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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

temptation hath been his conquest yet his sinning shall be his trouble weak strength in grace though it be not alwayes actually sufficient to prevent sin yet it will be able to melt the soul for it if temptation hath surprized the soul to sin grace wi●l then surprise the soul to mourne neither will it lie with sin upon it Even a weak child thrown down will be scrambling up or crying for some to raise it But if the places of our fall be the places of our peace and of our rest it is a bad signe that our sinnings exceed infirmities when the sinning is to us as the sea to the fish or as the centre to the stone or as the bed to the labouring man this is no infirmity Fifthly in sinful acts of infirmities the heart as it intends not sin it condemns sin the heart is more sensible watchful prayerful In infirmities the heart is against sin against it and exceedingly strives to mortifie it and subdue it SECT VI. 3. Of Exhortation A Third Use shall be to exho●t us to imitate holy David Exhortation to be carefull to be kept back from presumptuous sins Consider It is a great judgement to be left to our selves in a care against presumptuous sinnes and to be kept back from them Consider seriously a few things 1. It is a great judgement to be left to our selves to be given up to a mans own heart to be given up to Satan to be given up to vile affections to a reprobate sense to our own councels and wayes As if God should say to a person I have dealt with thee by my mercies but thou wilt be unrighteous still I have dealt with thee by my ●udgements but thou Note wilt hold fast thy wickedness still I have dealt with thee by my word and counsels but thou wilt proceed on in thy sinning still I have dealt with thee by my spirit in many convictions and motions but thou wilt sinne still I have dealt with thee by reproofs and checks and troubles of conscience but thy heart is set in thee to sin still Since thou wilt be unrighteous thou shalt be unri●hteous still since thou wilt be filthy thou shalt be so stil● I will leave thee unto the hands of Satan who works mightily in the chil●ren of disobedience and he shall take thee captive at his pleasure I will leave thee to the vilenesse of thy own sinful nature that since thou wilt not hearken unto me thou shalt as thou desirest with all greediness fulfil the lust thereof but I will withdraw from thee in my mercy and in my loving care go on and fill up the measure of thy iniquity and of wrath why brethren this is a sad and forlorn condition what is the estate of the patient when the Physician gives him off and relinquisheth him to his own sick palate and his own vain appetite and diet why saith he physick will do him no good it is in vain to presc●ibe him rules let him do on take what he will I see well he is a dead man thus it is with him whom God leaves unto himself Surely there is not a more direful judgement then for God to give over his keeping of us whither will not our wicked hearts carry us what will not sinne left to it self dare to do how outragiously will it swell how irrecoverably will it sink the soul all helps are little enough to bound and keep in sinne but if it be left to its own force and violence then like the sea without a shore what a deluge it makes 2. To sinne upon presumptuous grounds upon a presumption To sin upon a presumption of Mercy is the next way to cut off from mercy of mercy is the next way to cut us off from mercy Knowest thou not O man that the kindnesse and long-suffering and mercy of God should lead thee to repentance but thou through thy hardnesse and impenitency of thy heart treasurest unto thy self wrath against the day of wrath Rom. 2. 4 5. God will not be merciful to the wicked transgressor but he will wound the hairy scalp of such a one who goes on still in his sins Mercy is a sweet City of refuge to the penitent sinner but justice will tear off the presumptuous sinner even from the hornes of the Altar God never yet said that he would forgive him who will not leave his sins do not flatter thy self thou doest forsake thy mercies unlesse thou wilt forsake thy sins God will not spare thee nor pity thee 3. Presumptuous sinning makes high work for the soul The Presumptuous sinning makes high work for the soul pricks of a pinne the cut of a knife may do much hurt but the gash of a sharp sword forcibly followed this will open death in thy sides Every sin fetcheth blood in the soul but presumptuous sinnings do even cleave the conscience asunder be thou good or bad who mounts up in an high kinde of sinning good Lord how it will in a day of judicial sense make the very sinewes to crack and thy joynts to tremble Of all sensible wrackings in the soul there is not any one comparable to that of despaire O! despaire it is the death Note pang of the conscience it is the soul in the Extremity of amazing throwes it sees no heaven and no shore but lays the soul either in hell or ready to be cast quick into it now presumptuous sinnings prepare the way for despair when the soul would have its sinful course it would not be beaten off by any