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cause_n	evil_a	good_a	see_v	2,875	5	3.5208	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92846	The anatomy of secret sins, presumptuous sins, sins in dominion, & uprightness. Wherein divers weighty cases are resolved in relation to all those particulars: delivered in divers sermons preached at Mildreds in Bread-street London, on Psalm 19. 12, 13. Together with the remissibleness of all sin, and the irremissibleness of the sin against the Holy Ghost preached before an honourable auditory. By that reverend and faithfull minister of the Gospel, Mr. Obadiah Sedgwick, B.D. Perfected by himself, and published by those whom he intrusted with his notes.	Sedgwick, Obadiah, 1600?-1658.; Chambers, Humphrey, 1598 or 9-1662.	1660 (1660)	Wing S2363; Thomason E1003_1; ESTC R203493	249,727	327

work no sinning wounds so deep as such which have more Mercy and goodness to control them and these only good persons do most taste of much grace received and much kindness conferred will in case of great transgressions make the conscience eagerly to arise and sting the Offender Such as profess more interest in God should walk more exactly with him Vse What should this teach us who profess more Interest in God more Title to Christ more purity of Religion then others Why if we be light then to walk as Children of the light if we do profess the Gospel then to walk as becomes the Gospel if we be the Children of God then to walk as dear Children cleansing our selves from all filthiness of the flesh and spirit None needs to be more circumspect then he who is called to holiness his very relation is of a tender though high nature he cannot sin but he grieves a father yet this is as true that none of our relations exempt us from temptations and assaults which call upon us to be watchfull and prayerfull If temptations drive thee not to thy knees they will drive thee easily to the ground● no more but this no man should sin and no man should be more carefull then he who is most good for if he offends then God suffers Christ suffers the Gospel suffers Religion Profession Christians and all O then let us improve our interest in our God Should such a man as I flee said Nehemiah so then should such a man as I sin thus walk thus live do thus Why God is my God he is my Father I am his child his servant If I should sin sin would not only be my own wound but his dishonour I may not so abuse his love his mercies his Calling his honouring of me Others look on me but I must look on my God and on his honour Thus have you the general observations of the Text now I come to a more punctual and intimate view of them both in the petition and in the conclusion of them consider the words as a Petition they yield unto us two main considerations 1. One of sin in presumption Keep back thy servant from presumptuous sins 2. Another of sin in Dominion Let them not have dominion over me First For presumptuous sins there are divers expositions of these words 1. Keep me Ab alienis scilicet peccatis from those sins which by the suggestion or temptation of others I am inticed to or as others Ab alienis i falsis diis from another or false gods that I do not serve them and be not captivated by them these think the Word to be Zurim from Zur which signifies Alienari 2. Keep me a superbiis Mizedim a verbo zud which signifies superbire aut superbie temere agere the word in Hiphel signifies to do a thing de industria per presumptionem Before David prays to be kept from sinnes of ignorance and here from prides from such sins as are done insolently and knowingly Some translate it keep me from proud sinnes others from insolent sins by which are meant manifest sinnes open transgressions committed with contumacy and with a high hand but to hold to the expression in the Text Presumptuous sinnes And the Observation is this CHAP. III. Doct. EVen the servants of God should pray to be kept The servants of God should pray to be kept from presumptuous sins from presumptuous sins Touching this I shall enquire into these particulars 1. What presumptuous sins are 2. Of that strength which keeps regenerate persons from presumptuous sinnings and what difference 'twixt the with-holdings and restrainings of evil men and this keeping back of good men 3. What reasons or causes of this desire to be kept back from presumptuous sins 4. Then some useful applications of all this to our selves SECT I. Quest 1. WHat presumptuous sins are What presumptuous sins are Sol. Sinne in the general is any transgression of the Law the Law of God is his revealed will for doing or forbearing and it is the rule of nature and actions whatsoever things stands in conformity to its good and whatsoever varies or swarves from it that same is sin Sins diversly distinguished Now sins are diversly distinguished for all sins are not equal either for matter or manner For matter some sins of themselves For Matter are more deep transgressions then others as some diseases in their own nature are worse then other some to blaspheme and curse God is a sin naturally more vile then an idle thought or an empty word and to commit Idolatry is naturally more vile then to steale a Shilling to shed innocent blood is worse then to steale Againe sins may be distinguished in restect of the manner of For Manner committing