Mortification of Sin

Aad they that are Christ’s, have crucified the flesh, with the affections and lasts. Galatians V: 24.

Self DENIAL and mortification of sin are essential traits of Christian character.

Those Christian professors, who are deficient in these traits, will bring reproach on the Christian name. This was true of some of the Galatians. Paul deals with them plainly, and gives them to understand that they were in danger of making it evident that they had a name to live, while they were dead. He enumerates the works of the flesh, and the fruits of the Spirit, and then adds, “they that aie Christ’s have crucified the flesh, with the affections and lusts.”

The word flesh denotes human depravity. Of this there can be ho doubt, for the Apostle himself has explained it. “Now the works of the flesh are manifest, which are these — adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, revellings, and such like; of which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the kingdom of God.” This is the Apostle’s own expla nation. These are the works of the flesh. The flesh with the affections and hists, inchidcs the whole hody of sin. The text teaches lis that something of great importance has taken place in every Christian. ^’ They that are Christ’s, have crucifled the flesh, with the affections and lusts.” To crucify, and to mortify, are words used in the same sense by the Apostle. ‘’ jMortify, therefore, your members which are upon the earth.” “If ye through the Spirit, do mortify the deeds of the body ye shall live.”

The subject of discourse presented in the text, is the mortification of sin.

I propose to consider

I. What it implies.

II. Wherein it resembles crucifixion.

III. The means of promoting it.

I. What does mortification of sin imply?

It does not consist in the suppression of external acts merely. This may be done, and yet the heart be in love with sin. The impenitent through pride of character, or fear of punishment, may abstain from overt acts of wickedness. They may sustain a fair reputation among men; and yet sin may have dominion over them. This our Saviour has explicitly taught us. “Now do ye pharisees make clean the outside of the cup and the platter; but your inward partis full of ravening and wickedness.” Nor does mortification of sin imply entire freedom from sin. “If we say we have no sin we deceive ourselves, and the truth is not in us.” There is a warfare in the hearts of all Christians. “The flesh lusteth against the Spirit, and the Spirit against the flesh.” But it implies

1. The indwelling of the Holy Spirit. Christians are said to do that, which is done through the agency of the Holy Spirit dwelling in them, “If ye through the Spirit do moitify the deeds of the body, ye shall live.” It implies a prevailing attachment to inward holiness and the things of the Spirit. “They that are after the flesh, do mind the things of the flesh, and they that are after the Spirit the things of the Spirit.” “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwellcth in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness.” And so in the text, “• they that are Christ’s have crucified the flesh.”

2. Mortification of sin implies the subversion of its dominion. Mortified sin is not reigning sin. It does not hold the throne in the heart. Christ has obtained dominion over the soul, and has the fiist place in the affections. ‘’ Let not sin, therefore, reign in your mortal body, that ye should obey it in the lusts thereof.” “Sin shall not have dominion over you.” Sin was once a pleasure, and religion a burden. But now the reverse is true. Grace reigns. Sin has received its death wound. If it be not dead, it is dying.

II. Wherein does mortification of sin resemble crucifixion ‘?

1. The death of the cross was a violent death. And so sin must sufifer a violent death. It will not die of itself. If let alone, it will live and reign in the soul forever

2 The death of the cross was a shameful death. It was considered the most ignominious punishment ever inflicted; and was reserved for the worst of criminals.

So the Christian who puts on the Lord Jesus Christ, and who mortifies the deeds of the body, will endure shame and reproach. Not only so, he condemns himself for all his sins; and is not unfrequently found confessing them to God with shame and confusion of face. Thus Ezra prayed, “0, my God, I am ashamed and blush to lift up my face to thee, my God.” And so Daniel confessed his sins with confusion of f(ice

3 The death of the cross was a lingering death. So it is with sin. It docs not die in an instant. It is gradually subdued. The Christian sometimes imagines that he lias gained a complete victory over some particular sin. But the conflict returns. The sinful passion which has slept for months, or years, is roused again. Dilleient circumstances present new and powerful temptations, and the believer is called to the same conflict again and again. The mortification of one sinful propensity may cost great labor, constant watchfulness, and much time. Thus in a lingering manner, sin is crucified, and victory over it obtained.