method and warning of heaven but went on in a secure confidence of the easinesse and largenesse of mercy when God will not take these proud braveries any longer but arrest the stout transgressor and set his sins in order both for the greatnesse of fact and height of pride and darings and that against all light and goodnesse and warning and threatning and the sinner sees himself fallen into the hands of a terrible and glorious God from whose fierce displeasure it cannot now rid it self O cries out the miserable man what shall I do woe to me that ever I was borne I have shut up heaven against my self I am rejected for ever as I have dealt with God so now he deals with me I would not hearken to him and now he will not hearken to me O I shall never have mercy I have adventured on so presumptuously that I have distinguished my self from any hope and possibility of recovery I was intreated but still I would sin I was warned but still I would sinne I saw it to be sinful but I would do it I felt some trouble for it but c. I despised counsel and scorned reproof I slighted mercy I quenched motions and these so often O Lord now thou hast met with me now shall I never rise any more I would have my sinnes and I have them still and I shall have thy just wrath and hell with them too

sin in dominion cannot happen to the Regenerate Why then doth David pray against it Reasons of it why doth David pray c. Sol. Three things may be said of this 1. If David or any regenerate person should be left unto himself sin would have dominion over him therefore he prays acknowledging that it must be a strength greater then his own c. 2. Prayers are a means to fetch us out of the Dominion of sin and keep off sin from having dominion over us upon Pauls prayer the answer was my grace is sufficient for thee 3. Although habitual and universal and final dominion of sin be incompetible or inconsistent with the state of grace yet actual and particular dominion is possible and there are great reasons for a regenerate person to pray if it were no more then against particular and temporary dominion of sin but of this more distinctly in the next Section SECT III. Quest 3. WHy David prayes against sin in dominion Why David prays against sin in dominion Sol. Remember that precedent distinction of actual dominion which comprehended a particular prevalency over the soul for particular acts of sinning and of habitual dominion which intimated the full resignation of the heart to the commands of corruption In both respects there may be great reasons why any man should pray against the dominion of sin Reasons of praying against actual dominion Actual dominion of sin is very bad 1. Against actual dominion 1. Because though actual dominion doth not infallibly testifie the person to be bad yet it is ever a breaking forth of what is very bad for as much as the action in this case is but sinne acted Now consider 1. That every sin as acted is therefore the worse you know Note that sin though it be a vile thing yet it tends towards a perfection Every sin as acted is therefore the worse in its kinde lus● when it hath conceived bringe●h forth sin and sin when it is finished c. Jam. 1. 15. He alludes to a childe in the womb which in the conception is not so perfect and compleat as in the birth and life sin is naturally bad if it be at all it is evil if in inclination it is evil if in thought evil if in acting then much worse when it is brought forth then it is more ripened and therefore the more sinful now where sin hath but actual dominion there it prevails thou●h not alwayes to a full consent yet to a sinful service or act the person doth the thing which is evil 2. That the acting of the greater sin is always a greater kinde The acting of the greater sin is a greater kinde of sinning of sinning I mean caeteris paribus if things be equally set together A high sin a presumptuous sin in temptation is not so guilty as the same presumptuous sin in dominion for all sin in service is ever worse then any sinne in conflict though sinne may trouble a man more when it inclines and tempts yet it wounds a man more when it prevailes and overcomes Secondly actuall dominion though it doth not alwayes conclud Actuall Dominion weakens the strength of grace sin prevailing doth not infer Privation of grace the absence of grace yet it alwayes impaires and weakens the strength of grace There are two things which sin prevailing to act doth not necessarily inferre One is Privation of grace for even a good man may stoop and fall a good man may yet do that evill which he would not an honest traveller may be struck down and a faithful souldier may be taken captive though to sin be the evill mans worke yet it may possible be the good mans action 2. Another is Annihilation of grace There is a great difference Annihilation of grace twixt sicknesse and death sicknesse though it removes health yet it doth not remove life it is death which doth that particular dominion or prevalence it may lay flat wound deeply leave a man in a swoon as ye shall hear presently yet it is the habituall dominion which denies life Neverthelesse particular dominion doth even weaken grace i. any sin