and thus it may fall out that even a sin in its own nature lesse then another may yet for the manner of commission be more hainous and a sin in its own nature greater then another may yet for the manner of commission be lesse guilting then a lesser sin which is more intensively raised by circumstances as to gather a few sticks on the Sabbath was in it selfe not so great a sin as deflouring of a virgin yet because the person did commit the sinne with a contempt of Gods expresse prohibition it became more hainous and guilty Now here falls in that distinction of sin into sins of infirmity Sins of infirmity and sins of presumption and into sins of presumption which distinction is made not from the different quallities of sin but from the divers qualification of sinning the same sin may be committed through presumption which is committed through Infirmity yet the commiting of it through infirmity is still much less and extenuating then the commiting of it through presumption for as much as all passive failings which arise from unevennesse of strength are not so high as the active trespassings which arise more from the readie contributions and concurrent assistances and furtherances of our own hearts now to the thing in particular Presumptuous sinnes are the bold darings and proud adventurings of the heart upon things or wayes known to be unlawful against expresse Presumptuous sins described threatnings either upon a false confidence or upon contemptuous slighting or desperate wilfulnesse I have in this description not only expressed the nature of presumptuous sinnings but also concluded in it the several degrees and risings thereof all which give mee now liberty to open and explaine consider therefore 1. That presumptuous sinnings are proud adventurings of the heart upon sinne there is a large difference 'twixt foilings Presumptuous sinnings are proud adventurings upon sin by temptation and adventurings by presumption Temptation beats down that actual strength of grace resisting but presumption tramples down the light of the word opposing therefore presumptuous sinners are said to sinne with an exalted or high hand the sinner doth put aside Gods will and prefers his

that Ignorance it Sol. There are four things which do it 1. One is ignorance The blindnesse of the understanding is a principal guard of reigning sinne you reade that they in Eph. 4. 19. Gave themselves over unto lasciviousnesse to work all uncleannesse with greediness like a souldier who gives himself up and takes pay or like a servant who passeth away himself to service so these resigned up their hearts and lives to all uncleanness it was their delight it was their work this shewed the dominion of sin But what was the cause of this See v. 18. Their understandings were darkned through the ignorance that was in them because of the blindness of their hearts The ignorance of sinne kept up their earnestnesse and practice of sinning If ignorance rules the minde then sinne will easily rule the heart all sinful dominion is enabled by ignorance The Devil is a Prince of darknesse and takes speciall care to keep men blinde Antichrist is a sonne of darkness and therefore above all sets up his kingdome by ignorance So is it with sin it selfe its dominion is mantained by blindnesse in the minde and therefore sin in unconverted men makes the mighty opposition against the word and the meanes of knowledge it knows well that no man turnes from sin who doth not discerne it nor hates it who knowes it not The prisoner is sure enough under a locke and in the dungeon Now then if ever you would get off this natural dominion of sinne you must get knowledge a double knowledge in the minde 1. One direct and that is a distinct and true apprehension of sin just as the Lord reveals it to be both for its proper nature and genuine affects 2. Another is Reflexive that is sinfulnesse which God hath revealed to be so vile so abominable so fearfull It is in you and it is working in you you are under the powers of darknesse you must come to your selves you must fetch your souls unto your souls if you wi●l not get a sensibleness of sin and that is begun by knowledge you will live and die in your sins A Second thing which keeps up the naturall dominion of sin is a violent love of sin Love is the sinew of the heart yea it is the chaire of state whatsoever sits in it that is the King of the Violent love of sin soule whether grace or sin For love doth bestow the heart what our love is that our heart is it makes all to stoop and yield There is no talke of parting while love remaines I will not goe free said the Hebrew servant for I love my master Why the soule and sin are in a sworne covenant like David and Jonathan if the soule doth love sin untill you take off the love you shall never be able to take downe the dominion Therefore this shall be another direction break downe the love of sin Ob. But how should that be done Sol. First convince the heart that sin is no lovely thing There be three things which should not fall under our love 1. That which is the object of Gods hatred No man may love that which God hates 2. That which is the object of Gods curse that cannot be good which he curseth and therefore not lovely 3. That which is the cause of mans damnation and misery for no man is to love the cause of his undoing Now sin