28. Chapter VIII.
Chapter VIII.
Mortification of sin, the nature and causes of it.
Mortification of sin, the second part of sanctification — Frequently prescribed and enjoined as a duty — What the name signifies, with the reason for this; and also "crucifying sin" — The nature of the mortification of sin explained — Indwelling sin in its principle, operations, and effects, as the object of mortification — Contrariety between sin and grace — Mortification as taking part with the whole interest of grace, against sin — How sin is mortified, and why subduing it is so called — Directions for the right discharge of this duty —The nature of it is unknown to many — The Holy Spirit is the author and cause of mortification in us — The manner of the operation of the Spirit in the mortification of sin — Particular means of the mortification of sin — Duties necessary to the mortification of sin, which we are directed to by the Holy Ghost — Mistakes and errors of persons failing in this matter — How spiritual duties are to be managed so that sin may be mortified — Influence of the virtue of the death of Christ, as applied by the Holy Spirit, in the mortification of sin.
Secondly. There is yet another part or effect of our sanctification by the Holy Ghost, which consists in and is called mortification of sin. What we already asserted concerns the improvement and practice of the principle of grace which believers are endowed with. And what we now propose concerns the weakening, impairing, and destroying of the contrary principle of sin — in its root and fruits, in its principle and actings. And because the Spirit of God is everywhere said to sanctify us, we are commanded and constantly said to mortify our sins. For sanctification expresses grace that is communicated and received in general; but mortification expresses grace as being received, improved, and acted to a certain end.
I will be brief in handling it, because I formerly published a small discourse on the same subject.1005 There are two things that I will speak to:
First, The nature of the duty itself;
Secondly, The manner: how it is worked in us by the Holy Ghost; I principally intend this one.
1. It is known that this duty is frequently enjoined and prescribed to us:
Colossians 3:5, "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry."
"By avoiding" is implied in the verse. "Mortify your members which are upon the earth," — that is, your carnal, earthly affections; "avoiding (or ’by avoiding’) fornication," etc. And so a distinction is made between carnal affections and their fruits. Or the special sins mentioned are instances of these carnal affections: "Mortify your carnal affections," — namely, fornication and the like; in which there is a metonymy1006 of the effect for the cause. And they are called "our members," —
(1.) The whole principle of sin, and the course of sinning which proceeds from it, is called the "body of sin," Romans 6:6, or the "body of the sins of the flesh," Colossians 2:11. And with respect to these particular lusts, they are here called the members of that body, "Mortify your members." He does not mean the parts or members of our natural bodies, as though they were to be destroyed, as some seem to imagine, who place mortification in outward afflictions and macerations of the body — for he adds, "that are on the earth," that is, earthly, carnal, and sensual.
(2.) The old man — that is, our depraved nature —uses these affections and lusts as naturally and readily as the body uses its members; and by them (which adds efficacy to the allusion) it draws the very members of the body into compliance with it and into its service. We are cautioned against it by our apostle: Romans 6:12, "Therefore do not let sin reign in your mortal bodies" (that is, our natural bodies), "that you should obey it in its lusts." He pursues this exhortation in Romans 6:19, "As you have yielded your members as servants to uncleanness, and iniquity unto iniquity;1007 even so, now yield your members as servants to righteousness, unto holiness." Some, out of neglect, take "the members of Christ" — that is, the members of their own bodies, which are members of Christ — and make them the "members of a harlot," 1 Corinthians 6:15. There are many other commands to the same purpose, which will afterward occur. And concerning this great duty we may consider three things:
(1.) The name of it, by which it is expressed;
(2.) The nature of it, in which it consists (p. 541);
(3.) The manner and way by which it is effected and worked (p. 547).
(1.) For the name, it is expressed in two ways, and both of them are metaphorical:
[1.] By the Greek nekroun and thanatoun 1008 which are rendered "mortify ourselves." The first is used in Colossians 3:5, nekroosate, which is "mortify" — that is, to extinguish and destroy all that force and vigor of corrupted nature which inclines to earthly, carnal things, in opposition to that spiritual, heavenly life and its actings which we have in and from Christ, as declared before. Nekroou is the Latin eneco, morte macto, "to kill," "to affect with or destroy by death." Yet this word is not used absolutely by our apostle; the thing is not so mortified or killed that it should no longer have any being — rather, it is rendered useless as to what its strength and vigor would otherwise produce. So he expresses its effects in the passive tense in Romans 4:19; — "He did not consider his own body now dead" — "now mortified." The body of Abraham was not then absolutely dead; it was only that its natural force and vigor was exceedingly abated. And so Paul seems to mollify this expression in Hebrews 11:12, "Of one, and him as good as dead," — where "him" respects the thing addressed.1009 There, the verb "to mortify" signifies a continued act: taking away the power and force of anything until it comes to be "dead" as to some certain ends or purposes — this is how it is in the mortification of sin. Romans 8:13, "If through the Spirit you mortify [are mortifying] the deeds of the body, you will live," — the Greek word is thanatoute, and it is used to the same purpose. It signifies "to put to death;" but it is used in the present tense to denote that it is a work which must always be doing: "If you mortify," — that is, "If you are always and constantly employed in that work." And the apostle uses "the deeds of the body," to express the effect for the cause, metonymically;1010 for he intends the same as in Galatians 5:24, "The flesh with its affections and lusts" — all the corrupt deeds arise from the flesh, and the body is instrumental in this.
[2.] Crucifying expresses the same duty with relation to the death of Christ, as the meritorious, efficient, and exemplary cause of it: Romans 6:6, "Our old man is crucified with him." Galatians 2:20, "I am crucified with Christ." Galatians 5:24, "Those who are Christ’s have crucified the flesh with its affections and lusts." Galatians 6:14, By the Lord Jesus Christ, "the world is crucified to me, and I to the world." Now, there may be something intimated in this of the manner of mortification of sin, which is gradually carried on to its final destruction, like a man dies on the cross. Yet what is principally intended is the relation of this work and duty to the death of Christ. This is why we and our sins are said to be crucified with him: because we and they are crucified by virtue of his death. And in this we "always bear about in the body the dying of the Lord Jesus," 2 Corinthians 4:10 — this represents the manner of it, and it expresses its efficacy. This is how the name of this duty is expressed.
(2.) We will more particularly inquire into its nature next, and we will declare it in the ensuing observations:
[1.] Mortification of sin is a duty that is always incumbent on us in the whole course of our obedience. The command which testifies to it, represents it as an always present duty. When it is no longer a duty to grow in grace, it remains a duty to mortify sin. No man under heaven can at any time say that he is exempted from this command, nor on any pretense. The one who ceases from this duty, lets go of all his endeavors after holiness. As for those who claim an absolute perfection: of all persons living, they are the most impudent; they cannot open their mouths in this matter without lying to themselves; for —
[2.] Because this duty is always incumbent on us, it argues undeniably that the principle of sin abides in us while we are in the flesh — and along with its fruits, it is that which is to be mortified. The Scripture calls this the "sin that dwells in us," the "evil that is present with us," the "law in our members," "evil concupiscence," "lust," the "flesh," and the like. And to this are ascribed the properties and actings of folly, deceit, tempting, seducing, rebelling, warring, and captivating. This is not the place to dispute the truth of this assertion. It cannot, with any repute of modesty, be denied by any who own the Scripture, or pretend to be acquainted with themselves. Yet, through the craft of Satan, with the pride and darkness of the minds of men, it so happens that the lack of a true understanding of this is the occasion for most of those pernicious errors which at present pester the church of God, and which practically keep men from being seriously troubled by their sins, or seeking relief by Jesus Christ. Thus, someone has not feared recently to openly profess that he knows of no deceit or evil in his own heart — though one who is wiser than he, has informed us that "he that trusts in his own heart is a fool," Proverbs 28:26.
