On the True Spiritual Mortification of Sin.
Having discussed the doctrine and nature of sanctification, and that God rules us by His Spirit not only commanding our bodies to obey Him, but our hearts to love Him, I think it necessary also to discuss the nature of the mortification of sin, and part of the process of the rooting out of the remnants of indwelling sin on our path to glory. Sanctification and mortification differ in some respect. Sanctification is the general doctrine of the work of the Spirit in us and mortification the particular actings of that power for the weakening of inward corruption. Sanctification can be said to be the Spirit’s work, while mortification respectively is our duty. We cannot therefore mortify unless the Spirit sanctifies. There can be no mortification without the sanctifying influence of the Spirit in our heart, for it is from Him that we are given spiritual life. The work of mortification is a necessary work, and although man is not saved by his work of fighting against his inward corruption he can by no means be saved without it. Romans 8:13 says, “For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.” Knowing assuredly that death reigns in the mortal bodies of the wicked, and that their sin is killing their soul, (even as much as the wages of sin is death, sin reigning in them and overcoming them does always produce their death) we must also know that being freed from the guilt and dominion of sin, we are translated into the kingdom of the Lord Jesus Christ and armed with His Spirit so that we might fight against the works of darkness that continue to seek occasion to undo and destroy us. Jesus said, “If the Son makes you free, you will be free indeed.” (John 8:36) Having been set free from sin, we are made the servants of righteousness, and enabled by His Spirit to war against the corruption of our old nature. John Owen said, “Now, the first proper object of this mortification is this sin that dwells in us. It is the “flesh” which is to be “mortified,” the “old man” which is to be “crucified,” the “lusts of the flesh,” with all their corrupt inclinations, actings, and motions, that are to be destroyed, Col. iii. 5; Rom. vi. 6; Gal. v. 24. Unless this be well fixed in the mind, we cannot understand the greatness of the grace and privilege here expressed.”
There is a threefold meaning then to this freedom we have in Christ.
First, as before spoken that we are no longer under the guilt of sin. Although we must daily fight against sin, and there are express warnings against letting down our guard, or falling into patterns of sin, a true saint of God does not, and cannot finally fall back into the previous state where he was held in bondage to sin and corruption. We are effectively set free from sin when we are converted, and translated into God’s kingdom. Christ said that the devil will not snatch out of His hand even one whom He has given eternal life.
A promise is a promise, and a promise from the LORD is never broken, not in this world, nor in the world to come. We are justified and counted as righteous. We are adopted and counted as heirs. We are sanctified and counted as saints, and this honor can no man take away.
Secondly, we are freed from the dominion of sin, which is the main point of the present discourse here regarding mortification. Those who are truly freed from the devil’s service are brought into God’s service. Those who once obeyed Satan now in Christ obey God. Those who once followed their own natural lusts which are Satan’s laws and were at enmity with God and His laws are now by His Spirit brought into subjection to God’s law, and enabled to obey from the heart His commandments which are holy, just, and good. Those who once were consumed by the inward principle of self love are now moved by love to God, and self contempt. They offer their services willingly to the King of kings.
Those who claim to know Christ, and do not perform this duty of spiritual mortification have no right to the heavenly inheritance, for they do not show the signs of a soul that has been renewed by the Holy Spirit. Many will say to Christ on the last say, “Lord, Lord!” And He will declare unto them, “I never knew you. Depart from me you workers of iniquity, you who practice lawlessness, you antinomians.” True spiritual mortification is the sign of a true saint who is made into a spiritual creature. It is seen in a keen sensibleness of the corruption that remains in us, a heart-felt desire to root out the sins of the flesh, and full endeavor after new obedience according to God’s law all of which if God permits we will speak about here.
Third, we are finally freed from the presence of all sin when we are glorified with God in heaven. This we will speak of later, but it is the final act in which God fully frees us from all the remnants of sin. We ought to see then the full force of the words of Christ here when He says, “You will be free indeed.” For those who are freed by the Word of God can never again be condemned, they are freed to obey God which is the essence of true freedom, and they are finally at the resurrection freed from all sin for all eternity. This, beloved is true freedom, and it is the path all saints must walk.

Doctrine.
1. Before we learn of the principle of mortification, we should first seek to understand the nature of sin. The Westminster Catechism says “Sin is any want of conformity unto, or transgression of the law of God.”
1 John 3:4 says, “Whosoever commits sin transgresses also the law, for sin is the transgression of the law.”
If any man wishes to see his sin, look as far as the law of God, for at every turn God’s law condemns sin, and pronounces a peculiar curse on each and every part of it. David says, “Thy commandment is exceedingly broad.” The law of God not only reaches to every particular action, but also to every inward motion of the heart, and every minute thought of the mind. It is as easy to break God’s law as it is to breathe, and for the natural man it is just so. He draws sin out of his heart as naturally as he draws breath out of his lungs. Here in the catechism we have a vital truth regarding sin and the law laid before us most clearly and transparently: that we are guilty of sin not only when we actively transgress God’s law and do that which we ought not to do, but that we are also guilty when we fail to conform to the standard of the law which is perfect righteousness.
We have done those things which God abhors, and left undone those things which He delights in. Hopefully in this whole discourse on salvation, we are seeing more clearly the state of man’s soul, and this web of iniquity which he so willingly entangles himself in. Man by nature is a most hateful creature to God, for God is in and of Himself most holy, and man of himself most vile and corrupt, being estranged from God, ignorant of God, at enmity with God, doing those things which God hates, leaving undone those things which He delights in, and loving himself for it. Man is as bad as he possibly can be and worse.
2. If we are to endeavor towards this work of spiritual mortification, we must understand that it is a spiritual work, that is, that it is of the Spirit and not of man’s contriving. If we are to successfully fight against sin, we must be armed with spiritual weapons, and have within ourselves spiritual thoughts. Faith therefore is a chief means by which God sanctifies us and makes us holy. Every particle of strength in the work of spiritual mortification draws directly from faith, for faith draws directly from Christ. If we do not trust in God for the work that is before us either believing ourselves to be capable of it without His assistance, neglecting the means which by which we are sanctified, or doubting of His own power, we will soon lose all proficiency in it. Mortification is the art or practice of spiritual warfare and consists of much grace, faith, perseverance, and courage with many laborings, pantings, struggles, and battles. Like any soldier, we must be well equipped with armor-namely the armor of righteousness if we are to be successful in any of its endeavors, and we must be educated in the Word, and knowledgeable regarding holiness if we are to use the Sword of the Spirit aright. Even if we are presently ignorant of the work that is before us, yet if we have that small mustard seed of faith, that small seed will God compassionately tend to and water until it be grown into a tree, ready to withstand the violent winds of temptation. Faith will seek to know more of God, and his knowledge which begins small will increase more and more in accordance with the faith he is given by God.
Therefore we must trust that He will teach us how to fight. This is the beginning of the art of spiritual warfare. As light was the first creation, so knowledge is the first element in our path to virtue, and holiness. If we do not know how to fight, how can we fight? A spiritually ignorant man is like a soldier in a battle who does not know how to use his weapons. He is immediately overcome, and killed. Now, thanks be to God that He does not allow the least of His saints to fall in battle, but guards, and preserves them, but if we would become warriors of the faith, and strong against God’s enemies, we must learn His word and become acquainted with theology and sound doctrine. Knowing God is the first step to holiness.
3. But we must also have faith in Christ’s blood to do the work for us. I do not mean that there is no work for us to be done, but that Christ who lives in us will perform it, and has performed everything necessary to the work by His own work. “He that sanctifies” [Heb.2:11]  All the actings of the Spirit in the heart of man moving Him towards holiness, and away from sin are the gifts which Christ has purchased for us at the cross. This is what faith clings to. Therefore John Owen says, “Love for Christ in the cross lies at the bottom of all true spiritual mortification. Set faith at work on Christ for the killing of thy sin. His blood is the great sovereign remedy for sin-sick souls. Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet.” What cleanses us from sin and pronounces us righteous before God? Christ’s blood. What cleanses us from inward sin, and makes us live righteously before God? Christ’s blood. All of our strength in the fight against sin lies in the strength of God in us, which is the effect of the great work that was accomplished for us on the cross.
Christ has purchased for us in full every spiritual blessing including that of mortification. By His death He purchased for us the gift of the Spirit who lives and abides in us and who is strengthening us in the work. The apostle John says, “Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.” (1 John 3:6)
So we see that it is an abiding in Christ that lies behind the strength of our mortification. We could have no strength against sin except that God lives in us, and assists us in the work. Abiding in faith is an abiding in Christ, and he that abides in Him abides in heaven. He that says that he abides in God and yet makes man his trust, and flesh his strength has not seen, nor known God. We know that we abide in Him by His Spirit who works faith in us, and even as He works faith in us, He sanctifies us through that faith which relies on Him for support. The Spirit of God is the wind that blows our ship to the harbor of Christ. Christ is the soul’s destination, and if we have not this faith in Christ, our ship will crash upon the rock of apostasy.
