Crucifying the Flesh, or the Mortification of Sin
“And they that are Christ’s have crucified the flesh, with the affections and lusts.” Gan, 5: 24.
Two great trials of our interest in Christ have been considered ;; we now proceed to a third, crucifying the flesh, or the mortification of sin. ‘They that are Christ’s have crucified the flesh.” The design of the apostle in the context was to heal the unchristian collisions among the Galatians, prevailing, by the instigation of Satan, to the breach of brotherly love. To cure this, he urges four weighty arguments.
1. The great commandment to love one another; upon which the whole law, that is, the duties of the second table, depend.
2. He dissuades them from the consideration of the gad result of their bitter contests and detractions, their mutual ruin.
3. From the contrariety of these practices to the Spirit of God, by whom they all professed to be governed.
4, From the inconsistency of these or any other lusts of the flesh with an interest in Christ: “They that are Christ’s have crucified the flesh.” As if he had said, You all profess to be members of Christ, followers of him; but how inconsistent are these practices with such a pro- fession. Is this the fruit of the dovelike Spirit of Christ? Are these the fruits of your faith and professed mortification? Shall the sheep of Christ fight like furious beasts of prey? ‘‘They that are Christ’s have crucified the flesh, with the affections and lusts.” So much for the order of the words, which are themselves a proposition, wherein we consider,
1. The suwbyect of the proposition, they that are Christ’s, namely, true Christians, real members of Christ; such as have given themselves up to be governed by him and are actuated by his Spirit: such, all such persons, and none but such.
2. The predicate, they “have crucified the flesh, with the affections and lusts.” By flesh, we are here to understand the workings of corrupt nature; and by the affections, not the natural, but the inordinate affections, for Christ does not destroy, but regulates the affections of those that are in him; and by crucifying the flesh, we are not to understand the perfect subduing of corrupt nature, but the deposing of corruption from its dominion in the soul — its dominion is taken away, though its life be prolonged for a season. But as death surely though slowly follows crucifixion, it is so in the mortification of sin, and therefore what the apostle in this place calls cruczfyeng, he calls elsewhere mortifying, “If ye, through the Spirit, do mortify” — the Greek word means put to death — “the deeds
of the body,” Rom. 8:13; but in this place he calls it erucifying, to show not only the conformity between the death of Christ and the death of sin in respect of shame, pain, and lingering slowness, but to denote also the principal means of mortification, namely, the death or cross of Jesus Christ, in virtue whereof believers mortify the corruptions of their flesh, the great persuasives to mortification being drawn from the sufferings of Christ for sin. In a word, he does not say, They that believe Christ was crucified for sin, are Christ’s; but, They, and they only, are his who feel as well as profess the efficacy of the sufferings of Christ, in the mortification of their lusts and sinful affections. The doctrine taught is, that
A saving interest in Christ may be inferred from the cruci-Sying or mortifying of the flesh, with rts affections and lusts.
This is fully confirmed by those words of the apostle, “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 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; for he that is dead is free from sin. Now if we be dead with Christ, we believe that we shall also live with him.” Rom. 6:5, 6, 8.
Mark the force of the apostle’s reasoning: if we have been planted into the likeness of his death, namely, by the mortification of sin, which resembles the manner of Uhrist’s death, we shall be also in the likeness of his resarrection; because the mortification of sin is an undoubted evidence of the union of such a soul with Christ, the very groundwork of that blessed and glorious resurrection. Therefore he says, ‘‘Reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord.” As if he had said, Reason thus with yourselves: these mortifying influences of the death of Christ are unquestionable presages of-your future blessedness, God never taking this course with any but those who are in Christ and are to be glorified with him. The death of your sin is as clear evidence as any thing can be of your spiritual life for the present, and of your eternal life with God hereafter. Mortification is the evidence of your union, and that union is the groundwork and pledge of your glorification; and so you ought to reckon or reason the case with yourselves. In illustrating this point, I shall open and confirm these five things: what the mortification or crucifixion of sin imports; why this work of the Spirit is expressed by crucifying; why all that are in Christ must be so crucified or mortified unto sin; what is the evangelical principle of mortification; and how the mortification of sin evinces our interest in Christ.
1. What the mortification or crucifixion of sin rmports. And for clearness, I shall first show what zs not intended by the Spirit of God in this expression.