[3.] Indwelling sin, which is the object of this duty of mortification, falls under a threefold consideration:
1st. Its root and principle;
2dly. Its disposition and operations;
3dly. Its effects.
These are frequently distinguished in the Scripture, though mostly in metaphorical expressions. So they are distinctly mentioned together in Romans 6:6, "Our old man is crucified with Christ, that the body of sin might be destroyed, that we should no longer serve sin."
1st. The root or principle of sin which by nature possesses all the faculties of the soul, and which as a depraved habit, inclines to all that is evil, is the "old man;" this is opposed to the "new man" "which is created after God in righteousness and true holiness." Ephesians 4:24
2dly. There is the inclination, an actual disposition, and operations of this principle or habit, with its members, which is called the body of sin. For under these expressions, sin is proposed as in procinctu,1011 a readiness to act, and an inclining to all that is evil. This also is expressed by "the flesh with its affections and lusts," Galatians 5:24; "deceitful lusts," Ephesians 4:22 ("The old man is corrupt, according to the deceitful lusts"); "The wills of the flesh and of the mind," Eph 2.3.1012
3dly. There are the effects, fruits, and products of these things, which are actual sins. By these, as the apostle puts it, we serve sin, by bringing forth its fruits: "That we should no longer serve sin," Romans 6:6. And these fruits are of two sorts:
(1st.) Internal, in the figments and imaginations of the heart; which is the first way by which the lusts of the old man act. Therefore it is said of those who are under the power or dominion of sin, that "every figment or imagination of their hearts is evil continually," Genesis 6:5 — for they have no other principle by which they are moved except that of sin; and therefore all the figments of their hearts must necessarily be evil. With respect to this, our Savior affirms that all actual sins "proceed out of the heart," Matthew 15:19, because there is their root, and there they are first formed and framed.
(2dly.) External, in actual sins, such as those enumerated by our apostle, Colossians 3:5; Galatians 5:19-21. All these things together make up the complete object of this duty of mortification. The old man, the body of death with its members, and the works of the flesh (or the habit, operations, and effects of sin), are all intended, and they are all to be regarded in this duty.
[4.] This principle of sin, with its operations and effects, are opposed and directly contrary to the principle, operations, and fruits of holiness, as worked in us by the Spirit of God (we described this before).
1st. They are opposed in their principle; for "the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary to one another," Galatians 5:17. These are those two adverse principles which maintain such a conflict in the souls of believers while they are in this world, which is so graphically described by our apostle in Romans 7.So the old man and new man are opposed and contrary to each other.
2dly. In their actings. The lusting of the flesh and the lusting or desires of the Spirit — walking after the flesh and walking after the Spirit — living after the flesh and living in the Spirit — are also opposed. This is the opposition that exists between the body of sin with its members, and the life of grace:
"Who do not walk after the flesh, but after the Spirit," Romans 8:1; Romans 8:4-5. "We are debtors, not to the flesh, to live after the flesh. For if you live after the flesh, you will die: but if through the Spirit you mortify the deeds of the body, you will live," verses 12-13. By "walking after the flesh," I do not understand to mean, at least not principally, the committing of actual sins; rather, it is complying with the principle or habit of sin that prevails in a depraved, unsanctified nature, which allows it predominance in the heart and affections. It is when men are disposed to act according to the inclinations, lustings, motions, wills, and desires of the flesh; or it is to bend habitually in our course and conduct, to that way which the flesh inclines and leads us to. This principle does not bring forth actual sins in everyone equally; rather, it has various degrees of efficacy as it gains an advantage by temptations, or as it is controlled by light or hampered by convictions. Hence all those who are under the power of sin are not equally vicious and sinful; but the bent of the soul, and most of its actings, goes after the flesh. To "walk after the Spirit" consists in surrendering to His rule and conduct, or walking according to the dispositions and inclinations of the Spirit, to that which is born of the Spirit — namely, a principle of grace that is implanted in us by the Holy Ghost. This has been asserted at large before. And,
3dly. The external fruits and effects of these two principles are also contrary, as our apostle declares expressly and at large in Galatians 5:19-24. For in the enumeration of the "works of the flesh," he lists actual sins, such as adultery, fornication, and the like. And in the account he gives of the "fruits of the Spirit," he lists habitual graces, such as love, joy, and peace. He expresses them both metaphorically. In the former, he has respect to the vicious habits of those actual sins; and in the latter, he has respect to the actual effects and duties of those habitual graces.
[5.] There is a universal contrariety, opposition, contending, and warfare, between grace and sin — the Spirit and the flesh — in their inward principles, powers, operations, and outward effects. Therefore the work and duty of mortification consists in constantly taking part with grace1013 in its principle, actings, and fruits, against the principle, actings, and fruits of sin. These contrary principles reside in the same faculties of the soul, and their actings arise from those faculties. Thus, as the one is increased, strengthened, and improved, the other must of necessity be weakened and decay. Therefore, the mortification of sin must consist in these three things:
1st. In cherishing and improving the principle of grace and holiness which is implanted in us by the Holy Ghost, by all the ways and means which God has appointed for this; we have spoken of this before. This is what alone can undermine and ruin the power of sin; and without it, all attempts to weaken the power of sin are vain and fruitless.
Whatever pains men may take to mortify, crucify, or subdue their sins — unless they endeavor first to weaken and impair its strength by the increase of grace and by growing in this grace, they will labor in the fire, where their work will be consumed.1 Corinthians 3:11-15
2dly. In frequent actings of the principle of grace in all duties, both internal and external. For where the inclinations, motions, and actings of the Spirit are vigorous, and kept in constant exercise — in all acts, duties, and fruits of holy obedience — the contrary motions and actings of the flesh are defeated.
3dly. In a due application of the principle, power, and actings of grace, by way of opposition to the principle, power, and actings of sin. Just as the whole of grace is opposed to the whole of sin, so there is no particular lust by which sin can act its power, that there is not a particular grace ready to make effectual opposition to it, by which it is mortified. The mystery of this great duty of mortification consists in this application of grace, in its actings in opposition to all the actings of sin. Where men are ignorant of this, and have fallen under a conviction of the power of sin, and been perplexed with it, they have discovered countless foolish ways for its mortification. They wickedly oppose this internal, moral, depraved principle, with external, natural, bodily force and exercise, which is not concerned with it in any way. But we must treat this further afterward under the third head, concerning the manner how this work is to be carried on, or how this duty is to be performed.
[6.] This duty of weakening sin by the growth and improvement of grace, and the opposition which grace makes to sin in all its actings, is called mortification, killing, or putting to death, on various accounts:
First and principally, from that life which — because of its power, efficacy, and operation — is ascribed to indwelling sin. Because of it, the soul is in a state of death; but because power and operations are the proper adjuncts or effects of life, it is for this reason that life is ascribed to sin, on whose account sinners are dead. This is why this corrupt principle of sin in our depraved nature — having a constant, powerful inclination and working actually towards all evil —is metaphorically said to live, or to have a life of its own. Therefore the opposition that is made to sin for its ruin and destruction, is called mortification or killing — it deprives sin of that strength and efficacy by which it is said to live.
Secondly, It may be so called because of the violence of the contest to which the soul is put in this duty to kill sin. All other duties that we are called to in the course of our obedience, may be performed in an easier, gentler, and plainer manner. It is our work and duty to conflict with all sorts of temptations — indeed, to wrestle with "principalities and powers, and spiritual wickednesses in high places." Ephesians 6:12
Yet, in this conflict which we have with ourselves, which is wholly within and from us, there is more of warring, fighting, captivating, wounding, and crying out for help and assistance — there is a deeper sense of the violence that is used in taking the life of a mortal enemy — than in anything else we are called to do.
