The Law Unsealed, Treatise · Commandment 7
The Seventh Commandment.
Exodus 20. 14.
Thou shalt not commit Adultery.
THE Lord having ſpoken of ſuch ſins as do more reſpect mans being ſimply in the former Command, he cometh now to direct in thoſe things that concern a man in his life, in the ordering of his converſation; and as it will be found one way or other, that by our paſſion, hatred, and anger, in one degree or other, the former Command isi broken often, ſo this ſin (that in the very name of it is abominable) is not ſo unfrequent, even amongſt Chriſtians, as might in all reaſon be ſuppoſed and expected.
The vile ſin of inordinate Concupiſcence and Luſt entred into Mankind exceeding early after Adam's fall, and in nothing the bitter fruit of Original ſin, and that pravity of our nature ſooner kyeths, and did kyth, then in it: Hence is it that Adams and Evahs nakedneſs, and their being ashamed, is ſpoken of in Scripture, which implyeth a ſinfulneſs and inordinateneſs in them, which formerly they were not tainted with; as alſo a shame or plague following upon it: and this corrupt nature being ſtill in man, it is hard to ſpeak of, or to hear theſe things holily; and therefore there is a neceſſity both of holineſs and wiſdom here, leſt we break this Command, even when ſpeaking of it, and hearing it ſpoke of; yet the breach of it being a ſin ſo rife, and the Spirit in Scripture thinking it needful to ſpeak of it, yea, it being put in a particular and diſtinct Command by it ſelf, and our moſt holy and bleſſed Lord Jeſus having himſelf commented on it, Matth. 5. there is a neceſſity of ſaying ſomewhat of it, but ſo as to contain within the bounds of Scripture expreſſions: O! be therefore afraid of ſinning in hearing; remember and conſider that the Lord ſeeth, and in a ſpecial manner abhorreth ſuch vile Imaginations as shall be irritated and excited even from his holy command enjoyning the contrary, which is indeed both an evidence and a part of the ſinfulneſs of ſin, as the Apoſtle ſpeaketh, Rom. 7.
To take therefore a view of it, let us conſider the ſcope of the Command, which we conceive is in a ſpecial manner, and obviouſly holden forth in theſe few places of Scripture, commending holineſs in reſpect of a mans perſon, and condemning uncleanneſs in all its branches. 1 Theſſ. 4. v. 3, 4 5. 7. For this is the will of God, even your ſanctification, that ye should abstain from fornication, that every one of you should know how to poſſeſs his veſſel in ſanctification and honour, not in the luſt of concupiſcence, even as the Gentiles, which knew not God—for God hath not called us unto uncleanneſs, but unto holineſs, Epheſ. 5. 3. 4. 5. But fornication, and all uncleanneſs, or covetouſneſs, let it not be once named amongſt you, as becometh Saints: Neither filthineſs, not fooliſh talking, nor jeaſting, which are not convenient: but rather giving of thanks▪ For this ye know, that no whoremonger, nor unclean perſon, nor covetous man who is an idolater, hath any inheritance in the kingdom of Chriſt and of God. Galat. 5. 19. Now the works of the flesh are manifeſt, which are theſe, adultery, fornication, uncleanneſs, laſciviouſneſs. Rom. 13. v. 13. Let us walk honeſtly as in the day, not in rioting and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying. Coloſſ. 3. v. 5. Mortifie therefore your members, which are upon the earth; fornication, uncleanneſs, inordinate affection, evil concupiſcence, and covetouſneſs which is idolatry. In which places, as we ſee, the ſin forbidden in this Command, held out under the Moſt odious deſignations, to wit, a work of the flesh, fornication, adultery, uncleanneſs, laſci…iouſneſs, inordinate affection, evil concupiſcence, &c. branches of this ſin; and a decent walk commanded, as contrary to the ſame; ſo we may ſee from them the ſcope of this Seventh Command to be an honeſt, decent, ſhamefaſt, chaſt, temperate and holy life, which being well conſidered, doth much illuſtrate the meaning and extent of it.
If we might be particular, we could shew how there is no Command more preſſed, more fully explained, and ſorer plagued in the breach of it, then this, and ſet forth with more aggravating expreſſions, to make it ſo much more abominable. It wrongeth God, and the Society of men, it wrongeth others; in particular, our children and our ſelves, both in body, eſtate and name; it bringeth a blot on the ſoul here and hereafter, Job. 31. 12. Prov. 6. 33. It taketh away wit and courage, yea, and even the very heart, beſotting men, Hoſ. 4. 11. compared with Prov. 6. 32. So did it in Solomon, and therefore the man given to it is compared to an Oxe and a Fool, Prov. 7. 22. 23, &c. It is compared alſo to the neighing of Horſes, Jer. 5▪ 8. and the hire of a whore, and the price of a dogg, are put together, Deut. 33. 18. The madneſs, folly, yea and, to ſay ſo, devillry and bewitching power of it are ſet out in Jezabel. It is ſaid to be, Epheſ. 5. v. 6. A work of darkneſs, that bringeth Gods wrath on the children of diſobedience, as it did bring it on Sodom the Old world, and the Canaanites moſt ſignally; and ſeldom is there a remarkable plague and punishment brought on a Perſon or Land, but this ſin of vileneſs hath a main hand in the procuring of it; and where it reigneth, it is uſually, if not alwayes, accompanied with many other groſs ſins, which are occaſioned by it, and given way to for its ſake, as drunkenneſs, murther, idolatry, &c.
For further clearing of this Command, conſider 1. The Species or kinds of faults condemned in it, and the vertues or graces commended. 2. The manner of being guilty of the breach of it, which (becauſe this Command will be found to be ſpiritual as the other commands are) reacheth to the heart and affections as they do. 3. Conſider the ſin here forbidden in its incitements, ſoments, and other ſins more implicitely comprehended under it, as idleneſs glutony, drunkenneſs, impudencie, gaudineſs and unchaſtneſs in apparel or nakedneſs, dancing, ſinging of bawdy ſongs, looſe company or fellowship, and every appearance of this ill, and what may lead to it, and diſpoſe for it▪ or is an evidence of it. 4. See its oppoſite vertues, and the means uſeful for the ſubduing of it, as chaſtity, modeſty, shamefacedneſs, temperance, lawful marriage, the remedy thereof, &c. which are required in this Command, and are very uſeful for a holy life.
That theſe things ought to be ſpoken of, none will deny; that they belong to one of the Commands, the perfection of the Law requireth it; and that they come in here under this Command, the nature of them, and their conjunction with, or influence upon the ſin condemned, or duty commanded here, will make evident; the ſin of Adultery being a prime branch of the carnalneſs of our nature, under it the reſt of that kind are comprehended for making of them the more odious.
Now in conſidering the act of vileneſs forbidden, we may 1. Look to theſe ills, that are ſimply unnatural, of which theſe that be guilty are called in the Scripture, Rev. 21. 8. the abominable, ſuch are theſe 1. who proſtitute themſelveſs to the abomination of filthy Fellowſhip with Devils, as they ſuppoſe and imagine. 2. Theſe who commit be…ſti…lity, a vileneſs moſt deteſtable in reaſonable creatures, it is called confuſion, Levit. 18. 23. 3. Theſe who abuſe themſelves with mankind ſpoken of, 1. Tim. 1. 10. Rom. 1. 26. 27. called alſo in the Scripture Sodomy, going after strange fl…ſh, having been the abominable practiſe of the…s miſcreants, whom God …et …orth for an Example ſuffering the vengeance of eternal fire, when he rained, as it were, ſomething of hell from heaven on them burning them quick, and frying them in a manner to death in their own skins, becauſe of the luſts wherewith they burned. Theſe are abominations againſt nature▪ againſt which the Laws both of God and men do ſeverely animadvert, ſee Lev. 18. and 20. Deut. 22.
2. The act of vileneſs inhibited taketh in theſe ills of uncleanneſs, that are in ſome reſpect againſt nature alſo, though not ſo obviouſly, nor ſo groſs, ſuch as are betwixt perſons within degrees of conſanguinity and affinity; this uncleanneſs is called inceſt, ſuch are reckoned up Levit. 18. and 20. and Deut. 22. for this the Can…nites were caſt out, and it was abominable even to heathens, 1 Cor. 5▪ 1▪ &c, the evil of incest flows from the unnaturalneſs of mens confounding the relations and degrees, that nature hath ſet men diſtinctly in; as for inſtance, nature hath made the fathers Wife a mother, to joyn therefore with her deſtroyeth that relation, and is unbecoming that reverence and reſpect we owe to parents; hence this incest is alwaies either in a direct or oblique line, but not in the collateral, beyond the relations of brother and ſiſter, which are indeed the very beginings of the collateral lines, and, as it were▪ almoſt one in their common parents; thus conjunction with one of the furtheſt and moſt remote of a line that is direct is inceſt, which yet is not ſo with the very firſt after theſe excepted, of the line that is collateral; a man might not marry his fore▪grandfathers wife, nor his ſiſter, but may marry his Couſin German, and becauſe man and wife become one fleſh, it is inceſt which is within the degrees to the wife, as well as if it were within them to the husband himſelf, and it is alſo called confuſion. Levit. 20. 12 14.
