Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	light_n	sin_n	sin_v	2,662	5	9.9466	5	true

Text snippets containing the quad

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

own Our tongues are our own said they who is Lord over us Psal 12. yea they are said to set their Note mouths against heaven q. d. what tell you us of the Lord of his displeasure or pleasure As for the word which thou hast spoken in the name of the Lord we will not do it said they in Jeremiah 44. A man doth even try it out with God and provokes him to his face and maintaines the devises of his heart against the purity and equity of Gods will 2. In presumptuous sinnings a man knows the thing and way to In them a man knows the thing to be unlawfull be unlawful and therefore the presumptuous sinner is opposed to the ignorant sinner Numb 15. not that every sinning against knowledge absolutely whatsoever is a presumptuous sinning is against knowledge and without grosse ignorance the presumptuous sinner holds a candle in one hand and draws out the sword with the other my meaning is this that he breaks through the light of knowledge discerning the way to be sinful yea and flaming upon his breast working in and checking his conscience notwithstanding all which yet he will presume to offend and proceed in transgressings 'T is true even a good man in many particulars Object may and doth sin not only against habitual but against actual knowledge but this is through infirmity not through Sol. contumacy he approves that light against the sinne and doth not maintaine the sinne against his light yea he yeelds not only by approbation of judgement but also by resolution and desire of will to imitate the light yet through the weaknesse of his power and from the force of an hasty temptation he may fall down even at noon-day but the presumptuous sinner sees light as an enemy and therefore willingly breaks through it to the way of his sinne yea he makes his heart to uphold the sin against the force of his knowledge and drives back the arguments with a resolution that however he will have his sin 3. The presumptuous sinner in that kinde of sinning adventures He adventures against express threatnings against express threa●nings thus it stands with a man his heart and Satan incline and egge him to sinne but God and Conscience stand in the way against him as he said of Note the sword to Joab Knowest thou not that it will be bitternesse in the end so God saith to him thou shalt not have peace in this way it is the thing which I hate and abhorre and I have revealed wrath from heaven against it but in presumption the sinning soul steps over the threatning to the committing of the sin that sword of God which may keep back another man yet though God sets the point of it to the breast of a presumptuous sinner it will not stave him off from adventuring therefore the presumptuous sinner is said to blesse himself in his heart though God threatens a curse Deut. 29. this is a truth that a presumptuous sinner is not changed by mercies nor affrighted by threats but as the Leviathan in Job laughs at the shaking of the speare so the heart of a presumptuous sinners puffs at all divine warnings and menaces come said they let it come that we may see him As there is not a love to the goodness of God so there is not a fear of the greatness of God in presumption 4. Presumptuous sins do arise from a false confidence there are two They arise from a false confidence Of the facility of mercy things upon which the presuming sinner doth imbolden himself 1. One is the facility of mercy when a man sets mercy against sinne he doth well because Gods mercies should draw our hearts off from sinne but when a man sets mercy against Justice now he offends yet thus doth the presumtuous sinner perhaps there is not in every presumptuous sinner such a spirit of Atheistical madnesse that he is absolutely carelesse of all that God threatens nor is he so miserably prodigal of his soul that he rejoyceth to have it damned no he may and sometimes doth apprehend threatnings yea so that his heart is caused to demurre it may be a stopping apprehension i. such as may make him study how to pursue his sinne and yet to wave and decline the edge of the sharp threatning and this he doth by opposing mercy to justice 't is true this is a sinne and divine justice will not take it well but I will adventure on it hoping that divine mercy will pacifie the rigor of the threatning I will sin and offend Justice but then I will decline that Court by flying to the Mercy-seat God is of a gentle heart easie to be entreated and will be presently satisfied and appeased Just like a man who will break his bones because he trusts to have them quickly set by a skilful Chirurgion or like a lewd child who adventures to outrages upon the scope and allowance of his fathers good nature This ground of presumption God fully intimates in Deut. 29. 