A37049:173
A practical exposition of the X. Commandments with a resolution of several momentous questions and cases of conscience.
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.
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 What is the right object of worship, it is Jehovah, Elohim, the Lord, that showeth the Unity of the Divine Essence; for so Jehovah, being a word in the singular number, is ordinarily looked on as pointing out this, then Elohim, which is a word in the plural number, speaketh the plurality of Persons in the God-head; so that the Lord commanding and requiring obedience, here is one God, and three Persons.
1 What is the right object of worship, it is Jehova, Elohim, the Lord, that sheweth the Unity of the Divine Essence; for so Jehovah, being a word in the singular number, is ordinarily look't on as pointing out this, then Elohim, which is a word in the plural number, speaketh the plurality of Persons in the God-head; so that the Lord commanding and requiring obedience, here is one God, and three Persons.
2 It cleareth what is the right Channel in which our service should run, it is in the Channel of the Covenant, our obedience ⟨p. 26⟩is to be directed, not to God abstractly considered, but to God as our God, I am the Lord thy God, saith he, and thy God by Covenant; so the expression is, Deut 28.58. That thou mayst fear this glory •us and fearful Name, THE LORD THY GOD. This maketh our service and worship sweet and kindly; and without this relation there can be no acceptable service performed by sinful man to God; and that relation (that by the Covenant of Works once stood betwixt them) being broken, it saith it must be made up again, which only can be done in Christ; and it saith also, that this relation to God in him, and obedience to the Law, can consist well together.
2 It cleareth what is the right Channel in which our service should run, it is in the Channel of the Covenant, our obedience ⟨p. 26⟩is to be directed, not to God abstractly considered, but to God as our God, I am the Lord thy God, saith he, and thy God by Covenant; so the expression is, Deut 28.58. That thou mayst fear this glori •us and fearful Name, THE LORD THY GOD. This maketh our service and worship sweet and kindly; and without this relation there can be no acceptable service performed by sinful man to God; and that relation (that by the Covenant of Works once stood betwixt them) being broken, it saith it must be made up again, which only can be done in Christ; and it saith also, that this relation to God in him, and obedience to the Law, can consist well together.
3 It cleareth what is the right and great motive of obedience, to wit, the benefit of Redemption, love and thankfulness, upon that account, constraining to the performing of these duties that are commanded, that they may be done willingly, and in a cheerful manner.
3 It cleareth what is the right and great motive of obedience, to wit, the benefit of Redemption, love and thankfulness, upon that account, constraining to the performing of these duties that are commanded, that they may be done willingly, and in a chearful manner.
Secondly, It may be asked, why the second Commandment, and the fourth Commandment, have reasons pressing obedience annexed to them, which none of the other hath, at least expressly set down by the Lord? Ans. This may be a reason, because all the other Commandments are by the Law of Nature determined in mens Consciences, and the sins against them are by Natures Light seen to be evil; but the substance of these two, to wit, what way he will be worshipped in externals, and on what day as the solemn time of worship, being determined by Gods positive Law, they are not so impressed on mens Consciences as the duties required in the other Commandments are; therefore the Lord addeth reasons to •ach of these to persuade to the obedience of them; as to the second, I am a jealou • God; and therefore will not admit of any the least appearance of declining from me, even in externals; and to the fourth, keep the Sabbath day, for I have put a difference betwixt it and other days, though before there was none, which is further amplified in the Text: Now by this reason (which is also given by the School-men) it may appear, that the second Commandment concerning outward worship, according to our way of distinguishing them, is distinct from the first, which requireth the inward worship due to God: for the first Commandment is Moral-Natural, and can never be altered, and has as much impression on a Natural Conscience as ⟨p. 27⟩any; and therefore, according to this ground, needed no reason.