3. Conſider it as it is againſt a tye or bond, called the Covenant of God. Prov. 2. 17. and this may be three ways conſidered, 1. When both perſons are married, as David and Bathſhe…a were, this moſt abominable, and that which we call double a… dultery. 2. When the man is married, and the woman ſolute or free. 3. When the woman is married and the man free, theſe two laſt are both groſs, yet the latter is accounted groſſer, as having theſe Aggravations, of diſturbing the peace of our neighbours family, the corrupting his ſeed and offſpring, and the alienting of his inheritance added unto it, therefore not only the firſt, but even the third hath been ordinarly puniſhed by death amongeſt men; and certainly the guilt of the ſecond, is little inferiour, if not equal, to either of them: for 1. It hath the ſame Wickedneſs of Adultery, with the other two, as being contrary to the Covenant of God. 2. It is in like manner peccant againſt the remedy of uncleanneſs and diſorder▪ for which the Lord did appoint marriage 3. It doth no leſs diſturb the quiet and proſperity of Families, provoking jealouſie in the Wife, the more impotent, becauſe the weaker Veſſel, alienating affections, and often hindering a lawful Propagation, but continually marring the education of the children lawfully begotten, and the Parents care of their proviſion: Neither are theſe things to be reſtricted to the man, as if he were only therein criminal; the free Woman the Adultereſs, by her manifeſt acceſſion, doth evidently involve her ſelf in the ſame guilt; if a free man lye with his Neighbours wife, the aggravations, flowing from her married eſtate, are all charged upon the man, and by the Law of God he is therefore condemned as the Adulterer; doth not then the parity of reaſon, in the Caſe of a married man with a free Woman, equally transfer on her the Guilt of his Conſequences? Neither is it any excuſe for the Woman, that the man ordinarily the temptor; becauſe not only hath nature put the Womans greater weakneſs, under the ſecurity of a far greater meaſure of modeſty, but the Lords righteous Law is alſo binding upon both without diſtinction: ſo tha… I think, we may well underſtand all the three ſorts of Adultery, to be forbidden by the ſame laws, and under the ſame pains; and therefore conclude with Job 31, 9. 11. that Adultery, without reſtriction, is an iniquity to be puniſhed by the Judge upon the man as well as upon the woman.
Of this ſort alſo is Bigamy, the marrying of two wives together; and Poligamy, the marrying of many Wives, and keeping Concubines with Wives: For God made but two at the beginning, one Male, and the other Female; and hath appointed every man to have his own Wife, and every woman to have her own Husband. And although many holy men have failed in this, yet can we not exempt them from ſin; neither will we aſcribe it to Gods particular diſpenſation to them which we dare not make ſo common as that practiſe was, conſidering eſpecially what abuſe it came to, as may be inſtanced in Solomon, & from whom it had its riſe, to wit, L…mech, and what bitter fruits and ſad effects it hath had following on it in Families and on Poſterity, as may be ſeen on Abraham, Jacobs, Samuels Father Helkanab, which made mens marriage a vexation to them, contrary to its ends: But now our Lord, by reducing marriage to firſt its inſtitution, hath very expreſly aboliſhed it in the New Teſtament.
4. Conſider it in free and unmarried perſons, and thus it is Fornication; if it be conſtrained or forced, it's death by Gods Law, Deut. 22, 23. &c. only to the man; the other is free, and it is called a Rap, if it be continued in, it's whoredome and filthineſs; if with one woman▪ it is Concubinatus, an unwarrantable abuſing the ordinance of Marriage, and deſpiſing of it: if with ſundry parties, it is Proſtitution, and moſt abominable, and whatever way it be, it is abominable, bringing on the wrath of God, Epheſ. 5. 6. Col. 3. 6. Not once to be named amongſt the Saints: and whether marriage follow or not, yet it is ſtill ſinful,
It may have ſeveral aggravations, as 1. if it be in times of light, 2. if with perſons unſutable to be converſed with, 3. if in Families profeſſing godlineſs; eſpecially in the Fourth place, if the perſon be a great profeſſor: 5. if it be in a time when God is quarrelling and contending with a whole Society or Land, and threatning his Judgements againſt all: Now although this ſin be at this time aggravated from all theſe conſiderations, yet oh! how much doth it abound and how frequent is it!
5. Conſider this act of vileneſs inhibited, as it may be amongſt and betwixt perſons married and living in conjugal Society; for the uſe of the Marriage-bed is not left arbitary more then the uſe of meat and drink; but is bounded by the Lord, both in the contracting and in the injoyment▪ and when theſe bounds which are ſet, tranſgreſſed, the tranſgreſſours are guilty. Thus men and women may begin their marriage carnally, by wooing carnally, which will make them guilty, although there be no more: Marrying with perſons of a different Religion or with other unſuitable diſparities, maketh guilty of the breach of this Command, that ſort of marriage not being the lawful remedy of Fornication; or when we are ſweyed more with temporal ends, and with reſpect to the ſatisfying of fleſhly Luſts, then with conſcientious reſpect to what God allows, and right reaſon requires, referring all to Gods glory; for this thwarteth with the end of marriage, and doth tranſchange marriage into a cloak for covering covetouſneſs or filthineſs, and ſo before marriage there may be guilt.
Thus alſo married perſons may break this Command, if they do not poſſeſs and enjoy one another in holineſs and honour, 1 Th…ſs. 4. 4. 5. and do not give to one another all due benevolence Thus men do ſin in the defect, by not cohabiting, by withdrawing without conſent one from another, & by proving a ſnare one to another: The Apoſtle calleth it, 1 Cor. 7. 5. defrauding of one another: And many pieces of unkindlyneſs amongſt married perſons, unbecoming the honour and reſpect that the one ſhould have to the other, may be here comprehended. But men ſin more and oftner in the exceſs, viz. by carnal living with their own lawful married Wives, and uſing marriage for luſt, living in the luſt of concupiſcence, as the Apoſtle calleth it; and that as the Gentiles did even in their marriage ſtations 1 Theſs. 4. 5. And he calleth it, Col. 3. 5, inordinate affection▪ an affection which a man hath to his Wife as to an Whore, rather then what becometh a Wife: Theſe things, when reproved, muſt not be offended at, but the Lord looked unto for the purging of this corrupt nature, of ſuch filthineſs, as is ſhameful even to mention.
This inordinateneſs may be in reſpect of frequencie, unſeaſonableneſs, carnalneſs in the manner; and what need is there to ſay more? It may alſo have place among married perſons, when their conjugal fellowſhip hindereth them from ſetting apart any time for extraordinary Devotions, which yet they ought to do; as may be drawn from what the Apoſtle ſaith, 1 Cor. 7. 5. Though exceſs in this alſo is to be guarded againſt, but when there are times of trouble, and of private or publick calamity, wherein the Bridegroom is called to come out of his Chamber; in ſuch times as theſe, married perſons may be readily guilty of inordinateneſs: And it is known that there were, upon ſome occaſions, reſtraints under the Law when a man might not touch a woman, thought his own Wife, to ſhew that in conjugal Society men ſhould obſerve a purity, & that they have not under limited liberty in this, more then in other things as eating, drinking, &c. For although all pleaſure in meat and drink be not unlawful, yet carnal ſenſualneſs is. So what is natural, ſutable, and ſeaſonable, here is allowed, and inordinancie forbidden. Thus during the marriage, ſtate, guilt mav be contracted.
Again, men may thus ſin by unjuſt diſſolving of Marriages, by deſerting, divorcing without the juſt cauſe of it, extruding, and ſuch like acts, contrary to the nature of that ſtricteſt bond and covenant. I grant it is not always neceſſary to make divorce even where there is Adultery; the Lord is not offended with reconciliation, where the puniſhment of the …n is not executed b… the Magiſtrate: But if the divorce be made, and the woman afterward married to another, her return to her firſt Husband, even after lawful diſſolution of her ſecond marriage, is an abomination and exceeding defiling, Jer. 3. 1. Thus in diſſolving marriages there may be guilt.
Laſtly, this uncleanneſs may be conſidered as it is in a ſolitary perſon, when alone, in their actions of darkneſs and abominable imaginations, which are to be loathed rather then named; yet theſe things which are done in ſecret are ſeen of God, though it be a ſhame to ſpeak of them: ſee Epheſ. 5. 11. 12. This ſecret uncleanneſs, again, may be by a perſon, either waking, or ſleeping, mentioned Lev. 15. which confeſſedly becometh men or womens guilt, according as they have drawn it on, or by unſutable imaginations diſpoſed themſelves for it: yea, when it hath not ingrata recordatio, an unſavory and diſpleaſing remembrance, and a holy horror following thereupon, there is guilt: Of this we ſpoke ſomewhat in the Preface to the Commands.
Theſe abominations then are not reſtricted to the outward act, but extended further, and many wayes men commit this wickedneſs: as 1. In heart, Chriſt calleth the luſting of a man after a woman a committing of Adultery in his heart Matth. 5. 28. This indeed hath degrees ac▪cording to the length it cometh, and the entertainment it getteth, and other ſuch like circumſtances, but it is ſtill accounted by God to be heart-adultery, and it is called burning, 1 Cor. 7. 9 and Rom. 1. 27. and is exceeding loathſome to the Lord, and hurtful to the inner man, even when men neither reſolve nor intend acting yet by not abhoring theſe Imaginations, but ſuffering them to roll in their thoughts (O! bewar of carnalneſs upon the thoughts of this) they become guilty, and that in ward fire being ſuffered to burn, often breaketh out into a viſible flame; How that 1 Cor. 7. 9. differeth from the burning mentioned Rom, 1. 27. we ſhal now forbear to mention. 2. Men are guilty of this wickedneſs, when they licenſe their outward ſenſes in the ſinful purſuit of their objects: Thus eyes full of adultery are ſpoken of. 2 Pet. 2. 14. thus Matth, 5. 28, a lustful look is adultery: and Job …. 31. ſaith, he will not look upon a maid. Thus alſo obſcene pictures, delight in them, or other ſpectacles of that ſort, cannot but defile the man: The ears are defiled by hearing of, and liſ…ning to obſcene and filthy diſcourſes, to drunken, bawdy, or light wanton amorous Songs: the touch with embracings▪ and the mouth with kiſſings: Such are ſpoken of Prov. 7. 13. She caught him and kiſſed him. To inſiſt further here, is not ſutable but oh! there is much guilt contracted this way, and but little noticed, and mourned for. 3. Men may become guilty by geſtures, as they are evidences of this vileneſs, or diſpoſe to it, and poſtures undecent and unbecoming civility, and godlineſs: See what is ſpoken of a naugty perſon, Prov. 6. 13. 14. and Iſa, 3. 16. &c. this is oppoſite to honeſt walking which is commended Rom. 13. 13. and a carnal wantonneſs reproved. 4. Perſons become exceeding guilty of this evil by ſcurril and obſcene ſpeeches, where as this ſin ſhould not be once named, by reading ſcurril, wanton, amarous ballads or books which is, as if we were conferring on ſuch a ſubject, by taunting and reproaching one another in ſuch communication as corrupteth good manners; by jesting that is not convenient, eſpecially if it be at one that hath fallen in ſome act of filthineſs, or by whatever may be neer, or of a ſinful ſutableneſs to ſuch an evil; ſee Eph, 4. 24. & 5. 3. 4. &c. 5. This ſin is fallen in by too familiar or unneceſſary converſe with light, vain, looſe company, more eſpecially private companying with ſuch which is not only an appearance of ill, or a ſnare to ill, but evil & looſe in it ſelf, called by the Apoſtle chambering. Rom. 13. 13. & Solomon biddeth men not come near the door of ſuch a womans houſe much leſs to enter into it, Prov. 5. 8. 6. Men fall into it by wantonneſs, imm…deſty, want of due ſhame faſtneſs. &c. or any other by way where they yield reins to the looſe, wanton, carnal humour that is in them.
