A DISCOURSE Against 

1. Drunkenness.  
2. Swearing& Cursing.    
Published( Pursuant to his Majesty's Injunctions), To Suppress Debauchery and Profaneness,  
By WILLIAM ASSHETON D.D. Rector of Beckenham in Kent.  
LONDON, Printed by Tho. Braddyll, and are to be Sold by Richard Sympson, at the Three Trouts in St. Paul's Church-Yard. 1693.   

A DISCOURSE Against Drunkenness.  
THeir Majesties being sensible, That as Righteousness exalteth a Nation, so Sin is a Reproach to any People; and being desirous to Reform the Lives and Manners of all their Subjects, have commanded the Clergy to Preach frequently against those particular Sins and Vices, which are most prevailing in this Realm, viz. Against Blasphemy, Swearing and Cursing; against Perjury; against Drunkenness; against profanation of the Lords Day.  
In Obedience to the Royal Command, I lately Published a short Treatise against Blasphemy. Wherein I endeavoured to convince these Hectors of Satan, of the Rudeness and Danger of Atheistical Discourse. And shall now proceed, through Divine Assistance, against another Extravagance mentioned in the King's Letter, viz. The Sin of Drunkenness. Or, as the Act of Parliament calls it, The Odious and loathsome Sin of Drunkenness.  
Against which detestable practise, I shall discourse in this Method.  

1. I shall explain the Nature of this Sin, By showing what is meant by Drunkenness.  
2. I shall declare the Greatness of this Sin; the aggravating Circumstances, and the sad Consequences of it. Which I shall enforce as Motives to avoid it.  
3. I shall examine the noted Apologies for this Sin: or the usual pretences which are made for the Commission of it.   
1. What is meant by Drunkenness.  
Drunkenness, is an irregular, immoderate use of Drink. We are therefore to examine; What use of Drink is irregular and immoderate; and then we shall understand the Nature of this sin.  
In order to our Inquiry I must premise this general Truth.  
Every Thing is so far regular and moderate, as it promotes and encourageth that end for which it was designed by Almighty God. But when it hinders and obstructs it, it is irregular and immoderate.  
Now the known Ends of Drink are these; The Digestion of our Meat, cheerfulness and Refreshment of our Spirits, and the Preserving of Health. And whilst it contributes to those Ends, so far Drinking is regular and moderate; but when it destroys them, 'tis irregular and sinful.  
When therefore Wine, or any other Drink, is taken in such excess; that, by over-loading Nature, It hinders Digestion; drowns and suffocates the Spirits; disorders the Faculties; hinders the free Use of Reason; and thereby makes Men unfit for Business, and indisposeth them either for Civil or Religious Duties; then, and in such Cases, its use is irregular and immoderate, and consequently sinful.  
From hence you may observe,  
That to be Drunk, is not only to be under the visible effects of Drink; to be made the Observation, if not the Scorn, of others. A Man is not only so, when he is liable to the Statute; But a Man is so far intemperate, as to deserve that harsh Name, when he transgresseth the Laws of God, and right Reason, in the forementioned Instances.  
2. I shall declare the greatness of this Sin; the aggravating Circumstances, and the sad Consequences of it.  
The true Notion of Sin( as the Apostle instructs us) is this. 'tis à Transgression of the Law. Sin is a Breach and Violation of the Divine Law. The right Method therefore to be convinced of the heinousness of this or any other Sin, it is to view it in the Glass of God's Law: To the Law, and to the Testimony. Consult the Holy Scripture, consider those repeated Woes, which are denounced against the Drunkard, in the Bible, and you will then fully be convinced of the Danger of this practise.  
Wo unto them that rise up early in the Morning, that they may follow strong Drink; that continue until Night, till Wine inflame them, Isaiah 5.11, 12.  
Wo unto them that are mighty to drink Wine; and Men of strength to mingle strong Drink, Verse 22.  
Who hath Wo, who hath Sorrow; They that tarry long at the Wine, they that go to seek mixed Wine, Prov. 23.29, 30.  
Take heed to yourselves, lest at any time your Hearts be over-charged with Drunkenness— and so that Day come upon you unawares; Luke 21.34.  
Let us walk honestly as in the Day; not in Rioting and Drunkenness, Rom. 13.13.  
But besides these Woes and threatenings in the general; it will, I hope, more effectually dissuade you from this 'vice, whilst I particularly explain the sad Consequents of it, in this fourfold Respect.  
1. To the Soul. 2. The Body, 3. The Estate. 4. Good Name.  
1. Drunkenness is Destructive to the Soul. And that Two Ways.  
1. By exposing it to ruin and eternal Damnation.  
2. By being the Occasion of many other Sins, which have the same dismal Effect.  
1. Drunkenness doth expose the Soul to eternal Damnation.  
Indeed all Sin is deadly and damning ( For the Wages of Sin is Death) but this of Drunkenness is most expressly threatened by the Spirit of God. Ye are admonished, Rom. 8.13. That if ye live after the Flesh, ye shall die. If ye will resolve to indulge your Sensual Inclinations, and will lay no restraint upon your Carnal Desires; but when Nature prompts you will gratify your Senses to the utmost, in Meats and Drinks and other Pleasures: If no Law of God nor Man can control you; Ye shall die. As Lawless Persons, ye shall be condemned for such Extravagance.  