is the only thing which God hates and which God curseth and which will damn a man 2. Give to thy soule a solid and full object of love finde out something which thou shouldest love Is there not a God a Christ an Holy spirit His word heaven c. There is no loveliness in sin and all loveliness in these things 3. Another thing which keeps up the dominion of sin is error Error and deceit and deceit there is a lye in every sin and the judgement is deceived where the sin is retained either a man thinkes he sins not but is escaped out of the hands of lust or that his condition is sound and good or if it be bad yet not so bad as others or if very bad yet he can at pleasure release himselfe and thus through a vaine fancy he continues under the bondage of his corruptions And so for the actions of sin he deceives his soul he doth not behold them in a comparison to the rule he doth not judge of them by the word but in a reference to his owne corrupt desires and delights which swallow downe infinite sins sugared over by pleasure and profit Now if ever you would get free from sin get your judgements to be cured a sound judgement may be a good meanes Note to breed a sound heart thou wilt never be perswaded to be good untill the erroneous confidence that thou art not bad be removed convince thy minde of these truths against all errors that indeed thou art sinfull And that no sin is little in its merit and it is not what is least wicked but he who is really good shall be saved Do not judge of acceptance or disacceptance by sensible pleasures or profits but beyond these look what that is which is so coloured and disguised it is even a snare for thy life and that which hunts for the precious soule 4. A fourth thing which keeps up dominion is custome the heart by customary sinning grows strong in sin and resolute and Custome is by often committings made more naturally sinful and more apt for further sinfull actions Now observe a little Give some checks to the ordinary Ob. course of sin why you will say It is impossible nay but it is not Though it be Impossible for a man alone to change his sinful Sol. heart yet it is not to check an outward sinfull act a man may chuse whether he will go and be drunke whither he will speake and sweare c. Ob. But if it were done this were vaine and fruitlesse for the dominion of sin Subsists in the nature Though manifested in the acts Sol. I grant it yet first If the heart be brought to set against the sinfull acts it may be brought to set against the sinfull nature secondly The abating of the acts may virtually conduce to the abating of that sinfull nature What may demolish the naturall dominion of sin Qu. 2. What may demolish and breake down the naturall dominion of sin Sol. I will Tell you a few things for this and I pray you to remember them That which doth this must have a greater power then sin 1. That which doth this it must have a greater power then sin for naturall dominion goes not of but by a stronger hand Satan is not dispossessed but by a stronger then Satan And we are not translated from the powers of darknesse but by an hand of omnipotency It must be of a contrary nature unto sin 2. That which doth this it must be a contrary nature unto sin for no kingdome can subsist by

constraine him 2. Cor. 5. 11 14. Both had an influence upon the Apostle Terror and love Simile judgement and mercy as we read of the woman who departed from the sepulchre that it was with feare and joy with the one and with the other so may our services come out and our sins be held of both out of love and out of feare For these two are not opposite one to another as grace and sin but may mingle together as severall ingredients in the same Physicke Yet one word more must be added by way of distinction that there is a twofold feare A twofold fear Servile One is servile which depends intirely on compelling arguments without any naturall inclination or disposition of the person The acts here are drawen out not from any aptnesse of the will or private approbation of the judgement nay these absolutely considered sway and incline a man a quite contrary way contrary to the acts of abstaining o● acting if a man who workes onely with servil feare might do what he liked and might chose his owne way and service he had rather A thousand times be at his sins and lay aside his worke of duty Now I said if a man doth abstaine from sinne or act duty meerly out of a servile feare he is not upright why because in uprightnesse the heart is carried against sin and the will is inclined to duty both which are wanting where feare is only servile Fillial Another is ingenious filial which is an enlarging feare such a feare as is not only not against the holy bent and inclination of the heart but it is likewise a furtherance an adiument it is as it were a farther strength imprinted into the Bowl which is rightly framed to runne and draw with a true by as This fear doth consist with uprightnesse and is necessary to every good Christian who ought to set up all the arguments which God is pleased to propound to the soul either to keep it off from sin or to draw it out to duty yet so as love acts its part too Ob. But now there will fall in one scruple with all this how How shall I know my abstainings from sin and acting duty springs out of naked feare or a feare commixt with love