HEar, O Earth, the words of my mouth, Deut. 32. 'Tis you was Created by the Almighty, for the Son [...] [Page 2] of Men to walk on; but, behold, they have set you over their heads, admir­ing your Dust and Clay, enamour'd with your Filth and Corruption, and willingly venturing their Souls for the purchase of your▪ Dross; but Heaven they have brought under their feet, and trample most prophanely on the most Holy Name of God, while they shew respect to you. For are they not come to that impiety, that having little regard to the Commandments, where­in they are strictly enjoyn'd not to Take his [...] vain; and taught, [...]ot to speak of him, but with all the Respect and Reverence possible, they lay aside all Religious Modesty and Shame, and not only make his Name Common, but vilely prostitute it to all their own vain, idle and wicked ends?

For where can a man turn, but his Ears are soon struck, too often on both sides, with horrid Swearing, rash Oaths, frightful Cursing and abominable Blas­phemies; enough to make a man think, he's encompass's rather with wicked Spirits and Fiends, than Men, who pro­fess themselves Christians? Is it not [Page 3] with these Prophanations they give a Re­lish to their Sports and Entertainments? With these they set off their Jests and Narratives; these they mix with their Cups; with these they sanctifie their Debauches: With these they add terror to their Passions, power to their Commands, authority to their Quarrels; and if the very Horses and Dogs are not ready at the beck of their Humor, are not these made use of for Spurs and Whips? Heaven and Hell are immediately stirr'd up, and notwith­standing the Great Gulf that is betwixt them, they bring God and the Devil to­gether in one breath.

This is an excellent Character now of a People, that pretends to believe in God and love him. He says expresly, Thou shalt not prophane the Name of thy God, Deut. 19. 12. and they spare not his Name even in the worst of propha­nations; taking it often in their mouths, but to its dishonor; and dragging it in­to the Streets, to serve as the Mockery of their Passions, of their Excesses and Fury. Christ our Lord confirms this Command to all his Followers: But I [Page 4] say unto you, Swear not at all, neither by Heaven, nor by Earth; Matth. 5. 34. neither by any other Oath, as his Apostle adds, Jam. 5. 12. And they, like per­verse and rebellious Children, mix their Oaths with all their discourses; swear by Heaven and Earth, and call in God, and all that is Sacred, to witness the Truth of their impertinent, idle, and often Lying Extravagancies.

And is not this a misery, that men should thus forget their Duty, contra­dict their Profession and so grievously offend their God? their God, whom the Angels adore, before whose Throne all the Heavenly Spirits fall down and worship, giving glory, and honour, and praise, to his Holy Name for ever and ever: He it is, these Men stand before without Reverence or awe, and so little think of Praising, that they are con­tinually belching out against him In­juries and Contempts, under all the va­riety of Oaths and Swearing, that their Passion and Folly can suggest to them. So that however the Holy Scripture re­commends to us, that we be ever mind­ful of our God, it were, in some man­ner, [Page 5] to be wish'd, that these Scandalous Sinners would rather forget him, since they remember him so often, for no o­ther end, than to Swear by him and Pro­phane his Name.

And how wretched an abuse is this of the Gifts of God! For why did he give man a Tongue and Speech, but to be the Voice of all other creatures, for himself and them to give Thanks and Praise, and in humble Prayers, to petiti­on for relief in all his Necessities? And instead of this, these men have de­graded themselves beneath all other creatures, taking part with the very Devils, and, in their language, disho­noring their God, and blaspheming the hand that made them.

Thus by their frequent Oaths and habitual Swearing they offend against the Lord of Heaven, and in proportion to the Crime committed against him, are likewise injurious to themselves. For first, is it not most evident, that by this detestable Vice, they shut the hand of the divine Bounty, and deprive themselves of that Fatherly Protection and those Heavenly Graces, with which [Page 6] God is wont to assist and bless his Ser­vants? For how can they expect his Gifts, who thus, at every turn, are so affronting to the Giver? Have they not rather reason to fear, they are cast off and forsaken by him, whom they have first thus wretchedly forsaken?

2. They make themselves incapable of saying their Prayers. For, with what face can they appear before the Lord, and ask him Favors, whom in their ordinary discourses they so vi­lify and contemn? How can they say Our Father, and salute him with that Title of love, whose Honor they tram­ple under their feet, and to whom they shew no more respect, than is due to the worst of enemies? And when they say, Hallow'd be thy Name, must not their Consciences necessarily turn upon them? For how can they seriously pray, that his Name may be Hallow'd, that is, Bless'd and Prais'd by all Creatures, who make it their common practice to dishonor and prophane it? They, by their un­godly Speeches, are making it contem­ptible to the world, and then in their Prayers say Hallow'd be thy Name, [Page 7] What greater Mockery can there be than this? Might not Belshazzar with as good reason, in his impious Banquet, Dan. 5. 2. have Pray'd for the hallowing the Vessels of the Temple, when he brought them forth amongst his Wives and Concubines, and drank in them Praises to his Gods of Silver and Gods of Gold? Such a Prayer for Sanctifying those Vessels, whilst he was in the very act of Prophaning them, would have been the only way to outdo the devoti­ons of our Swearing Christians, who pray, if they pray at all, that the Name of God may be hallow'd, and with their next breath prophane it a­midst their Cups and Concubines; and if it be for their advantage to have it brought forth on the Counter, to gain credit to their false Protestations, scru­ple not by repeated Oaths, to sacrifice it to their Interest, to their Gods of Silver and Gods of Gold. Thus Bel­shazzar-like, with their impious lips they pollute that which is most Holy, and have no other possible excuse for being thus prophanely absurd and ridi­culous, but only the ill Custom of a [Page 8] Rash and Heedless Humor, by which as they Swear, so they Pray they Know not what. But that Hand, which writ the fate of that Unhappy Prince, writes, no question, their Crimes and Destiny on every wall; and tho they, Blind and Obstinate Sinners, observe it not; yet it will, one day, be produc'd against them; and then, when in the Severity of the Punishment, they too late begin to see the weight of their Sins, what will fol­low, but repeated Cries of Despair, in­stead of Repentance? But Heaven will be then as Deaf to their Cries as they had been before to all its invitations to amendment.

But let us suspend their Sentence a little, while we view another part of their Crime, and that is the Sin of Cur­sing, which commonly hangs to the for­mer; for Swearing and Cursing for the most part go together; and have this only difference, that Swearers, by disho­noring the Name of God, seem to dis­own and abandon him; but Cursers take a step more back still, and call on the Devil for help; so that, while, by the former Sin, they forsake God; by [Page 9] the other, they go to the Devil. And this is most abominable in all its bran­ches. For 1. if we consider those, who on slight and trivial occasions throw out Curses against themselves, at every turn calling for Plagues, the Devil and Dam­nation on their own heads, what grea­ter Madness can there possibly be than this? To see men, who, besides being bound by the Law of Nature and of God, to preserve themselves, are otherwise so tender and nice, even to a Vice, that they cannot bear the least Inconvenience, the least Pain, Contra­diction or Disappointment, but they presently become uneasy, impatient and passionate; to see these, I say, in their frequent Wishes, as it were, im­portunatly calling for the worst of Tor­ments on themselves, wishing for Hell­fire and hourly Praying for what they most fear, and for the destruction of that, which their whole concern is to preserve: What shall I fay of them? but that the Outrages of Bedlam are Reasonable in comparison of their Folly: And that if they would but lay down this Madness, and take up theirs, 'twould [Page 10] be no ungrateful Exchange to such of their True Friends, who would be more contented to see in them an Inno­cent, than a Wicked Frenzy. And how­ever they may, think it more Manly and Great to play with Hell-fire and Damnation, than with Straws, Paper or Ribbands; yet certainly these are the more harmless, and I think no less be­coming; since all the Greatness, that is in the former, is only like the Swelling of Venemous Creatures, which grow big indeed, but with nothing but Poyson.