Now amongst these Works of the Flesh. St. Paul expressly mentions Drunkenness, Gal. 5.21. Murders, Drunkenness, Revellings, and such like.  
And then concludes his Catalogue with this awakening Censure. Of the which I tell you before, as I have also  told you in time past, That they which do such things, shall not inherit the Kingdom of God. And the same Apostle, 1 Cor. 6.10. repeats the same Censure. Nor Drunkards. nor Revilers shall inherit the Kingdom of God.  
Heaven is a Place of Holiness and Purity; and no unclean, Swinish Creature shall enter there.  
2. Drunkenness is destructive to the Soul, by exposing it to all sorts of Temptations; and by being the Occasion of many other Sins.  
Immoderate Anger, Fury and Revenge, Murders, Adulteries, &c. are the Noted Consequences of this Sin. These dismal effects of Intemperance have been writ in bloody Characters in all Parts of the World. And indeed what Sin is so heinous, which a Man intoxicated with Wine may not commit? The Reason is plainly this; Erranti nullus Terminus. An Intemperate Man is under no Conduct. He is neither under God's Keeping, nor his own. He hath quenched Gods Spirit, whilst he inflamed his own.  
He hath forfeited God's Providence and Protection, by going out of his Way, by engaging in an irregular, unlawful practise.  
Indeed whilst we are in Gods way, he hath promised to protect us. He shall give his Angels Charge over thee, to keep thee in all thy Ways— i.e. Whilst we are doing of our Duty: God hath promised to preserve us, both from Sin, and from Danger.  
But when by our Intemperance we wander into the broad Road; we are then in the Power of the Prince of the Air, who Ruleth in the Hearts of the Children of Disobedience. And whither this furious Fiend may drive us, God only knows. For the malice of the Devil is boundless; who being miserable himself, envies Man's Happiness. And when he hath engaged us in a sinful Course; unless God restrain us, he'll inevitably bring us to the Depth of Ruin.  
harken therefore, O ye Intemperate Persons, and be wise in time. You little consider what you do, whilst ye indulge yourselves in these Excesses.  
For when Men have forsaken God, and have cast his fear behind their backs, when they have grieved and quenched his Holy Spirit; it may then be just with God to leave them to themselves, to commit all uncleanness with greediness.  
O the amazing Circumstances in which some Persons, have been involved by one single Act of Intemperance.  
They have done that in a Debauch, which hath cost them their Lives, forfeited their Estates, and ruined their Posterity: And without the infinite mercy of God, have Damned and Ruined their Souls to all Eternity.  
These are sad Things to Repeat; and O that you would be so prudent as to learn and be admonished by the Examples of others.  
Possibly you will tell me, The recital of these Examples, is not pertinent to your Case.  
You having not the least apprehension of being guilty of such Extravagance.  
If upon occasion, you take a liberal Dose; you design nothing else, but the cheering of your Spirits; the diverting yourself with good Company; and the obliging of your Friends.  
The Reply to this is obvious, and not to be evaded.  
You say you design only thus or thus. But, Alas! When you are once engaged in such Excesses, you little know what you may design before you part. We have a blunt Proverb, When the Wine is in, the Wit is out. From whence you may as bluntly infer; That a Drunken Man is out of his Wits. He hath lost for a time, the Exercise of his Reason, and is only acted by a depraved Imagination. And when fancy is rampant, and sensual Inclinations are let loose; you little know what advantage the Devil can make of such a juncture; Or, whither the malice of that hellish Fiend may drive you. In short, What hath been, may be. Others, as prudent and as resolved as yourselves, have been ruined by a Debauch; and unless God shall restrain you, so may you. God hath been patient, and hath hitherto spared you. No such thing hath yet happened to you. But take heed of despising the Riches of his Goodness. Amend and Reform, lest a worse thing come unto you. Let the Patience and Goodness of God, led you to Repentance.  
God grant, That the sad Examples of others, may make Impression upon you, and may contribute to your Reformation.  
2. Drunkenness is Destructive to the Body.  
Tho' the generality of Men do sadly neglect their immortal Souls, and are very little concerned, either what their condition is at present; or how they shall be disposed on to all Eternity; yet there are few Men so stupid, but they are very thoughtful for the welfare of their Bodies.  
All the hurry and labour in this World, which we call Business, it is to administer to the Wants and Pleasures of the Body, 'tis to provide, what we must eat, what we must drink, and wherewithal we must be clothed? Or in some other Instance, 'tis to procure suitable accommodations for the Body. Of this we are so sensible, that we are very uneasy under the want of any of these Things.  