1. The crucifying of the flesh does not imply the total abolition of sin wm believers, or the destruction of its being and existence in them for the present; sanctified souls put off their corruptions with their dead bodies at death. This will be the effect of our future glorification, not of our present sanctification, Sin exists in the most mortified believer in the world, Rom. 7:17; it still acts in the regenerate soul, Gal. 5:17; yea, notwithstanding its crucifixion in believers, it may, in respect to single acts, surprise and captivate them. Psalm 65:3; Rom. 7: 23. This therefore is not the intention of the Spirit of God in this expression.
2. Nor does the crucifixion of sin consist in the suppression of the external acts of sin only; for sin may reign over the souls of men, while it does not break forth in open actions. 2 Pet. 2:20; Matt. 12:43. Many a man shows a white hand who has a very foul heart.
3. The crucifixion of the flesh does not consist, in the cessation of the external acts of sin; for in that respect the lusts of men may die of their own accord, a kind of natural death. The members of the body are the weapons of unrighteousness, as the apostle calls them; age or sickness may so blunt or break those weapons, that the soul cannot use them to such sinful purposes as it was wont to do in the vigorous seasons of life: not that there is less sin in the heart, but that there is less strength in the body. Like an old soldier, who has as much skill and delight as ever in military actions; but age and hard service have so enfeebled him that he can no longer follow the camp.
4. The crucifixion of sin does not consist in the castegation of the body by penances, stripes, fasting, and tiresome pilgrimages. This may pass for mortification among papists, but never was any lust of the flesh destroyed by this rigor. Christians indeed are, bound not to indulge and pamper the body, which is the instrument of sin; nor yet must we think that the spiritual corruptions of the soul feel the stripes inflicted upon the body. See Col. 2:23. It is not superstition but religion which destroys corruption; it is faith in Christ’s blood, not the spilling of our own, which gives sin the mortal wound.
But if you inquire, what then is zmplied in the mortification or crucifixion of sin, I answer,
1. It necessarily implies the soul’s implantation into Christ and union with him: ‘They that are Christ’s have crucified the flesh.” Without this all attempts are ineffectual: ‘‘When we were in the flesh, the motions of sins which were by the law did work in our members to bring forth fruit unto death.” Rom. 7:5. Sin was then in its full dominion; no abstinence or outward severity, no purposes or solemn vows could mortify or destroy it; there must be an implantation into Christ, before there can be any crucifixion of sin. What believer has not in the days of his first conviction tried all external means of mortifying sin, and found all to be to as little purpose as the binding of Samson with green withes? But when he has come to act faith upon the death of Christ, the design of mortification has succeeded.
2. Mortification of sin implies the agency of the Spirit of God in that work, without whose aid all our endeavors must be fruitless. Of this work we may say, “Not by might, nor by power, but by my Spirit, saith the Lord.” Zech. 4:6. When the apostle would show by what hand this work is performed, he thus speaks: “If ye through the Spirit do mortify the deeds of the body, ye shall live.” Rom. 8:13. The duty is ours, but the power whereby we perform it is God’s. The Spirit is the only successful combatant against the lusts that war in our members. Gal. 5:17. It is true, this excludes not our endeavors, for it is we through the Spirit who mortify the deeds of the body; but. all our endeavors without the Spirit’s aid avail nothing.
3. The crucifixion of sin necessarily implies the swbversion of rts dominion in the soul: a mortified sin cannot be a reigning sin. Rom. 6: 12-14. Two things constitute the dominion of sin — the fulness of its power, and the soul’s subjection to it. The fulness of its power rises from the pleasure it gives to the corrupt heart of man. It seems to be as necessary as the right hand, as useful as the right eye, Matt. 5:29; but the mortified heart is dead to the profits of sin; it has no pleasure in it; it becomes its daily complaint. Mortification presupposes the illumination of the mind and conviction of the conscience; by reason whereof sin cannot blind the mind, or bewitch and ensnare the will and affections as it was wont to do, consequently its dominion over the soul is destroyed.
4. The crucifying of the flesh implies a gradual weakening of the power of sim in the soul. The death of the cross was a slow and lingering death, and the crucified person grew weaker and weaker every hour; so it is in the mortification of sin, the soul is still cleansing itself from all filthiness of the flesh and spirit, and perfecting holiness in the fear of God. 2 Cor. 7: 1.. And as the body of sin is weakened, so the inward man, or the new creature is “‘renewed day by day.” 2 Cor. 4:16. Sanctification is a progressive work of the Spirit; and as holiness roots itself deeper in the soul, so the power of sin abates and sinks until at length it is swallowed up in victory.
