A37049:1412
A37049:1412
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.
3. We take in here morosa delectatio, o • the entertaining of extravagant Imaginations (as of honour, greatness, lust; pleasure, &c.) with delight, where the heart frameth such Romances, and pleaseth it self with meditating and feeding on them, which Eccles. 6.9. is called the wandering of the desire, and in other places of Scripture, the imaginations of the heart of man (which even nature it self may teach to be sinful) this properly cometh in as a leg (to say so) or member and degree of this sin, and as an evidence of one ac •• ally discontented with his own lot (contentedness wi •• which is the positive part of this Command) and is a whoring of the heart after vanity, in a palpable degree, to satisfy it self in its phantasies and notions; and this is not only when the heart runneth upon sinful objects, but also vain objects, which David hated, Psal. 119.113. for this reilling proving of heart is ever upon some other mans portion, at least upon what is not ours, and tendeth ever to the imagining of some thing which is not, as an addition to our good which supposeth discontent with what we have.
3. We take in here morosa delectatio, o • the entertaining of extravagant Imaginations (as of honour, greatness, lust; pleasure, &c.) with delight, where the heart frameth such Romances, and pleaseth it self with meditating and feeding on them, which Eccles. 6.9. is called the wandring of the desire, and in other places of Scripture, the imaginations of the heart of man (which even nature it self may teach to be sinful) this properly cometh in as a legg (to say so) or member and degree of this sin, and as an evidence of one ac •• ally discontented with his own lot (contentedness wi •• which is the positive part of this Command) and is a whoring of the heart after vanity, in a palpable degree, to satisfie it self in its phantasies and notions; and this is not only when the heart runneth upon sinful objects, but also vain objects, which David hated, Psal. 119.113. for this reilling proving of heart is ever upon some other mans portion, at least upon what is not ours, and tendeth ever to the imagining of some thing which is not, as an addition to our good which supposeth discontent with what we have.
4. We take in here such Concupiscence, as though it approveth not unlawful means to prosecute its inordinate designs, yet it is too eager in the pursuit, and discontent when it falleth short; as for instance, when Ahab would buy Naboths Vineyard and pay for it, or a man would marry such a woman lawfully, supposing she were free, and there were consent of parties, &c. the one is not stealing, nor the other adultery, yet both of them suppose a discontent, when the desire of having is too eager, and when there is an inordinateness in the affection or desire after it; as when one cometh thus peremptorily to desire to have such a thing, or to wish that such a thing were, I would fain have this or that, O that this or that were, even as David longed for a ⟨p. 456⟩drink of the Well of Bethlehem: In a word, we take in all that is opposite to, or inconsistent with satisfaction in our own lot, and love to our Neighbour, under which this Command, as the rest is compreh •nded, Rom. 13.9. even the least risings of any thing tending that way, or that inclineth to discontentment in our selves. It is true, every desire to have something added to our lot, or amended in it, is not to be condemned, but when it is inordinate; as 1. when the thing is not needful; 2. when the desire is too eager; 3. when the thing too much affecteth, and even discontenteth till it be effected and done.