And, thirdly, the end aimed at in this duty is destruction, which is the end of all killing. As it was said, sin has a life; and it is such a life that it not only lives by it, but it rules and reigns in all those who are not born of God. By the entrance of grace into the soul, sin loses its dominion, but not its being — its rule, but not its life. The utter ruin, destruction, and gradual annihilation of all the remainders of this cursed life of sin, is our design and aim in this work and duty — and it is therefore called mortification. The design of this duty, wherever it is done in sincerity, is to leave sin neither its being, its life, nor its operation.
Some directions, as is our manner, may be taken from what we have discussed concerning the nature of this duty, to direct our own practices: —
First, It is evident, from what has been discussed, that it is a work which has a gradual progress, and we must continually be exercised in it. This respects, in the first place, the principle of sin itself. Every day, and in every duty, a special eye is to be had to the abolition and destruction of this principle of sin. It will not die except by being gradually and constantly weakened. If we spare it, it heals its wounds, and recovers its strength. Hence, many who attain the mortification of sin to a great degree, may allow it to regain its rule by their negligence in some instance or other, such that they never recover their former state while they live. And this is the reason why we have so many withering professors among us, decayed in their graces, fruitless in their lives, and in every way conformed to the world. Indeed, there are some who, being under the power of that blindness and darkness which is a principal part of the depravation of our nature, neither see nor discern the inward secret actings and motions of sin — its deceit and restlessness, how it mixes itself one way or other in all our duties, with the defilement and guilt which accompany these things. They judge that God scarcely takes notice of anything but outward actions — and maybe not much of them either (so as to be displeased with them, unless they are very foul indeed). Even then, He is easily entreated to pass by and excuse them. They judge that this duty is superfluous, despising both the confession and the mortification of sin in its root and principle. But those who receive the most grace and power from above against sin, of all others, are the most sensible of its power and guilt, and of the need to continually apply themselves to its destruction.
Secondly, With respect to its inclinations and operations, in which it variously exerts its power in all particular instances, we are to continually watch against it and subdue it. And this concerns us in all that we are and do — in our duties, in our calling, in our conduct with others, in our retirements, in the frames of our spirits, in our restraints, in our mercies, in the use of our enjoyments, in our temptations. If we are negligent on any occasion, we will suffer by it. This is our enemy, and this is the war we are engaged in. Every mistake, every neglect, is perilous. And —
Thirdly, The end of this duty, with respect to us, is expressed by the apostle: that we should no longer serve sin, Romans 6:6. This refers to the perpetration of actual sins, bringing forth the actual fruits of the flesh, internal or external also. Let someone think whatever he will of himself, if the old man is not crucified with Christ, he is a servant of sin. If he has not received virtue from the death of Christ, if he is not worked to conformity to him in this, then whatever else he may do or attain, however else he may change his course and reform his life in anything, or in many things — he serves sin, and not God. Our great design ought to be, that we should no longer serve sin. In the ensuing verses, the apostle gives us many reasons for this. Serving sin is indeed the worst service that a rational creature is capable of, and it will have the most doleful end. Therefore, what is the only way and means by which we may attain this end: namely, that we may not serve sin, even though it still abides in us? What will secure us from its danger? It is the mortification of sin which we insist on, and nothing else. If we expect to be freed from the service of sin by its own surrender of its dominion over us, or by any compromise with it, or in any other way than by being always killing or destroying it, we only deceive our own souls.
And, indeed, it is to be feared that the nature of this duty is not sufficiently understood, or it is not sufficiently considered. Men look at it as an easy task, as something that can be carried on with a little diligence and ordinary attendance. But is it for nothing that the Holy Ghost expresses the duty of opposing sin, and weakening its power, by the terms mortification, killing, or putting to death? Is there not something peculiar in this, beyond any other act or duty of our lives? Certainly there is intimated a great contest by sin to preserve its life. Everything will do its utmost to preserve its own life and being; and so will sin. If it is not constantly pursued with diligence and holy violence, it will escape our assaults. Let no man think to kill sin with few easy or gentle strokes. Once someone has once struck a serpent, if he does not continue his blows until the serpent is slain, he may regret that he ever began the quarrel. And so will the one who undertakes to deal with sin, if he does not pursue it constantly to death.
Sin will revive after awhile, and the man must die. It is a great and fatal mistake if we suppose this work will allow any remissness or intermission. Again, the principle to be slain is in ourselves, and it is so possessed by our faculties that it is called ourselves. It cannot be killed without a sense of pain and trouble. Hence it is compared to cutting off the right hand, and plucking out the right eye. Lusts that pretend to be useful to the state and condition of men, ones that are pleasant and satisfactory to the flesh, will not be mortified without such violence that the whole soul is deeply sensible of it.
Various other things might be asserted to manifest how men deceive themselves if they suppose they may carry on this duty of mortification in a negligent, careless course and manner. Is there no danger in this warfare? Is there no watchfulness, no diligence required of us? Is it easy to kill an enemy who has so many advantages of force and fraud? This is why, if we take care of our souls, we are to attend to this duty with that care, diligence, watchfulness, and earnest contention of spirit, which the nature of it requires.
Moreover, there is no less fatal mistake where we make the object of this duty to be only some particular lusts, or their fruits in actual sins, as observed before. This is the way with many. They make headway against some sins, which they find themselves most concerned with on one account or other; but if they observe their course, they will find how little success they have. For the most part, sin gains ground on them, and they continually groan under the power of its victories — and the reason is because they mistake their business. Contests against particular sins are only to comply with light and convictions about them. But mortification, having a design for holiness, respects the body of sin: the root and all its branches. The first will miscarry, and the latter will be successful. This is the difference between mortification which men are pushed to by convictions from the law (which always proves fruitless), and mortification which we are moved to by the spirit of the gospel. The first respects only particular sins, as the guilt of them reflects on the conscience; the latter respects the whole interest of sin, as it is opposed to the renovation of the image of God in us.
(3.) What remains to be further demonstrated is that the Holy Spirit is the author of this work in us. So that even though it is our duty, it is his grace and strength by which it is performed. It is also the manner in which it is worked by Him, that is principally intended:
[1.] For the first, we have the truth of it asserted in Romans 8:13, "If through the Spirit you mortify the deeds of the flesh." It is we who are to mortify the deeds of the flesh. It is our duty — but of ourselves we cannot do it; it must be done in or by the Spirit.
