Chapter 6. The Mortification of Sin in Particular

The mortification of sin in particular described. The several parts and degrees thereof. 1. The habitual weakening of its root and principle. The power of lust to tempt. Differences of that power to persons and times. 2. Constant fighting against sin. The parts thereof considered. 3. Success against it. The sum of this discourse.

What it is to mortify a sin in general, which will make further way for particular directions, is next to be considered.

The mortification of a lust consists in three things.

1. An habitual weakening of it. Every lust is a depraved habit or disposition, continually inclining the heart to evil: hence is that description of him who has no lust truly mortified (Genesis 6:5): Every imagination of the thoughts of his heart is only evil continually. 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 has many to serve, every one crying to be satisfied; hence he is carried on with great variety, but still in general he lies towards the satisfaction of self.

We will suppose then the lust or distemper whose mortification is inquired after, to be in itself a strong, deeply rooted, habitual inclination and bent of will and affections unto some actual sin, as to the matter of it, always stirring up imaginations, thoughts and contrivances about the object of it. Hence men are said to have their hearts set upon evil (Romans 13:14): the bent of their spirits lies towards it, to make provision for the flesh. And a sinful depraved habit (as in many other things, so in this) differs from all natural or moral habits whatever; for whereas they incline the soul gently and suitably to itself, sinful habits impel with violence and impetuousness: hence lusts are said to fight or wage war against the soul (1 Peter 2:11), to rebel, or rise up in war with that conduct and opposition which is usual therein (Romans 7:23); to lead captive, or effectually captivating upon success in battle — all works of great violence and impetuousness.

I might manifest fully from that description we have of it (Romans 7), how it will darken the mind, extinguish convictions, dethrone reason, interrupt the power and influence of any considerations that may be brought to hamper it, and break through all into a flame. But this is not my present business. Now the first thing in mortification is the weakening of this habit of sin or lust, that it shall not with that violence, earnestness, frequency, rise up, conceive, tumultuate, provoke, entice, disquiet, as naturally it is apt to do (James 1:14, 15).

I shall desire to give one caution or rule by the way; and it is this. Though every lust does in its own nature, equally, universally incline and impel to sin, yet this must be granted with these two limitations:

1. One lust, or a lust in one man, may receive many accidental improvements, heightenings, and strengthenings, which may give it life, power and vigor, exceedingly above what another lust has, or the same lust, that is of the same kind and nature in another man. When a lust falls in with the natural constitution and temper, with a suitable course of life, with occasions; or when Satan has got a fit handle to it to manage it, as he has a thousand ways so to do, that lust grows violent and impetuous above others, or more than the same lust in another man. Then the steams of it darken the mind, so that though a man knows the same things as formerly, yet they have no power, nor influence on the will, but corrupt affections and passions are set by it at liberty.

But especially, lust gets strength by temptation; when a suitable temptation falls in with a lust, it gives it a new life, vigor, power, violence and rage which it seemed not before to have, or to be capable of.

2. Some lusts are far more sensible and discernible in their violent actings than others. Paul puts a difference between uncleanness and all other sins (1 Corinthians 6:18): Flee fornication, every sin that a man does, is outside the body, but he that commits fornication sins against his own body. Hence the motions of that sin are more sensible, more discernible than of others; when perhaps, the love of the world, or the like, is in a person no less habitually predominant than that, yet it makes not so great a combustion in the whole man.

And on this account some men may go in their own thoughts and in the eyes of the world, for mortified men; who yet have in them no less predominancy of lust, than those who cry out with astonishment upon the account of its perplexing tumultuatings. Only their lusts are in and about things which raise not such a tumult in the soul, about which they are exercised with a calmer frame of spirit; the very fabric of nature being not so nearly concerned in them, as in some other.

I say then, that the first thing in mortification is the weakening of this habit, that it shall not impel and tumultuate as formerly, that it shall not entice and draw aside, that it shall not disquiet and perplex; the killing of its life, vigor, promptness and readiness to be stirring. This is called crucifying the flesh with the lusts thereof (Galatians 5:24): that is, taking away its blood and spirits that give it strength and power. The wasting of the body of death day by day (2 Corinthians 4:16).

As a man nailed to the cross; he first struggles and strives and cries out with great strength and might; but as his blood and spirits waste, his strivings are faint and seldom, his cries low and hoarse, scarce to be heard. When a man first sets on a lust or distemper, to deal with it, it struggles with great violence to break loose; it cries with earnestness and impatience to be satisfied and relieved; but when by mortification the blood and spirits of it are let out, it moves seldom and familiarly, cries sparingly, and is scarce heard in the heart. It may have sometimes a dying pang, that makes an appearance of great vigor and strength, but it is quickly over, especially if it be kept from considerable success. This the Apostle describes, especially in Romans 6:6.

