Written by Daniel B. Miller |
Monday, December 27, 2021
Rooted in Romans 8:13, Owen contends that the only true means of mortification is the Holy Spirit. He writes, “He only is sufficient for this work; all ways and means without him are as a thing of naught; and he is the great efficient of it, he works in us as he pleases.” This truth is paramount to understanding Owen’s conception of mortification. While it is true to say that mortification is something that we do, it is more accurate to say that mortification is something that is done in us. Mortification is worked in us by the power of the Holy Spirit.

Read Part 1
Owen, in the opening chapter of his work The Mortification of Sin states that, “The vigor, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.”[19] Owen’s goal for this work, according to Andrew Thompson, was to, “Escape from the region of public debate and to provide something of general use” for the people of his day.[20]
The Mortification of Sin, then, is a deeply practical and useful devotional work rather than an academic and polemical tome. The textual focus of this work is Romans 8:13, “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” In this verse Owen finds both the necessity and the means of mortification. The necessity of mortification is found in the fact that to continue to live according to the flesh leads to spiritual death. As Owen puts it, “Be killing sin or it will be killing you.”[21]
The means of mortification is found in the fact that it is by the Spirit alone that deeds of the body are put to death. In Owen’s words, “Not to be daily employing the Spirit and new nature for the mortifying of sin, is to neglect that excellent succor which God hath given us against our greatest enemy.”[22] We will deal with these two aspects of mortification in turn.
The Necessity of Mortification
Owen writes in his chapter on the necessity of mortification, “There is not a day but sin foils or is foiled, prevails or is prevailed on; and it will be so whilst we live in this world.”[23] For the Christian, the necessity of mortification, of killing sin, is founded in the fact that our enemy never sleeps and never grows weary. As Owen goes on, “there is no safety against it but in a constant warfare.”[24] The Christian life is one of this constant warfare, because the battle is always raging in our hearts. As we have already established, this battle is between the law of sin and the law of the Spirit. We do not fight in the hope to win the ultimate victory, but because we know that the ultimate victory has been won by Jesus Christ.
Now, what does it mean that sin does not grow weary in its warfare? It means that it does not rest until it has captured our whole heart and led us into the most grievous sin.  As Owen writes, “Sin aims always at the utmost; every time it rises up to tempt or entice, might it have its own course, it would go out to the utmost sin in that kind. Every unclean thought or glance would be adultery if it could; every covetous desire would be oppression, every thought of unbelief would be atheism, might it grow to its head.”[25]
This is the warning to the Christian that is one of the bases of the necessity of mortification: sin will destroy all of us if we do not mortify it by the Spirit. As Owen goes on, “When poor creatures will take blow after blow, wound after wound, foil after foil, and never rouse themselves to a vigorous opposition, can they expect anything but to be hardened through the deceitfulness of sin, and that their souls should bleed to death?”[26] Neglect of mortification is neglect of the soul. For the Christian, the mortification of sin is necessary because sin does not grow weary and will have all of them if it can.
Mortification is necessary for both negative positive reasons. As we have seen, it is necessary to avoid the negative consequences unmortified sin. But mortification is also necessary to achieve the positive vision that God has set forth for his people in his Word. As Owen writes, “It is our duty to be perfecting holiness in the fear of God, to be growing in grace every day, to be renewing our inward man day by day. Now this cannot be done without the daily mortifying of sin. Sin sets its strength against every act of holiness.”[27]
God has set apart a people for himself by the blood of Christ. Those people, his church, are called to pursue holiness, to grow in grace, and to live lives that are set apart for God. This positive vision for the Christian life, the pursuit of God, is impossible without the identification and mortification of indwelling sin. So even as the Christian pursues mortification to avoid being overtaken and destroyed, the Christian should pursue mortification with the goal of living a life set apart for God, a life of thanksgiving and holiness.
The Means of Mortification  
Rooted in Romans 8:13, Owen contends that the only true means of mortification is the Holy Spirit. He writes, “He only is sufficient for this work; all ways and means without him are as a thing of naught; and he is the great efficient of it, he works in us as he pleases.”[28] This truth is paramount to understanding Owen’s conception of mortification. While it is true to say that mortification is something that we do, it is more accurate to say that mortification is something that is done in us. Mortification is worked in us by the power of the Holy Spirit.
