Of the
mortification of sin in believers;
the necessity, nature, and means of it:
with
a resolution of sundry cases of conscience thereunto belonging.
By John Owen, D.D.,
a servant of Jesus Christ in the work of the gospel.
It sheds interesting light on the character and resources of Owen, if the circumstances in which the following treatise was composed are borne in mind. It was published in 1656, and its author was at the time Dean of Christ Church and Vice-Chancellor of the University of Oxford, restoring it, by a course of mingled kindliness and decision, from the ruinous condition into which it had lapsed during the civil wars, and raising it to such prosperity as to extort the praises of Clarendon. He was preaching, each alternate Sabbath, those sermons which lingered in the memory and strengthened the piety of Philip Henry. He was frequently summoned to London on momentous consultations respecting public affairs, and to preach before the Parliament. As if this amount of toil were not sufficient to occupy him, — toil so great that, in his noble address on resigning the vice-chancellorship of the University, he describes himself as having been "saepius morti proximus" — the Council of State had imposed on him the task of replying to Biddle the Socinian; and he fulfilled it by the production of his elaborate and masterly work, "Vindiciae Evangelicae," — a bulwark of the faith, so solid in its foundation, and so massy in its proportions, that the entire phalanx of Socinian authorship has shrunk from the attempt to assail it. In the next year, and but a few months after this great work had appeared, as if his secular labours in the management of the University, his own heavy share in the burden of public affairs, and the rough duties of controversy, could not arrest the progress of grace in his own soul, or deaden his zeal for the promotion of vital godliness around him, he gave to the world this treatise, "On the Mortification of Sin in Believers."
We learn from the preface, that it embodies what he had preached with such acceptance that "sundry persons, in whose hearts are the ways of God," pressed him to publish it. He had a desire also to correct certain "dangerous mistakes" into which some preachers or writers of that day had fallen, who recommended and enforced a process of mortifying sin which was not conducted on evangelical principles, and only tended to ensnare the conscience, and foster self-righteousness and superstition. The directions which our author gives in order to subdue the power of internal corruption are at the farthest remove from all the arts and practices of a hollow asceticism. There is no trace in this work of the morbid and dreamy tone of kindred treatises, which have emerged from a life of cloistered seclusion. Our author's knowledge of human nature, in its real elements, and as it appears in the wide arena of life, is only surpassed by his acquaintance with the truths of the Word, and their bearing on the experience and workings of every heart. The reader is made to feel, above all things, that the only cross on which he can nail his every lust to its utter destruction, is, not the devices of a self-inflicted maceration, but the tree on which Christ hung, made a curse for us.
After an analysis and explanation of the passage in Scripture (Rom. viii. 13) on which the treatise is based, some general principles are deduced and expounded. What follows is designed — first, to show wherein the real mortification of sin consists; secondly, to assign general directions, without which no sin can be spiritually mortified; and, lastly, to unfold at length and in detail specific and particular directions for this important spiritual exercise.
The treatise has been so much a favourite, that it passed through several editions in the author's lifetime. It is given here as corrected and enlarged in the second edition, though by some oversight modern reprints of it have been always taken from the first. The estimate of its value indicated by the number of the early editions, is confirmed by the circumstance, that it has since obtained the especial recommendation of Mr. Wilberforce. (See his "Practical View," etc. p. 392.) — Ed.
Preface.
Christian Reader,
I shall in a few words acquaint thee with the reasons that obtained my consent to the publishing of the ensuing discourse. The consideration of the present state and condition of the generality of professors, the visible evidences of the frame of their hearts and spirits, manifesting a great disability of dealing with the temptations wherewith, from the peace they have in the world and the divisions that they have among themselves, they are encompassed, holds the chief place amongst them. This I am assured is of so great importance, that if hereby I only occasion others to press more effectually on the consciences of men the work of considering their ways, and to give more clear direction for the compassing of the end proposed, I shall well esteem of my lot in this undertaking. This was seconded by an observation of some men's dangerous mistakes, who of late days have taken upon them to give directions for the mortification of sin, who, being unacquainted with the mystery of the gospel and the efficacy of the death of Christ, have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples, which neither they nor their forefathers were ever able to bear. A mortification they cry up and press, suitable to that of the gospel neither in respect of nature, subject, causes, means, nor effects; which constantly produces the deplorable issues of superstition, self-righteousness, and anxiety of conscience in them who take up the burden which is so bound for them.
