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” (Rom. 6:6).

“If ye by the Spirit do mortifie the deeds of the flesh, ye shall live” (Rom. 8:13)
The Duty: Mortify Your Deeds
The duty itself, “Mortify the deeds of the body,” is next to be remarked upon. 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 dye,” but if ye “mortifie 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 prosecution1 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. 6:19). It is indwelling sin, the corrupted flesh or lust, that is intended. Many reasons might be given of this metonymical expression2that I shall not now insist on. The “body” here is the same with παλαιὸς ἄνθρωπος and σῶμα τῆς ἁμαρτίας, the “old man” and the “body of sin” (Rom. 6:6); or it may synecdochically3 express the whole person considered as corrupted, and the seat of lusts and distempered affections.
(2) The deeds of the body. The word is πράξεις,4 which, indeed, denotes the outward actions chiefly, “the works of the flesh,” as they are called, τὰ ἔργα τῆς σαρκὸς (Gal. 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”5—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 they do but conceive and prove abortive, they aim to bring forth a perfect sin.
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In your reaction against others in the denomination you have given yourselves to a form of organization and methods that are not acceptable, and now the only way that you can you remove the offense of your unjustified secret political machinations is by openly repenting of them. Write a letter and post it at A Faithful PCA, ByFaith, or some such suitable place.

Read Part 1
The Practical Consequences of Secrecy
In your activism you have been very zealous; but “desire without knowledge is not good” (Prov. 19:2), and the knowledge that you lack is the knowledge that forming a secret organization offends your brothers, causes scandal, and is not an acceptable way of achieving your desired ends. You wish to see the PCA make inroads into previously underrepresented areas and groups, but in so doing you approach the matter wrongly and offend those who are already your brothers for the sake of unbelievers who may never repent. One should “give no offense to Jews or to Greeks or to the church of God” (1 Cor. 10:32), but should labor carefully after the example of Paul (v. 32; comp. Acts 24:16) and others to “give thought to do what is honorable in the sight of all” (Rom. 12:17) and to avoid giving offense insofar as it is possible (1 Tim. 3:15; 1Pet. 2:12-17).
This is not what you have done. You were under no obligation to form your organization at all, much less to do it in secret, and much less still to persist in this secrecy for years and in the face of much criticism. This is not striving to “live peaceably with all” (Rom. 12:18) or pursuing “what makes for peace and for mutual upbuilding” (14:19). This is offending the brother and stirring up strife needlessly. Such secrecy gives a poor testimony: if one is right, it is cowardice and hiding one’s lamp (Matt. 5:14-16); and if others are wrong, it is failing to confront them appropriately in a suitably blunt, manful way.
A Further Objection Considered
Perhaps you will object and say that the reason for your secrecy is to avoid slander, because others are in the habit of publicly misrepresenting your character. In such a case you have two recourses. One, you can avail yourself of the process of reconciliation that our Lord has prescribed for us to deal with personal offenses (Matt. 18:15-20), appealing to the church courts if personal admonition proves insufficient. Two, you may elect to forbear the offense, knowing that the sufferance of slander is a mark of the believer’s life in this world, and that it is a gracious thing (1 Pet. 3:13-17) to endure it patiently. Scripture does not say that you are permitted to withdraw into secret enclaves to avoid slander, and as a practical question such secrecy rather gives more occasion to the suspicion of others than reduces it.
An Apology for this Letter
But perhaps all of this is too much. You little like such blunt public criticism of your secret doings. What offense has anyone done you in criticizing or opposing you? Have we not labored to faithfully reprove you for what we believe are your failings? Is such not our duty to you as fellow members of Christ’s church? Perhaps we are wrong to one degree or another, or as regards some matters, or in some of our methods. Perhaps some have even descended from just confrontation to something as heinous as slander, as you allege. I do not make excuses for that, if indeed it is true – I know nothing of such incidents to judge either way – but speak for the many who have disagreed with you whose intent and aims have been good. If you like not the plainness of our speech or its content may it be fairly asked whether the source of offense lies in the remonstrances or in the ones who receive them?
