The Method of Grace in the Gospel Redemption
by John Flavel
File 29
(... continued from file 28)
Sermon 27.
Of the Nature, Principle, and Necessity of Mortification.
Gal. 5: 24.
And they that are Christ's, have crucified the flesh, with the
affections and lusts.
Two great trials of our interest in Christ are finished; we now
proceed to the third, namely, The mortification of sin: "They that
are Christ's have crucified the flesh." The scope of the apostle in
this context is, to heal the unchristian breaches among the
Galatians, prevailing, by the instigation of Satan, to the breach of
brotherly love. To cure this, he urges four weighty arguments.
First, From the great commandment, to love one another; upon
which the whole law, i.e. all the duties of the second table do
depend, ver. 15.
Secondly, He powerfully dissuades them from the consideration
of the sad events of their bitter contests, calumnies, and
detractions, viz. mutual ruin, and destruction, ver. 15.
Thirdly, He dissuades them from the consideration of the
contrariety of these practices unto the Spirit of God, by whom they
all profess themselves to be governed, from ver. 17. to ver. 23.
Fourthly, He powerfully dissuades them from these animosities,
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," &c. q. d. You all profess yourselves to be members of
Christ, to be followers of him; but how incongruous are these
practices to such a profession? Is this the fruit of the dove-like
Spirit of Christ? Are these the fruits of your faith and professed
mortification? Shall the sheep of Christ snarl and fight like rabid
and furious beasts of prey? Tantaene animis caelestibus irae? So
much rage in heavenly souls? O how repugnant are these practices
with the study of mortification!, which is the great study and
endeavour of all that are in Christ! "They that are Christ's have
crucified the flesh, with the affections and lusts." So much for the
order of the words; the words themselves are a proposition wherein
we have to consider, both
1. The subject.
2. The predicate.
First, The subject of the proposition, they that are Christ's,
viz. "True Christians, real members of Christ; such as truly belong
to Christ, such as have given themselves up to be governed by him,"
and are indeed acted be his Spirit. such, all such persons (for the
indefinite is equipollent to an universal) all such, and none but
such.
Secondly, The predicate; "They have crucified the flesh, with
the affections and lusts." By flesh we are here to understand carnal
concupiscence, the workings and motions of corrupt nature; and by
the affections we are to understand, not the natural, but the
inordinate affections; for Christ does not abolish and destroy, but
correct and regulate the affections of those that are in him: And by
crucifying the flesh, we are not to understand the total extinction
or perfect subduing of corrupt nature, but only the deposing of
corruption from its regency and dominion in the soul; its dominion
is taken away, though its life be prolonged for a season; but yet,
as death surely, though slowly, follows crucifixion, (the life of
crucified persons gradually departing frown them, with their blood)
it is just so in the mortification of sin; and therefore what the
apostle in this place calls crucifying, he calls in Rom. 8: 13.
mortifying. "If ye, through the Spirit, do mortify," "tanatoute"; if
ye put to death the deeds of the body: But he chuses, in this place,
to call it crucifying, to show not only the conformity there is
betwixt the death of Christ and the death of sin, in respect of
shame, pain, and lingering slowness; but to denote also the
principal means and instruments of mortification, viz. the death, or
cross of Jesus Christ, in the virtue whereof believers do mortify
the corruptions of their flesh; the great arguments and 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 power and efficacy of the sufferings of Christ,
in the mortification and subduing of their lusts and sinful
affections. And so much, briefly, of the parts and sense of the
words.
The observation followeth.
Doct. That a saving interest in Christ may be regularly and
strongly inferred and concluded frown the mortification of
the flesh, with its affections and lusts.
This point is fully confirmed by those words of the apostle.
Rom. 6: 5, 6, 7, 8. "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 it 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.
Mark the force of the apostle's reasoning; if we have been
planted into the likeness of his death, viz. by the mortification of
sin, which resembles, or has a likeness to the kind and manner of
Christ's death (as was noted above) then we shall be also in the
likeness of his resurrection; and why so, but because the
mortification of sin is an undoubted evidence of the union of such a
soul with Christ, which is the very ground-work and principle of
that blessed and glorious resurrection: And therefore he saith, ver.