Sin, says he, is crucified; it is fastened to the cross; to what end? That the body of death may be destroyed; the power of sin weakened, and abolished by little and little; that henceforth we should not serve sin, that is, that sin might not incline, impel us with such efficacy, as to make us servants to it, as it has done heretofore. And this is spoken not only with respect to carnal and sensual affections, or desires of worldly things; not only in respect of the lust of the flesh, the lust of the eyes, and the pride of life, but also as to the flesh, that is in the mind and will, in that opposition unto God, which is in us by nature. Of what nature soever the troubling distemper be, by what ways soever it makes itself out, either by impelling to evil, or hindering from that which is good, the rule is the same. And unless this be done effectually, all after-contention will not compass the end aimed at. A man may beat down the bitter fruit from an evil tree, until he is weary; while the root abides in strength and vigor, the beating down of the present fruit will not hinder it from bringing forth more. This is the folly of some men; they set themselves with all earnestness and diligence against the appearing eruption of lust, but leaving the principle and root untouched, perhaps unsearched out, they make but little or no progress in this work of mortification.

2. In constant fighting and contending against sin. To be able always to be laying load on sin, is no small degree of mortification. When sin is strong and vigorous, the soul is scarce able to make any head against it. It sighs, and groans, and mourns, and is troubled, as David speaks of himself, but seldom has sin in the pursuit; David complained that his sin had taken fast hold upon him, that he could not look up (Psalm 40:12). Now sundry things are required unto, and comprised in this fighting against sin.

1. To know that a man has such an enemy to deal with; to take notice of it, to consider it as an enemy indeed, and one that is to be destroyed by all means possible, is required hereunto. As I said before, the contest is vigorous and hazardous; it is about the things of eternity. When therefore men have slight and transient thoughts of their lusts, it is no great sign that they are mortified, or that they are in a way for their mortification. This is every man's knowing the plague of his own heart (1 Kings 8:38). Without which no other work can be done; it is to be feared that very many have little knowledge of the main enemy, that they carry about them in their bosoms. This makes them ready to justify themselves, and to be impatient of reproof or admonition, not knowing that they are in any danger (2 Chronicles 16:10).

2. To labor to be acquainted with the ways, wiles, methods, advantages and occasions of its success is the beginning of this warfare. So do men deal with enemies. They inquire out their counsels and designs, ponder their ends, consider how and by what means they have formerly prevailed, that they may be prevented. So do they deal with lust, who mortify it indeed; not only when it is actually vexing, enticing, and seducing, but in their retirements they consider, This is our enemy, this is his way and progress, these are his advantages, thus has he prevailed, and thus he will do, if not prevented. So David: My sin is ever before me (Psalm 51:2). And indeed one of the choicest and most eminent parts of practically spiritual wisdom, consists in finding out the subtleties, policies, and depths of any indwelling sin; to consider and know wherein its greatest strength lies; what advantage it uses to make of occasions, opportunities, temptations; what are its pleas, pretenses, reasonings; what its stratagems, colors, excuses; to set the wisdom of the Spirit against the craft of the old man, to trace this serpent in all its turnings and windings; to be able to say at its most secret, and imperceptible actings, This is your old way and course, I know what you aim at; and so to be always in readiness, is a good part of our warfare.

3. To load it daily with all the things which shall after be mentioned, that are grievous, killing and destructive to it, is the height of this contest; such an one never thinks his lust dead because it is quiet, but labors still to give it new wounds, new blows every day. So the Apostle (Colossians 3:5).

Now while the soul is in this condition, while it is thus dealing, it is certainly uppermost, sin is under the sword and dying.

3. In success; frequent success against any lust, is another part and evidence of mortification. By success, I understand not a mere disappointment of sin, that it be not brought forth, nor accomplished; but a victory over it, and pursuit of it to a complete conquest: for instance, when the heart finds sin at any time at work, seducing, forming imaginations to make provision for the flesh, to fulfill the lusts thereof, it instantly apprehends sin, and brings it to the law of God, and love of Christ; condemns it, follows it with execution to the uttermost.

Now I say, when a man comes to this state and condition, that lust is weakened in the root and principle, that its motions and actions are fewer and weaker than formerly, so that they are not able to hinder his duty, nor interrupt his peace, when he can in a quiet, sedate frame of spirit, find out, and fight against sin, and have success against it, then sin is mortified in some considerable measure, and notwithstanding all its opposition, a man may have peace with God all his days.