much more a presumptuous sin at which David seems Yet it may weaken grace here to touch prevails and winnes ground on the soule to yeeld to act there the Corrupt nature improves it selfe it hath the better And this is certaine that sin is never improved but grace is weakned weakned much in its measure and in its strength as all health by the prevalency of sickness and all heat by the victoriousnesse of cold sinful actings doe abate the vitality of grace the edge and the spirit of it and lay it in a swoone so that a man may now have little heart to pray Infinite distrust toward God and which is as bad as the rest if he takes not heed actuall prevalencies at the least incline and tempt him shrewdly to habituall actings so a man shall hardly doe sin any one service but sin to recompence him will impose the reupon many Commands for more 3. Because actuall dominion though it doth not alwayes cut off Actuall dominion doth check the comforts the union yet it may and doth disperse and check the comforts It is an eclipse though it be not a night He who made the Leprosie though he lost not right to his tent or house yet he was interdicted the use and benefit of either A Child who offends his father though he doth not therefore presently cease to be a childe yet his offence doth turne and change the countenance of his father Though it doth not break off the relation yet i● doth the respect he shall not easily be admitted into his fathers presen●● and then he shall see bended browes instead of smiles an● sharp rebukes and upbraidings instead of kinde and wonted wel-comes so shall even David himselfe finde if that great sins get dominion over him if they doe prevaile if he doth act them though God doth not cast off his person yet he will draw off his Countenance why hidest thou thy face He shall quickly finde the difference twixt the service of God and the service of sin when he goes to pray his sin shall meet him and when he goes to heare the Ordinances shall cast his sinne into his face As Sampson when he lost his haire he could not doe as formerly as at other times so even actuall dominion of sin though it doth not nullify the relations yet it wonderfully varies the condition The Sun seemes to be darkned at noon-day the Ayre is filled with tempest and thunders which lately was overspread with beautifull light God lookes in terror and displeasure and the conscience wounds with closest bitterness all former comforts seem to take leave of us somtimes we are so distressed that we fear we are lost for ever one such sinning may cost us many yeares of cruell vexation and of this we may be sure that till we are soundly

and verily so it was with him that the love of Christ was sufficient to constraine him 2 Cor. 5. 14. And he went through good and through bad report yea and he was not discouraged by all the bonds which did a tend him nor counted he his life deare for Christ it was all one to him so that Christ might be magnified whether by life or whether by death 4. Spiritual●ty of obedience there is a twofold acting of dutie Spirituality of obedience One is carnal when we do them as ordinary works as works of course the meere material acting of them sufficeth us so that we say some words it makes a prayer so that we give some money it makes u● our charity so that we be a Church it makes up our hearing so that we go over a chapter it makes up our reading so that we study and speak a Serm●n it makes up our preaching so that we eat no meat this makes up fasting It matters not what melody and harmony so that Simile we touch the strings Another is spiritual when duties are performed in an obedience to God because he commands them and also the very heart and soul the spirit and the affections act themselves they co-operate with our services the desires of our souls is to the remembrance of thee or as David with my whole heart have I sought thee When a man can say as Paul whom I serve with my spirit Rom. 1. 9. or as David my soul praise thou the Lord and all that is within me praise his holy name Psal 103. or with Mary my soul doth magnifie the Lord and my spirit doth rejoyce in God my Saviour Luke 2. or as the Apostle saith 1 Cor. 14. 15. I will pray with the spirit and with the understanding also I will sing with the spirit and I will sing with the understanding also or as Christ saith thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might An hypocrite he may do so much about duties as may manifest the excellency of his gifts but he doth not that about duties ●●ich argues the efficacy of grace he may be high and admirable in the visible parts in the very works he may hit upon as ample and pertinent phrases in preaching and sweet expressions in praying as another his lips may draw neare but yet his heart is far off it can suffice him to do service to the eye of man But an upright person there is fire and incense in his sacrifices he must present living and reasonable services why if he hears and not with attention not with reverence not with fear not with faith he is greatly troubled he knowes that God must be served with godly reverence and feare for preaching let him speak as the Oracles of God 1 Pet. 4. 