John Owen · 51 of 123

Chapter VIII. Mortification of sin, the nature and causes of it. · Part 2

1st. By a tacit concession that they will both of them be found true towards all who live and die under the law, without an interest in Jesus Christ; for, affirming that “there is no condemnation to them which are in Christ Jesus,” he grants that those who are not so cannot avoid it. Such is the guilt of this sin, and such are the fruits of it, in all in whomsoever it abides, that it makes them obnoxious unto condemnation. But, —

2dly. There is a deliverance from this condemnation and from all liableness thereunto, by free justification in the blood of Christ, Rom. viii. 1. For those who have an interest in him, and are made partakers thereof, although sin may grieve them, trouble and perplex them, and, by its deceit and violence, cause them to contract much guilt in their surprisals, yet they need not despond or be utterly cast down; there is a stable ground of consolation provided for them, in that “there is no condemnation to them which are in Christ Jesus.”

3dly. That none may abuse this consolation of the gospel to countenance themselves unto a continuance in the service of sin, he gives a limitation of the subjects unto whom it doth belong, — namely, all them, and only them, who walk not after the flesh, but after the Spirit, verse 1. As for those who give up themselves unto the conduct of this principle of indwelling sin, who comply with its motions and inclinations, being acted wholly by its power, let them neither flatter nor deceive themselves; there is nothing in Christ nor the gospel to free them from condemnation. It is they only who give up 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 prevalency of this principle of sin, he prevents or removes it by a full discovery how and by what means that power of it shall be so broken, its strength abated, its prevalency disappointed, and itself destroyed, as that we need not fear the consequents of it before mentioned, but rather may secure ourselves that we shall be the death thereof, and not that the death of our souls. Now this is, saith he, “by the law” or power “of the Spirit of life which is in Christ Jesus,” verse 2. And thereon 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 remaineth only that we declare, —

[2.] The way and manner how he produceth this effect of his grace.

1st. The foundation of all mortification of sin is from the inhabitation of the Spirit in us. He dwells in the persons of believers as in his temple, and so he prepares it for himself. Those defilements or pollutions which render the souls of men unmeet habitations for the Spirit of God do all of them consist in sin inherent-and its effects. These, therefore, he will remove and subdue, that he may dwell in us suitably unto his holiness: verse 11, “If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” Our “mortal bodies” are our bodies as obnoxious unto death by reason of sin, as verse 10; and the “quickening” of these mortal bodies is their being freed from the principle of sin, or death and its power, by a contrary principle of life and righteousness. It is the freeing of us from being “in the flesh,” 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 up Jesus from the dead,” verse 11, — that is, of the Father; which also is 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, both because there is a similitude between that work, as to its greatness and power, which God wrought in Christ when he raised him from the dead, and what he worketh in believers in their sanctification, Eph. i. 19, 20, and because this work is wrought in us by virtue of the resurrection of Christ. But under what especial consideration doth he effect this work of mortifying sin in us? It is as he dwelleth in us. God doth it “by his Spirit that dwelleth in us,” Rom. viii. 11. As it is a work of grace, it is said to be wrought by the Spirit; and as it is our duty, we are said to work it “through the Spirit,” verse 13. And let men pretend what they please, if they have not the Spirit of Christ dwelling in them, they have not mortified any sin, but do yet walk after the flesh, and, continuing so to do, shall die.