4. We take in here such Concupiscence, as though it approveth not unlawful means to prosecute its inordinate designs, yet it is too eager in the pursuit, and discontent when it falleth short; as for instance, when Achab would buy Naboths Vineyard and pay for it, or a man would marry such a woman lawfully, supposing she were free, and there were consent of parties, &c. the one is not stealing, nor the other adultery, yet both of them suppose a discontent, when the desire of having is too eager, and when there is an inordinateness in the affection or desire after it; as when one cometh thus peremptorily to desire to have such a thing, or to wish that such a thing were, I would fain have this or that, O that this or that were, even as David longed for a ⟨p. 456⟩drink of the Well of Bethlehem: In a word, we take in all that is opposite to, or inconsistent with satisfaction in our own lot, and love to our Neighbour, under which this Command, as the rest is compreh nded,
Now this being the scope and sum of this Command, it may be gathered of how broad and vast extent the breaches of it are: Is there one hour wherein there a •e not multitudes of these evil thoughts flowing, running, and roving through the heart? Ah! what discontents with providences, grudgings, vain wishings, &c. are there? and although all these, as they reflect on God, are against the first Command; yet as they imply discontentment in us with our lot, or as they are risings of heart to evil (though wrestled against, and wherein the Spirit getteth the victory) they are against this Command; so that not only vain Imaginations that are formed with delight, but even those that are scarce suffered to breath, yet having once a being, are against this Command, and sinful: For, 1. they break a Law, and are disconformed to that which we should be: 2. In Paul, Rom. 7. (who yet gave not way to these) they are called sin, and the body of death: 3. He wrestleth against them, and crieth out under them, desiring to be quit of them, verse 24. now if they were only penal, such out-cries and complaints were not so like him, whom a complication of sharpest afflictions could never make once to groan; but this body of death made him to cry out: 4. They lust against, and oppose the Spirit, Gal. 5.17. and so are against the Law of God, Rom. 7. and tend to obedience to the Law of Sin, and further the execution of its decrees: 5. These are of the nature of Original sin, and a branch growing of that •oot, and so what is born of the flesh is flesh, the branch •ust •e of the nature of the root, if the tree be corrupt, ⟨p. 457⟩the fruit must be so: 6. These make way for other sins, and keep the door open for temptations to grosser evils, and give the Devil access to blow up the fire: 7. They keep out many good motions, and obstruct many duties, and indispose for them: 8. They mar communion with God, who should have the all of the soul, heart and mind; and sure, if he had his due, there would be no place for these, as there will be none for them among the spirits of the just men made perfect: 9. These sinful risings in the heart are a great burden to a tender walker, who groaneth under that habitual lightness and vanity of his mind in the gaddings, whorings, and departings of it from God;
for because of it he cannot get his whole delight uninterruptedly set on him, and though he delighteth in the Law of God after the inner man, yet he cannot win up to full conformity to it in his practise, or when he would and resolveth to do good, yet, (ere he wit as it were) ill is present with him, and his heart is away and on the pursuit of one foolish toil and vanity or another: 10. Paul speaking of these lustful stirrings of the heart, doth make it evident, Rom. 7. throughout the Chapter, that this Command speaketh of such Lusts which he had not known, except the Law had said thou shalt not lust. Now men naturally know that inward assent to sin, even before it be acted, is sinful; yea, Paul knew he had such things as these corrupt motions in him, but he knew not that they were sinful, but from the Law, and that after its spiritual meaning was made known to him; and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate, not simply, because they have more, but now having the spirit, and a contrary principle within, they discern that to be sinful, which they took no notice of as such formerly: 11. The frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it; for what hour of a mans life, when waking, (yea, even when asleep, in dreaming a man may be gu •lty of it, as Rivet upon this Command acknowledgeth) or half an hour is free of it? Is ever the mind quiet? and doth it not often yield consent to these motions? and how few good purposes are often followed forth? Alas! but seldom: ⟨p. 458⟩12. The extent of it is great▪ one may sin this way in reference to all the Commands, yea, to as many objects as his Neighbour or himself hath things of which they have the possession; yea, to Imaginations about things that have no being, nor, it may be, possibility of being, but are mere Chimera's: 13. The occasions of it and snares to it are rife and frequent, nothing we see, but readily it doth, as fire, inflame this Lust, so that we have need continually, as it were, to cast water on it; yea, what thing is there that is in it self lovely and desirable we hear or read of, that we are not ready inordinately to be stirred towards the desiring of it. 14.
Its pretexts and cloaks to hide it self are many, and sometimes specious, so that men are seldom challenged for it, if it come not to the length of being consented to, or at least of a delectation; How often are there wishes in our mouths, and oftener in our hearts, that break this Commandment which we observe not? especially if they be for knowledge or some good thing in another, or some good thing done by another which commendeth him; for then, O if we had it! or, O if we had done it! […] often the language of the heart; and so there is a secret discontent against our Neighbour, which often runneth to envy, or at least to a discontent that it is not so with us, and that we are behind in that; but especially in spiritual things we take liberty for these discontented wishes, also grudgings, that another is free and we are crossed, come in under the sin here forbidden; as also that which is spoken of Eccles. 12.12. of much reading and making many books, when one is desirous inordinately, either to have, or to make many books to vent his knowledge by, especially when it levelleth at what others have done.