11. If I do this willingly I have a reward 1 Cor. 9. 17. see 1 Thes 2. 4. If he prays and his minde be drawn aside by distractions and his affections work not with sorrow hope with earnest desire and some confidence he accounts that the work is not done he hath said something but he thinks he hath not prayed 'T is true and he confesseth so much that the cause of acceptance of all services is in Christ yea but he must serve and strives to serve the Lord with all his heart he looks to the manner of service on his part In singlenesse of heart as unto Christ not with eye-service c. Eph. 6. 5 6. see Rom. 12. 8. 3 John 5. Thou doest faithfully whatsoever thou doest 5. Humility of obedience why this doth argue the uprightnesse Humility of obedience of a person There is no person more proud of his work then an hypocrite Christ tells us that he cannot give an almes but the trumpet is presently at his mouth There are two things which may befal a man upon the performance of any holy duties One is rejoycing and this is lawful when God hath enlarged my heart in prayer when he hath quickned me in his service raised my affections animated my faith assisted me more then ordinary against my dulnesse distractions unbelief temptations I may rejoyce my heart should be raised to blesse the Lord and in some cases to speak of this his goodness to his glory Another is boasting when a man like the cock claps the wing upon his own body when he sets out himself the more deales with others more to admire him to extoll him when he blesseth himself and bestows the honour of all his performances upon himself Now this is base and argues that the heart is not upright but the upright heart doth all the holy performances by its masters strength and for it masters glory when it is to do duty it begges for Gods grace when it hath done duty it gives ●od the glory 1 Chron. 29. 13. Now therefore O Lord our God we thank thee and praise thy glorious name ver 14. But who am I and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee Like a faithful servant who craves direction how to sell ●nd trade And when that is done the money which he takes he puts into his Masters coffer Nay more then all this the upright heart doth much feare it selfe least by any meanes it should finger any part of Gods ●lory by well-doing let any praise from man come near O saith the upright person● what have I which I have nor received Not I but the grace of God in me it is but duty and that not done so much or so well as is required so that God will pardon my failings and accept of me in Christ it is enough Obj. It is true that upon some extraordinary actings even an upright heart may feel some secret thoughts of self applause and oftentation Sol. But these are felt as temptations as snares and resisted yea and such secret flies cause many tears to be cast after singular performance but the hypocrite he doth seek praise and accept of it he loves the praise of men and knows how to cry up himself Epam●nondas went weeping because of the vain-glory of yesterdays victory and triumph the hypocrite is proud even of his humility 5. A fifth trial whether a man be upright or no is if the bent An upright person the bent and purpose of his heart is unto God and purpose of his heart be unto God Meer particular actions do not conclude either way the estate of the soule An hypocrite may do some good act and an upright person may do some sinful act But that which even in such Cases may testifie unto a man his uprightnesse is the true bent and purpose of the heart Look which way the heart is set and purposed in the habitual temper of it that doth convince either of hypocrisie or of uprightnesse By the heart of man

give grace and glory no good thing will he withhold from them that walke uprightly what is the sun but the great and inexhausted fountaine of Light of life of heate of influence of comfort that will God be to them that walke uprightly what is a shield but the defence and safegard of a person against shots and blowes that also is God to them that walke uprightly Will grace do their hearts good will glory do their souls good is there any good which respects the militant condition is their any good which respects the triumphant condition neitheir grace nor glory nor any good shall be with-held from them that walke uprightly Noah was upright and had an Ark Ebedmelech had his life given him for a prey Jerem. 39. 18. Amunitions of Rockes for the upright Esay 33. 15 16. What shall I say brethren all the promises which you know are the treasures of heaven the cabinets of our comfort the store-house of our wants the hand which holds and delivers out all our supplies why all of them do as it were beset and incompasse the upright person art thou an upright person and looks upon thy family Prov. 14. 11. The tabernacle of the upright shall flourish art thou an upright person and castest an eye up to thy posterity why Psal 112. 2. The generation of the upright shall be blessed Art thou an upright person and desirest such or such a necessary outward comfort why Psal 37. 4. Delight thy self in the Lord and he shall give thee the desires of thy heart Art thou an upright person and suspectest the continuation of thy outward estate why Ps 37. 