There are many others ſins which come in here, & although ſome of them may be reduced to ſeveral of the Commands, yet in a ſpecial manner are they related, and as it were, tyed to this: As 1. Idleneſs, ſuch as you ſee 2 Sam. 11. 2. &c. occaſioned Davids fall, and is by Ezekiel, c, 16. 49, charged on Sodom, as prediſpoſing for, and going along with their uncleanneſs; Idleneſs being in it ſelf mater omnium vitiorum, and noverca omnium virtutum, the mother of all vices, and the ſtepmother of all vertues: This breedeth unſtayed looks, and giveth occaſion to, and entertaineth carnal imaginations, and it occaſioneth much gadding, when folks, either have no lawful calling, or are not diligent and ſerious in the employments and duties of it, 1 Tim. 5. 13.
2. Lightneſs and unſtableneſs, charged on Reuben when he defiled his Fathers bed, Gen. 9. 4. and by the Apoſtle, keeping at home is (Tit. 2. 5.) joyned with chaſtity, modeſty, and ſhamefaſtneſs; there is a gadding, and alſo called furthineſs, eſpecially in women, more eſpecially young women, which is exceeding offenſive, and yet exceeding rife, it may be it were more fitly called impudence, or impudent boldneſs, which maketh them run to all ſpectacles and ſhewes, to ſpeak in all diſcourſes (which quite croſſes the charracter that one gives of a modeſt Virgin, that She loves rather to looſe her ſelf in a modest ſilence, then to be found in a bold diſcourſe) and to hazard upon all companies, exceeding unſutable to that modeſty and ſhamefaſtneſs which is particularly called for in that Sex. Take in here alſo the manner of going, minſing, or tripping nicely, and making a tinkling with their feet, ſpoken of Iſaiah 3. 16. and touched at a little before.
3. Wantonneſs, and too much carnal mirth and laughter, which is both the evidence and great fomenter of looſneſs in the heart; and ſo fooliſh jeſting, which is not convenient, Eph. 5. 3. is conjoyned with this ſin, and none ought to think that there is a lawful freedom in ſuch jollity, as chambering and wantonneſs, Rom. 13. 13. Now this taketh in much, and is of a large extent.
4. Undecent converſing, going abroad in company with raſh and offenſive freedom, when as entering the houſe yea, coming near the very doors of an whores houſe is forbidden, Prov. 5. 8. the ill and prejudice whereof may be ſeen in Dina…s going abroad belike without an errand, Gen. 34. 1. 2. &c. Potiphers Wife did caſt her ſelf in Joſephs company thus, though he gave her no entertainment, but in the fear of the Lord fled from her.
5. Add dancing a thing condemned by the people of God as no honeſt recreation, at leaſt when in companies that are mixed, and (as we call it) promiſcous dancing, ſuch as uſeth to be at marriages, and the like occaſions, both of old (as may be ſeen in the Canons of ſeveral Councels) as alſo of late by our own and other reformed Churches.
I ſhal ſay theſe things in ſhort of it: Firſt, that ye will not find it mentioned in Scripture in the perſon of any of the godly, it becoming an Herodias's daughter better then profeſſors of Religion. 2. That it will be readily fou…d to indiſpoſe for the exerciſe of godlineſs, and ſo to be inconſiſtent, or at beſt, hardly conſiſtent with either a pious and lively, or a ſober frame of ſpirit. 3. That it marreth not only the gravity of perſons for the time, putting them in a ſort of regular diſtraction, but leſſenet the eſteem of ſuch perſons; this inſobriety being like a dead fly that mak eth the box of oyntment (if any be) to ſtink. 4, That in Scripture examples we find this ſort of dancing only among prophane and looſe people, and recorded alſo as a piece of their ſtain or blot, rendring them ſome way infamous; and oftentimes it hath alſo ſnares waiting upon it, as in the Iſraelites amongſt themſelves, Exod. 31. and in the daughters of Moa… with the people of Iſrael, and in that of Herodias's daughter: Some alſo ſuppoſe thoſe whom Dinah went forth to ſee, Gen. 34. were thus imployed at ſome feaſt, or ſuch other ſolemnity, where ſhe was inſnared and deflowred. 5. Yea, it is often, if not ever the fruit of ſome former looſneſs and carnalneſs being the effect that exceſſive wantonneſs uſually breaketh out in; and can Gods people warrantably have fellowſhip with theſe works of darkneſs? or can they (if guilty themſelves) reproved it in others? Cicero calleth it Poſtremum vitiorum quia acta ſequitur, the laſt of vices, becauſe uſually it followeth former looſe carriages. 6. There is no lawful mean of recreation which is uſeful for the health of the body, but is, and may, & ſhould be ſanctified by the Word and Prayer, yet I ſuppoſe neither uſeth this to be ſo▪ neither would any think it very ſutable, or well conſiſtent with a praying fram; e & can that which ſtandeth not with the ſerious exerciſe of repentance and a praying diſpoſition, or that which none would think a fit poſture to meet death, or the Lords appearing with, be in reaſon though conſiſtent with a Chriſtian walk? which ſhould alwayes be with the loyns girded, and the lamps burning: It is ſomewhat like this, or leſs then this, which the Lord condemneth, Iſa. 3. 16. walking and mincing, or tripping, and making a tinkling with their feet; what is that but diſdaining the grave way of walking, to affect an art in it? as many do now in our dayes; and ſhal this be diſpleaſing to the Lord, and not the other? ſeeing he loveth, and is beſt pleaſed with the native way of carring the body Jun…u… and Rivet from him, calleth this minching or tripping, a walking or ſtanding on the Earth in an artificial way.
Beſides theſe things that are more general in folks carriage, there is ſomewhat further in our cloathing and diet, which is to be ſpoken to here, ſeeing in theſe we ought to be chriſtians, ſober; grave, &c. and in nothing do our lightneſs, vainity (as we ordinarily uſe▪ to call people vain from their apparel▪) pride, wantonneſs, and rioting appear more, then in vain garbs. Hence the Apoſtle Paul 1 Tim. 2. 9. joyneth modeſt apparel with ſhamefaſtneſs and ſobriety or chaſtity, as alſo doth the Apoſtle Peter, 1 Pet. 3. 2. 3. and in Jezebel and others, decking and dreſing to ſeek love, is ever accounted an high degree of looſneſs: It is a wonder that men ſhould take pleaſure to deboard in their cloathing, which is the badge of their perfidiouſneſs, and was at firſt appointed to cover their ſhame and nakedneſs. It is obſerved that the Hebrew word, …eged doth ſignifie both perfidiouſneſs and cloathing, and cometh from that word which ſignifieth to break covenant, the Lord thereby intending by the very conſideration of our cloaths, to humble us, and keep us in mind of our firſt breach of covenant with him: and yet ſuch is our wickedneſs, that we will glory in that which is indeed our ſhame. as i… it were a ſpecial ornament; and whereas at firſt, cloathing was appointed for covering nakedneſs, for preventing of incitements to luſt, and for decencie, now Jezebels like, it is made uſe of to be a provocation thereunto; ſee Prov. 7. 10. God in his firſt appointment of …ayment, for preventing of vainity, and commending honeſt ſobriety therein, did make for our firſt Parents coats of skins.
And therefo e we ſay, that in men and women both, there is condemned by the Lord, 1. Coſtlineſs and exceſſive bravery of apparel, 1 Tim. 2. 9. which ſaith not that we are to foſter ſordidneſs or baſeneſs, or that men in all places or ſtations, and of all ranks, ſhould, as to their apparel; be equal, but that none ſhould exceed. It is ſtrange, that ſometimes the pooreſt and meaneſt for place, and often for qualifications, are fineſt this way, as if it were the beſt or only way to commend and ſet them out; and that ſome ſhould have more in cloath… then in their ſtock, is utterly intolerable 2. Strangeneſs in the ever-changing faſhions, and extravagant modes of apparel, while as the Lord by nature hath continued the ſhape of mens bodies to be the ſame; for what is meant elſe by strange apparel, ſo often forbidden in the Scripture, but …hat which is commonly called the faſhion, or new faſhion, a new and uncouth garb? And certainly mens minds are often infected with laſcivious thoughts, and luſtful inclinations, even by the uſe and ſight of gaudy and vain cloathing, and we will ſee, light, looſe, conceited minds diſcover themſelves in nothing ſooner then in their apparel, & faſhions, and conceitedneſs in them. 3. There is a lightneſs, in cloathing, as to colour, mounting as they call it, &c. and in dreſſing of the body, which may be ſeen in theſe dreſſings of the hair, in powderings, laces, ribbon, points, &c. which are ſo much in uſe with Gallants of the time; this, eſpecially in women is inſiſted on and condemned, Iſa. 3. 16. 17. &c. ſome things indeed there ment o…ed, are not ſimply unlawful, eſpecially to perſons of higher quality, and at all …i …es; but the particulars following are condemned; 1. Affecting of, and having a luſt after, brave cloathing, making our back our God, as ſome do their belly, Phil. 3. 19. and this may be where cloaths are but mean, yet the luſt and appetite after them may be great. 2. Haughtineſs and vanity in cloaths and dreſſings, when we think our ſelves better with them then without them, or eſteem our ſelves, becauſe of them above others, in other things ſuperiour, or at leaſt equal to us. 3. Exceſs in theſe, in their ſuperfluity and coſtlineſs, as is ſaid, above and beyond our ſtate and ſtation. 4. Wantonneſs and lightneſs in them, which is eſpecially in nakedneſs, as to ſuch and ſuch parts of the body, which in modeſty are to be hid; for women having cloaths for a cover, ought to make uſe of them for that end and it is more then probable, that, that walking with ſtretched out necks, there reproved, relateth to women, their making more of their necks, and their breaſts bare, then ſhould be, or is decent, they affected to diſcover and raiſe their gorgets, when God commendeth modeſty, and Nature is beſt pleaſed in its own unaffected freedom, yet they ſtretched them out: It is both a wonderful and ſad thing, that women ſhould need to be reproved for ſuch things, which are in themſelves. 1. So groſs, that let the moſt innocent be inquired, whence theſe, more then ordinary diſcoveries, do proceed; and they muſt at leaſt grant, that the firſt practiſers of ſuch a faſhion, could have no other deſign in it, then the more thereby to pleaſe and allure mens carnal eyes and regards: And 2. ſo impudent; for if to be all naked be ſhameful and exceeding ready to provoke luſt, muſt not nakedneſs in part, more or leſs, be, and do the ſame? So that this will be found a glorying in their ſhame; for nakedneſs hitherto was always looked upon as a reproach: We read of old of ſuch as were grave, that they covered themſelves with a va…l: And 1 Cor. 11. married womens going abroad uncovered is looked on as unnatural; What would ſuch ſay if they lived in our times; we are pe…waded the graveſt amongſt women are moſt averſe from this evil, and the lighteſt are moſt prone and given to it: And ſeeing all women ſhould be grave, it muſt import a diſclaiming of that qualification where this lightneſs is delighted in: If therefore there be any ſhame, if there be any conſcience, we will exſpect to prevail with ſome who are touched with the ſenſe of gravity, that they may be good examples to the reſt▪ and once indeavour effectually to bring gravity and modeſt ſhamefaſtneſs in faſhion again.
