A37049:162
A37049:162
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. We say there is a great difference betwixt sleeping dreaming men, and mad-men. 1. Because madness is wholly in it self penal, and is a disease following sinful man as other diseases: but so it cannot be said of such dreaming; for as sleep was natural (there being before Adam's Fall a Day and a Night as well as now, and there b •ing an instance then of Adam's sleeping) so must dreaming be, being procured by the restlessness of the Fancy, and the roving of the Imaginations, which is some way natural; but that men dream of such subjects, or that their dreams are of such a nature (as filthy or profane) seems clearly to follow sin, which dreaming simply doth not; and therefore man is not so passive in this, as in madness. 2. Because in dreams men have more use of Reason than in madness, though (as the School-men say) that use be imperfect, yet as they grant (and Experience confirmeth it, and Augustine lib. 10. Confess. acknowledgeth it in himself) men may reason and debate in sleep, yea sometimes reject some motions, and though dreaming yet not give consent unto them; and that upon reasons which at other times possibly they will embrace. Hence is it that there is a sort of suitableness and likeness betwixt mens ⟨p. 20⟩dreamings, and th •ir rational actings when waking; children and mad-men, or men in a distemper, having more foolishness and less reason in dreams than these who have more use of reason; but wise men in a distraction, and natural fools, have no such difference then: Beside, we conceive that dreaming is more proper to reasonable men than Beasts, and to men that have exercise of reason than to children, but madness may be in all. •. Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason, than it can be said to have upon him when in madness, as to the things committed by him in it. 4. Neither is it without some weight, that under the Law, Levit. 15. Deut. 23.10. Sacrifices and Washings were appointed for some sins committed in sleep and dreaming (whatever they be in themselves •) which were not appointed for the sins of such as were frantic: All which put together, and duly considered, we cannot look upon sins, I mean things otherwise unlawful, in dreaming, and sins in distraction, as equal.
1. We say there is a great difference betwixt sleeping dreaming men, and mad-men. 1. Because madness is wholly in it self penal, and is a disease following sinful man as other diseases: but so it cannot be said of such dreaming; for as sleep was natural (there being before Adam's Fall a Day and a Night as well as now, and there b •ing an instance then of Adam's sleeping) so must dreaming be, being procured by the restlesness of the Fancy, and the roving of the Imaginations, which is some way natural; but that men dream of such subjects, or that their dreams are of such a nature (as filthy or prophane) seems clearly to follow sin, which dreaming simply doth not; and therefore man is not so passive in this, as in madness. 2. Because in dreams men have more use of Reason than in madness, though (as the School-men say) that use be imperfect, yet as they grant (and Experience confirmeth it, and Augustine lib. 10. Confess. acknowledgeth it in himself) men may reason and debate in sleep, yea sometimes reject some motions, and though dreaming yet not give consent unto them; and that upon reasons which at other times possibly they will imbrace. Hence is it that there is a sort of suitableness and likeness betwixt mens ⟨p. 20⟩dreamings, and th •ir rational actings when waking; children and mad-men, or men in a distemper, having more foolishness and less reason in dreams than these who have more use of reason; but wise men in a distraction, and natural fools, have no such difference then: Beside, we conceive that dreaming is more proper to reasonable men than Beasts, and to men that have exercise of reason than to children, but madness may be in all. •. Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason, than it can be said to have upon him when in madness, as to the things committed by him in it. 4. Neither is it without some weight, that under the Law, Levit. 15. Deut. 23.10. Sacrifices and Washings were appointed for some sins committed in sleep and dreaming (whatever they be in themselve •) which were not appointed for the sins of such as were frantick: All which put together, and duly considered, we cannot look upon sins, I mean things otherwise unlawful, in dreaming, and sins in distraction, as equal.