If the Body is Diseased or Wounded, or under any pressing Pain, we are very apprehensive of such Disorder, and how to remove it.  
'tis therefore an undeniable instance of the deceitfulness of Sin; That those Men who are so in Love with their Bodies; and so fond of Bodily Pleasures, can yet be so stupid, as to indulge themselves in so destructive a practise.  
For the Truth of this, if dear bought experience hath not convinced you, I appeal to your physician. Who if knowing and faithful, will not sail to admonish you of the mischiefs of these Excesses. He will honestly tell you; That fevers, Dropsies, Consumptions, ston, Gout, &c. with the rest of that sad Catalogue, are the noted Effects of such Debauches.  
And tho these Excesses are not always mortal, and the danger perhaps not great for the present; yet being often repeated, they do so weaken Nature, that they lay the foundation of many Chronical Distempers. Indeed those who are of a vigorous, robust Constitution, may hold it out the longer; but perhaps, in a little while they will find their mistake; when they groan under the burden of a decrepit old Age.  
But there are other instances, besides inward Diseases, whereby Drunkenness is fatal, and destructive to the Body.  
How often are such Persons engaged in Quarrels, and breath their last at the Point of a Sword? A Fall from their Horse, or down a Precipice may suddenly sand them into another World. Or, if it come not to such extremity, yet either by Fighting, or some other Accident, they are so mauled and bruised, that they lose a Limb; or carry the Mark of their Intemperance to their Grave. So true is that expostulation of Solomon: Who hath Wo? Who hath Sorrow? Who hath Contentions? Who hath babbling? Who hath Wounds without Cause? Who hath Redness 〈◇〉 Eyes? They that tarry long at the Wine, they that go to seek mixed Wine, Prov. 23.29, 30.  
3. Drunkenness is destructive to an Estate.  
And that two ways.  
1. Immediately by the expenses of such Debauches.  
For tho a large and plentiful Estate is not ordinarily wasted by downright Drinking: Yet Men of moderate Fortunes, especially those who live by their Labour, do often pinch for these Excesses.  
'tis a thing much to be lamented, what Want and Beggary is often brought upon a Family by this Tippling and Drinking. 'tis a perfect. shane, and worthy the Correction of the public Magistrate; That a Working Man should be so Extravagant, as to spend the Labour of Six Days upon the Seventh; Which the poor Wife and Children, must starve and pinch for all the Week after. And when he, whose Duty it was by his honest labour to provide for his Family, hath either drunk himself to Death, or, for Debt and Disorder is thrown into a Goal; then the Parish must bear the burden, and his honest neighbour must cark and care, be Tax't and A●●est for his Extravagance.  
2. Drunkenness chiefly doth ruin an Estate, mediately and consequentially by engaging in those Practices which are destructive of it. I shall insist only on three, viz. Idleness, Whoring and game.  
1. Idleness, The hand of the diligent maketh Rich, Prov. 10.4.  
There is a provident Care and Industry supp●sed both for the getting and keeping an Estate.  
Now of all Men in the World, a Drunkard is not fit for business; and is seldom disposed to mind either his own or other Mens Concerns. By which neglect it hath often happened, that vast Estates, in a little time, have been sunk into a narrow Compass.  
We have a noted Proverb, The Master's Eye makes his Horse fat; and so it doth his Field and the rest of his Concerns. But when a Man is so stupid, as to mind nothing but his Pleasures, and leaves his Business to be managed by other Men; they commonly so manage him, That the Man becomes the Master. For having sherkt and sh●fted for a while; he's at last made a Property; and wormed out of all. So true is that of Solomon, Prov. 23.21. The Drunkard and the Glutton shall come to Poverty: and Drowsiness shall Cloath a Man with Rags.  
2. Whoring. That this is an Effect of Drunkenness, Solomon informs us. Thine Eyes shall b●h●ld strange Women, Prov. 23.23. And St. Paul hath made the Observation; First, Riotting and Drunkenne●s, then Chambering and Wantouness, Rom. 13.13.  
Now he who follows su●h light and wanton Women, will easily be instructed to dispose of an Estate. For by means of a whorish Wom●n, a Man is brought to a pi●ce of Bread, Prov. 6.26.  
When one of these Dulcibellas hath seized a si●ly Gu●g●●o●; with what Art will sh● manage him? How dexterously will she ply him for this and for that, and whilst he hath any thing, she will always be wan●ing something, and will never leave him, till she hath reduced him to the extremest Beggary.  
The Decays and Ruins of many brave and noble ●amilies, is too sad a Demonstration of his Truth.  
3. game. I am not so uncharitable as to think all Games of Chance absolutely unla●fu●. The●e are Occasions, Times an● Seasons, when such Diversion is very allowable. But game, wh●n a S●pp●em●nt of Drinking( as ●t is ordin●rily managed) is a very pe●●i●iou●, de●●●uctive practise.  