There is in cloaths a baſe effeminateneſs amongſt men (which ſome way emaſculateth or unmanneth them) who delight in thoſe things which women dote …pon, as dreſſing of hair, powdrings, waſhings) when exceeded in) rings, jewels, &c. which are ſpoken of, and reproved in the daughters of Zion, Iſa. 3. and ſo muſt be much more unſutable to men Alſo interchanging of apparel is condemned; men putting on womens, and women mens cloaths, which is unſutable to that diſtinction of Sexes which the Lord hath made, and is condemned in the Word as a confuſion, an abſurd, unnatural thing, and an inlet to much wickedneſs. Whereof the Dutch Annotators, as ſeveral Fathers did long before them, on 1 Cor. 11. v. 14. make mens nouriſhing and wearing of long hair, to be ſome degree, it being given to women, not only for an ornament and covering, but alſo in part for diſtinction of the Female Sex from the Male: And here having touched a little on this vain dreſſing of the heir (now almoſt in alſe many various modes, as there are faſhions of apparel) eſpecially incident to women, it will not be impertinent to ſubjoyn a ſtrange ſtory which learned, pious, and grave Mr. Bolton in his four laſt things, pag. 40. repeats from his Author the famous Hercules▪Saxonia. profeſſor of Phyſick in Padua; The plica (ſaith he) is a most loathſom and horrible diſeaſe in the hair, unheard of in former times, as Morbus Gallicus, and Sudor Anglicus, bread by modern luxury and exceſs, it ſeizeth ſpecially upon women and by reaſon of a viſcuou…, venomus humour, glueth together, as it were, the hairs of the head with a prodigious ugly implication and intanglement, ſomtimes taking the form of a great ſnake, ſomtimes of many little ſerpents, full of nastineſs, vermin, and noiſom ſmell: And that which is moſt to be admired, and never eye ſaw before, theſe being pricked with a needle, they yield bloody drops. And at the firſt ſpreading of this dreadful diſeaſe in Poland, all that did cut off this horrible and ſnakie hair, loſt their eyes, or the humour falling down upon others parts of the body, tortured them extreamly. It began firſt, not many years ago in Poland, it is now entred into many parts of Germany. And methinks (ſayes Mr. Bolton) our monſtrous faſhioniſts, both male and female, the one for nouriſhing their horrid buſhes of vainity, the other for their moſt unnatural and curſed cutting their hair, ſhould every hour fear and tremble, left they bring it on their own heads, and amongſt us in this Kingdom. It is alſo worthy the noticing that Tertullian hath to this purpoſe, in his Book de cuitu …ul. chap. 7. where having expoſtulated with Chriſtian women for their various vain dreſſings of the hair, he beſpeaks them thus; Drive away thus bondage of busking from a free head; in vain do you labour to appear thus dreſſed, in vain do ye make uſe of the most expert frizlers of hair, God commands you to be covered and vailed: I wiſh that I, muſt miſerable man, may be priviledged to lift up my head, if it▪ were but amongſt the feet of the people of God, in that bleſſed day of Christians exalting gladneſs, then will I ſee if ye will ariſe out of your Graves with that varniſh and paint of white and red, and with ſuch a head▪dreſs; and if the Angels will carry you up ſo adorned and painted to meet Chriſt in the clouds. And again; cap. 13. Theſe delights and toyes (ſays he) muſt be ſheken off, with the ſoftneſs and looſneſs whereof, the vertue and valour of faith may be weakned▪ moreover, I know not if theſe hands that are accuſtomed to be ſurrounded with rings and bracelets, or ſuch other ornaments, will indure to be benummed and ſtupified with the hardneſs of a chain: I know not if the legg, after the uſe of ſuch fine …ſesgarters, will ſuffer it ſelf to be ſtreightned and pinched into fetters▪ or a pair of stocks: I am afraid that the neck, accuſtomed to chains of Pearls and Emeralds, will hardly admit of the two-handed Sword: Therefore, O bleſſed woman! (ſaith he) let us meditate and dwell on the thoughts of hardſhip, and we ſhall not feel it, let us relinquiſh and abandon theſe delicacies and frolicks, and we ſhall not deſire them; let us ſtand ready armed to incounter all violent aſſaults, having nothing which we will be afraid to forego and part with: Theſe, theſe are the ſtayes and ropes of the Anchor of ou… Hope.—Let your eyes be painted with ſhamefaſtneſs and quietneſs of ſpirit faſtning in your ears the Word of God, and tying about your necks the yoke of Chriſt, ſubject your head to your Husbands, and ſo ſhall you be abundantly adorned and comly: Let your hands be exerciſed with wool, let your feet keep at home, and be fixed in the houſe, and they will pleaſe much more, then if they were all in gold; cloath your ſelves with the ſilk of goodneſs and vertue, with the fine linning of holineſs, with the purpure of chaſtity▪ and being after this faſhion painted and adorned, ye will have God to be your Lover, Which notably agreeth with what the Apoſtles ſay, 1 Tim. 2. v. 9. 10. In like manner alſo, that women odorn themſelves in modeſt apparel, with ſhamefaſtneſs and ſobriety, not with broidered hair, or gold, or pearls, or coſtly array: But (which becometh women profeſſing godlineſs) with goodworks. 1 Pet, 3. …. 2. eſpecially 3. 4. 5. Whoſe adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparrel. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet ſpirit, which is in the ſight of God of great price: For after this manner in the old time, the holy women alſo who truſted in God, adorned themſelves, being in ſubjection unto their own husbands. See alſo Tit. 2. v, 4. 5.
Next to what hath been ſaid of dreſſing the body, ſomewhat may not inappoſitly be ſpoke to, annent dreſſing and decking of houſes and beds, and annent houſhold furniture or pleniſhing, wherein there may be an evil concupiſcence and luſt, and an inordinate affection; our minds being often by a little thing kindled and ſet on fire: See to this purpoſe, Prov. 7. 17. where that woman ſpoken of, hath firſt the attire of an whore, then, he faith, her bed is dreſſed, her …epeſtry and curtains provided, incenſe and perfumes are in the chambers: So alſo beds of Ivory are reproved, Amos 6, 4. which are all uſed for entertaining the great luſt of uncleanneſs▪ which ordinarily hath theſe alluring extravegancies attending and waiting upon it. O! what proviſion do ſome make for the fleſh, to fulfill the luſts thereof, & how careful Caterers are they this way for their corruptions? And certainly Chriſtians are not in their houſes more then in their perſons, left to live at random & without bounds, & folks no doubt may be unſutable to their ſtations, as much in the one as in the other. This exceſs may be alſo in the light and wanton manner of adorning houſes and buildings with filthy and immodeſt paintings, picturs, and ſtatues, and ſuch like, which, with other things, is ſpoken of condemned, Ezek. 23. 14.
But withal, in what we have ſpoken in theſe exceſſes ſo incident even to profeſſours, we would not have folks too rigidly to expone us, for we know that there are lawful recreations, nor are honeſty and comlineſs in behaviour and apparel, blameable, but to be commended in their place▪ neither would we have any think, that we ſuppoſe all ſuch, who do the things above cenſured, to be incited to them from this principle of luſt; but for clearing of the matter further, it would be conſidered, 1, That we ſpeak of theſe things as they are abuſed and particularly condemned in this Church. 2. We would conſider the end of the things themſelves, as they have been at firſt ſinfully introduced, whatever may be the innocent intention of a particulare uſer. 3. We would reſpect others, who may be offended and provoked to luſt, by what an actor is not provoked with, and alſo may be ſinfully tempted to the like from that example▪ or if not ſo, yet may poſſibly be induced to judge them vain who walk ſo and ſo in apparel, light who dance, &c. which we would prevent and guard againſt 4. We would not only abſtain from evil, but from all appearance of it; now certainly all theſe things we have ſpoken of, look like ill, and may breed miſconſtructions in others, even poſſibly beyond our own mind and intention; we may alſo conſider the mind of very Heathens in reference to theſe things, as alſo of Fathers, Councels, and the Divines which are cited by Rivet and Martyr, on this Command. The Councel Lado. Can. 53. apud Balſ. hath theſe words, Let Chriſtians, when they goe to marriages. abſtain from dancing, but dine or ſup, And another ſaith, Nemo fre ſaltat ſobrius niſ… forte inſanit; no man almoſt danceth that is ſober, unleſs perchance he be in a fit of diſtraction or madneſs▪ Neither doth Davids or Miriams dancing, being uſed by them as a part of worſhip in the occaſions of extraordinary exultations, ſay any thing for the dancing that is now in uſe, as their Songs of praiſe to God uſed in theſe their dancings abundantly ſhew: And beſide, their dancings were not promiſcuous, men with women, but men or women a part-Beſide, if the ſeeing of vain objects provoke to luſt, the circumſtances and incitements of dancing muſt do it much more; and what men commonly ſay, Take away the promiſcuouſneſs of dancing▪ and it ſelf will fall: It doth confirm this, that dancing is not pleaded for or delighted in, as it is a recreative motion, but as promiſcuous with women, which beſide the great provocation to luſt ſpoken of, occaſioneth that both much time and expenſe is beſtowed on learning this which is attended with no profit.