Whether we take "the Spirit" for the person of the Holy Ghost (as the context seems to require), or we take it for the gracious principle of spiritual life in the renovation of our nature — not the Spirit himself, but that which is "born of the Spirit" — it is all the same for our purpose; the work is removed from our own natural power or ability, and resolved into the grace of the Spirit. That we go no further to prove our assertion, it may suffice to observe that the confirmation of it is the principal design of the apostle, from the second to the thirteenth verse of that chapter. He both affirms and proves at large that the power and reign of sin — its interest and prevalence in the minds of believers — are weakened, impaired, and finally destroyed by the Holy Ghost (so that all its pernicious consequences will be avoided); and he proves that these things could not be effected any other way. In the foregoing chapter, from the seventh verse to the end, he declares the nature, properties, and efficacy of indwelling sin, as the remainders of it still abide in believers. Because a twofold conclusion might be made from the description he gives of the power and actings of this sin — that is, a double question might arise to the great disconsolation of believers — he removes them both in this chapter, manifesting that there was no cause for such conclusions or exceptions from anything delivered by him. The first conclusion is this:
"If this is the power and prevalence of indwelling sin, if it so obstructs us in doing what is good, and it impetuously inclines us to evil, then what will become of us in the end? How will we answer for all the sin and guilt which we have contracted by it? We must, we will, therefore, perish under the guilt of it." And the second conclusion that is apt to arise from the same consideration is this:
"Seeing that the power and prevalence of sin is so great, and that we in ourselves are in no way able to resist it, much less overcome it, then it can only be that at length it will absolutely prevail against us, and bring us under its dominion, to our everlasting ruin." The apostle obviates both these conclusions in this chapter, or he removes them if they are laid as objections against what he had delivered. And he does this —
1st. By a tacit concession that both of them are true for all those who live and die under the law, without an interest in Jesus Christ; for by affirming that "there is no condemnation for those who are in Christ Jesus," he grants that those who are not in him, cannot avoid it. Such is the guilt of this sin, and such are its fruits in whomever it abides, that it makes them liable to condemnation. But —
2dly. There is deliverance from this condemnation and from all liability to it, by free justification in the blood of Christ, Romans 8:1. For those who have an interest in him, and are made partakers of it — even though sin may grieve, trouble, and perplex them; and by its deceit and violence it may cause them to contract great guilt in their forays — yet they need not despond or be utterly cast down by it; there is a stable ground of consolation provided for them, in that "there is no condemnation for those who are in Christ Jesus."
3dly. So that none may abuse this consolation of the gospel, in order to countenance continuing in their service of sin, he gives a limitation of the subjects to whom it belongs — namely, all those, and only those, who do not walk after the flesh, but after the Spirit, Romans 8:1. As for those who surrender themselves to the conduct of this principle of indwelling sin — who comply with its motions and inclinations, being moved wholly by its power — let them neither flatter nor deceive themselves: there is nothing in Christ or the gospel to free them from condemnation. It is only those who surrender themselves to the conduct of the Spirit of sanctification and holiness, that have an interest in this privilege.
4thly. As to the other conclusion, taken from the consideration of the power and prevalence of this principle of sin, Paul prevents or removes it by fully revealing how and by what means the power of it will be so broken, and its strength abated, its prevalence disappointed, and itself destroyed, that we need not fear its consequents mentioned before. Rather, we may secure ourselves that we will be the death of this sin, and it will not be the death of our souls. Now, he says this is "by the law" or power "of the Spirit of life which is in Christ Jesus," Romans 8:2. And upon that, he proceeds to declare that it is by the effectual working of this Spirit in us alone that we are enabled to overcome this spiritual adversary. This being sufficiently evident, it remains only that we declare —
[2.] The way and manner in which he produces this effect of His grace.
1st. The foundation of all mortification of sin is the inhabitation of the Spirit in us. He dwells in believers as his temple, and so he prepares it for himself. All those defilements or pollutions which render the souls of men unfit habitations for the Spirit of God, consist in inherent sin and its effects. He will therefore remove and subdue these, so that he may dwell in us suitably to his holiness: Romans 8:11, "If the Spirit of him that raised Jesus from the dead dwells in you, he that raised Christ from the dead will also quicken your mortal bodies by his Spirit that dwells in you." Our "mortal bodies" are our bodies as they are liable to death because of sin, as in verse 10; and the "quickening" of these mortal bodies is their being freed from the principle of sin, or from death and its power, by a contrary principle of life and righteousness. It is freeing us from being "in the flesh," so that we may be "in the Spirit," verse 9. And by what means is this effected? It is by "the Spirit of him that raised Jesus from the dead," verse 11 — that is, the Spirit of the Father; which is also called the "Spirit of God," and the "Spirit of Christ," verse 9; for he is equally the Spirit of the Father and the Son. And he is described by this periphrasis,1014 because there is a similitude between that work — as to its greatness and power which God worked in Christ when he raised him from the dead — and what he works in believers in their sanctification, Eph 1.19-20;1015 and also because this work is wrought in us by virtue of the resurrection of Christ. But under what special consideration does he effect this work of mortifying sin in us? It is as he dwells in us. God does it "by his Spirit that dwells in us," Romans 8:11. As it is a work of grace, it is said to be worked by the Spirit; and as it is our duty, we are said to work it "through the Spirit," verse 13. Let men pretend whatever they please, if they do not have the Spirit of Christ dwelling in them, they have not mortified any sin, but still walk after the flesh; and by continuing to do so, they will die.
Moreover, as this is the only spring of mortification in us as it is a grace, so its consideration is the principal motive for mortification as it is a duty. So our apostle presses for it by this argument: "Do you not know that your body is the temple of the Holy Ghost who is in you, whom you have from God?" 1 Corinthians 6:19. And we may add to this, that weighty caution which he gives us to the same purpose in 1 Corinthians 3:16-17 : "Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If any man defiles the temple of God, God will destroy him; for the temple of God is holy, which temple you are."
There are two things principally considered in every duty — first, the life and spring of it, as it is worked in us by grace; and secondly, the principal reason and motive for it, as it is to be performed by way of duty. Both these, as to the matter of mortification, center in this inhabitation of the Spirit. For —
(1st.) He is the one who mortifies and subdues our corruptions, who quickens us to life, holiness, and obedience, as he "dwells in us," that he may make and prepare a habitation fit for himself. And,
(2dly.) The principal reason and motive for attending to it with all care and diligence as a duty is that we may thereby preserve his dwelling-place as becomes his grace and holiness. And indeed (as our Savior tells us), because the things that defile us arise from and come out of the heart, there is no greater or more forcible motive to contend against all the defiling actings of sin (which is our mortification) than this: that by neglecting this duty, the temple of the Spirit will be defiled, which we are commanded to watch against, under the severe commination1016 of being destroyed for such neglect.
It may be said, "Because we acknowledge that there are still remainders of this sin in us, and they are accompanied with their defilements, how can it be supposed that the Holy Ghost will dwell in us, or in anyone who is not perfectly holy?" I answer —
(1st.) The great matter which the Spirit of God considers in his opposition to sin, and the opposition of sin to his work, is dominion and rule. The apostle makes this evident in Rom 6.12-14.1017 The matter in question is this: Who or what will principally conduct the mind and soul? (Romans 8:7-9)1018 The Holy Ghost will never dwell where sin has the rule. He enters no soul as his habitation unless, at the same instant, he dethrones sin, spoils it of its dominion, and takes the rule of the soul into the hand of his own grace. Where he has effected this work, and brought his adversary into subjection, there he will dwell — though sometimes his habitation is troubled by his subdued enemy.
(2dly.) The souls and minds of those who are really sanctified, have such a continual sprinkling with the blood of Christ, and are so continually purified by virtue of his sacrifice and oblation, that they are never unfit habitations for the Holy Spirit of God.
2dly. The manner of the actual operation of the Spirit of God in effecting this work (or how he mortifies sin, or enables us to mortify it) is to be considered. An acquaintance with it depends on the knowledge of the sin that is to be mortified, which we have described before. The principal object of this duty is the vicious, corrupt habit and inclination to sin which is in us by nature, or "the old man, which is corrupt according to the deceitful lusts." Ephesians 4:22 When this is weakened in us as to its power and efficacy, when its strength is abated and its prevalence is destroyed, then this duty is being properly discharged, and mortification is carried on in the soul.
