SERMON XVIII.

Mortification of Sin.

And they that are Christ's, have crucified the flesh, with the affections and lusts. GALATIANS v: 24.

SELF DENIAL and mortification of sin are essential traits of Christian character.

Those Christian professors, who are deficient in these traits, will bring reproach on the Christian name. This was true of some of the Galatians. Paul deals with them plainly, and gives them to understand that they were in danger of making it evident that they had a name to live, while they were dead. He enumerates the works of the flesh, and the fruits of the Spirit, and then adds, "they that are Christ's have crucified the flesh, with the affections and lusts."

The word flesh denotes human depravity. Of this there can be no doubt, for the Apostle himself has explained it. "Now the works of the flesh are manifest, which are these-adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, revellings, and such like; of which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the kingdom of God." This is the Apostle's own expla

nation. These are the works of the flesh. The flesh with the affections and lusts, includes the whole body of sin. The text teaches us that something of great importance has taken place in every Christian. "They that are Christ's, have crucified the flesh, with the affections and lusts." To crucify, and to mortify, are words used in the same sense by the Apostle. Mortify, therefore, your members which are upon the earth." "If ye through the Spirit, do mortify the deeds of the body ye shall live."

The subject of discourse presented in the text, is the mortification of sin.

I propose to consider

I. What it implies.

II. Wherein it resembles crucifixion.
III. The means of promoting it.

I. What does mortification of sin imply?

It does not consist in the suppression of external acts merely. This may be done, and yet the heart be in love with sin. The impenitent through pride of character, or fear of punishment, may abstain from overt acts of wickedness. They may sustain a fair reputation among men; and yet sin may have dominion over them. This our Saviour has explicitly taught "Now do ye pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness." Nor does mortification of sin imply entire freedom from sin. "If we say we have no sin we deceive ourselves, and the truth is not in us." There is a warfare in the hearts of all Christians. "The flesh lusteth against the Spirit, and the Spirit against the flesh." But it implies

us.

1. The indwelling of the Holy Spirit. Christians are said to do that, which is done through the agency of the Holy Spirit dwelling in them, "If ye through the Spirit, do mortify the deeds of the body, ye shall live." It implies a prevailing attachment to inward holiness and the things of the Spirit. "They that are after the flesh, do mind the things of the flesh, and they that are after the Spirit the things of the Spirit." "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwelleth in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness." And so in the text, "they that are Christ's have crucified the flesh."

2. Mortification of sin implies the subversion of its dominion. Mortified sin is not reigning sin. It does not hold the throne in the heart. Christ has obtained dominion over the soul, and has the first place in the affections. "Let not sin, therefore, reign in your mortal body, that ye should obey it in the lusts thereof." "Sin shall not have dominion over you." Sin was once a pleasure, and religion a burden. But now the reverse is true. Grace reigns. Sin has received its death wound. If it be not dead, it is dying.

II. Wherein does mortification of sin resemble crucifixion ?

1. The death of the cross was a violent death. And so sin must suffer a violent death. It will not die of itself. If let alone, it will live and reign in the soul forever.

2 The death of the cross was a shameful death. It

was considered the most ignominious punishment ever inflicted; and was reserved for the worst of criminals.

So the Christian who puts on the Lord Jesus Christ, and who mortifies the deeds of the body, will endure shame and reproach. Not only so, he condemns himself for all his sins; and is not unfrequently found confessing them to God with shame and confusion of face. Thus Ezra prayed, "O, my God, I am ashamed and blush to lift up my face to thee, my God." And so Daniel confessed his sins with confusion of face.

3 The death of the cross was a lingering death. So it is with sin. It does not die in an instant. It is gradually subdued. The Christian sometimes imagines that he has gained a complete victory over some particular sin. But the conflict returns. The sinful passion which has slept for months, or years, is roused again. Different circumstances present new and powerful temptations, and the believer is called to the same conflict again and again. The mortification of one sinful propensity may cost great labor, constant watchfulness, and much time. Thus in a lingering manner, sin is crucified, and victory over it obtained.

4. Crucifixion is a painful death. Any one who considers a moment the manner in which the body is suspended on the cross, must be convinced that the pain must be excruciating. It is difficult to conceive of any way in which it could be put to greater torture.

So the mortification of sin is painful; and this may be a principal reason why it is compared to crucifixion. The process of mortification in the human body is often extremely painful. And so with the mortification of sin. It costs the believer many tears, and

groans, and prayers. This may appear strange to those who maintain no conflict with their corruptions, and who know nothing of the mortification of sin by experience. But Christ compares it to the cutting off of a right hand, or the plucking out of a right eye. "If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." It may be very hard and painful to break off old sins; but by the grace of God, it can be done ;—and it must be done, or the soul will be cast into hell.

The whole body of sin must be attacked. The impenitent sinner, when driven from one sin flies to another. Not so with the Christian. His warfare is with the whole body of sin. He puts off the old man which is corrupt according to the deceitful lusts. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth, we should not serve sin." "And they that are Christ's have crucified the flesh with the affections and lusts." The work is so difficult and painful, that few only thoroughly engage in it. Hence it is said, "Strait is the gate and narrow is the way which leadeth unto life, and few there be that find it."

Thus the death of sin is compared to crucifixion, because it is a violent, shameful, lingering, and painful death.

I proceed to consider

III. The means of promoting mortification of sin. 1. We must feel our absolute dependence on God— our need of the agency of the Holy Spirit to conquer our sins. Without this agency, nothing will be done,