2. If we look on these Sinners in re­gard of their Neighbour, they are of all the most Uncharitable; tho this indeed be no more than a Consequence of their former Crime: for they that are thus their own enemies, as to pray for the worst of evils on themselves, cannot be well expected to say better Prayers for their Neighbors. And therefore it is, on the least Provocation, you may hear them wishing for all the Plagues, Devils and Damnation on every one that stands in their way, that thwarts their humor, or appears in the least injurious to them. These are their Seconds call'd in, on all [Page 11] occasions to revenge every affront offer'd to their Cravat-string, Perriwig or Toes: so that a man must walk very cautious­ly to escape having the Devil let loose at him some time in the day. For these men have him so ready in their mouths, that he seems to be kennel'd there, and the least occasion makes him fly out.

And this is an excellent sort of Gos­pel-Spirit now, which is as exact in ob­serving the Precepts of Christ, as the worst of Heathens could desire. He says, Love your Enemies, Math. 5. 44. and a little thing serves to make them Curse their Friends. He says, Bless them that Curse you, and their Blessing is of Plagues and Devils. He says, Do good to them that hate you; and their good is, to wish them confounded with Eter­nal Evils. He says, Pray for them which despitefully use you, and their Prayer is a Hearty Dam ye. Thus they defeat the most fundamental Maxims of Christianity, and make the enemies of the Gospel blaspheme the Holy Name, which they profess.

And is not this a most abominable and scandalous Practice, for men thus [Page 12] to trample on that Law, which they pretend to follow, and, upon every provocation, to turn their anger a­gainst God? What mercy can they ex­pect from him, whom they thus un­worthily offend? And with what con­fusion must they one day appear before him, whose Name they have so wick­edly prophan'd, whose Honor they have expos'd to Scorn and Contempt, whose Commandments they have broken with­out remorse? Will not then all their vain and rash Oaths, their detestable Curses rise up in Judgment against them, and that Damnation, they have so often wish'd to others, fall to their own share?

This, there's too much reason to fear, will be their unhappy lot, if they take not care to reform these Vices in time, and shake off these ill habits, before Death summons them to appear before their Lord. Will it not therefore be a labor well bestow'd, if by sincere en­deavours and a seasonable Repentance they strive to prevent this doom of mi­sery? For my part, the Zeal I have for God's Honor, and the Compassion due to my Neighbors and Brethren in their [Page 13] Souls distrefs, make me heartily desire they would turn their thoughts and en­deavours this way. I wish 'twere in my power to contribute to this Com­mon good: I dare not presume to di­rect; however, if I lay before them some Means, or Helps, I hope Christian Charity will be sufficient to excuse me.

I am very sensible, how difficult it is to overcome an ill Habit; and yet I am persuaded, there's no body, that sets himself seriously about this work, with the application due to so great an affair, but, by the Blessing of Heaven, will soon gain ground, and by degrees be­come entire Master of himself: But then,

1. He must not fail, in frequent and fervent Prayers, daily to beg the assist­ance of the Divine Grace, which is the only Remedy of all our evils, and with­out which all our endeavours will most certainly be fruitless. He must often, with David, cry out, Make hast, O God, to deliver me, make hast to help me, O Lord; Ps. 70. and as often beg, that the Seraphim, that touch'd the un­clean lips of Isaiah, Isa. 6. 6. will with [Page 12] [...] [Page 13] [...] [Page 14] a Coal from the same Altar of God, touch his lips and mouth and purge them from all iniquity.

2. As for Persons of Quality, who know what Honor is, and are very sen­sible of every thing that touches them in that point, ought not they to consider how unbecoming and unworthy it is in them, frequently to dishonour him, from whom all Honor proceeds, and in their daily discourses to cast out so many indignities against the divine Majesty, which, if offer'd to their own Persons, they could not bear without rage? And as for others of a lower rank, 'tis not less unreasonable in them, since for Worms of the earth to be so often flying at the Infinit Majesty of God, is most arrogant and Intolera­ble. And may not a serious considerati­on of this be some check to this evil?

3. What if these Offenders would frame a lively Idea of those eternal flames, which are prepar'd as the Pu­nishment of their crimes? and that this may make a due impression on their minds, what if they imagine, that for every Rash Oath or Curse, that [Page 15] comes out of their mouths at present, they were to have a burning Coal laid on their Tongues, tho' for five minutes only; would not this, if 'twere to be really so, teach them to bridle their Tongues and soon fright away their ill Custom? And why should not the thoughts of Hell, with Rational men, work the same ef­fect? They are generally careful to avoid and prevent Mischief; and why not that above all, which is Eternal?

4. Why should not every man set up a Court of Justice within his own breast, and as the Common-wealth has appointed certain Penalties for Public Offenders, so every one assign certain Mulcts or Punishments for every Noto­rious or Scandalous Sin, which they commit? And what if one, that is sub­ject to Swearing &c would, for every Sin of this kind, fine himself, according to his ability two-pence, a groat, six­pence, &c. to be given to the Poor, or employ'd in any other Charitable use? Would not this, by degrees, make him more careful; and for the saving his Mony, oblige him to save his Soul?

Thus might every one, that is truly desirous to reform any ill Custom, find out Means to effect it. And 'tis but ne­cessary this in particular should be seriously thought on, since, like a Con­tagious Distemper, it has over-run the greatest part of man-kind: 'tis this which is most Public and Scandalous, and by offending all pious ears of Little and Great, must necessarily draw after it the Punishment of many Mill-stones, and make it to have been better that such men had never been born, than thus under the Name of Christians, to have taken part with and liv'd like Heathens

AN Antient Father says, Drunkenness is a Devil; how then can I. better go about to lay this Evil Basil. Spirit, than with the Word of God in my [Page 18] Hand? Awake therefore ye Drunkards, and weep and howl all ye Drinkers of Wine, Joel 1. 5. For, behold, the Lord of Hosts has pronounc'd Wo's: against you, declar'd you miserable and wretched both here, and hereafter. He has set a Mark on you like Cain, and commanded his People to run from you as from a Pestilential Di­stemper: Be not amongst Wine-bibers, says he to them by Solomon; Prov. 23. 20. And by St. Paul, he enjoyns them, not to keep Company with any Man that is but call'd a Drunkard, 1 Cor. 5. 11. And he has expresly cut you off from the Inhe­ritance of Eternal Life: Be not therefore deceived, says he, for neither Thieves, nor Covetous, nor Drunkards, shall inherit the Kingdom of God, 1 Cor. 6. 9, 10. Again he repeats this Decree, The works of the Flesh are manifest, Envyings, Murders, Drunkenness, of the which I tell you, that they which do these things, shall not inherit the Kingdom of God, Gal. 5. 19, 21.

Thus you see your selves in plain terms rejected by the Almighty, and a Two-fold Sentence pass'd against you: First, whereby you are Condemn'd as un­fit for the Company of his People. Se­condly, whereby you are for ever excluded [Page 19] from the number of the Blessed. Awake ye Drunkards, and weep and Howl all ye Drinkers of Wine. We'll now enquire into the Reasons of these Two Decrees, and, by this take a full view of the black­ness of the Crime.