When a Set of designing Bullies have drunk a young H●ir to a certain pitch, and have wa●med him into a compliance: When he begins to see double, and hath lost both his Memory and Apprehension; what work will they then make with such a prise? How dexterously will they plume him with Cogs and false Dice? And besides his loose Money, if they can but Spirit him to such a height( as sometimes they do) they'l measure his Acres, and take an Estimate of his Rents and manors.  
Which is such an Egregious piece of folly; That a Man should so part with an Estate; without so much as the pleasure of spending it. That he should only shake it out of his Sleeve. I say, This is so mean and contemptible; that it would sharpen my style; and raise a just Indignation to Declaim against it.  
4. Drunkenness is destructive to a good Name. A good Name( saith Solomon) is better than precious ointment; Eccl. 7.1. more useful in itself, and more pleasing to others. 'tis that which enables us to be serviceable to the World; for indeed without it, we are dead, whilst we are alive. 'tis therefore of very great Consequence, to secure a Reputation; that we may be valued and esteemed. Whereby we shall be enabled to bring the more Glory to God; more good to ourselves, and more Benefit to others.  
Now there is scarce any Sin, which sooner lessons a Man's Reputation, and renders him mean and contemptible than this of Drunkenness.  
For besides that it is of a leveling Nature, and degrades a Man below himself; and thereby qualifies the meanest to be fit Company for the Greatest; There is this further mischief attend● it. By rarifying the Spirits, and exalting the Fancy; it many times makes a Man so vain and impertinent; So Apish and Trifling in his Behaviour; that he becomes not only a shane to himself and his Family; but the contempt of his very Servants and dependents.  
The Sarcastical Jeers▪ and Dim●nishing Expressions; which on such an occasion, the most underling Fellows will bestow upon their Betters, are too notorious to be repeated.  
And now being thus plainly and faithfully admonished. I hope for the future, those who have been guilty, will be more careful of so destructive a practise.  
You have heard how it is destructive.( 1) To the Soul. Eternal Damnation is denounced against it. Drunkards shall not inherit the Kingdom of God. It likewise exposeth a Man to all sorts of Temptations; and is the sad occasion of many other Sins.  
2. To the Body; and that not only by inward Distempers and Diseases: But also outward Accidents and Calamities. Whereby Men of Health and Vigorous Constitutions are unfortunately cut off in the midst of their Days.  
3. To an Estate. Not only by the expenses of it. But chiefly it doth an Estate, by engaging in those Practices which are destructive of it. I instanced in Three, Idleness, Whoring, game. 4. to a Good Name. It makes a Man mean and contemptible, slighted and disregarded.  
If therefore you value your Welfare in these Capacities, take heed to your Ways. Shun all occasions of such Intemperance.  
And the more effectually to fortify your Resolutions, I shall briefly examine the noted Apologies for this Sin; and the usual pretences which are made for the Commission of it.  
1. 'tis a noted Apology for Drinking; The refreshing of the Spirits, by laying aside Cares and Business. To be always serious, and to keep the Bow constantly bent, is a little too severe▪ and indeed scarce consistent with the Weakness of Human Nature. And therefore, say they, when a Knot of honest Fe●ows are met together; why may they not then for a while banish Sorrow, and take the freedom of a liberal Glass▪  
To This I Answer.  
I shall not s●ruple to aclowledge, that the Fruit of the Vine was not only c●eated for mere necessity, but for delight. The Royal Psalmist having composed a Hymn, in admiration of the order and us●fulness of the Creatures; amongst others he tell us; That the Earth by the Benefit of fruitful Showers, produceth Wine, which maketh glad the Heart of Man; Psal. 104.15. i. e. which cheers the drooping and dejected Spirits.  
Hence it is the Advice of Solomon. Prov. 31.6, 7. Give strong Drink to him that is ready to perish, and Wine to those who be of heavy Hearts. Let him drink and forget his Poverty, and remember his misery no more.  
Upon which words; a learned and pious Prelate of our Church hath this Paraphrase. When a poor Wretch is in danger to perish, for want of the necessary supports of Life, or is oppressed With Grief and Sorrow in any other deplorable Condition. Then bring forth plenty of Wine, and set it before such a disconsolate Person: Let him drink freely till he hath cheered his heart, and raised his drooping Spirits; and be able to think of something else, beside his Poverty and Misery; nay, till he be so merry; as quiter to forget the cares and wearisome▪ Labours, that it brings upon him.  
It is not therefore to be denied, but that a liberal Use of Wine, to some Persons, and on some occasions is very allowable.  
