The Law Unsealed, Treatise · Preface
EXOD. 20. 1. 2.
(And God ſpeake all theſe words, ſaying, I am the Lord thy God. Which have brought thee out of the Land of Egypt, out of the Houſe of Bondage.
BEing (through Gods ſtrength (reſolved to Eſſay the opening of the Ten Commandments, all that we shall ſay, by way of Preface, shal be to give you an account of the Motives which have engaged us in this Work.
The firſt is the Excellency of this Scripture, it being by the Lord himſelf intended as a comprehenſive ſum of his peoples duty, and commanded to us from this, that though all the Scripture be his Word, yet this in a ſingular manner is ſo; for he ſpake all theſe words himſelf, and by a Voice immediatly formed by himſelf he pronunced them firſt to his people, and afterward twice by his Finger (that is, immediatly by himſelf, without making uſe of any Pen-man, as in other Scriptures) he wrote them for his peoples behoof upon two Tables of Stone, which were afterwards commanded in a ſingular manner to be kept in the Ark, Deut. 10. v. 2. 5. and to be learned, Deut. 5. 1. as alſo to be written on the Poſts of their Doors, and diligently preſſed on their Children, Deut. 67. 8. 9. 10. In opening of which Commandments, not only the Prophets and Apoſtles, but our bleſſed Lord in that Sermon of his upon the Mount, Matth. 5. 6. 7. doth much inſiſt,
The ſecond is the uſefulneſs of this Scripture, and of the knowledge of it to all that would know what is pleaſing to God, that they may be fitted for duty to him and may know what is diſpleaſing to him; that may know ſin, and how to eſchew it, and may be ſtirred up to repentance when they have fallen into it, this being the Laws property, that thereby is the knowledge of ſin, Rom. 7. 7. and ſo likewiſe the knowledge of duty; therefore it is ſummed in ſo few words, that it may be the more eaſily brought into, and retained in the memories and hearts of his people: For which cauſe alſo of old and late, has it always been recommended, both in the Word, Deut. 5. 1. and in all Catechiſms to be learned as a Rule of mens walking; and yet ſo comprehenſive is it, that without pains and diligence to come to the underſtanding thereof men cannot but come short of the great ſcop thereof.
The third is the great ignorance, that is amongſt not a few, of the meaning of the uſeful and excellent Scripture, and eſpecially in this ſecure time, many not knowing they break the Commandments when they break them, at leaſt in many material things, and this draweth with it theſe ſad effects: 1. That there are few convictions of ſin. 2. Little repentance for ſin, 3. Much ſecurity▪ preſumption confidence in ſelf-righteouſneſs, and the like, upon which the ignorance of this Scripture hath great influence, even as amongſt the Jews the ignorance of its Spiritually made many neglect the chief part of holineſs, and proudly ſettle on ſelf-righteouſneſs▪ and ſlight Chriſt the Mediator; as we may ſee in Pauls example, Rom. 7. 9. and this was one reaſon why our Lord expounded it, that by it ſinners might ſee more the neceſſity of a Mediator, who is the end of the Law for righteouſneſs to all that believe, Rom. 10. 4. And as theſe effects are palpable at this time, ſo we conceive it uſeful to follow the ſame remedy; this evil being not only amongeſt the prophane, but amongſt the moſt formal and civil, who ſtumble at this ſtone; yea, many believers are often ſo much taken with caſes and light in Doctrinal truths, that they heed not ſnfficiently the meaning of the Law, whereby their convictions of ſin tenderneſs in practiſe, conſtant exerciſe of repentance, and daily fresh applications to the Blood of Sprinkling are much impeded.
And although it may ſeem not ſo to ſuit the nature of this exerciſe (for it would be noticed, that the Author delievered this Doctrine of the Law in ſeveral Lectures on the Sabbath-morning before Sermon, in which time he formerly uſed to read and expound a Chapter of the Holy Scriptures, or a conſiderable portion thereof; which Lectures are not now diſtinguished, becauſe of the cloſe connection of the purpoſes) yet conſidering the foreſaid reaſons, and the nature of this excellent Scripture, which cannot haſtily be paſſed through (it having much in few words, and therefore requiring ſome convenient time for explication) & conſideriing the weight of it, and its uſefulneſs for all ſorts of hearers, we are confident it will agree well with the end of this Eexerciſe, (which is the end of opening all Scripture) to wit, peoples inſtruction and edification, to inſiſt a little thereon.
Our purpoſe is not to aim at any great accuracy, nor to multiply queſtions and digreſſions, nor to inſiſt in application and uſe, but plainly and shortly (as we are able) to give you the meaning of the Law of God: 1. By holding forth the Native Duties required every Commandment. 2. The ſins which properly oppoſe and contradict each Commandment, that by theſe we may have ſome direction and help in duty, and ſome ſpur to repentance, at leaſt a furtherance in the work of Conviction, that ſo by it we may be led to Chriſt Jeſus, who is the end of the Law for righteouſneſs to every one that belives, Rom. 104. which is the principal intent of this Law, as it was given to Iſrael.
To make way for the Expoſition, we shall 1. Lay down ſome Concluſions which ariſe from the Preface. 2. Give you ſome ordinary diſtinctions. 3. Clear and confirm ſome Rules or Obſervations uſeful for underſtanding of the whole Law.
The firſt Concluſion that we take for granted is, that this Law (as 'tis Moral) doth tye even Chriſtians and Believers now, as well as of old; which appears from this, that he who is God the Law-giver here, Acts 7. 38. is the Angel Chriſt, and 'tis his Word, as is clear, verſ. 30. 31. as alſo the matter of it being connatural to Adam, it did bind before the Law was given, and that obligatory force cannot be ſeprated from its nature, (though the exerciſe of Right Reaſon in Nature be much obliterate ſince the Fall) therefore Chriſt was ſo far from deſtroying this Law in its Authority, and Paul ſo far from making it void by the Doctrine of Faith, that our Lord tells he came to fulfill it, Matt. 5. 17. and Paul shews, that his preaching of Faith was to eſtabliſh it, Rom. 3. 31. which truth being confirmed by them both in their Practiſe and Doctrine, sheweth that the breach of the holy Law of God, is no leſs ſinful to us now, then it was to them before us.
