Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

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

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 oâ— 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 satiâ—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

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 wiâ—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

if he yields obedience unto sin he is then noe servant of righteousnesse if he be an enemy to sin he is then a servant to righteousnesse If he be an enemy to righteousnesse he is then a servant of sin Yet many persons are enemies to righteousnesse we will not have this man to reigne over us said they in the Gospell they cannot endure the dominion of Christ either in his word or in his spirit The rules and precepts of the word are the cords which they will break asunder Psal 2. 3. They cast the laws of Christ behinde their backs and hate to be reformed Psal 50. 17. There is nothing more unacceptable to them then to serve the Lord Jesus Christ in holiness of heart and newnesse of spirit and righteousnesse of obedience In those who are still overcome of their lusts 3. What thinke you of those who are still overcome of their lusts and are willingly intangled The Apostle Peter Conjectures that sin hath dominion in such while they promise them liberty they themâ—elves are the servants of Corruption for of whom a man is overcome of the same is he brought in bondage 2. Peter 2. 19. There is a twofold overcoming of a person on is only in respect of the action Another is also in respect of the affection It cannot be denied but that even an holy man who is heartily the servant of Jesus Christ may be overcome in respect of particular action relapses are not impossible to him who is truly good and they may consist with though they do weaken and disconsolate the service of grace there is the same natural principle of sin in the best after repentance as before there is the same Satan to suggest and incline there may be the same occasions and provocations But then there is an overcoming in respect of assertion and this shews the dominion of sinne Now this overcoming is either when a man through policy forbears or else in passion seemes to bid defiance to his sin being either in sicknesse and apprehension of death or in pangs and distresse of conscience to which the Apostle seems to allude 2 Pet. 2. 22. the dogge is turned to his vomit again Now he cries out against sin and thinks he doth detest it heartily and will not for a world act the sin now yet when this tempest is off when the water growâ—â—ool when circumstances are free when the bitternesse either of death or cross or conscience is over and sin tempts and wooes him again he yeelds up himself he gives over his heart and affections he loves the sin and wallows in it as much â—s ever he turns from the holy Commandment as the Apostle speaks ver 21. all his good moods of holy profession and purpose are gone off and he is more entangled and renews his bondage with ardent and excessive delight even with greedinesse as the Apostle Paul speaks Eph. 4. Now if this be an argument of sins dominion viz. the willing and affectionate re-entring of our hearts to the service of sin then certainly many of us have just cause to feare and to suspect our selves who return with the dogge to the vomit and with the sow to the wallowing in the mire who not only are surprized in action but in affection nay and our affections are more eagerly carried to the sinning now then heretofore our mindes are more on them and our desires yea and the measures of sinning in the same kinde rise in an higher strength we are more mighty to drink more inglorious in swearing more unsatiable in earthliness more vaine in conversation more obstinate in our sinful courses against the reproofs of the Word the checks of our conscience the shame of men the fear of Hell and the hope of hâ—â—â—en we grow worse and worse c. Fourthly what think you of such who make choice of sin to be In those who makes choice of sin to be their Lord. the Lord whom they will serve There are but two sorts of people in the world viz. good and bad and both of them do chuse their Lords The good they choose the Lord to be their God Josh 24. And they choose the things which please him Esay 56. 4. And choose the way of truth Psal 119. 3. and choose the good part Luke 10. 42. The bad they also are said to choose their own ways Isa 66. 3. and evil Isa 65. 12. That in which God delights not yea and they are said not to choose the fear of the Lord when several things are propounded a man prefers this before that this is called an election or choice There is Christ and his way laid before the sinner and sin and its lusts laid before him now when he prefers the latter before the former he is said to make a choice which many do they do prefer their sinful lusts before the commands of Christ as appears in all the times of competition and in the courses of action yea and when they may go free yet with that Hebrew servant they will not for they love their Master Lastly what think you of many who love their sins love is that which bestows the soul and the service thereof the In those who love their sins whole strength of a man goes that way which his love goes for it is of a constraining and most serviceable nature Now there are many who do love sin there is as it were a conjugal match and union 'twixt their hearts and their sins and be sure of this that sin hath the whole man if it hath won the love of the heart A man may deceive himself about the dominion of sin 4. A person may possibly delude his own heart and deceive himself about the dominion of sin and therefore it is convenient to try our selves whether sinne hath not Dominion indeed There are many erroneous deceits Six deceits from The unsensiblenesse of its power 1. One is the unsensibleness of its power when a man feels no violence of sinful inclination no stirrings no opposition no commands but there is a calme and quietness in his spirit and in hiâ—â—ay which could not be as he thinks if sin had dominion anâ—â—â—e in him Now this is a deceit For 1. It is most probable that sin hath the strongest dominion where the heart is most unsensible of the Law and commands of sinne when the strong man keeps the house all is quiet said our Saviour where subjection is peaceable there dominion is in all likelihood most absolute and compleat Nay this is certain that where Christ sets up his Scepter which cast down the dominion of sin there is the greatest stirre the Law of the minde will warre against the Law of the members Rom. 7. 23. And the spirit will lust against the flesh Gal. 5. 17. 2. This unsensibleness and quietnesse may arise partly from the oneliness of sin and partly from the ignorance of a sinful condition and partly from the habitual custome

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