19. when he heareth the words of the curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst c. Beloved this is certain that presumption disposeth of mercy beyond all allowance and writes a pardon which God will never allow nor seal it will dare to runne in debt upon a conceit of a discharge and clearing however as if Divine mercy were nothing else but a present untwining of all the knots which we make and a crossing of debts as soon as entred and served for no other end but that men should be bold to sinne and cheerful after the commission of it But verily mercy is more precious then so 2. Another is the self possibility and strength of future repentance Of the self possibility of future repentance he is one of the worst patients in a way of sinning who is confident that he can be his own Physician no soul wounds it self more then that which vainly thinks that it can presently cure them presumption is not alwayes carried upon an absolute hope of mercy but the sinner being more piercingly understanding knows that mercy is a special Charter and such a balme as is spread only upon a returning and humbling soule here it is that this presumptuous person will adventure to sinne upon a confidence that he will notwithstanding all this fashion and polish his soul to a meet capacity of mercy by hereafter repentings and humblings he doth foolishly delude his soul with a fancy of such things which exceed his power There are two things which the sinner cannot assure himself of One is the lengthning of his life for this candle is lighted and put out not according to our desires but according to divine pleasure all life hath its limits from the Lord of life and death he who sinnes to day cannot be assured that he shall live till to morrow Now

heads viz. 1. In respect of himself 2. In respect of the sins themselves 3. In respect of others 4. In respect of God 1. In respect of himself 1. If he considered himself there were sufficient grounds In respect of himself for such a petition because 1. His aptnesse by vertue of original corruptions even to His aptness to presumptuous sins presumptuous sinnes Be●oved I dare not traverse the extent and compasse of sinne in respect of aptitude and possibility even for a good man of this I am sure the least sin is farther then he should go and the higher he mounts in sin the deeper are his own wounds no man can be safely bad or comfortably sinful Nevertheless this may be said that though there be some top-sins which perhaps a good man doth not commit yet there is scarce any sinne for kinde or degree which might not lay him flat if God did not hold him up and keep him back The reason whereof is this because original sinne which cleaves to the best is not only a corrupt but also an universal corrupt inclination what the Phylosophers conceit of the capacity and disposition in their first matter that it is illimited unbounded infinite not restrained to this or that forme onely but in a general way lies open to all impressions That is most true of original corruption even in all that it is for its part a capacity an aptnesse to any actual villany and wickednesse a womb of all uncleannesse a seed of all iniquity not distinguishing 'twixt the vilest and the fairest transgressions Paul complained in Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing the flesh i. the corruption of sinful nature is an utter vacancy of any good that is the privative nature of it and then the flesh i. e. sinful corruption is a diseased inclination a filthy fountaine a lewd womb a sinning sin impelling intising egging on the soule to consents and acts unlawful and that upon all occasions without any distinctions of great or little and that is the positive nature of it Though inherent grace doth much abate and keep under that sinful nature as a naughty servant may be held down by a good and stronger Master yet it is of a false deceitful and capable nature for the vilest impressions of actual sins 2. His impotency and self inability to keep off himself from His impotency to keep himself from such sins such sinnes Beloved it is true that grace is a sweet and enabling quality he who receives grace doth with it receive a measure of strength proportioned to the degree of grace received and no man is so vaine to conceive that a person receiving grace can do no more against sin then he who Note was never armed with such heavenly power But then Divines have well distinguished that as there must be a first grace which they call gratia operans to change the nature within so there must be a second grace which they call gratia co-operans to assist the soul and the first grace against the insolency of corruption and of actual temptations grace can do much but of it self not alwayes enough to keep off a sin it is true that the distance of the soul and sin depends Note on grace but that the soul keeps a distance from such a sin i. that such a sin doth not engage and lay flat the soul this doth not owe it self to the meer and natural strength of the the first created grace but to that grace as assisted and supported by an higher hand from heaven so far as I yet conjecture that principally effectual strength of created grace is more in its dependance then in its self As an arme is strong and able to do much service and to put off several assaults but principally by reason of its communion with the head from which if it were separated it can do nothing but fall down o● as the beame of light from the Sunne moves irradiates pierceth and perhaps heates and melts none of which could it do if there were an eclipse an intercision a cutting of it off from its dependance on the Sunne so grace doth most and more as it is most and more assisted from above from its head which is Christ and from God who is the father of lights Suppose grace left intirely and solely to it self a person would be exposed to many and foul miscarriages though the water be well heated yet remove the fire and the natural cold will return and prevaile over that accidental heat The natural habits of sin would easily have the better of the extrinsecal habits of grace were not these held up and backed by an higher arme then that of it self or then that in corruption working against it you know