Chapter 1. The Foundation of the Discourse in Romans 8:13

The foundation of the whole ensuing discourse laid in Romans 8:13. The words of the Apostle opened. The certain connection between true mortification and salvation. Mortification the work of believers. The Spirit the principal efficient cause of it. What meant by the body in the words of the Apostle. What by the deeds of the body. Life in what sense promised to this duty.

That what I have of direction to contribute to the carrying on of the work of mortification in believers, may receive order and perspicuity, I shall lay the foundation of it in those words of the Apostle, Romans 8:13. If you by the Spirit do mortify the deeds of the flesh, you shall live; and reduce the whole to an improvement of the great evangelical truth and mystery contained in them.

The Apostle having made a recapitulation of his doctrine of justification by faith, and the blessed estate and condition of them who are made by grace partakers thereof (verses 1, 2, 3 of this chapter), proceeds to improve it, to the holiness and consolation of believers.

Among his arguments and motives unto holiness, the verse mentioned contains one, from the contrary events and effects of holiness and sin. If you live after the flesh, you shall die. What it is to live after the flesh, and what it is to die, that being not my present aim and business, I shall no otherwise explain, than as they will fall in with the sense of the latter words of the verse, as before proposed.

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

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

2. The persons are denoted to whom it is prescribed: You, if you mortify.

3. There is in them a promise annexed to that duty: You shall live.

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

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

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

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

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

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

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

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

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

4. The duty itself, mortify the deeds of the body, is next to be remarked.

Three things are here to be inquired into: 1. What is meant by the body. 2. What by the deeds of the body. 3. What by mortifying of them.

1. The body in the close of the verse, is the same with the flesh in the beginning. If you live after the flesh, you shall die, but if you mortify the deeds of the body; that is, of the flesh. It is that which the Apostle has all along discoursed of, under the name of the flesh, which is evident from the prosecution of the antithesis between the spirit and the flesh, before and after. The body then here is taken for that corruption and depravity of our natures, whereof the body in a great part is the seat and instrument: the very members of the body, being made servants unto unrighteousness thereby (Romans 6:19). It is indwelling sin, the corrupted flesh, or lust that is intended. Many reasons might be given of this metonymical expression, that I shall not now insist on. The body here is the same with the old man, and the body of sin (Romans 6:6), or it may synecdochically express the whole person considered as corrupted, and the seat of lusts, and disordered affections.

2. The deeds of the body — the word indeed denotes the outward actions chiefly. The works of the flesh, as they are called (Galatians 5:19), which are there said to be manifest, and are enumerated. Now though the outward deeds are here only expressed, yet the inward and next causes are chiefly intended; the axe is to be laid to the root of the tree: the deeds of the flesh are to be mortified in their causes, from whence they spring. The Apostle calls them deeds, as that which every lust tends unto: though it do but conceive, and prove abortive, it aims to bring forth a perfect sin.

Having both in the seventh and the beginning of this chapter treated of indwelling lust and sin, as the fountain and principle of all sinful actions, he here mentions its destruction under the name of the effects which it does produce. The wisdom of the flesh, by a metonymy of the same nature with the former; or as the passions and lusts of the flesh (Galatians 5:24), from whence the deeds and fruits of it do arise: and in this sense is the body used in verse 10. The body is dead because of sin.

3. To mortify — if you put to death: a metaphorical expression, taken from the putting of any living thing to death. To kill a man or any other living thing, is to take away the principle of all his strength, vigor and power, so that he cannot act, or exert, or put forth any proper actings of his own; so it is in this case. Indwelling sin is compared to a person, a living person, called the old man, with his faculties, and properties, his wisdom, craft, subtlety, strength; this (says the Apostle) must be killed, put to death, mortified: that is, have its power, life, vigor and strength to produce its effects taken away by the Spirit. It is indeed meritoriously and by way of example utterly mortified and slain by the cross of Christ: and the old man is thence said to be crucified with Christ (Romans 6:6), and ourselves to be dead with him (verse 8), and really, initially in regeneration (Romans 6:3-5), when a principle contrary to it, and destructive of it (Galatians 5:17), is planted in our hearts: but the whole work is by degrees to be carried on towards perfection all our days. Of this more in the process of our discourse.

The intent of the Apostle in this prescription of the duty mentioned, is, that the mortification of indwelling sin, remaining in our mortal bodies, that it may not have life and power to bring forth the works or deeds of the flesh, is the constant duty of believers.

5. The promise unto this duty is life: you shall live. The life promised, is opposed to the death threatened in the clause foregoing: If you live after the flesh, you shall die; which the same Apostle elsewhere expresses: you shall of the flesh reap corruption (Galatians 6:8), or destruction from God. Now perhaps the word may not only intend eternal life, but also the spiritual life in Christ which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy, comfort, and vigor of it: as the Apostle says in another case, Now I live if you stand fast (1 Thessalonians 3:8). Now my life will do me good; I shall have joy and comfort with my life: you shall live, lead a good, vigorous, comfortable, spiritual life while you are here, and obtain eternal life hereafter.

Supposing what was said before of the connection between mortification and eternal life, as of means and end, I shall add only as a second motive to the duty prescribed, that:

The vigor and power and comfort of our spiritual life, depends on the mortification of the deeds of the flesh.