Secondly, It may be asked, why the second Commandment, and the fourth Commandment, have reasons pressing obedience annexed to them, which none of the other hath, at least expresly set down by the Lord? Ans. This may be a reason, because all the other Commandments are by the Law of Nature determined in mens Consciences, and the sins against them are by Natures Light seen to be evil; but the substance of these two, to wit, what way he will be worshipped in externals, and on what day as the solemn time of worship, being determined by Gods positive Law, they are not so impressed on mens Consciences as the duties required in the other Commandments are; therefore the Lord addeth reasons to •ach of these to perswade to the obedience of them; as to the second, I am a jealou • God; and therefore will not admit of any the least appearance of declining from me, even in externals; and to the fourth, keep the Sabbath day, for I have put a difference betwixt it and other days, though before there was none, which is further amplified in the Text: Now by this reason (which is also given by the School-men) it may appear, that the second Commandment concerning outward worship, according to our way of distinguishing them, is distinct from the first, which requireth the inward worship due to God: for the first Commandment is Moral-Natural, and can never be altered, and has as much impression on a Natural Conscience as
Thirdly, It may be observed also, that some Commandments have Promises added to them, which others have not; not that any Commandment wants implied encouragements, but in some they are expressed, as in the second, He showeth mercy to thousands, &c. and in the fifth, That thy days may be long, &c. The reason given why Promises are particularly expressed in these two is, that obedience to these two seemeth to bring most hurt •o men, and is most cont •ary to th •ir corrupt wills and affections, it seemeth not so prejudicial, nor is it so obnoxious to the hatred of the world, that men love God, and fear him in their hearts, &c. as it is outwardly to confess him before men, and that by adhering close to the true manner of worshipping him. This maketh men obnoxious to persecutions, prosses, losses, &c. to be seriously taken up in the externals of godliness, sometimes bringeth much prejudice with it, and is to many troublesome, and so to be obedient to Superiors, and tender of Inferiors, is not easily condescended unto; therefore God to counterbalance the difficulty •s that accompany the obedience of these two Commandments, hath added Promises to them, the more to encourage and stir up to the obedience of them.
Thirdly, It may be observed also, that some Commandments have Promises added to them, which others have not; not that any Commandment wants implied incouragements, but in some they are expressed, as in the second, He sheweth mercy to thousands, &c. and in the fifth, That thy days may be long, &c. The reason given why Promises are particularly expressed in these two is, that obedience to these two seemeth to bring most hurt •o men, and is most cont •ary to th •ir corrupt wills and affections, it seemeth not so prejudicial, nor is it so obnoxious to the hatred of the world, that men love God, and fear him in their hearts, &c. as it is outwardly to confess him before men, and that by adhering close to the true manner of worshipping him. This maketh men obnoxious to persecutions, prosses, losses, &c. to be seriously taken up in the externals of godliness, sometimes bringeth much prejudice with it, and is to many troublesome, and so to be obedient to Superiours, and tender of Inferiours, is not easily condescended unto; therefore God to counterbalance the difficulti s that accompany the obedience of these two Commandments, hath added Promises to them, the more to incourage and stir up to the obedience of them.
The fourth thing we would take notice of is, that some Commandments have threatenings expressed in them, which others have not, as the second, and the third, not that any Commandment wanteth implied threatenings; but the reason is, because men ordinarily count light of the brea •h of these two Commandments, if they be (as they think) honest at the he ••t, though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious, yet if it be to the true God, they think the less of it: And so also men are given to count very light of reverent using God •s Holy Name; therefore he hath put a threatening to both these Commandments, to make men know he will not so easily pass them, as men oft times imagine; and that all these three, reasons, promises, threatenings, are added to the second Commandment, it doth very clearly and convincingly show of what concernment that Commandment is, and how ready men are to break it, and that there is special consideration and regard to be had to it, so far is it from being to be […] to be expunged out of the number.
The fourth thing we would take notice of is, that some Commandments have threatnings expressed in them, which others have not, as the second, and the third, not that any Commandment wanteth implied threatnings; but the reason is, because men ordinarily count light of the brea •h of these two Commandments, if they be (as they think) honest at the he ••t, though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious, yet if it be to the true God, they think the less of it: And so also men are given to count very light of reverent using God •s Holy Name; therefore he hath put a threatning to both these Commandments, to make men know he will not so easily pass them, as men oft times imagine; and that all these three, reasons, promises, threatnings, are added to the second Commandment, it doth very clearly and convincingly shew of what conceinment that Commandment is, and how ready men are to break it, and that there is special consideration and regard to be had to it, so far is it from being to be 〈…〉 to be expunged out of the number.
