The Anatomy of Secret Sins, Title page 1 – To the reader
THE ANATOMY Of Secret Sins, Preſumptuous Sins, Sins in Dominion, & Ʋprightneſs.
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.
LONDON, Printed by T. R. for Adoniram Byfeild at the ſign of the three Bibles in Corn-Hill near Popes-head Alley; Anno 1660.
TO THE CHRISTIAN READER.
THE Name of the Reverend Author of this Work, will commend it to the Acceptance of them all, who were either acquainted with his Miniſtry, or have attentively peruſed his Treatiſes formerly publiſhed. He was a Work man who needed not to be aſhamed: As the matter of his Diſcourſes was ſolid and profitable, ſo his language was pregnant and delightfull, both which took much upon his gracious and ingenuous Auditors. This is to be acknowledged a great abatement of the Churches loſs by his death, that though he be dead, he yet ſpeaketh from the Preſs by the uſefull Treatiſes left written by his own hand, which through Gods Mercy, may prove rich bleſſings unto poſterity, by edifying Chriſtians in Grace and Comfort. As the reaſonable immortal ſoul is the more noble part of man, ſo ſupernatural Grace doth truly ennoble it by introducing the likeneſs and life of God. This Grace which is The good work pPhil. 1. 6.The good and perfect gift of God oJam. 1. 17.may be promoted both in its habit and exerciſe, by ſuch helps as this, which Divine Providence putteth into thy hand. And therefore ſince ſanctifying Grace (which is the ſtrength, beauty, riches of the ſoul, and the beſt thing on this ſide Chriſt himſelf, From whoſe fulneſs we all do receive Grace for Grace nJohn 1. 16.) is wrought, preſerved, enlarged, and quickned by theſe means, they ſhould be gladly welcomed, and diligently improved by all ſerious ſincere Chriſtians. And whereas Humility and Sincerity are Graces eminently excellent, and uſeful throughout the whole courſe of Chriſtianity rendring every other grace, and every duty the more lovely and acceptable. Helps in both theſe thou mayeſt expect from this enſuing Treatiſe. The Text here handled doth hold forth at the firſt view, both Sinfulneſs and Uprightneſs of Gods ſervants: Their ſinfulneſs bitterly bewailed, and their uprightneſs ſeriouſly deſigned; whence we have The Anatomy of ſecret ſins, Preſumptuous ſins, Sins in Dominion, and of Uprightneſs.
Every ſelf conſidering Chriſtian doth ſee ſo much ſin in his heart and life, that he is abaſed under the Burden bPſal. 38. 4.of it; how heavy then is this thought upon his heart, that there are many thouſands of ſecret unſeen Errors chargeable upon him by the All-knowing heart-ſearching God. And yet this adds further load unto the burdned Spirit, that beſides his former guiltineſs of, and inclination to preſumptuous ſins, (things heinous and horrid) the ſeeds alſo of that unpardonable ſin (the thoughts whereof are amazing and dreadful to every Gracious heart) do lie and live in his depraved nature. Theſe particulars are here largely and convincingly diſcourſed of, by means whereof the ſecure ſinner may be well awakened, and the proud heart deeply humbled. What examples of Bitter Mourning e1 Sam. 7. 6., ſelf-loathing fEzek. 36. 31., and lamentable outcries gRom. 7. 24., upon this account are recorded in the holy Scriptures. How needfull and ſeaſonable this too much neglected Indeavour would be in theſe looſe luke-warm times, might eaſily be manifeſted. The manifold precious Benefits of this practiſe may perſwade it; Beſides, Divine Acceptance hPſal. 51. 17and familiar Communion, dIſa 57. 16. & 66. 2.together with many rich Promiſes hereby poſseſſed. By meanes hereof the ſoul will patiently ſubmit to Gods Afflicting hand e1 Pet. 5. 5, 6; 7. Job 22. 29. Lev 26. 41. Mic. 7. 9., and ſeriouſly ſet upon real Reformation g2 Cor. 7. 10, 11.: Thus Chriſt will become much more precious and ſweet unto the ſoul a1 Tim. 1 12, 13, 15. Rom. 7 24, 25.; And as we ſhall be made more Meek in our deportment towards all, ſo more peculiarly compaſſionate towards Bleeding, Repenting ſinners hTit. 3. 2, 3., viewing the number and heinouſneſs of our own Irregularities, conſidering how much we our ſelves do ſtill lie under Sins Dominion oRom 7. 18 19 21, 23, with the guilt of ſome preſumptuous Iniquities eMat. 26. 75.