What is here proposed in weakness, I humbly hope will answer the spirit and letter of the gospel, with the experiences of them who know what it is to walk with God, according to the tenor of the covenant of grace. So that if not this, yet certainly something of this kind, is very necessary at this season for the promotion and furtherance of this work of gospel mortification in the hearts of believers, and their direction in paths safe, and wherein they may find rest to their souls. Something I have to add as to what in particular relates unto myself. Having preached on this subject unto some comfortable success, through the grace of Him that administereth seed to the sower, I was pressed by sundry persons, in whose hearts are the ways of God, thus to publish what I had delivered, with such additions and alterations as I should judge necessary. Under the inducement of their desires, I called to remembrance the debt, wherein I have now for some years stood engaged unto sundry noble and worthy Christian friends, as to a treatise of Communion with God, some while since promised to them; and thereon apprehended, that if I could not hereby compound for the greater debt, yet I might possibly tender them this discourse of variance with themselves, as interest for their forbearance of that of peace and communion with God. Besides, I considered that I had been providentially engaged in the public debate of sundry controversies in religion, which might seem to claim something in another kind of more general use, as a fruit of choice, not necessity. On these and the like accounts is this short discourse brought forth to public view, and now presented unto thee. I hope I may own in sincerity, that my heart's desire unto God, and the chief design of my life in the station wherein the good providence of God hath placed me, are, that mortification and universal holiness may be promoted in my own and in the hearts and ways of others, to the glory of God; that so the gospel of our Lord and Saviour Jesus Christ may be adorned in all things: for the compassing of which end, if this little discourse (of the publishing whereof this is the sum of the account I shall give) may in any thing be useful to the least of the saints, it will be looked on as a return of the weak prayers wherewith it is attended by its unworthy author,
John Owen.
Since the first edition of this treatise; that other also is published.
Chapter I.
The foundation of the whole ensuing discourse laid in Rom. viii. 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, Rom. viii. 13, "If ye through the Spirit do mortify the deeds of the body ye 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 1-3 of this chapter, proceeds to improve it to the holiness and consolation of believers.
Among his arguments and motives unto holiness, the verse mentioned containeth one from the contrary events and effects of holiness and sin: "If ye live after the flesh, ye 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, --
First, A duty prescribed: "Mortify the deeds of the body."
Secondly, The persons are denoted to whom it is prescribed: "Ye," — "if ye mortify."
Thirdly, There is in them a promise annexed to that duty: "Ye shall live."
Fourthly, The cause or means of the performance of this duty, — the Spirit: "If ye through the Spirit."
Fifthly, The conditionality of the whole proposition, wherein duty, means, and promise are contained: "If ye," etc.
1. The first thing occurring in the words as they lie in the entire proposition is the conditional note, Ei de, "But if." Conditionals in such propositions may denote two things:--
(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 intendment of the conditional expression in this place. Of the persons to whom these words are spoken, it is said, verse 1 of the same chapter, "There is no condemnation to them."
(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," Rom. vi. 23, — but of means and end. God hath appointed this means for the attaining that end, which he hath freely promised. Means, though necessary, have a fair subordination to an end of free promise. A gift, and procuring cause in him to whom it is given, are inconsistent. The intendment, 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 withal in the words is the persons to whom this duty is prescribed, and that is expressed in the word "Ye," in the original included in the verb, thanatoute "if ye mortify;" — that is, ye believers; ye to whom "there is no condemnation," verse 1; ye that are "not in the flesh, but in the Spirit," verse 9; 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, Rom. x. 3, 4; John xv. 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: Ei de Pneumati, — " 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 maketh 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, Rom. ix. 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, saith he, "This is the work of the Spirit; by him alone is it to be wrought, and by no other power is it to be brought about." Mortification from a self-strength, carried on by ways of self-invention, unto the end of a self-righteousness, is the soul and substance of all false religion in the world. And this is a second principle of my ensuing discourse.