that all Adams strength was not Canon proof against Satans temptations he assaulted and entred his Castle and laid him flat and all the world with him Peter though a very good man and a very forward Disciple one qualified with much grace and high affections yet was beaten down in plaine field he could not preserve and keep back himself though armed before-hand with a warning from his Master but denied him thrice and that with some high qualifications too Nay the great falls of the best men we ever heard of in Scripture shew thus much that it was not their sword and their own spear that it was not their own strength which could keep them intirely back and point unto us not only the impotency of our own guard but also the name by which we stand and therefore is it that David prays Keep back thy servant from presumptuous sins 2. In respect of the sins themselves In respect of the sinnes themselves The meere consideration of sins as presumptions afford strong causes why David should pray to be kept back from them for though every sin containes a natural reason of dislike and forsakement every sin carrying a foule quality in it and a condemning inconformity yet some sinnes are of a deeper dye and of a more crying guilt and of a darker blacknesse and of a more wounding sharpness and of a louder vilenesse then other some are Amongst which higher ranks of iniquity are presumptuous sins Presumptuous sins are amongst the higher rank of iniquity The more shining light we sin against the viler the sin and sinnings which may appear thus 1. The more shining light of grace is trampled over for to act the sin the viler is the sinning for if naked light makes the spot the broader the sinner ever sinnes the more by how much the more clearly he sees his way to sin then shining light makes it much more hainous i. when knowledge doth as it were wrestle in the conscience when it doth contend strongly with the soul by force of evidence and plain reasonnings to stay it But now presumptuous sins and sinnings they are the laying flat as it were of shining light the

soul doth as it were shut its eyes and stop its ears it doth break away to the sin against all the discoveries and clear impleadings of knowledg gainsaying and withstanding it the presumptuous person goes not to sin ignorantly but he doth it by imprinted light so the sin as Gods enemy which yet he will embrace as his friend yea the more Inexcusable that a sin is the worse it is when little or nothing can be said in behalf of the siner thus is it in presumptuous sinings the man cannot say I did not know it I was not warned 2. The more pride of heart accompanies any kind of sinning The more pride of heart in any sinning the viler it is this makes it the more vile for pride lifts up the point of the sword it shakes the speare against God when the will of God and the will of a sinner come into a competition about sining then pride growes high Who is the Lord saith Pharaoh that I should let Israel goe Exod. 3. Who is Lord over us said they in Psalme 12. when the heart goes proudly to sin it will acknowledge noe Lord but it s own pleasure and no rule but it s own resolution it can slight a precept and scorne a threatning Now presumptuous sinnings are filled with pride I think St. Austine had an aime at this in his exposition of this v. when he rendered the reading of it thus contine servum tuum a superbiis keep back thy servant from prides as if pride were knotted and folded doubled in presumptuous sinnings there was pride and pride again in that heart which durst thus to sinne and verily so there is in presumptuous sinnings a manifold pride a pride of judgement to approve that which God hath branded and condemned a pride of will to rise up to that which God would have the sinner forbear A pride of security to make a Sanctuary for the soul when God hath threatned wrath c. 3. The more impudency and boldnesse attends a sinning the worse it is There is a double impudency about sinning One of defence when the sinne hath been committed of which I am not now to speak which is no more but to paint The more impudency in sinning the worse it is a whore or to cover a plain sore to make that seeme good which really is stark nau●ht Another of entrance when the sinful soul layes aside all shame and fear and modesty and restraints and arguments said he whatsoever may be said come of it whatsoever may come yet I wi●l on let God take it well or take it ill let him beseech by mercy or warne by threatnings nothing moves neither my peace nor comfort nor soul prevail nor my shame nor trouble nor misery keep back But thus it is in presumptuous sinnings the heart is bold and impudent which can look so much mercy in the face and yet will dare to sinne which can look so many threatnings in the face yet wil dare to sin which can look its own great misery in respect of the issue Note and end of the sinnin in the face and yet will dare to sinne nay which can perhaps look many former experiences of bitte●ness and anguish for the same sinful adventurings in the face and yet will dare to sin puttin● the hand into the fire ag●in which hath burned it and venturnig to swim in those waters where had not Gods mercy stept in the soul had long since been drowned 4. The more abuse of mercy concurs to the sinning the more hainous it raiseth the sinne for mercy is the sweetest stop of a The more Mercy is abused the more hainous the sin sinner and the kindness of it should smooth off the soule from offending what is mercy but that unspeakable readinesse in God to forgive a sinner a gracious