He is a merciful and faithful High Priest in all things pertaining to God, and it is by His great mercy, love and power that we are strengthened in the inner man. It is Christ that dwells in our hearts by faith, and faith is the eye that beholds Him. If we would be strengthened to do a work, if we are burdened with sin, or if Satan’s temptations are ready to overcome us, we have only to look to Christ with the eyes of true faith, and He will look upon us with tender mercy, and compassion, and He will fight for us.
The LORD fights for Israel. [Ex. 14:25]
The Lord Christ being the Author of our faith and the Sanctifier of His people alone has the power to mortify sin in us. By His prophetic office He reveals to us the sinfulness of sin and the necessity of the duty, he shows us our maladies that we might seek a remedy, He teaches us to hate sin and live for His glory, and He shows us by His word how to perform this work. By His priestly office He forgives us for our weakness in the work, He sympathizes with our frailty, cleanses us by virtue of His blood, and stamps the victory on this work by His powerful resurrection. By His kingly office He commands us by His word what our duty is, gives us of His Spirit for the fighting against sin, protects us from the deadly advances of the devil, by grace upholds us against the temptations of the world, and further encourages us in the work with the promise of reward for each success in these endeavors. This work is a hard work, but thanks be to God that the success in this work is God’s and it is to His glory that we daily put to death the deeds of the flesh. Let us look to Him, therefore for strength, and not ourselves, for the command is ours that the glory may be His.
4. We must live in constant reliance and dependence upon Him for all our progress in religion, for as Calvin says, “All progress in piety is the secret work of the Spirit.”
Even as Christ has purchased for us this great gift of the Spirit, so now the Spirit works in us, renews our hearts, and causes us to walk in ways of new obedience. It is not a violent acting against our wills which He makes us do that which we will not to do, but rather that He sweetly and tenderly convinces us by the knowledge of the truth that this duty is good for us, and our wills comply with Him. Yet this is not our natural will as was previously averse to all godliness responding to a spiritual work, but our nature renovated, regenerated, renewed and enabled by the Spirit’s work. Christ not only renovates our state before God turning condemnation to justification, but the whole soul of man consisting of the mind, will and affections, so that although we once willed to do only that which was unacceptable, He has renewed us, enabled us, and encourages us to will and do that which is acceptable to God through Christ. “It is God who works in you both to will and to do for His good pleasure.” [Phil. 2:13]
5. The rule and standard for our obedience is the moral law which is summarily comprehended in the Ten Commandments. The Spirit will never draw us away from obedience to the law, but only closer to it, that we may with mind, will, and affections be conformed fully unto it, which is to say conformed into the image of Christ who walked perfectly in it.
“The law of the LORD is perfect.” (Ps. 19:7) Any act of disobedience to the Word of God is expressly against the work of the Spirit of God, for the Spirit and the Word are one. They cannot act contradictory to each other, nor can the one disagree in any manner with the other. Those who say they are led by the Spirit, if the motion or acting is not according to the express Word of God is no more than a liar who is led by his own spirit of self-delusion. The Lord has said regarding His word, “You shall not add to it, nor diminish from it.” And, “Do not add to His words lest He rebuke you, and you be found a liar.” (Prov. 30:6) It is the Spirit of God who wrote the Word, and moreover writes His word and law upon our hearts for our benefit and growth in grace. To be led by the Spirit is to be led into obedience and conformity to God’s will. The law of God is our visible guide to walking in holiness, and the Spirit is the quickening power which enlivens our deadened hearts to walk in it with delight. To obey with slavish fear is not the work of the Spirit, for this is not true obedience. The Spirit enables us by forming in our hearts that inward principle which inclines towards obedience and not sin. Before we were saved, the motions in our hearts worked death in us, for we walked willingly in carnal pleasure. But now having been set free from sin, our minds, and hearts are made willing to serve God and Christ, being quickened by the Spirit. Whatsoever we may do in life, if it is not in conformity to the Word of God, whatever kind of esteem we receive from men, or however highly we think it, it is not from the Spirit of God.
6. The Spirit works in our minds that which is necessary for a life of holiness and spiritual mortification, enables the will to perform them by His own power, and causes the affections to delight therein by pouring His own love into our hearts. Therefore we are said to have, “The mind of Christ.” Our minds are united to Him, and we are fully endeavored to do this work of mortification through Christ who strengthens us, even if there be many struggles, failings, and temptations. Though a saint may lose his assurance, yet he can never lose his inward principle of holiness. Though he may stumble into sin, yet by the grace of God he cannot stumble into hell. Though he may lose his courage, yet never his faith. Though we may never attain to perfect obedience, yet sincere obedience and a mind to put away sin is acceptable to God.
Micah 7:8 says, “Do not rejoice over me, my enemy; when I fall, I will arise; when I sit in darkness, The Lord will be a light to me.”
God’s work is always a complete work. He does not desire anything without fully performing it. Therefore we can be of good cheer, and know that this faith wherein we stand is the victory that overcomes the world, the flesh, the devil, and all his temptations and schemes to destroy us.
7. But we ought also to explain mortification in the negative, and seek to establish well in our minds what it is not, that we might not be deceived by self-righteousness, or flattery. When distinguishing between what belongs to mortification, and what does not belong, we must keep in mind that while something may not be directly related to this duty, yet it does not negate that it is duty (in some sense), such as these which are we set to discuss. Those who are active in duty yet remain under the dominion of sin are not active in duty in the same sense that believers are. Therefore I hope to explain this principle.
As a prefatory note to the subject at hand, spiritual mortification is not the work of nonbelievers. A dead man cannot produce fruit to God anymore than a dead tree can produce fruit. Until we are brought to conviction of sin, and die in our souls, and are brought to life again and renewed by the Spirit of God, all works of mortification are vain. Now, I am not saying that because the unregenerate have no hope of glory though they be put to many rigorous exercises of behavior modification, and in some manners resist sin’s violent actings that they should at all be discouraged to live morally by this. No, but that they might first be converted, and know what true spiritual mortification is before they endeavor to it. If a man should be given an ax to cut down a dry tree, and he have no strength to use it, we do not dissuade him from the work, but show him wherein spiritual strength lies – in the Spirit of God. Those who do not have the Spirit of God in them are not prepared for the work, and will labor to no avail. Men who have no spiritual affections, and do not present their bodies to God as a sacrifice, but labor as it were for the wind will reap the whirlwind. Therefore the mind must first be renewed, and fallen man reconciled to God before he can accomplish a single act that pleases Him. Repent therefore from dead works, and confess your sinful state before God, know that he cannot accept your works unless they are purified by faith (that is by the blood of Christ through faith). Then by faith you shall live, and do these works set before us, and not before. Let it not be said of you what Christ said to the tree, “Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground?” (Luke 13:7) Therefore let us observe some truths of mortification in the negative.
i. First, spiritual mortification of sin is not the outward hatred of sin. The hatred of sin may be a part of the work, and truly every righteous man hates sin, but here we distinguish between righteous hatred of sin and a hypocritical hatred of sin. A hypocrite may claim to hate sin, and outwardly profess that he does hate it while inwardly harboring fond affection for it. Often the unregenerate is dragged to hell by his hatred of sin, not so much as that he really does hate the nature of sin, but that he hates the outward appearance of it, and especially of others. He is condemned because he thought himself righteous because he hated something evil. An adulterer can hate murder, a drunkard can hate homosexuality, and a murderer can hate a rapist. It is not from a genuine detestation of sin because of sin, (that is an offense to God and a transgression of His law) but a resentful hatred of that which is deformed, and brings misery, which sin undoubtedly is and does. Moreover, the unregenerate man’s hatred of sin is not universal. He hates sin in others because he can see it, and he may hate some sin in himself because of the diverse evil effects it has on his life, and his relationships with others. However, though he may hate open sin, he has no motivation or desire to look within himself, and hate all sin for the sake of sin, or the corrupt fountain of his nature from which it flows or the sake of God whom it infinitely offends. He has only respect to externals, and has no inner principle to guide him into spiritual obedience, and the mortification of sin. Therefore he who tastes the bitter water of this fountain and sees the effects of his sin before his eyes, and still professes himself to be righteous is the greatest fool and the most deluded hypocrite.
ii. This leads us to the second point which is that the unregenerate may be known to hate the deadly effects of sin. True spiritual mortification is not in distaste for the natural and temporal ill consequences which sin often breeds. Theft breeds suspicious, lies breed mistrust, adultery and unfaithfulness brings catastrophe on the unit of the family, murder results in death, and so on. In this manner, a hypocrite may outwardly profess that he hates many sins, and think himself to be righteous for the same. He hates damage being done to his reputation, and his name and estate, and so he is prevented from breaking out in many of these vile and vicious sins. But he does not mortify them. They remain in him as a principle, and when opportunity arises where he does not feel threatened by the effects, it is then that sin shows full power and dominion over the soul, holding him captive to the devil’s will, and he voluntarily submits to it. There are many in the world of this frame. They pretend to hate sin, because by experience they know its destructive power, and may decry it in many ways without truly hating it. The righteous however hate both the effects of sin, and its nature having within themselves a holy principle which is entirely opposed to it.