Owen establishes this point in contrast to a Catholic understanding of mortification. In this, we see the Reformed and Protestant nature of Owen’s theology of indwelling sin. He writes, “The greatest part of popish religion, of that which looks most like religion in their profession, consists in mistaken ways and means of mortification.”[29]
Why is the Catholic understanding of mortification mistaken? According to Owen, “Because those things that appointed of God as means are not used by them in their due place and order – such as are praying fasting, watching, meditation, and the like. These have their use in the business at hand; but whereas they are all to be looked on as streams, they look on them as the fountain.”[30]
For Owen, Catholic mortification is mistaken because it looks at the streams of mortification as the fountain. This is to say that the Holy Spirit does indeed work through secondary means (such as prayer, fasting, and meditation) but these secondary means are never to be understood as the primary means. Prayer, fasting, and meditation are nothing in themselves if not empowered by the Holy Spirit and by faith.
According to Owen, these duties, done in themselves do nothing but subdue the flesh, leaving sin unharmed. He writes, “Attempting rigid mortification, they fell upon the natural man instead of the corrupt old man, upon the body wherein we live instead of the body of death.”[31] This rigid mortification refers to the ascetic practices common to the monastic movement and broader Catholicism.
The point that Owen is trying to make with this statement is that ascetic practices, while they can be helpful, will only ever mortify the body if done in themselves. One can train themselves to abstain from sexual pleasure but leave the sin of lust unmortified. One can train themselves to go without food but leave the sin of gluttony unmortified. This leaves the Christian in a tragic state. As Owen writes,
“Men are galled with the guilt of sin that hath prevailed over them; they instantly promise to themselves and God that they will do so no more; they watch over themselves, and pray for season, until this heat waxes cold, and the sense of sin is worn off; and so mortification goes also, and sin returns to its former dominion. Duties are excellent food for the unhealthy soul; but they are no medicine for a sick soul. He that turns his meat into his medicine must expect no great operation.”[32]
The tragic state of the Christian left to themselves is that none of their duties can avail them mortification. As Owen goes on, “A soul under the power of conviction from the law is pressed to fight against sin, but hath no strength for the combat.”[33] The Christian is totally dependent on the power of the Holy Spirit for the mortification of sin.
Owen gives us two reasons why mortification is the work of the Holy Spirit.
First, because he is the one who God promised in Ezekiel would be given to us to take away the heart of stone and to give us a heart of flesh.[34] This is the eschatological hope of Scripture, referenced by Owen in Indwelling Sin in Believers, that God would place his law in our hearts and would give us a new heart so that we may worship and obey him rightly. This is the work of the Holy Spirit.
Second, he writes, “We have all our mortification from the gift of Christ, and all the gifts of Christ are communicated to us and given us by the Spirit of Christ.”[35] This means that our mortification must be from the Holy Spirit because it is he who communicates to us what Christ has won for us. And mortification was won for us by the merits of Christ.[36]
How does the Holy Spirit work mortification in us?
First, he renews us and causes us to abound in grace and the fruits that are contrary to the law of sin. Owen cites Galatians 5:22-24 in support of this. It reads: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires.” The Holy Spirit causes these fruits, which are contrary to the law of sin (the flesh), to abound in our hearts so that that the power of sin is weakened. As Owen explains, “This renewing of us by the Holy Ghost, as it is called, is one great way of mortification; he causes us to grow, thrive, flourish, and abound in those graces which are contrary, opposite, and destructive to all the fruits of the flesh.”[37]
Second, the Holy Spirit drives our lusts and sins out of our heart. As Owen points out, in Isaiah 4:4 he is called a Spirit of judgement and burning which “washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem”.[38]
Finally, the Holy Spirit, according to Owen, “Brings the cross of Christ into the heart of a sinner by faith, and gives us communion with Christ in his death and fellowship in his sufferings.”[39]
Owen makes a point here that is essential to understanding his conception of the Gospel, the Trinity, and the order of salvation. For Owen, and many other Protestant reformers, the Holy Spirit is the person of the Trinity who applies to the heart of the believer the accomplishments of Christ.