Its pretexts and cloaks to hide it self are many, and sometimes specious, so that men are seldom challenged for it, if it come not to the length of being consented to, or at least of a delectation; Hovv often are there vvishes in our mouths, and oftner in our hearts, that break this Commandement vvhich vve observe not? especially if they be for knovvledge or some good thing in another, or some good thing done by another vvhich commendeth him; for then, O if we had it! or, O if we had done it! 〈…〉 often the language of the heart; and so there is a secret discontent against our Neighbour, which often runneth to envy, or at least to a discontent that it is not so vvith us, and that vve are behind in that; but especially in spiritual things vve take liberty for these discontented vvishes, also grudgings, that another is free and vve are crossed, come in under the sin here forbidden; as also that vvhich is spoken of Eccles. 12.12. of much reading and making many books, vvhen one is desirous inordinately, either to have, or to make many books to vent his knovvledge by, especially vvhen it levelleth at vvhat others have done.
This inordinacy that is in the motions of the heart, appeareth much, 1. In the beginnings and stirrings of passions and discontent which often never come abroad, but yet are deep breaches of this Command, either as marring that loving and kindly frame which we ought to carry towards others, or as inconsistent with that inward serenity and tranquility that we should conserve in our selves, that dumpishness (which is ordinarily to be seen in passionate ⟨p. 459⟩and discontented persons) often proceeding from, or tending to one of these two, passion or discontent.
This inordinacie that is in the motions of the heart, appeareth much, 1. In the beginnings and stirrings of passions and discontent vvhich often never come abroad, but yet are deep breaches of this Command, either as marring that loving and kindly frame vvhich vve ought to carry tovvards others, or as inconsistent vvith that invvard serenity and tranquility that vve should conserve in our selves, that dumpishness (vvhich is ordinarily to be seen in passionate ⟨p. 459⟩and discontented persons) often proceeding from, or tending to one of these tvvo, passion or discontent.
2. It appeareth in bargains, as when we hear of a good bargain or good marriage which another hath gotten, or some good event or issue he hath had in such or such an undertaking, there is a secret grudge that we have not got it, or that we have not had such success.
2. It appeareth in bargains, as vvhen vve hear of a good bargain or good marriage vvhich another hath gotten, or some good event or issue he hath had in such or such an undertaking, there is a secret grudge that vve have not got it, or that vve have not had such success.
3. That thoughtiness and anxious carefulness which often is in bargains making, how they may be sure and most for our advantage, is we conceive especially pointed at here, there is a suitable carefulness, which simply, and in it self is consistent with lawful diligence, but this anxiety sinfully accompanieth it through our inordinacy in it.
3. That thoughtiness and anxious carefulness vvhich often is in bargains making, hovv they may be sure and most for our advantage, is vve conceive especially pointed at here, there is a sutable carefulness, vvhich simply, and in it self is consistent vvith lavvful diligence, but this anxiety sinfully accompanieth it through our inordinacie in it.
4. It showeth it self in those many ruings and repentings which often are after things are done, and wishings they had not been done, which are not simply sinful when there is reason for them, but as they are carking and inordinate, as for most part they are in us. We ought to grieve with aftergrief and sorrowful sharp reflection for the sin of what we do in all these abovesaid, and others such like; but it's repining against God, and his infinitely wise government, to grudge at dispensations, events, and consequents, which are mere providences.
4. It shevveth it self in those many ruings and repentings vvhich often are after things are done, and vvishings they had not been done, vvhich are not simply sinful vvhen there is reason for them, but as they are carking and inordinate, as for most part they are in us. We ought to grieve vvith aftergrief and sorrovvful sharp reflection for the sin of vvhat vve do in all these abovesaid, and others such like; but it's repining against God, and his infinitely vvise government, to grudge at dispensations, events, and consequents, vvhich are meer providences.
5. This inordinacy of heart-motions doth much appear in the vexing after-thoughts of, and reflections upon any thing we have done, not so much because of its sinfulness, as because of its bringing shame upon us, or because of its unsuitableness to what our humour aimed at; and upon this account we are discontented, and have an inordinate and unsatisfied desire of having it otherwise done, and so discontent is the proof and evidence of this Lust, discovering it where it is, for because our desire (though possibly it be confused and for any good, as it is Psal. 4.6.) is not fulfilled, therefore is heaviness and discontent, whereas if it were satisfied, there would be quietness.
