so because he has but one Nature and what representeth that repr â—senteth the person but it is not so with Christ his Godhead is not a distinct part of the humane Nature as the soul of man is which is necessarily supposed in every living man but a distinct nature only united with the manhood in that one person Christ who has no fellow therefore what representeth him must not represent a man only but must represent Christ Immanuel God man otherwise it is not his Image beside there is no warrant for representing him in his Manhood nor any colourable possib â—lity of it but as men fancy and shall that be called Christs portraiture would that be called any other mans portraiture which were drawn at mens pleasure without regard to the patern again there is no use of it for either that Image behoved to have but common estimation with other Images and that would wrong Christ or a peculiar respect and reverence and so it sinneth against this Commandment that forbiddeth all religious reverence to Images but he being God and so the object of Worship we must either divide his Natures or say that Image or picture representeth not Christ. Again as to w â—at may be objected from the Lords appearing sometimes in the l â—ke â—ess of a man or the Spirits descending as a Dove or as cloven tongues of fire It is answered 1. There is a great difference betwixt a sign of the Spirits presence and a representation of the Spirit 2. Betwixt what representeth the Spirit as he is one of the Persons of the Blessed Trinity and what resembleth some gift of his The similitude of a Dove descending upon Christ was to shew his taking up his residence in him and furnishing him with gifts and graces and perticularly holy simplicity and meekness without measure and so his appearing in cloven tongues was to shew his communicating the Gift of tongues to the Apostles 3. Neither is there any warrant for drawing him in these shapes more than to look on every living Dove as representing him and the like may be said of Gods appea â—ing sometimes in humane likeness it was but that men might have some visible help to discern something of Gods presence but not to give any representation of him and these bodies were but for a time assumed as a praeludie and forerunning evidence of the Sons being to become man From this ground also it would seem that p â—inting of Angels might be condemned as a thing impossible they being Spi â—â—ts which no corporeal thing can represent beside that the representing of them has some hazard with it and for those cherubims that were made by Gods direction under the Old Testament they were rather some Emblem of the nature and service of Angels as being full of zeal and alwaies as it were upon wing ready to obey Gods will than any likeness of themselves and it s hardly possible to fancy representations of Spirits good or evil but thereby men will wrong themselves in the right description of them though we grant Angels being but finite Spirits there is another kind of danger and impossibility of representing God who is an infinite Spirit also some say that these Cherubims mentioned did not represent the nature of Angels but Angels appearing under such a visible shape and we find Ezek. 1. There are divers shapes by which they are pointed out but it is as to their fitness and readyness for service and not as to their nature 3. We say that no Image whatsoever made use of for religious ends and without the bounds of civil and politick uses is allowable but is by this commandment condemned as unsuitable to the Lords nature and revealed will so by this Images otherwise lawful when abused to Idolatry become unlawful and are not to be suffered but orderly to be removed we call that more than a civil or a common use when religious worship or reverence is purposely intended to them or there is by some one occasion or other danger least they may be so abused and of this sort viz. dangerous ones are 1. Images in places of Worship but it is not Idolatry to have dead mens Images on their Tombs or Monuments in Churches 2. Images of such Angels Saints c. which has been abused to Idolatry by being worshipped or most readily may be so abused 3. Images erected for helping our Prayers to be accepted and which h â—v â— altars lights or temples appointed for them which will be clearer when we come to speak of religious worship and B â—wing thus peregrinations and vows to Images touching of them with some apprehension of fruit and advantage thereby especially when healing is expected from them and so are they abused also though help be expected not from the Image but from him whom it is said to represent and thus also when any Image once lawful cometh to be abused it ought to be removed as the brazen Serpent was by Hezek â—â—b and under this Prohibition come in the â—mages of false gods as Cupid Venus Apollo Jupiter c. which were once abused besides some of these Idols being nothing the pourtraying of them maketh them appear something and if it was the Lords way to command the breaking and destroying of all Idols and Images of False gods can it be suitable to retain them in memory that a generation following might have that occasion and help to Idolatry viz. the Images of old Idols from Christians and if it was Davids and the Saints way Psal. 16.4 not so much as to mention their names but with detestation ought Gods people for sport or delight to look on these Images zeal for God would abhor these curiosities and what edification can be in them We are now to clear the second question If any worship may be given and what worship is due to Images of any sort and if it be not a breach of this command to give any religious worship to any of them that we may answer 1. Consider there was a twofold worshipping of Images even amongst Heathens The first was more gross when the worship was given to the Image as being some godhead of it self thus some think the Images of Baal Ashteroth c. and particular Images that have special names were worshipped thus are men said properly to worship the works of their hands this is against the first commandment 2. There was a worshipping of Images as representing God and so the worship was gone about as a part of service done to the true God such was in conformity to the Heathens practice the worship given to the Calf Exod. 32. ver 1. to 7. and such were the Groves and Sacrificings in the high places 2 Chron. 32.17 More particularly there is an immediate worshipping of Images as Idols when they in themselves or for themselves are worshipped and secondly there is a mediate worshipping of Images for that which they represent when men worship something in them or signified
