John Owen · 50 of 123

Chapter VIII. Mortification of sin, the nature and causes of it. · Part 1

2. There is yet another part or effect of our sanctification by the Holy Ghost, which consisteth in and is called mortification of sin. As what we have already insisted on concerneth the improvement and practice of the principle of grace, wherewithal believers are endued; so what we now propose concerneth the weakening, impairing, and destroying of the contrary principle of sin, in its root and fruits, in its principle and actings. And whereas the Spirit of God is everywhere said to sanctify us, we ourselves are commanded and said constantly to mortify our sins: for sanctification expresseth grace communicated and received in general; mortification, grace as so received, improved, and acted unto a certain end. And I shall be brief in the handling of it, because I have formerly published a small discourse on the same subject. And there are two things that I shall speak unto:— First, The nature of the duty itself; Secondly, The manner how it is wrought in us by the Holy Ghost, which I principally intend.

It is known that this duty is frequently enjoined and prescribed unto us: Col. iii. 5, “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.” Ἐν τῷ φεύγειν, may be supplied. “‘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; wherein there is a metonymy of the effect for the cause. And they are called “our members,” — (1.) Because, as the whole principle of sin, and course of sinning which proceedeth from it, is called the “body of sin,” Rom. vi. 6, or the “body of the sins of the flesh,” Col. ii. 11, with respect thereunto these particular lusts are here called the members of that body, “Mortify your members;” for that he intends not the parts or members of our natural bodies, as though they were to be destroyed, as they seem to imagine who place mortification in outward afflictions and macerations of the body, he adds, τὰ ἐπὶ τῆς γῆς, “that are on the earth,” — that is, earthly, carnal, and sensual. (2.) These affections and lusts, the old man, — that is, our depraved nature, — useth naturally and readily, as the body doth its members; and, which adds efficacy unto the allusion, by them it draws the very members of the body into a compliance with it and the service of it, against which we are cautioned by our apostle: Rom. vi. 12, “Let not sin therefore reign in your mortal bodies” (that is, our natural bodies), “that ye should obey it in the lusts thereof;” — which exhortation he pursues, verse 19, “As ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness;” which some neglecting, do take “the members of Christ,” — that is, of their own bodies, which are the members of Christ, — and make them the “members of an harlot,” 1 Cor. vi. 15. And many other commands there are to the same purpose, which will afterward occur.

And concerning this great duty we may consider three things:— (1.) The name of it, whereby it is expressed; (2.) The nature of it, wherein it consists; (3.) The means and way whereby it is effected and wrought.

(1.) For the name, it is two ways expressed, and both of them metaphorical:— [1.] By νεκροῦν and θανατοῦν, which we render “to mortify ourselves.” The first is used, Col. iii. 5, νεκρώσατε, which is “mortify,” — that is, extinguish and destroy all that force and vigour of corrupted nature which inclines to earthly, carnal things, opposite unto that spiritual, heavenly life and its actings which we have in and from Christ, as was before declared. Νεκρόω is eneco, morte macto, — “to kill,” “to affect with or destroy by death.” But yet this word is used by our apostle not absolutely to destroy and to kill, so as that that which is so mortified or killed should no more have any being, but that it should be rendered useless as unto what its strength and vigour would produce. So he expresseth the effects of it in the passive word, Οὐ κατενόησε τὸ ἑαυτοῦ σῶμα ἤδη νεκερωμένον, Rom. iv. 19; — “He considered not his own body now dead,” “now mortified.” The body of Abraham was not then absolutely dead, only the natural force and vigour of it was exceedingly abated. And so he seems to mollify this expression, Heb. xi. 12, Ἀφ’ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου, which we well render, “Of one, and him as good as dead,” ταῦτα intimating a respect unto the thing treated of. So that νεκροῦν, “to mortify,” signifies a continued act, in taking away the power and force of any thing until it come to be νενεκρωμένον, “dead,” unto some certain ends or purposes, as we shall see it is in the mortification of sin. Rom. viii. 13, “If ye through the Spirit do mortify the deeds of the body, ye shall live,” — θανατοῦτε, another word to the same purpose. It signifies, as the other doth, “to put to death;” but it is used in the present tense, to denote that it is a work which must be always doing: “If ye do mortify,” — that is, “If ye are always and constantly employed in that work.” And what the apostle here calls τὰς πράξεις τοῦ σώματος, “the deeds of the body,” he therein expresseth the effect for the cause metonymically; for he intends τὴν σάρκα σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις, as he expresseth the same thing, Gal. v. 24, “The flesh with the affections and lusts,” whence all the corrupt deeds wherein the body is instrumental do arise.