Test your hearts and consider whether there be any pride there that prejudices you in this matter and that closes your minds and hardens your hearts against reproof. You set yourselves up as the proponents of a ‘beautiful orthodoxy’ and ‘a faithful PCA,’ and you write public letters of disagreement defending yourselves, while at all levels of the church courts you work ceaselessly to fashion its polity as you will. Is it unthinkable this has made you blind to your own faults or to the justice of the criticisms that others level against you? It is hard, as a matter of practical human nature, to zealously work for a great scheme of reform without becoming proud, stubborn, and slow to listen. Have you considered whether this is the case with you? Have you tested yourselves and taken the logs out of your own eyes, or do you make haste in assailing others?
It is the latter. Your sincerity is not doubted, nor, for that matter, are some of your claims. The Presbyterian Church in America is a human institution, rife with weakness and sin. It has, as such, many grounds upon which it may be criticized and sundry points at which it needs to amend its deeds. It is not denied that we have often had a poor record in our dealings with various groups, nor that we are prone to complacency, pride, and sundry sins that involve how we conceive of ourselves and relate to others and to material things.
A Call to Repentance
But where some have fallen too far to the right into worldly respectability and have come perilously close to a dead orthodoxy that is but a veneer over a substance that is more of a piece with a WASP-ish country club than the church of Christ, your danger is to fall too far in the other direction. In your reaction against others in the denomination you have given yourselves to a form of organization and methods that are not acceptable, and now the only way that you can you remove the offense of your unjustified secret political machinations is by openly repenting of them. Write a letter and post it at A Faithful PCA, ByFaith, or some such suitable place. Sign it and declare yourselves openly, and as a part of it renounce secrecy and promise to surrender office forever if you are caught in it again and to faithfully reveal anyone whom you know that persists in or returns to it. Apologize also for the offense you have caused your brethren and extol others to not follow in the way of your wrongdoing. Such is the way of honor and honesty, and if you will not take it there are many who will think of you as guilty of impenitent contumacy against the peace and purity of the church.
Further Concerns
It is not only your secretive tendencies that are an occasion for concern. To be blunt – not in an effort to be rude, mind you, but in the interests of speaking the truth faithfully – you come across as rather arrogant and hypocritical. You are rather snidely dismissive of others that disagree with you: The Aquila Report is just a “gossip outlet,” a mere handful of writers against your own robust multitude of elders, while the concerns of others are repeatedly brushed aside as just so much social media outrage. The Nashville Statement is, not a faithful summary of historic teachings about sexuality, but rather “simply the latest stick being used to whack away the unclean,” and it stretches the bounds of credulity to think that anyone regards it as anything “more than empty words.” Any notion of the PCA sliding into liberalism is just a “myth” that you regard as an inconvenience, as it requires you to justify your deeds to others, while in discussing homosexual lust you sarcastically ask whether those that experience such lust should not be “allowed in the fellowship of half-blind [donkeys] looking for the Glory of the Lord?”
There is little charity in such statements, casting aspersions upon the motives and character of others as they do. If The Aquila Report and other sites are just “gossip outlets” aren’t you implicitly accusing their proprietors and contributors of sin? And as for calling your fellow Presbyterians “half-blind [donkeys],” you seem to have forgotten the testimony of Scripture on this point, that “if anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless” (Jas. 1:26), and, further, that you ought to “let your speech always be gracious” (Col. 4:6) and “let no corrupting talk come out of your mouths, but only such as is good for building up” (Eph. 4:29). It is out of the abundance of the heart that the mouth speaks (Lk. 6:45), and so, by extension, that the fingers type.