What we have ſaid of theſe evils may alſo take in exceſs in ſleeping, lazineſs, &c. to be ſeen in David, 2 Sam. 11. 2. and alſo vain curioſity, as well as laſciviouſneſs in ſinging and playing; too much whereof favours of wantonneſs and riotouſneſs, as theſe words Rom. 13. 13. are in their ſignification extended by ſome. Now all theſe exceſſes ſpoken of, being oppoſite to ſobriety and modeſty, ſhame▪ faſteneſs and gravity, muſt come in under wantonneſs, and what followeth, doth come in under intemperance.
The Scripture inſiſteth much in condemning the ſin of intemperance, which we conceive doth mainly conſiſt in gluttony and drunkenneſs; and ſeeing theſe ſins muſt belong to ſome one Command (although vertually and indirectly they break all) we take them eſpecially to be condemned here in this Command, where temperance is commanded; and therefore we shall find them in Scripture mentioned with a ſpecial reſpect to the ſin of uncleanneſs, expreſly forbidden here: Fulneſs of bread and gluttony is obſerved to have been Sodoms, ſin, and the riſe and ſource of their filthineſs, Ezek. 16. 49. Drunkenneſs is marked, eſpecially as leading to this, Prov. 23. 31. 33. Therefore we chooſe to ſpeak a word to theſe two evils here, which are in themſelves ſo abominable, and yet, alas! ſo frequent amongſt thoſe who are called Chriſtians.
It is true, there is both in eating and drinking, reſpect to be had, 1. To nature, which in ſome requireth more, in ſome leſs: 2. To mens ſtations, where, as to the kind or quality (as we ſaid of cloaths) there is more allowed to one then another: 3. To ſome occaſions, wherein more freedom and hilarity is permitted then at other times, when more abſtinency and a reſtraint upon theſe, even in themſelves lawful pleaſures, is extraordinarily called for, ſo that we cannot bound all perſons, and at all times, with the ſame peremptory rules.
There is alſo reſpect to be had to Chriſtian liberty, where, by Gods goodneſs, men have allovvance to make uſe of theſe things, not only for neceſſity, but for refreshing alſo, and the vertue of temperance and ſobriety (as all other vertues) doth not conſiſt in an indiviſible point, ſo that a man is to eat and drink ſo much, and neither leſs nor more, without any latitude; the Lord hath not ſo ſtreightned the conſciences of his people, but hath left bounds in ſobriety, that we may come and go upon, providing theſe bounds be not exceeded. Neither is every ſatisfaction or delight in meat or drink to be condemned (ſeeing it is natural) but ſuch as degenerateth and becometh carnal.
We would therefore inquire into the ſinfulneſs thereof, and becauſe there is a great affinity betwixt theſe two evils of Gluttony and Drunkenneſs, we may ſpeak of them together for brevities ſake.
we ſuppoſe then, 1. That both gluttony and drunkenneſs are ſinfull; and that both in the uſe of meat and drink men may ſeveral wayes fail: the many prohibitions and commands that are in the Word, for ordering us in the uſe of meat and drink, 1 Cor. 10. 31. VVhether therefore ye eat or drink, or whatſoever ye do, do all to the glory of God. Rom. 13. 14. But put ye on the Lord Jeſus Chriſt, and make not proviſion for the flesh, to fulfil the luſts thereof. And Rom. 14. 20. For meat, deſtroy not the work of God: all things indeed are pure, but is evil for that man who eateth with offence. Prov. 23. 20▪ 21. Be not amongſt wine-bibbers; amongſt ri…tus eaters of flesh. For the drunkard and the glutton shall come to poverty: and drowſineſs shall clothe a man with rags, The many reproofs that there are for exceeding in both; Ezek. 16. 49. Behold, this was the iniquity of thy ſiſter Sodom; Pride, fulneſs of bread and abundance of idleneſs was in her & in her daughters, neither did she strengthen the hand of the poor and needy, Luke 16. 19. There was a certain rich man, which was clothed in purple and fine linnen, and fared ſumptuouſly every day: with ſeveral other places. And the many ſad Judgments which have been inflicted, as well as threatned, for them: Deut. 21. 20. And they shall ſay unto the Elders of his City, This our Son is ſtubborn, and rebellious, he will not obey our voice, he is a glutton, and a drunkard. Prov. 23. 21. For the drunkard and …he glutton shall come to poverty: and drowſiueſs shall clothe a man with r…gs: with the deſperate effects following on them, as Prov. 23. v. 29, 32. VVho hath woe? who hath ſorrow? who hath contentions? who hath babbling? who hath wounds without cauſe? vvho hath redneſs of eyes? At the laſt it bitteth like a Serpent, and ſtingeth like an Adder: &c. will put it out of queſtion that they are not only ſinful, but ſo in an high degree.
Yea, if we conſider the ends for which God hath given us the uſe of theſe creatures (which exceſs inverteth and marreth) to wit, his honour, and the good of our ſelves and others; the rules he hath given to regulate us in the uſe of them; the holy frame he calleth for from us at all times; the difference that should be betwixt his people and the men of the world in the uſe of theſe things; we will find this exceſs in the uſe of theſe enjoyments to be ſinful, and no leſs contrary to the holy nature and law of God, and to that holineſs and ſobriety that should be in a Chriſtian, then fornication and other uncleanneſſes are; therefore there is no ſin hath more woes pronounced by the Holy Ghoſt againſt it, then drunkenneſs (a woe being ever almoſt joyned with it) nor more shame attending it, ſo that of old drunkards drank in the night, 1 Theſs. 5. as being ashamed of it; thought now alas: many are drunk in the day, and ſome in the morning, and even ſuch as are addicted to it, are with great difficulty recovered, Prov. 23. ult.
2. We ſuppoſe alſo that theſe ſins may be, and ſometimes are, ſeparated and divided, for one may be guilty of exceſs in meat or of gluttony, who may be free of drunkenneſs, and contrarily: It is the ſaying of a holy man, Aug. lib. 10. confeſſ. cap. 17. Drunkenneſs, O Lord, is far from me, but gluttony hath often prevailed over me. And therefore we are not here to account our ſelves free when both theſe ills cannot be charged on us; it is often incident to men who think themſelves ſober to be much more watchful againſt drunkenneſs then gluttony; yea, and uſual for ſome to excite and put others much more on to exceed in eating then they dare do in drinking; as if there were not that ſame hazard in the one that is in the other, and as if one and the ſame rule were not given for both.
3. We do alſo ſuppoſe that there is not one way only whereby men may become guilty of both theſe ſins, but there are many wayes and alſo degrees thereof, and though all be not alike groſs, yet all are ſinful: Therefore we would. 1. conſider theſe evils in divers reſpects: Then 2. lay down and fix ſome general limits, which we are not to paſs: 3. Inſtance ſome ſlighted particulars.
For Gluttony in general there is a Latin verſe,
Praepropere, laute, nimis, ard…nter ſtudioſe.
In which five words there are five wayes of being guilty of it; 1. By haſting, that is, deſiring meat and drink before it be convenient; thus eating and drinking in courſe, not for hunger or thirſt, but for cuſtome, good fellowship, carnal pleaſure, &c. is gluttony, and is curſed by the Holy Ghoſt, Eccleſ. 10. 16, 17. VVoe to thee, O Land, &c. here drinking and eating are tyed to their ſeaſons. 2. By delicacie in the kind or quality, as when meat and drink are exceſſive for coſtlineſs or fineneſs lavishly provided, as Feaſts very ordinarily are, Prov. 30. 8. So of the rich glutton it is ſaid, be faired delicately every day, Luke 16. 19. 3. In the quantity, by too much, when eating is exceeded in, even to indiſpoſition for the duties of our general Chriſtian, and of our particular callings, not to the ſtrengthening us for them, Eccleſ. 10. 17. 4. In the manner, viz. too ardently, when meat is deſired with a ſort of luſt, Prov. 23. 3. 20, 21. 5. In the preparing of meat, viz. ſtudiouſly, that is when it is too riotouſly dreſſed, for pleaſing mens carnal appetite and taſte, or pallat, by the fineneſs of it, and othere curioſities of that kind More particularly, we may ſin either in the exceſ… of meat and drink, when we go without juſt bounds; or in the defect, which may as well marr the end, to wit, Gods glory and our fitneſs for duty, as exceſs may: therefore doth Paul exhort Timothy to the uſe of a little wine, as needful for him.
2. Conſider the ſin of Gluttony in the matter of that which we eat and drink, thus ſome may fail, as was juſt now ſaid, by too much daintineſs in their fair, as well as too great a quantity: And again in the manner, wherein many are very ſenſual and carnal, as being much given to ſatisfie their appetites, which Solomon ſpeaketh of, Prov. 23. 1. 2, 3. &c. ſo Iſa. 5. 11. 12.
3. Conſider it either in reference to a mans ſelf, when he himſelf faileth, or conſider it in reference to others, when he putteth them to eat or drink, and occaſioneth their ſin; either of the wayes is ſinful, and the laſt is particularly curſed, Hab. 2. 15. although prophane men have often made, and do make a paſtime of it; and ſome others that would ſeem more ſober, are but little troubled with it, and many ſeem by their practice to think they cannot make others welcome to their houſes, unleſs they put them to exceed this way.