[2.] The same duty with relation unto the death of Christ, as the meritorious, efficient, and exemplary cause, is expressed by crucifying: Rom. vi. 6, “Our old man is crucified with him.” Gal. ii. 20, “I am crucified with Christ.” Chap. v. 24, “They that are Christ’s have crucified the flesh with the affections and lusts.” Chap. vi. 14, By the Lord Jesus Christ “the world is crucified unto me, and I unto the world.” Now, as perhaps there may be something intimated herein of the manner of mortification of sin, which is gradually carried on unto its final destruction, as a man dies on the cross, yet that which is principally intended is the relation of this work and duty to the death of Christ, whence we and our sins are said to be crucified with him, because we and they are so by virtue of his death. And herein do we “always bear about in the body” τὴν νέκρωσιν, “the dying of the Lord Jesus,” 2 Cor. iv. 10, representing the manner of it, and expressing its efficacy.

(2.) Thus is this duty expressed, whose nature, in the next place, we shall more particularly inquire into, and declare in the ensuing observations:—

[1.] Mortification of sin is a duty always incumbent on us in the whole course of our obedience. This the command testifieth, which represents it as an always present duty. When it is no longer a duty to grow in grace, it is so not to mortify sin. No man under heaven can at any time say that he is exempted from this command, nor on any pretence; and he who ceaseth from this duty lets go all endeavours after holiness. And as for those who pretend unto an absolute perfection, they are of all persons living the most impudent, nor do they ever in this matter open their mouths but they give themselves the lie; for, —

[2.] This duty being always incumbent on us, argues undeniably the abiding in us of a principle of sin whilst we are in the flesh, which, with its fruits, is that which is to be mortified. This the Scripture calleth the “sin that dwelleth in us,” the “evil that is present with us,” the “law in our members,” “evil concupiscence,” “lust,” the “flesh,” and the like. And thereunto are the properties and actings of folly, deceit, tempting, seducing, rebelling, warring, captivating, ascribed. This is not a place to dispute the truth of this assertion, which cannot, with any reputation of modesty, be denied by any who own the Scripture or pretend to an acquaintance with themselves. But yet, through the craft of Satan, with the pride and darkness of the minds of men, it is so fallen out that the want of a true understanding hereof is the occasion of most of those pernicious errors wherewith the church of God is at present pestered, and which practically keep men off from being seriously troubled for their sins, or seeking out for relief by Jesus Christ. Thus, one hath not feared of late openly to profess that he knows of no deceit or evil in his own heart, though a wiser than he hath informed us that “he that trusteth in his own heart is a fool,” Prov. xxviii. 26.

[3.] Indwelling sin, which is the object of this duty of mortification, falls under a threefold consideration:— 1st. Of its root and principle; 2dly. Of its disposition and operations; 3dly. Of its effects. These in the Scripture are frequently distinguished, though mostly under metaphorical expressions. So are they mentioned together distinctly, Rom. vi. 6, “Our old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin.” 1st. The root or principle of sin, which by nature possesseth all the faculties of the soul, and as a depraved habit inclines unto all that is evil, is the “old man,” so called in opposition unto the “new man,” which “after God is created in righteousness and true holiness.” 2dly. There is the inclination, actual disposition, and operations of this principle or habit, which is called the body of sin, with the members of it; for under these expressions sin is proposed as in procinctu, in a readiness to act itself, and inclining unto all that is evil. And this also is expressed by “The flesh with the affections and lusts,” Gal. v. 24; “Deceitful lusts,” Eph. iv. 22, “The old man is corrupt, according to the deceitful lusts;” “The wills of the flesh and of the mind,” chap. ii. 3. 3dly. There are the effects, fruits, and products of these things, which are actual sins; whereby, as the apostle speaks, we serve sin, as bringing forth the fruits of it: “That henceforth we should not serve sin,” Rom. vi. 6. And these fruits are of two sorts:— (1st.) Internal, in the figments and imaginations of the heart; which is the first way whereby the lusts of the old man do act themselves. And, therefore, of those that are under the power or dominion of sin, it is said that “every figment or imagination of their hearts is evil continually,” Gen. vi. 5; for they have no other principle whereby they are acted but that of sin, and therefore all the figments of their hearts must be necessarily evil. And with respect hereunto our Saviour affirms that all actual sins “proceed out of the heart,” Matt. xv. 19, because there is their root, and there are they first formed and framed. (2dly.) External, in actual sins, such as those enumerated by our apostle, Col. iii. 5; Gal. v. 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 of them intended and to be respected herein.