11. "Reckon ye also yourselves to be dead indeed unto sin, but alive
unto God, through Jesus Christ our Lord;" q. d. 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 designed
to be glorified with him. The death of your sin is as evidential as
any thing in the world can be of your spiritual life for the
present, and of your eternal life with God hereafter. Mortification
is the fruit and evidence of your union, and that union is the firm
ground-work and certain pledge of your glorification; and so you
ought to reckon or reason the case with yourselves, as the word
"ligidzeste" there signifies. Now for the stating and explication of
this point, I shall, in the doctrinal part, labour to open and
confirm these five things,
1. What the mortification or crucifixion of sin imports.
2. Why this work of the Spirit is expressed by crucifying.
3. Why all that are in Christ must be so crucified or mortified
unto sin.
4. What is the true evangelical principle of mortification.
5. How the mortification of sin evinces our interest in Christ.
And then apply the whole.
First, What the mortification or crucifixion of sin imports.
And, for clearness sake, I shall speak to it both negatively
and positively, showing you what is not intended, and what is
principally aimed at by the Spirit of God in this expression.
First, "The crucifying of the flesh does not imply the total
abolition of sin in believers, or the destruction of its very being
and existence in them for the present; sanctified souls so 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 does exist in the most mortified believer in the
world, Rom. 7: 17. it still acteth and lusteth in the regenerate
soul, Gal. 5: 17. yea, notwithstanding its crucifixion in believers,
it still may, in respect of single acts, surprise and captivate
them, Psal. 65: 3. Rom. 7: 23. This, therefore, is not the intention
of the Spirit of God in this expression.
Secondly, 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, whilst it does not break forth into their lives in
gross and open actions, 2 Pet. 3: 20. Mat. 12: 43. Morality in the
Heathens (as Tertullian well observes) did absconders, sed non
abscindere vitia, hide them, when it could not kill them: Many a
mull shows a white, and fair hand, who yet has a very foul and black
heart.
Thirdly, 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, even 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
and services as it was wont to do in the vigorous and healthful
seasons of life; not that there is less sin in the heart, but
because there are less strength and activity in the body. Just as it
is with an old soldier, who has as much skill, policy, and delight
as ever in military actions; but age and hard services have so
enfeebled him, that he can no longer follow the camp.
Fourthly, The crucifixion of sin does not consist in the severe
castigation of the body, and penancing it by stripes, fasting, and
tiresome pilgrimages. This may pass for mortification among Papists,
but never was any lust of the flesh destroyed by this rigour.
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 those stripes which are
inflicted upon the body: See Col. 2: 23. it is not the vanity of
superstition, but the power of true religion, which crucifies and
destroys corruption; it is faith in Christ's blood, not the spilling
of our own blood, which gives sin the mortal wound.
Secondly, But if you enquire, what then is implied in the
mortification or crucifixion of sin, and wherein it does consist? I
answer,
First, It necessarily implies the soul's implantation into
Christ, kind union with him: without which it is impossible that any
one corruption should be mortified: They that are [Christ's] have
crucified the flesh: The attempts and endeavours of all others are
vain and ineffectual: "When we were in the flesh, (saith the
apostle) the motions of sin 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, rigour, or outward severity; no
purposes, promises, or solemn vows could mortify or destroy it;
there must be an implantation into Christ before there can be any
effectual crucifixion of sin: What believer almost has not in the
days of his first convictions, tried all external methods and means
of mortifying sin, and found all in experience to be to as little
purpose as the binding of Samson with green withs or cords? But when
he has once come to act faith upon the death of Christ, then the
design of mortification has prospered and succeeded to good purpose.
Secondly, Mortification of sin implies the agency of the Spirit
of God in that work, without whose assistances and aids, all our
endeavours must needs be fruitless: Of this work we may say as it
vas said in another case, Zech. 4: 6. "Not by might, nor by power,
but by my Spirit, saith the Lord." When the Apostle therefore would
shew by what hand this work of mortification is performed, he thus
expresseth it, Rom. 8: 50: S. "If ye through the Spirit do mortify
the deeds of the body, ye shall live:" 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, but implies our endeavours;
for it is we through the Spirit who mortify the deeds of the body;
but yet all our endeavours without the Spirit's aid and influence
avail nothing.