Unto these heads then do I refer the mortification aimed at; that is, of any one perplexing distemper, whereby the general depravity and corruption of our nature attempts to exert and put forth itself.

1. First, the weakening of its indwelling disposition, whereby it inclines, entices, impels to evil, rebels, opposes, fights against God, by the implanting habitual residence, and cherishing of a principle of grace, that stands in direct opposition to it, and is destructive of it, is the foundation of it. So by the implanting and growth of humility is pride weakened, passion by patience, uncleanness by purity of mind and conscience, love of this world by heavenly-mindedness, which are graces of the Spirit, or the same habitual grace variously acting itself by the Holy Spirit, according to the variety or diversity of the objects about which it is exercised; as the other are several lusts, or the same natural corruption variously acting itself according to the various advantages and occasions that it meets with.

2. The promptness, alacrity, vigor of the Spirit, or new man in contending with, cheerful fighting against the lust spoken of, by all the ways, and with all the means that are appointed thereunto, constantly using the succors provided against its motions and actings, is a second thing hereunto required.

3. Success unto several degrees attends these two. Now this, if the distemper has not an unconquerable advantage from its natural situation, may possibly be to such a universal conquest, as the soul may never more sensibly feel its opposition, and shall however assuredly arise to an allowance of peace to the conscience, according to the terms of the covenant of grace.

The principal intent of the whole discourse is stated. The first main case of conscience is posed. What it means to mortify any sin is considered negatively. It is not the utter destruction of sin in this life. It is not the concealing of sin. It is not the improvement of any natural tendency. It is not the diversion of sin. It is not an occasional conquest. Occasional conquests of sin — what they are and when they occur. One occurs upon the eruption of sin in times of danger or trouble.

With these foundations in place, I come to my principal purpose: to address some practical questions that arise in the work of mortifying sin in believers. The first question is the main one, to which all the others relate, and it may be posed as follows.

Suppose a man is a true believer, yet finds in himself a powerful indwelling sin that is leading him captive to its law — consuming his heart with trouble, perplexing his thoughts, weakening his soul for communion with God, disturbing his peace, and perhaps defiling his conscience and exposing him to hardening through the deceitfulness of sin. What should he do? What course should he take and maintain, for the mortification of this sin, lust, disorder, or corruption — to such a degree that, though it is not utterly destroyed, he may in his struggle with it be enabled to maintain power, strength, and peace in communion with God?

In answering this important question, I will do the following.

1. Show what it means to mortify any sin — both negatively and positively — so that we are not mistaken at the foundation.

2. Give general directions concerning things without which it will be utterly impossible for anyone to truly and spiritually mortify any sin.

3. Lay out the specific steps by which this is to be done — keeping in mind throughout that I am treating not mortification in general, but only as it relates to the particular case just posed.

1. To mortify a sin is not to utterly kill, root out, and destroy it so that it no longer has any hold or residence in our hearts. This is indeed what is aimed at, but it cannot be fully accomplished in this life. No one who truly sets himself to mortify any sin fails to aim at its complete destruction — that it would leave neither root nor fruit in his heart or life. He would kill it so thoroughly that it would never move or stir again, never cry out or call, seduce or tempt, to all eternity. Now although a wonderful degree of victory over any sin can certainly be attained through the Spirit and grace of Christ — so much so that a man may have almost constant triumph over it — its utter killing and complete destruction so that it simply ceases to be is not to be expected in this life. Paul assures us of this (Philippians 3:12): 'Not as though I had already attained, or were already perfect.' He was a choice saint, a pattern for believers, without equal in faith and love and all the fruits of the Spirit. On that basis he could even speak of perfection in comparison with others (verse 15). Yet he had not attained; he was not perfect. He was still pressing on. He still carried a body subject to corruption that must be transformed by Christ's great power at the last (verse 21). This is what we long for — but God sees it best for us to be complete in nothing in ourselves, so that in all things we might be complete in Christ, which is best for us (Colossians 2:10).

2. I should not need to say that mortifying a sin is not the concealment of it. When a man for some outward reason gives up the outward practice of a sin, people may see him as changed. But God knows that to his former sinfulness he has added the sin of hypocrisy, and is now on a safer road to hell than before. He has gained a more cunning heart, not a new and holy one.