5. This inordinacie of heart-motions doth much appear in the vexing after-thoughts of, and reflections upon any thing vve have done, not so much because of its sinfulness, as because of its bringing shame upon us, or because of its unsutableness to vvhat our humour aimed at; and upon this account vve are discontented, and have an inordinate and unsatisfied desire of having it othervvayes done, and so discontent is the proof and evidence of this Lust, discovering it vvhere it is, for because our desire (though possibly it be confused and for any good, as it is Psal. 4.6.) is not fulfilled, therefore is heaviness and discontent, vvhereas if it vvere satisfied, there vvould be quietness.
So then we conceive this Command, as to its positive part, doth 1. Require love to our Neighbour, and complacency in his prosperous condition, and all such motions as are inconsistent with it, are here forbidden, though they never come to act, and being such as we would not have any others entertaining towards us. 2. Contentment, so that discontent, discouragement, fainting heaviness, anxiety, disquietness and not resting satisfied with our own lot, which is forbidden Heb. 13.5. are condemned here. 3. A holy frame of heart, a delight in the Law of God, and conformity to it, Rom. 7.22. Hence these motions are counted opposite to it which were in Paul (although he wrestled against them, as was said) and are the Imaginations of mens hearts, but the serenity and tranquil composure of the heart having every thing subject and subordinate to the Law of God, is called for here. 4. It requireth complete conformity to the Law of God, and exact and perfect love to, and delight in him. Thus this Command is broken, when there is any stirring of heart inconsistent with perfect love to him and his Law: But obedience is given to it when we put off the old man, and put on the new man created after God, &c. Col. 3.9, 10. and attain unto a stayed, composed, established, and fixed heart, so much commended in Scripture. For the difference of this Command from the former Commands, is not in the object, but in the act lust, for determinate lust, for instance, looketh to the seventh Command, but here a sort of vaging unsettledness in the thought that cannot be called adultery, as not partaking of that name, yet really is Lust, is forbidden, and so also vain wanderings upon Ideas and notions come in here under the name of Lust, and are sinful, being inconsistent with a composed frame of heart.
So then we conceive this Command, as to its positive part, doth 1. Require love to our Neighbour, and complacency in his prosperous condition, and all such motions as are inconsistent with it, are here forbidden, though they never come to act, and being such as we would not have any others entertaining towards us. 2. Contentment, so that discontent, discouragement, fainting heaviness, anxiety, disquietness and not resting satisfied with our own lot, which is forbidden Heb. 13.5
To close up all, let us consider a little these words, Rom. 7.7. I had not known lust except the law had said thou shalt not covet: I shall only premit this one word, that it is something peculiar to this Command, that men in nature come not the length of taking it up, Paul before conversion knew that the consented-to desire of an unlawful thing was sin, but he knew not this narrow bounding of men to be intended in this Command.
In the words then you may take up these three, 1. That there is a great sinfulness and inordinacy in folks hearts, even in the least things, which oft-times they take no notice of 2. That generally men in nature do not advert to this, and are never throughly humbled under it. 3. That there is such an indwelling lust as this, which is spoken of here even in the heart of the believer, and obedience to this Command will be as seriously aimed at by him, and he will be as much troubled and affected with the breach of it, as of any of the other Commands.
In the words then you may take up these three, 1. That there is a great sinfulness and inordinacie in folks hearts, even in the least things, which oft-times they take no notice of 2. That generally men in nature do not advert to this, and are never throughly humbled under it. 3. That there is such an indwelling lust as this, which is spoken of here even in the heart of the believer, and obedience to this Command will be as seriously aimed at by him, and he will be as much troubled and affected with the breach of it, as of any of the other Commands.