4. The duty itself, "Mortify the deeds of the body," is nextly 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 ye live after the flesh ye shall die; but if ye ... mortify the deeds of the body," — that is, of the flesh. It is that which the apostle hath 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, Rom. vi. 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 palaios anthropos, and soma tes hamartias, the "old man," and the "body of sin," Rom. vi. 6; or it may synecdochically express the whole person considered as corrupted, and the seat of lusts and distempered affections.
(2.) The deeds of the body. The word is praxeis, which, indeed, denoteth the outward actions chiefly, "the works of the flesh," as they are called, ta erga tes sarkos, Gal. v. 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 doth produce. Praxeis tou somatos are, as much as phronema tes sarkos, Rom. viii. 6, the "wisdom of the flesh," by a metonymy of the same nature with the former; or as the pathemata and epithumiai, the "passions and lusts of the flesh," Gal. v. 24, whence the deeds and fruits of it do arise; and in this sense is the body used, Rom. viii. 10: "The body is dead because of sin."
(3.) To mortify. Ei thanatoute, — "If ye 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, vigour, 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, vigour, 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," Rom. vi. 6, and ourselves to be "dead" with him, verse 8, and really initially in regeneration, Rom. vi. 3-5, when a principle contrary to it, and destructive of it, Gal. v. 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 intendment 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: "Ye shall live." The life promised is opposed to the death threatened in the clause foregoing, "If ye live after the flesh, ye shall die;" which the same apostle expresseth, "Ye shall of the flesh reap corruption," Gal. vi. 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 vigour of it: as the apostle says in another case, "Now I live, if ye stand fast," 1 Thess. iii. 8; — "Now my life will do me good; I shall have joy and comfort with my life;" — "Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst 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 vigour, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.
There seems to be an oversight here, as the expression "Holy Ghost" does not occur in the verse cited. — Ed.
Chapter II.
The principal assertion concerning the necessity of mortification proposed to confirmation — Mortification the duty of the best believers, Col. iii. 5; 1 Cor. ix. 27 — Indwelling sin always abides; no perfection in this life, Phil. iii. 12; 1 Cor. xiii. 12; 2 Pet. iii. 18; Gal. v. 17, etc. — The activity of abiding sin in believers, Rom. vii. 23; James iv. 5; Heb. xii. 1 — Its fruitfulness and tendency — Every lust aims at the height in its kind — The Spirit and new nature given to contend against indwelling sin, Gal. v. 17; 2 Pet. i. 4, 5; Rom. vii. 23 — The fearful issue of the neglect of mortification, Rev. iii. 2; Heb. iii. 13 — The first general principle of the whole discourse hence confirmed — Want of this duty lamented.
Having laid this foundation, a brief confirmation of the fore-mentioned principal deductions will lead me to what I chiefly intend, --
I. That 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.
So the apostle, Col. iii. 5, "Mortify therefore your members which are upon the earth." Whom speaks he to? Such as were "risen with Christ," verse 1; such as were "dead" with him, verse 3; such as whose life Christ was, and who should "appear with him in glory," verse 4. Do you mortify; do you make it your daily work; be always at it whilst you live; cease not a day from this work; be killing sin or it will be killing you. Your being dead with Christ virtually, your being quickened with him, will not excuse you from this work. And our Saviour tells us how his Father deals with every branch in him that beareth fruit, every true and living branch. "He purgeth it, that it may bring forth more fruit," John xv. 2. He prunes it, and that not for a day or two, but whilst it is a branch in this world. And the apostle tells you what was his practice, 1 Cor. ix. 27, "I keep under my body, and bring it into subjection." "I do it," saith he, "daily; it is the work of my life: I omit it not; this is my business." And if this were the work and business of Paul, who was so incomparably exalted in grace, revelations, enjoyments, privileges, consolations, above the ordinary measure of believers, where may we possibly bottom an exemption from this work and duty whilst we are in this world? Some brief account of the reasons hereof may be given:--
1. Indwelling sin always abides whilst we are in this world; therefore
it is always to be mortified. The vain, foolish, and ignorant disputes
of men about perfect keeping the commands of God, of perfection in this
life, of being wholly and perfectly dead to sin, I meddle not now with.
