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John Owen

John Owen

John Owen (1616 - 1683)

Read freely text sermons and articles by the speaker John Owen in text and pdf format.John Owen, called the “prince of the English divines,” “the leading figure among the Congregationalist divines,” “a genius with learning second only to Calvin’s,” and “indisputably the leading proponent of high Calvinism in England in the late seventeenth century,” was born in Stadham (Stadhampton), near Oxford. He was the second son of Henry Owen, the local Puritan vicar. Owen showed godly and scholarly tendencies at an early age. He entered Queen’s College, Oxford, at the age of twelve and studied the classics, mathematics, philosophy, theology, Hebrew, and rabbinical writings. He earned a Bachelor of Arts degree in 1632 and a Master of Arts degree in 1635. Throughout his teen years, young Owen studied eighteen to twenty hours per day.

Pressured to accept Archbishop Laud’s new statutes, Owen left Oxford in 1637. He became a private chaplain and tutor, first for Sir William Dormer of Ascot, then for John Lord Lovelace at Hurley, Berkshire. He worked for Lovelace until 1643. Those years of chaplaincy afforded him much time for study, which God richly blessed. At the age of twenty-six, Owen began a forty-one year writing span that produced more than eighty works. Many of those would become classics and be greatly used by God.


Owen was by common consent the weightiest Puritan theologian, and many would bracket him with Jonathan Edwards as one of the greatest Reformed theologians of all time.

Born in 1616, he entered Queen's College, Oxford, at the age of twelve and secured his M.A. in 1635, when he was nineteen. In his early twenties, conviction of sin threw him into such turmoil that for three months he could scarcely utter a coherent word on anything; but slowly he learned to trust Christ, and so found peace.

In 1637 he became a pastor; in the 1640s he was chaplain to Oliver Cromwell, and in 1651 he was made Dean of Christ Church, Oxford's largest college. In 1652 he was given the additional post of Vice-Chancellor of the University, which he then reorganized with conspicuous success. After 1660 he led the Independents through the bitter years of persecution till his death in 1683.

      John Owen was born of Puritan parents at Stadham in Oxfordshire in 1616. At Oxford University, which he entered in 1628 at twelve years of age, John pored over books so much that he undermined his health by sleeping only four hours a night. In old age he deeply regretted this misuse of his body, and said he would give up all the additional learning it brought him if only he might have his health back. Naturally, he studied the classics of the western world, but also Hebrew, the literature of the Jewish rabbis, mathematics and philosophy. His beliefs at that time were Presbyterian, however, his ambition, although fixed on the church, was worldly.

      John was driven from Oxford in 1637 when Archbishop Laud issued rules that many of England's more democratically-minded or "low" church ministers could not accept. After this, John was in deep depression. He struggled to resolve religious issues to his satisfaction. While in this state, he heard a sermon on the text "Why are you fearful, O you of little faith?" which fired him with new decisiveness.

      After that, John wrote a rebuke of Arminianism (a mild form of Calvinism which teaches that man has some say in his own salvation or damnation although God is still sovereign). Ordained shortly before his expulsion from Oxford, he was given work at Fordham in Essex. After that he rose steadily in public affairs. Before all was over, he would become one of the top administrators of the university which expelled him and he even sat in Parliament.

      He became a Congregationalist (Puritan) and took Parliament's side in the English Civil Wars. Oliver Cromwell employed him in positions of influence and trust, but John would not go along when Cromwell became "Protector." Nonetheless, many of Parliament's leaders attended John's church.

      John's reputation was so great that he was offered many churches. One was in Boston, Massachusetts. John turned that down, but he once scolded the Puritans of New England for persecuting people who disagreed with them.

      He also engaged in controversy with such contemporaries as Richard Baxter and Jeremy Taylor. Through it all, John focused his teaching on the person of Christ. "If Christ had not died," he said, "sin had never died in any sinner unto eternity." In another place he noted that "Christ did not die for any upon condition, if they do believe; but he died for all God's elect, that they should believe."

      John wrote many books including a masterpiece on the Holy Spirit. Kidney stones and asthma tormented him in his last years. But he died peacefully in the end, eyes and hands lifted up as if in prayer.