4. Conſider it in the act, and in the luſt to it, even as there is fornication in the act and in the luſt, ſo is there alſo drunkenneſs and gluttony; and thus, as is ſaid Phil. 3. 19. the belly becometh a God, and mens great care is to ſatisfie it, Matth. 6. 25. So to be given to wine, 1 Tim. 3. 3. and to look on it with delight, when it moveth it ſelf aright in the cup, &c. is condemned, Prov. 23, 31.
5. Conſider failing here morally, which is not ſutable to a man, and which even a Heathen will diſallow, and failing ſpiritually, which is not ſutable to a Chriſtian; as when a mans eating and drinking is meerly governed by ſenſual, or at beſt only by phyſical injunctions and cuſtomary occaſions, and not by Chriſtian directions, and is not levelled towards the great end, the glory of God, to which Chriſtians, even in eating and drinking, are obliged by Divine precept to have a due regard.
6. We may conſider theſe ſins as in the act, or as in the effects; the act is exceſſive uſe of meat and drink in it ſelf, whether evil effects follow or not; the effects are theſe which follow, either in diſtempering the man in himſelf, or making him fall out with others, the ſin is properly in the act, (though the ſinfulneſs of the effects be not ſo diminiſhed by their following on drunkenneſs as many ſuppoſe) and there may be a ſinful act, when there is no viſible ſinful effect in the mans carriage or diſtemper. Hence Iſa. 5. 22. there is a woe denounced againſt thoſe who are strong to mingle or drink ſtrong drink; the fault is not that they are ſtrong, that is a property of nature; nor is it that they were drunken, but that being ſtrong to bear much without being diſtempered, they took on more, lippening or truſting to that, and ſo abuſing their ſtrength beyond the right end of it, and drinking more becauſe they were ſtrong, then they durſt have done if they had been weaker
7. Conſider eating and drinking in their circumſtances, and ſo ſometimes meat and drink ſomewhat beyond ordinary, and chearfulneſs in the uſe of them, are allowable: Sometimes again abſtinencie is called for, and though no particular time be ſet for abſtaining from meat and drink, or for faſting, but God hath left that to mens prudence; yet it cannot be denyed but when one will at no time want dinner nor ſupper, that he may have the more time, and be in a better frame for praying, furthering of mortification, ſympathy with Joſephs affliction, &c. there is no doubt but he will be found guilty of this ſin: See Iſaiah 22, 13. 14. where ſome are curſed for killing oxen and ſheep, eating fleſh and drinking wine; for certainly ſometimes God calleth for a reſtraint upon the (at other times lawful) uſe of creature enjoyments.
8. Eating and drinking may be conſidered as to the expences we beſtow on what we eat and drink, and the affection we have to them, or delight in them, ſpoken of; as alſo in reſpect of the time we ſpend on them. Hence is the curſe Iſa 5. 11. Woo to them that riſe early, and tarry long at ſtrong drink; much time ſpent this way, even when the groſſer effects follow not, will bring a curſe from God; for he hath given time for other ends, and will have that no leſs tenderly minded then eſtate, health, or any other benefit; and if we dare not ſpend, waſte, or abuſe theſe in eating or drinking for fear of ſin, why ſhould we take more liberty as to our precious time?
9. Conſider eating and drinking as a mean ſeaſonably made uſe of for its end, as strength, or health and the honour of God, or as an end it ſelf, or without reſpect to another end; and thus it is ſinful, Eccleſs. 10 16. 17. and the Land is curſed that hath Princes that keep not the bounds allowed; which implyeth that the uſing of meat or drink, without reſpect to its end, and that in due ſeaſon (as God giveth all things, Pſal. 145. 15. and as we ſhould pray for all things, Matth. 6) is a breach and exceſs.
10. Conſider eating and drinking, either as going the length of evil, or as having the appearance of evil, where either of theſe is, there is a breach, ſince we ought not only to abſtain from evil, but from all appearances of it, 1 Theſs. 5. 11.
What hath been ſaid agreeth both to ſins of drinking and eating: We ſhall now give ſome general rules, the obſerving whereof will further diſcover the ſins that are in the uſe of meat and drink, either in the exceſs or defect.
The firſt is, we ſhould look to a right end, both in eating and drinking, which is threefold: 1 Supream, Eat and drink to the glory of God, ſaith the Apoſtle, … Cor. 10. 30. thus we may ſin either in the defect or exceſs, by diſinabling our ſelves for any duty of his worſhip or, by not adverting to this end; this rule therefore faith, we ſhould be ſo ſwayed in quality, quantity, time, &c. of our eating and drinking, as we may moſt glorifie God. 2. Subordinate, and ſo we ought to have a reſpect to others in all theſe; hence it is that 1 Cor. 8. 9. Rom. 14. 20. there is a woe to him that eateth with offence: thus by frequenting Taverns, though we exceed not in drinking, we ſtrengthen others to follow our example to a greater length; or it giveth them occaſion to misjudge and miſconſtruct us; ſo alſo the uſing of unlawful enjoyments in a too carnal and joval a way, before carnal men give them occaſion to think that we place ſome happineſs in theſe things, as they do. 3. Our own strengthening and refreſhing is an end to be looked to in the uſe of meat and drink, and ſo when we weaken and indiſpoſe our ſelves by them, we ſin, againſt this end.
2. Conſider the act it ſelf of eating and drinking, if it be exceſſive for the kind of meat or drink, as too delicate, &c. or for the quantity, too much, or for the time that is ſpent, too long, &c. it is ſinful.
3. Conſider the manner, If creature enjoyments be with delight ſought for, or exceſſively delighted in, and folks become reſtleſs and anxious about them, Matth. 6. 25. and too eager in purſuing theſe things, and too much taken up with them, ſo that the ſeeking after them marreth contentment and the quiet frame of the mind, then there is ſinful exceſs.
4. Conſider the effects in diverſe reſpects; 1. In reſpect of a mans …ward eſtate or family, and ſo a man ſinneth when he eateth or drinketh beyond that which he may uphold, or his condition in the world will allow, and when his eating or drinking ſo, may make himſelf or his wife and children faſt for it afterward, or to be much pinched. 2. In reſpect of his calling, if it divert a man from that, and marr the work in his hand, and make him break appointments ſet by him for finiſhing of other mens work, which he might other wayes have kept, and much more if it indiſpoſe him for ſpeaking of, or doing that which concerneth his calling, it is then ſure in the exceſs. 3. In reference to his body, if it be weakned, dulled, or indiſpoſed by the exceſs of meat or drink: This is called Iſa. 5. 12. inflaming of them, and is not allowable. 4. Look to it as it affecteth folks reaſon, and in leſs or more indiſpoſeth them to conceive or judge of things aright; much more when it raiſeth a fury or madneſs, and maketh them as reaſonleſs beaſts in their carriage, it is exceſſive and to be eſchewed no doubt. 5. Look on it in reference to the ſpiritual duties of a mans chriſtian calling, as of praying, reading, hearing, repenting, &c. the obligation to theſe dutis laying on alway, and our refreshments being in themſelves midſes to lead to the more chearful performance of them, when by them we become more indiſpoſed for them, ſo as either to forbear them, or to be formal or drouſie in them; that is ſure not good, but to be evited. 6. Look to it in reference to the ſerious inward frame of the mind, which theſe should have who ought to walk alwayes with God, keep communion with him, and be filled with the ſpirit, whatſoever marreth that or obſtructeth ſpiritul conſolation, or is inconſiſtent with it, cannot certainly be good: Hence Epheſ. 5. 18. to be filled with the ſpirit, is oppoſed to exceſs in wine or drunkenneſs, ſo that what is inconſiſtent with the one, may be underſtood as belonging to the other, and although this ſenſible joy of the ſpirit cannot be alwayes carried alongſt, yet none should incapacitate themſelves for keeping up with it. 7. Look on it in reference to our corruptions and the promoving of mortification; when it either marreth this, by dulling and weakning of the graces of the ſpirit, or indiſpoſing for their exerciſe; or ſtrengthneth and provoketh the former, it cannot be but ſinful, being a feeding of the flesh, a making of proviſion for the flesh, as if we foſtered our corruptions of lazineſs, ſenſuality, and other luſts, when we feaſt our ſelves. 8. Look on it with reſpect to its oppoſite, ſobriety and temperance; what is not ſobriety, is exceſs, and contrarily; and ſobriety being not only no exceſs, but a denyed ſober uſe of creatures, there muſt be exceſs when the mind, as well as the body, is not ſober, in the uſe of theſe things, 9. Look on it with reſpect to its end (with which we began) when it leadeth not to, and fitteth not for honouring of God, when it marreth our being uſeful to our relations and others, either by taking up our time, or ſpending our means that we cannot provide for them, and ſupply them or indiſpoſeth us for duties, or hindereth a man from conſidering his own laſt end, thus it is ſinfully exceſſive. 10. Look on it in reference to death and Chriſts ſecond appearing, for certainly our frame and poſture in every thing should be ſuch as we may not be ſurpriſed with that: Hence is Chriſts warning, Luke 21. 34. Take head that ye be not overcharged with ſurfetting, gluttony, and drunkenneſs, and the cares of this life, and that day come upon you unawares: where he maketh not only the coming of the Lord, an aw-band to keep from groſs out-breaking into theſe ſins; but joyning them with the carts of the world, he sheweth that there may be, and oft is, an indiſpoſition for that day even from the inward frame of the mind, occaſioned by ſenſual inclinations and deſires, when nothing doth outwardly appear.