Now, the Holy Ghost does this —
(1st.) By implanting in our minds and all their faculties, a contrary habit and principle, with contrary inclinations, dispositions, and actings — namely, a principle of spiritual life and holiness, bringing forth the fruits of this life. By this means, the work of mortification is effected; for sin will not die except by being killed and slain. And because this is gradually done, it must be done by warring and conflict. There must be something in us that is contrary to sin, which in opposing and conflicting with it, works out sin’s ruin and destruction insensibly and by degrees (for it does not die at once). In a chronic distemper, the disease continually combats and conflicts with the powers of nature until, having insensibly improved, these powers prevail to its dissolution; so it is in this matter. In Galatians 5:16-25, the apostle expressly asserts and describes these adverse principles with their contrariety, opposition; and conflict, and also their contrary fruits and actings, along with the issue of the whole. The contrary principles are the flesh and the Spirit. And their contrary actings are in lusting and warring against one another: verse 16, "Walk in the Spirit, and you will not fulfil the lust of the flesh." Not to fulfil the lusts of the flesh, is to mortify it; for it neither will nor can be kept alive if its lusts are not fulfilled. He gives a fuller account of this in verse 17, "For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary to one another." If by the "Spirit," the Spirit of God himself is intended, He does not "lust" in us except by virtue of that spirit which is born of Him — that is, the new nature, or the holy principle of obedience which He works in us. And the apostle describes at large the way of their mutual opposition to one another in the verses which follow, by instancing the contrary effects of the one and the other. But the issue of the whole is in verse 24, "Those who are Christ’s have crucified the flesh with its affections and lusts." They have "crucified" it; that is, they have fastened it to that cross where at length it may expire. And this is the way of it — namely, the actings of the Spirit against it, and the fruits produced by this acting. Hence Paul closes his discourse with this exhortation: "If we live in the Spirit, let us walk in the Spirit;" that is, "If we are endowed with this spiritual principle of life, which is to live in the Spirit, then let us act, work, and improve that spiritual principle to the ruin and mortification of sin."
This, therefore, is the first way by which the Spirit of God mortifies sin in us. And we regularly carry on this work and duty in compliance with it, under His conduct — that is, we mortify sin by cherishing the principle of holiness and sanctification in our souls, laboring to increase and strengthen it by growing in grace, and by a constancy and frequency in acting it in all duties, on all occasions, abounding in its fruits.1019 Growing, thriving, and improving in universal holiness is the great way of mortifying sin. The more vigorous the principle of holiness is in us, the more weak, infirm, and dying, the principle of sin will be. The more frequent and lively the actings of grace are, the feebler and less seldom will be the actings of sin. The more we abound in the "fruits of the Spirit," the less we will be concerned in the "works of the flesh." We only deceive ourselves if we think sin will be mortified on any other terms. When they are galled in their consciences, and disquieted in their minds, with any sin or temptation in which their lusts or corruptions are either influenced by Satan, or entangled by its objects, occasions, and opportunities, men often set themselves in good earnest to oppose and subdue it by all the ways and means they can think of. But everything they do is in vain; and in the end they will find it so, to their cost and sorrow. The reason is because they neglect this course, without which no sin was ever truly mortified in the world, nor ever will be. The course I intend is that of laboring universally to improve a principle of holiness, not in this way or that, but in all instances of holy obedience. This is what will ruin sin; and without it, nothing else will contribute anything to it. Bring a man to the law — urge him with the purity of its doctrines, the authority of its commands, the severity of its threatenings, and the dreadful consequences of its transgression — suppose that he is convinced by this of the evil and danger of sin, of the necessity of its mortification and destruction — upon this conviction, will he be able to discharge this duty, so that sin may die and his soul may live? The apostle assures us of the contrary in Rom 7.7-9.1020 The whole effect of the application of the power of law to indwelling sin is but to irritate, provoke, and increase its guilt. And besides this, what other probable way can anyone fix upon to this end?
(2dly.) The Holy Ghost carries on this work in us as a grace; and he enables us to the work as our duty, by those actual supplies and assistances of grace which he continually communicates to us. For the same divine operations, the same supplies of grace, which are necessary to the positive acts and duties of holiness, are also necessary to this end: that sin may be mortified in its actual motions and lustings. So the apostle issues his long account of the conflict between sin and the soul of a believer, and his complaint about that, with this good word: "I thank God through Jesus Christ our Lord," Romans 7:25 — namely, the one who supplies me with gracious assistance against the power of sin. Temptation is successful only by actual sin, Jas 1.14.1021 And it was with respect to a special temptation that the Lord Christ gives that answer to the apostle, "My grace is sufficient for you," 2 Corinthians 12:9. It is the actual supply of the Spirit of Christ that enables us to withstand our temptations and subdue our corruptions. This is the "additional supply," Php 1:19, as occasion requires, beyond our constant daily provision; or grace given to help seasonably, upon our cry for it, Hebrews 4:16. We have discussed the nature of these supplies before. I will only observe that in the life of faith and dependence on Christ, the expectation and derivation of these supplies of grace and spiritual strength, is one principal part of our duty. These things are not empty notions, as some imagine. If Christ is a head of influence to us, as well as a head of rule, then it is just as the natural head is to the body.
If Christ is our life, and our life is in him; and we have nothing except what we receive from him; if he gives us supplies of his Spirit and increases of grace; and if it is our duty by faith to look for all these things from him, and that is the means of receiving them —things which are all expressly and frequently affirmed in the Scripture — then this continual expectation and derivation of spiritual strength from him, is the way we are to take for the actual mortification of sin. Therefore, if we would be found successfully discharging this duty, then it is required of us —
[1st.] That we diligently endeavor after these continual supplies of grace, in the whole course of our lives — that is, that we wait for them in all those ways and means by which they are communicated to us. For although the Lord Christ gives them out freely and bountifully, yet our diligence in duty provides the measure of receiving them. If we are negligent in prayer, meditation, reading, hearing the word, and other ordinances of divine worship, then we have no ground to expect any great supplies to this end. And,
[2dly.] That we live and abound in the actual exercise of all those graces which are most directly opposite to those particular lusts or corruptions that we are most exercised with or liable to. For both sin and grace test their interest and prevalence in particular instances. Therefore, if any are more than ordinarily subject to the power of a corruption — such as passion, inordinate affections, love of the world, distrust of God — unless they are constant in the exercise of those graces which are diametrically opposed to them, they will continually suffer under the power of sin.
(3dly.) It is the Holy Spirit which directs us to, and helps us in, the performance of those duties which are appointed by God to this end, that they may be means of the mortification of sin. For the right use of those duties (for there are such duties), two things are required:
[1st.] That we know them rightly in their nature and use, and also that they are appointed by God to this end; and then, [2dly.] That we perform them in a due manner. And we must have both these from the Spirit of God. He is given to believers "to lead them into all truth;" he teaches and instructs them by the word, not only what duties are incumbent on them, but also how to perform them, and with respect to what ends:
[1st.] It is required that we know them rightly in their nature, use, and ends. For lack of this, or neglect of looking after it, all sorts of men have wandered after foolish imaginations about this work, either as to the nature of the work itself, or as to the means by which it may be effected. For mortification being a grace and duty of the gospel, from that only is it to be truly learned, and that is by the teachings of the Spirit of God. It may not be amiss to give some instances of the darkness of men’s minds and their mistakes in this.
First, A general apprehension that something of this nature is necessary, arising from the observation of the disorder of our passions, and the exorbitancy of the lives of most in the world, is suited even to the light of nature — and from there it was variously improved by the philosophers of old. To this purpose they gave many instructions about denying and subduing the disorderly affections of the mind, conquering passions, moderating desires, and the like. But their discoveries of sin rose no higher than the actual disorder they found in the affections and passions of the mind — and they knew nothing of the depravation of the mind itself — and they had nothing to oppose what they discovered except moral considerations (and most of those were notoriously influenced by self-glory and applause). And so they never attained to anything like the due mortification of sin.