willingnesse to sit down with wrong offered if yet the sinner will come in and the abusings of it are affronts to the highest love But now in presumptuous sinnings mercy is extreamly abused First in that it hath not its dir●ct end the direct end of mercy is to awe and to keep off the heart from sinne There is mercy with thee therefore shalt thou be feare Psal 130. But the presumptuous sinner is lesse fearful because God is so merciful and the mercies of God should lead to repentance Rom. 2. But the presumptuous sinner yet dares to hold on the sinful trade Secondly when it is made to serve and to encourage sinne O this is the imbasing of that high and tender attribute of God when we draw out from his goodnesse to embolden the heart to wickednesse as if that God whose soul abhorres sinne would let fall any expression to hearten a sinner yet thus it is with the presuming sinner the very mercy of God makes him bold to sin against God the confidence of that easiness in God to forgive occasions him therefore to adventure and multiply transgressions In respect of others 3. In respect of others David had good reasons to pray to be kept from presumptuous sinnes in respect of others as well as in respect of himself whither you consider his general calling a man of goodness or his particular calling a man of dignity and place but I will fold them both together thus then 2. Reasons His sins would be exemplary 1. Such sinnes would be exemplary and noted There are three things which set a man upon the stage which lift up his actions on high to the eye of the word One is his powerful and active sanctity a very holy man is a kinde of a wondrous sight after which many eyes are gazing Godlinesse is a very rare thing and therefore men look much upon him who professeth it Another is his singular dignity lift a man out of the croud advance him to a place and seat of honour above others how busie is the multitude to eye and judge and imitate him The wayes and actions of great persons are usually the present copies of the most A third is his notorious miscarriages which are like the tayle of a blazing comet the great sinning of good orgreat men fall instantly into common discourse and perhaps also easily into common practice Therefore great cause had David to pray against presumptuous sinnes which by his practice might prove a common snare for who will not confidently write after that sinful copy which both goodnesse and greatnesse have begun that which the great man dot● the inferior person will do and that which the good man doth that the evil man thinks he may now lawfully do if knowledge will venture ignorance supposeth that it may safely follow and if holinesse will adventure why should profaneness be so nice as to stop The way or fact is credited either as not bad or else not so dangerous where either authority or profession are leaders Now this might be some cause to move good David to pray to be kept back from presumptuous sins

of divine providence which manifests it self in the motions and courses of the heavenly bodies concerning which the Psalmist speaketh much from v. 1. to the 7. Saint Austine upon the place is of a quite different opinion who conjectures that Christ is the whole subject of this Psalme whose person is compared to the Sunne for excellency and beauty and the course of whose doctrine was dispersed round about the world by his Apostles to which Saint Paul alludes Rom. 10. 18. Have they not heard yes verily their sound went into all the earth c. and the efficacy of whose Gospel is like the heat of the Sunne which pierceth into the very heart of the earth so that into the secrets of the soul I confesse this allegorical exposition is not altogether impertinent neither is that literal Exposition of Saint Chrysostom to be blamed for it hath its weight But to omit all variety of conjectures this Psalm containes in it The contents of the Psalm A double knowledge of God by the book of the creature A double kinde of the knowledge of God of which one is by the book of the Creature and this Divines call a natural knowledge there is not any one creature but it is a leaf written all over with the description of God his Eternal power and God-head may be understood by the things that are seen saith the Apostle Rom. 1. 20. And as every creature so especially the Heavens do lead us to the knowledge of a God so v. 1. of this Psalm The Heavens declare the glory of God and the firmament sheweth his handy work they are the Theatres as it were of his wisdom and power and glory Another is by the book of Scripture And this knowledge The book of the Scripture is far more distinct and explicite with the other even the Heathens do grope after a Deity but with this Christians do behold God as it were with open face The Characters here are now fresh spiritual compleat and lively The Word of God is the singular means to know God aright Look as the light which comes from the Sunne so that Word of God which is light is the clearest way to know God who is light it self Hence it is that the Psalmist stands much upon this from v. 7. to v. 12. where he sets open the words in its several encomiums and operations viz. in its perfection its certainties and firmnesse its righteousness and purity and truth and then in its efficacy That it is a converting word an illightning word an instructing word a rejoycing word a desirable word a warning word and a rewarding word 2. A singular and experimental knowledge of himself so it The experimental knowledge of himself seemeth that that word which David did so much commend he did commend it from an experimental efficacy he had found it to be a righteous and holy and pure and discovering word laying open not only visible and gross transgressions but also like the light of the Sunne Those otherwise inobserved and secret atomes of senses flying within the house I mean in the secret Chambers of the soul Now in this there are two things which the Psalmist sets The parts of the Text. down 1. A sad complaint of his ignorance who can understand his A sad complaint of his ignorance errors As Paul in his case spake the Law is holy and just and good and spiritual but I am sold under sin Rom. 7. 