And First, why the Servants of God are forbid the Company of such as are sub­ject to this Vice. We read in Scrip­ture of the Israelites having a strict charge given them not to mix with the Ca­naanites, nor the Hittites, or other People of the Land, but to 'avoid all Society with them; and the reason was, that thus declining their Company, they might be out of danger of being cor­rupted by them, and so continue Faith­ful to their God. The same without doubt is the reason why all good People are enjoyn'd not to company with Drun­kards, because their Vice as it is most Scandalous in it self, so it is destructive of all Goodness; it takes off all Modesty and Shame, which are the common Bars Nature has set up against Wicked­ness; it makes him that is Insolent, Prouder; him that is Cruel, Fiercer; and irritates the Leacher, to the laying aside all thoughts either in regard to Decency [Page 20] or Scandal. 'Tis this which puts Fami­lies into Disorder, and draws on them Confusion and Ruin; it drowns Devo­tion, overthrows Religion, and like a De­luge carries away before it all Inclina­tions to Good. In fine, it extinguishes Reason in Man, and having taken away this his Guide, leaves him to the conduct of Blindness and Passion; so that as some­times he becomes altogether Senseless, and like the Idols of the Gentiles, has Eyes and Sees not, Ears, and Hears not; at other times he puts on the Beast, and becomes more fierce and intractable than they; and if one should say, that upon occasion, a Man might with as much se­curity meet the most furious Inhabitants of Africk, as with some sort of these Amphlbious Domestick Animals; we have had too many sad Instances to confirm the Truth of it. History affords us one most remarkable in Alexander, who ha­ving Two Friends, Clytus, and Lysima­chus, the one he expos'd to a Lion, the other to his Drunken Self; and while he that was turn'd loose to the Beast escap'd, the other fell a Sacrifice to the Fury of his Distemper'd Brain.

And while we see this Vice thus an o­pen Enemy to Vertue, and wholly incon­sistent with the manifold Duties of a Christian Life, we can have no reason to wonder why there is this strict charge given to Christians, of avoiding the Company of all such as are unfortunate­ly corrupted with it; for if there be just reason to run from a Contagion, for fear of its Infection, there is much more reason to fly such Company, who are little better than so many Factors for Hell, who trade in Wickedness, and help to ruin Souls. For if the Word of God expresly commands Christians to live Soberly, ought not they to be avoided as Enemies to Christianity, whose Life is little better than a repeated Intemperance, and whose Company is a most certain encouragement to Excess? If the Word of God enjoyns us to live Justly, that is, to discharge every Duty incumbent us, either in regard to Family, in support­ing it; to Children, in seeing them duly Educated; to Creditors, in taking care that they be Satisfied; to the Poor, in re­lieving them with what we can Spare; to every Neighbour, in giving them good Example; ought not we to fly their Com­pany, [Page 22] who for the indulging their own Sottish Humour, teach us to neglect these Fundamental Duties, who see their Fami­ly and Children wanting Necessaries, the Poor Bread, and their Creditors strug­ling under the weight of many Miseries, whilst they are playing the Good-Fellows amidst their Cups, and most wickedly throwing away that Mony with which they are bound to satisfie these Obliga­tions belonging to their Estate? Thus they Drink away the Comfort of their nearest Relations, Swallow down the Bread of the Distress'd, the Blood of Orphans and Widows, and find a way by lifting up their Hands, to bring as certain Con­fusion to themselves and Friends, as Mo­ses did Destruction to his Enemies. And to it to be wonder'd now, why these are to be avoided by Christians, these, who, help to cast all Morality out of Doors, to make void all the Maxims of the Gospel, and bring amongst Men all that can be extravagant either of Folly or Mad­ness?

And if on these and many other weigh­ty Considerations, these Wet Christians are banish'd the Company of all that are Good, have we not much more rea­son [Page 23] to conclude, they'll be banish'd the Society of the Blessed for ever? For if their Crimes render them so black and detestable, that they are unfit for the Conversation of the Just on Earth, how can we think of their being admitted into Heaven, where nothing that is De­filed can enter? St. Paul, (as you have heard,) has said it expresly, that they shall not inherit the Kingdom of Heaven: And S. Augustin declares them to be most detestable in the Sight of God; and though some may think Drunkenness to be a light Sin, yet that whoever lies under the guilt of it, and does not sin­cerely repent and amend, shall be most certainly cast out with Adulterers, and Murderers, and have his Portion with them in everlasting Flames.

And if we sriously consider this mat­ter, what disposition can we find in them for the Life of the Blessed, who live here like Swine? Is the Bottle and the Pipe a Preparation for Happiness? or are their Drunken and Filthy Songs, the way to tune their Souls for Allelujah's of Blifs? Christ commands his Followers to Deny themselves, and is this Lesson soonest learnt in Ale-houses and Taverns? Is Excess [Page 24] the way to Temperance? Is the Losing thier Senses and Reason the means to put on Christ? Is the humouring their Cor­rupt Appetites, the way to Crucifie the Flesh with the Affections and Lusts? Is Christ thus to be formed in them? Ah miserable mistaken Souls, that thus unhappily de­ceive themselves, who live in the open practice of Sin, are a Scandal to their Profession, neglect their manifold Duties, and are even Tutors in Evil! What can they expect of Mercy, who have thus slighted all the means of Salvation? Or how shall Heaven be given them, un­less it be in reward of their Wickedness? No, they shall not inherit the Kingdom of Heaven.

Now what has here been said, is not to be understood only of such, as by excess of Drinking lose their Reason and Senses, but even of all those who give them­selves up to a Habit of Drinking, spend­ing whole Days, or a considerable part of them, amidst their Cups, though, through the strength of their Brain, the Drink makes not the least change in them: And therefore I must desire these stronger Heads, not to flatter themselves, as if Drinking were Innocent, as long as [Page 25] they find their Brains not distemper'd; for certainly, notwithstanding this keep­ing their Wits, their Consciences lie still open to the Guilt of most grievous Sins, in the manifold breach of their Duty.

And therefore, not insisting on the base­ness of this Brutal Entertainment, which is only in the Service of the Senses, or to let them see how unmanly it is, to be ever Sipping, and dwell among Drink; how poor an Hononr it is to Drink the Company Dead; how unbecoming a Ver­tue, to Swallow more Wine than the rest, that is, of the whole Company to be most like a Hogshead; I call their Thoughts at present to more weighty Considerations, and wish them to reflect how little better their case is, in regard to Christianity and Heaven, than the worst of Drunkards.

1. Let e'm remember, that however harmless they think this their Drinking Diversion to be, the Word of God gives it another Character, and shews its ab­horrence, by pronouncing Wo's against them them that follow it: Wo unto them that are Mighty to drink Wine, and Men of Strength to mingle Strong Drink, Isa. 5. 22. Where 'tis not only those are condemn'd, who by their Intemperance forfeit their [Page 26] Reason, but also such as preserve their Wits amidst their Excesses; their shewing their Strength, being here censur'd as a Weakness, and their Ability marked out as a Folly: So that however they may pride themselves as Men of Parts, and make sport of the Company that's fall'n under the weight of their Liquor, Hea­ven is here pronouncing Woes against them; sentences them to Miseries, and declares them the object of its Wrath.