yet we cannot but incline to think that there is some guilt that may and ought to be r â—pented of in such dreams and so that men may in their sle â—p sin against these holy Commandments seeing that in many dre â—ms as in many words th â—re are divers even sinful vanities Eccl â—s 5.7 This Truth is something clear from the grounds already laid down but we shall for further clearing and confirming of it add these following Arguments The first is this 1 That tickling delight as an evil against the Law of God is a fruit of original sin which sin infects all our imaginations and makes them evil Gen. 6.5 yea they are the flowings out of habitual lust which is now natur â—l to us and if they be a Fruit of that Tree or a Daughter of that Mother must th â—y not be of the same nature and so sinful and that they must flow from Original sin may thus be made out That none can imagine such dreams to have been incident to Adam in the state of Innocency while all was pure even though sleep and dreams w â—re natural to him And this may be confirmed â—rom that one Maxim of the School-men that Adam's Innocency was capable of no deception nor of any thing which might make him sad â—ither sle â—ping or waking but such dreams c â—rtainly imply both It it be said such dreams may be from an external cause as the Devils objecting such and such things to m â—n in sleep I answer I g â—â—nt in part it may be so but 1. Though he object th â—m to us sl â—â—ping as well as waking yet it is we that entertain th â—se objected Representations it is we that delight in them and move by them though tempted thereto by him we may say he is Father and as it is Act. 5.3 he filleth the heart and furnisheth fewel but we are the Mother I say it is our corruption that bringeth sorth and can any say that if there were no corruption within us that th â—se would be so entertained 2. Though they come from him as an external cause yet considering that our nature is inclined to such things so that Powder or Flax taketh no sooner with Fire cast into them than our corrupt nature doth with these temptations Is it possible to imagine that a Dut of temptation should be thrown in and not at least awake and stir the savour of corruptions Indeed pure Nature in our blessed Lord who was without Original sin was like wat â—r presently to quench all such Fiery Darts 3. If they come from the D â—vil to what end can he object them to men it must either be because they are sinful that being his aim to d â—file them th â—r â—by and draw them to sin or because th â—y are troublesome and heavy to men he having delight also in mens mis â—ry but such dreams are no way weighty and troublesome to the most part of men that th â—refore is not his aim nor would they be so much burdensome to others were it not from their apprehension of guilt under them and therefore Satan's aim must be thereby to de â—ile men with sin 2 Argument which confirmeth the former and let us consider it with reverence our blessed Lord J â—sus was made in all things like unto us exc â—pt sin none of the fruits of original sin which are sinful are to be found in him and yet I suppose none can without horrour imagine such dreams to have been incid â—nt to him or that his absolute Holin â—ss was capable of them He is the only instance of one free from original sin yet may he be supposed lyable to any other penal thing excepting 1. What impli â—s sin 2. What impli â—s dist â—mp â—rs and infirmities in the contemp â—rature and constitution of his body from inward causes because he had no inward cause being fr â—e of sin as Adam before his Fall and therefore not naturally I mean from inward principl â—s or n â—cessity as we are subj â—ct to sickness or death 3 The third Argument is That men are often accessary to th â—se sinful dreams thems â—lv â—s either 1. By ex â—â—ss disposing thems â—lves to such inclinations or â— By a loose mind that delights in following such things throughout the day in their more reasonable m â—ditations and more determinate purpose â— it being ordinary that dreams follow much the constitution of the boâ—y or the habitual strain of our practise in which respect m â—ns 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 neglec â—ing to pr â—ss more after mortification for that end or 4. By not being suitably affected with them after they are past and gone In which cases even the School men who are not the most rigid and tender Casuist â— will grant all things being considered sin to be ex cons â—quenti in dr â—ams and we suppose few fall in such dreams who may not in one circumstance or other read their accession to sin therein and though our â—rame and constitution be in it self natural yet that it should incline us sleeping or waking to any thing sinful that is and must be f â—om corrupt nature seeing it clearly speaketh the inordinateness of our natural inclination 4 The fourth Argument â—s from the Law of Washings and Sacrificings for the sin of uncleanness in mens dreams when they pass se â—d in their sleep which seemeth to say thus much that both sleeping and waking men should be holy and although there be sacrifices and cleansings appointed for some things that are not morally sinful as the touching of a dead body having Leprosie c. yet simply to say so of the case in hand were hard For 1. If it be said there was no moral sinfulness in that kind of pollutions what then could these Sacrifices and Washings signifie If any say as th â—y must say they looked to secret actings of original sin it doth confirm what we have said But 2. Is there in any such things as are not accounted sinful in themselves such a dependency upon or likeness to any Commandm â—nt as there is in that which is mentioned Levit. 15. to the seventh Commandment to which it seemeth to have a direct reference 5 The fifth Argument may be taken from the extent of the Law which reacheth to the whole man outward and inward soul heart mind and if to the whole man then why not to the fancy memory imagination c. And we are sure when Spirits are made perfectly conform to the Law of God there will not be found in them any such fancy imaginable as consistent with it Besides doth not this Law oblige and tye always even fleeping men as we conceive are under the negative Precepts of it that is although they be not bound to pray and
assertion Rom. 7.7 that he had not known this sin of Lust but by the Law maketh it evident that the Command speaketh of Lust not easily discernable yea that he himself discerned it not till he was renewed and so it spoke of such Lusts as after regeneration to his sense and feeling abounded most Now none can say there were either in him more resolutions to sin or more delight in them then before but a quicker sense of these sinful stirrings and irritations then he had formerly 3. We take in here morosa delectatio o â— 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 â—â—ally discontented with his own lot contentedness wi â—â— 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 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 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 â—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 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 â—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 naâ—ure of Original sin and a branch growing of that â—oot and so what is born of the flesh is flesh the branch â—ust â—e of the nature of the root if the tree be corrupt 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 â—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 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. 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 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 and discontented persons often proceeding from or tending to one of these tvvo passion or discontent 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 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 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 after-grief 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 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 compleat 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 sixed 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 unsetledness 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 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 inordinacie in folks hearts even in the least things which oft-times