Category Archives: Mortification

The Only Way to Mortify Sin

16 Sunday Sep 2018

Posted by in Mortification, Thomas Brooks

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Thomas Brooks, The Unsearchable Riches of Christ

Proposition

the exercise and, improvement of grace in your souls, will be more and more the death and ruin of sin in your souls.

Argument 1

Take it from experience; there is not a choicer way than this for a man to bring under the power of his sin, than to keep up the exercise of his grace.

Two illustrations

Sin and grace are like two buckets at a well, when one is up the other is down; they are like the two laurels at Rome, when one flourishes the other withers.

Restated proposition

Certainly, the readiest and the surest way to bring under the power of sin, is to be much in the exercise of grace:

Argument 2

Rom. 8:10, ‘And if Christ be in you, the body is dead because of sin: but the spirit is life because of righteousness.’ The life and activity of Christ and grace in the soul, is the death and destruction of sin in the soul.

Restated proposition

The more grace acts in the soul, the more sin withers and dies in the soul.

Illustration

The stronger the house of David grew, 2 Sam. 3, the weaker the house of Saul grew. As the house of David grew every day stronger and stronger, so the house of Saul every day grew weaker and weaker.

Restated proposition

So the activity of the new man is the death of the old man.

Illustration and application

When Christ began to bestir himself in the temple, the money-changers quickly fled out, Mat. 21:12–14. So when grace is active and stirring in the soul, corruption quickly flies.

Restated proposition

A man may find out many ways to hide his sin, but he will never find out any way to subdue his sin, but by the exercise of grace.

Argument from experience

Of all Christians, none so mortified as those in whom grace is most exercised.

Concluding illustration and application

Sin is a viper that must be killed, or it will kill you for ever; and there is no way to kill it but by the exercise of grace.

Marshall, The Gospel Mystery of Sanctification, Direction II.A

29 Saturday Jul 2017

Posted by in Exegeting the Heart, Mortification, Puritan, Sanctification, Sanctifictation, Uncategorized

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(The prior post in this series may be found here.

In this section Marshall deals with the question of motivation, “we must have an inclination and propensity in our hearts” to do what God requires. There are two reasons for this. First, we will not act without the inclination. Second, the law of God itself requires love — and actual desire. It is not bare conduct which satisfies the will of God.

He begins by noting that this work of sanctification is too difficult to attain to without a satisfactory motivation:

And shall we dare to rush into the battle against all the powers of darkness, all worldly terrors and allurements, and our own inbred domineering corruptions, without considering whether we have sufficient spiritual furniture to stand in the evil day?

There are four “endowments” which Marshall lists as necessary. The first is “an inclination and propensity of the heart to the duties of the law”.  This first element is the primary category. The remaining three elements matter as these support the desire to act:

[The duty required is not bare instinctual conduct” but such a one as it meet for intelligent creatures, whereby they are, by the conduct of reason, prone and bent to approve and choose their duty, and averse to the practice of sin. And therefore, I have intimated that the three other endowments [a new natures, confidence in the eternal state, and confidence they we will persevere] are subservient to this as the chief of all, which is are sufficient to make a rationale propensity.

Marshall here sets out a theory of human motivation: A human being will not fulfill the law of God (love of God and love of neighbor) unless he has a new nature, a “hope of heaven” and certainty that the hope is real for him.

Hope functions like magnetic north for a compass needle: Hope draws the attention and orders the conduct. We must have some hope and reasonable assurance to undertake any task. One will promise to come to see another because he has hope that it will be possible to make the trek and has sufficient reason to undertake the work. But no one (who is sane) would promise to be around the world in 30 seconds, or to travel back in time. Therefore, we need hope and we need those supernatural helps (a new nature and faith to lay hold upon what is promised to the new nature) to increase in holiness.

Next we will look at Marshall’s discussion of “inclination and propensity”.

Marshall, The Gospel Mystery of Sanctification, Direction I

25 Tuesday Jul 2017

Posted by in Mortification, Sanctification, Sanctifictation, Uncategorized

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Marshall’s book, published in 1692 (12 years after his death), sets out 14 directions on the doctrine of sanctification and its relationship to justification. It is publication with an introduction by Joel Beeke, published by Reformation Heritage Books.

Direction I: That we may acceptably perform the duties of holiness and righteousness required by the law, our first work is to learn the powerful and effectual means whereby we may attain to so great an end.

Marshall begins with the proposition that Christians are required to holiness: we are saved to holiness The question is how, what is the means by which we attain to such holiness?