Moreover, as this is the only spring of mortification in us as it is a grace, so the consideration of it is the principal motive unto it as it is a duty. So our apostle pressing unto it doth it by this argument: “Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?” 1 Cor. vi. 19. To which we may add that weighty caution which he gives us to the same purpose: chap. iii. 16, 17, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”

Whereas, therefore, in every duty two things are principally considered, — first, The life and spring of it, as it is wrought in us by grace; secondly, The principal reason for it and motive unto it, as it is to be performed in ourselves by the way of duty; both these, as to this matter of mortifications, do centre in this inhabitation of the Spirit. For, — (1st.) It is he who mortifies and subdues our corruptions, who quickens us unto life, holiness, and obedience, as he “dwelleth in us,” that he may make and prepare a habitation meet for himself. And, (2dly.) The principal reason and motive which we have to attend unto it with all care and diligence as a duty is, that we may thereby preserve his dwelling-place so as becometh his grace and holiness. And, indeed, whereas (as our Saviour tells us) they are things which arise from and come out of the heart that defile us, there is no greater nor more forcible motive to contend against all the defiling actings of sin, which is our mortification, than this, that by the neglect hereof the temple of the Spirit will be defiled, which we are commanded to watch against, under the severe commination of being destroyed for our neglect therein.

If it be said, that “whereas we do 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 that is not perfectly holy?” I answer, — (1st.) That the great matter which the Spirit of God considereth in his opposition unto sin, and that of sin to his work, is dominion and rule. This the apostle makes evident, Rom. vi. 12–14. Who or what shall have the principal conduct of the mind and soul (chap. viii. 7–9) is the matter in question. Where sin hath the rule, there the Holy Ghost will never dwell. He enters into no soul as his habitation, but 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 hath effected this work, and brought his adversary into subjection, there he will dwell, though sometimes his habitation be troubled by his subdued enemy. (2dly.) The souls and minds of them who are really sanctified have continually such a sprinkling with the blood of Christ, and are so continually purified by virtue from his sacrifice and oblation, as that they are never unmeet 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; and an acquaintance herewith dependeth on the knowledge of the sin that is to be mortified, which we have before described. It is the vicious, corrupt habit and inclination unto sin, which is in us by nature, that is the principal object of this duty; or, “the old man, which is corrupt according to the deceitful lusts.” When this is weakened in us as to its power and efficacy, when its strength is abated and its prevalency destroyed, then is this duty in its proper discharge, and mortification carried on in the soul.

Now, this the Holy Ghost doth, —

(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 thereof. By means hereof is this work effected; for sin will no otherwise die but by being killed and slain. And whereas this is gradually to be done, it must be by warring and conflict. There must be something in us that is contrary unto it, which, opposing it, conflicting with it, doth insensibly and by degrees (for it dies not at once) work out its ruin and destruction. As in a chronical distemper, the disease continually combats and conflicts with the powers of nature, until, having insensibly improved them, it prevails unto its dissolution, so is it in this matter. These adverse principles, with their contrariety, opposition; and conflict, the apostle expressly asserts and describes, as also their contrary fruits and actings, with the issue of the whole, Gal. v. 16–25. The contrary principles are the flesh and Spirit; and their contrary actings are in lusting and warring one against the other: Verse 16, “Walk in the Spirit, and ye shall 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 be not fulfilled. And he gives a fuller account hereof, verse 17, “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other.” If by the “Spirit,” the Spirit of God himself be intended, yet he “lusteth” not in us but by virtue of that spirit which is born of him; that is, the new nature, or holy principle of obedience which he worketh in us. And the way of their mutual opposition unto one another the apostle describes at large in the following verses, by instancing in the contrary effects of the one and the other. But the issue of the whole is, verse 24, “They that are Christ’s have crucified the flesh with the affections and lusts.” They have “crucified” it; that is, fastened it unto 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 thereby. Hence he shuts up his discourse with that 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 unto the ruin and mortification of sin.”

This, therefore, is the first way whereby the Spirit of God mortifieth sin in us; and in a compliance with it, under his conduct, do we regularly carry on this work and duty, — that is, we mortify sin by cherishing the principle of holiness and sanctification in our souls, labouring to increase and strengthen it by growing in grace, and by a constancy and frequency in acting of it in all duties, on all occasions, abounding in the fruits of it. Growing, thriving, and improving in universal holiness, is the great way of the mortification of sin. The more vigorous the principle of holiness is in us, the more weak, infirm, and dying will be that of sin. The more frequent and lively are the actings of grace, the feebler and seldomer will be the actings of sin. The more we abound in the “fruits of the Spirit,” the less shall we be concerned in the “works of the flesh.” And we do but deceive ourselves if we think sin will be mortified on any other terms. Men when they are galled in their consciences and disquieted in their minds with any sin or temptation thereunto, wherein their lusts or corruptions are either influenced by Satan, or entangled by objects, occasions, and opportunities, do set themselves ofttimes in good earnest to oppose and subdue it, by all the ways and means they can think upon. But all they do is in vain; and so they find it at last, unto their cost and sorrow. The reason is, because they neglect this course, without which never any one sin was truly mortified in the world, nor ever will so be. The course I intend is that of labouring universally to improve a principle of holiness, not in this or that way, but in all instances of holy obedience. This is that which will ruin sin, and without it nothing else will contribute any thing thereunto. Bring a man unto the law, urge him with the purity of its doctrines, the authority of its commands, the severity of its threatenings, the dreadful consequences of its transgression; suppose him convinced hereby of the evil and danger of sin, of the necessity of its mortification and destruction, will he be able hereon to discharge this duty, so as that sin may die and his soul may live? The apostle assures us of the contrary, Rom. vii. 7–9. The whole effect of the application of the law in its power unto indwelling sin is but to irritate, provoke, and increase its guilt. And what other probable way besides this unto this end can anyone fix upon?

(2dly.) The Holy Ghost carrieth on this work in us as a grace, and enableth us unto it as our duty, by those actual supplies and assistances of grace which he continually communicates unto us; for the same divine operations, the same supplies of grace, which are necessary unto the positive acts and duties of holiness, are necessary also unto this end, that sin in the actual motions and lustings of it may be mortified. So the apostle issues his long account of the conflict between sin and the soul of a believer, and his complaint thereon, with that good word, “I thank God through Jesus Christ our Lord,” verse 25, — namely, who supplies me with gracious assistance against the power of sin. Temptation is successful only by sin, James i. 14. And it was with respect unto an especial temptation that the Lord Christ gives that answer unto the apostle, “My grace is sufficient for thee,” 2 Cor. xii. 9. It is the actual supply of the Spirit of Christ that doth enable us to withstand our temptations and subdue our corruptions. This is the ἐπιχορηγία τοῦ Πνεύματος, Phil. i. 19, — an “additional supply,” as occasion requireth, beyond our constant daily provision; or χάρις εἰς εὔχαιρον βοήθειαν, Heb. iv. 16, — grace given in to help seasonably, upon our cry made for it. Of the nature of these supplies we have discoursed before. I shall now 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 be a head of influence unto us as well as of rule, as the head natural is to the body; if he be our life, if our life be in him, and we have nothing but what we do receive from him; if he give unto us supplies of his Spirit and increases of grace; and if it be our duty by faith to look for all these things from him, and that be the means of receiving them, — which things are all expressly and frequently affirmed in the Scripture; — then is this expectation and derivation of spiritual strength continually from him the way we are to take for the actual mortification of sin. And, therefore, if we would be found in a successful discharge of this duty, it is required of us, — [1st.] That we endeavour diligently, in the whole course of our lives, after these continual supplies of grace, — that is, that we wait for them in all those ways and means whereby they are communicated; for although the Lord Christ giveth them out freely and bountifully, yet our diligence in duty will give the measure of receiving them. If we are negligent in prayer, meditation, reading, hearing of the word, and other ordinances of divine worship, 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 unto those peculiar lusts or corruptions that we are most exercised withal or obnoxious unto; for sin and grace do try their interest and prevalency in particular instances. If, therefore, any are more than ordinarily subject unto the power of any corruption, — as passion, inordinate affections, love of the world, distrust of God, — unless they be constant in the exercise of those graces which are diametrically opposed unto them, they will continually suffer under the power of sin.