[4.] This principle, and its operations and effects, are opposed and directly contrary unto the principle, operations, and fruits of holiness, as wrought in us by the Spirit of God, which we have before described. 1st. They are opposed in their principle; for “the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other,” Gal. v. 17. These are those two adverse principles which maintain such a conflict in the souls of believers whilst they are in this world, and which is so graphically described by our apostle, Rom. vii. So the old and new man are opposed and contrary. 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 opposed also. This is the opposition that is between the body of sin with its members and the life of grace: “Who walk not after the flesh, but after the Spirit,” Rom. viii. 1, 4, 5. “We are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live,” verses 12, 13. By this “walking after the flesh” I understand not, at least not principally, the committing of actual sins, but a compliance with the principle or habit of sin prevailing in depraved, unsanctified nature, allowing it a predominancy in the heart and affections. It is when men are disposed to act according to the inclinations, lustings, motions, wills, and desires of it; or it is to bend that way habitually, in our course and conversation, which the flesh inclines and leads unto. This principle doth not, indeed, equally bring forth actual sins in all, but hath various degrees of its efficacy, as it is advantaged by temptations, controlled by light, or hampered by convictions. Hence all that are under the power of sin are not equally vicious and sinful; but after the flesh goes the bent of the soul and the generality of its actings. To “walk after the Spirit” consists in our being given up to his rule and conduct, or walking according to the dispositions and inclinations of the Spirit, that which is born of the Spirit, — namely, a principle of grace implanted in us by the Holy Ghost; which hath been at large insisted on before. And, 3dly. The external fruits and effects of these two principles are contrary also, as our apostle expressly and at large declares, Gal. v. 19–24; for whereas, in the enumeration of the “works of the flesh,” he reckons up actual sins, as adultery, fornication, and the like, in the account he gives of the “fruits of the Spirit,” he insists on habitual graces, as love, joy, peace. He expresseth them both metaphorically. In the former he hath respect unto the vicious habits of those actual sins, and in the latter unto the actual effects and duties of those habitual graces.

[5.] There being this universal contrariety, opposition, contending, and warfare, between grace and sin, the Spirit and the flesh, in their inward principles, powers, operations, and outward effects, the work and duty of mortification consists in a constant taking part with grace, in its principle, actings, and fruits, against the principle, actings, and fruits of sin; for the residence of these contrary principles being in, and their actings being by, the same faculties of the soul, as the one is increased, strengthened, and improved, the other must of necessity be weakened and decay. Wherefore, the mortification of sin must consist in these three things:— 1st. The cherishing and improving of the principle of grace and holiness which is implanted in us by the Holy Ghost, by all the ways and means which God hath appointed thereunto; which we have spoken unto before. This is that which alone can undermine and ruin the power of sin, without which all attempts to weaken it are vain and fruitless. Let men take never so much pains to mortify, crucify, or subdue their sins, unless they endeavour in the first place to weaken and impair its strength by the increase of grace and growing therein, they will labour in the fire, where their work will be consumed. 2dly. In frequent actings of the principle of grace in all duties, internal and external; for where the inclinations, motions, and actings of the Spirit, in all acts, duties, and fruits of holy obedience, are vigorous, and kept in constant exercise, 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 unto the principle, power, and actings of sin. As the whole of grace is opposed unto the whole of sin, so there is no particular lust whereby sin can act its power, but there is a particular grace ready to make effectual opposition unto it, whereby it is mortified. And in this application of grace, in its actings in opposition unto all the actings of sin, consists the mystery of this great duty of mortification. And where men, being ignorant hereof, have yet fallen under a conviction of the power of sin, and been perplexed therewith, they have found out foolish ways innumerable for its mortification, wickedly opposing external, natural, bodily force and exercise, unto an internal, moral, depraved principle, which is no way concerned therein. But hereof we must treat more afterward under the third head, concerning the manner how this work is to be carried on or this duty performed.