iii. Thirdly, it is not in sensibleness of the guilt of sin, or being touched with some remorse because of sin. Many hypocrites exchange true repentance for this cheap currency of false repentance and thereby sell their salvation for it. By this the devil deceives multitudes of souls by promising them forgiveness for it, and yet ever holding them under the dominion of sin. Recall the false repentance of wicked king Ahab, and how when he was confronted for his murder of Naboth, (though the chief sin was of his wife) he repented, mourned, and fasted because of it. As previously mentioned, his repentance was not universal, but particular. He was grieved that he had acted so contrary to nature, and so viciously against another. He may have wept that he committed such a sin, but he did not weep because of sin. He was not moved to true repentance, but moved to temporary, and superficial remorse. True repentance results in new obedience, not in continuance of the same lifestyle, or even a putting off of that one sin. A man who believes himself mortified after putting away sin by false remorse is like a man in a duel who flees from his enemy and proclaims himself a victor. A hypocrite may feel guilty about many sins, and because of guilt keep himself in many ways from them. A drunkard who feels guilty for it may quit drinking, a smoker may quit smoking, a drug addict may become sober, all without any spiritual inclination. Every man is given a conscience and has ability to live according to the light of nature.
This is not the difference between morality and immorality, but rather immorality, and devilish iniquity. A man who lives according to nature as did the Greeks are just as dead in sin as the most wicked sinner, as the testimony of the Pharisees manifestly proves. We are not speaking of moral ability, but natural ability to do things lawful, though the law itself is never once properly or acceptably kept. Nature itself restrains him from the more violent and tempestuous actings of sin, as we are here speaking of. (Howbeit that it comes from a principle of self-love, and self-preservation makes his greatest lawful accomplishments but glorified sins) However his own nature betrays him and acts contrarily to the light of nature whenever natural restraints are broken, him having within himself no inward ability to do that which pleases God and a heart full of iniquity, ready to do the will of the devil whenever he is not held back. He may read from scripture of many sins, and keep himself from them being burdened when he acts contrary to his own conscience, but these are not spiritual motives, but natural. He does not abstain from lust unless it works against his conscience, he does not keep back from iniquity except his own mind be against him. For when he is persuaded by others, and assured that it is acceptable, he will easily succumb, and show that he is a natural man, guided only by natural light. Because he does not have the Spirit, he will fall immediately when conscience does not restrain him. Conscience has power to maintain civility in society, but none at all to maintain a life well pleasing to God. A man may go to hell for natural morality as much as for unnatural iniquity.
iv. Fourthly, it is not in dissatisfaction with the things of the world. A carnal man moves from lust to lust, and is never satisfied. He knows that if he should drink the world, he would be thirsty, yea die of thirst. As John Owen said, “He is always under the power of a strong bent and inclination to sin. And  the  reason  why  a  natural man  is  not  always  perpetually  in  the  pursuit  of  some one  lust,  night  and  day,  is  because  he  hath  many  to  serve,  every  one  crying  to  be satisfied; thence he is carried on with great variety, but still in general he lies towards the satisfaction of self.”
The righteous hate the world, and its pleasures for God’s sake, but the hypocrite hates them because they cannot fulfill his lusts. He desires them, yes he could wish an eternity for his lusts to be satiated, and because the world can never fill it, he may hate and abhor his life because of it.
Often this results in violent outbreaks of rage or suicide. That is why there is so much suicide in Hollywood. Also the recent murders in Las Vegas are a prime example of this. A reprobate atheist whose life was spent fulfilling his lusts, was not satisfied by it though he attained to almost every conceivable sinful pleasure, and so he broke out in hatred of the world, and shot up a concert, and then committed suicide. Often, the most wicked acts are from a natural principle of hatred of the world, and dissatisfaction with its pleasures. It is not in any wise against sin, but against the insufficiency of the world to fill up his lusts, and sinful pleasures. It is the love of sin that drives men to despair, because with sin comes misery. If a man think this life hell because his lusts are not full, how much more when the flames of damnation are upon him filling up the measure of his guilt!
v. Fifthly, it is not in fear of judgment. A carnal man may fear of hell, yea dread it and be terrified of it, and so keep himself from acting in a way that will endanger his soul. But though he fears hell, he does not fear God. When the Assyrians took the Northern tribes of Israel captive, and placed in their land peoples of other nations who did not know the customs of the LORD, the LORD sent lions among them that ravaged the people, and caused great destruction. After this they began to teach the men of the land the rituals and the manners of right worship so that they would not be destroyed. It then says in the text that, “They feared the LORD, yet served their carved images.” [see 2 Kings 17:24-41] This is the fear of the hypocrite – fear of fiery judgments with no fear of God, Hatred of hell and not hatred of sin. Carnal fear respects persons, and their welfare. True fear of God respects God’s person, and His law. The hypocrite therefore since he only knows of hell as reasons why you should obey God is often the loudest preacher proclaiming it. Heretics preach often about hell, and repentance, but never about sincere obedience, or free grace. He is moved by the outward principle of fear, and so he orders his life according to what he believes will work best to escape it. He may profess that he has faith which is the means which God delivers us from the wrath to come, but this faith in his mind is not the means to the end of glorifying God, but simply of escaping hellfire, and eternal damnation. According to the hypocrite, it is never God that keeps a man out of hell, but his own efforts. He being blinded by Satan can only see those outward reasons why he should obey God’s commandments. A true saint fears God more than he fears punishment, yea he would rather be chastised and holy than prosper in rebellion against God. Obedience is his delight for the sake of God, not for any outward benefit or blessing that comes with it.
vi. This brings us to the sixth point which is that the mortification of sin is not the outward volition of keeping the commandments. For even the Gentiles have within themselves the law on their heart, and do by nature the things in the law. [Rom. 2:14-15] However, we must differentiate between the law written on their hearts and on the hearts of the saints by the work of the Spirit. An unregenerate man may keep many laws, whether man’s or God’s, yea even direct commands in scripture and still remain under the dominion of sin. He may be guided in many respects by conscience, and because he seeks the peace of his conscience, he refrains from many sins, and performs many duties. Many of these may even be directly from knowledge in scripture as to what pertains to the glory of God, and yet the glory of God is not his principal motive, but the praise of men and the quietness of his conscience which would otherwise rage against him. We must remember that there can be only one reigning principle in the mind and affections which produce the actings of the will- Either sin or grace, Christ or the devil, God or the world, The natural man, or the carnal man. Though a saint may have the presence of sin in the soul, and act according to its lusts, this is against his new nature, and he being sensible of this repents, and renews his faith to God. His mind serves God, though his flesh may at times betray him. However, the sinner is ruled by sin, and is made subject to it. Even in his outward endeavors to keep the law, he is estranged from God, and hateful to Him. However, many sinners though they are not enabled by the Spirit to do anything holy and acceptable are enabled by nature to do things lawful. They may do good works, assist the poor, pray, attend church, get married and seek to do that which is considered morally upright. However, these are not wrought in them by the power of grace but by the principle of self love and self preservation and they remain in bondage to their corruption. The Catholic church is known for many services which are lawful and promote the temporal welfare of mankind, and yet they are held in bondage to their sin, and system of false religion. Many sinners are kept from breaking out in abject villainy by an environment of integrity. Their hearts are just as full of corruption and depravity as the worst of sinners because they have within themselves that inward principle that is ruled by sin and the devil, but because of outward circumstances, they are restrained. They dare not risk the animosity of their friends or acquaintances by breaking out in detestation of the law, of God, and of His people, and they may not even think of it, yea they may even delight in it for their own sake not knowing that they are under the bondage and dominion of sin. Therefore they may also take delight in many duties and profess that they delight in obedience, but it is not according to the inward man, nor at all influenced by the Spirit but by their own success and promotion by it. For when outward circumstances change and these walls of security are broken, if they are tempted, and tried they will immediately fall into sin, and even into abhorrent and abominable forms of sin. If restraint be taken away, and recompense is not promised, they will act according to their nature. For one example, observe how common adultery is, even in the church. Many are kept from it by want of opportunity, lack of strength in temptation, fear of losing respect, a good name, their spouse’s affection or many other outward things they respect and that keeps them from it, but if they should have the opportunity, and these losses to them are either disregarded or if they can prevent their damage, they will in all cases commit the act, whether in thought or deed. Being ruled by sin, they will obey its commands, and willingly so. Therefore we see that mortification is not the suppression of sin or the keeping of the law in an outward manner.
vii. Seventhly, the true mortification of sin is not in mere delight in forms of obedience.