He notes that if we take seriously the doctrine of original sin, we must recognize that we in ourselves lack the ability to attain to such holiness. And he rebukes those who merely insist upon holiness as if it merely required effort and self-will:

Yea, many that are accounted powerful preachers, spend all their zeal in the earnest pressing the immediate practice of the law, without any discovery [disclosure] of the effectual means of performance: as if the works of righteousness were like those servile employments that need no skill and artifice at all, but industry and activity.

The means for sanctification is a grace communicated by God to us — it cannot be known without God’s disclosure. The means appointed by God are the Scriptures received by faith: “God hath given, in the holy scriptures by his inspiration, plentiful instruction in righteousness, that we may be thoroughly furnished for every good work….[W]e cannot apply ourselves ourselves to the practice of holiness, with hope of success, except we have some faith concerning divine assistance, which we have no ground to expect, if we use not such means as God has appointed to work by.”

Study Guide, The Mortification of Sin, Chapter 12.b

19 Monday Oct 2015

Posted by in John Owen, Mortification, Theology

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The previous post in this series may be found here

In the remainder of the chapter, Owen details the manner in which we do not know God. The study will pick up on page 111 of Kaipic/Taylor.

 

  1. Has any one ever seen God? What of Moses?

 

  1. The Puritans (as advised by William Perkins) would engage in the work of addressing objections to a doctrine (you will see this in Spurgeon’s sermons when he says, “Someone will say ….”). What is the objection which Owen addresses?

 

  1. While it is true that we have a fuller knowledge of God after the Incarnation, we still do not have a full understanding. What language does Paul use to describe our knowledge of God?

 

  1. Owen draws an analogy of how we understand God, and how a child understand his father. Explain and apply this analogy to our knowledge of God. (p. 113)

 

  1. What will say when we finally come to see God when we come into the presence of His glory?

 

  1. The next argument Owen uses to prove his point is an argument from the lesser to the greater: If we do not know what we will be (the lesser), how can we possibly know God (the greater)?

 

  1. Owen now seeks to detail and prove his point: We do not know God.

 

  • Note how God describes himself: “invisible, incomprehensible, and the like?—that is, he whom we do not, cannot, know as he is. And our farther progress consists more in knowing what he is not, than what he is.” (114). In-visible means not visible. In-comprehensible means not to be comprehended. These are negative describes, something is not, rather than an affirmative statement of God is.

 

  • Identify some verses which describe God as invisible or incomprehensible (or infinite, or other statement of what God is not).

 

  • Consider carefully these descriptions. We think in terms of what we can see. When it comes to things which we do not understand, we seek to see it. God is a being we cannot see. Take the next element, incomprehensible: Do you expect to comprehend God? Do you find that we human beings expect to be able to understand God, who God is, what God does? Do we — do you — ever attribute reasons to God (whom we cannot understand).

 

  • What is the effect of the light surrounding God? Can any creature approach unto God?

 

  1. If God is infinite, eternal, unchangeable, then what is God? Can you imagine anything which is merely infinite? As soon as you conceive of something, you have made it finite? What of eternal, as soon you have any beginning or ending (or perhaps even now) you have something which is not eternal. Can you imagine something which cannot change? We cannot possibly understand the mere being of God.

 

  1. If we pretend to understand the incomprehensible God, what have we done?

 

  1. If our goal, if it is not to understand God’s being? (114).

 

  1. When it comes to the nature of God, the nature of the Trinity, is it a problem that we cannot explain such things? Are there things about physical universe which human beings do not understand? Can you explain the way in which the soul and the body interact? Can you explain how God moves upon the heart? Is it a surprise that we cannot explain God?

 

  1. If we cannot know God’s being, how can we know God?

 

  1. If we cannot know God by the “normal means” (our senses), how can we know God?

 

  1. Knowing something “by faith” seems like nonsense to post-Enlightenment Westerners: we have a prejudice to claiming that we only “know” things by senses. This is a problem in many ways. First, our senses can be wrong. Second, our beliefs about things are what permits us to know anything. We must believe certain things are true to know anything. Example: You must belief that there is a real world, that you are not dreaming, that there are other rational beings before you can know anything about them.

Moreover, we can only know certain things by faith, by belief. Imagine a young couple: each has formed a deep romantic love for the other, but that love has never been expressed. The love exists but it cannot be known until it is believed. What if the young man tells the lady, “I love you” — but she does not believe him. The love is real, but it is unknown. Only if she believes it to be real, is it real.

The truth about God is real and apparent: Creation, Conscience, Christ; yet, it is not known until it is believed.

Thus, faith in God is not a make-believe exercise.

