Quest . 1. WHat Sin may be named a Mans own ?

A. Generally , every one that he commits , may be named his own . All , are Off-springs of the Lust , that St. James calleth his own . The Devil can fasten no Guilt upon us , without the Consent of our Wills . But yet some Sins , be more peculiarly and more eminently to be called our own . Namely such as there is a stronger tendency in us to commit , than others . Such as our Wills and Affections are more engaged unto , than unto others .

These are of different kinds in the several Unregenerate Persons ; in all of whom they do Reign . The Discovery of them , that is most level to the lowest Christians , is made by their Causes , and by their Effects .

Their Causes , are either Natural or Moral . Natural from the different Temperaments of Mens Bodies , and Connexion of their Passions . These be the secret Springs of special Inclinations and Aversions . It is true , corrupted Nature includes all Sin . But there is not an equal Inclination in every person unto all Sin . In waste ground some Weeds be ranker than others , from the quality of the Soil . And in the Lives of Men , some Sins be more predominant than others , by reason of peculiar Dispositions . For Bodily dispositions incline the Soul . We see , Men of Sanguine constitutions are usually Light and Vain , Sensual and Riotous , Bold and Aspiring . Men of Phlegmatick constitutions be Idle and Slow , Cold and Careless , in things of moment . Men of Melancholick ones , are Suspicious , Soure , and not easie to be intreated , Jealous , and often Revengeful . And Cholerick constitutions of Body , make Men Heady , Various . Violent , Troublesome to themselves and others . Moreover , vicious Affections run in several Channels , according unto the alterations made in Bodies in Mens several Ages . The Spring of corrupt Nature is still the same , but the Course is different . Youth is Carnal , Presumptuous , easie to be deceived and Refractory to Reason . Middle Age , is of cooler Passions , Covetous , Ambitious ; turned unto more solemn and less scandalous Follies than those of Youth . Old Age has its peculiar Vices . It is Querulous , Impatient , Covetous , vainly Fearful of Contempt or Want . Now according to our Constitutions and Ages , we must make our enquiry for our Own Sin .

Our Passions , be sensitive cravings for apprehended good , or for the removal of apprehended evil . Now , Sin being the disorder of our Desiring faculty , we may discover what is our predominant Sin , by considering what Affection is most violent in us ; and of what others it is productive . What is it we do most Love ; and when disappointed of it , do most Hate such as cause the disappointment , &c.

The Moral Causes of special Sins , are to be found in the several Callings wherein Men are engaged . In these , Satan lays his Snares . Secondly , In the opposite States of Prosperity and Adversity . Both of which have their special Temptations adherent ; long trains of them . Thirdly , In the Society that we converse with . Company that we chuse , discovers us unto others ; and may discover us unto our selves . Fourthly , in the Quality of the Times wherein we Live . There are Days named Evil in respect of Temptations concomitant , which will require great circumspection to preserve our innocence . And in these , our swimming with the Stream , or resisting the Torrent will discover much of our Hearts . It was Jehosaphat's honour ; that he walked in the Commandments of the Lord , and not according to the Doings in Israel .

The Effects of peculiar Sin , by which it is made known , are now to be considered . 1. The Sin that is frequently and easily committed , and is difficulty retracted , that Sin is a Man's own peculiar one . Frequent actions are from Dispositions strongly bent . And when the power of a Temptation is quick and speedy , the sinful Inclination must needs be strong . Add , that it must surely be a darling Lust , that controuls the efficacy of the principles of Conscience concerning good and evil . 2. That Lust to which others are subservient , has the supremacy in the Heart . Sins , do serve one another . Covetousness serves Pride . And Pride is his Sin who Robs and Oppresses for Mony wherewith to support his State and Pomp . 3. It is the darling Corruption , that ingrosses the Thoughts . When the Mind is in continual exercise to compass Riches , Covetousness is then the reigning Passion . 4. The Sin that you desire to conceal , and are apt to defend or to extenuate , and are impatient of reproof for it , this is your own special Sin . All Sinners dissemble . And paint their most beloved Sins with least odious Colours . Incontinent Men , call Lust a humane Frailty . Many Men of fair Tempers , will recoil upon their Reprovers ; and sometimes recriminate , that they are as bad as themselves . 5. The Sin that enlightned Conscience reflects upon with most anguish and remorse , is usually the peculiar one . It is commonly that by which God has been most dishonoured , that the Sinner is then most tormented with . 6. The Sin that is your own you must seck out among the several kinds of Sin . Is it Omission , or Commission ? Spiritual , or Carnal ? Personal , or Relative ? &c. You must search , even where you may think there is little reason to expect it .