2. If they take an exact survey of their Consciences, and make a Catalogue of their Sins, for which they must be ac­countable at the last day, I apprehend the difference between them and the most Sot­tish Drunkards, will not be very conside­rable: For 1. They must give an account of the waste of God's Creatures; all that Drink which is beyond a Moderate Re­freshment, being a most Certain Abuse, and contrary to the End for. which 'twas in­tended by the Providence of God. 2. Of the Waste of Time, whilst those Hours which ought to have been employ'd in the dis­charge of the many Obligations annexed to every state, have been mis-spent in I­dleness; and when they should have been working out their Salvation in the Pious [Page 27] Exercises of a Christian Life, have been indulging their Passions, and taken as ma­ny Steps towards Hell, as they have drunk away Hours, which were given them for a better end. 3. Of the Waste of Mony, the expence of their Intemperance; and this if we consider the many legions of Sins that follow at the Heels of it, is in too many a Sin of the first Magnitude, and I fear of a very Damning Complexion. For how can those Men answer it, who let their E­states run out at the Tap? God has blessed them with a plentiful or at least sufficient being, and they are set over it as Stewards, by a prudent management, to Husband it for the good of their Family and poor Re­lations, or for the benefit of the Publick; and instead of this care to improve and dispose of it for its due ends, they prodi­gally waste and destroy it to feed their own corrupt Appetites and Vices. What will they say, when the Lord of all shall sum­mon them to appear, when he shall com­mand them to give an account of all the Mony an account of all the Mony they have thus spent, of the Estates they have ruin'd, of the Family they have brought to misery, if not downright want and beggary? These may go on thus [Page 28] Drinking, and call it by the soft Names of Diversion, or spending an Hour with a Friend; but 'tis certain their employment is nothing better than Sacrificing to I­dols; and however they may call them­selves Christians, the Scripture says what Christians they are, a sort that are worse than Heathens. 4. If they consider how much they impair their Health by their Drink­ing, how many Distempers they bring on themselves, and often become their own Murderers; if they add to this the ma­ny Sins of their Companions, who by their Example are drawn into Drink; for though they escape being Drunk them­selves, are not they to answer for Criminal Excesses of all those who by their Authori­ty or Company, were encouraged thus to make Beasts of themselves; as likewise for all the misfortunes of their Families, which from hence often take their rise? And this Crime is much blacker again in such, as knowing the strength of their own Brains, set purposely to make others Drunk, accounting it their Victory to see others fall at their Feet: And is not this a barbarous Triumph, to rejoyce in the crimes of their Neighbours; first to be­tray them to a most grievous Sin, and [Page 29] then to make Sport of their Weakness? This is nothing better, than offering their Companions a Sacrifice to the Devil; and whensoever they go about it, they ought to change their Phrase, and instead of the Invitation of Come, will you drink a Bottle? they ought to speak plain, and say, Come, will you go Sacrifice to Hell?

Thus 'tis evident how their Sins will rise upon the enquiry; especially if we add again to these, the many Lewd, Pro­phane and Irreligious Discourses, occa­sion'd by this Drinking, and other Abo­minations too frequent in these Enter­tainments, which if they were to be all writ on those Walls betwixt which they are acted, would make too long and shame­ful a List. And what a poor satisfaction must it then be to Men, tho they be not often Drunk themselves, to find so many Crimes lie at their Door? Can they pos­sibly think themselves Innocent, who thus live almost buried in Sin? Or what fa­vour can they expect from him, who is the just Avenger of all Iniquity? Is it likely, that Life Eternal will be their In­heritance; or with the worst of Drun­kards to be cast out into utter Darkness?

Neither can the one sort of Drinkers, [Page 30] or the other, be able to justifie themselves, notwithstanding all those specious pre­texts with which they please their own Fancies, and encourage themselves in this Sin. For 1. If the end they pretend to Drink for, be Company or Good-Fellowship, is not this most unchristian, while they see so many Sins before them? Is not this to leave God for the sake of Men? Is it not to joyn with others in offending God? Might not these, with as good reason Drink Poyson, or go to Hell for Company? 2. If it be to make Merry, is it not a great Madness to make a Pastime of that which is the ruin of a Mans Reason, his Estate, Family and Soul? A Man in a Phrenzy might make a Bonfire of all he is worth, and Merrily Drink it to Ashes: But for Men of Reason to do it, unless they find a way to be Drunk before they Drink, is not easily to be imagin'd. 3. If it be for the putting away Cares; this is little better than renouncing all Religion and Gospel; for there Christ invites all such to him; Come to me, all ye that labour and are heavy loaden, and I will refresh you; but these Men turning their Back on Christ, seek this refreshment in the Bottle, and expect that from a little Drink, which is [Page 31] to be found no where truly but in God. Ah poor Christians! and what a Deceitful Comfort is this, which only stifles your Cares, but does not cure them! It heaps on you daily new Miseries, and by your abandoning God, makes your Temporal Af­fliction become Eternal; that is, instead of giving Relief, makes it to be without end. 4. If it be for the passing time away; this is a most shameful Re­proach to those that make this Plea, since there is no Man but what has or ought to have something better then this vile Imployment. How many things are there, that may be done for the benefit of our selves or the Publick? How many sorts of Study that are both Profitable and Ornamental? How great a work in the Mastering our Passions, and Regula­ting our Spiritual affairs? So that whoever duly considers his own condition, need never complain for want of business. And here I cannot but de­sire our City, but chiefly the Country-Gentry, to re­flect how unbecoming, nay, how scandalous a thing it is, that Persons whom God has enabled with Ri­ches, with Leisure and with Parts, and given them the opportunity of doing good in their Generations, to become eminent in their Families and Neigh­bourhood, and an honour to their Country, should so lay aside all thoughts of Honour and Goddness, as to give themselves up to this unmanly entertain­ment of Drinking, pass their whole time in ad­journing from one Good House to another, and have little better Discourse, than Where the best Wine is? How well they were entertain'd the other Day; and where they shall meet to Morrow? So that whoever intends to live Soberly, must necessarily avoid their Acquaintance; and for to ruin a good Estate, Family, Health, Brain and Soul, a Man need seek no better Instructors than they. This is a point worthy of their most serious consideration, and if every one [Page 32] would undertake to reform one, they would de­servedly be stil'd the true Fathers of their Fami­lies, and Promoters of the Publick Good. 5▪ As for such as pretend to Drink upon the account of striking up a Bargain, there may be Circumstances as the the World goes, that may plead for the Rea­sonableness of this Custom; but then it must ever be with a due regard to Temperance; for when Men on this pretext fall into Excess themselves, or design to over-reach their Neighbour, when soften'd with Drink, they'l prove I fear at the end but ill Traders, whilst for such petty Satisfaction or Gain, they evidently runt he hazard of Eternity. Now if be­sides these, there are others who dare not live more Sober than their Neighbours, for fear of being Re­proach'd, these are a Cowardly sort of Christians, who cannot bear a Reproach for Christs sake: And how will they bear one day, being denied by Christ, whom they have first denied? for he will most certainly be asham'd of them, as they have been of him.

Here then I desire all Christians to reflect on the Unreasonableness and ill consequence of this Swi­nish Vice, and for such as have been guilty of it, to enter upon serious and firm Resolutions of amend­ment. They must expect no small difficulties in this Undertaking; but however, if they once become so Couragious as to reject all Temptations to this Sin in the beginning, and permit not themselves to venture into the Company of Good Fellows, they'll soon be Masters of themselves, and remove that Bar which otherwise would have kept them out of Hea­ven.

IT would be very Unreasonable to pass the same Censure against Ga­ming, as we have done in the Two former Papers against Cursing and Drunkenness; for these are so Evil in themselves, that 'tis not easie to find [Page 34] such Circumstances as can take off their Guilt, and excuse them from being high­ly Criminal: Whereas Gaming in it self is Innocent, and the only Evil it has, is in the Abuse of it. So that it cannot be our business at present, absolutely to Con­demn it, but rather to lay down such Cautions as may be necessary for the keeping it within its due bounds, and preventing such Abuses into which Man's Weakness is too apt to lead him, whilst it runs him beyond those Ends for which 'twas intended.

We need not doubt therefore in the first place to say, that Recreations are in their kind necessary; for since neither our Minds nor Bodies are able to endure a con­stant toil or application to Business, with­out some convenient intervals of Diver­sion or Refreshment, we are hence oblig'd so far to give them breath and ease, as may fit them for the carrying on their greater Duties with new vigor and life. And be­cause all sort of Lawful Games, are in their kind serviceable for the giving us this Refreshment, hence they become not only warrantable, but may be in some man­ner necessary, if attended with all their due circumstances, as to Time, Place, [Page 35] Persons, Business, &c. But because Man is too prone to abuse the best of things, and work Mischief to himself out of that which was design'd for his Good, and this being the case too frequently of Re­creation or Games, not only in respect of Ill Men, but of Persons otherwise exemplar and good, 'twill be very justifiable, if I point at some Conditions necessary to be observ'd by all those well inclin'd Persons who are desirous to prevent these Mis­chiefs and Abuses in themselves or others.

