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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	father_n	holy_a	son_n	15,395	5	5.8830	4	true

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

on the soul all fitness and disposition for pardon is from the Spirit who is here rejected Fourthly The constant order of operation in the Trinity He sins against the order of Operation of the Trinity suggests unto us the reason of the irremissibleness of this sin which order is alwaies by descent and not by regression If a man sin against the Father the Son hath an operation for the sinner if a man sin against the Son the Spirit hath an operation for the sinner in working upon his conscience and offering of Christ but if a man sin against this Spirit whether should he go or who is to present pardon To the Father he cannot go withour the Spirit to the Son he cannot go without the Spirit but the Spirit is by him rejected and despitefully scorned He that sins against the Holy Ghost sins against the whole Trinity the Fathers love the Sons death and the Spirits operation I know that Hierome saith this sin shall not Epist ad Marcellum Epist ad Bonifacium be forgiven Propter blasphemiam Augustine propter perseverantissiman cordis duritiem and the Schols Propter defectum excusabilitatis indignitatem and others quod qui sic peccant traduntur in reprobum sensum thus Hilary Athanasius and some of our modern Writers Use I. THE Uses from the explication of this high sin shall serve us both for first Information And secondly Information Caution Thirdly Direction First That the greatest illuminations in the understanding The greatest illuminations are not able of themselves to save a man and determinate convictions in the Conscience are not able of themselvs to save a man A person may have a deep insight in the Misteries of Heaven an ample apprehension of supernatural truths a large acquaintance with the Rules of Grace and life a yielding in his conscience to the revealed testimonies of the spirit concerning Christ and his Doctrine yet be so far from the assurance and possession of glory that he may be reprobated to the lowest gulf of misery and damnation for the damned Devils are invested with most general extent of objective knowledge and these here who sin against the Holy Ghost do participate of divine illumination even to the measure of approbation in the conscience touching the truth yet you see that their condition is utterly incompatible with the just hopes or expectation of happiness it is not capable of remission and therefore eternally desperate of salvation all which must be so understood by you not that spiritual illumination is not necessary but that it is not alone sufficient to save The strongest abilities of knowledge may only serve to purchase us a more learned and full damnation Secondly That greatest knowledge may be in a subject The greatest knowledge may be in a subject void of Grace and an enemy to it both deprived of the inexistence of sanctifying grace and also filled with bitterest enmity and malice against the truth of Grace I justly question whether any persons uncapable of Glory are convinced with more supernatural light then these who sin against the Holy Ghost yet sure I am none are more enraged Lyons against the innocency and simplicity of Holiness and true Grace then these A person may put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle 2 Tim. 3. 5. speaks and yet his heart be void of the inward power of Godliness A dead man may be clothed with beautifull Garments and a heart utterly void of the life and quicknings 1. Privation of Holiness may yet be adorned with the fair robes and endowments of knowledge Nay Do but consult with the Records of the spirit in the Scripture and the examples of persons and attempts in all Ecclesiastical History you shall not only find knowledge divided from grace but oft-times makeing strongest oppositions against it None with-stood 2. Opposition Christ more then the learned Scribes and Pharisees none withstood Paul more then the learned Athenians Whom have we in our age more eager against the Doctrine of faith then the subtile Jesuite and against the independency and immobility of grace then the Arminian Dull and blind apprehensions are not so serviceable Engines for the execution of Diabolical malice the most advantagious servant that ever Satan had was a learned head and a graceless heart Abstract knowledge will easily blow up pride and pride will easily fire our malice and contempt and these will suddenly break out into our tongues with derision and persecution of Grace Thirdly That our greater knowledge without sanctifying Great knowledge without grace adds to misery Grace adds to our greater ruine and judgement This illation is most conspicuous in the subjects of this sin whose Judgement becomes the more heinous and inevitable because of the greatness of their illumination and conviction I know the schools deliver unto us several circumstances whereby a sin common with another in identity of nature is yet by the access of them variously altered but amongst all the intensive perfections of sinfull guilt this addition of knowledge is one excessively aggravating If ye were blind saith Christ Iohn 9. 