Q. 2. What is it to preserve one's self from ones own Sin ?

A. It implies two things .

He keeps himself from it , who together abhors the Commission of it , and Watches and Prays against the very Inclination unto it .

Q. 3. How appears it that a Man 's so keeping himself from his own special Sin , is an undeceiving evidence of sincerity ?

A. It appears , if we consider ,

1. God approves it . Sincere Christians only , and Accepted ones , can appeal to God . And this , David doth ; I was upright before Him .

2. This keeping one's self from ones own Sin , is equivalent to Perfection and Integrity ; and it is opposite unto Guilt . 't is equivalent unto Perfection . Psal . 37. 37. Mark the perfect man , and behold the upright , the end of that Man is peace . 't is opposite to Guile . Jo . 1. 47. Behold an Israelite indeed in whom is no guile !

Q. 4. What is hence to be learned ?

A. 1. The making this our Rule to judge our selves by . 2. The keeping our selves with all diligence from our own iniquity .

Q. 5. What Motives are unto this ?

A. These Six .

M. 1. Habitual indulged Lusts are irreconcileable with the state of Grace . They render us uncapable of God's pardoning Mercy here ; and of the Heavenly Glory hereafter . Continued in , they do so .

M. 2. We may by Divine Grace , subdue the strongest Lusts , that from our Nature and Temper , from Custom , or from Interests carnal , have rule over us . The new Covenant assures Believers , that sin shall not have dominion over them , because they are not under the Law but under Grace , Rom. 6. 14.

M. 3. Our subduing the ruling Lust , will make the Victory over other sins more easie . For that is the Root whence others do spring and are fed . And besides , one Victory inspires with courage to atchieve another . The Indians , when they had killed one Spaniard , took Heart and resolved to Fight the rest . The Romans counted that they had killed an Host of their Enemies , in one Mithridates .

M. 4. Our Sins cost our Saviour his Sacred Blood , to purchase their Pardon , and our freedom from their Dominion . This purely Evangelical Argument , has an admirable Efficacy to inspire Zeal , and make Sin odious . Even the Sin that has been as near to us as our Bosoms ; as pleasant as our corrupt Inclinations , as familiar and intimate as Custom , 2 Cor . 5. 14.

M. 5. The blessed Reward of Uprightness , comprehends all good of Time and of Eternity . God is graciously ready to supply all their Wants , allay all their Sorrows , overcome all their Fears , satisfie all their Desires , when his Servants are upright . And nothing but Experience , can make the greatness of their Reward to be understood . Light is sown for the Righteous , and Joy for the upright in Heart , Psal .

M. 6. Woful are the Effects of indulging your peculiar Sins ; the Lusts that by Pleasure or Profit bribe you . Accusing Conscience begins Hell here . Sin's memory , in the approaches of Death is very ghastly . The power of God's wrath , is then more in sight . But the prepared Plagues in next World , do exceed all the most fearful Apprehensions in this World . There is perfection of misery . A Life in torments that never Dies , a Death that never ends , Well then ,

Q. 6. What are the Means requisite for preserving us from our special Sins ?

A. Let it be considered , Medicines be not Sweet-meats . Rules for Recovery and Preservation of Health will seem harsh , and be distastful unto Minds carnal . But , if we will keep our selves from our own Iniquity , we must follow them .

R. 1. We must be inquisitive , and get to understand , intimately and distinctly what our own Sins be . Against undiscerned Enemies we cannot be provided of Defence ; but must fall by them without Resistance .

R. 2. We must use diligent Watchfulness and Circumspection , to prevent and resist our special Sins . To wit , when we have gained the knowledge of them , and sense of our danger from them .

R. 3. We must seriously Resolve and solemnly Engage our selves , not to yield unto our special Sins . This we must do , with Dependance upon the PRESENT and the PERPETUAL assistance of the Divine Grace . Without which , our Resolutions cannot be sincere , and will not be effectual . But be broke by the next tempting Objects ; as easily , as the strings of a Cobweb be broke by a strong gust of Wind ; or Walls of Glass by the Battery of Cannon .