Having therefore suppos'd, that no sort of Games ought to be us'd for Recreation, but such as are Lawful, it being most un­becoming the Name of Christian, for Men to take pleasure in that which is dishono­rable to God, or injurious to their Neigh­bour; and most unreasonable to place their Diversion in what will one day prove their Rack and Torment: As to all Lawful Games, care ought to be taken.

1. That they be used so far only, as they may reasonably serve to recreate and di­vert the Mind, and fit it for Business, but not to make a Business of them. Hence those are very much to blame, who set their Affections so much on any sort of Game, as to be ever solicitous and con­triving [Page 36] how they may enjoy this Satisfa­ction, who put by other affairs of Con­cern, and make them yield to this; and when any thing happens so obstinately cross to their Designs, that it will not be put by, fail not to disturb and vex them­selves, and are out of Humour with all they Converse with. These I say, and all others of this kind, are very much to blame, since they shew their Affections to be misplac'd, and their Heart to be corrupt and disor­der'd.

For as to that rank of Men in the first place, whose Livelihood depends on their own Industry, and on the careful manage­ment of their affairs; is it not evident, that by thus setting their Affections too ear­nestly on Gaming, they become at length careless of their Business, lose many ad­vantageous Opportunities, commit their Concerns to the discretion and care of Servants, who too often take after their Master, and can't tell why they should be more mindful of his Business, than he is of his own; till by degrees, Trade failing, and the Expence encreasing, all falls to ruin, and they who with moderate care might have liv'd comfortably, are forc'd through their ill management, to [Page 37] take a dishonourable shelter, help to undo their Creditors, live Viciously, and at the end die Miserably; tho too often they live long enough to see their Children reduc'd to an honourable Slavery, and some of them, 'tis likely, who have not courage to submit to their Condition, exposing them­selves, and taking ill Courses, as their defence against Want and Misery, which seems too evidently to threaten them. There are too many Families, God knows, that owe their Ruin to this Intemperance of Gaming; and too many are brought to the High-way and the Stews, to seek for that Bread, which Gaming took out of their Mouths: And if Masters of Estates, and Fathers of Families could but take a true Survey of but half the Mischiefs that are occasion'd by this Vicious Ex­cess, they would be very jealous of gi­ving themselves any liberty in this kind, and careful not to let their Recreation be­come their Business.

Hence it may be easily concluded to be a thing of dangerous consequence, to permit Gaming in Servants or Younger Peo­ple of either Sex; for however innocent it may be, to take the Diversion of an Hour at leisure time with a Friend; yet, [Page 38] when under this pretext of Recreation, the love of any Game begins to steal up­on them, and they become fond and ear­nest for it, is it not to be fear'd, that it will insensibly grow into a Custom? And then, how often happens it, that what thus crept upon them in their tender Age, gains strength with their Years; and what was their Pastime in their Youth, be­comes their Business in their Riper State? And is it not hence, that a great deal of irregularity and ill Husbandry takes its rise; that having now Families and Con­cerns of their own to manage, this ill Custom gets the better of all; Play is pre­ferr'd before Duty; those that have E­states, run them out by degrees, and those that have none, having labour'd many Days for a little support for themselves and their Family, upon a little Tempta­tion, play it all away in an Hour? Is not this the Misery and Madness we see too often in those of a meaner Condition, where the Man fails not to take true pains all the Week, and when on Saturday Night the Good Woman is waiting for the return of her Mate, to bring home a Supply to keep the Pot going, behold he, Good Fellow, has call'd in by the way, [Page 39] and resolving to take the refreshment of one Game and a Tankard, comes soon to the end of his Pay, and then goes jogging Home with the end of an old Tune to his Wife, and on this and her Credit she is to feed on all the Week, with the slender hopes of next Saturdays bringing a better Return. From this III Husbandry it is, those of this lower Sphere are over-run with Misery and Want; hence arise many and lasting discontents within Doors, the Woman is fretful and peevish, the Good Man seeks for Peace abroad, and spends amongst his Companions, what should Feed his Family: And in the mean time the Children grow up, but like so many little Bears, without Care or Education, and help to fill the World not with Men but Brutes.

But 2dly, As to those of a higher rank, whose Fortune is made to their Hands, they are likewise much to blame, if they give themselves the liberty of excessive Gaming: For tho their plentiful Estate excuses them from labouring for Bread, yet is it not an unpardonable Ingratitude in them, to make no better Return to Heaven for this Blessing? God has encom­pass'd them with Good things, and whilst [Page 40] they behold others on every side toiling for necessaries, they sit in the midst of Plenty and Ease; and should not that Leisure and Time he has given them, be better imploy'd then in Gaming? It ought to be their care certainly to be able to give an account of the Talents entrusted with them, and so to improve their Time, as to be as much above their Neighbours in Vertue and all Christian accomplish­ments, as they are in Estate. But instead of thus commendably advancing them­selves, to see them sotting it over a Bottle, and daily throwing away so ma­ny leisure Hours in no better imploy­ment than of Cards and Dice, is so unbe­coming a Crime, that as it little suits with their Quality, and argues them to have but Narrow Souls, which are thus delight­ed in such petty Diversions; so it is dis­agreeable to all the Maxims of Piety and Religion; and no question but he whose daily toil has been at the Plow or the Spade, shall at the last day be found to have been better imploy'd than they. Would it not therefore be much more becoming their Condition, to apply them­selves to some more Honourable Exercise than this, to take delight in Beautifying [Page 41] their Minds with the Knowledge of such things as might benefit both themselves and their Country; and, if they must divert themselves for an hour, to take care they make not this Diversion their Business: Since these also, like those of a lower degree, having their Thoughts thus ill taken up, are too often brought to ne­glect their Concerns, cause great Discon­tents at home, play away the Comfort and Support of their Families, and leav­ing their Children without due Education, or Fortune answerable to their Quality, entail on them a certain Inheritance of Confusion and Misery to many Generati­ons.

Now whilst these are very often the dismal effects of this Excess, 'tis but too evident how necessary it is, in all Ga­ming, to observe this Caution, of not letting it seize on the Affections so much, as to grow into the Seriousness of Busi­ness. But because there are many others, who keep that due guard on themselves, as to be out of danger of drawing any of these extravagant Evils on their Fami­lies, and therefore think themselves, in all their Gaming, to be without Reproof. I must here put these in mind, that not­withstanding [Page 42] this their Care and Com­mand of themselves, they may yet in­cur a manifold Guilt, sufficient to sully that Innocence, which, they think, ac­companies them in all their Diversions; and therefore, on their account, I here add another Condition they ought to have regard to, that is,

2. That in all their Gaming they ought to have that Care and Moderation, as not to occasion any Disorder in the Family where they play. To apprehend this Caution aright, 'tis necessary to reflect, that every Regular Family has set hours of Eating, of Praying, of Sleeping, &c. and that a considerable Good of the Family de­pends on this Discipline, and due Obser­vation of this Order; for that every Fa­mily is a kind of little Republick within Doors; and that as he must necessarily be look'd on as an Enemy to the Common­wealth, who, to satisfie his own privare Humour, brings Disorder and Confusion into the Government: So can he be no other than the Overthrower or Enemy of a Family, who, to please himself, takes no care what Disorders he occasions in it; and by this means brings it in some man­ner to resemble Hell it self; one part of [Page 43] the Description of which place is, that it is without Order.

