[3.] Inchvelling sin, which is the object of this duty of mortification, falls under a threefold consideration: — 1st. Of its root and principle; 2dly. Of its disposition and operations ; 3dly. Of its effects. These in the Scripture are frequently distinguished, though mostly under metaphorical expressions. So are they mentioned together distinctly, Rom. vi. 6, " Our old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin." \st. The root or principle of sin, which by nature possesseth all the
542 MORTIFICATION OF SIN, [BOOK IV.
faculties of the soul, and as a depraved habit inclines unto all that is evil, is the " old man," so called in opposition unto the " neiv man," which " after God is created in righteousness and true holiness." 2dly. There is the inclination, actual disposition, and operations of this principle or habit, which is called the body of sin, with the mem- bers of it; for under these expressions sin is proposed as in pr^ocinctu, in a readiness to act itsslf, and inclining unto all that is evil. And this also is expressed by "The flesh with the affections and lusts," Gal. v. 24; "Deceitful lusts," Eph.iv. 22, "The old man is coiTupt, according to the deceitful lusts;" " The wills of the flesh and of the mind," chap. ii. 3. Sdly. There are the effects, fruits, and products of these things, which are actual sins ; whereby, as the apostle speaks, we serve sin, as bring- ing forth the fruits of it: "That henceforth we should not serve sin," Hom. vi. 6. And these fruits are of two sorts: — (1st.) Internal, in the figments and imaginations of the heart ; which is the first way whereby the lusts of the old man do act themselves. And, therefore, of those that are under the power or dominion of sin, it is said that " every figment or imagination of their hearts is evil continually," Gen. vi. 5; for they have no other principle whereby they are acted but that of sin, and therefore all the figments of their hearts must be neces- sarily evil. And with respect hereunto our Saviour affirms that all actual bins "proceed out of the heart," Matt. xv. 19, because there is their root, and there are they first formed and framed. (2dli/.) Ex- ternal, in actual sins, such as those enumerated by our apostle. Col. iii. 5; Gal. v. 19-21. All these things together make up the com- plete object of this duty of mortification. The old man, the body of death, with its members, and the works of the flesh, or the habit, operations, and effects of sin, are all of them intended and to be re- spected herein.
[4.] This principle, and its operations and effects, are opposed and directly contrary unto the principle, operations, and fruits of holi- ness, as wrought in us by the Spirit of God, which we have before described. \st. They are opposed in their principle; for "the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other," Gal. v. 17. These are those two adverse principles which maintain such a conflict in the souls of believers whilst they are in this world, and which is so graf)hically described by our apostle, Rom. vii. So the old and new man are op- posed and contrary. 2dli/. In their actings. The lusting of the flesh and the lusting or desires of the Spirit, walking after the flesh and walking after the Spirit, living after the flesh and living in the Spirit, are opposed also. This is the opposition that is between the body of sin with its members and the life of grace: " Who walk not after the flesh, but after the Spirit," Rom. viii. 1, 4, 5.
CHAP. VIII.] THE NATURE AND CAUSES OF IT. 543
"We are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die : but if ye through the Spirit do mortify the deeds of the body, ye shall live," verses 12, 13. By this "walking after the flesh " I understand not, at least not principally, the com- mitting of actual sins, but a compliance with the principle or habit of sin prevailing in depraved, unsanctified nature, allowing it a pre- dominancy in the heart and afl:ections. It is when men are dis- posed to act according to the inclinations, Listings, motions, wills, and desires of it ; or it is to bend that way habitually, in our course and conversation, which the flesh inclines and leads unto. Tliis prin- ciple doth not, indeed, equally bring forth actual sins in all, but hath various degrees of its efficacy, as it is advantaged by temptations, controlled by light, or hampered by convictions. Hence all that are under the power of sin are not equally vicious and sinful; but after the flesh goes the bent of the soul and the generality of its actings. To " walk after the Spirit" consists in our being given up to his rule and conduct, or walking according to the dispositions and inclinations of the Spirit, that which is born of the Spirit, — namely, a principle of grace implanted in us by the Holy Ghost ; which hath been at large insisted on before. And, ^dly. The external fruits and effects of these two principles are contrary also, as our ajoostle ex- pressly and at large declares. Gal. v. 19-24; for whereas, in the enu- meration of the " works of the flesh," he reckons up actual sins, as adultery, fornication, and the like, in the account he gives of the "fruits of the Spirit," he insists on habitual graces, as love, joy, peace. He expresseth them both metaphorically. In the former he hath re- spect unto the vicious habits of those actual sins, and in the latter unto the actual effects and duties of those habitual graces.