The ſecond Concluſion is, that though this Law, and obedience thereto, lye on Chriſtians, and be called for from them, yet it is not laid on them as a Covenant of Works, or that by which they are to ſeek or expect Juſtification; no but on the contrary, to overturn ſelf-righteouſneſs, by this Doctrine which manifeſteth ſin and of it ſelf worketh wrath? which is alſo clear, in that he is here called, Our God, which he cannot be to ſinners but by Grace: And alſo it appears from the Lords owning of this ſinful people as his, and his adjoyning to this Law ſo many Ceremonies and Sacrifices which point out and lead to Chriſt: and from his adding the Law on Mount Sinai, as a help to the Covenant made with Abraham, Geneſ. 17. (which was a Covenant of Grace, and was never altered, as to its ſubſtance) in which the people of Iſrael, as his Seed, was comprehended; therefore it appears that this was never the Lords intent in covenanting thus with his people, that they should expect righteouſneſs and life by the adjoyned Law, but only that it should be uſeful in the Hand of Grace to mak the former Covenant with Abraham effectual: So then, though we be bound to obey the Law, we are not to ſeek righteouſneſs or life by the duties therein enjoyned.
The third Concluſion is, that both Miniſters in preaching, and people in practiſing of this Law, would carry with ſubordination to Chriſt▪ and that the duties called for here are to be performed as a part of the Covenant of Grace, and of the obligation that lyeth upon us thereby, & ſo all our obedience to God ought ſtill to run in that Channel.
If we ask how theſe two differ, to wit, the performing the duties of the Law, as running in the Channel of the Covenant of Grace, and the performing of them as running in the▪ Channel of the Covenant of Works, or how we are to go about the duties of the Law with ſubordination to Chriſt and his Grace? I anſwer, they differ in theſe four things, which shew, that theſe duties are not onelyonly to be done, but to be done in a way conſiſtent with, and flowing from Grace: which alſo follows from this, that in the Preface to the Commandments, he ſtileth and holdeth himſelf forth as Redeemer to be the object of our duty, and the motive of it.
1. They differ, I ſay firſt, in the End or account upon which they are performed; we are not to perform duties that life, pardon, or enjoying of God may be meritoriouſly obtained by them, but to teſtifie our reſpect to him who hath provided theſe freely for us, that we should not reſt in duties which are engraven on theſe Covenant-Bleſſings.
2. They differ in the Principile by which we act them, 'tis not in our own ſtrength as the works of the firſt Covenant were to be performed, but in the ſtrength of Grace, and by vertue of the promiſes of Sanctification comprehended in the ſecond Covenant 2 Cor. 7. 1.
3. They differ as to the manner of their acceptation, duties by the firſt Covenant are to abide their tryal upon the account of their own worth, and the inherent perfection that is in them, and accordingly will be accepted, or rejected, as they are conform or diſconform to the perfect Rule of Gods Law; but by the ſecond Covenant, the acceptation of our performances, prayers, praiſes. are founded on Chriſts Righteouſneſs, and Gods mercy in him, in whom only are they ſweet-ſmelling Sacrifices, and accepted as our perſons are, for he hath made us to be accepted as to both only in the beloved Epheſ. 1. 4.
4. They differ in reſpect of the motive from which they proceed; or the great motive of our obedience in the Covenant of Grace, is not fear of threatnings and wrath in caſe of diſobedience, which by the Covenant of Works is the main thing ſways men to duties, no… is it a purchaſe of Heaven to themſelves by their holineſs, which alſo by that Covenant is a predominant motive of mens obedience, but it is love and gratitude, and that not ſimply to God as Creator, but as Redeemer, as the Text here sheweth. I brought thee out of the Houſe of Bondage, it is that we may ſet forth the praiſes of him who called us, and that we may glorifie him that has bought us: where Duties have theſe qualifications, they are conſiſtent with Grace, and ſubſervient to it; but when thoſe are wanting or excluded, Chriſt is wronged, and men turn legal, and in ſo far fall from and overturn Grace.
Theſe Concluſions as neceſſary Caveats being laid down, we shall propoſe theſe diſtinctions for clearing of them,
1. We would diſtinguish betwixt a Law and a Covenant, or betwixt this Law, conſidered as a Law, and as a Covenant; a Law doth neceſſarily imply no more then 1. To direct. 2 To command, inforcing that obedience by Authority; a Covenant doth further neceſſarily imply promiſes made upon ſome condition, or threatnings added if ſuch a condition be not performed: now this Law may be conſidered without the conſideration of a Covenant, for it was free to God to have added, or not to have added promiſes, and the threatnings (upon ſuppoſition the Law had been kept) might never have taken effect; but the firſt two are eſſential to the Law, the laſt two, to Believers, are made void throngh Chriſt; in which ſenſe it is ſaid, that by him we are freed from the Law as a Covenant, ſo that Believers life depends not on the promiſes annexed to the Law, nor are they in danger by the threatning adjoyned to it: Hence we are to advert when the Covenant of Works is ſpoken of, that by it is not meaned this Law ſimply, but the Law propounded as the condition of obtaining life by the obedience of it; in which reſpect it was only ſo formally given to Adam: This then is the firſt deſtinction betwixt the Law, and the Covenant of Works.
2. Diſtinguish betwixt theſe Ten Commandments ſimply and ſtrictly taken in the matter of them, and more complexly in their full Adminiſtration, with Preface, Promiſes, Sacrifices, &c, in the firſt ſenſe they are a Law having the matter, but not the form of the Covenant of Works: ſo Moſes by it is ſaid to deſcribe ſuch righteouſneſs as the Covenant of Works doth require, yet he doth not propond it as the righteouſneſs they were to relye on, but his ſcope is to put them to a Mediators, by revealing ſin through the Law, Rom. 10. 3. In the ſecond ſenſe it is a Covenant of Grace, that ſame in ſubſtance with the Covenant made with Abraham, and with the Covenant made with Believers now, but differing in its Adminiſtration.