18. The days of the upright and their inheritance shall be for ever Art thou an upright person and thy comforts seem a while to be clowded Neither cannest thou espy any one hopefull crevise or future joy why Psa 112. 4. Unto the upright their ariseth light in the darknesse and Psal 97. 11. Light is sowen for the righteous and Joy for the upright in heart Art thou an upright person and knowest not how to breake through the manifold fortifications and strengthen of envy or power why The Lord will bring forth thy righteousnesse as the light Psal 37. 6. what can keep downe the rising of the sun And the eyes of the Lord run to and fro through all the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16. 9. Uprightnesse will comfortably season all our conditions Fifthly it will comfortably season all our conditions you know this life of ours is capable of many changes the weather doth not alter so often as our temporary conditions do calmes and tempest light and darknesse comforts and discomforts friendship and then malicious opposition health and then a painefull fit of sicknesse Riches and then a sinking poverty liberty and then some hard restraint or exile one day gaine comes in another day it is dashed out by the greatness of loss this day full of joy the next day all his forgotten by the abundance of sad teares for the death of a parent of a yoke-fellow of a child of a friend c Nay and the soule hath its changes too sad conflicts bitter assaults strong accusations from Satan and the like What now is a choicer Arke to beare us up in all these waves what harbour like to this of uprightnesse why saith David Psal 73. 1. Yet or however God is good to Israel even to the upright in heart and Paul 2. Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world O Brethren a false and base heart nothing sets on affliction a losse a scandal an accusation so close as it when a mans heart can smite him for an hypocrite for a lover of sin hypocrisy sinkes the conscience under these burdens But uprightnesse can looke an accusation in the face and beare up the spirit in a storme and though uprightnesse may be exposed to many crosses yet it can comfort a man in the sadest day for it hath alwayes a good friend abroad of God and within of conscience 6. Here is another comfort uprightnesse will be a good friend Uprightnesse will be a good friend in death in death Psal 37. 37. mark the upright man and behold the perfect for the end of that man is peace The upright person hath most conflicts ordinarily in life and most quiet ordinarily in death O When death shall approach the dwellings of the prophane and hypocriticall and shall say I have a message unto thee from God he hath commanded me to arrest thy soule and to present it before his judgement seat How doth the heart of a profane wretch gather into feare and horror yea and how doth fearefulnesse and confusions fly up in th● brest and countenance of the hypocrite his conscience delivers up his morsells from which he would not part and shames and strikes him for his abominable collusions and Glosings in the service of God reports unto him that he must presently stand before a God who is spirit and truth and never could abide unsoundnesse but will be avenged of hypocrisie good Lord how the heart of this man trembles and sighs he would thrust out the thoughts of dying but cannot he would stay a while longer here below but may not O! now he is gasping trembling sighing dying and gives out life and all with heart-breaking despaire But now if the person be upright even the message of death may be welcome If the Lord calls for me I may answer here am I O Lord look upon me and accept of me in Christ and Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight I have fought a good fight I have kept the faith I have finished my Course c. 2. Tim. 4. 6 7. More particulars might be added as 7. uprightnesse begets conscience towards God the upright hath boldnesse he may freely make his prayer and be sure to be heard 1. John 3. 21 22. 8. It will hold out in evill times Luk. 8. 15. the fourth ground held out even in times of persecution because the word was received into an honest heart 9. The upright person is sure of salvation Psal 15. 1. Lord who shall dwell in thy holy Hill v. 2. he that walkes uprightly Mat. 5. 8. Blessed are the pure in heart for they shall see God Object But all this will not strike into some hearts whiles we suspect our estate we alwayes deny our comfort O saith a person I feare I am not upright and so this comfort belongs not to me I feare I am not upright therefore all this goodly portion of sweet comfort appertaines not to me I Answere to this a word or too in the generall Answered 1. A man may be

