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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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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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the life, vigour, and comfort of our spiritual life depend much on our mortification of sin.
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I am crucified to them; my heart is mortified to them. I have no desire after them or affection for them or delight in them; they are crucified to me. The crowns, glories, thrones, pleasures, and profits of the world, I see nothing desirable in them. The lusts, sensual pleasures, loves, respects, and honors of men, name, and reputation among them, they are all nothing to me. I do not value or esteem them.
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When we are overtaken with a sin, we sometimes fail to analyze how we fell. This is to our great disadvantage. We repent of the sin, but we do not consider the temptation that was the cause of it.
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Parents bless their children by endeavouring to instate them in their own covenant-interest. God having promised to be a God unto believers, and to their seed in and by them, they do three ways bless them with the good things thereof: first, By communicating unto them the privilege of the initial seal of the covenant, as a sign, token, and pledge of their being blessed of the Lord; secondly, By pleading the promise of the covenant in their behalf; thirdly, By careful instructing of them in the mercies and duties of the covenant.
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Temptations and occasions put nothing into a man, but only draw out what was in him before. Hence is that summary description of the whole work and effect of this law of sin, Gen. 6:5, “Every imagination of the thoughts of man’s heart is only evil continually;
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Isa. xliii. 22, “Thou hast not called upon me, thou hast been weary of me.
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God is “all in all.” He therefore is, or ought to be, the only supreme, absolute object of our thoughts and desires; other things are from and for him only.
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But things are come to that pass amongst us that unless a more than ordinary vigorous exercise of the ministry of the word, with other means appointed unto the same end, be engaged in to recall professors unto that strict mortification, that sincerity of conversation, that separation from the ways of the world, that heavenly mindedness, that delight in the contemplation of spiritual things, which the gospel and the whole nature of Christian religion do require, we shall lose the glory of our profession, and leave it very uncertain what will be our eternal condition.
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Nor can we be any of us delivered from this snare, at this season, without a watchful endeavour to keep and preserve our minds in the constant contemplation of things spiritual and heavenly, proceeding from the prevalent adherence of our affections unto them, as will appear in the ensuing discourse.
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What benefit did ever come to this church by attempting to prove that the chief part in the several degrees of our salvation is to be ascribed unto ourselves, rather than God?
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How do they and their fellows, the Jesuits,19 exclaim upon poor Calvin, for sometimes using the hard word of compulsion, describing the effectual, powerful working of the providence of God in the actions of men; but they can fasten the same term on the will of God, and no harm done!
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They will readily change truth for error, who find no more sweetness in the one than in the other.
John Owen  
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If prayer do not constantly endeavour the ruin of sin, sin will ruin prayer, and utterly alienate the soul from it.
John Owen  
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What promise hath any unregenerate man to countenance him in this work? what assistance for the performance of it? Can sin be killed without an interest in the death of Christ, or mortified without the Spirit?
John Owen  
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The true and acceptable principles of mortification shall be afterward insisted on. Hatred of sin as sin, not only as galling or disquieting, a sense of the love of Christ in the cross, lie at the bottom of all true spiritual mortification.
John Owen  
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By some men's too much understanding, others are brought to understand nothing at all.
John Owen  
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Whatever impeacheth the universality of obedience in one thing overthrows its sincerity in all things.
John Owen  
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