It is more than probable that the men of those abominations never knew
what belonged to the keeping of any one of God's commands, and are so
much below perfection of degrees, that they never attained to a
perfection of parts in obedience or universal obedience in sincerity.
And, therefore, many in our days who have talked of perfection have
been wiser, and have affirmed it to consist in knowing no difference
between good and evil. Not that they are perfect in the things we call
good, but that all is alike to them, and the height of wickedness is
their perfection. Others who have found out a new way to it, by denying
original, indwelling sin, and attempering the spirituality of the law
of God unto men's carnal hearts, as they have sufficiently discovered
themselves to be ignorant of the life of Christ and the power of it in
believers, so they have invented a new righteousness that the gospel
knows not of, being vainly puffed up by their fleshly minds. For us,
who dare not be wise above what is written, nor boast by other men's
lives of what God hath not done for us, we say that indwelling sin
lives in us, in some measure and degree, whilst we are in this world.
We dare not speak as "though we had already attained, or were already
perfect," Phil. iii. 12. Our "inward man is to be renewed day by day"
whilst here we live, 2 Cor. iv. 16; and according to the renovations of
the new are the breaches and decays of the old. Whilst we are here we
"know but in part," 1 Cor. xiii. 12, having a remaining darkness to be
gradually removed by our "growth in the knowledge of our Lord Jesus
Christ," 2 Pet. iii. 18; and "the flesh lusteth against the Spirit, so
that we cannot do the things that we would," Gal. v. 17: and are
therefore defective in our obedience as well as in our light, 1 John i.
8. We have a "body of death," Rom. vii. 24; from whence we are not
delivered but by the death of our bodies, Phil. iii. 21. Now, it being
our duty to mortify, to be killing of sin whilst it is in us, we must
be at work. He that is appointed to kill an enemy, if he leave striking
before the other ceases living, doth but half his work, Gal. vi. 9;
2. Sin doth not only still abide in us, but is still acting, still labouring to bring forth the deeds of the flesh. When sin lets us alone we may let sin alone; but as sin is never less quiet than when it seems to be most quiet, and its waters are for the most part deep when they are still, so ought our contrivances against it to be vigorous at all times and in all conditions, even where there is least suspicion. Sin doth not only abide in us, but "the law of the members is still rebelling against the law of the mind," Rom. vii. 23; and "the spirit that dwells in us lusteth to envy," James iv. 5. It is always in continual work; "the flesh lusteth against the Spirit," Gal. v. 17; lust is still tempting and conceiving sin, James i. 14; in every moral action it is always either inclining to evil, or hindering from that which is good, or disframing the spirit from communion with God. It inclines to evil. "The evil which I would not, that I do," saith the apostle, Rom. vii. 19. Whence is that? Why, "Because in me (that is, in my flesh) dwelleth no good thing." And it hinders from good: "The good that I would do, that I do not," verse 19; — "Upon the same account, either I do it not, or not as I should; all my holy things being defiled by this sin." "The flesh lusteth against the Spirit, so that ye cannot do the things that ye would," Gal. v. 17. And it unframes our spirit, and thence is called "The sin that so easily besets us," Heb. xii. 1; on which account are those grievous complaints that the apostle makes of it, Rom. vii. So that sin is always acting, always conceiving, always seducing and tempting. Who can say that he had ever any thing to do with God or for God, that indwelling sin had not a hand in the corrupting of what he did? And this trade will it drive more or less all our days. If, then, sin will be always acting, if we be not always mortifying, we are lost creatures. He that stands still and suffers his enemies to double blows upon him without resistance, will undoubtedly be conquered in the issue. If sin be subtle, watchful, strong, and always at work in the business of killing our souls, and we be slothful, negligent, foolish, in proceeding to the ruin thereof, can we expect a comfortable event? There is not a day but sin foils or is foiled, prevails or is prevailed on; and it will be so whilst we live in this world.