Secondly, We may look into the Papacy, and take a look at the great appearance of this duty which is in this religion, and we will find it all disappointed. This is because they are not led to, nor are they taught, the duties by which mortification may be brought about by the Spirit of God. By the light of the Scripture, they have a far clearer discovery of the nature and power of sin than the philosophers of old had. The commandment has also been variously brought and applied to their consciences, and so doubtless many of them are and have been made deeply sensible of the actings and tendency of indwelling sin. Upon this ensues a terror of death and eternal judgment. Things being as stated, persons who were not profligate nor had their consciences seared, could not refrain from contriving ways and means by which sin might be mortified and destroyed. But because they had lost a true apprehension of the only way by which this might be effected, they took up countless false ways of their own. This was the spring of all the austerities, disciplines, fastings, self-macerations, and the like, which are exercised or in use among them. For although in practice they are now turned mostly to benefit the priests, and to indulge sin in the penitents, yet these were first invented and set afoot with a design to use them as engines for the mortification of sin — and they have a great appearance in the flesh to that end and purpose.Colossians 2:23 Yet when all was done, they found by experience that they were insufficient for it. Sin was not destroyed, nor was conscience pacified by these means. This made them take to purgatory. Here they have hopes that all will be set right when they have gone out of this world; from which none could come back to complain of their disappointments. These things are not being said to condemn even external severities and austerities in their proper place — in fastings, watchings, and abstinences. But our nature is apt to run into extremes.
Because we see the vanity of the Papists in placing mortification of sin in an outward shadow and appearance of it, in that bodily exercise which does not profit, we are apt to think that all things of that nature are utterly needless, and cannot be subordinate to spiritual ends. But the truth is, I will greatly suspect the internal mortification (pretend what they will) of those who always pamper the flesh, indulge their sensual appetite, conform to the world, and lead their lives in idleness and pleasures. Indeed, it is high time that professors of Christ, by joint consent, retrench that course of life which many have fallen into — in a full diet, brazen apparel, and time spent in vain conversation. But these outward austerities, I say, will never effect the end that is aimed at. For most of them, being means that God never appointed or blessed for any such end or purpose, are but the fruit of men’s own contrivances and inventions. Thus, let them be insisted on and pursued to the most imaginable extremes, they will not contribute in the least towards the mortification of sin. Nor is there either virtue or efficacy in the rest of them, except as they are subordinated to other spiritual duties. So Hierom gives us an honest instance in himself, telling us that while he lived in his horrid wilderness in Judea, lodged in his cave, his mind would be on the sports and revels at Rome!
Thirdly, The same may be said of the Quakers among ourselves. What first recommended them was an appearance of mortification; which maybe some of them also really intended, though it is evident that they never understood the nature of it. For even in the height of their outward appearances, they came short of the sorry weeds,1022 begging habits, macerated countenances, and severe looks of many monks in the Roman church, and of the dervishes among the Mohammedans. Quakers were so far from restraining or mortifying their real inclinations, that they seemed instead to excite and provoke themselves to exceed all others in their clamors, railings, evil-speaking, reproaches, calumnies, and malicious treatment of those who dissented from them. They were without the least discovery of a heart filled with kindness and benignity to mankind, or love toward any but themselves. In this frame and state of things, sin is as secure from mortification as it is in the practice of open lusts and debaucheries. But even if they made a real industrious attempt to mortify sin, what success have they had? What have they attained? Some of them have very wisely slipped over the whole work and duty of it into a pleasing dream of perfection. And generally finding the fruitlessness of their attempt, and that sin will not indeed be mortified by the power of their light within, nor by their resolutions, nor by any of their austere outward appearances, nor by peculiar habits or looks (which in this matter are openly pharisaical), they begin to give up on their intentions. For who, among all those who pretend to have any reverence for God, more openly indulge themselves with covetousness, love of the world, emulation, strife, contentions among themselves, severe revenges against others, than they do — not to mention the filth and uncleanness which they mutually charge one another with? This is how all self-devised ways of mortification will end. It is the Spirit of God alone who leads us into the exercise of those duties by which it may be carried on.
[2dly.] It is required that the duties which are to be used to this end, are rightly performed, in faith, to the glory of God. Without this, multiplying these duties increases the burden and bondage, and that is all. Now, it has been sufficiently evinced before, that we can perform no duty in this way or manner without the special assistance of the Holy Spirit. And the duties which are appointed by God in a special manner to this end, are prayer, meditation, watchfulness, abstinence, and wisdom or circumspection with reference to temptations and their prevalence. To avoid going over these duties in particular, and what their special efficacy to this end and purpose consists in, I will only give some general rules concerning exercising our souls in them, and some directions for their right performance:
First, All these duties are to be designed and managed with a special respect to this end of mortifying sin. It will not suffice that we are exercised in them in general, and with regard only to this general end. We are to apply them to this particular case: designing in and by them the mortification and ruin of sin — especially when, by its special actings in us, sin reveals itself in a particular manner to us. No man who wisely considers himself — his state and condition, his occasions and temptations — can be wholly ignorant of his special corruptions and inclinations by which he is ready to halt, as the psalmist puts it.1023 Someone who is so ignorant, lives in the dark to himself, and he walks uncertainly with God, not knowing how he walks or where he goes. David probably referred to this when he said,
"I have kept the ways of the Lord, and have not wickedly departed from my God. For all his judgments were before me, and I did not put away his statutes from me. I was also upright before him, and I kept myself from my iniquity," Psalms 18:21-23.
He could have done none of this, nor preserved his integrity in walking with God, if he had not known and kept a continual watch on his own iniquity, or that working of sin in him which most particularly inclined and disposed him to evil. Upon this discovery, we are to apply these duties in a particular manner to the weakening and ruin of the power of sin.
Just as all these are useful and necessary, so the circumstances of our condition will direct us as to which of them in particular we ought to be most familiar with. Sometimes prayer and meditation claim this place, as when our danger arises solely from ourselves — from our own perverse inclinations, disorderly affections, or unruly passions. Sometimes it is watchfulness and abstinence, when sin takes advantage from temptations, concerns, and business in the world. Sometimes it is from wisdom and circumspection, when the avoidance of temptations and opportunities for sin is required of us in a special manner. These duties, I say, are to be managed with a particular design to oppose, defeat, and destroy the power of sin on which they have a powerful influence, being designed by God for that end; for —
Secondly, All these duties, rightly improved, work two ways towards the end designed: First, Morally, and by way of impetration — namely, asking for help and assistance; Secondly, Really, by an immediate opposition to sin and its power, from which assimilation toward holiness arises:
(First.) These duties work morally and by way of impetration. I will instance only one of them, and that is prayer. There are two parts of prayer with respect to sin and its power:
First, Complaints;
Secondly, Petitions:
[First.] Complaints. This is the title of Psalms 102, "A prayer of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord." So David expresses himself in Psalms 55:2, "Attend to me, and hear me: I mourn in my complaint, and make a noise." His prayer was a doleful lamentation. And Psalms 142:2, "I poured out my complaint before him; I showed before him my trouble." This is the first work of prayer with respect to sin, with its power and prevalence. In this the soul pours out its complaints to God, and shows before him the trouble it undergoes on account of this. And it does this in a humble acknowledgment of its guilt, crying out about sin’s deceit and violence; for all just and due complaint is done with respect to what is grievous, and beyond the power of the complainer to relieve himself against. As to believers, there is nothing of this sort to be compared with the power of sin.