R. 4. We must rise by speedy and deep Repentance , when we have neglected our Watch , and fallen into the Sin that we are peculiarly prone unto . This is necessary to recover God's favour , and to preserve us for the future . Many , many have been cut off in early Sins , and lost their Times , their Hopes , and their Souls for ever . However , by continuance in Sin , the Heart grows both more UNABLE , and more UNWILLING to resist and mortifie it . Fresh Wounds are of easier Cure than inveterate Ulcers .

R. 5. We must fervently and constantly pray for the Renewing Grace of God . It is by the Spirit of Holiness that we are able to mortifie the deeds of the Body . And if we intermit Prayer , we must not expect the H. Spirits aids thereunto .

R. 6. We must act Faith in our Redeemer . This is the Soveraign and Effectual Means . Christ is the Fountain of Inherent as well as of Imputed Righteousness . It is through Christ strengthning we can do all things . It is He gives Repentance . It is He blesses us in turning us from our Iniquities . Mortification of Sin , is attributed to his Death , in respect of meritorious procurement ; and in respect of its being a Representation of it . Our crucifying the Flesh with its Affections and Lusts is a lively resemblance of his Death . Which was designed to be operative in us of the death of Sin , and to be significative of the same . Besides ; Christ's Death mortifies Sin by Moral Influence . As it expresses Gods transcendent Love unto us ; that draws us from Sin . And as it no less expresses Gods holy severity against Sin , that affrights and drives us from Sin . Now , Faith in Christ both OBLIGES and ENCOURAGES us to subdue our Sins . And it has ( in the word ) a cleansing Vertue , and a victorious efficacy , attributed unto it . It purifies the heart , and it overcomes the world .

Concerning the great Duty of Resignation to the disposing W●ll of God , observe ,

Entire Resignation to God's disposing Will is our indispensable Duty under the sharpest Afflictions .

Q. 1. What is consistent with this Resignation ?

A. 1. Earnest Prayer against impending Judgments , is consistent with it . Christ Resigned to Gods will , yet Prayed the Cup might pass . 2. A mournful sense of Affliction is consistent with it . If we do not at all mourn , we despise God's Rod .

Q. 2. What does Resignation to Gods will , include in it ?

A. It includes , 1. Our Minds assent to the Righteousness and Goodness of what God doeth . 2. Our Wills consent and subjection to Gods Orders , though against our own Inclinations . 3. Our Affections composure unto a just temper ; and their restraint from sinful excesses in their Degrees , and in their Continuance .

Q. 3. What are the Arguments for this Resignation ?

A. 1. God has supream right in our Persons , and in All we enjoy . 2. God is Righteous in all his ways , and will not wrong us . 3. God's Power is uncontroulable , and it is vain to contend with Him . 4. Gods Fatherly afflictions deserve our Love and Thanks . 5. God's Wisdom orders all in the best manner for his Glory ; which is to be preferred above all , our Life it self : And for our final Good , which is to be preferred above present Ease .

Q. 4. What Directions are useful for our Resigning to Gods Will ?

A. 1. Look to Jesus Christ , the grand Exemplar ; his Resignation and his Reward . 2. Look to Saints in all Ages . Jam . 5. 10. 3. Look to all Creatures , how they obey God's Will . Angels above us ; and those of rank below us , Ravens and Lions . 4. Look to the glorious excellency of the Wills that are united unto Gods Will . 't is our highest Perfection . 5. Look to the Felicity that is in Resignation . It quiets our Hearts , it makes our Election sure , and our Adoption . 6. Look how short your suffering Time is . Weeping endures but for a Night . Add hereto , it concerns you ,

1. To Believe stedfastly Gods Providence and Promises . 2. To make GOD the supream Object of your Esteem and Affections . 3. To moderate your Valuations and Affections to all things below . 4. To forecast possible evils as future , and as coming on you ; and make it your Motto , Never secure . 5. To reflect seriously and mournfully upon your guilt and deservings from God's Justice . In the day of Adversity consider . Godly sorrow , lessens Natural . 6. To apply your Minds to consider your Blessings as well as your Sufferings . 7. To Pray frequently and fervently . Is any afflicted ? let him Pray .

That your Prayers may prevail ; Pray 1. With your Eye to Gods Mercy , and Christs Merit . 2. With your Heart submissive to Gods Will and Wisdom . 3. With your Haste more for Grace , than for Comfort .