[6.] This duty of weakening sin by the growth and improvement of grace, and the opposition which is made unto sin in all its actings thereby, is called mortification, killing, or putting to death, on sundry accounts:— First and principally, from that life which, because of its power, efficacy, and operation, is ascribed unto indwelling sin. The state of the soul by reason of it is a state of death; but whereas power and operations are the proper adjuncts or effects of life, for their sakes life is ascribed unto sin, on whose account sinners are dead. Wherefore this corrupt principle of sin in our depraved nature, having a constant, powerful inclination and working actually towards all evil, it is said metaphorically to live, or to have a life of its own. Therefore is the opposition that is made unto it for its ruin and destruction called mortification or killing, being its deprivation of that strength and efficacy whereby and wherein it is said to live. Secondly, It may be so called because of the violence of that contest which the soul is put unto in this duty. All other duties that we are called unto in the course of our obedience may be performed in a more easy, gentle, and plain manner. Though it is our work and duty to conflict with all sorts of temptations, yea, to wrestle with “principalities and powers, and spiritual wickednesses in high places,” yet in this which we have with ourselves, which is wholly within us and from us, there is more of warring, fighting, captivating, wounding, crying out for help and assistance, a deep sense of such a violence as is used in taking away the life of a mortal enemy, than in any thing else we are called unto. And, thirdly, the end aimed at in this duty is destruction, as it is of all killing. Sin, as was said, hath a life, and that such a life as whereby it not only lives, but rules and reigns in all that are not born of God. By the entrance of grace into the soul it loseth 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; which is, therefore, called mortification. The design of this duty, wherever it is in sincerity, is to leave sin neither being, nor life, nor operation.

And some directions, as our manner is, may be taken from what we have discoursed concerning the nature of this duty, directive of our own practices. And, —

First, It is evident, from what hath been discoursed, that it is a work which hath a gradual progress, in the proceed whereof we must continually be exercised; and this respects, in the first place, the principle of sin itself. Everyday, and in every duty, an especial eye is to be had unto the abolition and destruction of this principle. It will no otherwise die but by being gradually and constantly weakened; spare it, and it heals its wounds, and recovers strength. Hence many who have attained to a great degree in the mortification of sin do by their negligence suffer it, in some instance or other, so to take head again that they never recover their former state whilst 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 every way conformed to the world. There are some, indeed, who, being under the power of that blindness and darkness which is a principal part of the depravation of our nature, do neither see nor discern the inward secret actings and motions of sin, its deceit and restlessness, its mixing itself one way or other in all our duties, with the defilement and guilt wherewith these things are accompanied; who judge that God scarce takes notice of any thing but outward actions, and it may be not much of them neither, so as to be displeased with them, unless they are very foul indeed, which yet he is easily entreated to pass by and excuse; who judge this duty superfluous, despising both the confession and mortification of sin, in this root and principle of it. But those who have received most grace and power from above against it are of all others the most sensible of its power and guilt, and of the necessity of applying themselves continually unto its destruction.

Secondly, With respect unto its inclinations and operations, wherein it variously exerts its power, in all particular instances, we are continually to watch against it and to subdue it. And this concerns us in all that we are and do, — in our duties, in our calling, in our conversation with others, in our retirements, in the frames of our spirits, in our straits, in our mercies, in the use of our enjoyments, in our temptations. If we are negligent unto any occasion, we shall 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 unto us, expressed by the apostle, is, that henceforth we should not serve sin, Rom. vi. 6; which refers unto the perpetration of actual sins, the bringing forth of the actual fruits of the flesh, internal or external also. In whomsoever the old man is not crucified with Christ, let him think what he will of himself, he is a servant of sin. If he have not received virtue from the death of Christ, if he be not wrought unto a conformity to him therein, whatever else he may do or attain, however he may in any thing, in many things, change his course and reform his life, he serves sin, and not God. Our great design ought to be, that we should no longer serve sin; which the apostle in the ensuing verses gives us many reasons for. It is, indeed, the worst service that a rational creature is capable of, and will have the most doleful end. What, therefore, is the only way and means whereby we may attain this end, — namely, that although sin will abide in us, yet that we may not serve it, which will secure us from its danger? This is that mortification of it which we insist upon, and no other. If we expect to be freed from the service of sin by its own giving over to press its dominion upon us, or by any composition with it, or any other way but by being always killing or destroying of it, we do but deceive our own souls.