(3dly.) It is the Holy Spirit which directs us unto, and helps us in, the performance of those duties, which are appointed of God unto this end, that they may be means of the mortification of sin. Unto the right use of those duties (for such there are), two things are required:— [1st.] That we know them aright in their nature and use, as also that they are appointed of God unto this end; and then, [2dly.] That we perform them in a due manner. And both these we must have from the Spirit of God. He is given to believers “to lead them into all truth;” he teacheth and instructs them by the word, not only what duties are incumbent on them, but also how to perform them, and with respect unto what ends:—

[1st.] It is required that we know them aright, in their nature, use, and ends. For want hereof, or through the 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 whereby it may be effected; for it being a grace and duty of the gospel, thence only is it truly to be learned, and that by the teachings of the Spirit of God. And it may not be amiss to give some instances of the darkness of men’s minds and their mistakes herein.

First, A general apprehension that somewhat 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 was from thence variously improved by the philosophers of old. To this purpose did they give many instructions about denying and subduing the disorderly affections of the mind, conquering passions, moderating desires, and the like. But whilst their discoveries of sin rose no higher than the actual disorder they found in the affections and passions of the mind, — whilst they knew nothing of the depravation of the mind itself, and had nothing to oppose unto what they did discover but moral considerations, and those most of them notoriously influenced by vainglory and applause, — they never attained unto any thing of the same kind with the due mortification of sin.

Secondly, We may look into the Papacy, and take a view of the great appearance of this duty which is therein, and we shall find it all disappointed; because they are not led unto nor taught the duties whereby it may be brought about by the Spirit of God. They have, by the light of the Scripture, a far clearer discovery of the nature and power of sin than had the philosophers of old. The commandment, also, being variously brought and applied unto their consciences, they may be, and doubtless are and have been, many of them, made deeply sensible of the actings and tendency of indwelling sin. Hereon ensues a terror of death and eternal judgment. Things being so stated, persons who were not profligate nor had their consciences seared could not refrain from contriving ways and means how sin might be mortified and destroyed. But whereas they had lost a true apprehension of the only way whereby this might be effected, they betook themselves unto innumerable false ones 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 they are now in practice turned mostly to the benefit of the priests, and an indulgence unto sin in the penitents, yet they were invented and set on foot at first with a design to use them as engines for the mortification of sin; and they have a great appearance in the flesh unto that end and purpose. But yet, when all was done, they found by experience that they were insufficient hereunto: sin was not destroyed, nor conscience pacified by them. This made them betake themselves to purgatory. Here they have hopes all will be set right when they are gone out of this world; from whence none could come back to complain of their disappointments. These things are not spoken to condemn even external severities and austerities, in fastings, watchings, and abstinences, in their proper place. 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 profiteth not, we are apt to think that all things of that nature are utterly needless, and cannot be subordinate unto spiritual ends. But the truth is, I shall much suspect their internal mortification (pretend what they will) who always pamper the flesh, indulge to their sensual appetite, conform to the world, and lead their lives in idleness and pleasures; yea, it is high time that professors, by joint consent, should retrench that course of life, in fullness of diet, bravery of apparel, expense of time in vain conversation, which many are fallen into. But these outward austerities of themselves, I say, will never effect the end aimed at; for as to the most of them, they being such as God never appointed unto any such end or purpose, but being the fruit of men’s own contrivances and inventions, let them be insisted on and pursued unto the most imaginable extremities, being not blessed of God thereunto, they will not contribute the least towards the mortification of sin. Neither is there either virtue or efficacy in the residue of them, but as they are subordinated unto other spiritual duties. So Hierom gives us an honest instance in himself, telling us that whilst he lived in his horrid wilderness in Judea, and lodged in his cave, his mind would be in the sports and revels at Rome!