But it commonly happens there is an error and mistake in the Application. For those who have most occasion for it, do seldom use it. Such as are the Poor, the Melancholy, and Dejected. But on the contrary; There are a sort of Sanguine, Jolly Fellows, who both upon a natural and moral Account, have least need of it; and yet these have usually the greatest share: And as one well expresseth it: These frequently take it in such large Proportion, that it makes them not only forget their Sorrows, if they had any, but themselves and their Business too.  
In short. A man may lawfully drink to refresh his Spirits, but not to drown or oppress them. He may lay aside his Business, but not neglect it.  
2. Another pretence for Drinking is preserving of Friendship; and the maintaining good Neighbourhood.  
As to this, I do likewise grant: That prudent moderate Drinking, may be serviceable to these Ends.  
But that which is immoderate and in excess, is the ruin of good Society, and the very bane of Conversation.  
For when Men's Spirits are once exalted; and that they are got, as we Phrase it, into their Altitudes: 'tis not easy to imagine what extravagancies they may then commit. And indeed we have small encouragement to expect it otherwise. For when the Laws of Nature and Religion are broken, those of Friendship will be little regarded.  
The Quarrels, Duels and Murders which in the heat of Wine, have too ofter happened amongst the dearest Friends, are too sad a Confirmation of this Truth.  
3. Another Excuse for immoderate Drinking, is, Compliance with Custom, and the avoiding of Reproach.  
Those who are extravagant themselves, are too apt to promote these Exc●sses in others. And being very ingenious to gain Proseli●es, if other Methods will not provail, then they upbraid them with affectation and singularity. Which is so mean and unpleasing a Character that Men of generous Inclinations and g●ntile Behaviour cannot easily digest it. And are too often tempted, to strain their Consciences, to secure as they fancy, their Credit and Reputation.  
To this I Answer.  
That there are indeed a sort of straight laced Lessian Consciences, who under pretence of Religion, are very troublesome to Society. Who though upon occasion they can take their Christian Liberty in their own way, yet for the most part are very harsh and censorious of the lawful Freedoms of others.  
In opposition to these Pretenders, I must thus far vindicate Religion; That a Man may be civil and obliging, without being profane; and he may so far comply with an innocent Custom; that hemay lawfully Drink a Health without renouncing his Christianity.  
But having made this Concession. I must with a faithfulness becoming my Profession here freely declare, That though a Glass of Wine, or any other liquour, is not the worse; nor doth it less contribute to Health and Digestion, because at the same time that a Man drinks it, he wisheth health and happiness to another Person. I say,  
Though thus far the Drinking of Healths is an innocent Diversion and may be lawfully complied with; yet this Custom of Drinking Healths, as it is too often abused, is not only rude and undecent, but even a Barbarous and Destructive practise.  
As every May hath Dominion over himself, and with submission to Authority, hath the Government of his own Actions; so likewise every man best knows his own Temper and Constitution; and accordingly go●erns his Appetite in Eating and Drinking. Hence we have a noted Proverb. Every Man is his own physician, or something else. 'tis therefore,  
1. No small rudeness, to Tax another man at your own Rate, and to prescribe your measures to him.  
To quarrel with your Friend, because he resuseth to Drink your Proportion, is not only irrational but childish. 'tis to be angry that there is difference in Measures. And 'tis just as wise a Thing; as if a man should be out of humour, because a a Firkin is not as big as a Hogshead.  
But besides the rudeness of forcing these Healths. 'tis,  
2. Very dangerous and destructive to the Person who accepts them.  
Should any one present you with a Dose of poison; and should confidently enjoin you, Drink this Cup to the Health and Prosperity of such a Person. What Answer would you make to such a Proposal?  
If it shall be replied; The Case is not the same; for Wine is not poison.  
In Answer I tell you; and the ablest Physitians will tell you; That Wine, if immoderately taken, is that very poison, which, though it destroys not immediately, yet kills as sure as the rankest Dose that was ever presented by Italian Hand.  
Besides; it not only poisons the ●ody, but also the precious and immortal Soul, by extinguishing all virtuous inclinations; exposing a man to the Commission of those Extravagancies, which a moralised Heathen would even startle but to think on. It puts a man out of his own keeping and possession; Nay it puts him out of Gods keeping and protection; and delivers him over to the power and conduct of Satan.  
This being the true state of the Case; and immoderate drinking being thus threatened with Eternal Damnation, 'tis very easy to resolve how far you ought to be affencted on such an occasion, To conclude.  
Here you are solicited to bear your share in a Debauch. If you refuse, you are then exposed to the flouts and jeers of the Company, who will not only accuse you of unkindness to them, but also of rudeness and disrespect to such and such Persons, whose Healths you shall refuse.  
If you accept, and are hectored or Wheedl'd into a compliance; then the same Tyrannical Power will continue the imposition; and so Health after Health, so long as there is either Wine to Drink, or Brains to bear it.  
But in such a Case; if neither Raillery, nor Contrivance can relieve you; then let the sense of God and of your Duty restrain you. Fear not, regard not them which can kill the Body; but fear him which can cast both Body and Soul into Hell. Remember, That Drunkards shall not inherit the Kingdom of God, and then resolve me, Whether it is not better to be Clownishly sober, then fashionably Damned?   