In Christ we are justified and made righteous by his perfect life, innocent death, and resurrection. By the Spirit we are born again, given the gifts of faith and repentance, and given the seal of God’s presence in our hearts. This understanding of the Father as the author of our salvation, the Son as the accomplisher of our salvation, and the Holy Spirit as the one who applies our salvation is one of key truths which springs from Sola Gratia and Sola Christus Reformation theology.
So, if the question is: is the mortification of each and every sin possible? The answer, Scripturally, is a deep and resounding yes! And the answer is yes because of the Spirit of Christ.
One might ask: why we are commanded in Romans 8:13 to mortify our sin if it is the Holy Spirit who does this work in us? Owen’s answer to this question is rooted in Philippians 2:12-13, in which Paul instructs us to, “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.”
The Holy Spirit, according to Owen, “Works in us and upon us…so as to preserve our own liberty and free obedience…he works in us and with us, not against us or without us; so that his assistance is an encouragement as to the facilitating of the work, and no occasion of neglect as to the work itself.”[40] So, even as we work at mortification, in obedience and faith, God by his Spirit is working, helping, and empowering our every energy and effort.
There are several activities that aid in the mortification of sin that Owen reviews in his work:

First, the Christian should consider and meditate deeply on both the holiness of God and the wickedness of their own sin. Owen explains, “Be much in thoughtfulness of the excellency of the majesty of God and thine infinite, inconceivable distance from him. Many thoughts of it cannot but fill thee with a sense of thine own vileness, which strikes deep at the root of any indwelling sin.”[41] This activity is one that should bring the Christian into a state of humility, of dependence on God, and of hatred for their indwelling sin. It is only when we are made low and our sin is hated as our enemy that we are open to receive the Gospel work of Spirit-wrought mortification.

Second, the Christian should set their faith in Christ and his merits for the mortification of their sin. Owen explains, “Set faith at work on Christ for the killing of thy sin. His blood is the great sovereign remedy for sin-sick souls. Live in this, and thou wilt die a conqueror; yes, thou wilt, through the good providence of God, live to see thy lust dead at thy feet.”[42] This act of faith brings us into a position of dependence on Christ and calls us to consider all the provision for mortification given to us in Christ. In faith, as Owen writes, the Christian should, “Raise up thy heart by faith to an expectation of relief from Christ.”[43] This position of humility, faith, and dependence is the ground on which the Holy Spirit pours his life-giving water. Through these Spirit-empowered activities, by prayer and petition, the mortification of indwelling sin is worked.

Daniel B Miller is a Minister in the Presbyterian Church in America and is Assistant Pastor at First PCA in Lansing, IL. This article is used permission.

Bibliography 
Owen, John. Indwelling Sin in Believers. Reprint edition. Edinburgh: Banner of Truth, 2010.
———. The Mortification of Sin. CreateSpace Independent Publishing Platform, 2012.
Thomson, Andrew. John Owen: Prince of Puritans. Christian Focus Publications, 2016.
Footnotes:
[19] John Owen, The Mortification of Sin (CreateSpace Independent Publishing Platform, 2012), 13
[20] Thomson, John Owen, 79.
[21] Owen, The Mortification of Sin, 14.
[22] Owen, The Mortification of Sin, 18.
[23] Owen, The Mortification of Sin, 17.
[24] Ibid.
[25] Owen, The Mortification of Sin, 17.
[26] Ibid.
[27] Ibid.
[28] Owen, The Mortification of Sin, 23.
[29] Owen, The Mortification of Sin, 24.
[30] Ibid.
[31] Owen, The Mortification of Sin, 25.
[32] Owen, The Mortification of Sin, 25.
[33] Owen, The Mortification of Sin, 28.
[34] Ibid., See also Ezekiel 11:19, 36:26
[35] Owen, The Mortification of Sin, 26.
[36] Acts 5:31
[37] Owen, The Mortification of Sin, 27.
[38] Ibid.
[39] Ibid.
[40] Owen, The Mortification of Sin, 28.
[41] Owen, The Mortification of Sin, 87.
[42] Owen, The Mortification of Sin, 107.
