he instantly explains himself to mean the parts of this figurative body of sin, which he goes on to enumerate: covetousness, anger, fornication, uncleanness, malice, blasphemy. And, in consequence of this, because not only the nature of all men is tainted originally, but the conduct of most men hath, in some respects at least, been habitually unjustifiable; therefore the sins, which they have indulged, considered in the manner above mentioned, as united into one organized body, are also styled in Scripture, the old man: in opposition to that new man, or blessed change of temper and behaviour, which the Gospel was designed to produce. And however singular the former of these phrases may appear; the latter, which in itself is equally so, that of becoming a new man, is both frequent in our common speech, and warranted by the politest of classical authors. This expression therefore having taken place, the amendments of our hearts and actions is sometimes denoted by laying aside or putting off this old man. Thus Eph. iv. 22. That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts; and put on the new man, which is created according to God, that is, according to the image of God, in righteousness and true holiness. And because our gracious Redeemer was a perfect example of these, putting on the new man is elsewhere called, putting on the Lord Jesus Christ*: a mode of speech fully vindicated by the ancient usage of the Greek tongue, in which the New Testament was written. For in that, putting on any person, signified, forming one's self by his character, and imitating his manner. * Rom. xiii. 14. Gal. iii. 22. At other times, this entire change of affections, will, and demeanour, is expressed more strongly. We are said to be dead to sin, and raised up again to walk in newness of life; which means to be separated for ever from bad habits and customs, and enter into a different state and course of thinking and acting; in which the former things are passed away, and all things are made new †. The promises indeed, of this renovation on our part, and of grace to accomplish it, and future happiness to reward it, on God's part, are first made in baptism: which therefore the Scripture calls our new birth to this new life. But then it is only by continual care, (if Providence allows us time) to grow in grace, and become every day more completely dead to all transgression, and alive to all duty, that we shall arrive at the maturity, requisite for our acceptance. Farther yet: when the word of God intends to give us the most awakening sense, how entire our change must be, and with how unremitted a resolution we must arm ourselves against every bad inclination; then the expression chosen is, not that of dying to sin, but of mortifying, killing it. For the original signification of the words, translated mortify, is not the now common one, of keeping under, and treating with some austerity, but of destroying, putting to death as where the Apostle saith, If through the Spirit ye do mortify the deeds of the body, unlawful indulgences, ye shall live §; and in the passage already cited, mortify therefore your members, which are upon the earth. In pursuance of which mortal enmity between religion and wickedness, every serious *Rom. vi. 2. 4. + Rev. xxi. 4, 5. believer considers himself as a soldier of Christ*, whose whole life is to be a warfare against those lusts which war against the soul +. And lastly, because the great end of our Saviour's incarnation and death was to engage us in this good fight, and enable us to obtain the victory; therefore overcoming and sacrificing to him our unlawful desires, is, by an elegant allusion to the manner of his death, (which was painful and slow, like our extirpation of them) called crucifying them; not only here in the text, but in another parallel one; 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‡. Whence also our Apostle saith farther, that by the cross of our Lord Jesus Christ, by the example of his sufferings, and the grace which they have procured, the world is crucified unto him, and he unto the world §. He regards it no more than the Jews did our Saviour, when they condemned him to the most ignominious torments, but hates it mortally, and despises it utterly, so far as it is sinful: and is content, that in return, it should hate and despise him, rather than comply with its wicked customs. This then is the true Christian mortification. And the figures, describing it, are indeed remarkably bold and full of energy: but they are accurate, instructive, animating; and, alas! but too necessary, to convince unthinking and unwilling creatures, as we are, (prone to explain away into nothing every precept we can) of the zeal and severity, with which we are to extirpate all that is faulty within our souls. The commands of our blessed Lord himself carry in them the same * 2 Tim. ii. 3, 4. + 1 Pet. ii. 11. Rom. vi. 6. § Gal. vi. 14. force: If our right hand offends us, to cut it off; if our right eye, to pluck it out: if any desire we feel, will be a probable occasion of our falling, to suppress it, however dear; if any action we are engaged in, to quit it, however advantageous in other respects. And the reason he adds, admits of no reply. It is better for thee to enter into life maimed, than having two hands or two eyes, to be cast into hell-fire: it is better to undergo the most painful self-denial here, and be recompensed with heavenly felicity hereafter; than to enjoy the pleasures of sin for a season †, and suffer the vengeance of the Almighty for ever. Having now explained the rise and general intention of the principal phrases of this sort in Scripture, I proceed II. To specify more distinctly the nature of the duty designed to be taught by them. And here you cannot fail to perceive at first sight, that harsh treatment of our bodily frame, only for the sake of treating it harshly, is no part of Christian mortification, or Christian duty. It is indeed a practice contrary to reason, and no less to Scripture. For St. Paul saith, no man, that is, no wise man, ever hated his own flesh. Yet the opinion, that such things are in themselves acceptable to God, hath not only been common in false religions, but crept into the true: and both furnished unbelievers with an objection against it, and misled believers very unhappily. For they, who fancy, that exercising rigour on their persons hath any good in it, separate from the good uses to which it may contribute, are some of them led to fancy also, that the farther they carry it the better; till they hurt, perhaps ruin, their healths, * Matt. v. 29, 30. xviii. 8, 9. Mark ix. 43. 45. 47. disorder their understandings, or however sour their tempers while others conceive that there is very great merit in a very little suffering; and consequently persuade themselves, that God will readily excuse the smaller faults of a behaviour not quite so moral as it should be, on their punctual performance of these higher duties, as they esteem them; though in truth, not only imaginary, but often of little more than imaginary hardships. And thus, whereas, common sinners are open to remorse of conscience, which there is hope may, sooner or later, through the grace of God, amend them: these, on the contrary, proceed self-applauded, and fully persuaded of their title to a distinguished share of divine favour. On which account our Saviour tells the Pharisees, men of austerity in some respects, and wondrous exactness in little matters, that the publicans and the harlots shall go into the kingdom of heaven before them *. Not that Christians, of more abstemious lives than ordinary, are therefore to be condemned as Pharisees and hypocrites; or derided, as weak and superstitious. Every one is bound to employ such means for his preservation from sin, and advancement in piety and virtue, as either God's word hath prescribed, or his own reason and experience recommended. Now some may find rules to be useful or necessary, which to others would be neither. Some again may rashly censure what they would do much better to imitate. And all persons, but especially all who live in ease and plenty, should be attentive to keep their bodies in subjection; not harassing them as enemies, but ruling and providing for them as servants, in such manner as to make them both willing to obey, and able to perform their work. They should watch over Matth. xxi. 31. + 1 Cor. ix. 27. |