41. ye should have no sin comparatively for measure but now you say we see therefore your sin remaineth An ignorant Offendor may have some plea and excuse but a willfull sinner is without all Pretext None shall find greater stripes then he who knows and doth not or he who sees to do but will not As the most practical Christian shall rise to the highest seat and Throne of happiness in heaven so the most illuminated sinner shall sink into the deepest dungeon of misery in hell Use II. NOW I come to Caution you have heard what this sin Caution is and you have heard the sad condition of this sinner that he may for ever despair to see the face of God! I dare not fasten the compleat guilt of this sin on any who hears me this day Only remember that of the Apostle Heb. 3. 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Take heed of Yet because this sin is possibly incident unto us who take upon us the profession of the Gospel it shall not prove I trust an unseasonable endeavour if I describe unto you some few steps by which the soul gradually descends unto the bottom of this damned impiety First Regardless receiving of the Gospel of Christ which Regardless receiving of the Gospel of Christ is done three wayes 1. When the Judgement hath no reverent estimations of God in Christ and of the Promises made in the blood of Christ or of the necessary conditions of the Covenant of Grace to be performed by us Secondly When the heart either in hearing or reading is without life and affections so that the Gospel draws not our love and joy and delight or any adhesion of the mind Paul tells us 2 Thes 2. 12. of some to

and immediate causes thereof demostrate uprightnesse All doing of duty is not a convincing argument of uprightnesse or hypocrisie 2. This also must be granted that all doing of duty is not a convincing or immediate argument of uprightness Uprightness is not so punctually decided by matter as by manner as he spake of gifts which should be reputed virtuously liberall Non qua manu sed qua mente The quality of the mind consigned them much rather then the bounty of the hand That may be safely affirmed of all duties not so much what is done as how it is done argues our uprightnesse Let never so much be done out of base and sorded motives and ends for by and vaine glorious respects or meerly servile reasons without a voluntary and dutifull affection all the worke though much though great though frequent yet it doth not infallibly assure and conclude uprightnesse Some things we must be informed of Some things though we must be informed of v. g. 3. things 1. That all abstainings from sin out of feare or performing of duties from it do not necessarily conclude t●a● a man is not upright Nay a man who is upright may abstaine from the one and performe the other without any checke or prejudice to his All abstaining from sin out of feare and doing duties from it concludes not against uprightnesse uprightness Which I shall clear by these arguments 1. If a man may be upright who in duties hath an eye to the reward then by the same argument he may be upright who in them hath an eye to the punishment forasmuch as both these Proved are extrinsecall motives and alike conclude for a respect to a mans selfe But a man may be upright who yet in his duties Note hath an eye to the reward v. g. Moses who was faithfull in all the house of God Heb. 3. 2. i. very upright had yet in his obedience a respect to the recompense of reward Heb. 11. 26. If persons reputed in Scripture to be upright have yet abstained from sin and performe duty out of feare and these acts of theirs have been approved then services done out of feare may consist with uprightnesse I confesse that all which hath been done by upright persons doth not presently testify uprightness but that which hath been done by them and is rewarded by way of approbation that I say doth not prejudice uprightnesse But the upright person in Scripture have abstained from sin and have performed obedience out of feare and this hath been approved of Ergo Iob was an upright person by Gods owne Testimony cha 1. 1. The man was perfect and upright yet the feare of Gods wrath kept Iob from sinne see Iob. 31. 1. I made a covenant with mine eyes why then should I think upon a maide he durst not give way to wanton looks nor uncleane thoughts why what with held him see v. 3 Is not destruction to the wicked and a strange punishment to the workers of iniquity q. d. this were the way to wrath and plagues to judgement and to Hell So v. 21. He durst not lift up his hand against the fatherlesse i. wrong oppresse or defraud them why v. 23. For destruction from God was a terror to me and by reason of his highnesse I could not endure Paul you wil think that he was an upright person who did exercise himself to have a conscience voyd of offence towards God and man who had the Testimony of his conscience that in simplicity and godly sincerity he had his conversation yet was he the more diligent and the more conscionable in his ministeriall discharges out of feare see 2. Cor. 4. 