The law unsealed: or, A practical exposition of the Ten Commandments With a resolution of several momentous questions and cases of conscience. By the learned, laborious, faithful servant of Jesus Christ, Mr. James Durham, late minister of the Gospel at Glasgow.

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 abomi∣nable) is not so unfrequent, even amongst Christians, as might in all reason be sup∣posed and expected.

The vile sin of inordinate Concupiscence and Lust entred into Mankind exceed∣ing 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 ex∣pressions: 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 un∣cleanness, 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 filthi∣ness, 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, tempe∣rate 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 press∣ed, 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 pro∣curing 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 spirit∣ual 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, gau∣diness and unchastness in apparel or nakedness, dancing, singing of bawdy songs, loose com∣pany or fellowship, and every appearance of this ill, and what may lead to it, and dis∣pose 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 A∣dultery 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 them∣selvess to the abomination of filthy Fellowship with Devils, as they suppose and ima∣gine. 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 mis∣creants, 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 rela∣tion, 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, be∣yond 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 con∣junction 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 Cove∣nant 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 di∣sturb

the quiet and prosperity of Families, provoking jealousie in the Wife, the more impotent, because the weaker Vessel, alienating affections, and often hin∣dering a lawful Propagation, but continually marring the education of the chil∣dren 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 aggrava∣tions, 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 trans∣fer 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 Wo∣mans 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 ap∣pointed 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 ex∣empt 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 espe∣cially 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 ex∣presly 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 whore∣dome 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 ag∣gravated 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 per∣sons 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, refer∣ring 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 ano∣ther: 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, carnal∣ness 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 pri∣vate 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 inor∣dinateness: 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 al∣though 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, divorc∣ing 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 re∣conciliation, 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 a∣lone, 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 ac∣counted 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 Imagina∣tions, but suffering them to roll in their thoughts (O! bewar of carnalness up∣on 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. differ∣eth 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 un∣becoming 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 com∣munication

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 especi∣ally 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. oc∣casioned Davids fall, and is by Ezekiel, c, 16. 49, charged on Sodom, as predispos∣ing for, and going along with their uncleanness; Idleness being in it self mater omni∣um vitiorum, and noverca omnium virtutum, the mother of all vices, and the stepmo∣ther 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 offen∣sive, and yet exceeding rife, it may be it were more fitly called impudence, or impu∣dent 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 shame∣fastness 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 evi∣dence and great fomenter of loosness in the heart; and so foolish jesting, which is not con∣venient, 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 free∣dom, 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 recre∣ation, 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 se∣quitur, 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 artifici∣al 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 perfidious∣ness, 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 orna∣ment; 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 qualifica∣tions, 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 no∣thing 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 dres∣sing 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. Affect∣ing 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 e∣qual 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 them∣selves. 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 unnatur∣al; 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 ema∣sculateth 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 con∣fusion, an absurd, unnatural thing, and an inlet to much wickedness. Where∣of 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 wo∣men 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 ex∣treamly. 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 dres∣sings 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 paint∣ed 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 surround∣ed 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 re∣linquish 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 fast∣ning 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 man∣ner also, that women odorn themselves in modest apparel, with shamefastness and sobrie∣ty, not with broidered hair, or gold, or pearls, or costly array: But (which becometh wo∣men 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 inapposit∣ly 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 pro∣fessours, 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 ap∣parel, 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 in∣cited 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 on∣ly 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 per∣chance 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 extraordina∣ry 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 in∣citements 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 lascivious∣ness in singing and playing; too much whereof favours of wantonness and riotous∣ness, 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 con∣ceive doth mainly consist in gluttony and drunkenness; and seeing these sins must be∣long 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 spe∣cial 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 them∣selves 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 re∣freshing 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 be∣cometh 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 prohibiti∣ons 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 drunk∣ard 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 crea∣tures (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 fornica∣tion 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 di∣vided, 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 ex∣cite 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 lavish∣ly 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 dress∣ed, for pleasing mens carnal appetite and taste, or pallat, by the fineness of it, and o∣there

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 con∣sider it in reference to others, when he putteth them to eat or drink, and occasion∣eth 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 Christi∣ans, 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 exces∣sive 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 din∣ner

nor supper, that he may have the more time, and be in a better frame for pray∣ing, 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 pre∣cious 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 us∣ing 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 ha∣ving 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 ex∣ceed 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 ex∣cessively 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 pinch∣ed. 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 con∣ceive 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 chear∣ful 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 consola∣tion, 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 incon∣sistent 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 in∣capacitate themselves for keeping up with it. 7. Look on it in reference to our cor∣ruptions 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 strength∣neth 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, sen∣suality, 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 lead∣eth 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 e∣ven 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 Scri∣pture 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 com∣ing 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, comprehend∣eth 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 in∣tend drunkenness, it is enough that he willingly drink (and his will cannot be simp∣ly 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 be∣ing 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 un∣becoming 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 un∣sutable 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 un∣manned 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 reckon∣ed 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 un∣der 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 al∣wayes 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 fore∣mentioned sort of drink▪ which none ever read of as approved▪) beside, it draw∣eth 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 look∣ed 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 can∣not 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 an∣swered 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 min∣gle 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 pre∣tended by many as an excuse) is a part of its guilt and just accusation, for it mak∣eth 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 mee∣tings? 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 Ci∣vil 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 ordi∣nary 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 provo∣cations 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 na∣ture 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 drunken∣nesses 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 com∣fortable walking with God.

If we look narrowly into the thing it self (although custome when it is inveter∣ate 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 haz∣ard 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 al∣so 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 Circum∣cision, 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 tip∣pling; 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 dam∣age 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 chri∣stians 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 per∣swaded that it contradicteth all these evils, as unbecoming Christians: And there∣fore 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 ex∣cessive 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 be∣take 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 un∣cleanness and whoredom, debauched drunkards being ordinarily vile and lascivi∣ous 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 parta∣kers 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 com∣eth, such as have been given to these sins, will wish they had been other wayes ex∣ercised.—Thus much for this Seventh Command.