A saint does and must delight in obedience having his heart renovated by the work of the Spirit in him, but his affections are on Christ alone, and not on the work itself. A hypocrite delights often in obedience for its own sake because it promotes his welfare. God has so ordered the world that even the obedience of the wicked promotes their general welfare. Yet, because they put all their hope and trust in this world, and have no inheritance in the next, God having not chosen them to election, God uses this as a means to destroy them, so that He maintains perfect justice, and at the same time civility in society. The wicked are estranged from God by their outward blessings just as the righteous are bettered by their losses. The carnal man therefore in many cases delights in his own righteousness, and continues according to the light of nature rejoicing in himself for being wise, prudent, upright, successful, and righteous, not knowing that he is under the reins of sin and Satan. And this is a chief way that Satan keeps men in his dominion, by an outwardly prosperous and morally upright life. Jesus said that he did not come to call the righteous to repentance for this reason. The self-righteous and successful are the most hardened, and wicked of all when their thoughts and inclinations are brought to light. It was not the Babylonians, the Assyrians or even the Romans that crucified Christ, but the Pharisees. Jesus even said they were guiltier than Pilate who condemned Him. They performed many duties, sang many Psalms, were given the law, and circumcision, and delighted in their own work. This is far from true mortification, but rather is entirely opposed to it. A man who rejoices in his own work is blind to the work of spiritual mortification. Hypocrites and the self-righteous though they praise themselves on earth are already cursed, and will be cursed in hell for eternity.
viii. Eighthly, true spiritual mortification is not in some success in the performance of duties. A wicked man may pray, a carnal man may abstain, a profane man may shut his mouth, and an angry man may cease from rage. Many modifications in behavior may result, and yet the heart remains unchanged, and unregenerate. There are many who prove very successful in outward performances of duties, and worship, and have no heart for the things of God. Many pastors who preach weekly to their congregation and perform many duties pertaining to spiritual work may be entirely void of the Spirit. It is not the study of God that makes a Christian, but the Spirit of God. It is not the proclaiming of the Word that makes a Christian, but the Word proclaimed in his heart by the effectual working of the Spirit. John Owen said, “Men whose calling and work it is to study the Scripture, or the things revealed therein, and to preach them unto others, cannot but have many thoughts about spiritual things, and yet may be, and oftentimes are, most remote from being spiritually minded.” A man may even be a very successful pastor, theologian, and teacher widely acclaimed as a man of God, and yet be an unconverted hypocrite. It is not in preaching conversion that makes someone a man of God, but in being converted. It is a universal and complete change in nature that causes the heart to delight in the spiritual, and hate the carnal. Genuine growth in religion comes from self-despair and self-denial, not in self-success. So though a man be acclaimed as one of the greats, and a powerful man of God, he may not even be a Christian.
ix. Ninthly, true spiritual mortification is not in bodily humiliation. Martin Luther went through many forms of bodily self-denial before he was truly converted by the Spirit, and is it a wonder to us that he did not go back to them? Certainly not. Colossians 2:20-23 says, “Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations— “Do not touch, do not taste, do not handle,” which all concern things which perish with the using—according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.” A man who places no real value on true religion may deny himself in many different ways. Luther climbed the steps on his knees, the monks whipped themselves on the back, and Thomas More wore a coat that pricked him, and slept on the stone cold floor against the natural bias of the flesh, and none to any progress in true spiritual mortification. Though Luther was later saved, these forms of bodily humiliation were performed and accomplished by hypocrites, and self-deceived fanatics.
x. Tenthly, true spiritual mortification does not primarily seek the reward. A hypocrite and carnal man may speak of heaven and in many respects hope to attain to it. But he will work for heaven, and claim that he has in himself what is required to attain to its glory. He knows that heaven is where God dwells, and that no sin is in heaven, but he will not receive it freely by the blood of Christ, but work for it and obtain it by his own merit. He cannot see that true spiritual mortification (though it reaps great rewards, and the saints are encouraged by these) comes chiefly from an inward principle of holiness and thanksgiving to God for His grace and mercy. Christ has already purchased heaven for us, and we work for Him with the hope of heaven in our hearts. The hypocrite deceives himself by thinking he can attain to it by his own endeavors. Though grace is all free, he will have none of it, but he will have his glory, and boast in his own works. Yea, he would rather be cast into hell than be given grace freely. Nature does not venture to despair of itself, but will be about working for and meriting its own rewards. Heaven is considered the Holy of Holies. [Heb. 9:23-28]
For a man to claim that he has a right to heaven by his own works is as if an unclean person should enter the Holiest of all, which only the High Priest was permitted, and that once every year, and that not without the blood of the atonement. The carnal man does not know that his works are meaningless, and God accepts none of them. “Without faith it is impossible to please Him” [Heb. 11:6] “Those that are in the flesh cannot please God.” [Rom. 8:8] He is blind to his spiritual state, and thinks himself to be daily improving and becoming more holy. It was Aristotle and not any of the prophets that said, “By righteous deeds a man becomes righteous.” The prophets all condemned man’s fleshly efforts to become righteous.
“We are all like an unclean thing,
And all our righteousnesses are like filthy rags;
We all fade as a leaf,
And our iniquities, like the wind,
Have taken us away.” (Isa. 64:6)
God hates the natural man, howsoever arduously he labors, or how meticulously he views his duty. If we will not receive heaven by the merits of Christ, we are not accepted there. Heaven is the inheritance that Christ has bought for his people, and will He be blasphemed there? Will a man claim his own inheritance apart from Christ’s work? Then he claims for himself eternal wrath and vengeance. Hell will be his abode, for that is the purchase of his works.
Sin reaps death, and all of his works, though he respected many outward things, are worth nothing, having not come from a heart purified by faith. He has broken God’s law an infinite more times than he ever hoped to attain to the least of one of God’s laws, for God’s laws have their fulfillment in love. His principal motive was never Christ or God’s glory, but always and only his own honor, glory, and merit. He could not see Christ in the gospel, but only his own work and will. Here we must take careful notice, and see that these two truths cannot be separated: that there can be only one regent reigning in the affections, either Christ or self, and that there can be only one sovereign in the salvation of man. A man who must attain to heaven by his own will, and his own merit shows that he is ruled by Satan, having not come under the dominion of grace. When grace rules in the heart, grace alone is magnified, and although remnants of pride may remain, and the regenerate act in ways contrary to his profession, yet he will not in the mind rejoice in his own works, but only in free grace. The self-righteous will not inherit the kingdom of God. His nature is not renewed, his mind not enlightened, his will not changed, and his affections not set upon Christ. He rejoices only in that which pertains to himself. The righteous may respect the reward, and be greatly encouraged by it, but the reward does not reign in their heart. Their affections are not set on heaven for its own sake or theirs but for the sake of Christ who dwells there, and who has purchased it for them, and who will bring them there safely by His powerful grace and by His own obedience and merit.
8. And now also to observe some truths of mortification in the positive, and by the grace of God explain what it is, and how we may see its motions, actings, and effect on our lives.
As a prefatory note, I will say affirmatively that spiritual mortification is alone the work of the regenerate. We who are made alive by the Spirit are made dead to sin, and dead to the corrupt motions, principles and actings of the flesh. God has saved us with a holy calling, and now commands us to be at work cutting down those unfruitful branches that oppose his government.
Temptations may abound, but having the Spirit of God in us, we are given a principle of holiness by which we are enabled to weaken sin in its endeavors, and crucify it. If you are truly dead with Christ, and are sanctified by His blood, you will likewise be alive according to His resurrection and continue putting off sin. We are soldiers enlisted in the army of Christ, and we fight under His banners. Our work therefore is ever to be mindful of the habits and inclinations of the flesh, to endeavor toward a rooting out of them, and destroying them, and putting in their place the peaceable fruits of righteousness by the power of the Spirit who lives and abides in us. Who does Paul refer to in Romans 8 when he says, “If by the Spirit you put to death the deeds of the body, you will live.” But to, “those who are in Christ Jesus, who walk not after the flesh, but after the Spirit… those who have the righteous requirements of the law fulfilled in themselves… those that are not under the law, but under grace… those that are spiritually minded… and those that have the Spirit of Christ dwelling in them..” This therefore is the work of the Christian, and the Christian alone. We who are sanctified by the precious blood of Christ, and are crucified with Him, having been buried with Him in baptism, are quickened and given life according to the power of God which raised Christ from the dead. It is the same Spirit and the same power which works in us to mortify that also raised Christ from the grave.