But this is not the utmost extent of this Evil; for besides the discomposing a Family, I apprehend 'tis often attended with very considerable Mischiefs, and such as is seldom in their Power to remedy, who thus indiscreetly give the occasion. And therefore, however these Persons, it may be otherwise Religious and Just, scru­ple not at all the Practice of sitting at Friends Houses till Ten, Eleven or Twelve a Clock at Night at Cards, &c. but go home after this, slattering themselves, and saying, What Evil have we done? We have spent an hour in diverting our selves and our Friends: We have hazarded nothing more than we can well spare: We have wrong­ed no body; We have not fallen into Passion, neither curs'd nor swore, nor committed any Excess; and where's the harm of all this? Thus they may state their own Case, and please themselves with the fair prospect of so much Innocence: Yet if the true state of their Affairs were to be laid be­fore them, I fear they must begin their reckoning again, and will find, that in­stead of so much Innocence, they have of­ten the Guilt to answer for of transgres­sing all the Commandments.

[...] [Page 43] [...] [Page 44] I know they are ready to ask me, Where is the Theft, Murder and Adultery, &c. in playing a Game at Cards? And I answer, If they find themselves clear in their own Consciences, I have nothing to say against them, as to their own Persons: But then let them tell me, whether they have none of these, or such like Sins, to answer for, in their Servants? These see their Masters spend, almost daily, so ma­ny hours in Gaming, and are not sensible of any harm in their doing the like; hence by degrees they grow in love with Play, and having so many opportunities of Practising, become as they think, Masters of the Art; so far, till at length they grow ill Husbands, Drinkers, Game­sters, Extravagant, and fall into all sort of Vice: Now shall none of all this lie at their Masters Door, who by their Ill Hours and Immodera [...]e Diversions, have given their Servants such frequent Occasi­ons of Idleness, and train'd them up in a method, fit for the learning all manner of Wickedness?

But these Evils, it may be, come be­hind at so great a distance, that they may hope the Guilt falls not much on them: Let them look therefore on every Nights [Page 45] Work, and see whether nothing of this happens, for which they must be, in part, accountable. The Masters are engag'd at their Game till late at Night; the Ser­vants, who 'tis likely were well employed at their usual Hours, now when these are past, have nothing to do; they meet together, and, if there be but one bad amongst them, he sets them on some idle Discourse, every one takes their turn in telling their Masters Faults, they de­fame their Neighbours, repeat wicked Passages; and often immodest Stories and filthy Songs here take their place; here they teach and encourage one another in evil, and those who brought with them pure and innocent Minds, soon find them corrupted: And who now must answer for the Transgressions of this Assembly? They must every one, 'tis true, hold up their Hands for themselves; but shall not the Masters too be brought in as Promoters and Encouragers, who by their ill Honrs lay before their Servants the occasions of these Evils? Of these, I say, and often more than these: For when Servants have thus contracted a Familiarity, and finding Sleep now draw on with the Night, they grow weary of this Entertainment, the [Page 46] Meeting is broke up by degrees, one lies down on a Bench, others retire into this Corner, others into that; and can any one tell me, whether the ill consequences of this Privacy and Retirement, may not be much more pernicious than what was acted in Publick. Thus may this Innocent Gaming be easily attended with the black­est of Crimes; and those Masters, who pass under the Character of Just and Good, have Sins to answer for against all the Commandments, for not keeping due Order in their Diversions.

Since therefore there will be some Gaming, let him be my Man, who considers how much he may venture, and will play for no more; who thinks how much time may be proper for a reasonable Diversion, without giving any Disturbance to the Family of his Friend or his own; and when that is expir'd, whe­ther Winner or Loser, goes his way. And for the Master of a Family, let him be the Man, who, Brave as a Christian ought to be, sees this Order duly kept in his House; who is Civil to his Friends, but Just to his Family; lets them know his Hours, and yields not from his Duty, in Complement to any ones Weakness; for this he can't do, without ano­ther Weakness as great as theirs.

3. A Third Condition to be observ'd by those that Game at Cards or Dice is, That they Play not on Sundays: This is added for the sake of some Persons, who I am told, scruple not thus to divert themselves on the Lord's Day, being of Opinion, there's no more guilt in this, than in any other sort of Harmless Diversion, such as Walking or Discoursing. I meddle not here with the Lawfulness of the thing in it self, but one thing I [Page 47] with all assurance declare, that this sort of Recrea­tion of Cards, &c. on Sundays, is what gives great Scandal to others: And I think every good Chri­stian ought to have that Tenderness towards his Neighbour, as not to give him occasion of Offence on those days on which all things ought most particu­larly to be done to Edification. I know their Plea is, That if their Neighbour be Scandaliz'd at this, it proceeds from his Weakness, and not from any just occasion given by them; and therefore, if there be any Fault, 'tis his and not theirs. I answer, were the case really thus, is it not still a great Christian Duty in matters of this nature, which no Necessity or Obli­gation presses, to have regard to the Weakness of our Brother? St. Paul was so cautious and tender in a case like this, that he solemnly declares, If he saw his Brother thro' want of Knowledge or Weakness, offend­ed at his eating of such Meat, which he lawfully might­yet on this consideration, I will eat no Flesh, says he, while the World standeth, 1 Cor. 8. 13. For this reason, while he shews it to be no Sin to eat Meat offer'd to Idols, at the same time he desires the Faithful to take heed lest by any means they abuse this Liberty, and become a Stumbling-block to them that are weak, v. 9. For that by sinning against the Brethren, and wounding their weak Conscience, they sin against Christ, v. 12. If therefore Playing at Cards on Sundays, were as lawful as these Men pretend, yet ought they to take heed, not to a­buse this Liberty, to the offence of those Brethren, whose weak Consciences are wounded by this Diversion; and by this Moderation, prevent that Scandal, which they otherwise bring on their Church and Religion.

Secondly, If they must have Diversion on these Days, why such an one as is so dangerous and subject to so many Abuses, which even the Pious and Discreet have difficulty enough to use with Moderation, but too often fall into Excess, either as to the length of Time, or of Heat and Passion, Contesting, Swearing, [Page 48] Covetousness, &c. And if there be any that can govern themselves as to these Points, yet don't they by their Example encourage others at least to Play, who cannot? And is this a good Sunday-work?

Thirdly, How does this Diversion agree with the Precept? God commands this Day to be kept Holy; and these Men spend a considerable part of it at Cards. What sort of Christian Holiness is there in this? This Game would be a Prophanation of a Ho­ly Place, how comes it to be a means of Sanctifying a Holy Day? Methinks since God has reserv'd but One Day of the Seven to himself, it might be much bet­ter imploy'd; especially too, since every Christian besides Praising and Adoring his Maker, has the great works of his Soul and Eternity to be done on that Day: The works of calling himself to an account, enquiring into the state of his Soul, mastering his Passions, regulating his Affections, repenting of his Sins, preparing for Death and Judgment, Reading, Instructing and Catechising those under his Charge, whether Children. Servants, &c. These may very well serve for a full employment for One day in the Week; and those that find then time to Play at Cards, I fear know not the great work they have to do, or at least leave it undone.

There are some other Conditions I would have set down, but I think they may be reduced to these; and I cannot but hope, if Christians would be exact in the observance of these mention'd, Incon­veniences and Evils might be avoided, which are too common amongst Gamesters, and Men would find a way to give themselves a just Diversion, with­out entrenching on their Greater Duties, and Play­ing away all Religion and Christianity.

BY Detraction I understand that Sin, by which Men lessen and impair the Credit of their Neighbour, either by Whisper­ings, by False Reports, Stories taken up upon trust, weak Surmizes, and even the [Page 50] discovering of such Truths, as betray his Infirmities, and evidently prejudice his Reputation. Now this being a Sin, which has over-run the geatest part of Mankind, and invaded the Tongues even of those, who amongst Men, bear the Character of Good, Pious and Just, I think 'tis but reasonable, it should be expos'd in its Colours, that so the Foulness and Ma­lignity of it being laid open, it may be detested by the Good, and excluded the Conversation of all those, who look to­wards Heaven, and think of having a part in the Resurrection of the Just.