Yet secondly, there be some things that we willingly grant in this matter: As 1. That we do not come •rehend under these sinful dreams every passing transient thought or motion in sleep, which has merely an idleness and unprofitableness with it, which though it might possibly be sinful in men waking, (when they should aim in the least thought at something edifying) yet we think dreams that are m yearly (so to s •y) negative, that is, not sinful on the matt •r, are not to be accounted sins; nay, nor yet sins historically, as it were, objected to the fancy, or only obj actively propos •d; I say they are not sinful, because mans fancy at such a time is open to such Representations, and cannot hold them out, •specially seeing they may possibly be carried in by the Devil, who certainly waits th •se times; but there are other sinful dreams, such as that spoken of, L •vit. 15. through occasion of which there is effusion of s •ed, rising in passion, delighting in revenge, it may be (as we have heard) to the commi •ting of some act; such have (as it were) a more deliberate consent with them, and sometimes delight, yea sometimes external motion of the body endeavouring the accompl •shments of its desires: in all which it seems hard to say, that a man is passive only, and when the subject of the dreams are such things as a natural Conscience will ⟨p. 21⟩scare and tremble at, it is of these we speak.
Yet secondly, there be some things that we willingly grant in this matter: As 1. That we do not com •rehend under these sinful dreams every passing transient thought or motion in sleep, which has meerly an idleness and unprofitableness with it, which though it might possibly be sinful in men waking, (when they should aim in the least thought at something edifying) yet we think dreams that are m •erly (so to s y) negative, that is, not sinful on the matt r, are not to be accounted sins; nay, nor yet sins historically, as it were, objected to the fancy, or only obj ctively propos d; I say they are not sinful, because mans fancy at such a time is open to such Representations, and cannot hold them out, specially seeing they may possibly be carried in by the Devil, who certainly waits th se times; but there are other sinful dreams, such as that spoken of, L vit. 15. through occasion of which there is effusion of s ed, rising in passion, delighting in revenge, it may be (as we have heard) to the commi ting of some act; such have (as it were) a more deliberate consent with them, and sometimes delight, yea sometimes external motion of the body endeavouring the accompl shments of its desires: in all which it seems hard to say, that a man is passive only, and when the subject of the dreams are such things as a natural Conscience will
2 We conceive there is a great difference, as to degrees of sinfulness, betwixt such sinful motions, desires, delectations, &c. that are in a waking man, and the same in one asleep; the guilt is much less by many degrees in the one, than in the other.
3 A difference is to be made betwixt gross sins objectively represented to the fancy in sleep, and the same sins which are not only so represented, but also have more settled motions following thereon.
3 A difference is to be made betwixt gross sins objectively represented to the fancy in sleep, and the same sins which are not only so represented, but also have more setled motions following thereon.
4 There is a difference also betwixt distempered men in their dreams of this kind, and m •n who are sob •r, and well at thems •lves; yet we cannot but incline to think, that there is some guilt that may and ought to be r •pented of in such dreams, and so that men may in their slay •p sin against these holy Commandments, seeing that in many dre •ms, as in many words, th •re are divers (even sinful) vanities, Eccl •s. 5.7.
4 There is a difference also betwixt distempered men in their dreams of this kind, and m •n who are sob •r, and well at thems •lves; yet we cannot but incline to think, that there is some guilt that may and ought to be r •pented of in such dreams, and so that men may in their sle •p sin against these holy Commandments, seeing that in many dre •ms, as in many words, th •re are divers (even sinful) vanities, Eccl •s. 5.7.
This Truth is something clear from the grounds already laid down; but we shall for further clearing and confirming of it, add these following Arguments. The first is this.