3. Diſtinguish betwixt Gods intention in giving, and the Believers in Iſrael their making uſe of this Law, and the carnal multitude among that people their way of receiving it, and corrupt abuſing it contray to the Lords mind: In the firſt ſenſe it was a Covenant of Grace, in the ſecond, it turned to be a Covenant of Works to them; and therefore it is that the Lord rejects as we may ſee Jſaiah 1. 13. 66. 2. 3. Jer. 7. 22. their Sacrifices and Services as not commanded, becauſe reſted on by them to the prejudice of Grace, and contrary to the ſtrain and ſcope of this Law complexly conſidered.
4. Diſtinguish betwixt the Moral, and Ceremonial, and Judicial Law; the firſt concerns manners, and the right ordering of a Godly Converſation; and becauſe theſe things are of perpetual equity and rectitude, the obligation of this Law as to that is perpetual; and therefore in the exponding of it, theſe two terms, Moral, and of Perpetual Authority, are all one, and to be taken ſo▪ 2. The Judical Law is for regulating outward Society, & for Government, and doth generally (excepting what was peculiar to the people of Iſrael) agree with the Moral Law; this as given to them is not perpetual, their policy being at an end. 3▪ The Ceremonial Law is in Ceremonies, Types, and Shadows, pointing at a Saviour to come▪ this is alſo abrogate, the ſubſtance being come; but there is this difference, that the Judicial Law is but Mortua, dead; and may, where't is thought fit, with the fore-going caution, be uſed under the New Teſtament; but the Ceremonial Law is Mortifera, deadly, and cannot without falling from grace, Gal. 5. 2▪ 4. be revived.
5. When we ſpeak of things Moral, we are to diſtinguish between things Naturally Moral, that is▪ ſuch (as love to God and our Neighbour, and ſuch-like) which have an innate rectitude and holineſs in them, which cannot be ſeparate from them, and things poſitively Moral, that have their obligation by a ſpecial poſitive ſuperadded Sanction, ſothat their rectitude flows not from the nature of the things themſelves, as in the former: As for inſtance, in the fourth Commandment it is naturally Moral that God should be woshipped, Nature teacheth it; but that he is to be worshipped on ſuch a day particularly, that comes to paſs by vertue of his poſitive Command; the firſt cannot be altered, the ſecond by the Lord may; but till he alter it, the Authority lies ſtill on all, and it is equally ſin to ſin againſt any of them, though without the poſitive Sanction, there is no obligation naturaly requiring obedience in ſome of them.
6. The ſixth diſtinction is of the Moral Law in two Tables, firſt and ſecond; The firſt contains our immediate worship, and ſervice and obedience to God himſelf, and is comprehended in the firſt four Commandments; the ſecond contains our mediate obedience to God in all the duties we owe to other, in the laſt ſix▪ they were at firſt ſo divided by the Lord himſelf, for there are Ten in all, Dent. 4. 13▪ From this diſtinction take notice: 1. That all the Commandments of the ſecond Table are of like Authority with the firſt, God ſpake all theſe words; yea, as it appears from Acts 7. 38. it was our Lord Jeſus. 2. The ſins immediately againſt the firſt Table, are greater then thoſe againſt the ſecond; for this cauſe, Matth. 22. 38. the firſt is called the Firſt and Great Commandment: Therefore 3. In Morals (if they be things of the ſame nature) the duties of the ſecond Table cede and give place to the duties of the firſt Table, when they cannot ſtand together; as in the caſe of love to God, and the exerciſe of love to our Father and Neighbour, Luke 14. 26. Matth. …0. 37. when obedience to God and obedience to our ſuperiours cannot conſiſt▪ we are to obey God rather then man, Acts 4. 19. and we are to lore the Lord, and hate Father and Mother▪ Luke 14. 6. 4. Yet take notice, that Ceremonials or poſitives of the firſt Table, for a time cede and give place to Morals in the ſecond; as for relieving or preſerving our Neighbours life in hazard, we may travel on the Sabbath day, according to that Scripture, I will have Mercy and not Sacrifice, and the Sabbath was made for man, and not man for the Sabbath, &c.
7. The ſeventh diſtinction (which is ordinary) is of the Commandments into affirmative and negative, as ye ſee all the Commandments in the firſt Table are negatively ſet down, forbidding ſin directly: Thou shalt not have an other gods, &c. only the fourth is both negative and affirmative, forbidding ſin, and commanding duty directly; as alſo the fifth only, which is the firſt of the ſecond Table, is affirmative, all the reſt are negative.
This diſtinction is not ſo to be underſtood, as if nothing were commanded or injoyned in negative Precepts, or as if nothing were forbidden in affirmative Precepts (for what ever be expreſſed as forbidden, the contrary is alwayes in plyed as commanded, and whatſoever is expreſly commanded, the contrary is alwayes implyed as forbidden) but the diſtinction is taken from the manner of ſetting them down, concerning which take theſe Rules or general Obſervations for your better underſtanding, many whereof are in the larger Catechiſm.
1. However the Commandments be expreſſed, affirmatively or negatively, every one of them hath two parts▪ one affirmative, implyed in negative Precepts, requiring the duties that are contray to the ſins forbidden; another negative, implyed in the affirmative Precepts, forbidding the ſins that are contrary to the duties commanded; as for example the third Commandment, Thou shalt not take the Name of the Lord thy God in vain; it implies a Command reverently to uſe his Name: So, to remember to keep Holy the Satbbath day, implies a Prohibition of prophaning it; in which ſenſe all the Commandments may in ſome reſpect be called negative (and ſo a part of the fourth Commandment is negatively expreſſed, Thou shalt d…no work) or affirmative; in which reſpect Chriſt comprehendeth all the negatives under theſe two great affirmative Commandments, of love to God and our Neighbour, for every Commandment doth both enjoyn and forbid; the like may be ſaid of promiſes and threatnings, there being in every promiſe a threatning, and in every threatning a promiſe conditionally implyed: And this may be a reaſon why ſome Commandments are negatively expreſſed, ſome poſitively, to show us that both are compredended.