For this end we need only consider, that Speaking to the discredit of others, is a Sin, not level'd only against some Branch of the Commandments, but even against one of those main Pillars, on which the whole Law depends, that is, the Love we owe our Neighbours: And whilst it overthrows this, it likewise undermines the other; since he that loves not his Neighbour, de­ceives himself, if he thinks he loves God: So that, tho it be but a short, yet 'tis a clear Case, that He that speaks evil of o­thers, has neither the Love of God, nor of his Neighbour in his Heart. And what a Christian must he be, who thus, in one [Page 51] Act, tramples on the whole Law of God, and leaves his Soul void of all Spiritual Life? The Life of Charity, I mean, which is the Bond of Perfectness, and the end of the Commandments, and without which God can neither abide in us, nor we in him.

'Tis not therefore sufficient for a Chri­stian to preserve himself from those more notorious and infamous Crimes, of Idolatry, Drunkenness, Fornication, Steal­ing, &c. but from this of Detraction and Backbiting too: For however this be not altogether so scandalous, and of so black a Complexion in the Eyes of Men, as the former; yet 'tis equally destructive in it self, of all Goodness, as detestable in the sight of God, and as certainly damns those that are guilty of it, as any of the rest; for 'tis the Spirit of God has said it by St. Paul, That not only Forni­cators, Idolaters, Adulterers, Drunkards, &c. but Revilers also shall not inherit the King­dom of God, 1 Cor. 6. 9, 10.

Is it not therefore a Caution indispen­sably necessary for all that profess Chri­stianity, to look something beyond that narrow Scheme of Holiness, which the Pharisee in the Gospel fram'd to himself, and went home contented? For what if, [Page 52] like him, they are not Extortioners, nor Unjust, nor Adulterers? What if they Fast and Pray, and give Alms? Will not all this come far short of Heaven, if with him over-looking their own Faults, they severely censure and condemn their Neigh­bour? Will Fasting and Praying take off the guilt from this uncharitableness? Or will not being an Extortioner, or an Adul­terer, make Detraction Innocent? No, this one Sin is sufficient to pollute the purest Soul; it renders even the best of Christian Exercises fruitless; and though there be an exact compliance with all o­ther Duties, yet is not all this sufficient to prevent the dismal effects of this Vice. For tho' a Man should have all Faith, so as to remove Mountains, and have no Charity, he is nothing: Tho he bestows all his Goods, and feeds the Poor; tho he gives his Body to be burnt, and has not Charity, it profits him nothing.

Thus stands it then with this Vice of Back-biting, Reviling, and speaking ill of others, in regard of God and Eternity; for whilst it divests a Man of the Wed­ding Garment of Charity, it certainly marks him out for one whose unavoidable Fate will be, to be cast forth into utter [Page 53] Darkness. And if we consider it now a little more particular in it self, we shall still discover the unreasonableness of it, and other Motives to detest it.

For 1. Is not this a Sin directly oppo­sit to that Principle of Nature, of doing as we would be done by? Let but any one examin his own Heart, and see how he is affected, when he hears of any that makes Reflections on his Words or Actions, or reports such things, as any ways seem to prejudice his Reputation. Does not this touch a Man to the quick, raise a distur­bance within him, and often stir up so much Gall and Bitterness, that with some Tempers, 'tis not in the power of Time or Friends to make them think well of such Persons any more? A Good Name, Credit and Reputation are tender things, and there's no touching them so lightly, but we are presently sensible, and often think our selves deeply wounded even with a Glance, that elsewhere would not be enough to race the Skin.

And is it not then a strange sort of an unnatural Crime in Men, to make their Neighbours Faults the common Subject of their Entertainment, to be sporting with such Discourses as blemish and of­ten [Page 54] wound their Reputation; whereas if the Scale were but turn'd, and their Neighbours were but doing the like of them, they would not bear it without Indignation; their present Smiles would be changed into Frowns, and they that make it a Pastime in commenting on the Failings of others, would find it to be quite otherwise, when their own Faults were call'd over? Must not there­fore those Persons, who accustom themselves to this sort of Vice be of a ve­ry unthinking Temper, ill-natur'd, in­considerate and rash, who thus deal with their Neighbour, so far otherwise, than they would be done by?

2ly. 'Tis a Vice contrary to Justice, Fi­delity and Truth. For I think 'tis a thing not to be denied, that such as are for­ward in medling with their Neighbours Concerns, and discoursing of their Over­sights and Imperfections, very often relate such things for Truths, which are not so. They take up Passages upon Hear-says and Reports, and then tell them for Certain­ties; whereas there's nothing more cer­tain, than that the greatest parts of those Reports are uncertain. Let but any Man reflecton what has happen'd to himself in [Page 55] this kind, of the many Mistakes he has ob­served in himself and others; and if his ex­perience be any thing answerable to mine, I think he may, without rashness, venture a considerable Wager, that of all the Stories he hears relating to Third Persons, there's not One in Ten exactly according to Truth. 'Tis but sounding a thing to the bottom, and we shall seldom fail of finding more or less than what is told. Passion and Prejudice often creep in and disguise the Truth; some make Additions out of a vicious Habit, and having un­dertaken to relate a Passage, help it out with the laying on of such Colours and Circumstances, as may make it grateful to the Company, and worth their hearing; so that they scruple not to venture their Neighbours Credit, for the gaining them­selves a little Applause, or the raising a Smile or Surprize in those they entertain. How often is it, that Men mix their own Constructions and Comments with those matters of Fact they undertake to relate; and then another that is not very discern­ing, runs away with the Whole, and tells it to the next Company for the exact Truth, and nothing but the Truth? And are there not many, who pretend to inform you of what such an one said at [Page 56] such a time; of what hapned betwixt such a Man and his Wife, Children, Ser­vants, &c. And whilst they give you the assurance of telling you nothing, upon their Words, but what they heard and saw, leave out the particular Circum­stances or Occasions of what was said or done, and make the thing as unlike what it was in it self, as if they had fram'd it all in their own Heads? Thus, whether by Mistake, Inadvertency, or on pur­pose, there are but few Passages come to us, but they are first disguis'd or corrupt­ed some of these ways; especially if they come by Second and Third Hands; for then certainly, like Waters that run through Minerals, they receive a Tincture, according to the Affection, Vanity, Weakness or Lightness of the Parties, that help'd to convey them to us.

And while Matters stand thus, do not all those deal very unjustly with their Neighbours, who freely discourse of their Imperfections, and help to hand down Stories, which are to their Discredit; since 'tis a plain case, they often put them­selves on relating such things for certain, of which they are so far from knowing, that they have rather reason to question [Page 57] the Truth? And tho' the things were really true; yet whilst there is so much reason to doubt of it, they are unjust and unfaithful to their Neighbours in as ma­ny cases as they contribute to the lessen­ing their Reputation by such Relations.

But lastly, tho it be more certain, that many Persons are really guilty, both in Words and Actions, of things Rash, Foolish, Wicked, Prophane, &c. Yet is it not war­rantable, even for those who most as­suredly know the Truth, and were Wit­nesses of such Extravagancies, to make relations of them to Third Persons; be­cause, notwithstanding all this Truth and Certainty, 'tis possible, nay, often likely, they may be yet very unjust to the Parties concern'd in so doing. For how often happens it, if we may favou­rably judge of others by our selves, that Men speak and do such things as are really very foolish and indiscreet, and commit great Oversights and Errors; and it may be, the Words are no sooner spoke, or the things done, but on the first Reflection, they are vex'd, and, within their own Breasts, reprehend themselves, and won­der as much at their being thus overseen, and condemn it as severely as any of the [Page 58] By-standers? Now for a Third Person, in these cases, to go and whisper, or tell openly to others, the Passages of such Fol­lies or Indiscretions, is certainly most un­just; since, by these Relations, they im­print such Characters and Idea's in the Minds of the Hearers, that in reality be­long not to the Persons of whom they speak; but these are as certainly wrong'd in their Reputation, as a Man would be in his Features, who by some Accident turning his Mouth awry, or skrewing up his Nose, should have a Painter take him in that nick, and transmit his Picture to Posterity under all those Deformities.