1 That tickling delight, as an evil against the Law of God, is a fruit of original sin, which sin infects all our imaginations, and makes them evil. Gen. 6.5. yea, they are the flowings out of habitual lust, which is now nature •l to us; and if they be a Fruit of that Tree, or a Daughter of that Mother, must th •y not be of the same nature, and so sinful? and that they must flow from Original sin, may thus be made out; That none can imagine such dreams to have been incident to Adam, in the state of Innocency, while all was pure, even though sleep and dreams w •re natural to him: And this may be confirmed •rom that one Maxim of the School-men, that Adam's Innocency was capable of no deception, nor of any thing which might make him sad, •ither slay •ping or waking; but such dreams c •rtainly imply both. It it be said, such dreams may be from an external cause as the Devils objecting such and such things to m •n in sleep: I answer, I g ••nt in part it may be so; but 1. Though he object th •m to us sl ••ping as well as waking, yet it is we that entertain th •se objected Representations, it is we that delight in them, and move by them, though tempted thereto by him: we may say he is Father▪ and as it is, Act. 5.3. he filleth the heart, and furnisheth fuel; but we ⟨p. 22⟩are the Mother (I say it is our corruption) that bringeth forth; and can any say, that if there were no corruption within us, that th •se would be so entertained? 2. Though they come from him as an external cause, yet considering that our nature is inclined to such things, so that Powder or Flax taketh no sooner with Fire cast into them, than our corrupt nature doth with these temptations: Is it possible to imagine that a Dut of temptation should be thrown in, and not at least awake and stir the savour of corruptions? Indeed pure Nature in our blessed Lord (who was without Original sin) was like wat r, presently to quench all such Fiery Darts. 3. If they come from the D vil, to what end can he object them to men; it must either be because they are sinful, that being his aim to d file them th r by, and draw them to sin, or because th y are troublesome and heavy to men, he having delight also in mens mis ry;
but such dreams are no way weighty and troublesome to the most part of men, that th •refore is not his aim, nor would they be so much burdensome to others, were it not from their apprehension of guilt under them; and therefore Satan's aim must be thereby to de •ile men with sin.
2 Argument which confirmeth the former, (and let us consider it with reverence) our blessed Lord J •sus was made in all things like unto us, exc •pt sin, none of the fruits of original sin, which are sinful, are to be found in him; and yet, I suppose, none can without horror imagine such dreams to have been incid •nt to him, or that his absolute Holin •ss was capable of them. He is the only instance of one free from original sin, yet may he be supposed liable to any other penal thing, excepting 1. What imply •s sin. 2. What imply •s dist •mp •rs and infirmities in the contemp •rature and constitution of his body from inward causes, because he had no inward cause, being fr •e of sin as Adam before his Fall; and therefore not naturally (I mean from inward principl •s, or n •cessity, as we are) subj •ct to sickness or death.
2 Argument which confirmeth the former, (and let us consider it with reverence) our blessed Lord J •sus was made in all things like unto us, exc •pt sin, none of the fruits of original sin, which are sinful, are to be found in him; and yet, I suppose, none can without horrour imagine such dreams to have been incid •nt to him, or that his absolute Holin •ss was capable of them. He is the only instance of one free from original sin, yet may he be supposed lyable to any other penal thing, excepting 1. What impli •s sin. 2. What impli •s dist •mp •rs and infirmities in the contemp rature and constitution of his body from inward causes, because he had no inward cause, being fr e of sin as Adam before his Fall; and therefore not naturally (I mean from inward principl s, or n cessity, as we are) subj ct to sickness or death.
3 The third Argument is, That men are often accessary to th •se sinful dreams thems •lv •s, either 1. By ex ••ss, disposing thems •lves to such inclinations, or •. By a loose mind that delights in following such things throughout the day in their more reasonable m •ditations, and more determinate purpose •; it being ordinary, that dreams follow much the constitution of the bo•y, or the habitual strain of our practise: in which respect m •ns ⟨p. 23⟩Callings or particular Employments, will run up and down before the Fancy in their sleep, and so their sinful exercises also: or 3. By not praying to God to guard against them, and neglec •ing to pr •ss more after mortification for that end: or 4. By not being suitably affected with them after they are past and gone; In which cases even the School men (who are not the most rigid and tender Casuist •) will grant (all things being considered) sin to be ex cons •quenti in dr •ams; and we suppose few fall in such dreams, who may not in one circumstance or other read their accession to sin therein, and though our frame and constitution be in it self natural, yet that it should incline us sleeping or waking to any thing sinful, that is and must be f •om corrupt nature, seeing it clearly speaketh the inordinateness of our natural inclination.