i. True spiritual mortification lies in a universal hatred for sin. While a hypocrite hates all sins in others, and some sins in himself, his hatred is not universal. The saint hates all manner of corruption in himself, whether it be pride, greed, covetousness, lust or sinful anger, he hates the image of the devil, and will endeavor to destroy it, and mortify the deeds of the body for the sake of His master Jesus Christ under whose dominion He has been graciously brought under. “Search me and try me.” [Ps. 139:23] “I hate every false way.” (Ps. 119:104) The saints are given the law to find their duty, and the Spirit to lead them into and in it. As the law convicts us of sin, and shows us our weakness, when we confess our frailty, the Spirit works powerfully in us, and enables us to the work. We not only hate all sin known in ourselves, but we search the word of God for new paths of obedience. A saint lives in the opposite manner of the world. They pursue wealth, fame, and pleasure, and seek ways to advance their name and honor. We pursue righteousness and holiness and seek ways to mortify our sinful pleasures that we may be pleasing to God. They seek to fill up the cup of lusts, and we seek to empty it and be filled with Christ. True spiritual mortification therefore begins with a deep hatred for sin. It is not only on the surface that we decry sin, but in the innermost depths of the mind, and heart. Our human nature is as a corrupt fountain, spitting up dirty water, mire, and mud. Having within ourselves the water of life, much of this is by God’s own power and influence made into clear water, and we are enabled to bear acceptable fruit. Our old nature is also likened to a dead tree, which John the Baptist exhorts us to lay the axe to the root of. Our hatred of sin is for its root, for its fountain, for its very essence and nature. Only the saint therefore can truly hate sin, because only a saint knows what sin is being shown by the Holy Spirit. We understand and acknowledge our original sin, and indwelling sin, and this sets us on the path to hating it. As sin often is deep rooted in the heart, and conscience, so our hatred for it must be equal, and we must oftentimes use great strength and labor to cut it down, and root it out. If your sin is as a small plant, best to pluck it now before it grows into a tree, and eats up all the vitality of the fruit of the garden. The statement in the Larger Catechism pertaining to Justifying Faith is very relevant here. One of the preconditions to saving faith is, “being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition…” Try as you may to fit that into the confession of the self-righteous, they will not accept it because they do not have faith. The mortification of sin begins with being convinced of our sin and misery, and the disability within ourselves to mortify.
But we should also observe that a believer also hates sin in others. It is not always a hypocritical concern that seeks to root out sin in another. Paul said in Romans that the church there was wise enough to admonish each other. That should be the case everywhere, but sadly it is not. Believers today are often mistrustful of each other, and envious, and they would rather continue in sin than be admonished by another. They backbite, and make excuses, and their growth is often stunted because of this. But even so, it is a righteous thing to hate sin in the church. We should be first concerned with ourselves, but we should be more concerned for our brethren when they fall into patterns of sin and worldliness. It will be to the saving of your soul that you warn them, even if it is not to theirs. “You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.” (Lev. 19:17)
“Nevertheless if you warn the righteous man that the righteous should not sin, and he does not sin, he shall surely live because he took warning; also you will have delivered your soul.” (Ez. 3:21)
Lastly, we should see that every true saint ought to and does hate the sins of the world. We see the iniquity of the wicked rising daily, and they are breaking their restraints saying, “Let us break their bonds in pieces, and cast away their cords from us.” And although He that sits in the heavens laughs at them on account of their madness, the saints have a grief for them, and weep for them on account of their rebellion, and offense to God. Can a dog bark when his master is attacked, and will not the godly rise up with anger and hatred of the ways of the wicked? Shall a beast show more loyalty to his master than we? David says in the Psalm, “Do I not hate them, O Lord, who hate You? And do I not loathe those who rise up against You?
I hate them with perfect hatred;
I count them my enemies.” (Ps. 139:21-22) We do not hate the sin and love the sinner, but we hate those who hate God, and pray that God would destroy all His enemies. Those who give themselves over to vile forms of wickedness are headed for damnation, and belong to the devil, and should not Christians hate the devil, and his own? I say, there is not enough hatred for sin among Christians, in their own hearts, in the church, and in the world. Many are blind to its dangers and defilement, and treat it as a small thing. Let it never be said of those that profess to love the Lord Jesus Christ that they do not hate that which He hates. We should hate sin because it so offends Him, and seek to root it out however we may. Sin seeks dominion both in us, and in the world, and though he may never have it in us, yet he owns the greater part of the world. We ought to fight its motions in our own hearts, and seek to temper its terrors in others by warning them of its evil effects, and what judgment it will bring upon them in yielding to it.
ii. Secondly, true spiritual mortification lies in a sensibleness of its motions and advances in the soul. When sin bites, it is like a poison that sucks out all comfort in a believer’s soul. He was once warmed by God’s love, now all seems empty and cold. This is not because God’s love is taken away, but God rather withdraws His comforts to show us what displeases Him that we might be better prepared to fight against temptation, and not fall prey to sin. Just as the brain gives signals to us when we are hurt, otherwise we might bleed to death, and never know it, so Christ our head afflicts us either by withdrawing His presence, or chastising us with the rod that we might learn to better combat the devil’s advances on the soul, and trust in His own grace to lead us to victory.
As sin once had the dominion in us, it is now displaced, and Christ has sat on the throne of the mind, will, and affections which are His by right of lawful conquest. Yet because sin remains in us while we live in this mortal body of death, it will continue to seek to regain dominion. Just as a king will deploy troops to attack and retake a fort or castle he has previously lost, so Satan will attempt to break down the walls of defense around our soul, and besiege the main fortresses seeking to regain dominion. He hates the Prince of Peace and hates us for being members with Him, and so he makes his war against our soul by temptations, assaults, and schemes which he besets us with that he may destroy us. That is why Paul said to the Corinthians to deliver the man who committed sexual immorality to Satan, (that is to excommunicate him, shun him from the congregation, and give him over to his own lusts) so that if he be a true convert, he will repent, and know his great evil which he committed. We therefore must seek to be sensible of all Satan’s movements, and learn from scripture, godly counsel, and experience where he attacks us the most, that we might be on our guard always, and abstain from those sins that displease our Lord and Savior and threaten our soul. We must also differentiate between a wounded conscience, and the withdrawals of the Spirit which cause discomfort of the soul. An unconverted person may be sensible of his wrong and convicted by his conscience, but he does not have any sense of the love of God in himself. But, “the Spirit of God bears witness to us that we are children of God”, and when He is offended, and His temple not kept holy, He will withdraw His comfortable presence in order to make known to us what offends Him. The saints therefore have respect to His love, rather than to their own conscience. They yearn after holiness for the sake of their Father who is grieved, rather than for their own sake being discomforted.
iii. Thirdly, the true mortification of sin consists in fearing God at all times. “Be zealous for the fear of the LORD all the day.” [Prov. 23:17]
Hypocrites fear the effects of sin, and the judgment of sin, but the righteous regard God’s person, and keep themselves from it for His sake. Even if they should be presented with a temptation, if they know it will offend Him, they will seek to avoid both it and all occasions of it, and resist having within their hearts an endeavor towards holiness. “Put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfill the lusts thereof.” (Rom. 13:14) The saints are to put on Christ, and imitate His example of holiness, and this they do with readiness, and diligence. If they should fall, yet they shall revive and continue on the path, knowing that the Lord is kind and patient with the weak. Job 28:28 says, “Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.” See how these two, the fear of the Lord, and departing from evil and conjoined here as one. We see that if we fear God then we must also depart from evil. This will be our understanding, if we keep God always in our minds, and fear His judgments against sin. Yet the true fear of God respects and reverences God’s holiness and majesty before His judgments. “Our God is a consuming fire.” A saint knows that he is a sinful creature, and that God is holy. At the same time He knows that he is made righteous in Christ and that God is merciful. Therefore, He fears God’s holiness, and obeys with a reverent spirit knowing that God is just and hates sin. He hates sin because God hates it and threatens wrath against it, yet not for wrath’s sake, but God’s. Joseph was tempted with his master’s wife, and may easily have gotten away with it, but yet he feared God, and suffered captivity in prison before giving himself to the captivity of sin.
This is not just the story of one godly man, but the example, and pattern of those who have the inward principle of holiness as the rule of their life. Their hatred of sin comes from the fear of God, not simply from the effects it produces. The unregenerate does not sin for want of opportunity, but the righteous though he is presented with abundant opportunity will not for the sake of the Lord who is offended by it.
iv. Fourth, we should take notice that the righteous hates sin and keeps himself from sin, knowing God’s terrible retribution against it. Here there may be many similarities between a hypocrite and the righteous, in that they both may be kept from sinning by fear of judgment, but as I hope we will see, they come from contrary principles: the righteous having a gracious spirit that loves God for His own holy nature, and the hypocrite who hates torments for the sake of his own preservation. However, I think it profitable to encourage believers to fear the wrath of God against sin, and meditate often upon it. As hopes of heaven are an encouragement to us, (as we will discuss in a later point) so apprehensions of the terrors of hell ought to quicken us and make us sober minded that we might always have a mind against sin, and against the devil whose end is hell and destruction. Hell is the place of God’s wrath and judgment against sin. There the hypocrites, unbelieving, and worldly will be tormented in body and soul with no end, having no respite or moment of relief. Every corrupt acting of lust and every motion of the mind toward sin will receive its recompense in hell. For every drop of sinful pleasure men drink down, there will be stored up for them an ocean of wrath. Their sins which they viewed as small are worthy of eternal misery being that they are committed against an infinitely and eternally holy God. Sin deserves a much greater punishment than we could ever fathom, and so we should keep this always fresh in our minds to keep us from it. If the wicked be steered away from sin for fear of hell, why should not the righteous also? It ought then to put us to shame if we are not put in the fear of God upon remembrance of what terrors and horrors will be suffered on account of sin.
v. Fifthly, the true spiritual mortification of sin flows from an inward principle of holiness which inclines the believing soul away from sin and toward new obedience.