2. Though the poſitive Commandment, or (the poſitive part of the Commandment) be of alike force and Authority with the negative, as to the obligation it layeth on us to duty, yet it doth not tye us to all occaſions and times, as negatives do: Hence is that common Maxime, that affirmative Commands tye and oblige ſemper ever, that is, they never want their Authority, and we are never abſolved from their obedience▪ but they do not oblige and tye ad ſemper, that is, in all differences of time we are not tyed to the exerciſe of the duties enjoyned; negatives again oblige both ſomper and ad ſemper, that is, alwayes, and in all differences of time: For inſtance, in the third Commandment, the affirmative part is to uſe the Lords Name and Ordinances holily and reverently in prayer, reading and hearing, &c. So in the fourth Commandment we are required to ſanctifie the Sabbath, by wating on Ordinances, &c. This makes theſe ſtill duties, ſo as to pray, hear, &c. are ſtill duties, but we are not to be, and should not be alwayes exerciſed in theſe duties, for we muſt abound in other duties alſo of neceſſity, and mercy, we muſt eat, and ſleep, &c. and when we ſleep, we can neither act love, nor ſear. Again, the negative part is, not to prophane the Lords Name in his Ordinances; this may not be done at any time: The reaſon of the difference is this, becauſe in affirmatives we are not alwayes tyed to the acts of Duties and Graces▪ but to the Diſpoſition and Habit. Habits are a Spiritual Quality, a (Vis) or Power ſitting and enabling for bringing forth theſe acts; and for the bringing them forth in the due time and ſeaſon, when they shall be called for; but in ſinful things we are prohibited, not only the habits, but the acts alſo: the one is alwayes and ever a ſin, but the other is not alwayes called for as duty. If any deſire Rules to know when a duty is called for; as for inſtance, when we are to pray, hear, &c. it is hardly poſſible to be particular in this, yet we may try it by theſe Generals.
1, Any affirmative Precept binds to preſent practiſe, when the duty required tends to Gods glory, unto which every thing should be done (as 1 Corinth▪ 10. 31.) and when the omiſſion of the duty may dishonour him.
2. When it tends to others edification, and omitting will ſome way ſtumble and offend.
3. When ſome ſpecial Providences meet and concur, to give opportunity for ſuch a duty; as for inſtance, the giving of Aims when we have it, and ſome indigent perſon offers, whoſe neceſſity calls for it, Gal. 6. 10. So when ſecrecy for prayer is offered, (and no other more neceſſary duty at that time is called for) which we are to watch unto, Col. 4. 2. or when we meet with ſome ſpecial occaſion or Diſpenſation, pointing out to us this or that as a duty called for, ſuch a Providence invites us to the practiſe of that duty: for though Providences will not make theſe things to become duties which are not duties, yet they will ſerve to time and circumſtantiate duties that lye on us, by vertue of affirmative Precepts.
4. Some ſpecial occaſions and times are ſet down in the Word, as for praying Morning and Evening, for hearing the Word on Sabbath days; and in theſe, and other the like duties, the examples of the Saints, ſo recorded for imitation in Scripture, would be obſerved as a Copy and patern.
5. When they have not ſuch inconveniences with them, as croſs and hinder other Moral duties of Edification, love▪ &c. for if they do that, they muſt yield and give place to theſe; but if no other duty be called for, then they ought to be done, for we should be in ſome duty. And though ſuch dnties be in themſelves Moral, ſuppoſe praying, hearing, and ſuch others, which might be inſtanced, yet the timing of them, or going about them at ſuch a time, and in ſuch a manner▪ is not Moral ſimply, but as theſe are by circumſtances called for.
6. When without ſin ſuch a duty cannot be omitted; and although there be not any inward exerciſe of mind, or frame of ſpirit ſutable thereto, yet the Conſcience calls for it, or there is ſome on ſpecial occaſion or other that puts us to it.
3. Obſerve, that this Rule of Negatives tying ad ſemper, or obliging in all circumſtances of time, is not to be underſtood, but where the matter is Moral; therefore we would diſtinguish again betwixt negative Morals, and negative Poſitives, for Poſitives, whether negative or affirmative, give ſtill place to Morals, As for inſtance, that part of the fourth Commandment is negative▪ In it (that is, one the ſeventh day) …ou shalt do no manner of work, yet ſometimes, when neceſſity calls for it, ſome manner of works is lawful on that day, becauſe it is only a negative Poſitive, and not a negative Moral: And ſo David's eating of Shew-bread, was againſt a negative Command, though not againſt a negative Moral, but a negative Poſitive.
4. Take this Rule, that in all Commands, joyntly and ſeverally, we would have ſpecial reſpect unto the ſcope God aims at by them all in general, or by ſuch a Command in particular: now the general ſcope is (2 Cor. 7. 1. 1. Pet. 1. 15. 16▪) perfect and abſolute holineſs, even as he is holy; and therefore whatever he requires, he requires that▪ it be abſolutely perfect in its kind, as that our love to him be with the whole heart, &c. and ſo our love to others be as to our ſelves; our Chaſtity and Purity, all muſt be abſolute. (ſee 1 Tim. 1. 5.) This Rule will teach us what we are to aim and level at: And whatever Expoſition of the Commandments comes not up to this ſcope, is no doubt defective; and by this Rule only can we be helped to the right meaning of every Commandment, for each of them has its peculiar ſcope, both as to the duties it requires, and ſins it condemns. And by this Rule it is that our Lord Chriſt (whoſe Expoſition with that of the Prophets is beſt) draws in the leaſt and ſmalleſt branches of filthineſs to the ſeventh Commandment, which diſchargeth all things contrary to perfect and compleat Purity.