Where they proceed out of meer feare may I know whither my abstainings from sin or acting of duty springs out of naked feare or else out of a feare commixt with love And rather out of love then feare Sol. To resolve you in this and let me tell you this conduceth much to the discovery of uprightnesse consider 1. That where they proceed out of naked and meer feare Two Things 1. There is a contrary annd full regreeting of the heart against There is a contrary regreet of the heart against them them the bent of the heart is otherwise set for all acts of meer feare I speake of morall acts are reputed violent and involuntary they arise from a constraint and all constraints urge out acts which the nature if it were it selfe would not incline to nay the nature drawes against what it doth if it doth do any thing out of meer feare 2. Acts depending upon naked and meer feare doe cease when Acts depending upon feare cease when the motives of the feare ceaseth the motives or causes of that feare do cease and are still As the fable hath it of the frogs that though naturally they are inclined to croke yet when Jupiter threw downe the tree amongst them they were all husht and silent yet at length seeing no harme to ensue they set up their ugly note againe so evill men whose hearts are bent to sin may yet in the time of feare draw in hold off from sinning the beastly drunkard will not call for a cup to carouse nor the filthy wanton for his Queane to embrace on his death-bed he feares the flames of hell instantly to claspe him But let the motives of feare cease why he is as averse to that reformation which he professed and he is as facill and forward to that evill which he seemed to defie as the water is to fly out and run in its course which hath been for a while violently barred up and stoped As the Israelites who came off from sinning and into obedience upon the meer call of the stroke either of the sword or of the plague they did start aside Like a broken bowe Psal 78. 57. they served under the rod but when that was off they returned to the accustomed bent of sinning presently 2. That where they proceed out of feare mixt with love and Where they proceed out of fear mixt with love A man hath an eye to divine glory more then to his own safty rather out of love Foure Things 1. If love is mixt with feare in the obedience there a man hath an eye to divine glory as much if not more then to his owne safety Where meer feare prevailes to the worke there it sati●fies the man if he may after all sleep in a whole skin if he may be preserved and be secure what glory God may have he cares not nor mindes it directly But now if service spring out of love to God here my safety satisfies me not I do aime at Gods glory for I love him and love his praise as on the contrary where a man abstaines from sin out of meer feare he doth it not because else God shall have dishonor dishonor to God is not it which prevailes but his own quiet and personall exemption from paine and wrath and infamy these only sway with him and. 2. where love and feare concurres to set out the obedient acts there acceptance is propounded by the soule as well as recompence it will not suffice me that I shall have my pay but it Acceptance is propounded by him as well as recompence more affects me that God will be pleased to accept of me This is a truth that nothing but love will satisfie love the love of acceptance exceedingly answers all the acts which come from the love of obedience that I shall decline vengeance by such duties alas that is not all Nay but I bend and strive to finde acceptance with my God and Father love is the most predominant cause 3. Love is not only commixt with feare but is a more predominant cause in abstaining from sins where the contrariety of the act to God swayes and workes more upon the soule then the contrariety of the punishment to the man what 's that that is the offence by the vilenesse of sinning is far more grievous to my soule then the sense of punishment for sinning nay when the soule in a free and able estate to judge can utter from a sound conscience that were it to make its choices it had rather a thousand times submit to the punishment of sin then to the acting of sin verily if such a person abstaine from sin the abstaining is not out

see God in his precepts and see him in his Threatnings and then we hold up and go on but if once we lose him in the sight of his promises then impatience and murmuring and discontents and unlawfull projects and wayes appeare in the heart and life so also if we lose him in the sight of his precepts which guide and binde Now loosnesse and carelesnesse and indifferency appears and lose him in the sight of his threatnings now pride and presumption and other bold adventurings appeare But if we could by faith see him who is invisible if we could see the goodnesse and fidelity and immutability of his promises for all kinde of good supplies and if we could see the power and authority and equity of all his precepts respecting our actions and ways and if one could behold the justice and terror of the Lord by faith in all his threatnings O how might the soule be bounded and kept like a river twixt its banks in a constant and sweet course of even and upright walking 3. If you would preserve uprightnesse then you must get and Get and preserve