2. That thou hast to fix upon on this account, in reference to thy walking with God, is, that so great an advantage is given to sin, as also to Satan, by this thy temper and disposition, that Avithout ex- traordinary watchfulness, care, and diligence, they will assuredly pre- vail against thy soul. Thousands have been on this account hurried headlong to hell, who otherwise, at least, might have gone at a more gentle, less provoking, less mischievous rate.
3. For the mortification of any distemper so rooted in the nature
> Fs. li. 5.
OCCASIONS INCITING TO PARTICULAR SINS. Gl
of a man, unto all other ways and means already named or farther to be insisted on, there is one expedient peculiarly suited ; this is that of the apostle, 1 Cor. ix. 27, "I keep under my body, and bring it into subjection." The bringing of the very body into subjection is an ordinance of God tendino- to the mortification of sin. This sfives check unto the natural root of the distemper, and withers it by tak- ing away its fatness of soil. Perhaps, because the Papists, men ignorant of the righteousness of Christ, the work of his Spirit, and whole business in hand, have laid the whole weight and stress of mortification in voluntary services and penances, leading to the subjection of the body, knowing indeed the true nature neither of sin nor mortification, it may, on the other side, be a temptation to some to neglect some means of humiliation which by God himself are owned and appointed. The bringing of the body into subjection in the case insisted on, by cutting short the natural appetite, by fast- ing, watching, and the like, is doubtless acceptable to God, so it be done with the ensuing limitations : —
(] .) That the outward weakening and impairing of the body be not looked upon as a thing good in itself, or that any mortification doth consist therein, — which were again to bring us under carnal ordi- nances; but only as a means for the end proposed, — the weakening of any distemper in its natural root and seat. A man may have lean- ness of body and soul together.
(2.) That the means whereby this is done, — namely, by fasting and watching, aiid the like, — be not looked on as things that in them- selves, and by virtue of their own power, can produce true mortifica- tion of any sin ; for if they would, sin might be mortified without any help of the Spirit in any unregenerate person in the world. They are to be looked on only as ways whereby the Spirit may, and some- times doth, put forth strength for the accomplishing of his own work, especially in the case mentioned. Want of a right understanding and due improvement of these and the like considerations, hath raised a mortification among the Papists that may be better applied to horses and other beasts of the field than to believers.
This is the sum of what hath been spoken: When the distemper complained of seems to be rooted in the natural temper and consti- tution, in applying our souls to a participation of the blood and Spirit of Christ, an endeavour is to be used to give check in the way of God to the natural root of that distemper.
The SIXTH direction is, —
Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.
This is one part of that duty which our blessed Saviour recom- mends to his disciples under the name of ivatching: Mark xiii. 37, "I
62 MORTIFICATION OF SIN IN BELIEVERS.
tsay uuto you all, Watch;" which, in Luke xxi. 34, is, " Take heed lest your hearts he overcharged." Watch against all eruptions of thy corruptions. I mean that duty wliich David professed himself to be exercised unto. " I have," saith he, " kept myself from mine iniquity." He watched all the ways and woiicings of his iniquity, to prevent them, to rise up against them. This is that which we are called unto under the name of " considering our ways." Consider what ways, what companies, what opportunities, what studies, Avhat busi- nesses, what conditions, have at any time given, or do usually give, advantages to thy distempers, and set thyself heedfuUy against them all. Men will do this with respect unto their bodily infiiiiiities and distempers. The seasons, the diet, the air that have proved offensive shall be avoided. Are the things of the soul of less importance ? Know that he that dares to dally with occasions of sin will dare to sin. He that will venture upon temptations unto wickedness will venture upon wickedness. Hazael thought he should not be so wicked as the j^rophet told him he would be. To convince hun, the prophet tells him no more but, " Thou shalt be king of Syria." If he will venture on temptations unto cruelty, he will be cruel. Tell a man he shall commit such and such sins, he will startle at it. If you can convmce him that he will venture on such occasions and temptations of them, he will have little grovmd left for his confidence. Particular directions belonging to this head are many, not now to be insisted on. But because this head is of no less importance than the whole doctrine here handled, I have at large in another treatise, about entering into temptations, treated of it.