5. The crucifying of the flesh denotes the believer’s application of spiritual means and instruments for the destruction of it. There is nothing which a gracious heart more vehemently desires than the death of sin and perfect deliverance from it, Rom. 7: 24; the sincerity of which desires manifests itself in the application of all God’s remedies: such are daily watching against the occasions of sin, “I have made a covenant with mine eyes,” Job 31:1; more than ordinary vigilance over their special sin, “I kept myself from mine iniquity,” Psa, 18:23; earnest cries to heaven for preventing grace, “‘ Keep back thy serig vant also from presumptuous sins, let them not have dominion over me,” Psa. 19: 13; deep humblings of soul for sins past, an excellent preventive of future sins: in “that ye sorrowed after a godly sort, what carefulness it wrought,” 2 Cor. 7: 11; care to give no advantage to sin by making provision for the flesh. to fulfil the lusts thereof, as others do, Rom. 13:18, 14; willingness to bear due reproofs for sin, ‘“Let the righteous smite me, it shall be a kindness.” Psalm 141:5. These and such like means of mortification regenerate souls are daily using for the death of sin.
II. We shall examine the reasons why this work of the Spirit is expressed under the expression of cruciryINe THE FLESH. The reason is, the resemblance which the mortification of sin bears to the death of the cross, which appears in five particulars.
1. The death of the cross was a painful death, and the mortification of sin is a very painful work, Matt. 5:29; it is as the cutting off our right hands and plucking out our right eyes; it will cost many tears and groans, prayers, and strong cries to heaven, before one sin will be mortified. On account of the difficulty of this work, the Scripture says, ‘‘Strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it,” Matt. 7:14; and that the righteous themselves are “scarcely saved.”
1. The death of the cross was wniversally painful; every member, every sinew, every nerve was subject to tormenting pain. Soin the mortification of sin, it is not this or that particular member, but the whole body of sin that is to be destroyed, Rom. 6:6; and accordingly the conflict is in every faculty of the soul; for the Spirit of God, by whose aid sin is mortified, combats with sin as sin, and for that reason with every sin in every faculty of the soul.
3. The death of the cross was lingering, denying to them that suffered it the favor of a quick dispatch; so it is in the death of sin. Though the Spirit of God be mortifying it day by day, it is a truth sealed by the experience of all believers, that sin is long in dying. And if we ask a reason of this dispensation of God, this seems to be one: corruptions in believers, like the Canaanites in the land of Israel, are left to prove the people of God, to keep us watching, praying, and believing; wondering at the riches of pardoning and preserving mercy all our days.
4. The death of the cross was very shameful; they that died thus were loaded with ignominy; their crimes were exposed to public view: after this manner dieth sin — a very shameful and ignominious death. Every true believer draws up a charge against it in every prayer, condemns it in every confession, bewails the evil of it with tears, making sin as odious as he can find words to express it. “O my God, I am ashamed, and blush to lift up my face to thee.” Ezra 9:6. So Daniel in his confession, “O Lord, righteousness belongeth unto thee; but unto us confusion of face, as at this day,’ Dan. 9:7 Nor can it grieve any believer in the world to accuse and be filled with shame for sin, while he remembers that all the shame and confusion of face which he takes to himself goes to the vindication and honor of God. As David was content to be more vile still for God,iso it pleases the heart of a Christian to advance the glory: of God by exposing his own shame in humble confessions of sin.
5. The death of the cross was not natural, but violent. Such is the death of sin: it dies not of its own accord, as nature dieth in the aged; for if the Spirit of God did not kill it, it would live to eternity. Sin can live to eternity in the fire of God’s wrath; so that either it must die a violent death by the hand of the Spirit, or it never dies at all.
III. Way aut THaT are IN CuRIST MUST BE SO CRUCIFIED OR MORTIFIED UNTO sin, Aud the necessity of this will appear divers ways.
