3. A second natural means of mortification is, a careful shunning of the occasions of sin.1 Opportunity of time, place, company, and the like, doth greatly incense and provoke corruption: and he that will not, (for every man in this matter, because it is but natural, can if he will) deny himself in such things, can never prevail against his corruptions. He hath not gone yet so far as nature may go, and how then should he look to find the help of grace? The withdrawing of a mans self from these things, is a pulling of the fuel from the fire, and then it will surely go out. The adventuring upon these things, doth blow the coals, and administer fuel also, and then must sin of necessity, both burn and flame. In these occasions, the senses have strong allurements offered unto them, and they be vehement in their workings, burying the understanding for a time, and captivating the ⟨p. 138⟩thoughts to their present pleasing objects, so that a man can think of no good thing, that may serve to resist bad desires; and when the soul is so disarmed, how should sin but prevail against it? He that doth thus hazard himself, thrusts himself out of Gods protection, for he walketh not in his own place, therefore he can look for nothing but ruin. Satan assureth himself of victory, when he sees men so careless of themselves, and so becomes vehement in tempting, (as hope of success encourageth every one to labour) and then how soon is a man foiled? Indeed, the heart hath given a secret consent to the desire of evil doing, so soon as ever it consents to adventure upon the occasions of evil doing, and it is but the very guile and dissimulation of the soul, (whereby it is apt to cozen it self,) that makes one think, I will go where I shall meet with strong provocations to sin, but yet I will not sin. Now the consent which was secret, and as it were implicit before, so soon as occasion and tentation have stirred corruption, grows manifest and open, and shows it self, and so a man sins, when he thought (but he thought amiss) that he was resolved not to sin. Betwixt a resolution to do a thing, whereby the will doth choose, and a resolution not to do it, whereby the will doth refuse, there is a middle kind of action, an irresoluteness, a suspense, neither choosing, nor refusing, but betwixt both.
3. A second naturall meanes of mortification is, a careful shunning of the occasions of sin.1 Opportunity of time, place, company, and the like, doth greatly incense and prouoke corruption: and he that will not, (for euery man in this matter, because it is but naturall, can if he will) denie himselfe in such things, can neuer preuaile against his corruptions. He hath not gone yet so farre as nature may goe, and how then should he looke to finde the helpe of grace? The withdrawing of a mans selfe from these things, is a pulling of the fuell from the fire, and then it wil surely goe out. The aduenturing vpon these things, doth blow the coles, and administer fuell also, and then must sinne of necessity, both burne and flame. In these occasions, the sences haue strong allurements offered vnto them, and they be vehement in their workings, burying the vnderstanding for a time, and captiuating the ⟨p. 138⟩thoughts to their present pleasing obiects, so that a man can thinke of no good thing, that may serue to resist bad desires; and when the soule is so disarmed, how should sinne but preuaile against it? He that doth thus hazard himselfe, thrusts himselfe out of Gods protection, for he walketh not in his owne place, therefore he can looke for nothing but ruine. Satan assureth himselfe of victorie, when hee sees men so carelesse of themselues, and so becomes vehement in tempting, (as hope of successe incourageth euery one to labour) and then how soone is a man foyled? Indeed, the heart hath giuen a secret consent to the desire of euill doing, so soone as euer it consents to aduenture vpon the occasions of euill doing, and it is but the very guile and dissimulation of the soule, (whereby it is apt to coozen it selfe,) that makes one thinke, I will goe where I shall meete with strong prouocations to sinne, but yet I will not sinne. Now the consent which was secret, and as it were implicite before, so soone as occasion and tentation haue stirred corruption, growes manifest and open, and shewes it selfe, and so a man sins, when he thought (but he thought amisse) that he was resolued not to sinne. Betwixt a resolution to doe a thing, whereby the will doth chuse, and a resolution not to doe it, whereby the will doth refuse, there is a middle kind of action, an irresolutenesse, a suspence, neither chusing, nor refusing, but betwixt both.
- 1Shunning the occasions of sin, necessary to mortification.