As to the first, I shall first interrogate you a few things, 1. How often is your mind stirring and reeling like the raging Sea? 2. How often, or rather how seldom, can ye say that these motions and stirrings are conform to the Law of God, or consisting with true love to God, and delight in him and in his Law? Are there not in your hearts wonderful swarms of vain Imaginations that ye cannot give a reason for, and cannot tell how they come in, nor how they go out? which yet are all breaches of this Command. 3. How often do ye take notice of them, or are suitably affected with them? 2. For further conviction of the sinfulness of this, consider the extent of the Command, 1. A man by the breaking of this Command may be guilty of the breach of all the rest: 2. It's extensive, in respect of the occasions a man hath to break it, his eye will look to nothing but this lust will take occasion from it to sin, the hearing of such and such a thing, will by means of this waken a desire to be at it, though the impossibility of acting it may impede his determination: 3. It is extensive in respect of the continual bad posture the heart is in, so that hardly can a person take a look of it, but he will find this sin of inordinacy in the thoughts in it, and some plagues as effects following on it. 3. For yet further conviction, consider the greatness of the sin, 1. In that it not only runneth after particular objects, the coveting whereof is against the other Commands, but foreseeth and inventeth objects in the brain, and so this Lust is broader then a man hath existent objects to it, as when he desireth to be rich, but knoweth not how: 2. We may gather the ⟨p. 462⟩greatness of this sin, partly from the nature of it, called in Scripture, enmity against God, Rom. 8.7. partly from the brude and product of it, called the fruit of the flesh, partly from the fruit that it bringeth forth, and that is death, it begetteth other sins, not only by indisposing to duty, but by actual inclining and disposing to evil, so that when the Devil cometh to tempt, he hath no more to do but to blow up this fire of Lust that is within, and needeth not bring new fire to kindle it. Our scope in all this is to bring you to know that such a thing as this inordinate Lust is in you, and that it is exceeding sinful;
As to the first, I shall first interrogate you a few things, 1. How often is your mind stirring and reeling like the raging Sea? 2. How often, or rather how seldom, can ye say that these motions and stirrings are conform to the Law of God, or consisting with true love to God, and delight in him and in his Law? Are there not in your hearts wonderful swarms of vain Imaginations that ye cannot give a reason for, and cannot tell how they come in, nor how they go out? which yet are all breaches of this Command. 3. How often do ye take notice of them, or are suitably affected with them? 2. For further conviction of the sinfulness of this, consider the extent of the Command, 1. A man by the breaking of this Command may be guilty of the breach of all the rest: 2. It's extensive, in respect of the occasions a man hath to break it, his eye will look to nothing but this lust will take occasion from it to sin, the hearing of such and such a thing, will by means of this waken a desire to be at it, though the impossibility of acting it may impede his determination: 3. It is extensive in respect of the continual bad posture the heart is in, so that hardly can a person take a look of it, but he will find this sin of inordinacie in the thoughts in it, and some plagues as effects following on it. 3. For yet further conviction, consider the greatness of the sin, 1. In that it not only runneth after particular objects, the coveting whereof is against the other Commands, but foreseeth and inventeth objects in the brain, and so this Lust is broader then a man hath existent objects to it, as when he desireth to be rich, but knoweth not how: 2. We may gather the
ye cannot deny but the Devil and Lust stirreth as much in you as it did in regenerate and eminently holy Paul, and yet how is it that ye are as quiet as if it were not in you at all? such serious and sensible souls as have rightly seen this, will loath themselves, as being, because of it, most polluted and unclean, and will cry out, Oh! we are vile.
For the second thing in the words, folks may be a long time ere they take up this sin, and generally men in nature do not know it: there are many vile sins in the heart that never were deliberate, nor yet fully consented to, when this sin is discovered to Paul, he getteth another sight of the nature of sin then he would have believed formerly he could have had; folks are rarely affected with Original sin, that thwarteth with, and is contrary to the Law of God, and seldom burdened with this habitual Lust, that stirreth even in Believers, because but renewed in part, and so it is but destroyed in part; and it is a great and gross mistake to think that grace altogether expelleth it here, and it is sometimes their guilt that they fret and are discontented and discouraged, not so much because of the sinfulness of the sin, as that it should be in their lot; for it is one thing to be seriously wrestling against this Lust, and bemoaning it, and another thing to have a perplexedness about it; as when there is a fretting that such a thing is not better done, and yet no serious sorrow, because of the wrong doing of it simply, and in it self considered; and there is an inordinateness wherein the flesh prevaileth, even in complaints of sin, and in desiring good: And so this Command regulateth our ⟨p. 463⟩desire▪ not only in reference to the object, but as to the way and manner of pursuing it.