12 14. so David here the Law of the Lord is pure and righteous and perfect but I am very sinful many sins I see in my self and more there are which I cannot espy I cannot find them out nay I think saith he every mans sins do arise beyond his accounts he cannot give a full and entire list of them who can und●rstand his errors 2. An earnest request and that for three things An earnest request To be cleansed from secret sinnes One is to be cleansed from secret sins which words some expound that he desires to be pardoned not only his known but also his unknown sin Yet others conjecture that his desire reacheth to sanctification which might prevaile not only against open but the private and closer methods of sinning 2. Another is to be kept from presumptuous sins v. 13. Saint To be kept from presumptuous sins Austin and others read it a superbiis contine servum tuum keep back thy servant from prides I think their reason is because 1. Pride is a bold and presuming sinne 2. And it is that which is the maine ingredient of a presumptuous kinde of sinning even good men have the root of high transgressions within them into which they may fall If corruption might have its swinge and if they do not fall into them it is not because they are able alone to keep themselves but because God doth by his spirit of grace keep them back 3. A third is the ordering of his words and thoughts which he The ordering of his words and thoughts desires might be so composed that they might be always acceptable in the sight of God v. 14. as if he had said O Lord I do not only desire to be kept from the viler wayes of sin but from all whatsoever I would not only not be wicked but I pray thee that I may be good As I would not do evil so I would not speak evil nay as I would not speak so I would not thinke evil I desire to be soe as that I may be acceptable before thee I desire to do as that I may be acceptable with thee I desire to speake so as that I may be accepted yea and I desire to thinke so that I may be acceptable in thy sight In my poore Conjecture you have in David here a lively copy of an upright heart which is truly plain all over and pitcheth upon this that it may be acceptable with God and that it may be so it would be wrinsed of all sins not only notorious and visible but invisible and secret and it would have not only an outward decency of religion in pious actions but also an inward conformity even of the very thoughts and Meditations of the heart I shall not speak of Davids complaint v. 13. who can understand his errors only a word and a way By errors he meanes his unwitting and inconsiderate mistakes What is meant by errors There are sins some which are committed when the Sun shines i. with light and knowledge and then as it is with colours when the Sunne shines you may see them so these a man can see and know and confess them particularly to be transgressions there are other sins which are committed either in the times of ignorance or else if there be knowledge yet with inobservance either of these may be so heaped up in the particular number of them that as a man did when he did Commit them take no notice of them so now after the commission

to break the covenant of her youth and God for a person who is married this very relation trebles the guilt for any one to murder is a sin of death but for the Childe to murder the parent secretly this very relation increases the guilt 3. The more profession a man makes the worse are his secret The more profession a man makes the worse are his secret sins sinnings forasmuch as he carrieth not only a badge but also a judge on his shoulde●s he not only weares a profession which is contrary to his practise but which shall condemne and judge him that he is not what he would seeme to be yea his contrary practise doth ground and occasion the great reproaches and blemishes like dirt to be cast upon the face of Religion and wo to him by whom offences come 4. The more light a man hath meeting him in the darke and secret actings of sin the more abominable is the sin when not only The more light a man hath ●he more abominable the sin a discovering light but a checking light not only a checking but a threatning not onely a threatning but also a troubling light opposeth and chargeth from the conscience against the sinning this makes it the more out of measure sinfull The more against the light of nature the worse they are 5. The more repugnant secret sins are to the light of nature the worse are they in their actings A sin is very broad when the light of nature without any ayd of knowledg from the scripture shall make the heart to tremble at the commission and to be terribly amazed the Apostle toucheth at these kindes of secret sinnings Rom. 1. unnaturall lustings and burnings 6. The more art a man doth use to effect his secret sinnings the The more art a man useth in secret sins the worse they are worse they are forasmuch as a about the same sin it is ever wo●se when it