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.
Read More
Related Posts:

Conscience is the territory or dominion of God in man, which he has so reserved unto himself that no human power can possibly enter into it or dispose of it in any wise. But in this work of conviction of sin, the word of God, the Scripture, enters into the conscience of the sinner, takes possession of it, disposes it unto peace or trouble, by its laws or rules, and no otherwise.

The work of conviction of sin on those who expected it not, who desired it not, and who would avoid it if by any means possible they could. The world is filled with instances of this nature. While men have been full of love to their sins, at peace in them, enjoying benefit and advantage by them, the word coming upon them in its power has awed, disquieted, and terrified them, taken away their peace, destroyed their hopes, and made them, as it were, whether they would or not—that is, contrary to their desires, inclinations, and carnal affections—to conclude that if they comply not with what is proposed unto them in that word, which before they took no notice of nor had any regard unto, they must be presently or eternally miserable.
Conscience is the territory or dominion of God in man, which he has so reserved unto himself that no human power can possibly enter into it or dispose of it in any wise. But in this work of conviction of sin, the word of God, the Scripture, enters into the conscience of the sinner, takes possession of it, disposes it unto peace or trouble, by its laws or rules, and no otherwise. Where it gives disquietment, all the world cannot give it peace; and where it speaks peace, there is none can give it trouble. Were not this the word of God, how should it come thus to speak in his name and to act his authority in the consciences of men as it does? When once it begins this work, conscience immediately owns a new rule, a new law, a new government, in order to the judgment of God upon it and all its actions. And it is contrary to the nature of conscience to take this upon itself, nor would it do so but that it sensibly finds God speaking and acting in it and by it (see 1 Cor. 14:24–25). An invasion may be made on the outward duties that conscience disposes unto, but none can be so upon its internal actings. No power under heaven can cause conscience to think, act, or judge otherwise than it does by its immediate respect unto God. For it is the mind’s self-judging with respect unto God, and what is not so is no act of conscience. Wherefore, to force an act of conscience implies a contradiction. However, it may be defiled, bribed, seared, and at length utterly debauched, admit of a superior power, a power above or over itself, under God, it cannot.
I know conscience may be prepossessed with prejudices, and, by education, with the insinuation of traditions, take on itself the power of false, corrupt, superstitious principles and errors, as means of conveying unto it a sense of divine authority; so is it with the Mohammedans and other false worshipers in the world. But the power of those divine convictions whereof we treat is manifestly different from such prejudicate1 opinions.
Read More
Related Posts: