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Memorables concerning our Uprightness before God, and our Resignation to his Will.
Gathered out of Dr. B's Judicious Treatises thereof. Thus Published for the Poor, that want Money and Memory. By one desirous of poor Folks Salvation.
I was also upright before him: and I kept my self from MINE Iniquity.
He fell on his Face, and prayed, saying; O my Father, if it be possible, let this Cup pass from me; nevertheless not as I will, but AS THOƲ WILT.
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 Con∣nexion of their Passions. These be the secret Springs of spe∣cial 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 dispo∣sitions incline the Soul. We see, Men of Sanguine constitu∣tions 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 Me∣lancholick ones, are Suspicious, Soure, and not easie to be in∣treated, Jealous, and often Revengeful. And Cholerick con∣stitutions of Body, make Men Heady, Various. Violent, Trou∣blesome to themselves and others. Moreover, vicious Affecti∣ons run in several Channels, according unto the alterations made in Bodies in Mens several Ages. The Spring of cor∣rupt Nature is still the same, but the Course is different. Youth is Carnal, Presumptuous, easie to be deceived and Refra∣ctory to Reason. Middle Age, is of cooler Passions, Covetous, Ambitious; turned unto more solemn and less scandalous Fol∣lies than those of Youth. Old Age has its peculiar Vices. It is Querulous, Impatient, Covetous, vainly Fearful of Con∣tempt 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 Tempta∣tions adherent; long trains of them. Thirdly, In the Socie∣ty that we converse with. Company that we chuse, disco∣vers 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 concomi∣tant, 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 Dispo∣sitions strongly bent. And when the power of a Tempta∣tion 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 con∣cerning good and evil. 2. That Lust to which others are sub¦servient, 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 in∣grosses the Thoughts. When the Mind is in continual exer∣cise 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. Incon∣tinent Men, call Lust a humane Frailty. Many Men of fair Tempers, will recoil upon their Reprovers; and some∣times 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 com∣monly 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.
- 1. Abstaining from the practice of that Sin.
- 2. Mortifying the inward affection to that Sin.
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 Accep∣ted 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. 'Tis equivalent unto Perfection. Psal. 37. 37. Mark the perfect man, and behold the upright, the end of that Man is peace. 'Tis 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 ini∣quity.
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 par∣doning 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 In∣terests 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 Victo∣ry 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 resol∣ved 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 pur∣chase their Pardon, and our freedom from their Dominion. This purely Evangelical Argument, has an admirable Effi∣cacy 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 Ʋprightness, 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 great∣ness 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 Con∣science 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 ne∣ver 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, inti∣mately and distinctly what our own Sins be. Against undiscern∣ed Enemies we cannot be provided of Defence; but must fall by them without Resistance.
R. 2. We must use diligent Watchfulness and Circumspecti∣on, 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 PERPE∣TUAL 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 fa∣vour, 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 Re∣newing Grace of God. It is by the Spirit of Holiness that we are able to mortifie the deeds of the Body. And if we inter∣mit Prayer, we must not expect the H. Spirits aids there∣unto.
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 Re∣pentance. It is He blesses us in turning us from our Iniquities. Mortification of Sin, is attributed to his Death, in re∣spect of meritorious procurement; and in respect of its being a Representation of it. Our crucifying the Flesh with its Af∣fections 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 dispo∣sing W••ll of God, observe,
Entire Resignation to God's disposing Will is our indis∣pensable 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 Pray∣ed the Cup might pass. 2. A mournful sense of Affliction is consistent with it. If we do not at all mourn, we de∣spise God's Rod.
Q. 2. What does Resignation to Gods will, include in it?
A. It includes, 1. Our Minds assent to the Righteous∣ness and Goodness of what God doeth. 2. Our Wills con∣sent 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, Ra∣vens and Lions. 4. Look to the glorious excellency of the Wills that are united unto Gods Will. 'Tis 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 Af∣fections. 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 consi∣der. 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.