1. From the contrariety between Christ and unmortified lust. ‘These are contrary the one to the other.” Gal. 5:17. There is a threefold inconsistency between Christ and such corruptions. They are contrary to the holiness of Christ: ‘‘ Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him,” 1 John 8:6; that is, whosoever is thus plunged into the lust of the flesh can have no communion with the pure and holy Saviour. There is also an inconsistency between such sin and the honor of Christ: ‘‘ Let every one that nameth the name of Christ depart from iniquity,” 2 Tim. 2:19; as Alexander said to a soldier of his name, Remember thy name is Alexander, and do nothing unworthy of that name. Unmortified lusts are alse contrary to the government of Christ: “If amy man will come after me, let him deny himself, and take up his cross daily, and follow me.” Luke 9:23. These are the self-denying terms upon which men are admitted into Christ’s service; and without. mortification and self-denial he allows no man to call him Lord and Master.
2. The necessity of mortification appears from the zecessity of conformity between Christ the Head, and the members of lis mystical body; for how uncomely would it be to see a holy, heavenly Christ leading a company of unclean and sensual members. ‘Take my yoke upon you, and learn of me, for I am meek and lowly.” Matt. 11: 29. As though he had said, It would be monstrous to the world to behold a company of lions and wolves following a meek and harmless lamb — men of raging and unmortified lusts owning me for their head of government. And again, 1 John 2:6, “He that saith he abideth in him, ought himself also so to walk, even as he walked.” As if he had said, Hither imitate Christ in your practice, or never make pretensions to Christ in your profession. This was what the apostle complained of: For many walk, of whom I have told you often, and now tell you, even weeping, that they are the enemies of the cross of Christ. Phil. 3:18. Men cannot put a greater dishonor upon Christ than by making his name a cloak to their lusts.
3. The necessity of crucifying the flesh appears from the method of salvation as stated in the gospel. God everywhere requires the practice of mortification, under pain of damnation. ‘Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee; it is better for thee to enter into life halt or maimed, rather than havying two hands or two feet to be cast into everlasting fire.” Matt. 18:8. The gospel allows no hopes of salvation unaccompanied with serious endeavors of mortification. “Every man that hath this hope in him purifieth himself, even as he is pure” 1 John 3:3. It was one special end of Christ’s coming into the world, to save his people from their sins, Matt. 1:21; nor will he be a Saviour to any who remain under the dominion of their lusts.
4. The whole current of the gospel puts us under the necessity of mortification. Gospel precepts have respect to this: ‘“‘ Mortify therefore your members which are upon the earth,” Col. 3:5; ‘Be ye holy, for Iam holy.” 1 Pet. 1:15. Gospel precedents have respect unto this: ‘“Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us.” Heb. 12:1. Gospel threatenings are written for this end, and press mortification: “If ye live after the flesh, ye shall die.” Romans 8:13. ‘The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.” Rom. 1: 18. The promises of the gospel are written designedly to promote it: ‘‘ Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” 2 Cor. +:1. But in vain are all these things written in the Scriptures, except mortification be the daily practice of professors.
5. Mortification is the very design of our regeneration and the imparting of the principles of grace. ‘If we live in the Spirit, Jet us walk in the Spirit.” Gal. 5:25. In vain were the habits of grace planted, if the fruits of holiness and mortification be not produced. Yea, mortification is not only the design, but a special part of our sanctification.
6. If mortification be not the daily endeavor of believers, the way to heaven does not answer to Christ’s description of it. He tells us, “‘ Wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat; because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.” Matt. 1:18, 14. Hither Christ must be mistaken in the account he gave of the way to glory, or all unmortified persons are out of the way; for what makes the way of salvation narrow, but the difficulties and severities of mortification?
1. He that denies the necessity of mortification confounds all discriminating marks between saints and sinners, pulls down the pale of distinction, and lets the world into the church. It is a great design of the gospel to preserve the boundaries between the one and the other. Romans 2:7, 8; 8: 1-13. But if men may be Christians without mortification, we may as well go into the worst places among the sottish crew of sinners, and say, Here are those that are redeemed by the blood of Christ, here are his disciples and followers, as to seek them in the purest churches or most strictly religious families.
IV. We inquire into THE TRUE PRINCIPLE of mortification. There are many ways attempted for the mortification of sin, and many rules laid down to guide men in that great work, some of which are very trifling and impertinent: such are those prescribed by Popish votaries. But the sanctifying Spirit is the only effectual principle of mortification; and without him, no resolutions, vows, or any other external endeavors can avail to the mortification of one sin. The heathen have prescribed many rules for the suppression of vice; Aristides, Seneca, and Cato were renowned among them on this account. Formal Christians have also gone far in the reformation of their lives, but could never attain true mortification: formality pares off the excrescences of vice, but never kills the root of it; it usually recovers again, and their souls relapse into a worse condition than before. Matt. 12:43, 44; 2 Peter 2: 20.