And, indeed, it is to be feared that the nature of this duty is not sufficiently understood or not sufficiently considered. Men look upon it as an easy task, and as that which will be carried on with a little diligence and ordinary attendance. But do we think it is for nothing that the Holy Ghost expresseth the duty of opposing sin, and weakening its power by mortification, killing, or putting to death? Is there not somewhat peculiar herein, beyond any other act or duty of our lives? Certainly there is intimated a great contest of sin for the preservation of its life. Everything will do its utmost to preserve its life and being. So will sin do also; and if it be 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. He who hath once smitten a serpent, if he follow not on his blow until he be slain, may repent that ever he began the quarrel. And so will he who undertakes to deal with sin, and pursues it not constantly to death. Sin will after awhile revive, and the man must die. It is a great and fatal mistake if we suppose this work will admit of any remissness or intermission. Again, the principle to be slain is in ourselves, and so possessed of our faculties as that it is called ourselves. It cannot be killed without a sense of pain and trouble. Hence it is compared to the cutting off of right hands, and the plucking out of right eyes. Lusts that pretend to be useful to the state and condition of men, that are pleasant and satisfactory to the flesh, will not be mortified without such a violence as the whole soul shall be deeply sensible of. And sundry other things might be insisted on to manifest how men deceive themselves, if they suppose this duty of mortification is that which they may carry on in a negligent, careless course and manner. Is there no danger in this warfare? no watchfulness, no diligence required of us? Is it so easy a thing to kill an enemy who hath so many advantages of force and fraud? Wherefore, if we take care of our souls, we are to attend unto this duty with that care, diligence, watchfulness, and earnest contention of spirit, which the nature of it doth require.

And, moreover, there is no less fatal mistake where we make the object of this duty to be only some particular lusts, or the fruits of them in actual sins, as was before observed. This is the way with many. They will make head against some sins, which on one account or other they find themselves most concerned in; but if they will observe their course, they shall find with how little success they do it. For the most part, sin gets ground upon 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. Mortification, with 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. And herein consists the difference between that mortification which men are put upon by convictions from the law, which always proves fruitless, and that wherein we are acted by the spirit of the gospel. The first respects only particular sins, as the guilt of them reflects upon conscience; the latter, the whole interest of sin, as opposed to the renovation of the image of God in us.

(3.) That which remains farther to be demonstrated is, that the Holy Spirit is the author of this work in us, so that although it is our duty, it is his grace and strength whereby it is performed; as also the manner how it is wrought by him, which is principally intended:—

[1.] For the first, we have the truth of it asserted, chap. viii. 13, “If ye through the Spirit do mortify the deeds of the flesh.” It is we that 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” here for the person of the Holy Ghost, as the context seems to require, or 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 one as to our purpose; the work is taken from our own natural power or ability, and resolved into the grace of the Spirit.

And, that we go no farther for the proof of our assertion, it may suffice to observe, that the confirmation of it is the principal design of the apostle, from the second verse of that chapter unto the end of the thirteenth. That the power and reign of sin, its interest and prevalency in the minds of believers, are weakened, impaired, and finally destroyed (so as that all the pernicious consequences of it shall be avoided) by the Holy Ghost, and that these things could no otherwise be effected, he both affirms and proves at large. In the foregoing chapter, from the seventh verse unto the end, he declares the nature, properties, and efficacy of indwelling sin, as the remainders of it do still abide in believers. And whereas a twofold conclusion might be made from the description he gives of the power and actings of this sin, or a double question arise, unto the great disconsolation of believers, he doth in this chapter remove them both, manifesting that there was no cause for such conclusions or exceptions from any thing by him delivered. The first of these is, “That if such, if this be the power and prevalency of indwelling sin, if it so obstruct us in our doing that which is good, and impetuously incline us unto evil, what will become of us in the end, how shall we answer for all the sin and guilt which we have contracted thereby? We must, we shall, therefore, perish under the guilt of it.” And the second conclusion which is apt to arise from the same consideration is, “That seeing the power and prevalency of sin is so great, and that we in ourselves are no way able to make resistance unto it, much less to overcome it, it cannot be but that at length it will absolutely prevail against us, and bring us under its dominion, unto our everlasting ruin.” Both these conclusions the apostle obviates in this chapter, or removes them if laid as objections against what he had delivered. And this he doth, —