4. Crucifixion is a painful death. Any one who considers a moment the manner in which the body is suspended on the cross, must be convinced that the pain must be excruciating. It is difiicult to conceive of any way in which it could be put to greater torture.

So the mortification of sin is painful; and this may 1 e a principal reason why it is compaied to crucifixion. The process of mortification in the huuian body is often extremely painful. And so with the mortification of Sill. It costs the believer many tears, and groans, and prayers. This may appear strange to those who maintain no conflict with their corruptions, and who know nothing of the mortification of sin by experience. But Christ compares it to the cutting off of a right hand, or the pluciving out of a right eye. “If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole bodyshould be cast into hell.” It may be very hard and painful to break off old sins; but by the grace of God, it can be done; — and it must be done, or the soul will be cast into hell.

The whole body of sin must be attacked. The impenitent sinner, when driven from one sin flies to another. Not so with the Christian. His warfare is with the whole body of sin. He puts off the old man which is corrupt according to the deceitful lusts. ‘’ Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth, we should not serve sin.” ‘’ And they that are Christ’s have crucified the flesh with the affections and lusts.” The work is so difficult and painful, that few only thoroughly engage in it. Hence it is said, “Strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.”

Thus the death of sin is compared to crucifixion, because it is a violent, shameful, lingering, and painful death.

I prdceed to consider

III. The means of promoting mortification of sin.

1. We must feel our absolute dependence on God — our need of the agency of the Holy Spirit to conquer our sins. Without this agency, nothing will be done, and we shall certainly wax worse and worse. If we feel our dependence, we shall be afraid to grieve the Holy Spirit, and to quench his blessed influences; and this will lead us to cry, ‘^ cast me not away from thy presence; take not thy Holy Spirit from me.”.

2. We must avoid temptation. We must especially shun the society of those who would tempt us to speak or act in an unchristian manner. We must beware of the flattery of our friends. It will cause the corruptions of the heart to rise. Here we need the more caution, because the evil comes from a source which is unsuspected. However well meant it may be, it is a serious injury to the soul. We should never listen to flattery — we should shut our ears, and be unwilling to hear it. It can do us no good. Every thing which gratifies tlic pride and corruption of the heart, will make work for bitter repentance.

Let us realize our obligations to God — how much we are bound to do, and how little we have done, and let us be ashamed of every neglect of duty.

Let us lesist the beginnings of evil. Let us banish sinful thoughts. We are in danger from a single evil thought. If we suffer it to lodge and rest in the heart, we rock a giant. It will soon arise and overpower us.

3. We must labor for a still deeper sense of the vanity of the world.

All its pleasures and honors in a few days will be gone forever. Let usmodciate our desires for worldly good; and realize that vanity is inscribed on every thing which this world can give. Let us be alarmed at an uninterrupted course of worldly prosperity. We are surrounded by temptations, and are in danger of neglecting our souls. Let us be afraid of receiving all our good things in this life

4. We must bring clearly before our minds the great things of eternity.

Let us remember that death, judgment and eternity are but just before us. Let us frequently imagine ourselves to be upon a dying bed. Let us make it real. Let us realize the solemn truth, that the hour of death will soon be past, and that our souls will be in heaven or in hell.

Let us endeavor to realize that we are always in the presence of God. Whenever we are tempted to sin, let us remember, that God sees us — that we can never flee from his presence — that our hearts are nak-ed and open to his view

5. We must carefully attend to all the duties of religion, and to each duty in its season. We must never be idle. We must maintain daily communion with God. We should let no day pass without entering our closets, and calling ourselves to an account, and humbling our souls in the dust for our sins. If at any time, we are conscious of having yielded to temptation, let not guilt drive us from our closets. Let us go immediately to the throne of grace, and spread our sin before God, in deep humiliation. Let us not tarry till we feel better, lest we obtain a false peace, and cover our sins to the ruin of our souls. However humiliating it may be, let us confess our sins just as they are without th least attempt to excuse or palliate our guilt. Some Christians have found much benefit from particularizing their sins, and confessing them one by one. Some sins may at times, lie with weight on the conscience. While secluded from the world, it may be proper and useful to name them in the presence of God — to dwell on their enormity, until the heart is deeply affected, humbled and broken.

