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This was seconded by an observation of some men's dangerous mistakes, who of late days have taken upon them to give directions for the mortification of sin, who, being unacquainted with the mystery of the gospel and the efficacy of the death of Christ, have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples, which neither they nor their forefathers were ever able to bear. A mortification they cry up and press, suitable to that of the gospel neither in respect of nature, subject, causes, means, nor effects; which constantly produces the deplorable issues
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if this little discourse (of the publishing whereof this is the sum of the account I shall give) may in any thing be useful to the least of the saints, it will be looked on as a return of the weak prayers wherewith it is attended by its unworthy author.
What an example of humility
THAT what I have of direction to contribute to the carrying on of the work of mortification in believers may receive order and perspicuity, I shall lay the foundation of it in those words of the apostle, Romans 8:13, "If ye through the Spirit do mortify the deeds of the body ye shall live;" and reduce the whole to an improvement of the great evangelical truth and mystery contained in them.
"If ye live after the flesh, ye shall die."
Romans 8:13
First, A duty prescribed: "Mortify the deeds of the body." Secondly, The persons are denoted to whom it is prescribed: "Ye," -- "if ye mortify." Thirdly, There is in them a promise annexed to that duty: "Ye
shall live." Fourthly, The cause or means of the performance of this duty, -- the Spirit: "If ye through the Spirit." Fifthly, The conditionality of the whole proposition, wherein duty, means, and promise are contained: "If ye," etc.
(1.) The uncertainty of the event or thing promised, in respect of them to whom the duty is prescribed. And this takes place where the condition is absolutely necessary unto the issue, and depends not itself on any determinate cause known to him to whom it is prescribed. So we say, "If we live, we will do such a thing." This cannot be the intendment of the conditional expression in this place. Of the persons to whom these words are spoken, it is said, verse 1 of the same chapter, "There is no condemnation to them."
(2.) The certainty of the coherence and connection that is between the things spoken of; as we to a sick man, "If you will take such a potion or remedy, you will be well." The thing we solely intend to express is the certainty of the connection that is between the potion or remedy and health. And this is the use of it here. The certain connection that is between the mortifying of the deeds of the body and living is intimated in this conditional.
The intendment, then, of this propostion as conditional is, that there is a certain infallible connection and coherence between true mortification and eternal life: if you use this means, you shall obtain that end; if you do mortify, you shall live. And herein lies the main motive unto and enforcement of the duty prescribed.
The pressing of this duty immediately on any other is a notable fruit of that superstition and self-righteousness that the world is full of, -- the great work and design of devout men ignorant of the gospel, Romans 10:3,4; John 15:5.
The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.
All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit.
Men, as the apostle intimates, Romans 9:30-32, may attempt this work on other principles, by means and advantages administered on other accounts, as they always have done, and do: but, saith he, "This is the work of the Spirit; by him alone is it to be wrought, and by no other power is it to be brought about."
Mortification from a self-strength, carried on by ways of self-invention, unto the end of a self-righteousness, is the soul and substan...
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The body, then, here is taken for that corruption and depravity of our natures whereof the body, in a great part, is the seat and instrument, the very members of the body being made servants unto unrighteousness thereby, Romans 6:19.
It is indwelling sin, the corrupted flesh or lust, that is intended.
The "body" here is the same with the "old man," and the "body of sin," Romans 6:6; or it may synecdochically express the whole person considered as corrupted, and ...
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Now, though the outward deeds are here only expressed, yet the inward and next causes, from whence they spring. The apostle calls them deeds, as that which every lust tends unto; though it do but conceive and prove abortive, it aims to bring forth a perfect sin.
To kill a man, or any other living thing, is to take away the principle of all his strength, vigour, and power, so that he cannot act or exert, or put forth any proper actings of his own; so it is in this case. Indwelling sin is compared to a person, a living person, called "the old man," with his faculties, and properties, his wisdom, craft, subtlety, strength; this, says the apostle, must be killed, put to death, mortified, -- that is, have its power, life, vigour, and strength, to produce its effects, taken away by the Spirit.
It is, indeed, meritoriously, and by way of example, utterly mortified and slain by the cross of Christ; and the "old man" is thence said to be "crucified with Christ," Romans 6:6, and ourselves to be "dead" with him, verse 8, and really initially in regeneration, Romans 6:3-5, when a principle contrary to it, and destructive of it, Gal. 5:17, is planted in our hearts; but the whole work is by degrees to be carried on towards the perfection all our days.
The intendment of the apostle in this prescription of the duty mentioned is, -- that the mortification of indwelling sin remaining in our mortal bodies, that it may not have life and power to bring forth the works...
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Now, perhaps the word may not only intend eternal life, but also the spiritual life in Christ, which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy comfort, and vigour of it: as the apostle says in another case, "Now I live, if ye stand fast," 1 Thess. 3:8; -- "Now my life will do me good; I shall have joy and comfort with my life;" -- "Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst you are here, and obtain eternal life hereafter."
The vigour, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.
This is absolutely true, spiritual flourishing only occurs when sin is effectively dead. Oh that we would embrace this simple truth.
Do you mortify; do you make it your daily work; be always at it whilst you live; cease not a day from this work; be killing sin or it will be killing you.
Your being dead with Christ virtually, your being quickened with him, will not excuse you from this work.
And if this were the work and business of Paul, who was so incomparably exalted in grace, revelations, enjoyments, privileges, consolations, above the ordinary measure of believers, where may we possibly bottom an exemption from this work and duty whilst we are in this world? Some brief account of the reasons hereof may be given:--
Indwelling sin always abides whilst we are in this world; therefore it is always to be mortified.