hypocrites as if there were whole Assemblies of them or at least some of them in every Congregation Esay 9. 17. Complains in his time that every one is an hypocrite scarce a man but did dissemble with God So Esay 29. 13. with their lips they do honour me c. David tells us often of the Israclites that they did flatter God himself with their mouths gave him in their distresse as mournful and yeelding and promising language O what would they be and what would they do if God would deliver them and yet their heart was not right in them Joremiah accuseth those of his time for this very thing too many of them nay most of them Cried the Temple of the Lord the Temple of the Lord and yet committed adultery and lies c. when Christ was in the world his greatest contestation was with Scribes Pharisees Hypocrites Paul bitterly dealeth against those who took on them the forme of godliness but denied the power thereof and in the 2 Tim. 4. 12. He foretels of much lying hypocrisie which should befal in the latter times and verily we need not go farre from the proof of it how many amongst us with the foolish Virgins carry Lamps without oyle or with the fig-tree bear leaves without fruit Like the Crow which took the feathers but kept his own nature or like the Asse which took the lions skin but not his body It was Machivels rule that the shew of virtue was easie and profitable and therefore he adviseth men to put that on but the study and habit of vertue was difficult and therefore he adviseth to let that alone how abundantly doth this satisfie many if they can look like good men though they will not take paines to be so if they can speak like good Ch●istians though they will not live so A trades-man many times when he gets a Minister to Supper will speak of heaven and such things as if he were upon his death bed and y●●●●at man doth nothing in the world but scrape for the w 〈…〉 and tiers out his own soul and body and his servants in a drudgery for earth yea rather then he will not be rich he will cast himself upon most indirect means How ordinary is it for us to frequent the Church pe●haps to listen a while if we cannot sleep quietly and then to bestow a little holy water upon the Minister a word or two that he spake well and home and yet we strive not to put any one holy councel into the love of our hearts or obedience of our lives Nay to let these things passe take us in the general Tenour of our best ways The good God be merciful to us what a distance is there many times when we pretend to serve God twixt our tongues and our hearts twixt our eyes and our hearts twixt our ears and our hearts twixt our bodies and our hearts Our ton●ues are praying and our mouths singing and our eyes looking on the Minister and our eares as if hearing and at the same moments our hearts are plotting projecting ordering our own domestical affaires or which is worse basely contemplating and acting of some abominable lust within us Now call you this uprightnesse if this be not hypocrisie I know not what is Nay yet a little more take us in our most compleat performances when we bring our thoughts and intentions and some affections some workings to our work yet tell me seriously whether in it you are not looking besides God when you many times pray long and with many affections in company though when you be alone a little shall serve the turn do not you like the Camelion live upon the aire is not Jehu's pang in you Come and see my zeal is not the Pharisees humour of vain-glory highly acting to be seen of men and is not this hypocrisie directly and intentionally to justle God aside to serve our own praise in a pretence of serving him that others may admire us and speak well of us Nay I could adde one thing more which perhaps may make some of our hearts to tremble are there not who explicitely and deliberately with much studious art snatch unto themselves a robe a look a discourse a garb of holinesse for no other end in the world but to provoke to sin and to blind their secret actings of sinning from the eyes of the world As the souldiers in the field cast up a transverse line to cover their dig●ing enterprises from the enemies observation This is a most execrable kinde and method of hypocrisie yet as Gehazi used his Masters name to gratifie his covetous desire so divers abuse the name of Religion only to satisfie their beastly and damnable lust Thirdly am Hypocrite may go very farre and therefore An hypocrite may go very far the more reason have we to see that our hearts be upright In the general● I conceive that there is not any one external part of reli●ion or duty into which the hypocrite may not only step but perhaps for shew exceed the sincerest and most upright Ch●istian what Paul spake in another case of himself Are they Hebrews so am I are they Israelites so am I are they the seed of Abraham so am I 2 Cor. 1. 