But perhaps the best example of arrogance can be seen in a tweet by your founder, in which he retweeted a video of a sheep perpetually running into a ditch and becoming stuck each time it was freed, a video whose original comment was a bit of foul language unacceptable in the eyes of many unbelievers, and which received the further comment from your founder that this was “the pastoral care process, explained.” God says that you are to “shepherd the flock of God that is among you . . . not domineering over those in your charge, but being examples to the flock” (1 Pet. 5:2-3) and that you are to “show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned” (Tit. 2:7-8). He does not commend that you use bad language and make light of your holy calling and arrogantly belittle the sheep in the process. By your words here you sound rather like the shepherds of Israel whom God condemned for arrogance and selfishness (Eze. 34), for you have fun at the expense of those whose slaves you are (Mk. 10:42-45).
As for your hypocrisy, you speak with much emotion of our common brotherhood, with many pious phrases decrying division and extolling unity and peace in both public (e.g., “The Open Letter” at A Faithful PCA) and in your own midst, yet by your deeds and other internal statements – such as those mentioned above – you draw all of this into suspicion. Again, you want the PCA to be a big tent that includes within its midst every substrata of American society, but you seem little concerned that in your desire for expansion according to your tastes you are actively alienating many of our own members and churches even now, and in some cases inducing them to leave.
At the 2019 General Assembly one of your number stated, in effect, that we should be greatly concerned that the world thinks our foremost trait is hatred of homosexuals and that we should work to rehabilitate our image; and yet when fellow PCA elders attempt to remonstrate with you over your perceived failings you dismiss them pretty much categorically as engaged in so much fear mongering and alarmist nonsense. Thus do you say that we should listen to the wicked who are blinded by the lies of Satan, and yet you would also close your ears to the reproofs of the faithful. Do you believe that you may pay lip service to unity while acting in a dismissive way that makes it impossible, or that you may leave your ears open to culture, even unbelieving and wholly immoral culture, and yet close them to your fellow presbyters and not come to a bad end?
Tom Hervey is a member of Woodruff Road Presbyterian Church (PCA) in Simpsonville, S.C.

Written by David J. Ayers |
Thursday, June 30, 2022
A major concern I have had for a long time has not been so much political, as it has been pastoral and personal. This includes what will now be a growing need to care for pregnant women in difficult circumstances before and after they give birth. It includes compassionate ministry for post-abortive women and others, such as the biological fathers of these aborted babies and the families of these women. And this last thing includes, for too many who were comfortable with that decision to abort, helping them see the sin of abortion, encouraging confession and spiritual restoration. We have done a lot, and now will need to do more.

So now it is official. The Supreme Court decision in Dobbs v. Jackson Women’s Health Organization has overturned Roe v. Wade, and the legal issue of whether and how to restrict abortion has been returned to the states.
I cannot imagine how much this is going to be discussed in the coming days, months and even years—from every conceivable angle. Moreover, many states will become legal and political battlegrounds for this issue. This includes my own Commonwealth of Pennsylvania. Dobbs shifts and even intensifies the struggle between pro-life and pro-choice, but it certainly does not end it.
Still, those who have stood for the pro-life cause, many of us for decades, have much to be thankful for. Not least among them are the many Evangelicals and Catholics who have stood for life, voting, pressuring, picketing, appealing, funding, manning legal organizations, lobbying, and educational organizations focusing on state and federal efforts, and a lot more. We stayed in the fight and have seen a wonderful victory.
However, a major concern I have had for a long time has not been so much political, as it has been pastoral and personal. This includes what will now be a growing need to care for pregnant women in difficult circumstances before and after they give birth. It includes compassionate ministry for post-abortive women and others, such as the biological fathers of these aborted babies and the families of these women. And this last thing includes, for too many who were comfortable with that decision to abort, helping them see the sin of abortion, encouraging confession and spiritual restoration. We have done a lot, and now will need to do more.
Which brings me to one of the issues I tackled in my recently released book, After the Revolution: Sex and the Single Evangelical. That is, the degree to which abortion is far more common among believers associated with conservative churches which are overwhelmingly opposed to it than most people realize or want to know.
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