  1. Since knowledge of God is relational it is regulated by the persons in relation; God is under no obligation to make himself known. What is required to lay hold of things not seen? Whom does God reward?

 

  1. While knowledge by faith is real, does it have any limitations?

 

  1. What are the affirmative statements in the NT which describe the manner in which we do know God?

 

  1. Do we know “enough” of God? In what way? For what purpose?

 

  1. What is the end of our knowledge of God?

 

  1. Explain how we comparatively know God better after the Incarnation?

 

  1. What is the difference in knowledge between a believer and an unbeliever?
  2. How can an unbeliever know “about” God? An unbeliever can know about God from Creation — even from the Scriptures. Unbelievers can study the Scripture and make conclusions based upon that data.

 

  1. Analogy: Is it possible for a historian to know a great deal about President Lincoln (without knowing Mr. Lincoln?)?

 

  1. What does God not intend by his self-revelation?

 

  1. What does God intend by revealing himself to us?

 

  1. A doctrine is never to known simply for its factual value: A doctrine is to known for its effect. What effect should the ultimate incomprehensibility of God have upon us?

Let us, then, revive the use and intendment of this consideration: Will not a due apprehension of this inconceivable greatness of God, and that infinite distance wherein we stand from him, fill the soul with a holy and awful fear of him, so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatever? Let the soul be continually wonted to reverential thoughts of God’s greatness and omnipresence, and it will be much upon its watch as to any undue deportments. Consider him with whom you have to do,—even “our God is a consuming fire;” and in your greatest abashments at his presence and eye, know that your very nature is too narrow to bear apprehensions suitable to his essential glory. (118)

  1. How will such an effect result in deadening (mortification) of sin in our lives?

 

 

Paul Baynes, Brief Directions Unto a Godly Life, chapters 1-13 (revised)

13 Tuesday Oct 2015

Posted by in Biblical Counseling, Mortification, Paul Baynes

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This is a biblical counseling text from the 17th century.

Here’s what I’ve been working on. I’ll put this up as a pdf with formatting and such when it is completed (at present the bolds, italics, et cetera will not show up in the post). The original text from 1637 is 244 pages long. Below, you will find the first 76 pages. The formatting, chapter headings and such have been added. I have also slightly modernized the text (rather than “speaketh” I have “speaks”).

 

 

Brief Directions Onto a Godly Life:
Wherein every Christian is furnished with most necessary helps for the furthering of him in a godly course here upon earth, that he so may attain eternal happiness.

Written by Mr. Paul Bayne, minister of God’s Word,
to Mr. Nicholas Jordane, his brother.
London
Printed by A.G. for I.N. and are to be sold by Samuel Enderby
at the Starre in Pope’s Head Alley, 1637

The Epistle Dedicatory
To the right worshipful, Mr. Nicholas Jordane, Esquire, and one of his Majesty’s Justices of the Peace and Quorum, in the County of Suffolk’s,
Sir,
It has been an ancient custom to reserve some lively representation of worthy friends deceased, to thereby continue the remembrance of their virtues, persons, and love. This holy treatise ensuing has served you to that purpose, and that very fitly; for herein you have a true representation and remembrance of your most worthy and loving brother, especially of the most noble and worthy part of it, I mean of his excellent understanding of the mystery of godliness, his most zealous and earnest will and desire of all men’s practice of godliness; and a sincere love unto you in particular, unto whom he primarily directed these directions onto a godly life; which as they do lively express that he had put on the new man, created and renewed in knowledge, righteousness and true holiness. So it is most worthy of our reservation, both in the remembrance in imitation of him. Yea, I confidently affirm, that this faithful remembrance is most worthy and fit always to be carried about us, and daily to be looked upon by us: for it will help us well to put on that new man, and to be conformable to our head Jesus Christ, and to walk before the Lord in holiness and righteousness all the days of our life. For there is this difference between those former corporeal images of earthly bodies and this that men with too much love and use of them, easily fell into superstitious wickedness; but this the more it is loved and used of man, the more will all wickedness be rooted out of their hearts, and the more will they glorify God by a holy life and conversation [conversation means the sum total of on’s conduct] having received this holy treatise at your worship’s hands to publish unto to the world, I am bold to return it unto you for safeguard, both that the world may know unto whom it is obliged for so excellent a monument, as also for the great benefit that shall be reaped thereby. So, Sir, accounting it a wise part in him that cannot speak well, to say but little; I commend you and this treatise to God’s grace which is able to build us up further, even to do wondrously above all that we can ask or think.
Your Worship’s humbly at command,
N.N.

PART ONE: The trouble of this world is sin; redemption by God in Jesus Christ is the only solution. Therefore, our chief goal must be to obtain that salvation by faith. We must distinguish true faith from false – and then lay hold upon the grace to be had in full assurance of God’s love for us. For such faith “is the root and ground of a godly life.”

CHAPTER ONE: OUR PROBLEM IS SIN
The trouble of humanity is sin. Redemption in Christ is the only answer. However, not all have true faith which lays hold on redemption. At times the trouble lies with poor pastors who do not do their job. Some trouble lies with the people who will not hear with faith.

Sure it is, that it was not thus with mankind in the beginning as now it is.

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How We Learn to Not Love the World

22 Tuesday Sep 2015

Posted by in 1 John, 1 Peter, Love, Mortification

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1 John 2:15–17 (ESV)

15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. 17 And the world is passing away along with its desires, but whoever does the will of God abides forever.

Learning how to not love the world:

Study Guide, The Mortification of Sin, Chapter 12

17 Thursday Sep 2015

Posted by in Biblical Counseling, Discipleship, Glory, John Owen, Mortification, Obedience, Sanctifictation

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The previous post in this series may be found here

 

EIGHTHLY, Use and exercise thyself to such meditations as may serve to fill thee at all times with self-abasement and thoughts of your own vileness; as,—

 

Kaipic, p. 110.

Warning: This direction is easily misunderstand, and if misunderstood, will have precisely the opposite effect as intended by Owen.

When we read such a direction, we could easily begin to think about ourselves, to direct attention to ourselves. Owen is trying to push our attention out of ourselves and onto Christ.

So we will need to first unpack some of Owen’s language. First the word “vile”: there is a nuance of this word which may difficult for us to capture at this distance in time. Here is a quotation from the Authorized Version of the Bible which will help:

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Philippians 3:20–21 (AV)

“Vile” is contrasted with the glorious body will have in the future. It is the normal state of a human being on the Genesis 3 side of the Fall. It does not mean a peculiarly vile human being — it means a normal human being. The human being is “vile” in contrast to (1) what a human being should be; and (2) implicitly in contrast to the glory of God.

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Mortification of Sin Study Guide, Complete Through Chapter 11

22 Saturday Aug 2015

Posted by in Biblical Counseling, John Owen, Mortification

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This in an interim Study Guide. It is only complete through chapter 11. The formatting is a bit inconsistent. However, the substance is all here.

(I will be using the text found in the 2006 book Overcoming Sin and Temptation, Crossway, edited by Kelly M. Kapic and Justin Taylor – all page references will be to that edition. If you have not read John Owen before, I would recommend this edition as a good starting place.  The editors provide introductions, explanatory footnotes and outlines of the books; without such helps you may easily find yourself lost in the text. )

The Mortification of Sin, Study Guide, Chapter 1.

Read the chapter through three times.  The first time, just get through it from beginning to end.  If you have difficulty with some idea, do your best and keep reading.  Read it a second time, this time make sure you understand every element of the chapter in some detail.  Look up words you do not understand.  Read every verse cited in the chapter.  Pay attention to every detail.  Third: Go the back of the book, page 411, and read the outline for chapter one.  Then read the chapter a third time noting how all the parts go together.  Repeat this strategy for reading with every chapter in the book.

 

  1. Read Romans 8 through once.  Make an outline of the basic progression of thought in Roman 8.  Note our 8:13 fits into the over scheme of the chapter.

 

  1. What are the five elements of 8:13? Note that Owen does not put the five elements in the same in which they are found in the verse.  He has reordered the elements so as to make the main verb (Mortify) the most important element of the text.

 

  1. Explain what is meant by “conditionality” and “connection”.  Does the word “if” in 8:13 mean that a believer has a choice as to whether to mortify sin?  Do you agree with Owen’s argument concerning the word “If”?

 

  1. Who is being addressed in 8:13? Look back over the immediately preceding context (Rom. 8:1-11): Does Owen correctly identify the class of persons who are told to “mortify sin”? There is a block quote at the top of page 47, restate that observation in your own words.

 

  1. If you have trouble with the phrase  of “efficient cause” on page here are two links which may help you understand the question of causation: http://en.wikipedia.org/wiki/Efficient_cause#Efficient_cause and  http://plato.stanford.edu/entries/aristotle-causality/.  Efficient cause in this instance merely refers to the agent who actually makes something happen.

 

  1. Look over your own life: Can you rightly say that the Holy Spirit causes you on a daily basis to kill your sin?  Do you know how to distinguish between whether the Holy Spirit or your own efforts are principally responsible for your growth in holiness?  If you are unclear on the doctrine of the Holy Spirit, there are many good resources which can help you get started in this area.  There are entire books which cover the subject as well as sections from systematic theology.

 

  1. How does Owen explain the phrase “deeds of the body”?  Read Romans 8:1-12 and note how Paul uses the word “flesh” in that section.  If you are tempted to think of “flesh” as merely your skin and bones try to make sense of the word “flesh” in Romans 8:9 using that interpretation.   Read Galatians 5:16-24.  What two principles are contrasted in that passage?  How does the passage in Galatians help you understand the proposition that the Holy Spirit is the “efficient cause” of your sanctification?

 

  1. What does “mortify” mean?  How does Owen describe the growth in holiness?  Is it fast, slow, instantaneous, possible but not likely?

 

  1. Read the block quote on the top of page 49: restate that quotation in your own words.

 

  1. What does the promise of “life” mean in Romans 8:13?  Isn’t a Christian already alive, why does he need to do this work?  Using a search tool, find at least three other verses in the New Testament which use the word “life” in the same manner.  Why does God offer “life” to someone who is already alive? Compare Gen.  2:17 and Ephesians 2:1-3.

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Mortification of Sin, Study Guide Chapter 11c (John Owen)

08 Saturday Aug 2015

Posted by in Biblical Counseling, Deuteronomy, Discipleship, John Owen, Micah, Mortification, Psalms

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The previous post in this series will be found here

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Seventh General:

Rise mightily against the first actings of thy distemper, its first conceptions; suffer it not to get the least ground. Do not say, “Thus far it shall go, and no farther.” If it have allowance for one step, it will take another.

  1. Sin in our actions begins as sin our hearts:

20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

Mark 7:20–23 (ESV)

Thus, sin first begins in our thoughts and affections, it is an idea and desire before it ever becomes an action. Read James 1:14-15: What are the steps there listed for the beginning of sin?

Read Genesis 3:6: What takes place in Eve before she takes the fruit?

What about sins which seem to spring up spontaneously without any precursor, such a rage of anger: in what ways do such sins have start? Consider a recent experience of anger: What thoughts and desires had to be in place for anger to be possible? How would an increase in humility, pity, love have altered your heart in such a way that anger would not have been expressed? By way of comparison — consider other sins which you see others commit but you do follow in yourself. What is different your thoughts and affections that lead you to not following in that sin?

  1. We must stop sin at first actings.

It is impossible to fix bounds to sin. It is like water in a channel,—if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore doth James give that gradation and process of lust, chap. 1:14, 15, that we may stop at the entrance.

 

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Mortification of Sin, Study Guide Chapter 11b (John Owen)

01 Saturday Aug 2015

Posted by in Biblical Counseling, John Owen, Mortification, Sanctification

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You can find the previous study guide here:

The SIXTH direction is,—

Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.

Quite simply: look for the things that tempt you and avoid them.

As Jesus admonished Peter in the Garden: “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” Mark 14:38 (ESV)

Owen interestingly ties this command to two eschatological passages. First in Mark:

32 “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard, keep awake. For you do not know when the time will come. 34 It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake. 35 Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning— 36 lest he come suddenly and find you asleep. 37 And what I say to you I say to all: Stay awake.”

Mark 13:32–37 (ESV)

Secondly in Luke

34 “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. 36 But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.” 37 And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet. 38 And early in the morning all the people came to him in the temple to hear him. Luke 21:34–38 (ESV)

Jesus in Mark 13 & Luke 21 is specifically concerned with the Second Coming, we must be careful to watch for the Second Coming. Owen is specifically concerning with watching our hearts to avoid temptation. These seem to be two separate topics: How does watching my heart to avoid temptation relate to watching for the Second Coming of Christ?

Read 1 Peter 1:13-17. How does Peter’s command to “set your hope fully” relate to Jesus’ command to “watch”?

What is the connection between preparing your heart and life for Jesus’ return and avoiding sin this afternoon?

Illustration: Whenever you teach an idea always follow up with a picture; give an illustration. Illustrations help the hearer (1) apprehend the idea and (2) remember the idea.

Here Owen gives the illustration of diet and health. Some types of food may not sit well with our stomach. We note those foods and avoid them. Certain plants or animals may cause an allergic reaction — we will remain the things which hurt us and avoid them.

What sorts of foods, animals, plants or circumstances do you avoid because those circumstances make your body hurt? Have you ever made such an observation about your temptation and sin? Why are you more careful about avoiding a stomach ache than sin? What does this tell you about how seriously you consider sin?

Biblical Illustrations: Continue reading →