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But that our righteousness is placed in the obedience of Christ, it is from hence, that we being incorporated into him, it is accounted unto us as if it were ours; so as that therewith we are esteemed righteous. And as Jacob of old, whereas he was not the first-born, being hid under the habit of his brother, and clothed with his garment, which breathed a sweet savour, presented himself unto his father, that in the person of another he might receive the blessing of the primogeniture; so it is necessary that we should lie hid under the precious purity of the First-born, our eldest brother, be fragrant with his sweet savour, and have our sin buried and covered with his perfections, that we may present ourselves before our most holy Father, to obtain from him the blessing of righteousness.
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So temptation is like a knife, that may either cut the meat or the throat of a man; it may be his food or his poison, his exercise or his destruction.
John Owen  
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Zephyrinus, the bishop of Rome, that he had "admitted adulterers unto repentance, and thereby unto the communion of the church." But that church proceeding in her lenity, and every day enlarging her charity, Novatus and Novatianus, taking offence thereat, advanced an opinion in the contrary extreme: for they denied all hope of church pardon or of a return unto ecclesiastical communion unto them who had fallen into open sin after baptism; and, in especial, peremptorily excluded all persons whatsoever who had outwardly complied with idolatrous worship in time of persecution, without respect unto any distinguishing circumstances; yea, they seem to have excluded them from all expectation of forgiveness from God himself.
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The vigor, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.
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To be spiritually minded is life and peace. -- Rom. 8:6 Set your affection on things above. -- Col. 3:2
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The business in hand being to awake the whole man unto a consideration of the state and condition wherein he is, that he might be brought home to God, instead hereof he sets himself to mortify the sin that galls him, -- which is a pure issue of self-love, to be freed from his trouble, and not at all to the work he is called unto, -- and so is diverted from it.
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Among those who walk with God, there is no greater motive and incentive unto universal holiness, and the preserving of their hearts and spirits in all purity and cleanness, than this, that the blessed Spirit, who hath undertaken to dwell in them, is continually considering what they give entertainment in their hearts unto, and rejoiceth when his temple is kept undefiled.
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A truly gracious, praying frame (wherein we pray always) is utterly inconsistent with the love of or reserve for any sin. To
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Even the best of saints, being left to themselves, will quickly appear to be less than men—to be nothing! All our own strength is weakness, and all our wisdom folly.
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It is he who makes the dams and shuts the flood-gates of corrupted nature so that it cannot break forth in a deluge of abominations to overwhelm the creation with confusion and disorder. That all the earth is not filled with violence is merely from the mighty hand of God working effectually to obstruct sin. Otherwise the highways and fields would be filled with violence, blood, robbery, uncleanness, and every sin that the heart of man can conceive. Oh, the infinite beauty of divine wisdom and providence in the government of the world! Indwelling Sin in Believers by John owen(pg 117)
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Where do all the labyrinths of error in the world come from [the objector will continue], if not from the fact that when men follow their own minds they land in vanity and lies? So
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Faith needs to be bound directly to the Word of God; for, according to Paul, faith cometh by hearing, and hearing by the Word of God (Rom. 10:17). And
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the living voice of God does not sound, pomp and ceremony, however elaborately observed, are like empty phantoms. So, we should see that papacy is so much wind.
John Owen  
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God does not defer his help any longer than fits his purpose. Unlike
John Owen  
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because life is not stable except by faith. Let
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Therefore, men get nothing from the law but condemnation, for in the law God demands his due, but does not confer the power to pay it properly. The
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By the word letter Paul means preaching which is external and does not reach the heart; by Spirit he means teaching which is alive, which works mightily in the souls of men by the grace of the Spirit. Letter,
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God established the law itself as the perpetual rule of his church, to be always in the hands of men, and to be followed by all posterity. But
John Owen  
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If only we were convinced deep in our hearts that persecutions are among God’s blessings, what progress we should make in the knowledge of divine truth! What
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So also we, if we are to give ourselves wholly to Christ, must break away from all the entanglements of this world.
John Owen  
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