22. That may the hypocrite say for his part in this case about the actions and parts of duty c. Doth the true Christian hear so do I doth he pray so do I doth he shed tears so do I doth he fast so do I doth he give almes so do I doth he shew respect to the Minister by salutes and invites so do I is he forward I am zealous doth he reprove I do thunder doth he speak some words in prayer I speak many doth he any good I do more in hearings more in fastings more in discoursings more in outward actions every way more Cast and order duties every way for object for place for time still the hypocrite keeps up for duties to God I mean the external parts of his wo●ship in praying privately publickly hearing reading preaching yea and all these with some transient affections of joy all this may be in him For duties to man why an hypocrite may be as civil as just as faire ingenuous affable bountiful compassionate as any one that I know The Pharisees whom yet Christ did condemn for very hypocrites yea even those self-same Pharisees were yet the punctilioes of the times no person living were more exact they did tythe the very mint and cummin as if the would have observed the whole Law to an haire Yea and for privative piety which consists in exceptions from grosse sinnes heare one of them for all the rest blessing and commending himselfe I am no extortioner no adulterer nor like this Publican c. I fast twise in the week I give almes of all that I possess 4. His heart is rotten and his grounds are rotten notwithstanding The hypocrite his heart is rotten notwithstanding all his shews all this

upright person the Lord is his God in Covenant p. 224 Uprightness intitles the person to the blessings of heaven and earth p. 225 Uprightness seasons all our conditions p. 226 Uprightness will be a good friend in death p. 227 I fear I am not upright Answered p. 228. Divers Cases about Uprightness p. 231 In case our abstinence from sin is out of fear of Judgement therefore not upright p. 231 W Weakness Great Weakness in the strongest Christian p. 80 Will. Three things appertain to the Will p. 109 There is a two-fold will ibid. There is a double concourse of the Wills consent to sin p. 111 World Hearts crucified to the world preserve uprightness p. 257 Be not peremptory for worldly ends p. 296 Work All the work of a Christian is not abroad p. 17 FINIS Courteous Reader These Books following are printed or sold by Adoniram Byfield at the three Bibles in Corn-hill next door to Popes-head Alley THE History of the Evangelicall Churches of the Valies of Piedmont containing a most exact Geographicall description of the place and a faithfull account of the Doctrine life and Preservation of the Ancient inhabitants together with a most naked and punctuall relation of the late bloody Massacre 1655. And a Narrative of all the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred yeares before Calvin or Luther by Samuel Monland Esq in fol. Divine Characters in two parts acutely distinguishing the moresecret and undiscerned differences between the hypocrite in his best dresse of seeming vertues and form of duties and the true Christian in his reall graces and sincere obedience by Mr. Samuel Crook in fol. A Commentary upon the three first Chapters of Genesis by that Reverend Divine Mr. John White late of Dorchester in fol. An Exposition upon Ezekiel by Mr. VVilliam Greenhill in 4o. The humble sinner resolved what he should do to be saved or faith in the Lord Jesus Christ the only way of salvation by Mr. Obadiah Sedgwick in 4o. The Riches of grace displayed in the offer and tender of salvation to poor sinners by Mr. Obadiah Sedgwick in 12o. The fountaine opened and the water of life flowing forth for the refreshing of thirstly sinners wherein is set out Christs earnest and gracious invitation of poor sinners to come unto the waters His complaining expostulation with the ingratitude and folly of those who neglect so great salvation His renewed Solicitation with all earnestness and the most perswasive Arguments to allure thirsty sinners to come to Christ by Mr. Obadiah Sedgwick in 4o. The Plain Doctrine of the Justification of a sinner in the sight of God justified by the God of Truth in his holy word and the cloud of witnesses in all ages wherein are handled the causes of the sinners Justification explained and applied in a plain doctrinal and familiar way for the Capacity and understanding of the weak and ignorant by Mr. Charls Chauncy in 4o. The Gospels Glory without prejudice to the Law shining forth in the glory of God the Father Son and Holy Ghost for the salvation of sinners who through Grace do believe by Richard Byfeild in 8o. A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agreed upon and consented unto by their Elders and Messengers in their meeting at the Savoy in 4o. Habbakkuks prayer applyed to the Churches present occasion and Christs Counsel to the Church of Philadelphia very seasonable and usefull for these times by Mr. Samuel Balmford in 8o. A short Catechism by Mr. Obadiah Sedgwick Hidden Manna by Mr. Fenner in 12o. Safe Conduct or the Saints guidance to glory by Mr. Ralph Robinson in 4o. The Saints longing after their heavenly Country by Mr. Ralph Robinson in 4o. A Sermon at a Fast by Mr Nathaniel Ward in 4o. Moses his death a Sermon at the Funeral of Mr. Edward Bright Minister by Mr. Samuel Jacomb in 4o. A short and plain Catechism instructing a Learner of Christian Religion what he is to believe and what he is to practise by Mr. Samuel Jacomb in 8o. The Hipocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb in 4o. A Sermon of the baptizing of infants by Mr. Stephen Marshall in 4o. The unity of the Saints with Christ the head by Mr. Stephan Marshall There is now in the presse that long expected booke The Bowels of tender mercy Sealed in the everlasting Covenant by Mr. Obadiah Sedwick in fol.