It is spoken of the Lord Christ saying, “Though lovest righteousness, and hatest iniquity.” Therefore having being given the mind of Christ as the apostle speaks, we are given a mind to understand sin, the will to fight against it, and a heart to hate it for the sake of Christ who is the object of all its love and affection. “I will put my laws into their minds, and write them on their hearts, and I will be to them a God, and they shall be to me a people.” There is no equivocation, or uncertainty in these words, but they are sure, and absolute. He assuredly writes His laws on our hearts, and gives us a new nature whereby we are enabled by His power and influence to put away the deeds of the flesh. The motions, and principles of sin are constantly being weakened, and broken by His holy arm, and he daily works in us that which is well pleasing to Him. The work of mortification begins in the mind, and works towards the will and affections. The work of false mortification always begins with the corrupted will of human nature. The unregenerate believe that their righteous acts will make them righteous and acceptable, but this is not the crucifying of the flesh. The unregenerate have no knowledge of this work being still dead in sin. However we are given the immeasurable benefit of being sons of God, and are made into temples wherein His Spirit dwells. Were not the kings of Israel commended for keeping sacred the worship of God during their reign, and for commanding the priests to be sanctified? Were they not considered righteous men when they kept the temple pure from corrupt worship? Then will we not be esteemed by God as beloved children when we keep the temple of our bodies pure and entirely devoted to His service and glory? “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” (Romans 12:1)
“Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” (2 Cor. 7:1)
“Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.” (1 Cor. 3:16-17)
vi. Sixthly, we are given a sincere delight to do the things that please God for Christ’s sake. “His delight is in the law of the LORD.” [Ps. 1:2] Duty breeds delight, yea continually feeds it with new nourishment. Our joy in the Lord is greatly connected and intertwined with our duty, and obedience to Him. When our soul is in a backslidden state, duty becomes burdensome, praying is wearisome, and our faith wavers. But when we are put to the work of mortification, and are active therein, being given holy fervor to put to death the deeds of the body, and applying ourselves unto virtue, God shines the rays of His comfort upon us and gives us joy in it. Therefore Christ says, “Take my yoke upon you, for my yoke is easy and my burden is light.” Faith gives us legs to walk in the ways of God, but joy gives us wings to fly. But even should a Christian be wholly given to his duty, and excel in mortification, yet he will claim no credit for himself, but attribute all to the grace of God. Paul says, “I labored, yet not I but the grace of God which was with me.” So does the Christian say, I mortified, I crucified, I died to sin, and have conquered my lusts, yet not I but grace! Their joy and delight is not in duty for their own sake, or the praise of men but for Christ’s sake. They delight in duty because it was given to them to have it, and was purchased for them by Christ. It is the purest delight of all being from love of Christ the Savior. “The love of Christ constrains us.” You may find a Christian applying himself to virtue, and striving to die unto sin as much in public, as in private, yea more in private. A Christian delights in that which the world abhors the thought of. We are put to the work of spiritual mortification both to deeds, and also thoughts and affections. If we know ourselves to have inordinate affection for anything in the world, remembering that the apostle Paul calls this the work of the flesh, we will be minded to put it away and crucify it. Not so with the world. They may make a thousand prayers, and put themselves to a thousand duties, but their delight is in their sin, and whenever they are active in it, there is their master. But the Christian delights in obedience, yea performs it with joy. However, though there be a principle of delight for God’s ways in the soul, there are times when this is darkened by the influence of sin, and the prevailing winds of temptations and many Christians are disturbed with horrors of conscience, and distemper of the soul, where they cannot see the beams of Christ’s love beaming down upon them. As previously mentioned, this is most often the case of the soul that is not inclined to spiritual duty, yea a Christian may do many works, and have no delight in them, nor do them with a right frame, and therefore he must diligently search his heart, whether he is on the path of duty, and whether his heart is in the work.
God gives peace to those who walk uprightly and order their paths according to His will, and those who are endowed with the blessed effusions of grace have a sincere delight to do His will for the sake of their dear Redeemer and Lord who loved them and gave Himself for them.
vii. Seventhly, the true mortification of sin is seen in genuine progress and growth in grace. Paul confessed that he died daily. So the life of the Christian is a life of death. We die daily unto sin, and live unto righteousness. As the Christian was justified in time, so he is sanctified across time, so that although he is always perfectly justified, yet he will always have room to grow in this process of sanctification. The Westminster catechism says, “Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.” “More and more” Proverbs 4:18 says, “The path of the just is like the shining sun, that shines ever brighter unto the perfect day.” When we are first born again we are as the first evidences of light shining across the blackened sky. “You once were darkness, but now you are light in the Lord. Walk as children of light.” [Eph. 5:8] But as we grow in grace and in the knowledge of the Lord, the beams of Christ’s love are more apparently seen in us, and we rise higher and higher having been given grace according to the measure of Christ’s gift until we are brought to perfection in heaven, where we will be clothed in white robes brighter than the sun shining in full meridian strength. What an honor it is to be set upon the path of growth in grace! Not only are we sanctified, and set apart from the world as God’s chosen people, but given sanctified duties that become kings and priests!
Our duty is always before us, and even the greatest saints are but saints, and have weaknesses and failures. We will never come to perfection in this life, but this should never hinder us from reaching forward unto it, knowing that perfection is the goal, and that is ultimately what prepares us for heaven. “You shall be perfect, even as your Father in heaven is perfect.” Let us therefore be diligent and seek to make progress in the mortification of sin, and seek to weaken its power by the powerful grace that works in us.
viii. Eighthly true spiritual mortification lies in a self-loathing, self denying frame of heart. When Job was visited by God he abhorred himself, and repented. So when God visits a soul with the purpose of sanctifying it, he manifests His majesty, and the soul is brought to exceedingly low thoughts of itself. “You will loathe yourselves in your own sight for all the evils you have committed.” [Ez. 20:43] Though a saint is loved by God, he is hated by himself, yea he is loved by God through this self-loathing for it is a key ingredient in faith and in the mortification of sin. We are made righteous in Christ, and given the adoption of sons, and therefore our affections are motivated by the love of Christ only. When comparing our low estate to the infinite majesty of heaven, how can man not loathe himself? This frame of mind he must abide in if he is to be successful in mortification, for the motions of sin in the heart universally seek for the promotion of self, pleasure, and worldliness, the things the flesh desires. But we cannot go back to those things. We have been given a higher calling, and our love is upon God and on His dear Son who redeemed us from that former corruption and has given us the liberty to love and obey Him. We must ever be watchful of the flesh, and hate it for Christ’s sake.
The Lord Christ commanded His disciples saying, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.” (Matt. 16:24)
Although we are unworthy of such a service, this service is worthy of our best efforts. We must daily improve in the putting off of sin by disproving of self-promotion, and self-love. Truly man is born into the world a self-loving creature, and that is his slavery. He is voluntarily, and necessarily a slave to himself who is bound to the devil’s service. But we are delivered from such cruel bondage, and if we are true servants of the Lord, we will deny ourselves, take up the cross and follow Him. “He must increase, but I must decrease.” Such a principle of self-denial which John the Baptist certainly had seems to be all but forgotten in the modern evangelical world. Even those who profess to be Reformed are nothing like the apostles. They go on cruise trips, have large and expensive conferences, sell their books on the Lord’s day, and do many such things that offend God. But Jesus said to take up your cross! Truly this is necessary to mortification, and there is no true Christian without it. What can be said of those who live in luxury and ease, and who have no zeal for truth, but speak as what pleases men? We must conclude with the apostle, “If I pleased men, I am not the servant of Christ.”
This self-denying principle is a great part of the work. If we are to truly love Christ, and fill our affections with His love, it must be first emptied of the love of the world, the love of men, and the love of self.
ix. Ninthly, true spiritual mortification consists of being pilgrims on this world through faith. Heb. 11:13 says of the Patriarchs, “These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth.” And how well does this describe the life of a Christian who is dead to sin! Are we not also dead to the world? Yes, and to all its vanities and pleasures. The children of vanity take great pains to allure us into the world with their commodities, and pageantries, but we are not of the same nature. How can we enjoy the same things that the world enjoys? It is foreign to us.
