A39673:1223
Navigation spiritualizedNavigation spiritualiz'd
Navigation spiritualized: or, A new compass for seamen consisting of XXXII points of pleasant observations, profitable applications, and serious reflections: all concluded with so many spiritual poems. Whereunto is now added, I. A sober consideration of the sin of drunkenness. II. The harlots face in the Scripture-glass. III. The art of preserving the fruit of the lips. IV. The resurrection of buried mercies and promises. V. The sea-mans catechism. Being an essay toward their much desired reformation from the horrible and detestable [sic] sins of drunkenness, swearing, uncleanness, forgetfulness of mercies, violation of promises, and atheistical contempt of death. Fit to be seriously recommended to their profane relations, whether sea-men or others, by all such as unfeignedly desire their eternal welfare. By John Flavel, minister of the Gospel.Navigation spiritualiz'd: or, A new compass for seamen consisting of XXXII points of pleasant observations, profitable applications, and serious reflections: all concluded with so many spiritual poems. Whereunto is now added, I. A sober consideration of the sin of drunkenness. II. The harlots face in the Scripture-glass. III. The art of preserving the fruit of the lips. IV. The resurrection of buried mercies and promises. V. The sea-mans catechism. Being an essay toward their much desir'd reformation from the horrible and destable [sic] sins of drunkenness, swearing, uncleanness, forgetfulness of mercies, violation of promises, and atheistical contempt of death. Fit to be seriously recommmended to their profane relations, whether sea-men or others, by all such as unfeignedly desire their eternal welfare. By John Flavel, minister of the Gospel.
London: printed for M. Fabian, 1698
Title page typeset from the transcription.
A Sober Consideration Of the SIN of DRUNKENNESS. › Caution 1: I. CAUTION.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
I. CAUTION.
Take heed and beware of the detestable Sin of Drunkenness, which is a beastly sin a voluntary madness, a sin that unmans thee, and makes thee like the beast that perishes; yea, sets thee below the brute beasts, which will not drink to to ⟨p. 8⟩excess; or if they do, yet it's not their sin. One of the Ancients calls it,1 A distemper of the Head, a subversion of the senses, a tempest in the tongue, a storm of the body, the shipwreck of virtue, the loss of time, a wilful madness, a pleasant devil, a sugared poison, a sweet sin, which he that has, has not himself, and he that commits it, doth not only commit Sin, but he himself is altogether sin. It is a Sin at which the most sober Heathens blushed. The Spartans brought their Children to loath it, by showing them a Drunkard, whom they gazed at as a-Monster: even Epicurus himself, who esteemed happiness to consist in Pleasure, yet was temperate, as Cicero observes: Among the Heathens, he was accounted the best man, that spent more Oil in the Lamp, than Wine in the Bottle. Christianity could once glory in its professors: Tertullian saith of the Primitive Christians, They sat not down before they prayed, they eat no more than might suffice hunger, they drank no more than was sufficient for temperate men; they did so eat and drink, as those that remembered they must pray afterward. But now it may blush to behold such beastly sensualists adorning themselves with its name, and sheltering themselves under its wings.
TAke heed and beware of the detestable Sin of Drunkenness, which is a beastly sin a voluntary madness, a sin that unmans thee, and makes thee like the beast that perishes; yea, sets thee below the brute beasts, which will not drink to to ⟨p. 8⟩excess; or if they do, yet it's not their sin. One of the Ancients calls it,1