is breathed out by deliberation then when it is forced out by a meer temptation and sin is not to be reputed an infirmity or weakness when art or cunning is the cause of it for as much as art is sober and takes time to contrive and reason to place and displace to help and forward its acts or intentions The more frequent a man is in them the worse they are all which are contrary to surprisals and infirmities 7. The more frequent a man is in secret sinnings the deeper is his guilt when he can drive a trade of s●n within doors when it is not a slip but a course and he hath h●●dly scraped out the bitternesse of the former but he is exercising the sin new and afresh againe 8. The more gripes of conscience and resolutions a man hath felt To wallow in them against conscience and resolutions makes them worse and taken against secret sinnings and yet wallowes in them the more staine and guilt lies upon his soule A wound to a sick man is worse then to an healthy man forasmuch as the spirits are already wounded by sickness no sinnings wound deeper then such as follow the woundings of conscience a sinner doth thrust the sword in againe to the same hurt Thirdly the means But you will say this is fearfull to sin thus what Meanes The meanes to be cleansed of secret sins may be used to get off and to keep off the soule from secret sins The rules of direction which as soe many means I would commend unto you are these 1. If thou hast been guilty of secret sinnes be humbled and repent A man shall hardly stave off a new sin who hath not been humbled for an old sin of the same kinde for as much as future care Be humbled for them seldome manifests it selfe without former sorrow hast thou been a secret Adulterer fornicator thief backbiter oppressor liar drunkard c. O hasten hasten in by speedy sorrow by speedy repentance bewaile if it be possible with teares of blood thy secret wickednesse if thou doest not judge thy selfe God will surely judge thee and thinke not that because thy sinnings were secret therefore thy compunctions must be small nay thou oughtest to abound the rather and the more in floods of tears and of bitter contrition who didest dare to provoke God so c. 2. Take heed of secret occasions and provocations why is it that Take heed of secret occasions and provocations thou sayest O this nature O this heart O that Satan Thou hast I confesse shed many teares thou hast felt many sorrows and troubles thou hast made many vowes and resolutions thou hast put up many prayers and petitions and yet thou art in thy secret sinnings why what should be the reason do prayers do nothing against sin yea do tears nothing do troubles nothing do vows nothing yes all of those may do something if something else be added if the leake be stopped if the windows be shut if the doores be locked I meane If occasions and provocations be conscionably and carefully avoyded otherwise they are nothing if thou prayest and then adventures thy strength upon the occasion of thy secret sinning what dost thou but seek God first and next rise up and tempt him Keep close to heaven and keep off from the occasions and then tell me whether God will not keep thee from thy sinnings 3. Crush the temptations which come from the roots Though thou doest decline occasions yet thou canst not decline thy Crush the temptations from the roots self And there is that in a mans self which can fetch in the occasion by representation by inclination by contemplation sometimes another provokes thee to sin and this is in society somtimes thine own heart provokes thee to sin and this is when thou art solitary Now the thoughts steal out now imaginations present and confer with the minde with the will with affections wouldst thou now free thy self from secret actings then free thy self from secret thinkings The picture in the glass may inflame as much as that in the natural face so sin in the representation of the minde may fire our corrupt hearts as well as the entisings of it by conversing occasions Psalme 19. 14. Let the Meditations of my heart be always acceptable in thy sight O Lord my strength and my Redeemer There are two things which will never faile you in your surprisal of secret sinnings viz. 1. One is to be digging up the intimate root of all sinnings 2. Another is to stifle the first conception of sins to make sinne an abortive in the womb that it shall never stretch out it self to actions Beloved to tye Sampsons armes it was a vaine thing his strength lay not there but if the hair of his head be cut off then his strength is gone and he shall become weak To tamper only with the acts of sinne is not the way to be rid of sinful acts But the singular way to be rid of bad acts is to

for presumption is usually confident of Note longer life and therefore imboldens it self to stronger sins a foolish error and vain for were it true that in a natural probability thou mightest yet live long yet in a judicial course this is most true that great sinnings shorten the life the thief goes to the Gallows in his youth because of his theft and the sinner is suddenly laid in his grave by reason of his sinnings And then ●wo unto thee better that thou hadst never been born if thou lives and dies in thy sins to the Judgement-seat of God must thou be brought with sin in thy bones and presumptuous iniquity in thy heart thou who now darest to out-face the Ministers of God shall not then dare to look the holy and just and terrible God in the face but he will fill thy breast with confusion and all the veins of thy soul with flames of hottest vengeance and indignation