A DISCOURSE AGAINST Swearing and Cursing.  
PUrsuant to the Royal Command, I lately Published a short Treatise against Drunk●nness. Wherein I endeavoured to Convince those Debauched Persons, of the Rudeness and Danger of such Excess. And shall now proceed, through Divine Assistance, against another Extravagance mentioned in the King's Letter, viz. The Sin of Swearing and Cursing. Or, as the Act of Parliament calls it, Profane Swearing and Cursing.  
Against which Extravagant practise, I shall with the greatest plainness Admonish you; from these Three topics  
Profane Swearing and Cursing is, 

1. Rude and Boisterous, in respect of Men.  
2. Daring and Provoking, in respect of God.  
3. Vain and unprofitable, with respect to your Sevles.    
1, Rude and Boisterous.  
The necessity of enforcing this topic, doth hence appear. Profane Swearers are of Two Ranks and Capacities. Some believe a God, and a Providence, and are convinced of the Nature of Sin, and its Demerits, and acknowledge the Difference betwixt Good and Evil. With these I shall discourse, and I hope effectually, from all the Three topics.  
But there is another Set of Swearers, who deny a God, or Dispute his Providence, and disown all Difference betwixt Good and Evil: These must be Treated in a different Method.  
For, Tell these Men, how dangerous it is to affront Almighty God; to provoke his sovereign Justice; and they pity your Ignorance, and laugh at your Caution. 'tis to the same effect, as if you did advice them not to affront King Oberon, or some Fairy Monarch.  
Tell them further, that this Swearing and Cursing is not only a Sin, but that it is vain, and unprofitable; and you raise the witty Gentlemens Fancy, to talk thus to them, of a black ugly thing called Sin; which by Men of their Sagacity, was never Seen, Felt, Heard nor Understood.  
Now since all Men must be convinced from such Principles as they themselves do acknowledge; whilst I talk with these Rampant Atheistical Swearers, I can only treat them from my First' topic, viz. That this Profane Swearing and cursing, is a very Rude and boisterous practise.  
And this, I hope, when duly considered, may have some influence upon them.  
For though they commonly pretend not to believe any future State, or to take the least notice of another World; yet they are mightily concerned for their Entertainment in this. To Eat and Drink well; To gratify their Senses in some o●her Expectations; To have healthful and vigorous bodies: but chiefly to have kind and agreeable Society, to give a relish to their other Enjoyments: This is the only Happiness such Men can expect. And therefore to do any thing which may Discourage their Conversation, is to be a Contradiction to themselves, and to Act inconsistently with their own Principles.  
Now there is no Character which these Atheistical Swearers do more affect; then to be thought gentle, Courteous and Obliging: To be Brisk, Pleasant, and Endearing Society; grateful and accepted in all Companies.  
And therefore to be censured as Dull, to be shunned as Impertinent, to be avoided as Rude, to be abhorred as Profane; is the most Mortifying Circumstance that can befall them. Which yet, when things are fairly stated, is undeniably their C●se.  
There is no greater instance of rudeness, then to speak contemptuously of any Person in the presence of his Friend. Such a slighting Reflection is not only Clownish and Ungentile; but most exasperating and provoking. For there is a decency to be observed in Conversation, and a Reverence and Respect to be paid to all Companies. So that Men of gentle Behaviour, will be very sparing of their Censures on such occasion: As having experienced that such rambling prattle, spoils innocent Mirth, damps and disorders all Ingenuous Society.  
Indeed the generality of Men are either so dull or so prudent; as not to disturb both themselves and others, for every impertinent Droll.  
But he must needs be a Man of a very could Constitution, who can sit tame and unconcerned, whilst his Prince, his Parent, his Patron, and Benefactor shall be Reviled and Aspersed. And yet this very affront is offered in all Companies, by these Hectoring Dammers, and Cursing Swearers.  
Almighty God is the supreme sovereign of all the World. The King of Kings, and Lord of Lords. He is the Universal Parent of all Mankind, For we are also his Off-spring. For in him we live, and move, and have our Being. He is undeniably the best Patron, the most Bountiful benefactor, and the surest Friend.  
And can those who are thus related to him, in these Capacities, sit tame and unconcerned, whilst they hear him affronted? Will it not raise a just regret; yea, an Horror and Detestation, to hear that dreadful Name, before which Angels Bow, and Devils Tremble, thus tost in sport by Apes and Buffoons? Will it not circulate their Blood, and put it into a Ferment, to observe such sovereign Greatness, such Transcendent Worth and Goodness, not only Contemned and Despised, but also treated with such Rudeness, as to be even Ridiculed and Burlesqued?  
Consider this, O ye damning Swearers, and learn to be more Modest and Reserved.  