3 The third Argument is, That men are often accessary to th •se sinful dreams thems •lv •s, either 1. By ex ss, disposing thems lves to such inclinations, or . By a loose mind that delights in following such things throughout the day in their more reasonable m ditations, and more determinate purpose ; it being ordinary, that dreams follow much the constitution of the boy, or the habitual strain of our practise: in which respect m ns
4 The fourth Argument •s from the Law of Washings and Sacrificings for the sin of uncleanness in mens dreams, when they pass see •d in their sleep, which seemeth to say thus much, that both sleeping and waking men should be holy; and although there be sacrifices and cleansings appointed for some things that are not morally sinful, as the touching of a dead body, having Leprosy, &c. yet simply to say so of the case in hand were hard: For 1. If it be said there was no moral sinfulness in that kind of pollutions, what then could these Sacrifices and Washings signify? If any say, as th •y must say, they looked to secret actings of original sin, it doth confirm what we have said: But 2. Is there in any such things as are not accounted sinful in themselves, such a dependency upon, or likeness to any Commandm •nt, as there is in that which is mentioned Levit. 15. to the seventh Commandment, to which it seemeth to have a direct reference?
4 The fourth Argument •s from the Law of Washings and Sacrificings for the sin of uncleanness in mens dreams, when they pass se •d in their sleep, which seemeth to say thus much, that both sleeping and waking men should be holy; and although there be sacrifices and cleansings appointed for some things that are not morally sinful, as the touching of a dead body, having Leprosie, &c. yet simply to say so of the case in hand were hard: For 1. If it be said there was no moral sinfulness in that kind of pollutions, what then could these Sacrifices and Washings signifie? If any say, as th •y must say, they looked to secret actings of original sin, it doth confirm what we have said: But 2. Is there in any such things as are not accounted sinful in themselves, such a dependency upon, or likeness to any Commandm •nt, as there is in that which is mentioned Levit. 15. to the seventh Commandment, to which it seemeth to have a direct reference?
5 The fifth Argument may be taken from the extent of the Law, which reacheth to the whole man outward and inward, soul, heart, mind; and if to the whole man, then why not to the fancy, memory, imagination, &c. And we are sure when Spirits are made perfectly conform to the Law of God, there will not be found in them any such fancy imaginable as consistent with it: Besides, doth not this Law oblige and tie always? even sleeping men (as we conceive) are under the negative Precepts of it, that is, although they be not bound to pray and hear in their sleep, yet they are bound not to Murder, nor commit Adultery, ⟨p. 24⟩&c. in their sleep; and the more renewed and holy Christians are in their ordinary walk, so are they in their dreams; and even in this sanctified persons differ from unrenewed ones.
5 The fifth Argument may be taken from the extent of the Law, which reacheth to the whole man outward and inward, soul, heart, mind; and if to the whole man, then why not to the fancy, memory, imagination, &c. And we are sure when Spirits are made perfectly conform to the Law of God, there will not be found in them any such fancy imaginable as consistent with it: Besides, doth not this Law oblige and tye always? even fleeping men (as we conceive) are under the negative Precepts of it, that is, although they be not bound to pray and hear in their sleep, yet they are bound not to Murder, nor commit Adultery, ⟨p. 24⟩&c. in their sleep; and the more renewed and holy Christians are in their ordinary walk, so are they in their dreams; and even in this sanctified persons differ from unrenewed ones.