Good Reader, thou ſhalt not only be thus edified in Humility (his Product of ſins diſcovery) but in Sincerity alſo by that which followeth in the Anatomy of Uprightneſs. Ʋnexpreſſible are the Comforts which come into the ſoul by clearing up its Sincerity from Scripture evidence. If there be a Meſſenger an Interpreter, one of a thouſand to ſhew unto man his Uprightneſs, cJohn. 33 23, &.then he is gracious unto him, and ſaith, Deliver him from going down to the pit; I have found a Ranſom, his fleſh ſhall be freſher then a Child; And for the Enjoyment of ſatisfaction out of Gods All-ſufficiency is aſſured in the Covenant of Grace unto upright walking with his Majeſty fGen. 17. 1.. Herein conſiſts Gods image in man dEccl. 7. 26which is his faireſt beauty, and his greateſt Glory. The imperfect performances of the Sincere, do not only find Acceptance c2 Chro. 30. 28, 19. 20., but Delight in the Lord dPro. 15. 8.; unto them he will not deny either Grace or Glory, or any thing may be truly Good pPſal. 84. 11; and notwithſtanding the ſaddeſt diſpenſations imaginable, God will be conſtantly and ſuperlatively good unto them cPſal. 73. 1.: How bad ſoever they be in their own eyes, yet they are perfect in Gods Account dPſ. 37. 37.; and they may alwayes rejoyce with Thankſgiving before the Lord, and with gladſome Boldneſs hPſal. 33. 1.: look Pale death it ſelf in the face when it doth approach t2 Cor. 1. 22. But we will not enlarge our ſelves in theſe matters, contenting our ſelves with theſe ſhort hints ſuggested to give thee a taſt of that ſweet fruit which thou mayeſt expect to reap by the carefull peruſal of this very ſavory uſefull Book, which we commend to thy Improvement, and thy ſelf therein to the Bleſſing of the Almighty, through Ieſus Chriſt, in whom, and for whom, we are
Septemb. 1. 1659. Thy faithfull friends and ſervants,
Humphrey Chambers,
Edmund Calamy,
Simeon Aſh,
Adoniram Byfeild.
THE Anatomy OF SECRET SINNES:
PSALM 19. 12.
Who can underſtand his Errors? Cleanſe thou me from ſecrets: or from ſecret ſins, or faults.
SAint Chryſoſtom conjectures that the maine intention of the greateſt part of this Pſalm conſiſts in the diſcovery 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, if he ſhould take the brighteſt candle to ſearch all the records of his ſoul, yet many of them would eſcape his notice. And indeed this is a great part of our miſery that we cannot underſtand all our debts: we can eaſily ſee too many, yet many more lie as it were dead, and out of ſight; To ſin is one great miſery, and then to forget our ſins is a miſery too: If in repentance we could ſet the battel in array, point to every individual ſin, in the true and particular times of acting and re-acting, O how would our hearts be more broken with ſhame and ſorrow, and how would we adore the richneſſe of the treaſure of mercy which muſt have a multitude in it, to pardon the multitude of our infinite errors and ſinnes.
But this is the comfort, though we cannot underſtand every particular ſin, or time of ſinning, yet if we be not idle to ſearch and caſt over the books; and if we be heartily grieved for thoſe ſins which we have found out, and can by true repentance, turn from them unto God, and by faith, unto the blood of Jeſus Chriſt, I ſay, that God, who knowes our ſins better then we know them; and who underſtands the true intentions and diſpoſitions of the heart, that if it did ſee the unknown ſins, it would be anſwerably carried againſt them; He will for his own mercy ſake forgive them; and he too will not remember them. Nevertheleſs, though David ſaith, who can underſtand his errors? as the Prophet Jeremiah ſpake alſo, The heart of man is desperately wicked, who can know it? yet muſt we beſtir our ſelves at heaven to get more and more heavenly light to finde out more and more of our ſinnings: So the Lord can ſearch the heart: And though we ſhall never be able to finde out all our ſins which we have committed, yet it is poſſible, and beneficial for us to finde out yet more ſins then yet we do know: And you ſhall find theſe in your own experience, that as ſoon as ever grace entred your hearts, you ſaw ſin in another way then ever you ſaw it before, yea, and the more grace hath traverſed and increaſed in the ſoul, the more full diſcoveries hath it made of ſinnes: It hath ſhewn new ſins as it were, new ſins, not for their being, not as if they were not in the heart and life before, but for their evidence, and our apprehenſion and feeling: we do now ſee ſuch wages, and ſuch inclinations to be ſinful which we did not think to be ſo before: As phyſick brings thoſe humours which had their Simile.reſidence before, now more to the ſenſe of the Patient: or as the Sun makes open the motes of duſt which were in the roome before, ſo doth the light of the word diſcover more corruption.
But I paſſe by that point of the impoſſibility of a full apprehenſion of all ſinnes committed ignorantly, and inconſiderately.
I now proceed from Davids complaint to Davids request, Davids requeſtand here I ſhall ſpeak of his firſt Requeſt, viz. Cleanſe thou me from ſecrets, or ſecret ſins. Saint Auſtin upon the words, Ab occultis meis munda me domine, expreſſeth it thus, A cupiditatibus in me latentibus munda noe: (i.) from thoſe concupiſcences which lie ſo hid, and ſo cloſe, and ſo private within me: O Lord cleanſe thou me, And in his ſecond expoſition of this Pſalm (for he expounded the Pſalm twiſe) Tolle-ex corde maelam cogitationem, (i.) O Lord take out of my very heart even the ſinful thoughts.
I will name the Propoſition, and then we may perhaps open things more fully.