This work of mortification is peculiar to the Spirit of God, Rom. 8:13; Gal. 5:17; and the Spirit becomes a principle of mortification in believers in two ways.
1. The Spirit of God zmplants habits of a contrary nature which are destructive to sin. 1 John 5:4, Acts 15:9. Grace is to corruption what water is to fire, between which there is a contrariety both in nature and operation. Gal. 5:17. There is a threefold remarkable advantage given us by grace for the destruction and mortification of sin. Grace gives the heart of man a contrary inclination, by which spiritual things become natural to the regenerate soul. “For I delight in the law of God after the inward man.” Rom.7:22. Sanctification is in the soul as a living spring running with a kind of central force heavenward. John 4:14. Moreover, holy principles destroy the interest sin once had in the ove of the soul; the sanctified soul cannot take pleasure in sin, or in that which grieves God, as it was wont to do; but that which was the object of delight, hereby becomes the object of grief and hatred. What I hate, that Ido. Rom. 7:15. From these follow a third advantage for the mortification of sin, inasmuch as sin being contrary to the new nature, and the object of hatred, cannot be committed without very sensible regret; and what is done with regret is neither done frequently nor easily: the case of a regenerate soul under the surprisals of temptation, being like that of a captive in war who marches by constraint among his enemies.
So the apostle expresses himself: “But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” Rom. 7:23. Thus the Spirit of God promotes the design of mortification by the implantation of contrary habits.
2. By assisting gracious habits in all times of need, which he does many ways: sometimes awakening and arousing grace, and drawing forth its activity and power to actual and successful resistance of temptation. ‘‘ How then can I do this great wickedness, and sin against God?” Gen. 39:9. Holy fear awakens and raises all the grace in the soul to make a vigorous resistance of temptation; the Spirit also strengthens weak grace in the soul. ‘My grace is sufficient for thee; for my strength is made perfect in weakness.” 2 Cor. 12:9. And by reason of grace thus implanted and thus assisted, he that is born of God keepeth himself. and the wicked one toucheth him not.
V. How mortification of sin EVINCES THE soUt’s INTER-Est IN Crist.
1. Whatever shows the indwelling of the Holy Spirit in us, must be evidence of a saving interest in Christ, as has been fully proved; but the mortification of sin plainly shows the indwelling of the Spirit, for, as we have also seen, it can proceed from no other principle. There is as inseparable a connection between mortification and the Spirit, as between the effect and its proper cause, and the same connection between the inbeing of the Spirit and union with Christ. So that to reason from mortification to the inhabitation of the Spirit, and from the inhabitation of the Spirit to our union with Christ, is a scriptural way of pepe
. That which proves a soul to be under the covenant of grace, proves its interest in Christ; for Christ is the head of that covenant, and none but polioviks are under its blessings and promises; and mortification of sin is a sound evidence of the soul’s being under the covenant of grace, as is plain from those words ofethe apostle, ‘Let not sin therefore reign in your mortal body, that ye should obey it in the lust thereof. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you; for ye are not under the law, but under grace,” Rom. 6: 12-14; where the apostle presses believers to mortification by this encouragement, that it will be a good evidence to them of a new covenant interest, for all duties and endeavors can never mortify sin. It is the Spirit in the new covenant which produces it. Whoever therefore has his corruptions mortified, has his interest in the covenant, and consequently in Christ, so far made clear to him.
3. The evidence of saving faith must needs be a good evidence of our interest in Christ; and mortification of sin is the fruit and evidence of saving faith. ‘‘ Purifying their hearts by faith.” Acts 15:9. ‘This is the victory that overcometh the world, even our faith.” 1 John 5:4. Faith overcomes the allurements of the world on the one hand, and the terrors of the world on the other, by mortifying the affections to all earthly things. A mortified heart is not easily ensnared with the pleasures of the world, or much moved with the losses and sufferings it meets from it: so the force of its temptations, are broken, and the mortified soul becomes victorious over it, and all this by the instrumentality of faith.
4. In a word, there is an indissoluble connection between the mortification of sin and the life of grace: ‘““Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ,” Rom. 6: 11; and the life of Christ must needs involve a saving interest in Christ.