5. The fifth Rule is, that the Law is ſpiritual, Rom. 7. 14. and that not only outward obedience to ſuch duties, or outward abſtinence from ſuch ſinful acts is called for, but the Law, having a ſpiritual meaning, calls for ſpiritual ſervice, and that in theſe three: 1. As it requires ſpiritual duties, ſuch as Faith, Fear, Love to God, and … others; right habits, as well as right affections, and outward actions, and therefo… Paul, to prove the ſpirituality of the Law, inſtanceth in the habit of Luſt, Rom. 7. … a thing thereby diſcharged. 2. The Law is ſpiritual, in that the obligation thereof reaches to the Spirite, and very inwards of the Heart, affections and thoughts, as wel… as to the outward man; the love it requires, is love with all the Soul, Heart and Mind. Hence there is Heart-Idolatry, Murder, and Adultery, as well as outward, therein condemned. 3. It is ſpiritual, in reſpect of the manner; it requires as to all outward duties, that they be done to a ſpiritual end, from a ſpiritual principle, and in a ſpirital way, oppoſite to the carnal way, to which the unrenewed heart of man is inclined, in which ſenſe we are commanded to walk in the ſpirit, Gal. 5. 16. and ſo praying and praiſing, which this Law calls for, is praying and praiſing in the ſpirit, 1 Corinth. 14, verſ. 14, 15, 16.
6. A ſixth Rule is, that beſide the duty expreſſed, there is more implyed in the affirmative Commands; and beſide the ſin pitched on, there is more forbidden in the negative Precepts, even all duties and ſins of theſe kinds, in whatſoever degree: As for example, in the affirmative Commands: 1. Where the duty is commanded, all the means that may further it are commanded likewiſe: Hence under care to preſerve our Brother, Levit. 19. 17. 18. it is commanded that we should reprove him, &c. 2. Where any thing is commanded as a duty, all duties of that kind are commanded, as keeping holy the Lords Day, is commanded in the fourth Commandment: there hearing, praying, watchfulneſs all the Week over, and all things belonging unto the Worship of God that day, ſuch as Tythes, that is, maintenance for a Miniſtry, calling of fit Miniſters, bulding Churches, &c. are required, though they be not all duties of that day. 3. Where a duty is required, the owning and ſuitable avowing of the duty is required alſo: and ſo believing in God, and the profeſſion of Faith are required in the ſame Commandment, Rom. 10. 10. 4. Where the duty of one Relation is repuired (as of Childrens ſubjection) there is required the duty of the other Relation (as of Parents) yea, and alſo of all under that name.
Again, in negative Precept; obſerve: 1. Where great ſins are forbidden, all the leſſer of that ſort are forbidden alſo: as under Adultery, Murder, and Idolatry, all light, obſcene Whorish words, wanton looks, unchaſte thoughts, revenge, rash anger, wordly affections, &c. are forbidden; and they are comprehended and prohibited under the groſſeſt terms, to make them the more deteſtable, odious, and dreadfull. 2. All means that may prevent theſe ſins are commanded, and all ſnares, or occaſions, or incitements to them are prohibited. 3. Where any ſin is forbidden, there the leaſt ſcandal about it, or the leaſt appearance of the guilt of committing it, is forbidden alſo; for God will have his people holy, and shining in holineſs, unſpotted, and without ſcandal, and abſtaining not only from all evil, but from all appearance of it, 1 Theſſ. 5. 22. 4. We are not only forbidden the committing of ſuch ſins our ſelves, delighting in them, and inclining to them, but accounting light or little of them in others; yea, we are commanded and ought to mourn for them, when committed by them.
7. The ſeventh Rule is, whatever duty lies upon others, we are commanded in our places to further them in it, as Maſters are to further their Servants, Husbands their Wives, one Neighbour another; by advice, direction, incouragement, prayer, and other helps, as in the fourth Commandment is clear, where the Servants duty, & the Strangers, is impoſed on the Maſter; and whatever ſin is diſcharged in our ſelves, we are diſcharged any manner of way to partake in the ſame with others, whether by advice, example, connivance, miniſtring occaſion, or by ſporting and laughing at it in …hem; for ſo the Rule is, 1 Tim. 5. 22. Keep thy ſelf pure, partake not of other mens …ins: Men may be free themſelves▪ as to their own perſonal breaches, and yet high…y partake of others breaches of the Law.
8. The breach of one Commandment virtually breaks all; there is ſuch a connexion and linking together of the Commandments, that if the Authority of God be …lighted in one, it is ſo in all, Jam. 2. 10. 1. John 4. 20.
9. On thing may in divers reſpects (as an end or means) be commanded or forbidden in many, yea in all the Commandments▪ as ignorance and drunkenneſs are, becauſe they diſable for all duties, and diſpoſe to all ſins: Of this kind is idleneſs alſo; and ſo knowledge, ſobriety, watchfulneſs▪ &c. are commanded in all the Commandments; for without theſe men are unfitted and incapacitated for performing any commanded duty.
10. The tenth and laſt Rule is, the Law is holy, juſt, and good: therefore the leaſt motion againſt it, or diſcontentment with it, is ſin, Rom. 7. 12. In ſum: take theſe few watch-words concerning the obligation of the Law.
1. That it obligeth to all duties, and to all ſorts of duties, publick, private to God, to others, and to our ſelves: and that words, actions, geſtures, yea thoughts, and the leaſt motions of the heart, come under its obligation: his Commandment is exceeding broad, ſo that there is nothing ſo little, but it ought to be ruled by this Word, and that in all perſons of all Ranks, whether as to doing or ſuffering.
2. That it obligeth to the right manner of duties, as well as to the matter, and to every thing that belongeth to duties; and thus in its true extent it reacheth to the forbidding of all the ſins that are contrary to duties commanded.
3. That it obligeth the whole man, the outward, in deeds, words, geſtures, and appearances or shews; the inward, in the underſtanding, will, affections, memory; conſciences; and ſo it requires that the mind, will, and whole nature be ſanctified, and conform to all theſe Commands.