For us, who dare not be wise above what is written, nor boast by other men's lines of what God hath not done for us, we say that indwelling sin lives in us, in some measure and degree, whilst we are in this world. We dare not speak as "though we had already attained, or were already perfect," Phil. 3:12. Our "inward man is to be renewed day by day" whilst we live, 2 Cor. 4:16; and according to the renovations of the new are the breaches and decays of the old.
Sin doth not only still abide in us, but is still acting, still labouring to bring forth the deeds of the flesh. When sin lets us alone we may let sin alone; but as sin is never less quiet than when it seems to be most quiet, and its waters are for the most part deep when they are still, so ought our contrivances
against it to be vigorous at all times and in all conditions, even where there is least suspicion.
Who can say that he had ever any thing to do with God or for God, that indwelling sin had not a hand in the corrupting of what he did?
He that stands still and suffers his enemies to double blows upon him without resistance, will undoubtedly be conquered in the issue. If sin be subtle, watchful, strong, and always at work in the business of killing our souls, and we be slothful, negligent, foolish, in proceeding to the ruin thereof, can we expect a comfortable event? There is not a day but sin foils or is foiled, prevails or is prevailed on; and it will be so whilst we live in this world.
We must remain ever diligent in our fight against sin. This graphic description really drives home how serious an advantage we give sin by not continuously making war against it at every moment we are awake.
The saints, whose souls breathe after deliverance from its perplexing rebellion, know there is no safety against it but in a constant warfare.
Sin will not only be striving, acting, rebelling, troubling, disquieting, but if let alone, if not continually mortified, it will bring forth great, cursed, scandalous, soul-destroying sins.
Sin aims always at the utmost; every time it rises up to tempt or entice, might it have its own course, it would go out to the utmost sin in that kind. Every unclean thought or glance would be adultery if it could; every covetous desire would be oppression, every thought of unbelief would be atheism, might it grow to its head.
but yet every rise of lust, might it have its course, would come to the height of villainy: it is like the grave, that is never satisfied.
it is modest, as it were, in its first motions and proposals, but having once got footing in the heart by them, it constantly makes good its ground, and presseth on to some farther degrees in the same kind. This new acting and pressing forward makes the soul take little notice of what an entrance to a falling off from God is already made;
There is not the best saint in the world but, if he should give over this duty, would fall into as many cursed sins as ever any did of his kind.
Not to be daily employing the Spirit and new nature for the mortifying of sin, is to neglect that excellent succour which God hath given us against our greatest enemy. If we neglect to make use of what we have received, God may justly hold his hand from giving us more. His graces, as well as his gifts, are bestowed on us to use, exercise, and trade with. Not to be daily mortifying sin, is to sin against the goodness, kindness, wisdom, grace, and love of God, who hath furnished us with a principle of doing it.
Indeed, it is a sad thing to consider the fearful issues of this neglect, which lie under our eyes every day. See we not those, whom we knew humble, melting, broken-hearted Christians, tender and fearful to offend, zealous for God and all his ways, his Sabbaths and ordinances, grown, through neglect of watching unto this duty, earthly, carnal, cold, wrathful, complying with the men of the world and things of the world, to the scandal of religion and the fearful temptation of them that know them? The truth is, what between placing mortification in a rigid, stubborn frame of spirit, which is for
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Sin sets its strength against every act of holiness, and against every degree we grow to. Let not that man think he makes any progress in holiness who walks not over the bellies of his lusts. He who doth not kill sin in his way takes no steps towards his journey's end. He who finds not opposition from it, and who sets not himself in every particular to its mortification, is at peace with it, not dying to it.
It is a comforting thought to think that my own struggles with sins are a sign that I am striving away from them.
When a man hath confirmed his imagination to such an apprehension of grace and mercy as to be able, without bitterness, to swallow and digest daily sins, that man is at the very brink of turning the grace of God into lasciviousness, and being hardened by the deceitfulness of sin.
They have a zeal for religion; but it is accompanied with want of forbearance and universal righteousness. They deny prodigality, but with worldliness; they separate from the world, but live wholly to themselves, taking no care to exercise loving-kindness in the earth; or they talk spiritually, and live vainly; mention communion with God, and are every way conformed to the world; boasting of forgiveness of sin, and never forgiving others. And with such considerations do poor creatures harden their hearts in their unregeneracy.
They deceive them, in making them believe that if they can come up to their condition it shall be well with them; and so it grows an easy thing to have the great temptation of repute in religion to wrestle withal, when they may go far beyond them as to what appears in them, and yet come short of eternal life. But of these things and all the evils of unmortified walking, afterward.
He only is sufficient for this work; all ways and means without him are as a thing of nought; and he is the great efficient of it, -- he works in us as he pleases.
(1.)
(2.)
Duties are excellent food for an unhealthy soul; they are no physic for a sick soul. He that turns his meat into his medicine must expect no great operation. Spiritually sick men cannot sweat out their distemper with working. But this is the way of men who deceive their own souls; as we shall see afterward.
That none of these ways are sufficient is evident from the nature of the work itself that is to be done; it is a work that requires so many concurrent actings in it as no self-endeavour can reach unto, and is of that kind that an almighty energy is necessary for its accomplishment; as shall be afterward manifested.
He is promised of God to be given unto us to do this work. The taking away of the stony heart, -- that is, the stubborn, proud, rebellious, unbelieving heart, -- is in general the work of mortification that we treat of.
