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to pledge him that consecrates the first glass to the health of the king, or any person of eminency. I leave it still to your reason to be judge,

1. Whether the king have cause to account the manifest breach of the laws by which he governs, to be a signal expresfion of his subjects. loyalty to him? Is not his royal authority, his honour and safety in his laws? And is he not finely ho- . noured, think you, by such drunken loyalty as this ? Gentlemen, you have a king over you of founder intellectuals, and more exemplary temperance and fobriety than to be thus imposed upon.

2. Can you think he reckons his health in the least degree advanced or secured by the ruin and subversion of his subjects health ? No, no ; did the genteelest drunkards in England en quire, they would quickly find, it would more please him if they would consult their own health better, and pray for his more sincerely and fervently than they do.

Excufe VI. Your last excufe is, that you have plentiful eftates that will bear it; and since your pockets are fully why should your heads or ftomachs be empty... ,

Quest. The only question I would here ftate, and leave your own reason to determine, is this, whether you think the experience of the redundancy and over-plus of your estates in excess and drunkenness, be the very end and design God aimed at, in bestowing those things with such a bountiful hand upon you? And whether the expence of it in this way, will please him as well, as if you cloathed the naked, and fed the hungry with it, and brought the blessings of them that are ready to perish, upon you and your families ? Ah, gentlemen, you must come to a day of reckoning. Your reasons and consciences can never tell you, you can make up as comfortable an account with God, by setting down so many hundred pounds in wine and strong drink, more than was necessary or beneficial: Item, So many thousand pounds loft in play: So much upon whores; as if you set down so much to feed and cloath the naked and hungry. So that all your excuses for this fin are baffled by your own reason; and it was easy to conclude, that such a traitor to reason as drunkenness is, which hath fo often dethroned it, could not possibly receive a more favourable judgment and sentence than this now given upon it.

Let all drunkards henceforth consider, what a voluntary mad. : nels the fin of drunkenness is, how it uninans them, and secs

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them below the very brutes. A grave * father calls & rightly,

« A distemper of the head, a subversion of the senses, a tem « pest in the tongue, the storm of the body, the shipwreck of i virtue, the loss of time, á wilful madness, a pleasant evil, a « sugared poison, a sweet sin, which he that hath, hath not « himself; and he that commits it, doth not only commit fins « but himself is altogether fin.”

It is a fin at which the most fober Heathens blushed. The policy of the Spartans was more commendable than their piety in making men drunk, that their children might gaze upon them as a monster, and be fcared for ever from fuch an horrid practice. He that is mastered by drunkenness, can never be master of his own counsels. Both reason and religion condemn this course. Make a pause therefore where you are, and rather throw that wine or beer upon the ground, which else will cast thy body upon the ground, and thy soul and body into hell.

сн A P. V. Containing the result and i live of the third consultation with rea.

jon, upon the case of uncleanness; and the true report of the determination of every man's reason, with respect there. unto.

$1. THE bountiful and indulgent God hath made more

T abundant provision for the pleasure and delight of rational, thạn of brutal beings : And his wife and righteous laws order and limit their pleasures to their great advantage; his allowance under those restrictions being large and full enough. Both reason and experience assure us, that the truest pleasures are most freely and honourably to be enjoyed within the pale and boundary of his laws; and that there are none fit for the enjoyment of a man or Christian, to be found without, or beyond them.

That prudent owner provides best for his cattle, who purs

,

* Turbatio. capitis, subversio fenfus, tempestas linguæ, procella corporis, naufragium virtutis, a mifio temporis, infania voluntaria, blande daemon, dulce venenum, fuave peccatum, quam qui habet, feipfam rion habet, quam qui facit, peccatum non tantum facit, fed ipfe totus eft peccatum,

them into inclosed fragrant fields, where they have plenty of proper and pleasant food, sweet and pure springs of water, the pleasant covert of shady trees, and all that is either necessary

or convenient for them; altho' those fields be so inclosed with - in pales or walls, that they cannot ftray without those boun. daries, into other mens grounds, to be by them impounded, and brought back lank tired, and dirty, to their owner; or by straying into wastes and wildernefles, fall. a prey (as ftragglers use to do) to wolves and lions.

God envies not any true, rational, and proper pleasure to men or women ; when he bounds them in by his command, within the allowance whereof, fufficient provision is made for the benefit and delight of propagation. And though it be all men's duty to tremble at the awful solemnity, yet it would be any man's fin to repine and murmạr at the strictness and feyerity of his command, delivered with thunder and lightning from mount Sinai, Thou shalt not commit adultery. Man's honourable liberty, and God's wise and just restraint and limi. tation thereof, are both set together before our eyes, in that one sçripture, Heb. xiii. 4. “Marriage is honourable in all, 6 and the bed undefiled; but whoremongers and adulterers .“ God will judge.” Here is a liberal allowance granted, and a severe punishment threatned for the inordinacies and exorbió fancies of boundless and ungovernable lufts. God will judge with temporal judgments in this world; and upon impenitent persistents, with eternal judgments in the world to come. i § 2. Such is the corruption of man's nature by the fall, that it hates inclosures, restraints, and limitations. These things which were intended to regulate, serve only to sharpen and enrage their sensual appetite. No fruit so sweet to corrupt nature, as forbidden fruit. Nitimur in vetitum femper, cupi. mufque negata. The very restraint of evil, makes it look like a pleasant and desirable good. Sons of Belial can endure no yoke of restraint. There is a great truth in that observation of the divine Herbert, That if God had laid all common, man himself would have been the incloser. For his reason and experience would have plainly informed him of the great and manifold advantages of distinction and propriety. How many quarrels and barbarous murders have been occasioned by whores! which by keeping within God's bounds and rules, had been both honestly and honourably prevented.