If we would have our sins mortified, we must be willing to have others tell us our faults. This is one great object of Christian fellowship — to help on the work of mortification. It is a great privilege to the Christian to be associated with those that will be faithful to him — that will watch over him, warn him of his danger, and endeavor to bring him to repentance, when he has wandered from the path of duty. This, true Christians esteem an inestimable privilege. “Rebuke a wise man, and he will love thee.” Sin is blinding. Others can often discover it when we cannot; and to be warned of our danger, is a great kindness. It was so esteemed by David. “Let the righteous smite me, it shall be a kindness, let him reprove me, it shall be an excellent oil that shall not break my head.”

If we would mortify our sins, we must be very careful, when reproved, not to take it amiss. If we cannot see the justice of the reproof, it is safest to suspect danger. If we are not guilty it can do us no harm; and if administered in a spirit of Christian faithfulness, we should receive it kindly, and be grateful to him who administers it. But if on the contrary, we manifest displeasure, we do ourselves an irreparable injury. Our best friends, meeting with such a repulse, will be likely ever afterwards to let us alone. We may go on to ruin, and none will dare venture to help us.

“Wo to him that is alone when he falleth, for he hath not another to help him up.” And lest our brethren should neglect their duty in this respect, let each one select some Christian friend, and request him to be faithful, and always feel thankful for his admonitions, whether they are seen to be just, at the time or not.

And to the same end let us improve the reproaches of enemies. When others speak evil of us, let us not retaliate. Let us be careful not to say too much in our own defense. It can do us no good, and the habit is injurious. ‘’For what glory is it, if, when ye be buffetted for your faults, ye shall take it patiently 1 But if when ye do evil and suffer for it, 5^e take it patiently, this is acceptable with God.” Some faithful friend, or some malicious foe must be helpful to us in this.

Let us bend all our efforts against our easily besetting sins. Here we must be always on our guard, and set a double watch....... ......

Finally — We must cherish those thoughts which are most opposed to all sin.

Let us think of the evil of sin. It always makes us unhappy — It subjects us to the goadings of a guilty conscience — It sometimes fills the soul with awful forebodings of future punishment — It renders us odious in the sight of God — It unfits us for the society of friends — and renders us actually deserving of eternal damnation

Above all, let us think what our sins cost the •Saviour. Let our minds dwell much on the scene of his sufferings. “Now when the evening was come, he sat down with the twelve.” Hear him thus address them. ‘^ Verily I say unto yoiij that one of you shall betray me.”

“And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is broken for you; this do in remembrance of me. Likewise also the cup after supper, saying, this cup is the New Testament in my blood, which is shed for you.”

The scene changes.

^’ And when they had sung an hymn, they went out into the Mount of Olives.” Hear him declare to his disciples, “all ye shall be offended because of me this night.”

Again the scene changes.

And they go to the garden of Gcthsemane. “Sit ye here,” saith he to his disciples, ^’ While I go and pray yonder. And he taketh with him three of his disciples, and began to be sorrowful, and very heavy. Then saith he unto them, 7nij soul is exccedinghj sorrowful even unto death. Tarry ye here and watch with me. And he went a little farther, and fell on his face and prayed, saying, 0, Father, if it be possible, let this cup pass from me. Nevertheless not as I will, but as thou wilt.”

Behold his agony, and his sweat, as it were great drops of bk)od falling down to the ground. See the multitude with swords and staves, assembling to take him. See him betrayed with a kiss — forsaken by all his disciples — led forth to his trial — condemned, scourged, and spit upon. See him taken by soldiers, and dragged into the common hall. See him stripped and covered with a scarlet robe, and crowned with thorns, with a reed in his hand. See the insulting mob bow the knee before him, and pay him mock homage. See him led forth bearing his cross, and famting under its weight. See him stretched out, his hands and feet pierced through, and nailed to the accursed tree. See it raised from the ground, and his body suspended between the heavens and the earth. There, my brethren, hangs our Redeemer — There we may see what our sins have done, and what we deserve. This is that Saviour whom we profess to love; and shall we crucify him afresh? Shall we not rather “crucify the flesh with the affections and lusts.” Let us call to mind our solemn obligations. We have avouched the Lord Jehovah to be our God. This we have done before the world. And shall we take on us the name of Christ, and go out into the world and betray his cause? Shall we wound the Saviour in the house of his friends 1 Or shall we not rather” crucify the flesh with the affections and lusts V^