of such fools is madness.
but sure, if the Mirth be such, that reason must be turned out of door, I may say with Solomon, Eccles. 2. 2. The laughter of such Fools is madness.
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For, they that will be Drunk to put themselves in this temper, must, by the same reason, be glad of a Frenzy;
For, they that will be Drunk to put themselves in this temper, must, by the same reason, be glad of a Frenzy;
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if they could but be sure it would be of the merry Sort. But, little do these merry Drinkers think, what sadness they are all this while heaping up to themselves, often in this World,
if they could but be sure it would be of the merry Sort. But, little do these merry Drinkers think, what sadness they Are all this while heaping up to themselves, often in this World,
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when by some mad Pranks they bring mischief upon themselves; but however, certainly in the other, where this Mirth will be sadly reckon'd for.
when by Some mad Pranks they bring mischief upon themselves; but however, Certainly in the other, where this Mirth will be sadly reckoned for.
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A Third Objection of theirs is, the putting away of Cares;
A Third Objection of theirs is, the putting away of Cares;
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but I ask what these Cares are? Perhaps they are some checks and remorses of Conscience, which must be thus charmed.
but I ask what these Cares Are? Perhaps they Are Some Checks and remorses of Conscience, which must be thus charmed.
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But it is a gross mistake, if we think to lay them down that way;
But it is a gross mistake, if we think to lay them down that Way;
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we may indeed thus stop them for a while, but they will one day cry the louder for it.
we may indeed thus stop them for a while, but they will one day cry the Louder for it.
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Suppose a Thief or a Murderer knew he were pursued to be brought to Justice, would he, to put away the fear of being hang'd, fall to Drinking,
Suppose a Thief or a Murderer knew he were pursued to be brought to justice, would he, to put away the Fear of being hanged, fallen to Drinking,
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and in the mean time take no Care for his Escape? or would we not think him desperately Mad,
and in the mean time take no Care for his Escape? or would we not think him desperately Mad,
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if he did? This is the very Case here;
if he did? This is the very Case Here;
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our Consciences tell us of our Danger, that we must e're long be brought before God's Judgment-Seat;
our Consciences tell us of our Danger, that we must ever long be brought before God's Judgment seat;
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and is it not Madness for us, instead of endeavouring to get our Pardon, to drink away the thought of our danger? But suppose these Cares be some Worldly ones,
and is it not Madness for us, instead of endeavouring to get our Pardon, to drink away the Thought of our danger? But suppose these Cares be Some Worldly ones,
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and such as are fit to be put away;
and such as Are fit to be put away;
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then for shame let us not so disgrace our Reason and Christianity, as to rid us of them by so pitiful and disgraceful a way.
then for shame let us not so disgrace our Reason and Christianity, as to rid us of them by so pitiful and disgraceful a Way.
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But besides, this will not do the deed neither;
But beside, this will not do the deed neither;
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for tho' it may at present, whil'st we are in the heighth of our Drunken fits, keep us from the sense of our Cares;
for though it may At present, whilst we Are in the height of our Drunken fits, keep us from the sense of our Cares;
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yet, when our Drinking is over, they will return again with greater violence;
yet, when our Drinking is over, they will return again with greater violence;
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and if we have any Conscience, bring a new Care with them, even that which arises from the guilt of so foul a Sin.
and if we have any Conscience, bring a new Care with them, even that which arises from the guilt of so foul a Sin.
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The Fourth is said to be the passing away of time;
The Fourth is said to be the passing away of time;
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but this Objection is, in many, a very false plea, for they often spend their time at the Pots, not only when they have nothing to do,
but this Objection is, in many, a very false plea, for they often spend their time At the Pots, not only when they have nothing to do,
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but even to the neglect of their most necessary Business. However, it is in all a most unreasonable excuse;
but even to the neglect of their most necessary Business. However, it is in all a most unreasonable excuse;
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for there is no Man but he may find some what or other to imploy himself in.
for there is no Man but he may find Some what or other to employ himself in.
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If he have little worldly Business of his own, he may yet do somewhat to the benefit of others;
If he have little worldly Business of his own, he may yet do somewhat to the benefit of Others;
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but however, there is no Man but has a Soul, and if he will look carefully to that, he need not complain for want of Business, where there are so many Corruptions to mortifie,
but however, there is no Man but has a Soul, and if he will look carefully to that, he need not complain for want of Business, where there Are so many Corruptions to mortify,
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so many Inclinations to watch over, so many Temptations (whereof this of Drunkeness is not the least) to resist;
so many Inclinations to watch over, so many Temptations (whereof this of drunkenness is not the least) to resist;
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the Graces of God to improve and stir up, and former neglects of all these to lament.
the Graces of God to improve and stir up, and former neglects of all these to lament.