Now put what hath been ſaid to tryal, and ye will find that it is not only he who by ſurcharging himſelf ſtaggereth, vomiteth, or hath no uſe of reaſon, who in Scripture is accounted guilty of theſe evils; but many more, as will be ſadly evident when the Lord cometh to count with them; and if he should call many to this reckoning at the time of their eating or drinking, it would be a terrible ſurpriſal to them: It is marked (Matth. 24. 39.) as an evidence of the ſenſuality and ſecurity of the old world, that they continued eating and drinking, and knew not till the flood came; and it is more terrible and ſad what the Lord ſaith afterward, So shall it be at the coming of the Son of Man. O! fear and think ſeriouſly of this when ye are at your cups, and after them, and do not imagin that you are never guilty, but when you are like to beaſts void of reaſon; for the Scripture condemning drunkenneſs, comprehendeth under it all exceſs in drinking, and that which may indiſpoſe for going about what we are called to, though the exerciſe of our reaſon be not alwayes diſturbed. Neither to conſtitute drunkenneſs is it needful, that the perſon willingly and purpoſely intend drunkenneſs, it is enough that he willingly drink (and his will cannot be ſimply forced) although he be not deſirous that theſe effects should follow; for it is the act and not the effect which is properly the ſin, as is ſaid: If there were any thing of the fear of God, or ſenſe of duty, or shame of dishoneſty, there would not need many motives to diſſwade from theſe evils; by committing of which moſt holy men have brought ſad things on themſelves, and occaſioned ſad curſes to their children, as in Noah and Lot is clear; and therefore their examples and falls are ſo far from being to be imitated, or made uſe of to diminish from the account men ought to have of the greatneſs of the guilt, as they often alas are, that they are ſet up as beacons to ſcare and fright from them.
What ſort of perſons it doth worſt become, is not eaſſe to determine, it being unbecoming to every perſon, yea even beaſtly and againſt nature, men being by it not only put for a time from the exerciſe of their reaſon (as it is in ſleep) but incapacitate to act it, and put in a contrary beaſtly fury. How unbecoming is it for old men, that should be examples to others in ſobriety? How unbecoming is it to young …en, whoſe youth should be otherwayes exerciſed? How unbecoming for mean men, who ought to be ſober? and how eſpecialy unbecoming is it for men of place and reputation? upon whom this ſin bringeth diſgrace, and particularly it is moſt unſutable for Miniſters to be given to drink, or to their appetite, to whom the Lord 1 Tim. 3. and Tit. 1. hath given ſpecial rules and directions in this matter; but moſt of all in wom n it is abominable, and was and is ſo even amongſt Heathens; In ſum, whoredom, wine, and new wine, Hoſea 4. 11. take away the heart; and men are unmanned and made effeminate by them, as was ſaid; yea, are transformed as it were into beaſts; of old, men were ſo ashamed of drunkenneſs, that ſuch as were given to it, betook themſelves ordinarily to the night (though ſome indeed did riſe early in the morning to follow ſtrong drink, Iſa. 5. 11.) And when folks will not keep at diſtance at the beginning from this ſin of drunkenneſs, but will needs take a liberty and be chearfull in it, it prevaileth ſadly over them, and maketh them inſlaved beaſts ere long to it, and they become bewitched with it, ſo that they can hardly begot free from the faſcinations and inveiglements of it, Prov. 23. v. laſt.
If it be asked here, Whether men or women, when health requireth vomiting, may not drink exceſſively for provoking to it, in place of Phyſick?
Anſw. 1. That in ſome diſeaſes there is more allowed of ſome ſorts of drink then in health, cannot be denyed: Yea, 2. a difference is to be put betwixt ſorts of drinks; ſome are not inebriating, that is, the drinking of a great quantity of them will not diſturb the uſe of reaſon; others are ſuch that exceſs in them will not only indiſpoſe body and mind, but quite obſtruct and remove the uſe of reaſon and judgement; the firſt ſort of drink (which is more properly phyſical) may lawfully be drunken▪ but in no caſe is it lawful for a man to exceed in the uſe of that drink, which bringeth with it the diſturbance of his reaſon; the reaſon is becauſe this is ſinful in it ſelf, and expreſly againſt Gods command, and defaceth his Image in us (which is in knowledge) and is deregatory to it therefore is it ſtill reckoned a proper fruit of the fleſh, Gal. 5. 21. and it ſecludeth from the Kingdom of Heaven, as well as fornication, theft. &c. and therefore can no mo…e be lawful under that pretext then the other are; ſee 1 Cor. 6 11. 12. it is alſo oppoſed to …n honest Chriſtian walk, and to the putting on of Chriſt, Rom. 13. 13, and that is alwayes true which we have Rom. 3. 8. that ill is not to be done that good may come of it; neither hath God made exception in drunkenneſs more then in fornication, for which ſome ſuch pretexts will not be wanting with ſome to palliate that …in▪ Again, this is not the proper end of drink to procure womit (I mean the forementioned ſort of drink▪ which none ever read of as approved▪) beſide, it draweth along with it many other ſins, who can tell but when they are in drunkenneſs, they may blaſpheme, curſe, commit adultery, murther or ſuch like? ſhould they then actively remove the uſe of their reaſon by a practiſe which may be inductive to ſuch abominations? yea may not death then come? and ſhould it not alwayes be looked for? and what a poſture would a man be in, when in ſuch a caſe, to meet death? moreover the diſtemper that followeth ſuch drinking is not ſuch as followeth Phyſick, which doth only make ſick or indiſpoſe the body, and what influence it hath on the brain and reaſon, is but accidental and indirect, but it is otherwayes with that diſtemper that followeth drunkenneſs, which putteth the perſon in ſuch a ſort of fury and diſtraction that the carnal, unrenewed part doth moſt frequently get great advantage by it.
If it be asked further, What is to be accounted of theſe actions, which are committed in drunkenneſs? Anſw. Somewhat was ſaid of this on this on the firſt Command; but further we ſay, 1. Drunkenneſs being a voluntary act▪ it cannot excuſe, but maketh the perſon doubly guilty, 1. by making the man guilty of ſuch an act, 2▪ by drawing on that incapacity on himſelf, whereby he diſpoſed himſelf for that and many more: In this reſpect the perſon committing murther▪ or ſinning otherwayes, in drunkenneſs is more guilty then another, who not being in drink committeth the ſame ſin, becauſe two ſins concur in him▪ and not in the other: And therefore 2. although the murther, ſwearing, &c. of one that is freſh is more groſs murther and ſwearing, &c. in another reſpect becauſe it is more immediately from the exerciſe of deliberation and choice, and that on this ground drunkenneſs may in part extenuate the reſolute pertinaciouſneſs of the fact, yet it aggredgeth guilt upon the perſon on the former account. It was once anſwered by one, who being deſired to ſpare a perſon that had committed murther in drunkenneſs, and to impute it to his wine: that he ſhould ſo do, but he would bang up the flagon wherein the wine was; and ſeeing the man made himſelf ſo, his puniſhment was juſt, for had he not been the flagon of that wine, that ſin might have been prevented.
Let me touch on ſome particular ills, which it is poſſible are more abounding and leſs looked to then beaſtly drunkenneſs, yet hateful to God; and take not I pray the mentioning of them ill, for they will by unſtrained conſequence follow to be condemned by the former rules.
The 1. is the liberty that is taken by all ſorts of perſons in reſpect of meat; as if only appetite or luſt where their rule, which may be ſeen in that exceſſive and ſuperfluous vanity which is in feaſting, wherein that is ſenſually ſpent, which might be uſefully imployed, and often they that are moſt prodigal and profuſe that way, are leaſt in charity; and if they may pamper their own fleſh, or get the name of Goodfellows and good Houſe-keepers, though it be to ſuch as have no need, and though there be nothing or very little allowed for the ſupply of the neceſſities of the Saints, or of others, and much more with held that way then is meet, yet they think all is well.
2. There is your tipling, though ye drink not drunk, your four hours (as ye call them) this drinking, as ordinarily uſed, is certainly not for ſtrength, and therefore as is clear, Eccleſ. 10. 16. 17. by the oppoſition there, it muſt be for drunkenneſs. If many men were put to ſearch in this particular, it would be found that there is more expended on theſe in the year, then is beſtowed in charitable uſes; more time taken up in them, then in religious duties, and more inclination to attend them, then to hear ſermons; men cannot come abroad for this end, they cannot ſhift their buſineſs without hurt, but for their company they can do both: Prov. 23. 29. 30. Who hath woe? who hath ſorrow? who hath contentions? who hath babbling? who hath wounds without cauſe? who hath redneſs of eyes? They that tarry long at the wine, they that go to ſeek mixt wine. Here you ſee who are the perſons that have a woe and Gods curſe on them, and other inconveniencies; are they not the tiplers, even they that tarry long at the ſtrong drink? drink how much or how little they will? Iſa. 5 22 Woe unto them that are mighty to drink wine, and men of ſtrength to mingle strong drink. Certainly God hath made man, and given him time for another end then that, and hath not for that end given his creatures to men to be thus abuſed, this cannot be eating or drinking in due ſeaſon, and I am perſwaded it is not for neceſſity, for our own health, for the edification of others, or for the glory of God.
What then can be ſaid for it? that it helpeth to paſs the time (which is pretended by many as an excuſe) is a part of its guilt and juſt accuſation, for it maketh the time to be loſt, which ought to be more thriftily and carefully ſpent; and what chearfulneſs it is accompanied with is often carnal▪ when is their ſpiritual diſcourſe, and what may be edifying, and miniſter grace to the hearers at ſuch meetings? when do ye pray for the ſanctifyed uſe of that time▪ fellow ſhip or drink? if at all it is but ſeldom; many a curſed four-hours is taken by ſome, though all Gods creatures be good, being ſanctified by the word and prayer: be exhorted therefore to forbear this▪ eſpecially ye who have place in government, either Civil or Eccleſiaſtick; do not ye make others to offend with your example, nor ſtrengthen theſe in their wickedneſs (to whom ye ſhould be examples of good) incouraging them to go in and drink drunk in Taverns or Ale houſes, when they ſee you go in to tiple: it is a ſhame to …ear what drunkenneſs of this ſort is to be found even amongſt young men, and others from whom we would leaſt expect it▪
3. There is your drinking at bargains making ſo frequently, without reſpect to, the end wherefore drink was appointed & given, as i… ye were to honour drinking as a help to you in your bargains, although this evil be now alas epidemick; and hardly will a man that hath much buſineſs get it at all times ſhunned, conſidering the humours of others he dealeth with, yet certainly if ye would all ſet to it there would be no great difficulty of reforming it, but if ſome begin not, how ſhall it be done? It is an uncouth and ſtrange thing, and even unnatural, that neither a mans appetite, nor his health, nor the time of the day, nor his ordinary dyet ſhall be the reaſon or occaſion of a mans drinking, or the rule whereby to try the convenient when or ſeaſon of it▪ but when ever a man ſhall make ſuch or ſuch a bargain with me, or pay me for, or get payment from me of, ſuch and ſuch things, that muſt be the rule of my eating and drinking, what beaſt will be thus dealt with? O how many irrational, and almoſt infr… brutal practiſes are amongſt us?