For the second thing in the words, folks may be a long time ere they take up this sin, and generally men in nature do not know it: there are many vile sins in the heart that never were deliberate, nor yet fully consented to, when this sin is discovered to Paul, he getteth another sight of the nature of sin then he would have believed formerly he could have had; folks are rarely affected with Original sin, that thwarteth with, and is contrary to the Law of God, and seldom burthened with this habitual Lust, that stirreth even in Believers, because but renewed in part, and so it is but destroyed in part; and it is a great and gross mistake to think that grace altogether expelleth it here, and it is sometimes their guilt that they fret and are discontented and discouraged, not so much because of the sinfulness of the sin, as that it should be in their lot; for it is one thing to be seriously wrestling against this Lust, and bemoaning it, and another thing to have a perplexedness about it; as when there is a fretting that such a thing is not better done, and yet no serious sorrow, because of the wrong doing of it simply, and in it self considered; and there is an inordinateness wherein the lesh prevaileth, even in complaints of sin, and in desiring good: And so this Command regulateth our
Now this being the scope and sum of this Command, it may be gathered of how broad and vast extent the breaches of it are: Is there one hour wherein there a •e not multitudes of these evil thoughts flowing, running, and roving through the heart? Ah! what discontents with providences, grudgings, vain wishings, &c. are there? and although all these, as they reflect on God, are against the first Command; yet as they imply discontentment in us with our lot, or as they are risings of heart to evil (though wrestled against, and wherein the Spirit getteth the victory) they are against this Command; so that not only vain Imaginations that are formed with delight, but even those that are scarce suffered to breath, yet having once a being, are against this Command, and sinful: For, 1. they break a Law, and are disconformed to that which we should be: 2. In Paul, Rom. 7. (who yet gave not way to these) they are called sin, and the body of death: 3. He wrestleth against them, and cryeth out under them, desiring to be quit of them, verse 24. now if they were only penal, such out-cries and complaints were not so like him, whom a complication of sharpest afflictions could never make once to groan; but this body of death made him to cry out: 4. They lust against, and oppose the Spirit, Gal. 5.17. and so are against the Law of God, Rom. 7. and tend to obedience to the Law of Sin, and further the execution of its decrees: 5. These are of the na•ure of Original sin, and a branch growing of that •oot, and so what is born of the flesh is flesh, the branch •ust •e of the nature of the root, if the tree be corrupt, ⟨p. 457⟩the fruit must be so: 6. These make way for other sins, and keep the door open for temptations to grosser evils, and give the Devil access to blow up the fire: 7. They keep out many good motions, and obstruct many duties, and indispose for them: 8. They marr communion with God, who should have the all of the soul, heart and mind; and sure, if he had his due, there would be no place for these, as there will be none for them among the spirits of the just men made perfect: 9. These sinful risings in the heart are a great burthen to a tender walker, who groaneth under that habitual lightness and vanity of his mind in the gaddings, whorings, and departings of it from God;
for because of it he cannot get his whole delight uninterruptedly set on him, and though he delighteth in the Law of God after the inner man, yet he cannot win up to full conformity to it in his practise, or when he would and resolveth to do good, yet, (ere he wit as it were) ill is present with him, and his heart is away and on the pursuit of one foolish toyl and vanity or another: 10. Paul speaking of these lustful stirrings of the heart, doth make it evident, Rom. 7. throughout the Chapter, that this Command speaketh of such Lusts which he had not known, except the Law had said thou shalt not lust. Now men naturally know that inward assent to sin, even before it be acted, is sinful; yea, Paul knew he had such things as these corrupt motions in him, but he knew not that they were sinful, but from the Law, and that after its spiritual meaning was made known to him; and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate, not simply, because they have more, but now having the spirit, and a contrary principle within, they discern that to be sinful, which they took no notice of as such formerly: 11. The frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it; for what hour of a mans life, when waking, (yea, even when asleep, in dreaming a man may be gu •lty of it, as Rivet upon this Command acknowledgeth) or half an hour is free of it? Is ever the mind quiet? and doth it not often yield consent to these motions? and how few good purposes are often follovved forth? Alass! but seldome: ⟨p. 458⟩12. The extent of it is great▪ one may sin this vvay in reference to all the Commands, yea, to as many objects as his Neighbour or himself hath things of vvhich they have the possession; yea, to Imaginations about things that have no being, nor, it may be, possibility of being, but are meer Chimera's: 13. The occasions of it and snares to it are rife and frequent, nothing vve see, but readily it doth, as fire, inflame this Lust, so that vve have need continually, as it vvere, to cast vvater on it; yea, vvhat thing is there that is in it self lovely and desirable vve hear or read of, that vve are not ready inordinately to be stirred tovvards the desiring of it. 14.