PART 1: THE NECESSITY OF MORTIFICATION

[CHAPTER 1]

THE FOUNDATION OF MORTIFICATION: ROMANS 8:13

[So] that what I have of direction to contribute to the carrying on of the work of mortification in believers may receive order and perspicuity, I shall lay the foundation of it in those words of the apostle, "If you through the Spirit do mortify the deeds of the body you shall live" (Rom. 8:13), and reduce the whole to an improvement of the great evangelical truth and mystery contained in them.

The apostle having made a recapitulation of his doctrine of justification by faith, and the blessed estate and condition of them who are made by grace partakers thereof, verses 1-3 of this chapter proceed to improve it to the holiness and consolation of believers.

Among his arguments and motives unto holiness, the verse mentioned contains one from the contrary events and effects of holiness and sin: "If you live after the flesh, you shall die." What it is to "live after the flesh," and what it is to "die," that being not my present aim and business, I shall not otherwise explain than as they will fall in with the sense of the latter words of the verse, as before proposed.

In the words peculiarly designed for the foundation of the ensuing discourse, there is:

1. A duty prescribed: "Mortify the deeds of the body."

2. The persons denoted to whom it is prescribed: "You" — "if you mortify."

3. A promise annexed to that duty: "You shall live."

4. The cause or means of the performance of this duty — the Spirit: "If you through the Spirit."

5. The conditionality of the whole proposition, wherein duty, means, and promise are contained: "If you," etc.

The Conditionality: A Certain Connection

The first thing occurring in the words as they lie in the entire proposition is the conditional note, ei de: "but if." Conditionals in such propositions may denote two things —

The uncertainty of the event or thing promised, in respect of them to whom the duty is prescribed. And this takes place where the condition is absolutely necessary unto the issue, and depends not itself on any determinate cause known to him to whom it is prescribed. So we say, "If we live, we will do such a thing." This cannot be the intention of the conditional expression in this place. Of the persons to whom these words are spoken, it is said (verse 1 of the same chapter), "There is no condemnation to them."

The certainty of the coherence and connection that is between the things spoken of; as we say to a sick man, "If you will take such a potion, or use such a remedy, you will be well." The thing we solely intend to express is the certainty of the connection that is between the potion or remedy and health. And this is the use of it here. The certain connection that is between the mortifying of the deeds of the body and living is intimated in this conditional particle.

Now, the connection and coherence of things being manifold, as of cause and effect, of way and means and the end, this between mortification and life is not of cause and effect properly and strictly — for "eternal life is the gift of God through Jesus Christ" (Rom. 6:23) — but of means and end. God has appointed this means for the attaining of that end, which he has freely promised. Means, though necessary, have a fair subordination to all end of free promise. A gift, and procuring cause in him to whom it is given, are inconsistent. The intention, then, of this proposition as conditional is that there is a certain infallible connection and coherence between true mortification and eternal life: if you use this means, you shall obtain that end; if you do mortify, you shall live. And herein lies the main motive unto and enforcement of the duty prescribed.

The Persons: Believers

The next thing we meet with in the words [of Rom. 8:13] is the persons to whom this duty is prescribed, and that is expressed in the word "you," in the original included in the verb, thanatoute, "if you mortify" — that is, you believers; you to whom "there is no condemnation" (v. 1); you that are "not in the flesh, but in the Spirit" (v. 9); who are "quickened by the Spirit of Christ" (vv. 10-11); to you is this duty prescribed. The pressing of this duty immediately on any other is a notable fruit of that superstition and self-righteousness that the world is full of — the great work and design of devout men ignorant of the gospel (Rom. 10:3-4; John 15:5). Now, this description of the persons, in conjunction with the prescription of the duty, is the main foundation of the ensuing discourse, as it lies in this thesis or proposition:

The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.

The Cause and Means: The Holy Spirit

The principal efficient cause of the performance of this duty is the Spirit: ei de pneumati — "if by the Spirit." The Spirit here is the Spirit mentioned [in Rom. 8] verse 11, the Spirit of Christ, the Spirit of God, that "dwells in us" (v. 9), that "quickens us" (v. 11); "the Holy Ghost" (v. 14); the "Spirit of adoption" (v. 15); the Spirit "that makes intercession for us" (v. 26). All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit. Men, as the apostle intimates (Rom. 9:30-32), may attempt this work on other principles, by means and advantages administered on other accounts, as they always have done, and do; but, says he, "This is the work of the Spirit; by him alone is it to be wrought, and by no other power is it to be brought about." Mortification from a self-strength, carried on by ways of self-invention, unto the end of a self-righteousness, is the soul and substance of all false religion in the world. And this is a second principle of my ensuing discourse.

The Duty: Mortify the Deeds...