Therefore, this is and ought to be the principal matter and subject of believers’ complaints in prayer. Indeed, such is the very nature of the case, that the apostle could not give an account of it without great complaints, Rom 7.24.1024 This part of prayer, indeed, is derided and scorned by profligate persons, but it is acceptable with God, and it is what believers find ease and rest in for their souls. Let the world scoff as it pleases, what is more acceptable to God than for his children — out of pure love for Him and for holiness, out of a fervent desire to comply with his mind and will, and thereby to attain conformity to Jesus Christ — to come with their complaints to Him about the distance they are kept from these things by the captivating power of sin, bewailing their frail condition and humbly acknowledging all the evils they are liable to on account of it? Would any man have thought it possible, if experience had not convinced him, that so much Luciferian pride and atheism should possess the minds of any who would be esteemed Christians, as to make them scoff at and deride these things? Or that anyone should ever read the Bible, and just once consider what he is, and with whom he deals, and be ignorant of this duty? We can do nothing with such persons, but to leave them to please themselves with these silly and impious imaginations while they may. In their repentance they will come to know their folly, either in this world (which we hope and pray for) or in another.
I say, these complaints about sin poured out before the Lord, this crying out about its deceit and violence, are acceptable to God, and they prevail with him to give us aid and assistance. He owns believers as his children, and he has the heart and compassion of a father towards them. He knows that sin is their greatest enemy, and that it fights directly against their souls. Will he then despise their complaints, and their bemoaning of themselves before him? Will he not avenge them of that enemy, and do it speedily? See Jer 31.18-20.1025 Men who think they have no other enemies, none to complain of, except those who oppose them, or obstruct them, or oppress them in their secular interests, advantages, and concerns, are strangers to these things. Believers look at sin as their greatest adversary, and they know that they suffer more from it than from all the world. Allow them, therefore, to make their complaints about it to the one who pities them, and who will relieve them and avenge them.
[Secondly.] Prayer directly petitions to this purpose. It consists of petitions to God for supplies of grace to conflict with and conquer sin. I do not need to prove this. No man prays as he ought to, no man joins in prayer with another who prays as he ought to, where these petitions are not a part of his prayer. They will especially be so, and ought to be so, when the mind is particularly engaged in the design of destroying sin. And these petitions or requests, as far as they are gracious and effectual, are worked in us by the Holy Ghost. In this He "makes intercession for us, according to the will of God;" and by this He carries on this work of the mortification of sin — for it is his work. He makes us put up prevailing requests to God for continual supplies of grace by which sin may be constantly kept under, and at length destroyed. And this is the first way by which this duty has an influence in mortification — namely, morally and by way of impetration.
(Secondly.) This duty has a real efficiency to the same end. When rightly performed and duly attended to, it mightily prevails to weaken and destroy sin. For in and by fervent prayer (especially when it is designed for this end), the habit, frame, and inclinations of the soul toward universal holiness, with a detestation of all sin, are increased, cherished, and strengthened. The soul of a believer is never raised to a higher intension of spirit in the pursuit of, love for, and delight in holiness — nor is it more conformed to or cast into its mold — than it is in prayer. And frequency in this duty is a principal means to fix and consolidate the mind in its form and likeness. Hence believers often continue in and come away from prayer above all imprints from sin, as to inclinations and compliances. If such a frame would always continue, how happy we would be! But abiding in the duty is the best way to reach out for it. Therefore, I say that this duty is really efficient for the mortification of sin, because in prayer all the graces by which sin is opposed and weakened, are excited, exercised, and improved toward that end; so too the detestation and abhorrence of sin is increased in us. And where this is not so, there are some secret flaws in the prayers of men, which it would be wise to discover and heal.
(4thly.) The Holy Spirit carries on this work by applying, in a special manner, the death of Christ to us for that end. And this is another thing which the world despises because it does not understand it. Yet in whomever the death of Christ is not the death of sin, he will die in his sins. To evidence this truth we may observe —
[1st.] In general, the death of Christ has a special influence in the mortification of sin, without which sin will not be mortified. This is plainly enough testified to in the Scripture. By his cross — that is, by his death on the cross — "we are crucified to the world," Galatians 6:14. "Our old man is crucified with him, that the body of sin might be destroyed," Romans 6:6; that is, sin is mortified in us by virtue of the death of Christ.
[2dly.] In the death of Christ with respect to sin, we may consider —
First, His oblation of himself;1026 and, Secondly, The application of this to us. By the first, our sins are expiated as to their guilt; but from the second, they are actually subdued as to their power; for it is gaining an interest in his death, and participating in its benefits, which we call its "application" to us. Upon this, we are said to be "buried with him" and to "rise with him," of which our baptism is a pledge, Rom 6.3-4.1027 Baptism is not, as some imagine, in the outward representation of being dipped into the water and taken up again (which would be to make one sign the sign of another).
Rather, it is in a powerful participation in the virtue of the death and life of Christ — in death to sin and newness of life in holy obedience, of which baptism is a pledge; it is a token of our initiation and implanting into Christ. So we are said to be "baptized into his death," or into the likeness of it — that is, in its power, verse 3.
Thirdly, The old man is said to be crucified with Christ, or sin is said to be mortified by the death of Christ (as observed before in part) on two accounts:
(First.) On account of conformity. Christ is the head, the beginning or idea, of the new creation, the first-born of every creature. Whatever God designs for us in this, he first exemplified it in Jesus Christ; and we are "predestined to be conformed to the image of his Son," Romans 8:29. The apostle gives us an express instance of this in the resurrection: "Christ the first-fruits; afterward those who are Christ’s at his coming," 1 Corinthians 15:23. It is so in all things — all that is worked in us, is worked in resemblance and conformity to Christ. Particularly, we are by grace "planted in the likeness of his death," Romans 6:5, being "made conformable to his death," Php 3:10; and so we are "dead with Christ," Colossians 2:20. Now, this conformity is not in our natural death, nor in being put to death as he was — rather, it is what we are made partakers of in this life, and that is in the way of grace and mercy. Christ died for sin, for our sin, which was the meritorious procuring cause of it; and he lived again by the power of God. God will work a likeness and conformity to this in all believers. There is by nature a life of sin in them, as declared. This life of sin must be destroyed; sin must die in us; and we thereby become dead to sin. And just as he rose again, so we are to be quickened both in and to newness of life. It is in this death of sin that the mortification which we speak of consists; and without it, we cannot be conformed to Christ in his death, which is what we are designed for. The same Spirit who worked these things in Christ will, in the pursuit of his design, work that which corresponds to them in all his members.
(Secondly.) In respect to efficacy. Virtue goes forth from the death of Christ for the subduing and destruction of sin. It was not designed to be a dead, inactive, and passive example, but it is accompanied with a power that conforms and changes us into his own likeness. It is the ordinance of God to that end, which he therefore gives efficacy to. It is by a fellowship or participation in his sufferings that we are "made conformable to his death," Php 3:10; — this participation is an interest in the benefit of his sufferings; we are also made partakers of this suffering. This death of sin in us, makes us conformable to his death. The death of Christ is designed to be the death of sin — let those who are dead in sin deride it as they please.