[43] Owen, The Mortification of Sin, 108.

Written by Daniel B. Miller |
Monday, December 20, 2021
While much has been written on the sinful state of man prior to conversion, Owen’s treatise is a deep exploration of the nature and effects of sin in those who belong to the community of faith. Far from being a purely academic treatise, Owen’s goal throughout this work is the devotional and spiritual health of the reader. As he states at the onset, “How much it should concern believers to have a full and clear acquaintance with the power of indwelling sin – to stir them up to watchfulness, diligence, faith, and prayer, and to call them to repentance, humility, and self-abasement.”

In 1616, ninety-nine years after Martin Luther began his reforming work in Wittenberg, John Owen was born in Oxford, England. John Owen, it may be said, contributed as much to the theological landscape of the 17th century and Martin Luther did in the century prior.
Like Luther, the Owen’s life and work was set within and shaped by a complicated period of political, theological, and ecclesiastical upheaval. Also, like Luther, Owen was deeply concerned with the doctrine of justification by faith and the corresponding theological implications. Where Owen differed from his 16th century counterpart was in his theological emphasis on the moral, spiritual, and practical implications of the doctrine of justification. Owen, like most of his fellow Puritans, was deeply concerned with the practical implication of theology on the Christian life. Perhaps in no area is this more evident than in his work on the Christian’s struggle with indwelling sin.
As Owen himself, speaking about the importance of the doctrine of indwelling sin, states in his introduction to Indwelling Sin in Believers, “Without this doctrine, none of the great truths concerning the Person of Christ, his mediation, the fruits and effects of it, and our partaking of them, can be rightly known or savingly believed.”[1]
For Owen, if one does not grasp the importance of understanding, identifying, and mortifying indwelling sin it is nearly impossible that one has taken hold of the true gospel of Jesus Christ.
This holds true today. To have a confused view of indwelling sin is to have a confused view of the gospel. Right now, in my own denomination, the Presbyterian Church of America, the question of the nature  and mortification of indwelling sin is at the center of several important ecclesiastical conversations. Specifically, the questions “what is indwelling sin?”  and “is there actual hope for mortifying any and every sin?”  are of particular consequence.
I will seek to address the first of these questions, what is indwelling sin, in this post.  In doing so, I will review the doctrine of indwelling sin which was central to Owen’s understanding of the Christian life. My goal will be to show how his doctrine of indwelling sin is deeply influenced by the theology of the Reformation and a Reformed understanding of the Gospel – and why it is essential to us as Christians today.
What is Indwelling Sin?
Owen’s work on indwelling sin was significantly influenced by his own meditations on and experience of his sin. As Andrew Thompson states in his biography of Owen, John Owen: Prince of Puritans, “Nothing is more certain than that some of the most precious treasures in our religious literature have thus come forth from the seven-times-heated furnace of mental suffering.”[2]
For Owen, the “seven-times-heated” furnace was most likely his own struggle with weakness and sin despite his academic and theological prowess. This led to Owen penning such deep devotional works such as his Exposition of the 130th Psalm which was in many respects an autobiography of his own struggle with sin and God’s mercy.[3]
This personal struggle also led Owen to write one of the texts that is at the center of our present discussion, Indwelling Sin in Believers. While much has been written on the sinful state of man prior to conversion, Owen’s treatise is a deep exploration of the nature and effects of sin in those who belong to the community of faith. Far from being a purely academic treatise, Owen’s goal throughout this work is the devotional and spiritual health of the reader. As he states at the onset, “How much it should concern believers to have a full and clear acquaintance with the power of indwelling sin – to stir them up to watchfulness, diligence, faith, and prayer, and to call them to repentance, humility, and self-abasement.”[4] This section of our discussion, then, will be concerned with the Owen’s text on Indwelling Sin, with primary attention being given to the nature of indwelling in and the implications of this study to the life of the believer.