IN this first Commandment we may consider these two: 1. The thing commanded. 2. The qualification of the Command.
The thing commanded is negatively set down, Thou shalt have no other Gods, directing to the right object of worship, and differencing the true God from all supposed Gods; for though there be but one God▪ yet are there many who are called Gods, 1 Cor. 8.4, 5, 6. The qualification added, is in these words, before me ▪ which tend not only to the aggravation of the sin here discharged, as being done in his presence, and done, as it were, in contempt and despite of God who always sees; but especially to show the extent of the Prohibition, that it tieth up not only from outward Idolatry, but even from that which is inward and secret, and that men see not, and is known to God only; and so this Commandment r •quireth not only external worship, but that which is inward and spiritual before God. Hence the scope of this first Commandment lieth clearly in these two things, (wherein it differeth from the second) to wit, 1. That it showeth who is the right object of w ••ship, and directeth men thereto. 2. That it r •gula •eth […] internal worshipping of God, and calleth for that▪ whereas the second Commandment supposeth both these, and directeth as to the manner of worshipping the true God in externals, and regulateth these.
The thing commanded is negatively set down, Thou shalt have no other Gods, directing to the right object of worship, and differencing the true God from all supposed Gods; for though there be but one God▪ yet are there many who are called Gods, 1 Cor. 8.4, 5, 6. The qualification added, is in these words, before me ▪ which tend not only to the aggravation of the sin here discharged, as being done in his presence, and done, as it were, in contempt and despite of God who always sees; but especially to shew the extent of the Prohibition, that it tyeth up not only from outward Idolatry, but even from that which is inward and secret, and that men see not, and is known to God only; and so this Commandment r quireth not only external worship, but that which is inward and spiritual before God. Hence the scope of this first Commandment lieth clearly in these two things, (wherein it differeth from the second) to wit, 1. That it sheweth who is the right object of w ship, and directeth men thereto. 2. That it r gula eth internal worshipping of God, and calleth for that whereas the second Commandment supposeth both these, and directeth as to the manner of worshipping the true God in externals, and regulateth these.
This Commandment, as all the rest, hath a positive part requiring something, and a negative part prohibiting something: We shall, in the first place▪ speak to what is required here, and we take it up in these three things.
1 And first it requireth the right knowledge of God; for there can be no true worship given to him, there can be no right thought or conception of him, or faith in him, till he be known: He must be known to be one God in Essence, Deut. 6.4. and three Persons, 1 John 5.7. He must be known in his Attributes and Essential Properties, Infiniteness, Immenseness, Unchangeableness, ⟨p. 29⟩Eternity, Omnipotence, Omniscience, Wisdom, Goodness, Justice, and Faithfulness: He must also be known in his special works, whereby his Sovereignty and Majesty appeareth, as his works of Creation, Providence, Redemption, and what concerneth it; as the Covenant of Grace, and its terms; the Mediator, and his Offices: no service or worship can be offered to God, nor can we have any ground of Faith in him, without some measure of distinct knowledge of these.
1 And first it requireth the right knowledge of God; for there can be no true worship given to him, there can be no right thought or conception of him, or faith in him, till he be known: He must be known to be one God in Essence, Deut. 6.4. and three Persons, 1 John 5.7. He must be known in his Attributes and Essential Properties, Infiniteness, Immenseness, Unchangeableness, ⟨p. 29⟩Eternity, Omnipotene, Omniscience, Wisdom, Goodness, Justice, and Faithfulness: He must also be known in his special works, whereby his Soveraignty and Majesty appeareth, as his works of Creation, Providence, Redemption, and what concerneth it; as the Covenant of Grace, and its terms; the Mediator, and his Offices: no service or worship can be offered to God, nor can we have any ground of Faith in him, without some measure of distinct knowledge of these.