If Religion hath no influence upon you; if the Laws of God shall not confine you; then let the Laws of Decency, and a just Reverence for Mankind in some measure Restrain you. If you will not be Christians, yet show yourselves Men. And give that Respect to Conversation, as not to Scoff and Deride those Persons or Things, which the rest of the Company may value and esteem.  
Forbear therefore this Horrid Cursing; Refrain from this dismal Swearing; at which all sober Christians, who have any Reverence for the Great Name of God, are so justly offended.  
2. Profane Swearing and Cursing is Daring and Provoking to Almighty God.  
Which topic I hope will be very effectual to every one who calls himself a Christian.  
For though an Atheistical Wretch can laugh at such Caution, and is no more moved at the Terrors of the Lord, than a valiant General at the Troops of Almanzor: Yet he who really believes that there is a God; and who is likewise convinced, that this just and powerful God will bring him to judgement; doubtless such a Person will have very different Apprehensions.  
He who is instructed from the Holy Scripture; That our God is the God of Gods, and Lord of Lords. A great God Mighty and Terrible. That He ruleth over all the Kingdoms of the Earth; in whose hands there is Power and Might, so that none is able to withstand him. He is Wise in Heart, and Mighty in Strength, who hath hardened himself against him, and hath prospered? The only True and Living God, the Everlasting King, at whose Wrath the Earth doth tremble, and the Nations are not able to abide his Indignation. At whose dreadful appearance, the Kings of the Earth, and the Great Men, and the Rich Men, and the chief Captains, and the Mighty Men shall hid themselves in the Dens, and in the Rocks of the Mountains: Crying to the Mountains and Rocks; Fall on us and hid us from the Face of him that sitteth upon the Throne, and from the Wrath of the Lamb. For the great Day of his Wrath is come, and who shall be able to stand? For our God is a Consuming Fire, and who can dwell with Everlasting Burnings?  
I say, He who is thus instructed( as all Christians are supposed to be) he will sensibly be affencted with the Admonition of our Blessed Saviour; Fear him, which after he hath killed, hath power to cast into Hell; yea I say unto you, Fear him.  
'tis a known instance of Worldly Policy; To take heed of provoking Kings and Princes; For Kings have long Hands. Why are you not therefore much more cautious, not to affront Almighty God, whose right Hand can reach you where ever you are: And who is as jealous of his Honour, as any Earthly Prince can be.  
Now suppose some Contemptible Varlet, should have the Impudence to rush into the Presence of a King; and should there to his face call him a Tyrant, and a Coward and bid him Hang him if he durst. Would not the insolence of such a Fellow find a speedy Confutation?  
What shall we then think of those, who not only Blaspheme, and Pollute the great Name of God by their cursed Oaths; but even vilify him to his ●ace: whilst in a most daring insulting manner, they invocate that dreadful Majesty, to Judge and to Damn them. God Judge me. God Damn me. What amazing astonishing Language is this? Who doth not tremble, even but to repeat it? Thus to challenge the Almighty, and dare him to do his worst, is a strange Provocation.  
I will not pretend to Confute, but shall rather pitty these poor Creatures; whilst I thus calmly Expostulate with them.  
You call upon God to Judge you.  
But why so forward and pressing? Are you afraid, lest God should forget to Judge you, that you so often remind him of it Know therefore, that God will certainly Judge you, whether you call upon him to do it, or no. For he hath appointed a day in which he will judge the World; i.e. the whole Race of Mankind. And he will then bring you to judgement amongst the rest. 'tis not your Hectoring and your Confidence will exempt you from it. Behold, the Lord cometh with ten Thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard Speeches, which ungodly Sinners have spoken against him, judas 14.15. All those proud swelling Words, those blustering Oaths, those direful Execrations, of which at any time you have or shall be guilty: All these, without a serious Repentance, must then very sadly be accounted for.  
Again. You call upon God to Dama you; But what a strange surprising instance of Spiritual Frenzy is this? Is it not sufficient that God shall Judge you, unless he likewise Dama you? Do you know what it is to be Damned, to groan under the Wrath of an incensed God? I suppose you do not, at least you do not consider it: Otherwise that sad dismal Word, would make you Tremble. I'll therefore in Charity, remind you what it is; and I will tell you from his Mouth, who is to be your Judge. Depart from me ye Cursed, into everlasting Fire, prepared for the Devil and his Angels. Mat. 25.41. This it is to be damned. It is to be disowned and rejected by our blessed Saviour; and by a sad Sentence of Condemnation, to be thrown into a Lake of Fire, amongst the Devils and Infernal Fiends; those implacable Tormentors.  
Being thus faithfully Admonished; Do you now think it so slight a thing to be damned? Is this a Word to be so Loudly, so Triumphantly pronounced, with such a bold and insulting Accent?  