11. knowing therefore the terror of the Lord we perswaded men i. we know that we must all appeare before the judgement seate of Christ and every one must receive according to that he hath done whither good or bad and it will be a terrible day to us if we be found carelesse and negligent and we knowing this terror therefore we perswade men 3. Nay a man cannot be upright in duties or services if he doth them not out of fear The feare of God is the inward principle of them It is that which God requires with uprightnesse What doth thy Lord thy God require of thee but to feare him and to serve him with all thy heart and with all thy soul Deut. 10. 12. Why What is that feare of God but an awefull regard to God as when Joseph forbore to sin against God out of a regard to his greatnesse Gen. 39. 9. 4. Yea Lastly let me adde one thing more viz. Jesus Christ requires nothing of us which will prejudice uprightnesse but he hath willed us to feare him who hath power to cast into hell Luk. 12. 5. yea I say unto you feare him 1. For my part I know no more reason why service done through feare should prejudice uprightnesse then the services which are done through love for asmuch as the motive of my service in both is God immediately but then in the second place observe 2. That there is a double abstaining from sin and doing of duty There is a double abstaining from sin and doing duty out of feare out of feare One is single and absolute when feare is all the reason or motive as were there not wrath were there not punishment were there not an hell I would not abstaine from sin I would not do any one duty or act of obedience unto God Like an unwilling slave who would break away or would not put forth himself in acts of service were it not the mere feare of the lash Simile of the whip did force and awe him Another is mixt and compounded when though a man doth abstaine and act out of feare yet not onely principally out of feare but also out of love commixt with that feare as a childe who though he doth forbeare many things out of a respect to his fathers power and displeasure yet withall he doth cease them out of a love to his fathers goodnesse and kinde affection thus may it be with a person who is upright he may forbeare sin out of a feare of Gods power and justice and displeasure and yet withall out of a love to an holy and gracious God and a father for both of these may have their work in him without Simile a prejudice one to another or either to the temper of uprightnesse Hosea 3. 5. they shall feare the Lord and his goodnesse The love of an upright man is so pitched on Gods goodnesse that withall it gives way to feare to apprehend his greatnesse and yet the feare of his God is not so awed by greatnesse but withall love may come in to inflame the soule to make it either abstaine or act out of a respect to Gods goodness Therefore Paul though he did perswade men because he knew the terror of the Lord yet was also exceedingly industrious because the love of Christ did

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

humbled and renew our repentance we shall never see a smile in Gods countenance nor heare a good word from conscience Now this is a dolefull case that a man shall heare the same promises from which he suckt much comfort and yet he may not taste now he cannot rejoyce and that God whose communion was so sweet now through his sinning becomes so bitter and heavy c. 4. Because actuall dominion especially of great sins and over Actuall dominion is accompanied with great prejudice to divine glory a David is accompanied with great prejudice to Divine glory As they say of Fevers that they are usually worst in the strongest constitutions and of spots that they are usually the greatest blemishes in the fairest garments that we may say of sinnings the better the man is the more dishonorably foule his offendings are God loseth more honour in the eyes of the world by the slips of the good then by the wallowings of the bad evill men are hardned good men derided Satan and sin advanced and by all these God is infinitely dishonoured Therefore good reason hath David to pray Let them not have dominion over me Secondly Habituall Dominion But then in the Second place if we interpret the dominion Reasons of praying against habituall dominion here of an Habituall dominion of sin the reasons of prayer against sinne as in such a dominion are very strong and urgent 1. Habituall dominion decides the estate the question of a mans soul is whose servant he is whether he belong to God and Habituall dominion decides the estate Christ or to sin and Satan Now particular failings doe not determine this but the dominion of sin doth his servants we are whom we obey you know what the Apostle hath said Rom 6. 