Thirdly, The crucifixion of sin necessarily implies the
subversion of its dominion in the soul: A mortified sin cannot be a
reigning sin, Rom. 6: 12, 13, 14. Two things constitute the dominion
of sin, viz. the fulness of its power, and the soul's subjection to
it. As to the fulness of its power, that rises from the suitableness
it has, and pleasure it gives to the corrupt heart of man: It seems
to be as necessary as the right hand, as useful and pleasant as the
right-eye, Mat. 5: 29. but the mortified heart is dead to all
pleasures and profits of sin; it has no delight or pleasure in it;
it becomes its burden and daily complaint. Mortification presupposes
the illumination of the mind and conviction of the conscience; by
reason whereof sin cannot deceive and blind the mind, or bewitch and
ensnare the will and affections as it was wont to do, and
consequently its dominion over the soul is destroyed and lost.
Fourthly, The crucifying of the flesh implies a gradual
weakening of the power of sin 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 more and more; so the inward man,
or the new creature, is "renewed day by day," 2 Cor. 4: 16. For
sanctification is a progressive work of the Spirit: And as holiness
increases and roots itself deeper and deeper in the soul; so the
power and interest of sin proportionately abates and sinks lower and
lower, until at length it be swallowed up in victory.
Fifthly, The crucifying of the flesh notes to us the believers'
designed application of all spiritual means and sanctified
instruments for the destruction of it: There is nothing in this
world which a gracious heart more vehemently desires and longs for
than the death of sin and perfect deliverance from it, Rom. 7: 24.
the sincerity of which desires does accordingly manifest itself in
the daily application of all God's remedies: such are daily watching
against the occasions of sin, Job 31: 1. "I have made a covenant
with mine eyes;" more than ordinary vigilance over their special or
proper sin, Psal. 18: 23. "I kept myself from mine iniquity:"
Earnest cries to heaven for preventing grace. Psal. 19: 13. "Keep
back thy servant also from presumptuous sins, let them not have
dominion over me:" Deep humblings of soul for sins past, which is an
excellent preventive unto future sins, 2 Cor. 2: 11. "in that ye
sorrowed after a godly sort, what carefulness wrought it?" Care to
give no furtherance or advantage to the design of sin by making
provision for the flesh to fulfil the lusts thereof, as others do,
Rom. 13: I3, 14. Willingness to bear due reproofs for sin, Psal.
141: 5. "Let the righteous smite me, it shall be a kindness:" These,
and such like means of mortification, regenerate souls are daily
using and applying, in order to the death of sin. And so much of the
first particular, what the mortification of sin, or crucifying of
the flesh implies.
Secondly, In the next place we shall examine the reasons why
this work of the Spirit is expressed under that trope, or figurative
expression of crucifying the flesh. Now the ground and reason of the
use of this expression, is the resemblance which the mortification
of sin bears unto the death of the cross: And this appears in five
particulars.
First, The death of the cross was a pained death, and the
mortification of sin is a very painful work, Mat. 25: 29. it is as
the cutting off our right and plucking out our right eyes; it will
cost many thousand tears and groans, prayers and strong cries to
heaven, before one sin will be mortified. Upon the account of the
difficulty of this work, and mainly upon this account, the scripture
saith, "narrow is the way, and strait is the gate that leadeth unto
life, and few there be that find it," Mat. 7: 14. and that the
righteous themselves are scarcely saved.
Secondly, The death of the cross was universally painful; every
member, every sense, every sinew, every nerve, was the seat and
subject of tormenting pain. So it is in the mortification of sin; it
is not this or that particular member or act, 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
hand sin is mortified, does not combat faith this or that particular
lust only, but with sin, as sin; and for that reason with every sin,
in every faculty of the soul. So that there are conflicts and
anguish in every part.