The Law of Sin
The textual focus of Owen work on indwelling sin is Romans 7: 21, “So I find it to be a law that when I want to do right, evil lies close at hand.” According to Owen, the “law” spoken of by Paul here refers back to “the sin that dwells within me” in Romans 7:20. For Owen, indwelling sin is best understood as a law, which he defines as, “an inward principle that moves and inclines constantly to any action.”[5] This means that, according to Owen, “there is a great efficacy and power in the remains of indwelling sin in believers, and that its constant working is towards evil.”[6]
This understanding of sin, rooted in, chapter 7 of Romans, illuminates and gives clarity to the nature of the Christian life. Rather than sin being something that the Christian experiences momentarily and intermittently from without, sin lives in the heart of the believer as a law within – influencing and impacting all their efforts and energies in this life.
Does this mean that Christians are still slaves to sin? Are we not free in Christ, as the next chapter of Romans states? This is certainly true, and Owen states clearly how the presence of the law of sin in the heart of the Christian relates to their freedom in Christ. He writes, “This is the way indwelling sin works in believers. It is a law in them, but not to them. Its rule is broken, its strength weakened and impaired, its root mortified, but it is still a law of great force and efficacy.”[7] The law of sin, while never exercising absolute power over the believer, is nonetheless present and efficacious in the heart of the believer. Sin, while it can never condemn a true believer, can certainly harass them and cause them harm.
This theological construct, indwelling sin as a law, is central to understanding Owen’s theology of indwelling sin, both its nature and mortification. Sin exists as a law within the Christian, resisting the work of grace that was begun at regeneration and justification. As the Christian grows in grace and in sanctification, the Christian life is one of resisting the law of sin.
But the Christian does not resist the law of sin alone, and this truth is equally essential to understanding Owen’s theology of indwelling sin. The Christian resists the law of sin by the power of another law, the law of the Spirit. Owen cites Paul in Galatians 5:17 to establish this truth, “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.”
The law of sin does not fight from a position of strength within a believer, it is antagonistic, attacking of the Gospel forts held by the law of the Spirit. The law of the Spirit, which is dealt with more fully in Romans 8 and in Owen’s The Mortification of Sin, has the final word in the life of the believer. The law of the Spirit is the vehicle for resisting the law of sin and for obeying Christ. According to Owen, it is this struggle, between the law of sin (often described as the flesh) and the law of the Spirit which makes up much of the Christian life. And, according to Owen, it is only when the law of sin is resisted that it is actually seen for what it is. He writes, “He that swims against the stream finds it to be strong, but he that rolls along with it is insensible to it.”[8] This is why it is so important to resist the law of sin, lest the believer be swept away by the stream of indwelling sin while thinking themselves safe.
Owen goes on to say that like any other law, the law of sin exercises dominion over those under its jurisdiction. Sin exercises this dominion like any other law: with rewards and punishments. Owen writes, “The pleasures of sin are the rewards of the law of sin – rewards that most men lose their souls to obtain…Whatever trouble or danger in the world attends gospel obedience, whatever hardship or violence to the sensual part of our natures is involved in a strict course of mortification, the law of sin makes use of these as if they were punishments for neglecting sins commands.”[9] This dominion of the law of sin, exercised by rewards and punishments, is compounded by the internal nature of the law of sin. The law of sin is not an external, commanding law, but an internal compelling law. As Owen writes, “A law proposed to us from the outside is much weaker than a law bred into us.”[10] Because the law of sin is bred into the believer, while it is weakened and can never ultimately control them, it is still vicious and powerful in them.
In this truth we see how Owen connects his theology of indwelling sin with his understanding of the Gospel. To paraphrase his thoughts: The law of God was once inbred and innate to the heart of man, it made right worship and obedience of God possible. Because of Adam’s first sin, the law of God was cast out of the heart of man such that they became unable to worship or obey God rightly.[11] The eschatological hope of the Gospel, promised in Jeremiah 31 and Ezekiel 36, is that God would one day make his law internal again by implanting it on our hearts by the regeneration of the Holy Spirit.
The law of Spirit of life is God’s law dwelling in the hearts of believers which allows them to worship and obey him rightly. This one of the major truths of the Gospel: God’s people are set free from the power of the law of sin so that they might worship, obey, and love him with all their hearts. The law of sin, which is now dethroned in the heart of the believer, still wages war against this law of the Spirit. The Christian life, then, is living in the Spirit and by the Spirit waging war against the law of sin.