3. The mortification of sin does not consist in improving a quiet and calm natural temperament. Some people, by natural constitution, are not exposed to the violent, unruly passions and turbulent emotions that trouble many others. If such people cultivate and refine their natural disposition through discipline, reflection, and self-control, they may appear to themselves and others to be very mortified people — when perhaps their hearts are a standing swamp of every kind of corruption. One man may never be troubled by anger and passion his whole life — and may never trouble others — while another struggles with it almost daily. Yet the second man may have done far more toward the actual mortification of that sin than the first. Let not such people test their mortification by things that their natural temperament gives no strength to. Let them instead examine themselves with respect to self-denial, unbelief, envy, or some other spiritual sin, and they will have a much clearer view of themselves.

4. A sin is not mortified when it is merely redirected. Simon Magus gave up his sorceries for a time, but the covetousness and ambition that drove him remained and would have found another outlet. This is why Peter told him, 'I perceive you are in the gall of bitterness' — despite your profession, despite giving up your sorceries, your lust is as powerful in you as ever. It is the same lust; only its streams have been redirected. It expresses itself differently now, but it is the same old bitterness at the root. A man may become aware of a lust, set himself against its outbursts, and be careful that it does not break out as it has before — yet all the while allow the same corrupt habit to vent itself in a different direction. It is like a man who heals and closes over a running sore and thinks himself cured — while the same corrupted matter festers in his flesh and breaks out somewhere else. This kind of redirection, along with all the outward changes that accompany it, often happens for reasons that have nothing to do with grace. A change in one's way of life, relationships, interests, or pursuits may produce it. Even natural changes in a person's constitution that come with age may cause such shifts. Older men do not typically chase the lusts of youth — though they may never have mortified a single one of them. The same applies to trading one lust for another — leaving the service of one master only to serve another. The man who swaps pride for worldliness, sensuality for religious formalism, or self-indulgence for contempt of others — let him not think that he has mortified the sin he appears to have left. He has changed masters, but he is still a slave.

5. Occasional conquests of sin do not amount to mortifying it.

There are two seasons in which a man contending with a particular sin may appear to himself to have mortified it.

(1) When that sin has made a disturbing eruption that has troubled his peace, terrified his conscience, raised the fear of scandal, and provoked God in an obvious way. This shocks and stirs up everything in the man and astonishes him. It fills him with hatred of sin and of himself for it, drives him to God, makes him cry out as for his life, to hate his lust as he hates hell, and to set himself fully against it. The whole man — spiritually and naturally awakened — causes sin to shrink back, go quiet, and lie as if dead before him. It is like an enemy who crept near an army in the night and killed a key person. The guards are instantly roused; men wake up; a careful search is made for the enemy — who, in the meantime, until the noise and commotion dies down, hides himself or plays dead, fully intending to do the same harm again at the next opportunity. Consider how the believers in Corinth rallied themselves against the sin that had broken out among them (2 Corinthians 7:11). This is how it is in a person when a breach has been made upon his conscience, peace, or perhaps his reputation by some eruption of actual sin. Carefulness, indignation, desire, fear, and a spirit of revenge are all mobilized against it. Lust is quiet for a season, driven down before them. But when the commotion dies down and the inquiry ends, the thief reappears alive and is as busy as ever at his work.

(2) In a time of judgment, calamity, or pressing affliction, the heart is absorbed with thoughts and plans for escaping the present trouble, fears, and dangers. A convicted person concludes that this can only be done by giving up sin, which restores peace with God. It is God's anger perceived in every affliction that torments a convicted person. To escape it, people resolve at such times against their sins. Sin will never again have any place in them; they will never again surrender to its service. Accordingly, sin quiets down, stops stirring, and seems to be mortified — not because it has received any wound at all, but merely because the soul has filled its faculties, through which sin would normally operate, with thoughts incompatible with sin's motions. When those thoughts are set aside, sin returns to its former life and power. The people described in Psalm 78:32-38 are a complete illustration of this state of heart.

For all this they sinned still, and did not believe in His wondrous works.

Therefore their days He consumed in futility, and their years in sudden terror.

When He killed them, they sought Him, and returned and searched eagerly for God.

And they remembered that God was their rock, and the Most High God their Redeemer.

But they deceived Him with their mouths, and lied to Him with their tongues.

For their heart was not right with Him, and they were not faithful to His covenant.

I have no doubt that when they sought, returned, and inquired eagerly after God, they did so with full purpose of heart to give up their sins — this is expressed in the word 'returned.' To turn or return to the Lord involves the relinquishment of sin. They did this earnestly and diligently — and early. Yet their sin was unmortified through all of it (verses 36-37). This is the condition of many acts of humiliation in times of affliction, and it is often a great self-deception in the hearts even of true believers.

By these and many other means, poor souls deceive themselves and suppose they have mortified their lusts, when those lusts are alive and strong — breaking out at every opportunity to disturb and trouble them.