Third, The death of the cross was a slow, and lingering death;
denying unto them that suffered it the favour of a quick dispatch;
just so it is in the death of sin: though the Spirit of God be
mortifying it day by day, yet this is a truth sealed by the sad
experience of all believers in the world, that sin is long a dying:
And if we ask a reason of this dispensation of God, among others,
this seems to be one; corruptions in believers, like the Canaanites
in the land of Israel, are left to prove and to exercise the people
of God, to keep us watching and praying, mourning and believing;
yea, wondering and admiring at the riches of pardoning and
preserving mercy all our days.
Fourthly, The death of the cross was a very opprobrious, or
shameful death: they that died upon the cross were loaded with
ignominy; the crimes for which they died were exposed to the 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, aggravates and condemns it in every, confession, bewails the
evil of it with multitudes of tears and groans; making sin as vile
and odious as he can find words to express it, though not so vile as
it is in its own nature. "O my God, (saith Ezra) I am ashamed, and
even blush to look up unto thee," Ezra 9: 6. So Daniel in his
confession, Dan. 9: 7. "O Lord, righteousness belongeth unto thee,
but unto us confusion of faces, as at this day." Nor can it grieve
any believer in the world, to accuse, condemn, and shame himself for
sin, whilst he remembers and considers, that all that shame and
confusion of face which he takes to himself goes to the vindication,
glory and honour of his God. As David was content to be more vile
still for God, so it pleaseth the heart of a Christian to magnify
and advance the name and glory of God, by exposing his own shame, in
humble and broken hearted confessions of sin.
Fifthly, In a word, the death of the cross was not a natural,
but a violent death: Such also is the death of sin: sin dies not of
its own accord, as nature dieth in old men, in whom the balsamum
radicale, or radical moisture is consumed: for if the Spirit of God
did not kill it, it would live to eternity in the souls of men; it
is not the everlasting burnings, and all the wrath of God which lies
upon the damned for ever, that can destroy sin. Sin, like a
salamander, 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 dieth at all. And thus you see, why the mortification of sin
is tropically expressed by the crucifying of the flesh.
Thirdly, Why all that are in Christ must be so crucified, or
mortified unto sin: And the necessity of this will appear divers
ways.
First, From the inconsistency and contrariety that there is
betwixt Christ and unmortified lust, Gal. 5: 17. "These are contrary
the one to the other." There is a threefold inconsistency betwixt
Christ and such corruptions; they are not only contrary to the
holiness of Christ, 1 John 3: 6. "Whosoever abideth in him sinneth
not; whosoever sinneth has not seen him, neither known him"; i.e.
whosoever is thus ingulphed and plunged into the lust of the flesh,
can have no communion with the pure and holy Christ; but there is
also an inconsistency betwixt such sin and the honour of Christ, 2
Tim. 2: 19. "Let every one that nameth the name of Christ, depart
from iniquity." As Alexander said to a soldier of his name,
recordare nominis Alexandri, remember thy name is Alexander, and do
nothing unworthy of that name. And unmortified lusts are also
contrary to the dominion and government of Christ, Luke 9: 23. "If
any man will come after me, let him deny himself, and take up his
cross daily, and follow me:" These are the self denying terms upon
which all men are admitted into Christ's service: And without
mortification and self-denial, he allows no man to call him Lord and
Master.
Secondly, The necessity of mortification appears from the
necessity of conformity betwixt Christ, the Head, and all the
members of his mystical body; for how incongruous and uncomely would
it be to see a holy, heavenly Christ, leading a company of unclean,
carnal, and sensual members? Mat. 11: 29. "Take my yoke upon you,
and learn of me, for I am meek and lowly," q. d. 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, professing and owning me for their head of government. And
again, 1 John 2: 6. "He that saith he abideth in him, ought himself
also to walk, even as he walked," q. d. either imitate Christ in
your practice, or never make pretensions to Christ in your
profession. This was what the apostle complained of, Phil. 3: 18.
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." Men
cannot study to put a greater dishonour and reproach upon Christ,
than by making his name and profession a cloke and cover to their
filthy lusts.
Thirdly, The necessity of crucifying the flesh appears from the
method of salvation, as it is stated in the gospel. God every where
requires the practice of mortification, under pain of damnation.
