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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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They who restrict this appellation to   the inferior part of the soul are greatly deceived. For since the soul   of man is vitiated in every part, and the reason of man is not less   blind than his affections are perverse, the whole is properly called   carnal.
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we must realize that death was not a pleasure or a game for Christ, and that he suffered excruciation to the utmost for our sakes.
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Whoever wishes to have the half of Christ, loses   the whole.
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the only way the false teachers can make sail against us is by appearing to be endowed with the Spirit of God. But
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the Bible was to him the vehicle of God’s power first, and secondly of our knowledge of Him.
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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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Accordingly, we shall find   angels and men to be dry, heaven to be empty, the earth to be   unproductive, and, in short, all things to be of no value, if we wish   to be partakers of the gifts of God in any other way than through   Christ.
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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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Daniel   was among the first fruits of the captivity; and this is an instance of   God's judgments being so incomprehensible by us. For had there been any   integrity in the whole people, surely Daniel was a remarkable example   of it for Ezekiel includes him among the three just men by whom most   probably God would be appeased. (Ezekiel 14:14.)
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because life is not stable except by faith. Let
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When the Son of God chose to submit to this trial in his own person, he became an example to all believers, so that they may carefully avoid falling into Satan’s snares by a wrong use of Scripture. And
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God does not defer his help any longer than fits his purpose. Unlike
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Mohammed and the pope have this principle of religion in common: they pretend that Scripture does not contain perfect doctrine, and that they receive a higher revelation from the Spirit. The
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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.
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We are in no position to rely upon God’s promises unless we obey his commandments. Now,
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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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Because of the great distance between us and his heavenly glory, he himself came down to us through the Word. This
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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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God’s purpose remains God’s secret, and he alone can justify his deeds among men. So,
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But it is none the less true that men do not come to God by way of their own reason; neither do they in this way get near to him, because all their intelligence is but vanity. Whence
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