Thirdly, The like may be said of the Quakers amongst ourselves. That which first recommended them was an appearance of mortification; which it may be also some of them really intended, though it is evident they never understood the nature of it: for in the height of their outward appearances, as they came short of the sorry weeds, begging habits, macerated countenances, and severe looks, of many monks in the Roman church, and dervises among the Mohammedans; so they were so far from restraining or mortifying their real inclinations, as that they seemed to excite and provoke themselves to exceed all others in clamours, railings, evil- speakings, reproaches, calumnies, and malicious treating of those who dissented from them, without the least discovery of a heart filled with kindness and benignity unto mankind, or love unto any but themselves; in which frame and state of things sin is as secure from mortification as in the practice of open lusts and debaucheries. But supposing that they made a real industrious attempt for the mortification of sin, what success have they had, what have they attained unto? 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 indeed sin will not be mortified by the power of their light within, nor by their resolutions, nor by any of their austere outward appearances, nor peculiar habits or looks, which in this matter are openly pharisaical, they begin to give over their design: for who, among all that pretend to any reverence of God, do more openly indulge themselves unto covetousness, love of the world, emulation, strife, contentions among themselves, severe revenges against others, than they do, — not to mention the filth and uncleanness they begin mutually to charge one another withal? And so will all self-devised ways of mortification end. It is the Spirit of God alone who leads us into the exercise of those duties whereby it may be carried on.

[2dly.] It is required that the duties to be used unto this end be rightly performed, in faith, unto the glory of God. Without this a multiplication of duties is an increase of burden and bondage, and that is all. Now, that we can perform no duty in this way or manner without the especial assistance of the Holy Spirit hath been sufficiently before evinced. And the duties which are appointed of God in an especial manner unto this end are, prayer, meditation, watchfulness, abstinence, wisdom or circumspection with reference unto temptations and their prevalency. Not to go over these duties in particular, nor to show wherein their especial efficacy unto this end and purpose doth consist, I shall only give some general rules concerning the exercising of our souls in them, and some directions for their right performance:—

First, All these duties are to be designed and managed with an especial respect unto this end. It will not suffice that we are exercised in them in general, and with regard only unto this general end. We are to apply them unto this particular case, designing in and by them the mortification and ruin of sin, especially when, by its especial actings in us, it discovers itself in a peculiar manner unto us. No man who wisely considereth himself, his state and condition, his occasions and temptations, can be wholly ignorant of his especial corruptions and inclinations, whereby he is ready for halting, as the psalmist speaks. He that is so lives in the dark to himself, and walks at peradventures with God, not knowing how he walketh nor whither he goeth. David probably had respect hereunto 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 mine iniquity,” Ps. xviii. 21–23. He could have done nothing of all this, nor have preserved his integrity in walking with God, had he not known and kept a continual watch upon his own iniquity, or that working of sin in him which most peculiarly inclined and disposed him unto evil. Upon this discovery, we are to apply these duties in a particular manner to the weakening and ruin of the power of sin. As they are all useful and necessary, so the circumstances of our condition will direct us which of them in particular we ought to be most conversant in. Sometimes prayer and meditation claim this place, as when our danger ariseth solely from ourselves, and our own perverse inclinations, disorderly affections, or unruly passions; sometimes watchfulness and abstinence, when sin takes occasion from temptations, concerns, and businesses in the world; sometimes wisdom and circumspection, when the avoidance of temptations and opportunities for sin is in an especial manner required of us. These duties, I say, are to be managed with a peculiar design to oppose, defeat, and destroy the power of sin, into which they have a powerful influence, as designed of God unto that end; for, —

Secondly, All these duties, rightly improved, work two ways towards the end designed: first, Morally, and by way of impetration, — namely, of help and assistance; secondly, Really, by an immediate opposition unto sin and its power, whence assimilation unto holiness doth arise:—

(First.) These duties work morally and by way of impetration. I shall instance only in one of them, and that is prayer. There are two parts of prayer with respect unto sin and its power: first, Complaints; secondly, Petitions:—