Mat. 18: 8. "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 having two hands, or two
feet, to be cast into everlasting fire." The gospel legitimates no
hopes of salvation, but such as are accompanied with serious
endeavours of mortification. 1 John 3: 3. "Every man that has this
hope in him, purifieth himself, even as he is pure." It was one
special end of Christ's coming into the world, "to save his people
from their sins," Mat. 1: 21. nor will he be a saviour unto any who
remain under the dominion of their own lusts.
Fourthly, The whole stream and current of the gospel, puts us
under the necessity of mortification; gospel precepts have respect
unto this, Col. 3: 5. "Mortify your members, therefore, which are
upon the earth." 1 Pet. 1: 15. "Be ye holy, for I am holy." Gospel-
precedents have respect unto this, Heb. 12: 1. "Wherefore seeing we,
also, are compassed about with so great a cloud of witnesses, let us
lay aside every weight, and the sin which does so easily beset us,"
&c. Gospel-threatenings are written for this end, and do all press
mortification in a thundering dialect, Rom. 8: 13. "If ye live after
the flesh, ye shall die". Rom. 1: 18. "The wrath of God is revealed
from heaven, against all ungodliness, and unrighteousness of men."
The promises of the gospel are written designedly to promote it, 2
Cor. 7: 1. "Having therefore these promises, dearly beloved, let us
cleanse ourselves from all filthiness of flesh and spirit,
perfecting holiness in the fear of God." But in vain are all these
precepts, precedents, threatenings, and promises written in the
scriptures, except mortification be the daily study and practice of
professors.
Fifthly, Mortification is the very scope and aim of our
regeneration, and the infusion of the principles of grace. "If we
live in the spirit, let 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 and aim, but it is a special part, even the one half of our
sanctification.
Sixthly, If mortification be not the daily practice and
endeavour of believers, then the way to heaven no way answers to
Christ's description of it in the gospel. He tells us, Mat. 7: 13,
14. "Wide is the gate, and broad is the way that leadeth to
destruction, and many there be that go in thereat: because strait is
the gate, and narrow is the way which leadeth unto life, and few
there be that find it." Well then, either Christ must be mistaken in
the account he gave of the way to glory, or else all unmortified
persons are out of the way; for what makes the way of salvation
narrow, but the difficulties and severities of mortification?
Seventhly, In a word, he that denies the necessity of
mortification, confounds all discriminating marks betwixt saints and
sinners; pulls down the pale of distinction, and lets the world into
the church, and the church into the world: It is a great design of
the gospel to preserve the boundaries betwixt the one and the other,
Rom. 2: 7, 8. Rom. 8: 1, 4, 5, 6, 13. But if men may be Christians
without mortification, we may as well go into the taverns, ale-
houses, or brothel-houses, among the roaring or 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 go to seek them
in the purest churches, or most strictly religious families: by all
which the necessity of mortification, unto all that are in Christ,
is abundantly evidenced.
Fourthly, In the next place, we are to enquire into the true
principle of mortification it is true, there are many ways attempted
by men 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 things: such are those prescribed by Popish Votaries.
But I shall lay down this as a sure conclusion, that the sanctifying
Spirit is the only effectual principle of mortification; and,
without him, no resolutions, vows, abstinences, castigations of the
body, or any all or external endeavours, can ever avail to the
mortification of one sin. The moral Heathens have prescribed many
pretty rules and helps for the suppression of vice: Aristides,
Seneca, and Cato, were renowned among them upon 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 itself again, and their souls, like a body not well
purged, relapses into a worse condition than before, Mat. 12: 43,
44. 2 Pet. 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 two ways, namely,
1. By the implantation of contrary habits.
2. By assisting those implanted habits in all the times of
need.
First, The Spirit of God implants habits of a contrary nature,
which are destructive to sin, and are purgative of corruption, 1
John 5: 4. Acts 15: 9. Grace is to corruption what water is to fire;
betwixt which, there is both abnormal and selective opposition; 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. For,
First, Grace gives the mind and heart of man a contrary bent
and inclination; by reason whereof spiritual and heavenly things
become connatural to the regenerate soul. Rom. 7: 22. "For I delight
in the law of God after the inner man." Sanctification is in the
soul as a living spring running with a kind of central force heaven-
ward, John 4: 14.