4. There is drinking of healths, and conſtraining a pledging (as it is called) of them, and thus by this means, forcing, or tempting, or occaſioning (although it be willingly done by them) drinking in others; this is one of the higheſt provocations in drunkenneſs, and a dreadful perverting of the end for which God hath given meat and drink, neither health nor neceſſity calling to it: For 1. this hath the woe appropriated to it that is pronounced Hab. 2, 15. Wo… to him that giveth his neighbour drink; this is a great incitement and provocation to drinking, and how many times hath it occaſioned drunkenneſs? Again, 2. whereas every mans own appetite ſhould rule his drinking, this maketh one man preſcribe the quantity and quality to others, and ſo one man, or ſeveral men, drinketh by the meaſure, will, and appetite of another; which is unreaſonable, it being contrary to nature that men ſhould drink all at one time, and preciſely ſo much, and of ſuch drink. This even in Abaſuerus his Feaſt. Esther 1. 8. was forbidden▪ Beſide what can be the uſe of drinking of healths? it cannot be the health of another whom we reſpect, becauſe that is to be expected in the approved way of prayer, which is the mean that Chriſtians ought to keep fellowſhip in for the health one of another, and we ſuppoſe they are readieſt to drink healths who are leaſt in prayer for ſuch whom they pretend to reſpect. It was a notable ſaying of a great man (ſolicited belike to drink the Kings health) By your leave I will pray for the Kings health, and drink for my own: And certainly whatever it be in it ſelf, yet the many ill conſequents which have followed the drinking of healths, the many drunkenneſſes and quarrellings occaſioned by it, the reſentments that men will have if they ſeem to be ſlighted (as they account it) either when they are drinking themſelves, or when their name is mentioned in the health to be drunk, do manifeſt that they who uſe it, eſteem more to be in that way of drinking then in any other, and ſo alledge that if a man drink not as much as they, he reſpecteth them not. Again, men in company drinking healths, either take drink when it is neceſſary (and in that caſe, healths are but for the faſhion) and do not preſs it on others, and even thus, though it be indifferent like, yet conſidering the abuſe which hath been of it, the offence that may flow from the maintaining of it, and that it often proveth the riſe of more, and giveth occaſion to others to follow it more, and to hold it on (even beyond the intention of the firſt Inventer or Propoſer▪) it is much more ſafe to forbear; or they drink unneceſſarily and preſs it on others, and thus it is abominable. See what the Fathers think of this in Mr. Bolton's directions for comfortable walking with God.
If we look narrowly into the thing it ſelf (although cuſtome when it is inveterate weakneth us in the right uptaking of things, yet) it will probably be found to have ariſen from heatheniſh Idolaters, who uſed Libamen Jovi, Baccho, &c. and if it be ſuppoſed to help the health of others, that cannot be expected from God, who hath given no ſuch promiſe, it muſt therefore be from the Devil; it was called by the Heathens, Phiala Jovis, drinking of healths being among them as a piece of Drink▪offering or Sacrifice to their Idols on the behalf of thoſe they mentioned in their drinking, or whoſe health they drank; and it is certain there is no veſtige of it in Chriſtianity, nor any reaſon for it, and experience cleareth that many grow in a ſort ſuperſtitious in the uſe of it, as if the refuſing ſuch a thing were a prejudice or indignity to the perſon mentioned, and that the Devil hath made uſe of it as a rower to convey in much drunkenneſs into the world; we think it therefore abſolutely ſafeſt to forbear it, and we are ſure there is no hazard here; See Ambroſ. de …le… & Jejunio, cap. 13. & 18. August. de temp. ſer. 231▪ 232. Baſil. in Epiſt. ad Cor. ſer. 14. Cartwright's Confeſſion. To this ſame purpoſe theſe old Latin lines are worthy the noticing
Una ſalus ſanis nullam pot…re ſalutem,
Non eſt in pot… vera ſ…lute ſalus▪
Which may be thus Engliſhed;
To drink no healths for whole men, good health is,
In drinking healths we real health do miſs▪
We ſuppoſe that a kindly motion towards a perſon that is preſent when one drinketh to him, may be differenced from this yea, and taking occaſion alſo to remember others that are abſent; for our eating and drinking together, being that wherein our familiarity and freedom one with another venteth it ſelf, to have ſome ſigns or occaſions of teſtifying our kindneſs to, and remembrance of, thoſe whom we reſpect, will not be unſuitable,
5. There is your drinking at the birth of children, and that not only, or ſo much, at their Christning or Baptiſm (whereat as appeareth by the example of Circumciſion, ſomewhat may be allowed in Chriſtian hilarity) as in after viſits, ſo long as the woman is in Child▪bed, or doth lye in, ſo that none can ſee her though it were many in one day, but ſhe and they muſt now drink, and then again drink; O what a debauched time is i… to many? that while they are lying▪ and while God calleth them to be otherwayes▪ imployed, they ſhould be entertained with tippling; and it is a ſad matter… that though it be both a burthen to the receiver▪ and expence to the giver yet neither of them will ſtand in the way of it▪ but both will concur: Indeed, where women in that condition are in ſtrait we would allow in that caſe to give them ſome drink, or rather to furniſh them with money to provide it, but when there is no want, but rather ſuperfluity to add more, what is that but to keep up a faſhion or our own ſuppoſed credit? This is not the end for which theſe creatures are given, nor is this the fellowſhip that Chriſtians ought to have one with another ſeeing therefore there is in this cuſtome both ſin in abuſe of time, and of meat and drink in a high degree; and ſeeing there is in it alſo ſhame, that men and women ſhall let others furniſh them as though they were poor, or do them a favour in buying drink for them (when their neceſſity is provided) as though they loved to drink and tipple: and ſeeing withal there is often damage here, and much money fooliſhly ſpent, &c. to the hurt of many, we would intreat you to for bear this alſo▪ and except ſuch of you as are poor and ſtand in need of drink, we would have none of you ſuffer any ſtranger, or other then your ſelves to bring in drink to your houſes, but rather ſet your ſelves to be chriſtians in your fellowſhip; and I ſuppoſe alſo, that fewer viſits in that caſe would ſute better, and would be much more comfortable and advantagious to the ſick party.
6. There is your drinking at Lick-wakes or Dergies (as ye call them (after the death, and alſo after the burial of friends or neighbours, as if that gave a call, and made a rendezvous to drink. Certainly if drunkenneſs and tippling be unſutable at any time, much more on ſuch an occaſion is it ſo, even moſt unſutable▪ Is this the way to be made chriſtianly, to mind your own approaching death, and to be prepared for it? is it not rather to make the houſe of mourning a houſe of feaſting▪ and to forget the end of all living, which the living ſhould lay to heart? Is this to bear burthen with a ſmitten family wherein one is dead, to come and burthen them, and table your ſelves in their houſe? Will this fit them who are alive to get the right uſe of the ſtroak, to be diſturbed by providing ſuch and ſuch meat, drink, ſervants for you: when it is like that thus, praying comes to be neglected, and heavineſs ſwallowed up in this heatheniſh way of drinking away care and thought; certainly if the parties be ſad that ſort of fellowſhip is not fit at all, and proper, if they be in hazard to take no impreſſion of the rod, this ſtumbleth them, and quite driveth it away: O heatheniſh, hateful and abominable practiſe! And where was it ever ſeen that frequent company at ſuch a time, and ſuch company, proved uſeful? yea, often it hath been followed with abuſe and many ſad conſequents: and is the dreg of old ſuperſtious Popery not fully removed out of the hearts of ſome.
If what we have ſaid be truth, viz. That eating and drinking ſhould be in ſeaſon for ſtrength, as it is Eccleſ. 10. 16. 17: and for the honour of God▪ we are perſwaded that it contradicteth all theſe evils, as unbecoming Chriſtians: And therefore if the truth of God, or your own credit and eſteem have place with you, let theſe things be forborn and abandoned; are we laying heavy burthens on you? Doth not this way propoſed by us, look both more chriſtian and more civil▪like, and if in ſuch outward things that are hurtful to your ſelves, and none can ſay but the reforming of them is ſome way in your power. If in ſuch things▪ I ſay, we prevail not with you, wherein ſhall we prevail▪ Are there any who come to deaths dote but theſe things are loathſome to them, and their conſcience cryeth out on them▪ and therefore ſeeing we ſay nothing but what your conſcience will confirm, let us prevail with you ſo far as to procure a reformation of theſe evils that are ſo hurtful to your ſelves, and diſhonourable to God.
7. There is one thing more whereof I ſhall ſpeak but a word: I ſupoſe the exceſſive number of Tavernskeepers, Vintners, and Hostlers cannot but be a breach of this Command, and an occaſion, if not a cauſe of intemperancy in drink, for ſuch a number cannnt be ſuppoſed to be neceſſary for mans lawful uſe; it muſt therefore be to provoke to the abuſe of the creatures; and this imployment is now become ſo common, that he who is deſperate of any other way of living, will betake himſelf to this ſhift▪ and readily ſuch fall under that woe pronounced Hab. 2. againſt thoſe who hold drink to others: Take heed to this ye who take this Calling on you▪ it is lawful in it ſelf I grant, but often it is made unlawful, and ſuch as are in it become often partakers of many ſins committed in their houſes, which for their own particulare advantage they overlook, and particularly of the ſin of uncleanneſs and whoredom, debauched drunkards being ordinarily vile and laſcivious perſons; you ought therefore to diſcountenance night▪drinkers eſpeciall, by refuſing to give them what they call for, as you would not make your ſelves partakers of their ſins.
From what hath been ſaid it doth appear how baſe and unbeſeeming Chriſtians theſe ſpoken of drinkings and tipplings are, which are of that nature, that we can neither in faith pray for, nor promiſe our ſelves a bleſſing upon them from God, they being neither in ſeaſon nor for a right end: And no doubt when the Lord cometh, ſuch as have been given to theſe ſins, will wiſh they had been other wayes exerciſed.—Thus much for this Seventh Command.