Just as an Englishman strolling through the streets of China will be unfamiliar with the customs and practices there, and not be able to understand them, so the Christian the whole time he is in the world is away from home. Everything here is foreign to him. Yea though one day he pursues a carnal activity, yet when he comes to himself, he finds not flavor in it, it is strange to him that men should delight so much in it. He is crucified to this world. Just as the mob put Christ to death, so they put his people to death, sometimes burning, sometimes beheading, and sometimes throwing into prison, but always hating them because they are like Christ, and vigilant for truth. We are dead to this world, and this world is dead to us. John Knox said, “I am weary of this world, as I’m sure it is weary of me.” So is the life of a Christian, and such is the path to true spiritual mortification. Across my years as a Christian I have spoken against many worldly practices, and in my own community have received nothing back but hatred and variance. Even when I was young in the faith, and still somewhat pursuing vain things, I never understood why Christians held so tightly to the things of the world. But alas! I fear they remain to this day unconverted heathen with no inward desire for holiness, and a dead form of religion that lets them sleep in peace, while they prey day and night on their lusts. My brethren, if we are members of heaven, then we are no longer members of the earth, and ought to flee from its vanities as quick as can be. 1 John 2:15-17 says, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever.”
Tenthly, true spiritual mortification looks to the reward in heaven. David said, “As for me, I will see Your face in righteousness; I shall be satisfied when I awake in Your likeness.” (Ps. 17:15) A Christian continues to mortify sin “knowing his labor is not in vain in the Lord.” He applies himself to the work, and diligently follows the path of goodness, knowing that Christ will commend him for his services. The true saint does not look to the reward though as much as to Christ the giver of it. He awaits the day that the Lord will say to him, “Well done, thou good and faithful servant! Enter into the joy of your Lord.” This presupposes much labor. Christ does not say, “Well done, thou lazy servant, or thou slothful servant, or thou worldly servant” but “thou good and faithful servant.” The Christian therefore is greatly encouraged by thoughts of heaven. He knows that is where Christ is, and that no sin has any power or corrupting presence there. Heaven is a wholly undefiled habitat, and it is prepared for those that diligently seek after God. Heb.11:16 says, “But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.” Being strangers of this world, we are partakers of the next. We long for and groan for the day when our bodies will be perfected and finally free from all manner of sin and defilement. Even sins we were not aware of will be finally removed, and we will be perfectly united to Christ forever in the bliss of blessed love and joy. There will the righteous say, “Is this the place that has been prepared for me? Is this that home and inheritance that Christ purchased for me? Is this where Christ was leading me? Oh, unworthy self, you would have betrayed me to an eternity of misery had not Christ intervened by His blood! You would have forfeited your crown for worthless pleasures! You would have sold this paradise for a few gold pieces! Oh, wretched self, you foul creature, was duty so tiresome, was prayer so grievous, and the commandments of God so hard even when they were paved with love? Oh, that I had attended more closely to duty! That I would have rather been tormented by the flesh than satisfied in it! That I would have killed yet more sins, and conquered more lusts for the sake of my beloved Lord! Oh, unworthy self, you could never attain to this honor on your own, but are forever a debtor to grace! Oh, and surely grace requires no debt, for the debt is paid, and Christ has brought me here now to enjoy Him forever! Blessed paradise! Oh, wonderful Savior, the Lamb of God, the glory of heaven! Now may I enter into joy, now may I rest from my labors!” The Christian is greatly encouraged by the thoughts of heaven and these are a most sweet means by which we are moved in the ways of mortification, self-denial and new obedience.
This work of mortification is the greater part of service we are given here. All outward duties flow from it. “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” (2 Cor. 7:1)
Therefore, beloved having the wrath of hell far behind us, and heaven before us, knowing assuredly that even as we are justified, so we are being sanctified, and so we will be glorified- let us offer ourselves wholly to His service, and never cease putting off the flesh, and putting on the new man which is renewed in righteousness according to the image of Christ who is the glory of heaven.

Application.
And now to hammer the truth into place by way of application.
1. Is faith the principal grace whereby we are given strength to mortify? Then set your mind, and affections upon Christ, and set faith upon His powerful blood to cleanse you!
Mortification draws all its strength from faith, and faith from Christ. Faith is the shield we are given to guard ourselves from all the attacks of the wicked. “above all, take up the shield of faith.” [Eph. 6:13] And how is faith so central to this work, but that faith unites us with Christ as our Mediator and head. A man may sooner win a battle without a head than conquer any sin without Christ. And here faith brings Christ to our aid, by trusting and relying on Him for strength and support. We may be surrounded by many enemies, temptations, fears, doubts, and many bewildering thoughts, but faith is the voice that cries out for Christ to come to our aid, and then all his enemies will scatter.
When the Assyrian army was at Judah’s doors, Hezekiah laid their threats out before the LORD and prayed for deliverance. This act comes from faith. The LORD heard his prayer, and sent an angel to decimate the camp of the Assyrians, and destroyed 185,000 men in one night. See what great victories faith wins! Faith is the victory that overcomes the flesh, the devil, yea the whole world. [1 John 5:4] Faith also ties us to the blood of Christ. Is there any wound so sore, any bruise so heavy, any cut so deep that the great Physician cannot heal? Then have faith that He has the power to cleanse! Christ’s death was the death-blow to all our sins! “It is finished.” Our work is arduous, and our labor is difficult, but the streets are paved with love and glory. The work was accomplished at the cross. If we would look at a defeated sin, we must look at Christ with faith for the killing of it. John Owen said, “Only the death of Christ for us will be with death of sin in us.”
2. Have we now died with Christ to sin? Then let us rise again with Him, and live to crucify the flesh!
The death and resurrection of Christ is the meritorious cause for all the spiritual life of believers. Unless we are dead with Christ, we cannot be dead to sin, and unless we rise with Him from the grave, we cannot put on life and immortality. This dying to sin in mortification is intimately connected with the cross of Christ. Those who are not about this work have no interest in His satisfaction and blood. His blood made effectual remedies for sin, His cries effectual prayers for the removal of sin, and His death was the victory that conquered sin forever. “How can we” says the apostle, “who are dead to sin live any longer therein?” If we are dead with Christ how can our members be alive to that which nailed Christ to the cross? A man who professes to be a Christian but lives in sin and practices iniquity is as much a Christian as the Romans were who nailed His hands and feet to the cross, or the Jews who delivered Him to them! Those who are Christian have the death of Christ for them, and the life of Christ in them. They have no more desire to follow after the world, or indulge the passions of the flesh. They are new creatures, and act as such. A man without this living principle of grace in his heart is like a car without an engine, or gasoline. The antinomian therefore has neither faith, nor grace and so he is like a man thinking to get to the store in his car, which has no engine in it. He may sit as long as he likes, but to think he will make it to where he desires to go he greatly deludes himself.
3. Is the Holy Spirit alone able to work with power in the soul to the weakening of sin, and the strengthening of grace? Then rely on His strength and not your own by prayer and fervent supplication!
Oh, how important to the Christian is a life of prayer! These two: faith and prayer are constant companions. Faith invites us to prayer, and prayer is the proof of a living faith.
If we are to crucify sin, and be implanted with the seeds of grace in the soul, we must rely wholly on the work of the Spirit. Our mind and affections must be moved and swayed by His influence if we are to put away the least degree of sin. The Spirit works in believers for the breaking down of their corrupt motions, their sinful motives, and their carnal actions. If we desire to improve in our lives, if we have in our hearts a will to mortify, then we must abide in prayer, pray constantly, and pray fervently. It is not enough for us to simply do the work, but our hearts must be in it, our minds must be put to it. Make no excuses, and make no delay! Find time throughout the day to be alone with God and make your supplication to Him. “Lord, I have no strength in myself to mortify this sin. I have no power to weaken its prevailing motions. I have no grace but what comes from you. Therefore, hear my cry, attend to my prayer, and heal me. Cover my sins with your blood! Cover them in forgiveness, let them not be remembered, and cover them in love, let me put them off, and be free from them! Grant to me your gracious Spirit for the salvation of my soul, and the mortification of my sins. Take away from me all sinful desires, and all corrupt thoughts. Work in me powerfully, for I am but a worm and no man. I am not what I should be, but by your grace I am what I am, and I serve with a willing heart. Destroy the works of darkness both in the world, and in my soul, for I cannot undo them on my own. I cannot bear to displease you, and I desire to do all your will and commands. Work in me therefore, and sanctify me by your grace, for your grace is sufficient for me.” Let your words be like these, know you have no strength of your own, put faith to work resting on Christ, and your soul to work praying to Him.
He is both able and willing to succor His saints, and cover them with His mercy giving them strength and grace to help in time of need.