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Sure there can never want sufficient Imployment, for all these require time, and so Men at their Death find;
Sure there can never want sufficient Employment, for all these require time, and so Men At their Death find;
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for those, that have all their Lives made it their business to drive away their Time, would then give all the World to redeem it.
for those, that have all their Lives made it their business to drive away their Time, would then give all the World to Redeem it.
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And certainly, where there is much leisure for worldly Affairs, God expects to have the more time imployed in spiritual Exercises.
And Certainly, where there is much leisure for worldly Affairs, God expects to have the more time employed in spiritual Exercises.
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And it concerns them to imploy their time to the benefit of their Souls, and not to bestow it to the Ruine of them;
And it concerns them to employ their time to the benefit of their Souls, and not to bestow it to the Ruin of them;
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as they do, who spend it in Drinking. The last Objection, is that of Bargaining.
as they do, who spend it in Drinking. The last Objection, is that of Bargaining.
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They say it is necessary for them to drink in this one Respect of Trading with their Neighbours, Bargains being most conveniently to be struck up in Ale-houses and Taverns.
They say it is necessary for them to drink in this one Respect of Trading with their Neighbours, Bargains being most conveniently to be struck up in Alehouses and Taverns.
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But is this a worse Reason than all the others. For the bottom of it is an aim of Cheating;
But is this a Worse Reason than all the Others. For the bottom of it is an aim of Cheating;
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for we think, when Men are in Drink, we shall the better be able to over-reach them;
for we think, when Men Are in Drink, we shall the better be able to overreach them;
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and so this adds the Sin of Defrauding to that of Drunkenness. Now that this is indeed the Intent, is manifest;
and so this adds the since of Defrauding to that of drunkenness. Now that this is indeed the Intent, is manifest;
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for, if only the dispatch of Bargains were aimed at, we should chuse to take Men with their Wits about them ▪ therefore the taking them when strong Liquor has distempered their Reason, can be for nothing but to make Advantage of them.
for, if only the dispatch of Bargains were aimed At, we should choose to take Men with their Wits about them ▪ Therefore the taking them when strong Liquour has distempered their Reason, can be for nothing but to make Advantage of them.
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Yet this often proves a great Folly as well as Sin;
Yet this often Proves a great Folly as well as since;
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for he that Drinks with an other in hope to over-reach him, does many times prove the weaker Brained, and becomes Drunk first;
for he that Drinks with an other in hope to overreach him, does many times prove the Weaker Brained, and becomes Drunk First;
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and then he gives the other that opportunity of cheating him, which he designed for the cheating of the other.
and then he gives the other that opportunity of cheating him, which he designed for the cheating of the other.
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Now this end of Drinking, is so far from becoming an Excuse, that it is an increasing of the Sin;
Now this end of Drinking, is so Far from becoming an Excuse, that it is an increasing of the since;
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for, if we are not to drink immoderately upon any occasion, much less upon so wicked an one as is the Cheating and Defrauding our Brethren.
for, if we Are not to drink immoderately upon any occasion, much less upon so wicked an one as is the Cheating and Defrauding our Brothers.
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See the whole Duty of Man. See the Whole Duty of Man.
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I have now Answered to the chiefest Drunkards Objections, which are ordinarily brought in excuse of this Sin. I am yet further to tell you, that it is not only that huge degree of Drunkenness, which makes Men able neither to go nor to speak, which is to be look'd on as a Sin;
I have now Answered to the chiefest Drunkards Objections, which Are ordinarily brought in excuse of this Sin. I am yet further to tell you, that it is not only that huge degree of drunkenness, which makes Men able neither to go nor to speak, which is to be looked on as a since;
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but all lower Degrees, which do at all work upon the Understanding, whether by dulling it,
but all lower Degrees, which do At all work upon the Understanding, whither by dulling it,
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and making it less fit for any Imployment, or by making it too light and airy, apt to apish and ridiculous Mirth;
and making it less fit for any Employment, or by making it too Light and airy, apt to apish and ridiculous Mirth;
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or what is worse, by inflaming Men to Rage and Fury.
or what is Worse, by Inflaming Men to Rage and Fury.
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These, or what ever else make any change in the Man, are to be reckoned into this Sin of Drunkenness.
These, or what ever Else make any change in the Man, Are to be reckoned into this since of drunkenness.
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I have given you the Reasons why ye are to avoid the Excess in Drinking, and answered also to the Drunkards Objections.
I have given you the Reasons why you Are to avoid the Excess in Drinking, and answered also to the Drunkards Objections.
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Pray make a good use of this Instruction, be not drunk with wine, nor with any other strong liquor, wherein is excess. FINIS.
Pray make a good use of this Instruction, be not drunk with wine, nor with any other strong liquour, wherein is excess. FINIS.
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