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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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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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Faith was a gift of God whose main function was to create in man a certain knowledge of God’s goodness toward us. The
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Christ cannot be seen except in the spiritual life which the world does not possess. No
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because he also is flesh.' In which language God complains, that the   order appointed by him has been so greatly disturbed, that his own   image has been transformed into flesh.   
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natural reason can never guide men to Christ. Even
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it would have been absurd in the Evangelist to say that the   Speech was always with God, if he had not some kind of subsistence   peculiar to himself in God. This passage serves, therefore, to refute   the error of Sabellius; for it shows that the Son is distinct from the   Father.
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The fact that the outer man decays from day to day does not hurt the believers’ true Life. It even helps its growth, because the inner
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We are taught that the salvation of all the elect is as certain as that God’s power is invincible. Besides,
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It is the Spirit of God alone who opens the gate of heaven to the elect. Further,
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The illumination of   our minds by the Holy Spirit belongs to our renewal, and thus faith   flows from regeneration as from its source; but since it is by the same   faith that we receive Christ, who sanctifies us by his Spirit, on that   account it is said to be the beginning of our adoption.
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The only reason for security is that our salvation is in God’s hand. Our
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Although the wicked rise up against us with violence, let us be of a bronze countenance, as Ezekiel says (3:8 f.). Let
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The fact is that unless we are extricated by the grace of Christ, we remain subject to the violence of a whole mass of innumerable evils.
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since Satan is always breathing down our necks, and is ready and scheming to plunge us into a thousand perils, we ought to be no less watchful and on our guard.
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But this passage shows, that what Paul has hitherto meant by the Spirit, is not the mind or understanding (which is called the superior part of the soul by the advocates of freewill) but a celestial gift; for he shows that those are spiritual, not such as obey reason through their own will, but such as God rules by his Spirit.
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And this is the evidence of faith that we never allow ourselves to be torn away from Christ and the promises we have in him. The
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unless God   feed us daily, the largest accumulation of the necessaries of life will   be of no avail. Though
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