6 The sixth Argument is this, we suppose these grounds that prove involuntary lust in the first motions thereof, and before they can come to consent to be sin, will infer these motions in sleeping men (of which we speak) to be sinful also: For 1. Though these motions of lust be involuntary, and weaken not the deliberate use of Reason more than the other: And 2. Though they be in the Regenerate wr •stled against, and not approved more than the other, yet because these are not according to reason, (though not brought forth by it) and not answerable to that simple purity and Angelic holiness which should be in man, and it is hard to imagine the most passing motions of lust running never so swiftly through us, not to leave behind them some dreg of defilement by reason of our corruption, that sideth still in less or more with temptation (which cannot be said of sins objected by the Tempter to our Lord) and such lusts, or motions of lust, have still by the Orthodox, according to Paul's Doctrine, Rom. 7. been thought sinful upon the foresaid reasons, and we see not but these same reasons will hold here.
6 The sixth Argument is this, we suppose these grounds that prove involuntary lust in the first motions thereof, and before they can come to consent to be sin, will infer these motions in sleeping men (of which we speak) to be sinful also: For 1. Though these motions of lust be involuntary, and weaken not the deliberate use of Reason more than the other: And 2. Though they be in the Regenerate wr •stled against, and not approved more than the other, yet because these are not according to reason, (though not brought forth by it) and not answerable to that simple purity and Angelick holiness which should be in man, and it is hard to imagine the most passing motions of lust running never so swiftly through us, not to leave behind them some dreg of defilement by reason of our corruption, that sideth still in less or more with temptation (which cannot be said of sins objected by the Tempter to our Lord) and such lusts, or motions of lust, have still by the Orthodox, according to Paul's Doctrine, Rom. 7. been thought sinful upon the foresaid reasons, and we see not but these same reasons will hold here.
Lastly, we add, that generally the Consciences of the Godly look on this kind of practices, although committed in sleep, with horror, and no reasoning or disputing will truly quiet them, till they be humbled before •od under them, and yet they use not to be so troubled in other things that are merely Ceremonial: How doth Augustine complain of this, yea confess and lament it, Conf •ss. lib. 1 •. cap. 30. (though elsewhere he accounts it no sin) yet he cries out of it, and that he thought it a mercy, that he had not done what in sl •ep he consented to act, reperimus nos non fecisse, d •leamus t •men quoquo m •do in nobis factum fuisse, It grieves him that it should be any way done in him, and he agreeth it thus, that he had not always rejected these as sometimes he had done: And do not the Godly sometimes in their sl •ep make opposition to th •se motions? and how often do they in prayer wrestle against this evil, and that (as I conceive) from another apprehension of it than simply because of any punishment or a affliction that is in it? for many things more af •licting do not so affect them; and yet even these know the reasons that are ⟨p. 25⟩made use of against the sinfulness of it, which maketh me think there is something directly against Conscience and Purity in these sinful actions or motions.
Lastly, we add, that generally the Consciences of the Godly look on this kind of practices, although committed in sleep, with horrour, and no reasoning or disputing will truly quiet them, till they be humbled before •od under them, and yet they use not to be so troubled in other things that are meerly Ceremonial: How doth Augustine complain of this, yea confess and lament it, Conf •ss. lib. 1 •. cap. 30. (though elsewhere he accounts it no sin) yet he crys out of it, and that he thought it a mercy, that he had not done what in sl ep he consented to act, reperimus nos non fecisse, d leamus t men quoquo m do in nobis factum fuisse, It grieves him that it should be any way done in him, and he agreeth it thus, that he had not always rejected these as sometimes he had done: And do not the Godly sometimes in their sl ep make opposition to th se motions? and how often do they in prayer wrestle against this evil, and that (as I conceive) from another apprehension of it than simply because of any punishment or a liction that is in it? for many things more af licting do not so affect them; and yet even these know the reasons that are
To conclude, sure we are this Opinion is not unsuitable to the end of the Law, and that absolute Purity and Angeli •al Holiness God calleth for in it; namely, that not only when we are awake we are to be still with him, but that our sleep should not break our Communion with him: And certainly it is most safe for man to humble himself under the s •ns • of his sinf •l nature, and the sad necessity of sinning, both waking and sleeping, he hath brought on himself; that th •r •by he may the better press on himself the necessity of a Mediator for Righ •eousness, which are the great ends and uses of the Law.