The Enmity of Sin
So, what is the nature of indwelling sin? First, it is a law which operates within us and exercises dominion. Second, it is enmity against God. As Owen puts it, “It is not only an enemy, but enmity itself.”[12] We are not God’s enemies, Christ has made peace between us and God by his blood.[13] Sin is the enemy of God, and by its nature it is enmity against him. This is to say that sin exists in opposition to the will of God. It cannot be bargained with or mollified – it can only be destroyed. In this we see sin for how dangerous and powerful it really is. As Owen writes, “When a man has enmity itself to deal with, nothing is to be expected but continual fighting, to the destruction of one of the parties. If it is not overcome and destroyed, it will overcome and destroy the soul…You cannot bargain with fire to take only part of your house; all you can do is put the fire out.”[14] This is an incredibly practical teaching, given the Christian’s proclivity to placate and appease their sinful nature. We say, “I will go this far, and no further”, and sin makes a fool of us. To make allowances for sin to keep it at bay is, as Owen puts it, “to douse a fire using combustible materials.”[15]
The enmity of sin works itself out in the life of a believer as an aversion to everything good. As Owen states, “Whenever we seek to do anything spiritually good, we will find this aversion working.”[16] This is the aversion spoken of in Romans 7:21, that when we would seek to do good, we find the law of sin present in our hearts, averse to the workings of the law of the Spirit.
This understanding of the aversive nature of sin should lead us to watchfulness over our own hearts and lives. Owen gives us two areas in which we should be on guard against the aversive nature of sin: our affections and our minds.
First, we see this aversion in the affections. As Owen writes, “There will be a secret opposition to close and warm dealings with God, unless the Spirit strongly influences the soul.”[17] No doubt we have all felt this aversion in our own affections toward God. It feels as though whenever we seek to draw near to God in our hearts, there is something working against our efforts. This is the enmity of sin, which is averse to God and so is averse to our drawing near to him with our whole hearts.
Second, we see this aversion in our mind. We struggle to pray and meditate as we ought. We struggle to focus on the Word of God. When we would pursue God with our minds, we find there this secret aversion. This lives us in a sorry and perilous state. As Owen says of this danger, “Not knowing how to overcome their secret aversion, they neglect private prayer, first partially, then totally, until, having lost all conscience about it, they go on to all kinds of sin and looseness, and finally to complete apostasy.”[18] The first step in fighting against the aversion of sin in our affections and our minds is to keep watch and to acknowledge the reality of our condition.
This is the nature of indwelling sin, it is a law within us (but not to us), and it is a grievous enemy which wages war against the law of the Spirit at work within us. In the next post, I will continue on with what hope there is for the Christian as they wage war against the law and enmity of sin.
Daniel B Miller is a Minister in the Presbyterian Church in America and is Assistant Pastor at First PCA in Lansing, IL. This article is used permission.

Bibliography 
Owen, John. Indwelling Sin in Believers. Reprint edition. Edinburgh: Banner of Truth, 2010.
———. The Mortification of Sin. CreateSpace Independent Publishing Platform, 2012.
Thomson, Andrew. John Owen: Prince of Puritans. Christian Focus Publications, 2016.
 Footnotes  
[1] John Owen, Indwelling Sin in Believers, Reprint edition. (Edinburgh: Banner of Truth, 2010), iv.
[2] Andrew Thomson, John Owen: Prince of Puritans (Christian Focus Publications, 2016), 24.
[3] Ibid.
[4] Owen, Indwelling Sin in Believers, viii.
[5] Owen, Indwelling Sin in Believers, 1.
[6] Owen, Indwelling Sin in Believers, 2.
[7] Ibid.
[8] Owen, Indwelling Sin in Believers, 2.
[9] Owen, Indwelling Sin in Believers, 8.
[10] Owen, Indwelling Sin in Believers, 9.
[11] Ibid., 9
[12] Owen, Indwelling Sin in Believers, 21.
[13] Romans 5:10
[14] Owen, Indwelling Sin in Believers, 22.
[15] Ibid.
[16] Owen, Indwelling Sin in Believers, 27.
[17] Owen, Indwelling Sin in Believers, 27.
[18] Owen, Indwelling Sin in Believers, 28.