Know then, for your Conviction, that as brisk and daring as you are now; the Sight of your Judge, and the Terror of his Appearance, will soften your Cadence, and change your Tone. You will not then huff and rant, and look big; but even cring and fawn for Mercy; and in the most submissive posture of Suppliants, will deprecate that damnation, which now you are not afraid to challenge and demand.  
Take heed therefore of provoking a jealous God; who will not hold him guiltless; but will severely punish him, that taketh his Name in vain.  
And to awaken your Caution, consider the force and severity of his Punishment.  
Do you know the Power of his Wrath? the Strength of an Omnipotent Arm? Are you able to stand in his sight, when once he is Angry?  
You Swearers pretend indeed to be Men of great Assurance and Courage. But let me tell you, 'tis a strange Instance of Assurance, To Challenge your▪ King; an provoke your Judge.  
3. Profane Swearing and Cursing is Vain and Unprofitable.  
Indeed all Sin, even that which is most gainful and advantageous, is vain and unprofitable, as it relates to another World. What fruit had ye then in those Things whereof ye are now ashamed? for the end of those things is death, Rom. 6.21. i.e. shane and death are the noted conclusion of a vicious extra●agant Life. What shall it profit a Man, if he shall gain the whole World, and lose his own Soul? Mark 8.36. i.e. should a Man expose his Soul to endless Torment; upon condition, that he might enjoy all the Pleasures and Satisfactions, which this World can afford; he would make a very vain and  
When therefore I affirm, Swearing and Cursing to be vain and unprofitable; I mean it is such in respect even of this World, and the Concerns of this present Life.  
For your Conviction, I am to remind you( in the Words of St. John) All that is in the World, is the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life. 1 John 2.16. i.e. Whatever a Man can expect, or desire in this World, is either Honour, Riches or Pleasures.  
Now Swearing and Cursing, are very vain and unprofitable in all these Instances.  
1. As to Honour. The truth is( for 'tis too public to be denied) some Honourable Persons are guilty of this Sin. But yet I hope I shall not need to convince them; That this Extravagance of the Tongue, is no part of their achievement. No Man ever yet had a Patent given him; or was Created Noble for his skill in Swearing. Nor can any Reason be Suggested, how he should pretend to deserve it on this account; Since a Porter or a Carman shall outswear a Lord.  
And indeed this Hectoring Swearing, is so far from being Honourable, or so much as gentle; that 'tis the noted Language of the Tribe that wears Liveries. Those Modish Heroes; who Lace their Discourse, as well as their Robes.  
Methinks therefore a Gentleman, who valves himself upon his Birth and Education, should be ashamed of such a sordid and leveling practise.  
2. As to Riches. This profane Swearing is as Unprofitable, as it is Dishonourable.  
For, did ever any Man thus raise his Fortunes, or Swear himself into an Estate? Possibly some Infamous Wretch, who valves his Soul no more then his Ears; may get some paltry reward, for nicking the Business( as we phrase it) and Clinching a Cause. But this is not the present Case. For no such Purchase is to be gained by this Rash, Hectoring and Occasional Swearing; but only by sol●mn Judicial Perjury, before a Court of Judicature. The which most Vile and Abominable Sin of Perjury( most odious to God, and destructive to Human Society) cannot now Methodically be considered: But will more pertinently be the Subject of a distinct Discourse.  
3. As to Pleasure. There is no manner of Sensual Delight, or carnal Satisfaction, such Language can pretend to. It gratifies no Sense. It one well expresseth it; Were I an Epicure, I would bait Swearing.  
In short. The only Honour or Profit, or Pleasure, this Hectoring Swearing can boast of, is this, viz. public shane and Infamy; Pecuniary Mulcts, or Corporal Punishment( where the Laws are executed) in this World; And Eternal Damnation, without Repentance, in the next.  
What Excuses then can be pretended, for so Rude and boisterous, so Daring and Provoking, so Vain and Unprofitable a practise, as this Swearing and Cursing?  
1. To say, You were in Passion; is but to aggravate your Guilt. Because you are affronted by your Fellow-Creature, will you sly in the Face of God? This were to stab your Father, because your Enemy hath struck you.  
2. To affirm, That unless you Swear you cannot other wis; e be Believed; is to proclaim your own Disgrace. Since an honest Mans Word, will be better then your Oath.  
3. If the loftiness of its Sound; and thence the graceful Accent and loudness of an Oath shall be pretended: Know then 'tis the very Language of Hell; Where will be noise with a Witness. There will be roaring, and howling, and cursing to all Eternity.  
Consider this: O ye Cursing Swearers, and be Wise in time. Take heed to your Ways, that you offend not with your Tongue. If for every idle Word that Men shall speak, then doubtless for every profane Oath, they shall give account thereof in the Day of judgement. For by thy Words, thou shalt be justified, and by the Words, thou shalt be Condemned. Pray therefore with David.  
Set a Watch, O Lord, before my Mouth, and keep the Door of my Lips.  
FINIS