We come now more particularly to the words which the Lord himself spoke: concerning the number of these Commandments, and general scope of them (as hath been said) there is no question: but there be four things we would sp •ak a little to, for further clearing of the Text, b •fore we come to speak particularly to the first Commandment. The first is, whether these words, I am the Lord thy God, &c. be a part of the first Commandment, or a Preface to all the T •n? Ans. We think it is a ground laid down for pressing and drawing forth our obedience to all the Commandments, yet it hath relation more especially to the first Commandment, as the negative expression there cleareth, which is, Thou shalt have no other gods before me, that is, no other than Me: what Me? even Me the Lord thy God that brought thee out of the Land of Egypt: So then there is a special relation betwixt this Commandment and the Preface, as including the positive part of this negative Commandment, and it doth especially clear these three things.
We come now more particularly to the words which the Lord himself spoke: concerning the number of these Commandments, and general scope of them (as hath been said) there is no question: but there be four things we would sp •ak a little to, for further clearing of the Text, b •fore we come to speak particularly to the first Commandment. The first is, whether these words, I am the Lord thy God, &c. be a part of the first Commandment, or a Preface to all the T •n? Ans. We think it is a ground laid down for pressing and drawing sorth our obedience to all the Commandments, yet it hath relation more especially to the first Commandment, as the negative expression there cleareth, which is, Thou shalt have no other gods before me, that is, no other than Me: what Me? even Me the Lord thy God that brought thee out of the Land of Egypt: So then there is a special relation betwixt this Commandment and the Preface, as including the positive part of this negative Commandment, and it doth especially clear these three things.
1 That tickling delight, as an evil against the Law of God, is a fruit of original sin, which sin infects all our imaginations, and makes them evil. Gen. 6.5. yea, they are the flowings out of habitual lust, which is now natur •l to us; and if they be a Fruit of that Tree, or a Daughter of that Mother, must th •y not be of the same nature, and so sinful? and that they must flow from Original sin, may thus be made out; That none can imagine such dreams to have been incident to Adam, in the state of Innocency, while all was pure, even though sleep and dreams w •re natural to him: And this may be confirmed •rom that one Maxim of the School-men, that Adam's Innocency was capable of no deception, nor of any thing which might make him sad, •ither sle •ping or waking; but such dreams c •rtainly imply both. It it be said, such dreams may be from an external cause as the Devils objecting such and such things to m •n in sleep: I answer, I g ••nt in part it may be so; but 1. Though he object th •m to us sl ••ping as well as waking, yet it is we that entertain th •se objected Representations, it is we that delight in them, and move by them, though tempted thereto by him: we may say he is Father▪ and as it is, Act. 5.3. he filleth the heart, and furnisheth fewel; but we ⟨p. 22⟩are the Mother (I say it is our corruption) that bringeth sorth; and can any say, that if there were no corruption within us, that th •se would be so entertained? 2. Though they come from him as an external cause, yet considering that our nature is inclined to such things, so that Powder or Flax taketh no sooner with Fire cast into them, than our corrupt nature doth with these temptations: Is it possible to imagine that a Dut of temptation should be thrown in, and not at least awake and stir the savour of corruptions? Indeed pure Nature in our blessed Lord (who was without Original sin) was like wat •r, presently to quench all such Fiery Darts. 3. If they come from the D •vil, to what end can he object them to men; it must either be because they are sinful, that being his aim to d •file them th •r •by, and draw them to sin, or because th •y are troublesome and heavy to men, he having delight also in mens mis •ry;