And in other cases, of Men that are no­toriously scandalous, whose Follies are as publick as their Persons, 'tis many times not without trespassing against Justice, that their Crimes are brought into com­mon Discourses. For does not God often touch the Hearts of such Sinners, and ef­fectually withdraw them from all their Errors, so that there's nothin [...] they de­test more, than the Disorders of their past Life? And now, for such as have thus happily obey'd the Call of Heaven, and by a sincere Repentance and Change of Life, made their Peace with God, is it [Page 59] not very unreasonable and unjust, that their Crimes should be yet kept a­live among Men, and they expos'd, to their reproach, at Table-Entertainments and Visits? God has forgot and forgiven their Sins, but not so their good Neigh­bours and Friends; but these still shew them under all the Horror of Filth and Pollution, when in the sight of God they are spotless, innocent and pure. And can this be done without the Imputation of a great Injustice, thus in fact, to re­verse the Sentence of Heaven, and to make them still Criminals here, who are discharged above? And if this be the case of all those, who revive in Company the Extravagancies of such as are truly reclaim'd; is it not very dangerous at any time to enter upon this Subject of ano­ther's Follies? For who can tell, but the Party, however formerly guilty, has since repented? There may be Presumptions, but hardly an assurance of the contrary; and may it not then easily be, that the Persons thus reproach'd, may notwith­standing all their past Crimes, by an hearty Repentance, be receiv'd into the Favour of God, and become Stars in Heaven; when those who speak Evil of them, for [Page 60] their Ʋncharitableness and Injustice may find themselves cast out and be miserable for ever?

And now, since speaking of our Neigh­bour's Failings is in its self so dangerous, that it cannot be easily separated from Sin: For if the Subject of the Discourse be any thing that is False or Doubtful, it is a certain Offence against Justice,, and if it be True, it may be Ʋnjust still, but is unavoidably a Breach of Christian Cha­rity. Is it not a great Pity, that this sort of Discourse should be so frequent a­mongst the Professors of Christianity, that there cannot be two or three together one half hour, but ten to one this is made a part of their Entertainment? And if this were the Weakness only of those a­mongst them, who give themselves up to Liberty and Vice, and whose Life is a Scandal to their Profession, it were not much to be admir'd: For what wonder is it, for those who live ill, to speak ill too; and to find them both in Words and Acti­ons all of a piece? But the misery is, that even those who are of a more regular Life, who have an Horror of whatsoever seems Criminal, who war against Sin, and by the exercises of Piety seem seri­ously [Page 61] to pretend to Heaven, are yet over­taken in this Snare, as freely begin and help on these Discourses, as if there were nothing in them contrary to Piety and Religion. This is the Complaint of an Ancient Father long ago: There are few, says he, that are free from this Vice, and that live so without Reproof, as to scruple the laying open their Neighbours Faults: So that even those, who have an Abhorrence of other Sins, live in the open Practice of this. And is not this a great Oversight and kind of Stupidity, that those well inclin'd Souls, whose Thoughts and Desires seem to be so fix'd on Heaven, as to be exact in al­most every Duty, should sail in this one? That their own Lives should be almost blameless, and out of an itch of talking, to incur the Guilt of other Mens? To live in the way of Heaven, and talk themselves to Hell, and be damn'd for their Neigh­bours Crimes, is certainly very ill manage­ment, and an Indiscretion of a most fatal consequence.

And while it is an Evil thus foul and impious, is it not again a matter both of pity and wonder, that it should have insi­nuated its self so far into the Favour of that more pious and tender Sex, as to [Page 62] become fashionable in their most Friendly Visits, and to be one of the Topicks of their daily Conversation? To hear them discourse of Fashions and Dresses, of Jewels, Balls, Coaches, Watches, Air, Weather, &c. is a suitable and becoming Entertainment; but when they summon in absent Neighbours, and every one take their turn slinging at them, in discovering their Imperfections, in calling over their Follies and Vices, in telling their Hear-says and Guesses, in blackning their Reputation, and even murthering them in Essigie; here, methinks, they seem to forget themselves, and go beyond the Moderation reasonably to be expected from the tenderness of their Sex, and Piety of their Education.

For my part, when I consider a Man's Im­perfections and Failings, they seem to me as so many Sores and Wounds in his Soul; and when I look on his Vices and Sins, what are they, but so much Stench, Filth and Pollution? Now is it not very unbecoming in this Sex, to be opening their Neighbours Wounds with their Tongues; to be licking at his Sores; and when they take so much care in perfuming themselves, to be so easie in turning up a Dunghil, to dwel in Sinks, and be raking in them so long, till they send a Stench up to Heaven? It would certainly be much more commendable in them, as likewise in all others, to take more after the Good Samari­tan in the Gospel, and as often as, like him, they [Page 63] behold their Neighbour wounded in his Reputa­tion, to express towards him a Christian Ten­derness and Compassion, and to strive by all the Lenitives and healing methods, to close up his Wounds: To put in a Word to excuse his Weakness; to take off something of the Guilt, by supposing some Mistake and Ʋncertainty in the Relation; and if nothing else can be done, to di­vert the Company's Eyes at least from so foul an Object, by starting a more charitable Discourse. But in stead of this, to be diverted in adding to his Misfortunes, to find sport in having a hand in his Sores, and taring open his Wounds, when, 'tis likely, they were almost skin'd over and heal'd, is a sort of Spiritual Cruelty, not agreeable to any, but such whose Nature is almost Barbarous, and who are near to Cannibals in Religion.

What then is to be done by those, who desire to avoid this Evil; for it seems to be so common in all Conversation, that a Man must decline all Company that desires to escape its Conta­gion? 'Tis necessary in the first place, for every one to begin at home, and effectually to take care, to cut off all such vicious Liberty in them­selves, so as to resolve neither to begin, nor help on a Discourse that reflects on any Neighbour. But because a Guilt may be here contracted by Hearing, as well as Speaking, a diligent Care is to be us'd in this point, tho something different according to the Quality and Circumstances of the Persons in whose Company we are, and who carry on such Discourses.

If they are so far our Betters, that to reprove them would savour of Arrogance or Rashness, we ought to be careful not to take any Delight, [Page 64] nor shew any Satisfaction in what they say, nor by Smiles to flatter them in their Calumnies; but rather to quit their Company, if it may be; or express some Dislike, at least, at their Un­neighbourly Entertainments. But if they are such, with whom we may freely take the liberty of speaking, what should a Christian do, on these occasions, but become his Neighbours Advocate, make the Best Plea for him the Cause will bear, question the Evidence, which however positive, is very often accompanied with Mistakes or Pas­sion? And if it be undeniable, bid those who are Innocent fling the first Stone at him. Enquire who made us Judges over our Brethren, who are too often in the same Condemnation; and if we are not, by whose Favour is that? Turn the Discourse out of Doors, express a Zeal for thy Absent Neighbour, as if it were thy own Con­cern, ever remembring how good thy Cause is, whilst in this thou fightest the Battles of thy Lord; for it is he has said it, Whatever is done to any of his little ones, is done to him. Oh, how were it to be wish'd, that Men would be careful to follow this Rule, Never to speak nor bear ill of their Neigbours! How many Blessings might we expect upon such a Reformation! How many Souls would be made happy! 'Tis by Charity we abide in God, and God in us. And as the Breach of Charity is a Sin against the Greatest Precept, so it must certainly be the most Dam­ning of all.