Were men left to that liberty brutes are, to scatter their lufts promiscuously, fathers would not know their own children, VOL. VIII.

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nor children their fathers; whereby both their duties and comforts would be prescinded together. Such mischiefs as 'thefe, "would make men glad of that inclosure, which the laws of "God have made for them. But behold with admiration the

perverse wickedness of corrupt nature, manifested in this, that .. because God hath inclosed and secured their relations to them

by his laws, (which inclosure is every way to their advantage)'s yet this makes their lusts the more head-firong and outrage. ous, and they cannot take that comfort in their own, because their own, that they think to find in another's, because another's.

Remarkable to this purpose is that * relation of Mr. Firmin's, which he received from his near relation, who was minister to the company of English merchants in Pruffia. The consul, or governor of that company, being a married man, and that 'to a very proper and comely woman, was yet enslaved to others, * not to be compared with his own wife for comeliness. This : minifter dealt with him about it. One argument he urged, was

this: That of all men he had the least temptation, having a wife • fo comely, that few women were like her. He answered, yea, * were she not my wife, I could love her. Had fhe been his whore, · he could have loved her; he thought none like her ; but because the was his wife, hedged in by God, he cared not for her. O what hearts have men, that they fhould ever think that to be best for them which is most cross to God! Why should ftolen waters be sweeter than those of our own fountains ? !

$ 3. God's choice must needs be far better for us, than our own. Ordinate and lawful pleafures and enjoyments, are far better and sweeter, than exorbitant and forbidden ones. · And the reason is evident and undeniable : For amongst all the operations of the mind, its reflex acts are the acts that best relish pleasure. And indeed, without felf-reflection, a man cannot tell whether he delights or no. All fenfe of pleasure implies fome reflection of the mind : And those pleasures of a man muft needs be the sweetest, which afford the sweetest reflections upon them afterward; and those the basest pleasures, which are accompanied and followed with prefent regret, or the stinging and cutting reflections of the conscience upon them afterwards. : 1. Lawful and ordinate enjoyments, are as honey without the sting: Forbidden pleasures, are embittered and extinguifhed by these regrets and reflections of the conscience. They are like those pleafant fruits, which the Spainards found in

* Real Christian, p. 60.

the Indies, which were sweet to the taste, but so environed; and armed on every side with dangerous briars and thorns, that they tore not only their cloaths off their backs, but the skin off their flesh, to come at them; and therefore they cal., led them comfits in hell. And such are all forbidden, and unlawful pleasures.

A merchant (faith the fore-named author +) dining with, the friars at Dantzick, his entertainment was very noble. Af-' ter he had dined, and seen all, the merchant fell to commending their pleasant life. " Yea, said one of the friars to him, we « live gallantly indeed, if we had any body to go to hell for us 6 when we die.' You see what mingles with mens sensual and sinful lufts.

2. Your honour is secured, by keeping within God's bounds and limits : Marriage is honourable in all. Here guilt can neither wrong your consciences, nor infamy your reputations. Fornicators and adulterers go up and down the world, as men. burnt in the hand: Their conscience lashes them within ; and men point at them abroad. They are a terror to themselves, and a scorn to men.. :. 3. The health of the body is secured by chaste and regular enjoyments, but exposed to destruction the other way. God; liath plagued the inordinacy of mens lusts, with most strange and horrid diseases. That Morbus Gallicus, Sudor Anglicus, and Plica Polonica, were judgments fent immediately by God's, own hand, as the witnesses of his high displeasure, against the bold and daring contemners of his sacred and awful command. Thus, as Prov. V. 11. “ They mourn at last, when their flesh “ 'and body are consumed.” Other fins are committed in the body; but this against it, as well as in it. . 4. The blaft and waste of our estates (which is the usual consequence of uncleanness) is prevented and avoided, by keeping within God's rules. The truth of what the scripture : tells us, Prov. x. 5. is often exemplified before our eyes; that,

“ by reason of a whorish woman, a man is brought to a mor.,sel of bread.” Adultery gives a man rags for his livery; it..

lodgeth his substance in the house of strangers, and entails wants and curses on him and his.

5. In a word, continence, or lawful marriage, exposes not the soul to the eternal wrath of God, as uncleanness dorh ;

Cor. vi. 9, 10. This sin does not only shut a man out of his

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