5. That it obligeth to obedience in all theſe alwayes, and in the higheſt degree, ſo that the leaſt diſconformity in habit or act is a tranſgreſſion, the obedience it requires is perfect in all theſe reſpects, that not only there muſt be no breach of any of theſe Commands directly, much leſe a continuance in a breach; but that alſo 1. There muſt be no appearance of breaking them, 1 Theſ. 3. 2. 2. There muſt be no conſent to break them, though it come not forth to act, Matth. 5. 28. There muſt be no caſting our ſelves in the way of any temptation or ſnare, whereby we may be inticed or occaſioned (to ſpeak ſo) to break them; as Davil was by his looking on a woman, 2 Sam. 11. 2. which Job guards againſt, Job 31. Verſ. 1▪ 4. there muſt be no corrupt motion, affection, or inclination to evil, even where it gets not aſſent, there muſt be no tickling of delight in the thing, though the heart dare not conſent to act it, nor any diſcontentment with the reſtraint that keepeth from ſuch a thing, or ſecret wishing that ſuch a thing were lavvful; but on the contrary, we muſt account every commanded thing right, Pſalm 119. 128.
5. The involuntary motions of the mind which never get aſſent to any of theſe evils, nor are delighted in, yet even theſe are prohibited by this Law, becauſe they flow from a corrupt Fountain, and are the Evidences of diſconformity to Gods Image in our nature, and they ought not ſo much as to be in us. Hence doth the Apoſtle complain of luſt, Rom. 7. though reſiſted by him.
6. It teacheth not only to ſtreams of actual corruption, but to the Fountain of original ſin, whereby we entertain within us the ſeed and incentives unto actual evils that contradict this holy Law. By all which we may ſee what holineſs it calls for, and how often (if we were examined in all the Commands by theſe Rules) we would be found defective and faulty, and what matter of humiliation and repentance we may have for what is paſt, and what challenges we may have hereafter from this Law, with what need of continual applications to the Blood of Sprinkling, and of Waſhings in that open Fountain, to the Houſe of David, and Inhabitants of Jeruſalem, for ſin and uncleanneſs, and what need of endeavours to have our ſteps ordered more exactly according to it.
Before we cloſe the Preface, I shall firſt add two diſtinctions more, then two more Rules: 3. Give you ſome Scriptures for your memories cauſe, 4. Give ſome directions or helps to thoſe who make conſcience to ſtudy this Law. 5. Anſwer and clear a ſpecial caſe.
1. Then ye would diſtinguish betwixt this Law as given to Adam, and as given to Iſrael: for as given to him it was a Covenant of Works, but as given to them it's a Covenant of Grace, and ſo from us now it calls for Goſpel-duties, as Faith in Chriſt, 1 Tim. 1. 5. Repentance, Hope in God, &c. and although it call for legal duties, yet in a Goſpel manner; therefore we are in the firſt Commandment commanded to have God for our God, which cannot be by ſinners obeyed, but in Chriſt Jeſus, the Covenant of Works being broken, and the tye of Friendship thereby between God and Man made void; ſo that now men, as to that Covenant, are without God in the World, and without Chriſt and the Promiſes, Epheſ. 2. 12. 13. And ſo our having God for our God, (which is pointed at in the Preface to the Commandments) and Chriſt for our Saviour, and cloſing with his Righteouſneſs, and the Promiſes of the Covenant (which are all Yea and Amen in him) muſt go together.
2. Diſtinguish betwixt the divers Adminiſtrations of the Covenant of Grace, and of the Law, in reſpect of Poſitives, falling under the ſecond Commandment; for that Commandment tyed the Iſraelites before Chriſt to Circumciſion, Sacrifices, the ſeventh day of the Week, and other Ceremonies agreeable to the Adminiſtration of the Law, and Covenant of Grace then▪ but now it forbiddeth them to us, and requireth other duties, for the Prieſt-hood being changed, there is of neceſſity a change alſo of the Laws belonging thereto; yet that Commandment, as a part of the Moral Law, doth perpetually oblige and tye to worship God, and none other, and that according to the manner which he preſcribes.
Next unto the Rules already laid down for the better underſtanding of the Commandments, we add two more.
The firſt is, that the Commandements are ſo to be expounded, as that none of them may contradict another, that is, there is nothing commanded in one that is forbidden in another, or contrary; one duty doth not juſtle with not thruſt out another, but they differ only; and then two duties coming together, in that caſe one of them ceaſeth to be a duty for that time▪ as is ſaid in that diſtinction of affirmative and negative Commands.
The ſecond Rule is, that all theſe Commandments bind and call for obedience from men, according to their places, and other qualifications and circumſtances: The fifth Commandment calleth for one thing from a Magiſtrate, another from a Subject; a Magiſtrate is to edifie one way, a Miniſter another, a private Chriſtian another▪ a Servant is one way to reprove his Fellow-ſervant, a Maſter another way: The Law requires more from a man of parts, power and riches, then from another, as to exerciſe and improvement of theſe gifts: The Law being juſt, has in it a proportionableneſs to places, parts, &c. and ſets bounds to ſtations, but alters them not, nor confounds them.
3. For the help of your memories, and that ye may have theſe Rules more obvious, ye may draw them all under theſe five Scriptures.
The firſt Scripture is, Pſalm 119. v. 96. Thy Commandment is exceeding broad; which though it be more extenſive in its meaning, yet it doth certainly include this Law, which in an eſpecial way is the Commandment, and in the ſenſe and comprehenſive meaning thereof is exceeding broad; for it takes in the fulneſs and extent of the whole Law, in its obligation, as to all things, perſons, and duties of all ſorts.
The ſecond Scripture is, Rom. 7. 14. which ſpeaks to the Spirituality of the Law in the obedience which it calleth for, the Law is Spiritual,
The third Scripture is, Rom. 7. 12. which ſpeaks the perfection of its nature, the Law is Juſt; therefore fretting againſt what it commandeth, or wishing it were otherwiſe, is a breach thereof; It is holy; therefore to be diſcomformable unto it, is to be unholy; it's good, and therefore it ought to be loved and delighted in.