humblenesse of heart pr●serve humblenesse of spirit Remember this that the humble Christian receives most good and lives best The slow hands writes the fairest copy and the low valley of all the parts of the earth is most yearly fruitfull Highnesse of spirit and much unevennesse ordinarily keep company There are three properties in humblenesse which shew that Simile it much conduceth to uprightnesse One that it is much with God hence we read of the cries of the humble and the desires of the heart the humble soule is like the weake Ivie which clinges about the strong oake so it is much with a mighty God you shall seldome finde the humble person without a teare in his eye a complaint in his tongue a prayer in his heart either you finde him upon his feet standing to hear what God will say or upon his knee craving what God will give 2. Another that it ha●h much from God There be high mountaines which be above all cloudes the proud heart is most empty because most lofty but God gives grace unto the humble Jam. 4. the poor beggar gets the almes and the low valley gets the showers and the humble heart the grace of God and that both preventing grace which makes good an assisting grace with holds on in good thou hast hard the desire of the humble 3. A third that it doth all for God there are two things which the humble person doth most eye One is Gods rule another is Gods glory as a good servant who takes commandes from his masters mouth and layes out himselfe for his masters advantage All is from him and by him and therefore all must be to him saith the humble heart Now all these conduce directly to uprightnesse he is best in walking with God who is most in calling up on God prayer being like the firm and solid ground which enables the feet to stand best And God is near to the humble the weak child is preserved from most falls which is held by the hand of the mother or carried in the bosom of the Nurse Where divine strength is most communicated there the life is most uniformly ordered and then humbleness refers all to Gods glory it puts the cause of gift upon him and the honor of their use which is directly opposite to Hypocrisie therefore labour to be humble get to be sensible of your selves both for naturals and also spirituals in the one see your vileness in the other your emptiness c. Fourthly If you would get and preserve uprightness then Get your hearts to be crucified to the world get your hearts to be crucified to the world Hypocrisie and worldliness are seldom far asunder It is rare to find an Hypocrite but he is one who is either strongly ambitious of honor or greedily desirous of Riches search the Scrriptures and you shall find it so and very cleerly in the Pharisees Now when the heart is set upon the world it is easily drawn aside it will ever anon be uneven the bowl which hath a bias cannot run longe in a strait line They that will be rich fall into temptation and a snare into many foolish hurtfull lusts c. For the love of mony is the root of all evil 2 Tim. 6. 9 10. A thing of naught turns aside the heart which is worldly the look of a man the hope of a nod a change of garments a morsel of bread a meals meat a few pieces of silver all of these are to a worldly hearr like the winde to the ship which turned the sails round about Therefore take heed of the world most of our uneven carriages arise from want of faith to exalt God and from the enthraling of our hearts to the world we are under either the discouragements of the world and the fear of them make us to step awry or else the encouragements of it and the hope and love of them makes us to omit duties or put out our hearts to wickedness The sear of man and the too high account of carnal power and too much love of our selves and the world are sore enemies to uprightness of heart or life he who will know no Lord but Christ and no safety like that of God and no good like that which is heavenly his spirit is sound and his life will be upright 3. Now to all that hath been said let me add a few daily meditations which may be of great force to keep us in upright walking Considerations to keep us upright God searcheth the heart and beholds our wayes Four considerations more 1. One that God searcheth my heart and still looks upon my ways Whether shall I go from thy presence said David Psalm 139. And all things are naked and open to him with whom we have to deal said the Apostle Heb. 4. There can be no action hid from an all-seeing eye Nor can the ground and motives and ends of our actions be secret to him who searcheth the heart and reins and understands our thoughts a far off we may blind the eyes of men but we cannot delude the eye of God The Lord seeth me in the dark and my private courses are as obvious to him as the mountain to the sun at noon-day what way I take he well observes and which way my heart runs what it favours and what it dislikes what I do and what end I have in all my doings and what principles and rules sway within the chambers of my breast This daily meditation may be of force to look both to the matter of our doings and to the manner and so incline us to upright walking 2. Another That I must one day appear before God and then I must one day appear before God and then all my secrets will be disclosed all secrets shall be disclosed The upright man may be shaddowed out by an