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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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Isa. xliii. 22, “Thou hast not called upon me, thou hast been weary of me.
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Christ is the meritorious cause of the bestowing of those good gifts, faith and constancy unto martyrdom, upon you.
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The death of Christ is their meritorious cause; the Spirit of God and his effectual grace their efficient, working instrumentally with power by the word and ordinances.
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And, therefore, seeing he doth not intercede and pray for every one, he did not die for every one.
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The will is the sovereign faculty and power of the soul; whatever principle acts in it and determines it, that hath the rule. Notwithstanding
John Owen  
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If the Holy Ghost judged the state of the Jewish Church to be weak and imperfect - because it rested on high priests that died one after another, although their succession was expressly ordained of God himself - shall we suppose that the Lord Christ, who came to consummate the church, and to bring it unto the most perfect estate whereof in this world it is capable, should build it on a succession of dying men, concerning which succession there is not the least intimation that it is appointed of God? And as unto the matter of fact, we know both what interruptions it hath received, and what monsters it hath produced - both sufficiently manifesting that it is not of God.
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The soul which can be satisfied without beholding the glory of Christ, is not a soul for whom Christ prays. pg. 2
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By beholding the glory of Christ by faith we shall find rest to our souls. Our minds are apt to be filled with troubles, fears, cares, dangers, distresses, ungoverned passion and lusts. By these our thoughts are filled with chaos, darkness and confusion. But where the soul is fixed on the glory of Christ then the mind finds rest and peace for "to be spiritually minded is peace" (Rom. 8:6). pg. 8-9
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Ignorance of God is the source of all wickedness and confusion among men. From this ignorance arouse that flood of abominations which God swept away in Noah's day. The sins of Sodom and Gomorrah were burned up with "fire from heaven". In short, all the rage, blood, confusion, desolations, cruelties, oppressions and disasters which fill the world to this day, by which the souls of men have been swept into eternal destruction, have all arisen from the ignorance of God. pg. 15
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Slothful and lazy souls never obtain one view of this glory. The “lion in the road” deters them from attempting it (Prov 26:13).58 Being carnal, they abhor all diligence in the use of spiritual means, such as prayer and meditation, which to them are uneasy, unpleasant, and difficult. But for others, this way shares in the blessings of the promised destination. The means of obtaining a view of the glory of Christ are of the same kind and pleasantness of the view itself.
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Election is founded on divine love because it is free and undeserved. We did nothing to persuade God to choose us rather than others. Any good done to us which is altogether undeserved and which is done to promote our good, is an act of love and cannot be anything else. Any good there is in God's people is the result of election and not the reason why God chose us. The only thing that moved God to choose us was his undeserved love. pg. 50-51
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By the incarnation of Christ, God intended first of all to redeem the church by the sacrifice of his Son. But there is a greater reason for the incarnation of Christ, one which centres on the glory of God. This was that he might 'gather all things into one' in Christ. The whole creation, especially that which was to be eternal blessed, was to have anew head given to it. From him all graces were to glow into this new family, and from this new family worship, praise and gratitude would flow back to him. All communications from God to this new family would be channelled through Christ, and all worship and gratitude to God from this new family would also be channelled through Christ. Who can describe the divine beauty, order and harmony of all things in this new family under its new head Jesus Christ? The union and communion between angels and men, the order of the whole family in heaven and earth, the communication of life, grace, power, mercy and comfort to the church and all things being ruled for the glory of God all depend on Jesus Christ. This glory God purposed for his incarnate Son, and it was the greatest, the highest glory that could be given to him. pg. 96-97
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So the first consequence of Christ's withdrawing himself from us is that inward graces grow weak and we tend to rely more and more on outside helps. Above all, we lose the desire for holy meditation and we spend less and less time with Christ. Just as frost withers the plants in the garden, so the grace in our hearts also withers when the 'Sun of Righteousness' withdraws and hides himself. pg. 111-112
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Where the light of revelation is not accompanied by spiritual experience and power in our souls, then it will end either in outward formality or atheism. But when feelings outrun the light of revelation, then they sink into the bog of superstition, doting on images and pictures. But where there is spiritual restraint and discipline, it is better that our emotions exceed our lights, rather than light exceed our emotions. It is by the defect of our understanding that we do not have more light and it is by the corruption of our wills that we do not have more experience of spiritual comforts. pg. 115-116
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But the promises concerning the growth of this grace in believers are not unconditional. According to 2 Peter 1:4-10, many duties are required so that these promises might be fulfilled and accomplished in us. Believers are expected to make every effort to grow strong in grace. God does indeed sometimes work sovereignly, bestowing healing grace on backsliding believers (e.g. Isa. 57:17-18). Many a poor soul has thus been delivered from going down into the pit. The good shepherd will go out of his way to save a wandering sheep. But we must not presume on God’s goodness by neglecting the duties we are called to fulfil. pg. 148-149
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Those who are aware of a weakening of their experience of grace themselves must redouble their efforts in the duties of mortification and spiritual obedience, but take care that what you do is what God has appointed, and that how you do it is guided and directed by Scripture. Examples of such duties are the reading and hearing of the Word, fervent prayer and diligently guarding against all temptation to sin. There should be a special effort to keep the mind spiritual and heavenly. This will demand holy earnestness, and a strong resistance to any other attitude of mind. pg. 162
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the “axe is to be laid to the root of the tree,” — the deeds of the flesh are to be mortified in their causes, from whence they spring.
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4. When a man fighteth against his sin only with arguments from the issue or the punishment due unto it, this is a sign that sin hath taken great possession of the will, and that in the heart there is a superfluity of naughtiness.
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Indwelling sin is compared to a person, a living person, called “the old man,” with his faculties, and properties, his wisdom, craft, subtlety, strength; this, says the apostle, must be killed, put to death, mortified, — that is, have its power, life, vigour, and strength, to produce its effects, taken away by the Spirit.
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The Mortification Of Sin In Particular Described
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