4. Is it our reasonable service to offer our bodies a living sacrifice to God? Then let us never be slothful in it!
When the apostles asked the Lord to increase their faith, he told them that when they had done all there was to be done, and accomplished all their work, to confess that they were unprofitable servants who had only done their duty. [see Luke 17:5-10]
The apostle likewise says in Romans 12:1 that full obedience and submission to God even to the sacrificing of our bodies is but our reasonable service. Has the Lord of glory delivered us from sin, unto so great a salvation, and purchased an inheritance for us, and will we be slack in religion? Have we been delivered from hell and will we continue in hell’s practices? Will we imitate the dead in our life? Will we imitate the damned by sinning? Let it never be! Since the Christian life is one of continual progress, then you know there is no end to this road until death brings us to glory. You are a weak creature, and have not even yet done your duty. You have not even yet accomplished that which is required of you! We are like a broken leaf, and our iniquities have taken us away. What good service have we done for God that we have not forfeited tenfold by sin? One sin is an infinite offense, but one good work is worth nothing to Him. He delights in obedience for Christ’s sake, I confess, but on our own account it is worth nothing. Our sins are damnation, but our works are certainly no heaven. Therefore we are put to this task of mortification for Christ’s sake. We always have room to grow, and ground before us to walk. We have never come so far as when we realize in humility that we have not come so far at all.
He that is lowest in his esteem of his own works is minded then to labor harder, and the farther he is in his work of mortification, the more humble he becomes, the greater he views his duty, and the more he sees what he lacks. If you think you are better than others because you talk much of the faith, or because you are regarded by others around you as holy, you are a fool. The apostle says in 2 Cor. 10:12, “For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise.” How many are deceived into sloth by the sloth of others! One sin begets many, and often when many fall into laziness in religion, those who are lazy, because they are not so lazy, actually believe themselves to be zealous! Let us be not deceived by the bad behavior of others, but labor to perfection, knowing that perfection is the goal. Until we are perfect therefore, there remains work for us to do, and sins for us to mortify. Let us give ourselves wholly to this duty that is always incumbent upon us, and be about our Father’s business, even if the whole world should fall into lukewarmness and sloth.
For even when we should do everything that is required of us, we know we have certainly done nothing as we ought to have done.
5. Does God hate sin, and threaten wrath and judgment against the least transgression? Then let us tremble before Him, hate sin, and cast off the works of darkness!
The trembling fear of God is a godly principle that all saints would do well to cultivate.
He is full of divine majesty, and therefore we should be full of deference and fear!
Paul said that we are to work out our salvation with fear and trembling. Likewise in Hebrews he says that, “Our God is a consuming fire.” We ought to fear God, avoiding sin as much as we would fear being burned if we should pick up hot coals. Would we not be burned by them? Would not our bodies be seared? Let us then be well affected by sin, and know that we cannot hold it to us without incurring our Father’s anger. He knows when we sin, and sees the depths of our hearts. What foolishness is it to do that which displeases the Almighty God? Let us labor therefore to put off the works of darkness, and these hot coals of sin, that we may not be burned by them. It is truly for our good that we crucify and daily mortify, and God will not be pleased with us if we should harbor in ourselves that which He hates, and threatens wrath against. Shall we imitate the wicked? Does not God look upon them every day with hatred and sore displeasure? Does He not swallow them up in His great and terrible wrath? Are they not set in slippery ways? Are they not consumed in a moment? Why would we imitate them? Why would we desire to have anything in common with them? Their desires and affections are wholly set on this world. They are “men of the world who have their portion in this life, and whose belly You fill with Your hidden treasure.” [Ps. 17:14]
They are given this world to abide in, and many labors and toils to keep them busy, and also hidden treasures for them to delight in so that they might be damned. Psalm 92:7 says, “When the wicked spring up like grass,
And when all the workers of iniquity flourish,
It is that they may be destroyed forever.” God surely gives the wicked to their sins, and He permits the devil to give them the treasures and riches of the world, that they might be eternally deceived and never see the light. He hides spiritual treasure by giving them carnal treasure. Shall we then as righteous men and women be deceived also? Will we be turned aside from the path of holiness by entertainment, beauty, passion, and worldliness? Let it never be said that he that was called to virtue cast away heaven for the abominable filth of the world! He that sins against his repentance does worse than he that sins against the law. The first is likened to eating the forbidden fruit, the latter to eating vomit. The apostle Peter says, “For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them.” (2 Peter 2:20-21) What terrible indignation and wrath awaits the adversaries of the Lord of glory. Let us therefore be found his friends, and pursue with diligence the paths of righteousness for His name’s sake, and let us fear Him and reverence His awesome majesty, that we might be found blameless and harmless, children of God without rebuke in the midst of a crooked and perverse generation.
6. Does God love holiness, and does He not certainly reward the righteous? Then be zealous in this work and delight yourself in it for His sake!
Although God inflicts terrible judgments on those who are given to sin, and chastises believers for it that they might turn from it, and although this work is constant and continual, and the most we can do is the very least we can do, yea even so, God hath great rewards stored up in heaven for those that perform their duties of spiritual mortification with diligence and delight. Every grace that grows in the heart of a believer is like a flower in a garden, and every sin is like a weed that steals the nutrition and health of the flowers. These flowers have degrees of growth, and for every weed pulled these flowers will bloom the brighter, and so shall they become in glory as gems and diadems on the crown of righteousness which the Lord will give us. We are persuaded by the apostle that to build a life on Christ is to as it were build our mansions in glory. [1 Cor. 3:14] Christ Himself is the author of our salvation, and the architect of our heavenly mansions. Even as we are putting off sin in our life, He is putting on splendor in our inheritance. Christ Himself is the reward of believers, and those who were more diligent in duty will be more honored in glory. He will assuredly fill all our cups full of divine love, but some cups are meant to be fuller than others. Let us therefore show ourselves to be vessels full of mercy, daily proclaiming the praises of free grace, and putting ourselves to the work of mortification, knowing that He shall abundantly reward all our endeavors. “Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward.” (2 John 8)
7. Is this the work of kings and priests? Let us attend to our duties as if we labored for an eternal kingdom and bright crowns of glory, for we most certainly do!
The Lord shall give each of us that believe a crown of glory on the last day. We are promised that we shall reign with Him, yea and are adopted into that inheritance by His marvelous grace! Let us therefore act as befits princes, princesses, kings and nobleman. Would you not think it strange if you should be invited into the court of the royal family, and they should be wearing dirty rags, acting uncivilized, their manners disordered, and their company abominable? So is the empty professor of faith. He may boast of royalty, but he acts contrary to it. In a royal court there is much order. The king is arrayed with majesty, his throne is at the center, his queen at his right hand, his courtiers surround him, and await his commands, his servants all dressed in royal colors, the cups are gold and silver, the food is of the highest quality, and all the actions and manner of the court are comely and appropriate. So should the life of a Christian be. We are adopted into the palace of glory, and should we not act then with grace? We are heirs of holiness, and should our behavior mar or tarnish that inheritance? We are sons and daughters of the King of kings, and shall we act like mere men, yea beasts devouring each other, and living in carnal lust? Let it never be! Those who are called by God are called with honor, and dignity. Let us therefore act as befits royalty, yet with all lowliness and humility, knowing ourselves to be nothing without the robes of righteousness and the donning of the apparel of grace. The customs of this kingdom are love, joy, peace, righteousness, holiness, goodness, meekness, faith, perseverance, gentleness and self-control. If we are of this nature, let us show forth its fruits, knowing that this rigorous and meticulous duty of mortification is our highest honor.
8. Is this strictly the work of the converted? Then examine yourselves, be sure you have the Spirit or all your work is vain!
The unconverted have no part in any of these rewards. Those who do not have the Spirit will not share in His triumphs. The work of mortification is the work of those who are dead with Christ, and the reward for those who live for Him. Do you think that all your labor is of your own will and strength? You greatly deceive yourself, and live as the Pharisees who were verily “Ignorant of the righteousness of God.” For us to perform this work of mortification acceptably, we must be regenerated and renewed by the Almighty power of God. Shall man whose spirit and soul is renovated by grace deny grace? Certainly not. Therefore if you believe yourself to have attained to any manner of holiness without the work of the Spirit you are self-deceived, and on the road to perdition. True mortification begins with true repentance! Therefore know yourself to be dead to God and your nature hateful to Him. Compare yourself to the law, and what God requires of you, which is perfection. You know that God cannot accept anything but perfection, and where will you find this? Only in the obedience, death and resurrection of the Lord Jesus Christ! Faith is required for this work, therefore know that faith itself is a gift from above! Also know that faith is not dead. He that says he believes in Christ, and does not walk as He walked deceives himself, and the truth is not in him. Faith is a living principle and enlivens all other graces drawing power from Christ. If you think the law to be abolished or unnecessary to the Christian, you have not even come so far as a living faith, and have no part in this work. He that does not mortify does not live. “Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.” (Romans 8:7-8, 13)
If your affections are on this world, they are dead to God, and you are dead to holiness.
Therefore whether you are of an Arminian and legalistic mind, or a lawless antinomian, either way you have turned aside from the grace of God, and are not pleasing to Him.
Repent from false notions of faith, set your affections on the Lord Jesus Christ, and apply yourself diligently to this work, knowing that those whom He has elected from the foundation of the world show forth the proof of election by good works, and by bearing fruit pleasing to Him. And may all the glory be ascribed unto the King immortal, invisible who alone has power to tear down the works of darkness, and establish the kingdom of light. And so let us pray, “Thy kingdom come, we pray that Satan’s kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.”