The fourth Scripture is, 1 Tim. 1. 5. and it ſpeaketh the great end of the Law; The end of the Commandment is Charity out of a pure Heart, and a good Conſcience▪ and Faith unfeigned; which threefold End ſpeaketh out the abſolute purity and holineſs called for in our love to God and others, ſo as to have a good conſcience in this before God: all which muſt flow from unfeigned Faith without preſumption, reſting on Jeſus Chriſt, who is in this ſenſe the end of the Law.
The fifth Scripture is, 1 Tim. 1. 8. The Law is good, if a man uſe it lawfully: and this guards againſt abuſing of the Law, and putteth us to the lawful uſe of it: There are extreams in abuſing the Law; as 1. When it is uſed to ſee Righteouſneſs by it. Again 2. When the Authority of it is pretended for ſomething it Warrants not, ſuch as the Traditions of the Fathers, Matt. 15. ſeeking of Salvation by the obſervation of Circumciſion, &c. 3. When its Authority in practiſe is denyed. 4. When it is turned from practiſe to vain ſpeculations and queſtions. 5. When it is ſo uſed as it deters and ſcares from Chriſt. 6. When it is ſo made uſe of, as it oppreſſes and diſcourages a Believer, for whoſe ſake (1 Tim. 1. 19.) it was never made or appointed, as to its threatnings and condemning Power: And laſtly, in a word, when it is not uſed to the ends, and in the manner expreſſed, in the former Scriptures.
Fourthly, Becauſe the ſtudy of this Law is ſo ſingularly uſeful, we not only preſs & commend it, but add further ſome few directions, whereby we may be helped rightly to uſe it, and to guard againſt the abuſe of it in our hearing and reading of it.
1. The firſt direction is, ye would look on it as Gods Word, and take it as if ye heard himſelf from Sinai pronounce it, that ſo ye may tremble; and be more affected with holy fear when ever ye read, hear it, or meditate upon it; for ſo was the people affected when it was firſt promulgate.
2. Be much in prayer for grace to take up its meaning; David (Pſal. 119. 18, &c.) prayed often for this, and thought it not unbecoming a King, yea a believing King, and a Prophet, to ſtudy this Law, and pray much for opened eyes to underſtand the meaning thereof.
3. In your reading ſeek to underſtand ſo as to practiſe it, for that is the end of knowledge, and the end the Law it ſelf aims at, Deuv. 5. 1. 2. we knowing no more in Gods account then what we endeavour honeſtly to practiſe; and not aiming at practiſe, indiſpoſeth both for underſtanding and practiſe, and makes men exceeding careleſs.
4. As ye hear and learn any thing to be duty or ſin, reflect on your ſelves, and try whether that be ſin in you, and how far short ye are in that duty, for this is the proper uſe of the Law, to reveal ſin and tranſgreſſion, Rom. 1. …8. and therefore it is ca…ed a Glaſs, Jam. 1. 23. 24. and ye would look in it ſo as ye may know what manner of perſons ye are, and may know what ſports are upon you.
5. When the Law diſcovers ſin, ye would open your Boſom to let in Convictions; for the Law entered that ſin might abound, not in practiſe, but in ſenſe feeling, and conſcience, Rom. 5. 20. and follow theſe Convictions by repentance, till they neceſſitate you to flye to Chriſt, and leave you there.
6. Take help from Chriſts Sermons, and the Prophets, to underſtand this Scripture, for they are the only Canonical; and therefore the beſt Commentary upon the Commandments; yet ye would not deſpiſe the light holden forth in humane writings, ſuch as the larger Catechiſm, which is very full as to this, and if concionably improved, will prove exceeding profitable for your inſtruction.
Laſtly, The Grave Caſe that we would ſpeak unto, before we enter particularly on the Commandments is▪ whether any of theſe Commandments may be broken in our ſleep, by Dreams, Imaginations, Actions, &c. which otherwiſe are unlawful, or whether when a man is ſleeping and dreaming he be ſubject to the Rule of the Law, and if its obligation extend to him even then? This queſtion hath its own difficulty, and althought it be not good to be curious in it, yet it wants not its own profit, as to the peace and quietneſs of Gods people, or to their humbling and ſtirring up unto repentance, if it be rightely decided. I know almoſt all run on the negative, as if men were not in the leaſt guilty of ſin by ſuch Dreams▪ upon this ground, upon this ground, becauſe they are not then in a capacity to uſe and exerciſe their reaſon, but that they are in this caſe as mad, diſtracted, o… frantick men. I deſire to be ſober in ſpeaking to this; yet I shall adventure to ſpeak my mind a little about it, with the reaſons of it.
And 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 Adams Fall a Day and a Night as well as now, and there being an inſtance then of Adams 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 prophaine) 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, then 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) their 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 ſutableneſs and likeneſs betwixt mens dreamings▪ and their rational actings when walking; children and mad men, or men in a diſtemper, having more foolishneſe and leſs reaſon in dreams, then 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 then Beaſts▪ and to men that have exerciſe of reaſon then to children, but madneſs may be in all. 3. Becauſe a mans former carriage in moral things hath much more influence on his dreams when he has clear uſe of reaſon, then 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 Washing▪ 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 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 comprehend 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 ſiuful in men waking, (when they ſhould aim in the leaſt thought at ſomething edifying) yet we think dreams that are meerly (ſo to ſay) negative, that is▪ not ſinful on the matter, are not to be accounted ſins; nay, not yet ſins hiſtorically, as it were, objected to the fancy, or only objectively propoſed▪ I ſay they are not ſinful, becauſe mans fancy at ſuch a time is open to ſuch Repreſentations▪ and cannot hold them out, eſpecially ſeeing they may poſſibly be carried in by the Devil, who certainly waits theſe times; but there are other ſinful dreams, ſuch as that ſpoken of, Levit. 15. through occaſion of which there is effuſion of ſeed, riſing in paſſion, delighting in revenge, it may be (as we have heard) to the committing of ſome act, ſuch have (as it were) a more diliberate conſent with them, and ſometimes delight, yea, ſometimes external motion of the body endeavouring the accomplishments 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 ſcare and tremble at, it is of theſe we ſpeak.