Eightly Get knowledge sanctified Knowledg is like a sword it Get knowledge sanctified may defend a man and it may hurt a man it may both arm him and kil him or like the light of a Candle which may both direct and also burn and so accidentally even knowledge it self may prove a great addition to our sinnings That which serves to give us light against them may yet improve the guilt of them upon us There is a two-fold knowledge 1. One naked which shews the evil 2. Another sanctified which keeps from evil the former is good at the Object but the latter is good with the subject that looks upon what is to be done or not to be done this looks down to the heart and inclines it strongly to embrace the good and to resist and abhor the evil This is certain that not all the spirits of speculation are a sufficient rescue of thy soul from presumptuous sinnings Object Why saith a man I will not sin so I know better then so Sol. Alas The bullet strikes down the souldier for all his head-piece naked knowledge is at best but an head-piece and that not of proof neither but sanctified knowledge is a breast-plate and that keeps off the dart Lastly Renounce thine own strength of nature of parts of Renounce thy own strength gifts yea of graces yea of services he shall be brought far in sin who goes far upon his own strength thy own strength will deceive thee it is not enough to keep thee good nor preserve thee from being bad if thou couldest get a trembling heart and a bended knee and a believing eye and an humble spirit then thy Castle were impregnable c. PSAL. 19. 13. Keep back thy servant also from presumptuous sinnes let them not have dominion over me CHAP. IV. HAving handled Davids prayer against sin as lying in presumption now I shall touch on it as it doth respect sin in Dominion Let them not have dominion over me There may be divers conjectures about the connexion and depending sense of these words Two Expositions of the words First As if they were a distant petition q. d. Lord I pray unto thee against high kinds of sinning and perhaps I may sometimes be laid flat by them but then I desire of thee that though they strike me down yet they 1. As a distinct petition may not rule over me though I stoop yet I may not serve though I fall yet I may not lie and rest though they may be sometimes so strong as to over-come yet never so full as to reign let them not have Dominion over me Secondly As if they are but the same petitions greatly inforced q. d. O Lord I beseech thee to keep back thy servant 2. As the same petition inforced from presumptuous sins all sins are bad and inglorious and foul but none so as they they are high transgressions therefore I beseech thee let them not have Dominion i. never suffer them to prevail over me never let them enter into my soul or life let them never over-come me let them not over-take me let me never commit them Now which way of these you conjecture the sense of the words may be aimed at it requires accurateness to determine and cut the thred For my part I think that both may be commodious and are pious though the latter to me doth seem more genuine yet in this I easily submit to better Judgements FOR the words themselves this is evident that they express the spirit of holy David as vehemently carried against presumptuous sins in Dominion for the better discussing of them I shall inquire these particulars 1. What Dominion of sin here may import Four things wherein it consists 2. Whether sins in Dominion may befall a David 3. Why David prayes so against it 4. Then some usefull applications SECT I. Quest 1. FOR the first of these What Dominion of sin doth What Dominion of sin imports import Sol. Dominion is given sometimes to God sometimes to Christ as Mediator sometimes to man over man sometimes to Satan over man sometimes to death which is said to rule and sometimes to sin when it is betwixt sinne and the sinner as betwixt a King and his Subjects As a raigning King hath dominion so sin it acts in all things like a King 1. It hath possession original sin of our hearts actual sin of our lives 2. Hath a title our forsaking of God and voluntary election and compact 3. Hath a throne our souls 4. Hath servants our Members 5. Hath a councel our carnal wisdom and corrupt reasonings 6. Hath power to give Laws and see them executed Paul speaks of the Law in his members and the Law of sin Rom. 7. 21 22. But more distinctly for the better understanding this Four things observe these particulars 1. That Dominion properly is the Right and Power of a What is dominion properly Lord over a servant it is a word implying Superiority and Subjection one who hath Authority to command and another whose condition is obe●iential and to serve so that in the dominion there is one who doth rule and another who is ruled one who doth command and another who yeelds at least virtute ●uris he is to yeeld and obey and ratione facti where dominion is exercised there is actual command and actual obedience as the Centurion who had authority and dominion over his servants he said to one go and he did go to one come and he did come to another do this and he did it Secondly observe that Dominion is twofold it is either Dominion is either 1. Original and absolute and this is when the Lord hath a Original and Absolute natural and prime and irrespective title it belongs to him as so to command and impose obedience meerly from his absolute right and acco●ding to his own pleasure such a dominion belongs only to ●od who made all the world and is Lord of all All the creatures are his servants and are set by the Law