Secondly, Holy principles destroy the interest that sin once
had in the love and delight of the soul; the sanctified soul cannot
take pleasure in sin, or find delight 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. Rom. 7: 15. What I hate,
that I do.
Thirdly, From both these follow a third advantage for the
mortification of sin, in as much as sin being contrary to the new
nature, and the object of grief and hatred, cannot possibly be
committed without reluctancy and very sensible regret of mind; and
actions done with regret are neither done frequently nor easily. The
case of a regenerate soul under the surprisals and particular
victories of temptation, being like that of a captive in war, who
marches not with delight, but by constraint among his enemies. So
the apostle expresseth himself, Rom. 7: 28. "But I see another law
in my members warring against the law of my mind; and bringing me
into captivity unto the law of sin which is in my members." Thus the
Spirit of God promotes the design of mortification, by the
implantation of contrary habits.
Secondly, By assisting those gracious habits in all the times
of need, which he does many ways; sometimes notably awakening and
rousing grace out of the dull and sleepy habit, and drawing forth
the activity and power of it into actual and successful resistances
of temptations. As Gen. 39: 9. "How can I do this great wickedness
and sin against God?" Holy fear awakens first and raises all the
powers of grace in the soul to make a vigorous resistance of
temptation: the Spirit also strengthens weak grace in the soul. 2
Cor. 12: 9. "My grace is sufficient for thee, for my strength is
made perfect in weakness:" 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."
Fifthly, The last query to be satisfied is, how mortification
of sin solidly evinceth the soul's interest in Christ; and this it
does divers ways, affording the mortified soul many sound evidences
thereof. As,
Evidence 1. Whatsoever evidences the indwelling of the Holy
Spirit of God in us, must needs be evidential of a saving interest
in Christ, as has been fully proved before; but the mortification of
sin does plainly evidence the indwelling of the Spirit of God; for,
as we proved but now, it can proceed from no other principle. There
is as strong and inseparable a connection betwixt mortification and
the Spirit, as betwixt the effect and its proper cause; and the self-
same connection betwixt 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 strong scriptural way of reasoning.
Evidence 2. That which proves a soul to be under the covenant
of grace, evidently proves its interest in Christ; for Christ is the
head of that covenant, and none but sound believers are under the
blessings and promises of it: but mortification of sin is a sound
evidence of the soul's being under the covenant of grace, as is
plain from those words of the apostle, Rom. 6: 12, 13, 14. "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, lint under grace." Where the apostle
presseth believers unto mortification by this encouragement, that it
will be a good evidence unto them of a new covenant interest; for
all legal duties and endeavours can never mortify sin: it is the
Spirit in the new covenant, which produces this. Whoever, therefore,
has corruptions mortified, has his interest in the covenant, and
consequently in Christ, so far cleared unto him.
Evidence 3. That which is the fruit and evidence of saving
faith, must needs be a good evidence of our interest in Christ; but
mortification of sin is the fruit and evidence of saving faith. Acts
15: 9. "Purifying their hearts by faith." 1 John 5: 4. "This is the
victory whereby we overcome the world, even our faith." Faith
overcomes both the allurements of the world on the one hand, and the
terrors of the world on the other hand, by mortifying the heart and
affections to all earthly things: a mortified heart is not easily
taken with the ensnaring pleasures of the world, or much moved with
the disgraces, losses, and sufferings it meets with from the world;
and so the strength and force of its temptations are broken, and the
mortified soul becomes victorious over it; and all this by the
instrumentality of faith.
Evidence 4. In a word, there is an intimate and indissoluble
connection betwixt the mortification of sin, and the life of grace.
Rom. 6: 11. "Reckon yourselves to be dead indeed unto sin, but alive
unto God, through Jesus Christ:" and the life of Christ must needs
involve a saving interest in Christ. By all which is fully proved
what was asserted in the observation from this text. The application
follows in the next sermon.
The Method of Grace in the Gospel Redemption
(continued in file 30...)
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