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 a ſleep; the guilt is much leſs by many degrees in the one, then 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 ſorepreſented, but alſo have more ſetled motions following thereon.
4. There is a difference alſo betwixt diſtempered men in their dreams of this kind, and men who are ſober, and well at themſelves; yet we cannot but incline to think, that there is ſome guilty that may and ought to be repented of in ſuch dreams, and ſo that men may in their ſleep ſin againſt theſe holy Commandments, ſeeing that in many dreams, as in many words, there are divers (even ſinful) vanities, Eccleſ. 5. 7.
This Truth is ſomething clear from the grounds already laid down; but we shall for further clearing and confirming of it, and 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 make them evil, Geneſ. 6. 5. yea, they are the flowings out of habitual luſt, which is now natural to us; and if they be a Fruit of that Tree, or a Daughter of that Mother, muſt they 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 were natural to him: And this may be confirmed from that one Maxime of the School-men, that Adams Innocency was capable of no deception, nor of any thing which might make him ſad, either ſleeping or waking; but ſuch dreams certainly imply both. If it be ſaid, ſuch dreams may be from an external cauſe, as the Devils objecting ſuch and ſuch things to men in ſleep: I anſwer, I grant in part it may be ſo; but 1. Though he object them to us ſleeping as well as waking, yet it is, we that entertain theſe 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, Acts 5. 3. he filleth the heart, and furniſheth fewel; but we 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 theſe 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, then our corrupt nature doth with theſe temptations: Is it poſſible to imagine that a Dart 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 water, preſently to quench all ſuch Fiery Darts. 3. If they come from the Devil, to what end can he object them to men; it muſt either be becauſe they are ſinful, that being his aim to defile them thereby, and draw them to ſin, or becauſe they are troubleſome and heavy to men, he having delight alſo in mens miſery, but ſuch dreams are no way weighty and troubleſome to the moſt part of men, that therefore 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 Satans aim muſt be thereby to defile men with ſin.
2. Argument which confirmeth the former, (and let us conſider it with reverence) our bleſſed Lord Jeſus was made in all things like unto us, except 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 incident to him, or that his abſolute Holineſs 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 implies ſin. 2. What implies diſtempers and infirmities in the contemperature and conſtitution of his body from inward cauſes, becauſe he had no inward cauſe, being free of ſin as Adam before his Fall; and therefore not naturally (I mean from inward principles, or neceſſity, as we are) ſubject to ſickneſs or death.
3. The third Argument is, That men are often acceſſary to theſe ſinful dreams themſelves, either 1. By exceſs, diſpoſing themſelves to ſuch inclinations, or 2. By a looſe mind that delights in following ſuch things throughout the day in their more reaſonable meditations, and more determinate purpoſes; it being ordinary, that dreams follow much the conſtitution of the body, or the habitual ſtrain of our practiſe: in which reſpect mens Callings, or particular Imployments, 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 neglecting to preſs 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 Caſuiſts) will grant (all things being conſidered) ſin to be ex conſequenti in dreams; 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 from corrupt nature, ſeeing it clearly ſpeaketh the inordinateneſs of our natural inclination.
4. The fourth Argument is from the Law of Washings and Sacrificings for the ſin of uncleanneſs in mens dreams, when they paſs ſeed 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 ſomethings that are not morally ſinfull, 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 they 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 Commandment, 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 comform 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 alwayes? 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, &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 it 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 then the other: And 2. Though they be in the Regenerate wreſtled againſt, and not approved more then 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 Pauls 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 practiſes, although committed in ſleep, with horrour, and no reaſoning or diſputing will truly quiet them, till they be humbled before God 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, Confeſſ. lib. 10. 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 ſleep he conſented to act, reperimus nos non feciſſe, doleamus tamen quoquo modo in nobis factum ſuiſſe, It grieves him that it should be any way done in him, and he aggreadgeth it thus, that he had not alwayes rejected theſe as ſometimes he had done: And do not the Godly ſometimes in their ſleep make oppoſition to theſe motions? and how often do they in prayer wreſtle againſt this evil, and that (as I conceive) from another apprehenſion of it then ſimply, becauſe of any punishment or affliction that is in it? for many things more afflicting do not ſo effect them; and yet even theſe know the reaſons that are 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.
To conclude, ſure we are this Opinion is not unſuitable to the end of the Law, and that abſolute Purity and Angelical 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 ſenſe of his ſinful nature, and the ſad neceſſity of ſinning, both waking and ſleeping, he hath brought on himſelf▪ that thereby he may the better preſs on himſelf the neceſſity of a Mediator for Righteouſneſs, which are the great ends and uſes of the Law.
We come now more particurarly to the words which the Lord himſelf ſpok: 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 ſpeak a little to, for further clearing of the Text, before we come to ſpeak particularly to the firſt Commandment. The firſt is, whether theſe words, I am th… Lord thy God, &c. be a part of the firſt Commandment, or a Preface to all the Ten? Anſw; 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, Th… shalt have no other god… before … that is, no other then Me: what Me? even Me the Lord thy God that brought thee …ut 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 Jehova, Elohim, the Lord, that sheweth the Unity of the Divine Eſſence; for ſo …hovah, being a word in the ſingular number, is ordinarely look't on as pointing out this, then Elo…im, 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 Perſous.
2. It cleareth what is the right Channel in which our ſervice should run, it is in the Channel of the Covenant, our obedience 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 m…ſt fear this glorious 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 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 expreſly ſet down by the Lord? Anſw. 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 each of theſe to perſwade to the obedience of them, as to the ſecond, I am a jealous 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 dayes, 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, i… 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 any; and therefore, according to this ground, needed no reaſon.
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 to men, and is moſt contrary to their corrupt wills and affections; it ſeemeth not ſo prejucidial, 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, croſſes, 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 Inferiour…, is not eaſily condeſcended unto; therefore God to counterbalance the difficulties 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 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 breach of theſe two Commandments, if they be (as they think) honeſt at the heart, 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 Gods 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 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 attempted to be expunged out of the number,