If Christ had not died, sin would never have died in any sinner to eternity. Therefore, it cannot be denied that there is virtue and efficacy in the death of Christ for this purpose, not without a renunciation of all its benefits. On the one hand, the Scripture tells us that he is "our life," our spiritual life, the spring, fountain, and cause of it; we have nothing, therefore, that belongs to it, except what is derived from him. Those who suppose that the Lord Christ is not our life, or the author of life to us, except as he has revealed and taught the way of life to us, throw themselves outside the bounds of Christianity. He is our life as he is our head. And it would be a sorry head that only teaches the feet to go, and does not communicate strength to the whole body to do so. I have sufficiently proved before, that we have real influences of life from Christ. From our spiritual life ensues the death of sin; for this, on the other hand, is specifically assigned to his death in the testimonies produced before. This death of sin is therefore derived from Christ by virtue — that is, it is derived in a special manner from his death, as the Scripture testifies. The entire inquiry is, How the death of Christ is applied to us, or in other words: How we apply ourselves to the death of Christ for this purpose. I answer, we do it in two ways:
[1st.] By faith. The way to derive virtue from Christ is by touching him. So the diseased woman in the gospel touched only the hem of his garment, and virtue went out from him to stop her bloody issue, Matthew 9:20-22. It was not her touching him outwardly, but her faith, which she moved then and thereby, that derived virtue from him. For so our Savior tells her in his answer, "Daughter, be of good comfort; your faith has made you whole." But to what end was this touching of his garment? It was only a pledge and token of the particular application of the healing power of Christ to her soul, or her faith in him in particular for that end. For at the same time, many thronged upon him in a press, so that his disciples marvelled that he should ask who touched his clothes, Mark 5:30-31. Yet none of them was advantaged except the poor sick woman. It is a great emblem of common profession on the one hand, and of special faith on the other. Multitudes press and throng about Christ in a profession of faith and obedience, and in the real performance of many duties; yet no virtue goes out from Christ to heal them. But when anyone, though poor, though seemingly at a distance, gets the least touch of him by special faith, this soul is healed. This is our way with respect to the mortification of sin. The Scripture assures us that there is virtue and efficacy in the death of Christ to that end. The means by which we derive this virtue from him is by touching him — that is, by acting faith on him in his death, for the death of sin. But how will this effect it? How will sin be mortified by it? I ask in return, How — by what power and virtue — were they healed in the wilderness who looked to the brazen serpent? Was it not because that was an ordinance of God, which he made effectual for that purpose by his almighty power? The death of Christ is the same, as to the crucifying of sin, When it is looked on or applied to by faith, will not divine virtue and power go out from it to that end? The Scripture and the experience of all believers give testimony to the truth and reality of this. Besides this, faith itself, acting on the death of Christ, has a particular efficacy to subdue sin. For "beholding" him by it "as in a mirror, we are changed into the same image," 2 Corinthians 3:18; what we particularly behold, we are particularly transformed into its likeness. Moreover, it is the only means by which we actually derive from Christ the benefits of our union with him. From there we have all grace, or else there is no such thing in the world; and the communication of it to us is principally in and by the actual exercise of faith. So faith being acted with respect to his death, we have grace for killing sin; and thereby we become dead with him, crucified with him, buried with him, as in the testimonies produced before. This is what we call the application of the death of Christ to us, or our application of ourselves to the death of Christ for the mortification of sin. And those by whom this means is despised or neglected, who are ignorant of it or blaspheme it, must live under the power of sin, whatever inventions they turn to for deliverance. Our success will be according to how we abide and abound in this application. Those who are careless and remiss in the exercise of faith, by prayer and meditation in the way described, will find that sin will hold its ground, and maintain so much power in them that it will result in their perpetual trouble. But men who are much conversant with the death of Christ — not in notions and lifeless speculations, not in natural or carnal affections, like those which are raised in weak persons by images and crucifixes, but by holy actings of faith with respect to what is declared in the Scripture as to its power and efficacy — will be implanted into its likeness, and experience the death of sin in them continually.James 2:21
[2dly.] We do it by love. Christ crucified is the great object of our love, or it should be; for in this he is "altogether lovely" to sinners. Hence one of the ancients cried out, "My love is crucified; why do I stay behind?" In the death of Christ, his love, grace, and condescension most gloriously shine forth. We may therefore consider three things with respect to this love:
First, The object of it;
Secondly, The means of the representation of that object to our minds and affections;
Thirdly, The effects of it as to the case in hand.
First, The object of it is Christ himself, in his unsearchable grace, his unspeakable love, his infinite condescension, his patient suffering and victorious power, in his death or dying for us. It is not his death absolutely that is intended, but himself, as all these graces conspicuously shine forth in his death.
Secondly, there are various ways by which this may be represented to our minds:
(First,) Men may do it to themselves by their own imaginations. They may frame and fancy dolorous1028 things about it for themselves, which is the way of those who are under deep and devout superstitions. But no love in sincerity will ever be ingenerated towards Jesus Christ by this.Ephesians 6:24
(Secondly,) It may be done by others, in pathetic and tragic declarations about the outward part of Christ’s sufferings. Some have great skill in this, to work on the natural affections of their auditors. And great passions, accompanied with tears and vows, may be excited by it. But for the most part, there is no more in this work, than what these same people can find in themselves, maybe in reading or hearing a fictional story. For there is a sympathy in natural affections for the proper objects of those affections, even though they are represented by false imaginations.
(Thirdly,) It is done in the Papacy, and among some others, by images — in crucifixes and dolorous pictures, to which they pay great devotion, and with an appearance of ardent affections. But none of these is such a due representation of this object that it can ingenerate sincere love in any soul towards Christ crucified. This is why,
(Fourthly,) This is done effectively only by the gospel, and in its dispensation according to the mind of God. For in this, "Jesus Christ is evidently crucified before our eyes," Galatians 3:1. The gospel does this by proposing to our faith the grace, the love, the patience, the condescension, the obedience, the end and design of Christ in this. Thus Christ is eyed by faith as the proper object of sincere love. And being so stated —
Thirdly, Its effects, as of all true love, are these:
First, Adherence;
Secondly, Assimilation:
(First,) Adherence. Love in the Scripture is frequently expressed by this effect; the soul of one clings or is knit to another, as Jonathan’s was to David, 1Sam 18.1.1029 So it produces a firm adherence to Christ crucified, which in some sense, makes a soul always present with Christ on the cross. And from this ensues,
(Secondly,) Assimilation or conformity. No one considers the nature or effects of love who does not assign this as one effect: it produces a likeness between the mind that loves, and the object that is beloved. And I am sure it is so in this matter. A mind filled with the love of Christ as crucified, represented in the manner and way described before, will be changed into his image and likeness by the effectual mortification of sin, through deriving power and grace from his death for that purpose.
(5thly.) The Holy Ghost carries on this work by constantly revealing to and impressing on believers, on the one hand, the true nature and certain end of sin; and on the other hand, the beauty, excellence, usefulness, and necessity of holiness — with the concerns of God, Christ, the gospel, and their own souls in this. A rational consideration of these things is the entire ground and reason for mortification, in the judgment of some men. But we have proved that there are other causes for it also. I now add that if we have no consideration of these things, except what our own reason is able to suggest to us by itself, it will never be prevalent to any sincere or permanent attempt in the mortification of any sin whatever. Let men make the best of their reason that they can in searching and considering the perverse nature and dreadful consequents of sin, and of the perfect peace and future blessedness which attends the practice of holiness. They will find an obstinacy and stubbornness in their hearts that is not conquerable by any such reasonings or considerations. That conviction of sin and righteousness which is useful and prevalent to that end and purpose, is worked in us by the Holy Ghost, John 16.8.1030 Even if he makes use of our minds, understandings, reasons, consciences, and the best of our consideration in this matter, if he does not give a particular efficacy and power to all of these, the work will not be effectual. But when he is pleased to make use of reasons and motives, taken from the nature and end of sin and holiness, in order to mortify sin, then these will hold good. They will bind the soul to this duty, against all objections and temptations that would divert it in any way. And thus I have briefly, and I confess weakly and obscurely, delineated the work of the Holy Ghost in the sanctification of those who believe. Many things might have been more enlarged and particularly inquired into; but what has been discussed I judge sufficient for my present purpose. And I have no doubt that what has been argued from plain Scripture and experience is sufficient to direct us in the practice of true evangelical holiness. And with all sober persons, it is sufficient to cast out of all consideration, this repugnant product of pride and ignorance: that all gospel holiness consists in the practice of moral virtues.
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