16. know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or if obedience unto righteousnesse if sin doth rule and the sinner yields up his heart to the love and obedience of it he professeth thus much that Christ is not his Lord and the Law of Christ is not the law which he will obey as these Rebells spake of David what portion have we in the sonne of Jesse soe here the sinner I doe not belong to Christ sin is my Lord The servant of sin am I that is the thing which I have Chosen and that is it which I will serve Soe that on may without any scruple conclude that if sin hath dominion the man hath yet noe interest in Christ noe one degree of true grace he is a most wretched sinner sin is his Lord God is his enemy Hell is his portion unlesse he get from under this Dominion Secondly there is no Dominion in all the world so vile whither you consider it First In the commands of sin or Secondly Noe dominion so vile In the service of the sinner First The Commands The commands of sin are the vilest commands For The commands of sin are Illegall 1. They are Illegal any command which findes ground and title may be defended but sin hath no reason to command A condemned man loseth all command sin is the only thing which Gods law hath condemned And again it hath no title to the soul the soul owes not it self to it either by a natural or by a purchased subjection we owe a natural subjection to God because he made us A purchased subjection to Christ because he redeemed and bought us but sins commands are meerly usurped and Insolent 2. They are purely sinful all its edicts and desires are but Rebellions that a man should trangresse a righteous and supreme Purelly sinfull and good and holy law there is not any one thing which sin at any time commands but it is that which God forbids and which God will Judge the sinner for 3. They are extreamly unreasonable a command may be esteemed unreasonable either when one service runs contradictory Extremely unreasonable against another as to command aman to run and yet to stand so is it with sin it commands a man to such a service as is opposite in particulars for as all sin is opposite to grace soe some sins are opposite to others though not in the fountaine yet in the actings or a command may be estemed unreasonable when any service tends to the ruine of the obedient it were an unreasonable thing and unjust to command a man to run into the fire and burne himselfe but the commands of sin tend directly and intentionally to the destruction of the sinner sin injoynes a man much service and paines and all this is to dishonour God and to damne his owne soule Secondly the service The service of sin The service of sin it is the most disloyall service in respect of God renouncing him denying him his due and conferring it on his only enemy Is a disloyall service 2. It is the most injurious service to our souls 3. It is the basest service if a man did serve a dog or a toad An injurious service The basest service this were a vile abasing of himselfe but it is far baser to serve sin for those creatures have some goodnesse in them but sin is naturally bad Nay though we doe cry out at the devill as vile and base yet the Devil himself is better then sin for it is his sin only which makes him so base and he hath an absolute being which he owes to God but sin hath noe relation to God and it is that which imbaseth all beings 4. It is the drudgingest service A man who is a servant to sin he is at the command of every lust and is taken captive at its pleasure The most drudging service and there is noe hoe nor measure nor end all the day will not serve nor will the night satisfie an age of yeares is spent and when a mans strength doth faile him yet sin sets him to work still The cruelest Tyrant wearies himselfe sometimes by his unwearied commands but sin never relents nor spares Nay that which shewes the extremity of this vasilladge the sinner continues service there and then where he sees and knowes his misery he hath felt the fruites the bitter fruites of sinning yet sin still commandes and easily puts him upon the same service afresh soe that he often tyers his thoughts and spends his estate and consumes his strength and breakes his sleep and loseth his friends his God his soule his all to drudge at the Commandes of his owne base lusts 5. It is a most unprofitable service Though in some service there The most unprofitable service may be but an uncertain gaine yet in the service of sin there is a most certaine and gre●t loss what profit had ye in those things whereof ye are now ashamed Rom. 6. 21. therefore sinnes are said to sowe the winde and to reap the whirl-winde they deale in vanities which shall not profit

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